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 sign of the green Dragon in S. Paul's Churchyard. 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 people's 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 testify 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 credit of others learning and authority, have taken their Religion upon trust; or such as, out of malice, have acted the envious man's part, and sown 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 misinterpretations 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 unsettled men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they wrist S. Paul's 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 than 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 aught to be used, for the due rendering of it; and above all, most earnest prayer is to be made to the only wise God, for a like mind 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 suitable expression of proper words; That herein he deny himself, and his own opinion, and siding tenant, 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, ye it is not safe therefore to impose our own sense upon it: Because the holy Word is not only 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 inquire into the true treasure of the spirit hidden under that poor and beggarly Element. We shall meet with instances of this kind, 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, contains and unites multitudes of men together; as a binding chord in Music makes all tuneable, 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 multiplied 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 remains but that he should be buried? But where it is said, they let him down, we shall find 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 departed from the letter of the Scripture, or fasten mine own sense upon it, as many of these have done: And indeed it is near 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 God's 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 rendered. 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 show 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 rendered 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 virtual touching is here meant, even the drawing near unto the Lord Jesus by faith, hope and love. For so Hebr. 10.22. Let us draw near with a true heart and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei, fullness 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 virtue 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 entire; how unconvenient, yea, how absurd soever it seem to our carnal reason; as here, that a dead carcase should walk, or go, etc. The letter may be the foundation of a spiritual meaning, however haply 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 find 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 kind, are Metaphors 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 rendered to destroy, as Gen. 7.4. which is taken from building. Thus Metaphors 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 Metaphor which the holy Spirit intends and dictates. So although to spoil, in the English tongue, Col. 2. v. 15. may signify to disrobe or divest, yet that will not so well answer the Metaphor, Col. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I render, having devested, unclothed, or uncased the hypocritical spiritual wickednesses, the Principalities and Powers, the evil Spirits which cloth themselves with shows of piety, and fit themselves with a garb suitable 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 Hypocrisy, 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 rendered naked as subtle; For 'tis as true (though the other signification better fit that place) that the Serpent is more naked than 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 Metaphor 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 than 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies the want of a Verb. There are also other Syncategoremata or Consignificants, without which an Axiom, and consequently truth and falsehood cannot, or at least not fully be expressed: And therefore these, of necessity, must be supplied. But beside these, there hath been a liberty taken by the Rabbins of conjecturing, that so or so a word ought to be rendered 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 add, or take away, or invert and change the order of the words. We shall meet with examples of all these kinds. I shall name one of each, and leave the courteous Reader to his own observation of other like. Of the first kind, 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 Soldier 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 itself, Christ the Captain of our salvation, Heb. 2. profess plainly to his Soldiers, 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 itself: 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 gainsay that in these words, which elsewhere he frequently affirms; as I shall show anon. Meantime, our last Translators were not the prime Leaders into this Error, but were themselves misled 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 supplied, by these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our Translators follow, and add, 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 find, 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 than those for whom they were prepared. And this Translation suits extreme 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 divers 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; Christ's power of disposing of it, is not denied; but he showeth only, to whom it is to be given. Answerably hereunto we may say, To sit on Christ's right hand and on his left, is Christ's 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, etc. Luke 22.29. I dispose unto you a kingdom, etc. Father I will, that they, whom thou hast given me, be with me, etc. 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 virtue and merit of his sufferings. For as a son, while yet under his father's 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 expressly 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 Father's 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 kind, 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 than 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 persuade (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 than 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 persuasion of their hearts before God. Thus whereas many a poor soul dejects itself, out of a mere mistake of this Scripture ill rendered, and worse understood, it being truly turned, 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 Commandments, 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 spoiling of your goods, Heb. 10. v. 34. knowing in yourselves, that ye have, in heaven, a better and more enduring substance. That we may the better know the mistranslation and undue inversion of these words, we must understand, that the goods, whereof the Hebrews were spoilt, were either their temporal goods, whereof S. Paul saith, he rob either them, or other Churches, taking wages of them, to do service to the Corinthians; the spoiling 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 young professing Hebrews. appeared 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 yourselves 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 divers order, make extreme 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 yourselves better wealth in heaven, and that which will endure. What a difference is here? Knowing in yourselves, that ye have in heaven a better, etc. This translation persuades men, that they shall have hereafter, in heaven, a better kind of wealth. The true reading of these words, Knowing that you have in yourselves, etc. 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 heirs 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 Critic 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 overruled by the usual speech of the Civil Lawyers. For the Scripture doth not entitle God's 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. etc. 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 rendered of this mistranslation? No doubt but some there were, who rendered the words so, upon design: Why? namely, for the avoiding and preventing of that (as too many esteem it) execrable error 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. Add 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 Wiseman's 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 grey 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 extreme often they mis-translate [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which is a Discretive, and render it by a Copulative [and,] as Gal. 5.17. as I show largely toward the end of this Book. But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this error, 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 error, 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 find 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 shown. Beside these, there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew, Greek, and other Tongues; many divers, 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 Margin. 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 disallowable and laid aside in another. Witness Luke 9.54.55. Wherefore 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 ware of; and accordingly they have placed some different significations in the Margin; but those most-what the better; because when truth is tried by most voices, it is commonly out-voted. And in that case, which is very often, it is rejected, and cast into the Margin, 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 find often in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disobedient, rendered as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unbelieving; which with some allowance, possibly might sometime pass, were not the former word turned unbelieving, upon a dangerous design. For, whereas they understand faith in Christ a persuasion and belief, and that their sins are remitted for Christ's sake, that he hath done and suffered all things for them, as completely 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 'tis evident, the Apostle understands such a faith as brings forth obedience; and so he calls 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 jews, the words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the disobedient, etc. So Hebr. 3.18. To whom swore 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 Margin; lest it should tell us, that the man, by conformity unto Christ's sufferings, should have any hand in working out his own salvation; as S. Paul implies, 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 Margin, because it made not for their purpose. I shall name but one instance more of this kind, 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 rendered in the Margin, 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 mould 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 moulded and fashioned and made conformable thereunto? as the Apostle here expressly teacheth. Wherefore having observed many such mistranslations 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 cried up, it very much wrists 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 than I am likely to have in this world, to endeavour to the utmost, the vindicating of the holy Scripture from false translation, and misinterpretation; 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 than myself, 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 extremely perilous it might be to expose the whole Scripture unto ignorant men's use and judgement, or indeed, abuse rather, and want of judgement: Surely more dangerous and pernicious it might prove unto their souls, then to leave a whole Apothecary's Shop open to a diseased person, who might as well choose and take deadly poison to his destruction, as a Sovereign 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 practice 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 been so carefully watched over by their Governors, and such portions of Scripture wisely and fatherly dispensed unto them, as might, with such holy reservedness, have met with men's proficiency, surely such prodigious Monsters had not been counterfeited out of the Word of God, by the Spirit of opinion, as in these later days 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 knows, and will in his time provide. But since now all the holy Scripture is made public 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, than 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 Margin, 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 Apocryphal 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 than that new one of the Low Dutch so highly extolled, yet I doubt not but Ours may be made much better than it is. Nor have I herein sought glory of men, as he the same God best knows, 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 Catechised & principled in such doctrine, as is inferred from a mistranslation. Many of the Learned, I shall find zealous for what they have learned, and for the honour of their Authors, of whom they have learned. Besides, the work itself 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 seasoned with handsome words, and elegant phrases: which yet being judiciously analysed and resolved into their Arguments, like gay Butterflies pressed and broken, they soon vanish into smoke. 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 embroidery obscures the ground of truth. Nor indeed can any, who know my weekly employments, look for any other then plain work from me; but that such as the Women call Plain-work, which is lasting, necessary, and handsome 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 foil 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 shaved, & her nails made to grow, (which is the readier way to make nails, according to the Hebrew, then to pair 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 rendered me odious unto such as know me not; and have endeavoured to smother me, like a Rat behind the Hang, traducing me, as a man of an erroneous judgement; a dangerous man; one who turns the Scriptures into Allegories, etc. I hearty 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 myself to be of a right judgement, beside this Soricina naenia, this free discovery of myself unto those who otherwise know me not? that all men, and especially the godly learned may hereby judge, what my errors are; and whether I am so dangerous a man to any but to the Devil's kingdom; which, I confess, I endeavour to discover, & by the spiritual armoury mighty through God, utterly to destroy, in myself 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 mouths 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 Daystar is risen, (whose light now dawns apace) will experimentally find 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 hindered 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 Copy; 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 be 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 myself have. However, so some good may be done toward the undeceiving, enlightening, informing, and edifying of those who fear God; I value nor work itself, 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 entering 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 mistranslations I should find 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 rectify such obliquity, without explication, it would be very short, and so obscure; I thought, that the Skeleton of mere Criticisms (though they be more profitable than 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 rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expressly, 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 bade 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. Peter's days, 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 applied 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 woe proceed in survey of the Scripture, the Translation is the more faulty, as the Hagiographa more than the Historical Scripture, and the Prophets more than the Hagiographa, and the Apocrypha most of all; and generally the New more than the Old Testament. Considering also, that the Work would be very long, if I should proceed throughout 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 Essays, to take notice of the mistranslation 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 Margin, 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 Margin, against the translation of which, I conceived, there lay any just exception. For the discovery of these mistranslations I have used the help of divers 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 Essays 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 than I am, so thoroughly 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 administered 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 householder, 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 only some look after, they show 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 man's business to search after this Mine. Ungodly men, who turn not from their iniquities, shall never understand God's 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 breviate 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 than 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 explains 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 follows; 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 herself over her young ones. We find the same word so used Dear. 32.11. which the Vulgar Latin hath Supervolitans flying over: Arias Montanus turns Motitabit, She will move herself 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 mind. In regard of the quickening 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 wing. 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 engaged 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 Egg; upon which the Spirit of God here is said to sit and move itself. 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 Arabic 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 hatched 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify both the tame and wild 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 wild. 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, than 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 turned 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. God's wellbeloved 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 turns 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 God's 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 Jews Verse 17. My Father worketh hitherto, and I work, viz. works of righteousness, which he hath always wrought without beginning, and shall always work without end. He rested on the Sabbath from making new kinds 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 calls 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 unless 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, etc. 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. ] Doubtless the better translation is in the Margin, 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 Luther's translation and the Low Dutch. Yea, all our Old English translations. That which, I believe, moved the Translators to cast the true version into the Margin, 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 remembered, 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 itself, 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 signify 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 Cross, 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 righteousness 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 virtue, all the fruits of the Spirit, Gal. 5.22. Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. Unto these Nine, the Vulg. Latin adds 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 spoke of the Spirit. It follows, that in the midst of the street, and of either side of the river, was there the tree of life, which bore twelve manner of fruits, etc. These fruits must be exceeding plenteous, there must be God's 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 flows 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 satisfy 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 practice: 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 medicine also. Therefore the Poets made Apollo the Sun, the Author of both. Which is true of the Sun of Righteousness in both respects, Mal. 4.2. For unto those who fear the Lords Name, the Sun of Righteousness 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 follows, which is negative; But of the tree of the knowledge of good and evil, thou shalt not eat of it. Through the subtlety of the Serpent, the woman given for an help to the man, fell a lusting after her own will, to be somewhat herself, 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 God's command, to be like unto God, to see and know all what God sees and knows. And of this forbidden fruit she herself 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 darkness, truth with error. 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 ancient History, and look at it as done only so many Ages since? Or may we not find 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 direful effects of our fall, and what an evil 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 rank among us, as they say, The Serpent's teeth did-seges clypeata? Whose plant is pride, the beginning of sin, as the wiseman calls it? Whose is covetousness the root of all evil? Whose is wrath and revenge and other roots of bitterness? Whose plants are lasciviousness, luxury, gluttony, surfeiting and drunkeness, and other such like Potherbs? Whence grow the briers 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 God's 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 eats 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 applied 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 beginning. GEN. 3.15. ANd I will put enmity between thee and the woman, Gen. 3. Ver. 15. and between thy seed and her seed, etc. The obscurity of the Scripture proceeds much what either from mistakes of Translation, or else from false Glosses and misinterpretations. 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 Veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished. In reading the three first Chapters of Genesis, Moses is double veiled: 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 shown 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 than 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 turn all our hearts unto himself, 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 himself before) from Adam to Eve, and from Eve to the principal malefactor the Serpent. Wherein we may note how the Lord Parts laesa yea Laesa Majestas the highest majesty 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 trial of his creatures and the manifestation of their weakness 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 than the Devil and all that sin against him; Obs. 3. both in knowledge to find 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 conceal a thing: but the honour of Kings is to search out a matter. Yea herein he gives us an example of judging ourselves, Obs. 5. Lament. 3.39, 40. Wherefore doth a living man complain, a man for the punishment of his sins? Let us search and try our ways and turn again 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 cattles and above every beast of the field, upon thy belly shalt thou go and dust shalt thou cat all the days of thy life; or with reference to man kind as vers. 15. which is my Text. From which I shall not now longer detain your thoughts, foreseeing an occasion that I may have to open the former part of this sentence. Come we therefore 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 enmity 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 breaks out into open and irreconcilable hostility to the wounding, bruising, breaking one the other; all which will appear 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 break the Serpent's 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 divers 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, etc. Revel. 12.9. and the great Dragon was cast out that Old Serpent called the Devil 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 womankind 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 penned up in too narrow a scantling, yea this great inconveniency 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 mystical 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, etc. They knew the eternal power and Godhead which required of them a suitable glorifying of God, but they became Vain in their imaginations and their foolish heart was darkened; Ephes. 4.17.18. The Gentiles walked in the Vanity of their mind and had their understanding darkened and so became alinated from the life of God. By those the Gentiles fell, and by the same the Jews fell also. Jer. 7.23, 24. They walked in the counsel and imagination of their own heart. Thus ye read the minds or thoughts compared to Eve: 2 Corin. Chap. 11.3 I fear least by any means as the Serpent beguiled Eve through his sublilty so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your minds 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 mystical 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 than 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 abundantly 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 subject of his enmity which, God saith, he will put into her which shall be exercised upon the Serpent and the Serpent's seed, as the proper objects of it. The reason why the Lord puts enmity between the Serpent and the woman, appears 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 applied to the malady; wherefore as Satan begun his destructive seducing and deceit in the mind and understanding, as I have shown, 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 prays that God would give them the Spirit of wisdom and revelation for the acknowledgement of him, the eyes of their understanding being enlightened that they may know, etc. Col. 1.9.18. The Apostle prays that they might be filled with the knowledge of his will: etc. So he prays for Timothy, Consider what I say, and the Lord give thee understanding in all things! 2 Tim Chap. 2. vers. 7. Besides; thoughts and counsels are the beginning of every affection, word, and work: and therefore as when these are corrupted, the foundation is laid for corrupting all the rest: so when these are duly informed, a suitable reparation will follow of all the rest. Now because we by the fall, are not able to think any thing that good is of ourselves as of ourselves, the wise and good God Vouchsafes a sufficiency to think and do. 2 Cor. 3. vers. 5. not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. Hence we learn, Obs. 1. that although our God be love itself as he is called. 1 Joh. 4.8.16. he that loveth not knoweth not God; for God is love. etc. and goodness itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 evil, or else appearing and seeming righteousness, wherewith it is gilded and hansomed over, Psal. 5. vers. 4.5. For thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee, etc. Thou hatest all workers of iniquity, first the wickedness, than 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 soul hateth. Pro. 6. vers. 16.17. these six things doth the Lord hate. etc. Zacha. 8. vers. 17. and let none of you imagine evil in your hearts, etc. These are manifest evils; there are other varnished over with shows of righteousness, Esay. 1.13.14. bring no more vain oblations, etc. and 61.8. I hate robery for a offering etc. And this enmity against the evil is no less gloriouss unto God and his Christ than his love unto the good: Psal. 45.7. thou lovest righteousness and hatest wickedness, etc. 2. Obs. 2. Hence we know the reason and ground of that promise which the Lord made afterward more explicitly and plainly, Ezek. 36.27. I will put my Spirit within you, and cause you to walk, etc. 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, etc. 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 one's 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 darkness and blindness, 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 persuasions, with all lying promises and contradictions unto God's word. But it is not so clear nor agreed upon by Expositors, what is here meant by the Woman's seed. The most, by the woman's seed, understand Christ as he was the Son of the Blessed Virgin Mary, and him only. But this cannot be true: for the Woman here meant is clean another thing, as hath beon shown; viz. The Mind, 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 fullness, Psal. 45.7. Thou lovest righteousness, and hatest wickedness, therefore, etc. 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 man's thoughts? the corrupted thoughts can bring forth no better thing than themselves are; Water ascends no higher than 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, etc. 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 evil first is subtlety, Genesis 3.1.2. The Serpent was more subtle, etc. 2 Corin. 11.3. The Serpent beguiled Eve through his subtlety. Therefore the Apostle saith to Elymas, Acts 3.10. O full of all subtlety, and all mischief, etc. 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 wind or breath is in order to regeneration, John 3.8. The wind bloweth where it listeth, etc. 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 righteousness of the Law, Rom. 7.9, 10, 11. I was alive without the Law once, etc. 2. The evil in the seed of the Serpent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easiness to commit wickedness, as the word properly signifies. Therefore S. Paul saith thus to Elymas the Sorcerer, Acts 13.10. O thou full of all subtlety 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 readiness, and easiness to commit sin is curbed, and checked, 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, etc. 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, etc. 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 righteousness, as Paul saith further unto Elymas, Acts 13.10. Thou enemy of all righteousness, etc. And therefore the third enmity hereunto opposite is the glad tidings of grace and mercy unto salvation, life and righteousness, signified by John The grace of the Lord, which sweetly melts the heart into godly sorrow, & inclines it unto the love of all righteousness 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 forgiveness 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 calls 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 mind and will of God, and against the lusts and will of Satan. Thus 2 Cor. 5.19. Christ is reconciling the world, etc. Ephes. 2.14. For he is our peace, who hath made both one, etc. and hath broken down the middle wall of partition between us, etc. and in 15, 16, verses, Having abolished in his flesh the enmity even the Law of Commandments, Col. 1.21, 22. And you that were sometimes alienated and enemies in your mind by wicked works, etc. and 2.14. Blotting out the hand-writing of Ordinances that was against us, which was contrary to us, etc. All this is done meritoriously and exemplarily by Christ's sufferings for us; but effectually by his spirit, his Cross 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 yourselves with the same mind; 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; unless 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 repays and requites his enemies in their own kind, by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Obs. 2. Lege talionis, by rendering 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 break the inward league and amity between him and the Devil, and so to reconcile the man unto himself; for that outward pacification and atonement, which Christ purchased by his death, could not alone and by itself prove available 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 express our love unto him? even by hating sin and iniquity, it is the Prophet's exhortation; Ye that love the Lord, see that ye hate the thing that is evil: Psal. 97.10. Such an hater of evil and the evil one, was holy job, 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 we shall hate the evil with a perfect hatred; and the seed of the woman shall break the Serpent's head. Axiom. 3. It shall bruise thy head, etc. 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 chief 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 sinews are centred. This is in the body as a watchtower whence the watchman foresees what ever good or evil is to come; whence is the Germane word haupt, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see or foresee; unto this part, the judgement 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 break, or as Coverdale turns it, to tread down: as LXX Psal. 139.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To bruise or break the head of the Serpent, what is it but to destroy and mar 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 than the head of the Serpent, as that wherein his main Subtlety and strength lies; And being himself 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 break 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 signify 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, She shall break thine head; which they refer to the woman. But the Hebrew Text evidently refers the act of bruising or breaking the Serpent's 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 She; nothing must be lost, we shall find, that here is a truth in both. 1. The holy seed He, that is, Christ, shall bruise or break the Serpent's head. 2. She, that is the pure mind and understanding of the Woman, the Church, by virtue of Christ the holy seed working in her, she also bruiseth & breaketh the Serpent's 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 compass 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 poison of the Basilisk darted back upon it, destroys the Serpent itself; as David slew Goliath with his own Sword; The wicked which it a sword of thine, Psal. 17.13. Thus wrath and fierceness is the seed of the Woman, and by it Men work not the righteousness 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, than they give not place to the Devil. And thus the Woman breaks the Serpent's 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, etc. Zach. 10.5. They shall he as mighty men, which tread down their enemies in the mire of the streets in the battle, and they shall fight, because the Lord is with them, etc. 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 tells 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 works 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 spoke 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 Leish, and saw the people that were therein, how they dwelled careless, after the manner of the Zidonians, quiet and secure, etc. This is the government of the whole world, until 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 Gospel 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 Commandments. 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 himself, 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 weak 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 only 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 do in that it is weak, etc. 2. The Gospel that's signified by the holy seed breaking the Serpent's head. This, Saul the figure of the Law, could not do; This was left for the spiritual David, 2 Sam. 22.38.39.40.41. I have pursued mine enemies and destroyed them. etc. this is indeed the work of the Gospel which is therefore said to be the power of God to Salvation, Rom. 1. Therefore when the Angels brought the glad tidings 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 divers 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 break the Serpent's head. Unto such, the true Joshua preaches his Gospel Joshua. 10. Set your feet in the necks of these Kings, [the ruling and reigning sins] etc. Thus when the Disciples, Luke. 10.17. brought our Lord an account of their embassy, that the devils 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 Devil and Satan. The Serpent hath corrupted his mind from that simplicity that is in Christ. 2 Cor. 11.2.3. so that he now walks according to the Prince of the power of the air, Ephes. 2.2. Obs. 4. The holy seed is not promised in the Gospel as a cover of sin, but as a conqueror of sin, as one who should subdue and break the power of it. The ancient Jews had a saying; that the Messiah should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of propitiation, a man who should make atonement for transgression; which yet may as well be rendered 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 name's sake. Nor is the Gospel the glad tidings only of remission and pardon of sin; but of taking a way the sins of the world, john. 1.29. behold the Lamb 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 subtlety 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 God's Spirit, Esay. 30.1. 1 john. 1. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness. 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 enemy of mankind: The God of peace shall bruise Satan under your feet shortly Rom. 16.20. Obs. 6. Hence it follows, that Non datur summum malum; Although there be a chief good, which is God himself, yet there is not a chief evil. 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, etc. Though the wicked one be as the raging sea whose waves cast up mire and dirt, Esay. 57 yet the Lord saith 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 Wisdom, 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 itself, 2 Sam. 20.16, etc. which causeth the head of Sheba the son of Bichri to be cut off. What is Bichri, but the firstborn, 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 subtle Serpent, wherewithal he beguiles the Sons of men; That Prince of the power of the air, that Spirit works 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 wove the Spider's Web, Esay 59.4, 5. Their poison is as the poison 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 persuades them and they believe it, That the holy seed of the Woman hath broken the Serpent's 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 mean time the Serpent's head is yet unbroken, the sin unmortified in these men. And Satan wins infinitely more, By this aftergame than he lost by the former. Repr. 1. Who pretend infirmity and weakness, when yet the power of God, the holy seed, is ready to break the Serpent's head in them. Repr. 2. Those who exceedingly magnify 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 grows stronger, much more by exercise of spiritual strength. Pray to the Lord to put the enmity between thee and the Serpent's seed. Pray for that innocent harmless Abel's 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, etc. 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 pass 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 literally and properly of the Church. But while the Scripture will afford both a literal and a spiritual meaning, I conceive, it is not safe to appropriate it unto one. Literally than 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 footsteps. 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 Abraham's faith, 1 Pet. 2.21. Hence by Metaphor, because he Heel and the Foot-sole is the extreme or last part of the Body, as the Head is the first, the word is used to signify 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 justify the wicked for reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The heel of the woman's 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 unto 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 Woman's holy seed. The like ye may observe, 1 Cor. 3.17. If any man defile God's Temple, him will God destroy. The word in the Greek is the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; thus Coverdale turns 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 easy 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 ear-ring 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 days; all that time ye hear not of the Tempter: but when he hungered, Verse 2. then the Tempter came unto him. This the Apostle was ware of, 1 Cor. 7.5. Give yourselves to fasting and prayer, that Satan tempt you not for your incontinency. It is lawful to have a care and to provide for the supply of meat, and drink and raiment, etc. 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 Woman's godly seed, that it might be continually exercised and be watchful. Virtus languet sine adversario. And therefore your adversary the Devil goes about, etc. 2. In regard of the Serpent, his innate Subtlety and malice. Who, since he is fallen from all lawful 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 Devil, 2 Cor. 11.3. And therefore he sets upon the weakest, He beguiled Eve through his subtlety. This discovers what they are, whose seed and whose children, who reproach the steps, the conversation of God's Saints. It is the Serpent's work, To bruise and tread upon the heel, and his children, Serpents like himself, as our Saviour calls them Matth. 23. who reproach the ways of Christ, and his people, who slander and reproach the footsteps of Gods anointed, 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 Devil, joh. 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 means: 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 Subtly persuades them, that, though they eat of that Tree, yet they should not die, and so separates the end from the means. In bonis separat media à fine, in good things he separates the means from the end. These means which the Lord hath ordained as necessary for the obtaining of the everlasting life, the Serpent persuades 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 believe and thou shalt live. He persuades us that we need not die with Christ. By this means, He persuades men, that, though they continue in their sins, and uncleannesses, yet they shall obtain the everlasting life. Thus by his false Apostles, he had persuaded 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 avails any thing nor uncircumcision, but faith that worketh by love, etc. Exhort. Look to our footing. Whereas the Scripture tells us every where, that the holy City is reserved for those who are holy and righteous, and obey the truth, Esay, 26.12. and that he who Believes not, or obeys not the Son (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall not see life, joh. 3.36. And S. John having described the holy City, Revel. 21. ver. 27. he tells us who shall be 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. Whereas 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 lays wait at the heel. He persuades 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. Means. 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 God's Commandments; but they have sharpened their tongues like a Serpent. They have purposed to overthrow my go, 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 souls, how subtle 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 ye suffered so many things in vain, if it be yet in vain? Gal. 3. Take heed of the iniquity of our heels, Psal. 49.6. The Prophet propounds this as a riddle to mankind, after a long preface in the words before; Why should I fear in the evil day? that is, what then can terrify me? What then can make me secure, In the great day of recompense both of good and evil? An hard Problem, and that which concerns us all, and every soul. The Prophet answers it. That which will make me fear, is 1. Not poverty: 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, knows 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 heels? the iniquity that continues with me till the end of my days. 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 Serpent's 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 evil.] Most men commonly understand these words Ironically, The man is become as one of Us: as upbraiding unto man, Satan's lying Speech, ver. 5. Ye shall be as Gods knowing good and Evil. So Vatablus, Piscator, Diodate, The Gloss of the French Bible, and others. But whether it be safe to attribute unto the most gracious and merciful God so tart an irony, 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 rejoiced at the miserable man's calamity; who yet fell thereinto not of himself, not simply out of pride or reflection upon himself 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 persuasion of the Serpent, more subtle than any beast of the field; by which subtlety he beguiled Eve, 2 Cor. 11. And therefore the merciful 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 natural life, and of all those also who live the Spiritual life, yea, the mother of Christ himself; He clothed them with skins of dead beasts figuring mortification and conformity unto Christ's death; whose innocent life was slain in Adam; Revel. 13.8. (Then began the Lamb 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 said, Behold the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit, he hath been as one of us knowing good and evil. 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 embraced it; and he hath known evil, hated it and shunned it. For so God knows good and evil. Scire bonum non est bonum; A mere abstract knowledge of good, is not good; And 'tis as true, that Scire malum non est malum, neither is the abstract knowledge of evil, evil: But words of knowledge and sense imply suitable affections. Man knew good and evil, as God knows them; and loved the good and hated the evil; 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 evil, 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 God's 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) until he hath subdued his earth; overcome the evil with goodness; and by the sword of the Spirit, which is the living and powerful word of God, Hebr. 4.12. sharper than 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 evil. GEN. 4.1. I Have gotten a man from the Lord.] Word for word, I have gotten the man the Lord. Wherein appears the Etymology of cain's name: She bore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 follows 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 herself, as if she had already gotten that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Messiah, 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 margin 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis true signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum, with: and so Pagnin turns it here: But it then only is to be rendered with, when it is joined 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 joins 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 fantastic age so subject to imagination. How many think themselves extreme 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 blind, 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; Ishmael must be born before Isaac; The children of the bondwoman must be brought forth before the children of the freewoman, 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 bondwoman, but of the free; Hereupon too many, out of an overweening 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 mouths; whereas indeed it is much to be feared, they are yet children of the bondwoman. As at this day the wild people who descend from Ishmael, call themselves Saracens, as if they were the children of Sarah; whereas indeed they are Ismaelites and Hagarens, the progeny of Ishmael 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 grossly deceived in their own estates; And why may not we fear the like in ourselves? It's a dangerous thing to err in a matter of so great and near concernment. That we should think ourselves born of the freewoman, 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 wild Ass. Such was the estate of the first child born to Abraham of the bondwoman 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 wild man, Gen. 16.2. a man like a wild 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 Ishmael might live; O that Ishmael 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 bade, 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 bondwoman, but of the free. And let us take heed, lest, while we are yet in our fallen estate, we mistake not ourselves 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 joh. 3.12. In process of time,] At the end of days. Gen. 4. Ver. 3. So the Translators render it out of the Hebrew in the margin. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fine dierum, that is, after the end of the year. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a year, and so rendered in our last translation, 1 Sam. 1.3. This man went up out of his City yearly. The Margin out of the Hebrew hath from year to year. So Exod. 13.10. where in the Hebrew it is from days to days, 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 turned 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 kinds, yet both Eucharistical, Oblations of thanksgiving unto God for his blessings all the year past. And this kind of service they had learned no doubt of their Father out of the mind 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 Month 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 custom of Sacrificing, and upon the like occasion, whether moved thereto by prescript of long tradition, or taught this thankfulness 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 unthankfulness 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 itself 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 Ethics, 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 rejoiced before the Lord and praised him for his goodness. To the same most ancient custom 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 custom, expressed in rude and disorderly yawling, and hooping, and hallowing, which yet will be a witness against us of our great unthankfulness. 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, Verse. the Sixth. Exhortation. The Exhortation is to do well; which he persuades 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 shall 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 show 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 shall 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, etc. so, Ezech. 18.5.— 9 And the Ten Commendments to be done, contain most things to be left undone. This doing good, or doing well supposeth in Cain a belief in the Gospel preached 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 evil. Which belief and obedience unto the Gospel, and doing well, are all one and the same thing; as S. Peter Sums up the duties of the Gospel. 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 baptised, shall be saved; but he that believeth not shall be damned; The ancient Church of Christ hath left us the same conditions only made up into Obedience and disobedience; They that have done good shall go into life everlasting; and they that have done evil, into everlasting fire. This is the Catholic 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, Nun 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 natural Connexion that is between doing good and receiving good. 2. From that Covenant between God and man. 3. The good will of God toward man, even the sinful man. john 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 God's property to save from evil and do good. Since therefore it is also the end that God, and also his creatures aim 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 evil. And thus the Lord acted according to his property endeavouring to preserve Cain from doing evil, and to persuade 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 complains, 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 evil doers are threatened, as an incestuous person, Levit. 20.17.19. He shall bear his iniquity; So they that do well, the Lord bears their iniquity, Esay. 53.11. And takes away their sins from them, Rom. 11.26. Obs. 2. Hence we learn, 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 decried under the names of Popery, Arminianism etc. 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 patiented 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 God's 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 john, Act. 4.13. Obs. 5. Though Cain were a Murderer a fratricide, 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 dost well, shalt thou not be accepted as well? Obs. 6. Even Cain wrathful and discontented Cain yet knew what was good, and what it was to do good. Mich. 6.8. He hath shown thee O Adam what is good, etc. This the Lord shows 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 witness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 inquire 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 itself 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 itself, or for the punishment of that transgression: in both senses it is true, that sin lies, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the door, it is near 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 readmission. 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 justify 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 ungodliness from him. Thus he makes a Drunkard, sober, a Lecher, chaste, etc. 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 accounts 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 less 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 jealousy was in the entry of the North-gate. And Chap. 9.1, 2. At the same Gate the Destroyer's enter. Obs. 3. Consider we these two together; The Lord saith, If thou do well, etc. But If thou do not well, etc. 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 than 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 kinds of Ceremonial. Services to the Lord, Esay 1. He calls them all vain Oblations, etc. Doing well did not consist in these; therefore having rejected all these, He shows wherein consists that doing well that pleaseth him, vers. 16.17. Wash ye, make ye clean, etc. 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 cain's Sacrifice was not accepted aswell as abels, was, that he for matter or manner, or both, had not done well as Abel 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 add 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 evil concupiscence which always 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 vows, 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 shalt rule over him. And so they would insinuate unto the reader, that the Lord here speaks of Abel, that Abel's desire should be unto Cain, and Cain should rule over Abel. But the Lord speaks 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 doubtful, are discovered of what gender they are, by the Verb, Adjective, Pronoune, or participle joined 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 Original 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. Shows plainly to what Antcedent the Relative refers 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 only a Feminine, I appeal unto the learned in the Hebrew tongue, whether this kind of Anomaly of joining Masculines and Feminines in Grammatical Construction, be not usual 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 immediately before; where they make no scruple to join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin lieth or lying at the door. 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 evil doing, in all reason and equity there must be a power in man to will the good, and nill the evil. 2. Another reason may be from the great wisdom and goodness of God, who albeit he permit sin in the world for exercise and trial 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 evil doing, and that even in evil men, as in Cain here. This we find in Saul making apology 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 man's own self-bondage, as his carnal 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 liberty is the addicting one's whole self, 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 God's word, might do well, or not do well, might do good or evil, yet not have free will, according to the Scriptures. Obs. 3. Hence it appears that to sin, is a voluntary and free act of man, it is the known saying of one of the Ancients 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 weak he be. Surely our Lord knew and knows 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 thiefs who left him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not quite dead but half 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 only weak, feeble, infirm, or sick as the English Manuscript has it; For he who is said to be weak, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak is defiled. And Rom. 14.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him that is weak in the faith. These words do not imply a total privation of strength in faith and conscience, but only a weakness of both, and so the Apostle is to be understood when we were weak not wholly without strength. As the V Lat. turns it infirm. 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 weak, 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 weak I became as weak that I might gain the weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 labour 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 yields to all temptations from the world, the flesh and the Devil, and lies down like a great Lubber, and let's all the messengers of Satan buffet him: Why? He has no power to resist them: The Scripture, as he reads it, tells 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 hardened 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 deal 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 than 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 godliness, and with that, which we object to others, the opus operatum; as if the very hearing God's word made them the better men. Thus ye read of the Whore in the Proverbs, that she strengthens herself in her whoredoms by her form of godliness, Pro. 7.14.15. Reproof. Of those to whom the Lord gives the sovereignty and rule over sin, yet they prostitute themselves, and enslave their souls 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 whereas 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, etc. 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 sensual concupiscence, Venture 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 brother's blood.] Gen. 4. Ver. 10. The word we turn blood, is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendered in the margin bloods. The holy spirit could as well here have used the singular as elsewhere, but made choice of the plural: 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 offspring, 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 horror of conscience, as may appear in the example of Cain: And therefore David deprecates the guilt of killing not only 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 explains it, Sins add 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 devil, 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 turned 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, etc. When first these two Cities began to run forth in all mankind, 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 repent 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, Judas 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; dreamt and fancied 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 laid. 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 bvilders have as fair pretences as may be. The name of his Son and his City was Enoch, consecrated, dedicated. And ye shall find 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 Jews did, and would build with them. And therefore it will nearly concern us to distinguish 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 opposite here unto is the City of the devil; 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, than 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 royal City wherein their Kings dwelled, was Tirza, And so it is even to this day; When men fall off from the City of David, the City of God's 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 perilous times, which now are if ever, his first character of those, who make the times perilous, is, Men lover's of themselves, of Cain's 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 hypocritical and false righteousness, having a form of Godliness, but denying the power of it. These and such as these, are building the City of Cain: which by their own marks, are easily distinguished from God's bvilders: And therefore the Apostle presently after their characters, adds, eat these. They may yet be further differenced by the Cities which they build. Gods and Christ's workmen are building Bethmaacha, the City of contrite, lowly, and humble men. The Devils and his son cain's bvilders are raising Ramatha the high, proud, and lofty City, which God and his bvilders are destroying. Esay 26.5. God's City is Bethel, the house of God. The Devil's Avith and Bethaven, the house of wickedness and vanity. God's City is Bethulia, a company of chaste virgin-soules. The Devil's City is Seboim, a licentious, a lascivious, a Goatish generation, which must be set on the left hand in the judgement. God's City is Bethshemesh, the house and Tabernacle of the Sun, Psal. 19.4. Mal. 4.2. which constantly continues its course of Righteousness and goodness. The Devil's City is Jericho or Luneburg, Ecclus. 27.11. Hebr. 7.2. as the Fool changeth like the Moon, saith the Wiseman. God's City is Sedec, whereof the true Melchisedec is King. The Devil's City is Poneropolis the City of wicked men, whereof the Prince of darkness is King and governor. God's City is Salem and Jerusalem the vision of peace. The Devil's City is Rabbath or Riblatha, contention and strife. Let Cain and his bvilders 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 wickedness, 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, etc. And that of Joab, 1 Chro. 15.13. Be of good courage; and let us behave ourselves 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 ancient possession was of Cattle, this translation may comprehend both without a supplement. Unless, with Castellio, we turn the words thus, Qui primus tabernacula habitavit, & pecuariam fecit. Who first dwelled in tents and used grazing or shepherdy. Verse 21 So Jubal was the Teacher of every one who handles the Harp and the Organ. It is true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to handle: but it signifies also a more gentle kind 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 joyful shouting in his name. And, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to be understood, appears by the next words; She bore Tubal-Cain, Verse 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 ancient History. Of Tubal-Cain, they have made Vulcan; whom they said the God of Metals, and Metall-men, (as by Naamah the Beautiful, they may understand Venus) and, because Metals 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 Doric Dialect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father or Inventor of Fire. He is said of his Metals to have made the first Armour and Weapons of war; A Trade very fit for one of cain's 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 means and ways to defend themselves in the fruition of them, and offend others; and therein they lived voluptuously, eating and drinking, marrying and giving in marriage, until the day that the flood 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, Judas, verse. 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 show what I believe to be the true meaning of the place. What we have now in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then, the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 calls No 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 likeness, 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 unhappiness 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 Potter's vessel, that could never be made whole; or like that of the Devils which can never be repaired. 'Tis true; The fall, depravation, and degeneration of our first Parents is notorious. Notorium facti, the notoriousness 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 shown. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and effect answerable unto those means used, is as clear and manifest. For as Moses tells us of the darkness and the light, and 5.1.2. Gen. 1. and 4.1. 1 John 3.12. so he relates the genealogy of the children of darkness 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 evil; 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 Evil; 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 ancients, Wickedness proceedeth from the wicked. And we may say of these trees of opposite genealogies, as our Lord saith, Mat. 7.17, 18. Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit, etc. 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 sinful 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, appears 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 sinful Adam begat Cain according to his sinful image and similitude, so righteous Adam begat Seth according to his righteous image and similitude, that is, according to his living soul, wherein 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 reason's 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 offspring. 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 offspring; 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 than 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 offspring of God. All which, if we shall seriously look into, we shall find, that, when we sin, we are not to blame Adam or his fall, or the Devil, 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'll say, do I blame the Translators? I answer, They have not herein gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor fully expressed enoch's walking with God. For I could have wished that somewhat had been added, if not in the Text, at least in the Margin, which might have explained the fullness 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 wellpleasing unto God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— What ever is good, is lovely. Yea, so wellpleasing, 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 God's Commandments, and to please him, are all one. And yet there is somewhat more employed in this kind of walking. Where ever the word is taken in this sense, 'tis 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 reciprocal delight, contentment, complacency and pleasing of ourselves in this continual 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 divers other places in the New Testament. I shall name one or two more. S. Paul prays 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 applied 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 holiness, though Enoch were the first who was honoured with this renowned 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 paths. 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 faithful and Sarah the Mother of all the faithful 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 household 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 wholly dedicate ourselves 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 only! 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 man's 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 departed 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 tells 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 tells us of such men as walk and please God, continue and persevere so walking, and delight themselves and find 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 find 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 profess 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 find 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 than they are ware. For the Woman the Church is clothed with the Sun [even the Sun of Righteousness] and has the Moon [even the Man's 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 holiness, but perform nothing: even Clouds without water carried about with every wind of doctrine. Alas! Ephes. 4.14. These are yet in their very rudiments under the Law; and therein continue, yet think to find Enoch and his Enochites. But what our Lord saith to the Jews, 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, etc. The Apostate Israelites of Moses, Gen. 19.9. Exod. 32.1. Hebr. 7.28. This Moses; and the Jews 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, etc. 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 ways. 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 loan way, a narrow path, which few men find, 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, Judas v. 11. they love those who walk in the same way with them; have such in high estimation and honour. 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 ways 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 ways, as your ways, etc. And therefore as it follows well, Enoch walked and pleased God, and therefore was esteemed and honoured of God: So it follows as well, according to man's 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 contemns, saith Seneca: Yet the Enochite, Who walks and pleaseth God, is not only 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 walk 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 steps, he draws 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 john 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 works were evil and his brothers righteous? 1 Sam. 20.32, 33. And when Jonathan asked Saul, why David should be slain; and what evil had he done; That was evil enough; Saul cast a javelin at him to kill him, for ask that question. Thus when our Saviour appealed to the Jews, which of you convinceth me of sin? john 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 Devil. Mat. 27.23. Nay, their malice ended not in reproachful words: For when Pilate asked them, what evil hath be done? 'twas evil enough to have done no evil; The text saith, they cried 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 truly say, I have lived in all good conscience before God until 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 only in the visible Church; but in every Nation who so ever fears God and works righteousness, and so walks and pleaseth God initially, Acts 10. as Cornelius did, even for that very reason, he is not accepted of men. That Hermodorus was banished from Ephesus, Aristides, Themistocles, Alcibiades and others from Athens by Ostracism, no other reason can be given, but only that they were excellent men, and abounded more than others in doing good. They walked up to that light they had. Nor is there any other cause alleged by Lampridius why Heliogabalus was displeased with Alexander his adopted son, but only because he was unlike unto his father, a continent, chaste and temperate man. Nor why the same Emperor put Ulpian the great Lawyer out of his place, but only because he was an upright and honest man in it. Indeed other reasons are alleged commonly, as against Socrates and others; but the only true one was that which the Ephesians, as Strabo reports, used when they banished Hermodorus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: We will not that any of our Citizens be too good and profitable unto others. And that country man had not yet learned 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 banish him; why, saith Aristides, What evil have I done, that you intent this evil 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. Solomon long since discovered the general design of ungodly men, against those who endeavour to walk and please God, and exceed others in so doing; it fits them of this generation extreme well: Let us lie in wait for the righteous, because he is not for our turn, and he is clean contrary to our do, 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 child 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 men's: His ways are of another fashion, we are esteemed of him as counterfeits: He abstaineth from our ways as from filthiness: 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 alleged against him, they proceed 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 despitefulness 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 Wiseman) 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 hid itself from God: nor can man or any other Creature find those out whom God hides. Yea, though the Devil himself by subtlety and violence attempt their destruction, yet the Gates of Hell shall not prevail against God's 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 hid them in the secret of thy Tabernacle. Temples are always 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 all 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 hid 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 hid them from the swordmen, Ab ore gladii from the power of the sword, and à gladio oris, from the strife of tongues. All this imports preservation from evil. 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 sons of men. Lastly, what is that greatest good, which the eye of the natural man hath not seen, nor his ear heard, nor has it entered into his heart to conceive? That good the great God hath promised to Abraham and his sons the true Enochites, who walk before him and are perfect: Gen. 17.1. To them he himself is a shield and an exceeding great Reward, even the eternal life itself. He is thy life and the length of thy days, Deut. 30.20. saith Moses, which recompensed Enoch's short life. Of all the Patriarches before the flood, Enoch lived the shortest time, only 365 years; So many years as there are days in one year: Yet was Enoch the father of Methusalem, 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 toil 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 toil 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 general 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 signify de, as Tremellius and the French, Italian, and Spanish Translations render that Particle: as also our English which follows 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 Noah's days. And therefore the Jews 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, than the Lord promised, he would no more curse the Earth. Omnia retroacta opera, scilic●t peccata quieverunt per No, 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 Noah's 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 means to facilitate men's necessary pains, and to assuage their griefs. 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 assuaged their griefs 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 minds. 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 add, that, after he had himself miscarried by it only 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 excess; and by his nakedness 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 unthankfulness of Man to his Creator! The mediate Authors of any particular good unto mankind, 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, etc. 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 griefs, is accounted a God. He who taught him who first instructed men in husbandry, who owns him? O the wonderful grace of God O the ingratitude and great unthankfulness of men! Doubtless historical Noah though deified by the Heathen Poets under divers names, as he who gave the world comfort and rest from their labours, and the curse of the earth, yet he was only a figure of him, who removes the labour and curse and restores the blessing, Gen. 8.21. as I shall show 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 rendered in this place by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and elsewhere upon the same argument; Gen. 7.4.23. and why we should use a metaphor 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 Metaphor here taken from Graving, Writing, or Painting may have reference to the image of God portrayed 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 signify,) 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 Pluto 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 father's hypostasy or substance; so the true Christians are made according to Christ, john 1.16. of whose fullness they receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even grace for grace, every grace in us answering to the counterpart of itself 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 overflows also upon the body. For as by an Image or Picture, we understand not only the lineaments and portraiture of him that's drawn, but also concretely the table wherein it is drawn. And as we conceive the King's Image in his Coin not only formally, abstractly, and apart, the resemblance and figure of the King, but also concretely and jointly the money, the Silver or Gold, wherein it is imprinted. Even so the image of God howsoever it be primarily in the soul, 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 Sovereignty over all the Creatures; the strength, proportion, beauty, feature and comeliness are answerable in some sort to the like virtues 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 itself 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 only 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 divers creatures, which are not any parts, but ornaments of the Statues and Images, which they principally intent to make. Thus every creature hath God's mark upon it, aut imaginem aut vestigium, either Gods express 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 God's Image in man. God's image in man is in order unto God's image which is Christ. God's 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 Christ's; 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 only evil all the day. And it repent 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 man's sake; for the imagination of man's 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 man's heart is evil from his youth; and therefore so to curse the ground for man's sake; so to smite every living thing, would be to no purpose: Why? because mankind 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 Father's reasons from hence, whose name I spare. Another of them argues thus downright: The Lord saith, I will not any more curse the Earth for the works of men, because the mind 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 only were of this mind; most of the later Expositors are of the same judgement. The Gloss of the French Bible speaks their opinion. For it sets a Star in the Text, directing us to somewhat more remarkable in the Margin; which is this: He shows, what men must be until the end of the world, wherein all mankind is condemned as wholly wicked and depraved. How then ought these words to be rendered? 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, God's acceptance intimated in the Savour of rest: and his promise thereupon. Surely our God is not taken with outward Offerings or Sacrifices. These were only figurative of Christ's acceptable Sacrifice. Noah was a manifest type of Christ, whom he prefigured in his name, and in his works. 1. Hierom renders Noah's 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 universal Righteousness, and the whole will of God; ceasing from evil, and doing good; whereof we have frequent mention, Esay 1.16, 17 1 Pet. 3. cease to do evil, learn to do well, Eschew evil, 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 God's wills, Acts 13.22. (the word is plural) which wills are our sanctification and separation from all evil labour, and the curse, and enstating and quieting our souls in the Blessing. According to that gracious 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 find 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 toil in sin; which the historical Noah his type could not effect; much less 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 Lameches 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 capableness and fitness to receive the Ransom, is necessary. Yea, and Christ himself giving himself for us, requires 1. An imitation of his death in ourselves, and 2. A like mind towards others. First, he requires an imitation of his death in ourselves; 1 Pet. 4.1, 2. so the Apostle: For as much as Christ hath suffered in the flesh, arm yourselves likewise with the same mind: 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, etc. Therefore Noah's Ark had the exact proportion of a Coffin fitted to a dead man's body, signifying and requiring our death and burial with Christ, that we may arise with him, and walk in newness of life; 1 Pet. 3.21. which therefore the same Apostle compares to Baptism. 2. He requires of us a like mind 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 Noah's 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 kind of Ransom for an evil man, yea according to Christ's 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 etc. Will we read this more expressly? 1 John 3.16. It is the speech of the Beloved Disciple; Hereby 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. 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 vessels; which done, Gal. 3.13, 14. Tit. 3.6. then follows his direct act, the filling of our vessels 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 bore. 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 propitiatory 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 smelled a savour of rest, wherein Noah's name is contained, as I shown before. But can we think that God is delighted with the smell of 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 smelled. 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 shown. 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 smelled 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 add 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 add 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 passed 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 only 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 wickedness of man was great in the earth, and every imagination of the thoughts of his heart, was only evil every day, etc. 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 expressly 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 man's heart is evil from his youth] a reason why the Lord will no more curse the ground for man's 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 mankind desperate; and God leaving man in that case, without remedy 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 God's 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 Germane 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 God's former severity. Nor do men regard the atonement here made by Christ figured in Noah's Sacrifice. Nor how the Lord does restituere in integrum? Gen. 8.22. begin the world again with mankind, 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 confirms 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 Jews, must observe. Nor have they regard to God's covenant with Noah and his house and every living soul for ever, and that ratified by God's oath; Esay 54.9, 10 and a visible sign. 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 sovereignty 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 mankind 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 flood upon the world of the ungodly, and so read them thus. I will not again curse the ground any more for man's sake, because the imagination of man's heart was evil from his youth, etc. Or whether we understand those words as an inference from the former, thus, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth, etc. 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 means used, had no hope of bringing mankind to any good; and consequently the man must remit and leave off all endeavour of doing well, and suffer his soul to languish and sink into an utter despondency and desperation. For how can man have any hope of good, when God himself despairs? The Lord give us grace to discern of things that differ! SERMON III. Noah's Legacy to his Sons. Gen. 9.26, 27. Noah said, Blessed be the Lord God of Shem, and Canaan shall be his servant. God shall enlarge 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 form 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 overwhelmed 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 tilled 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 its nakedness, John 1. 2 Cor. 11. even the simplicity which is in Christ, which Ham (the Zealot, 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 Zealot. Shem and Japhet the genuine children of the spiritual Noah, they cover their Father's nakedness. 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 persuade Japhet. 5. Japhet shall dwell in the Tents of Shem. 6. Canaan shall be their Servant. I. 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 always first; but that's no good reason why he should be the eldest, as I shall show 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 Ancient and Modern who affirm, that Shem was Melchisedec, and probable reasons are brought for it. I shall inquire into the truth of that anon. Meantime come we to inquire, what we must here understand by Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This great, glorious and proper name of God may be two ways considered 1. in itself, 2. as it hath respect to the creatures. In itself 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 memorial from generation to generation. Wherein two things are very observable, 1. That the Lord God fits his eternal name unto those three Patriarches, the figures of the holy and blessed Trinity; Ecclus. 44.19. Abraham representing the father, as the wiseman 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 God's 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 days, wherein the fullness of the Deity is poured, and to be poured out upon the Saints; according to what the Apostle prays in behalf of the Ephesians, Ephes. 3.19. that they might be filled with all the fullness of God. For this reason, the Jews 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 itself 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 signify 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 Ideas, the Being of Being's; 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 Ancient of days, even from the days of eternity. This Jesse, this Ancient of days 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 plural, though joined to the proper name of God, which is always singular: And the reason is; God is one and his name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one; Yet is there a threefold exertion, Deut. 6.4. 1 John 5.7. gradual manifestation, degree or manner 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 elsewhere; and such a covenant consists of four acts, whereof two on God's 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 Man's part Repromission or answering by promise to God's 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 man's whole duty, Exodus 20. 1-17. abridged into fewer words, but virtually containing what ever was elsewhere 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 expressly 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 alleged. 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 people's 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 God's part, he stipulates, and requires. He is that one Lawgiver. 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 man's 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 itself, whence we may note. 1. The eminency and excellency of that God with whom we are in covenant. 2. The happiness 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 yesterday, Christ hidden under types and figures. Among them as we have found Adam, Abel, Seth, Enoch, with all the other Preachers; So we shall find 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 find 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 known unto the world. So they confess, John 7.27. we know not whence he is. Verily thou art a God that hidest thyself. 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 honourable name, as the Cabalists call him; that glorious and fearful 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 soul 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, john 1.1. but well known unto the Jews, 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 signify 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 Jews; 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 speaks. 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 find 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, etc. And so the father of all the children of Elam and Assur & c? Surely if we look no further than the letter, it's as true of these as those; as true that he was the Father of all the children of Elam, Assur, etc. As that he was the father of all the children of Heber. If therefore we shall inquire, who are the true children of Heber and the true Hebrews, we shall find, that no other than 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 divers of the Ancients, 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 speech of the Deacon to the Communicants as mine now to you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Let no man have a quarrel against any man. A fit qualification for us all who come unto the Lord's Table whose profession is to show forth the Lords death until he manifest his life in us, by dying daily unto sin, truly and earnestly to repent us of our sins; to be angry with ourselves, that have so long lived in sin, from which we resolve now to die; to be angry with ourselves when any thought or evil 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 Chaldees the light of Devils toward the holy Land. Which is the duty of us all, O ye children of Abraham, who profess ourselves 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 Heber's 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 form in you; 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 poured 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 father's nakedness; and may not the true Shem be said to do the like? doth not the Lord Jesus Christ cover the nakedness 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 mortify 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, etc. 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, mortify, and crucify; It is the profession of us all who come to the Lords Table, that we show 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 than it was in S. Peter's days, 1 Pet. 5.13. Arioch King of Ellasar. Arioch, Ebrietas tua, thy drunkenness, saith Hierom; whether with wine, or not with wine: for there is a drunkenness which is not with wine, Esay 29.9. a drunkenness with opinion and imagination; Esay complained 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 only drunkards. He is King of Ellasar (that is) the multitude of rebellious and disobedient men, such as departed from God; that's Ellasar. Chedarlaomer, as a generation of servitude, who persuades 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 Arabic, knowledge saith Drusius, or hidden wickedness and deeds of darkness. 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 righteousness; 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 godliness that cover all iniquity, 2 Tim. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 19.33. the owners of the Ass said unto them, etc. many owners of the silly Ass, the misguided 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, only 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 commandments, Eccles. 12. Among those the true Shem the Lord Jesus is the most honourable. Yea Jesus Christ the true Shem is that very honour that comes of God only, Joh. 5.44. and so where we read to you he is precious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.7. it is in the margin more truly turned, 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 ears 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 God's 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 mean we but the true Shem when we say, His name is like a precious ointment? Cant. 1.3. This is the name that is said to be near, Psal. 75.1. what nearer to us then what is with us? Immanuel, Christ in us. This name of the Lord is a strong Tower etc. 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, whereupon 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 expressly the Lord Jesus Christ, Col. 2.6. As ye have received Christ Jesus the Lord, so walk in him, etc. 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 encroachments of Idolatry and Superstition; whence it came to pass that they were opposed by all the world beside. Plutarch in his Isis tells us (what I have shown elsewhere) that by Typhon they understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which names, saith he, signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, violent inhibiting, hindering; 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 shown 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 Devil? Joh. 8.48. but the truth of this I showed 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 mortify, kill, and cruoifie these Kings, these reigning, these ruling lusts, Rom. 6.12. Let us no longer be professors, but practisers 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 than Bezoar, vers. 10.24. while men know Christ only according to the flesh, that's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besor; they are weak; 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 nonage, David will overcome them for thee. What Jether the child could not do, (as the child is, so is his strength) that Gideon himself performs, even he who breaks and cuts off iniquity that's Gideon. judg. 8.20, 21 Though thou be not cleansed according to the purification of the Sanctuary. 2. Chro. 30.18. Hebr. 10.19. For thy name's sake, though our iniquities testify against us, do thou it for thy name's sake, Jer. 14.7, 8, 9 Put on the whole armour 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 faithful unto us in his promises. 2. True in his threaten, 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 itself, 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 lose 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 faithless 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 accounts most highly of his God, whether we understand it of him who is the false God or the true; For that which appears to be good unto us, though it be evil, 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 God's Law day and night, he delights to do his Gods will, David's soul is athirst for God, Solomon prefers 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 evil men have unto their false Gods. 2 Tim. 3.1.2. There is one God which is called Self, that all the Dii minorum gentium serve; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-lovers are in that list of false worshippers. Why is Covetousness called Idolatry, but in order unto self? Ahab, without Naboths vineyard, was a poor discontented man. Thus ambition and desire of honour, Col. 3.4. another kind of Idolatry, proceeds 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 pains, so he may worship his belly. In a word, what dost 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 shutest out of doors? prae amore ex cludis foras? Does he not knock at the door of thy heart? does he not complain, my locks are wet with the drops of the night? Cant. 5.2. Dost thou prize 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 evil spoken of, much less to be crucified and slain: This indignity made the dumb child of Croesus to speak. Ah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kill not Croesus': Did we indeedown our God and his Christ, we would have commerce with him; john 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 sinful 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 ourselves lost, utterly lost men, who had nothing at all left us. judg. 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 property 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 God's 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 Offspring of Shem. As for the first, let us inquire; 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 temporal things; God blessed them, saying, increase and multiply. And where we read, God blessed Noah and his sons, Castellio turns the word, Foecunditatem dedit, He gave them fruitfulness, saying, increase and multiply, etc. So in spiritual things also, God hath blessed us with every spiritual blessing in heavenly things in Christ. 2. Ephes. 1.3. Shem was blessed with temporal and spiritual 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 less, deride and scoff at his Father's 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, ashamed 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 especial reason is thought to be, his greater forwardness to cover his father's nakedness, So that here he seems for that cause to have precedency in the blessing. I shall add another reason in the proper place. Obs. 1. It is not God's method in blessing, to follow the order of nature. Abraham is preferred before Haran his elder Brother. Ishmael was the first born; Gen. 11.26. and 48.20. yet Isaac obtained the blessing. So did jacob though Esau were the elder Brother. And Ephraim though the younger is preferred by jacob and blessed before Manasses. God sees not as man sees; 2 Chro. 21.3. nor are his ways as man's ways. 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, etc. are better esteemed and promoted by Jesse and Samuel. But some younger one proves often times the better man, who is least thought of, as Abraham, as Shem, as Joseph, and David. If we inquire into a more hidden reason of this, we may as well find it in ourselves 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 evil. 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 spiritual 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 certainly 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 jacob. And for this, the wise man tells us, he is paralleled with Sheth, who in his time, saith Theodoret, was called a God upon earth, Deificatus homo, as the Ancients speak, Ecclus. 49.16 and 3. per tot. jer. 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 Commandment in the first Table? It is a great Commandment, 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 bless 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 find this to be the practice of God's Saints. After all the blessings which the Lord had heaped on Jacob, Jacob looks not on the blessings, much less 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, etc. yet not I, but the grace of God with me. And truly what good soever befalls 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 john 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 poured upon the Church, Esay 44.4.5 I will pour my Spirit upon thy seed, and my blessing upon thine offspring, etc. How great are those who shall be thought worthy of the blessed Spirit? it follows, one shall say, I am the Lords, etc. The Church appropriates nothing to itself, 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 ourselves, 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 idolising of men as the Samaritans did to their Simon Magus. Quantò rectius high? 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 bestows good things upon them. Deut. 28.2. etc. Dei benedicere est benefacere; when Shem blesseth God, he returns humble thanks and praises, Mat. 26.26, 27. with Luke 22.19: Psal. 68, 19 Ephes. 1.3. Psal. 63.4: 1 Pet. 2.9. for God's blessings received. As blessing signifies thanksgiving, so likewise praising. Howbeit this blessing, praising 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 virtues in those who so bless him. This is comfort to the people of God, the true Shemites, the generation of the true Shem, in these and all perilous times; The Lord God is their God, and he in covenant with them and blesses them; and they have always that for which they may bless their God, as Job on the Dunghill, the Lord not only 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 evil with them, Gen. 31.3. with 32.10. Psal. 50.15. and doing them good. A true Immanuel. Yea, they have God so near 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. john 1.14. Where ever Shem is, there follows 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 Edom's house, and there the Lord blessed that house. Wherever Obed Edom entertains the Ark of God, there follows 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 humanity, 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 keeps 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! Unto 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 country, 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 farforth 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 show 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 posterity 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, Leu. 26.31. & 11.33. judg. 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, etc. the Egyptians and Ethiopians of Cham's and Canaan's race. The daughters of the Philistines are ashamed of thy Lewd way. This name therefore of Canaan fits a servant well according to joseph's Dream, 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 younger 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 ancient names of Phaenice, Stephanus in his Book Deurbibus tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a contract of Canaan is one; and the inhabitants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 25 What kind 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 God's law imprinted in the mind, that honour is due unto our parents; as therefore there is a reward promised unto those who honour their parents, it being the first Commandment with promise, it follows, that the transgression of that great Commandment must draw after it a curse as a due recompense of reward. 2. This punishment seems equal, according to the law of man, which condemns those to vassalage and slavery, who are ungrateful 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 Father's nakedness. It's answered by some, that Canaan first saw the nakedness of his Grandfather Noah, and told his Father of it. Others satisfy 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 Arabic 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 bless Jeseph, when he blessed his sons. And the reason seems 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 find 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 Canaan's 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, black in the old Glossary, the Egyptians, according to the curse, have been of old noted as servants and Vassals 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 only. — miserum fortuna Sinonem Finxit, vanum etiam mendacemque— The Egyptians were not miserable only 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 Thiefs 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 liberty, 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 evil, to save life or to kill. If either of these were the true freedom, than 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 evil. As when Laban said, Gen 31.29. john 19.10. It is in the power of my hand to do you hurt. And what Pilate said, Knowest thou not, that I have power to crucify thee, and have power to release thee. If either of these were free, than were they, with whom they had to do, not truly free, or not so truly free, as they; then was Laban a more freeman than Jacob. Yea Pilate should be a more true freeman than Christ himself. For Laban could have done Jacob hurt or not, etc. And Pilate 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 evil, Mark 3.4. He cannot sin, He cannot lie. If this were true freedom, then should not Christ be free. Nor should the confirmed Angels or souls made perfect be so free as those in via; These can do good or evil, 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 lawful to do good on the Sabbath Day, or to do evil, 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 man's 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; john 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 freedom is the addicting one's 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 john 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 liberty. 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. Paul's power was to edification and not to destruction. This is a freedom, according to which the most freemen 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 freedom, 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 freeman. His Mistress a freewoman yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a servant of servants, a slave to her own servant, because a vassal to her own lusts. For the will of the fallen man being more prone to evil 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 itself. In which case that of Job. is true, Job 11.12. Man is born like a wild ass' 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, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 evil 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 Caesar's household, Phil. 4.22. Ephes. 6.5.6.7. 3. Doubt. If Canaan in person were not the servant of Shem than must he be in his posterity. But where shall we find, that Canaan's posterity or the Canaanites were servants unto Shem or the Shemites? Surely we read of Canaan's posterity how ingenious in all or most Liberal Arts some of them were, in the time of peace, and how securely they lived; how powerful and terrible to their enemies some of them were in their wars, 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 Mechanical Arts, 'tis evident, in that Arithmetic with Astronomy came from the Zidonians (who were from Zidon Canaan's first born) unto the Grecians. But their chief excellency was in regard of Mechanic Arts; mixture of purple is ascribed to the Tyrians, Making of Glass 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 Vessels, and what ever, it was wont to be attributed unto the industry of the Zidonians. By those Arts, they grew extreme 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 David's time; And when he went to beseige them, in contempt of him, they set no other guard to keep the gates than 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 Giants, Deut. 2.20. Zamzmmim, the bedstead of Og one of them, is described, Deut. 3.11. much might be said of the other sons 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 shown how, according to the history, the curse of Noah laid hold on Ham and the Egyptians. As for the Canaanites, 'tis true, they were very ingenious and witty in finding out of Trades, and herein more industrious than either Shem or Japhet. But this hindered 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 metals, and working in Iron, making of tents, building Cities, inventing instruments of Music. All which although they be necessary for man's 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 showing 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 employed 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 only 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 ourselves; if our whole mind thoughts and desires, be taken up about the things of this life, earthly things, etc. What are we better than they? we are even as they were, Cainites and Canaanites. For according to a man's thoughts, will, affections and actions, he is to be esteemed; Yea and according to them, his reward shall be. Matth. 22.5.6. not only they who reproached and slew the servants sent to invite them, are held unworthy to taste of the Marriage Supper, but they who were employed about their lawful callings. For it is not said, that he who went to his Farm, entered upon other men's Lands, or went to plough iniquity. Nor that he who went to his Merchandizes robed other men of their Estates, or handled the balance 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 employed 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 martial 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 show more anon. Obs. 1. We learn hence how to Judge of Scripture, seeming some time to speak of indviduals or singular persons; which indeed is to be understood of Nations and people's descending from them; and mystically of certain spiritual conditions and estates. Thus of Hagar the Scripture saith, Gen. 16.1. that she was an handmaid an Egyptian, the servant of Sarai, a bondmaid of Egypt, of Hams posterity as Canaan was; but she was a figure of the Law, that gendereth unto bondage. Also its said vers. 12. that Jsmael was a man like a wild Ass: this was fulfilled in part in himself, Gen. 21.22. but much more in his posterity, 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 Ishmael, 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 wild Ass, 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 younger, 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 fulfiled in their posterities, 2. Sam. 8.14. And this was expressly foretold 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 fulfiled in their persons, but in their posterities, that Ephraim's 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 lays an Obligation upon parents to preserve their gravity. Obs. 4. See their great infelicity who have evil parents and teachers. Accursed Ham and Canaan are punished in their posterity. Plato blessed himself 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 merely surprised 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 been no drunkenness, there had been no slavery, saith S. Ambrose. Obs. 6. Hence parents have to note the Characters and marks of their own sins in the punishments of their children. Obs. 7. Here it is worth the observing, how the Gentiles of Old, knowing these things, hide 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 father's nakedness unto his two brethren. 1. This Jupiter Hammon had a younger son Mercurius, that is, Canaan, the younger son of Ham. 2. That Mercurius had his name à mercibus from Merchandise, and was their God of gain; as Canaan signifies a Merchant. 3. This Mercury they make a servant, as he complains 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 plainly expresses Canaan the servant of servants? 4. That Mercury they made the guide of their ways; 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 tradesmen in putting off their wares. 7. They say, Mercury was his father's Pararius as Ham with Canaan beheld Noah's nakedness. These things as they are most useful for the learned, so they make much for the strengthening of belief and assurance of all touching the truth of these most ancient Scriptures. And that the heathens gods were most-what counterfeited out of the histories in God's 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 than 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, cozening, lying, intemperancy, and drunkenness from generation to generation, even to the world's 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 posterity, could the Philosopher say; They are a part of ourselves. 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 nearer to us, and yet much more nearly concerns us. In Scripture they are said to be born of him, whose manners and life they follow, whether in good or evil; The sons of Abraham do the works of Abraham, John 8. who walk in the steps of Abraham's faith. Such are the Sons of Shem the father of all the children of Heber. 2. In evil, ye are of your father the Devil, Joh. 8. for the lusts etc. 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 carries 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 iniquity in general (So Philo Judeus,) is that servile 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 shown 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, etc. The truth of this is evident by too many examples of these few last years. Zelotical 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, Evil hunts the Violent man, Psal. 100LS. 11. 2. Hittites, the fearful ones, there is a fear or fainting, which is opposite unto faith and confidence, Gen. 45.26. These discourage the people of Shem from entering the holy Land, Num. 13.30; 31. Hebr. 3. vlt. They could not enter in because of unbelief, Their hearts fainted in them. And when they became foolhardy, 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 City, Rev. 21.8. The fearful have the first part in the lake. 3. Mat. 7.6. Jebusites, people who tread under foot the precious Truths. So Swine tread Pearls 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 surprises. 5. Gergashites, Socii peregrinationis, who estrange 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 Canaan's race, that presseth down the mind, and hinders it from busying itself 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, enmity 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 mortal body. 10. The Zemarites, who come in Sheepes-clothing, the counterfeit simplicity 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 thyself well. No Amorites? If thou hast subdued these they are servants to the true Shem, who subdues them and treads them under his feet; and the Canaanites especially the seven Nations, Deut. 7.1. the seven evil Spirits saith Rupertus. It is the Lords will, that thou destroy of the Canaanites every thing that breathes. Deut. 20.16. with Jos. 11.11. So Moses law commands; and Joshaa must fulfil the righteousness of the law in us. Rom. 8.4. Now Judge of thyself 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 largely taken raised the house of Shem, the people of Jsrael above all Nations, Dear. 28. and 4.6. The Nations shall say surely this great nation is a wise and understanding people. This raised the Lacedæmonians, 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, etc. And what is this else but to make the devil the author of honour, and all the glory of Kingdoms; 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 household 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 usurp 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. 'Tis true, the time is when the child 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 always, John. 8.34. Yet trouble not thyself overmuch; what thou yet dost it is not thou, but sin that dwells in thee: I say while thou art yet a child this comes to pass, 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 always a child. 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 Christ's 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, heavy, tending downward toward earthly things, and carrying men's 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 forgetfulness, forgets that which is behind; and Ephraim fruitfulness and increase, endeavours after what is before, and presses hard after the mark, etc. 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 days: 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 evil 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 Dogs, eat of the crumbs, etc. In a cursed condition. But the Lord by a divine art proper to himself, can bring light out of darkness, good out of evil, 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 dwelled, 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, etc. 1 Chro. 22.2.3. whose number is reckoned 2. Chron. 2.17. who were these? A poor contemptible people of the Canaanites employed in the building of God's Temple: and these must be the men, and no other. In every Nation he that fears God, etc. Even the Tria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have yet had notable men among them. S. Paul was a Cilician by birth; and one of the Gregory's 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 liberty; 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 find 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 detains 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 searched 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, etc. Num. 33.55. Despair not, they are all conquerable. 1. The Zidonian, by God's 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 bondwoman and her son. 8. The Sinite or legal righteousness by the righteousness of Christ. 9 The Arvadite, the ruling sin, by the reign of Christ's righteousness. 10. The Zemarite, Sheep's 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 Antichrist is slain by the brightness of Christ's coming. 2 Thess. 2. And thus there shall be no more a Canaanite, in the house of the Lord of hosts. Means. Believe Josuah, even Jesus who promiseth, Jos. 17.17.2. Pet. 1. add 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 evil thought to the obedience of Christ, Deut. 2.20. 2 Cor. 10.5. SERMON IU. 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 contains his Enlargement by the authority of it. Degree of enlargement: 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, etc. 4. Canaan shall be his servant. In the first of these let us inquire 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 spoke of Shem, I have showed, 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 virtue 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 ancient or more honourable than Japhet. That word which we turn enlarge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diversely rendered 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 persuade; and Munster howsoever he be swayed by the authority of the Rabbins, and so turns it enlarge, yet he confesses, that the word is used in the Proverbs often to persuade: accordingly Tremellius turns the word Alliciet, God shall entice, and Osiander Persuadeat, Let God persuade. And though we put enlarge in the Text, as Diodati also doth, we have persuade in the Margin. Besides these two significations, there is also a third, and that is Condecoret, Let God beautify 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 beautify the borders of Japhet. Here are three interpretations of the word, and every one hath reason to speak for itself; 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 Analogy of faith? Words have their bounds. The Spirit hath one. And therefore since, according to Divine artifice and skill, the Spirit of God hath couched 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 find in them all, but I shall speak of the two former only as most consonant to my scope; and first of that which our translators have made choice of, and put in the Text; God shall Enlarge Japhet, or as the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall enlarge 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 intention, inwardly and spiritually. 1. According to extension and outwardly, God may be said to enlarge 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 Britain, Jreland, Thule, Creta Sicily, etc. the Peninsula's as Spain, Italy, Greece, etc. 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 extreme fruitful, I speak not of the earth, but of men, which in all ages they have powered forth into other parts of the world, and enlarged their dwellings. And thus God enlarged 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 enlarged 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 Patriarches for 1600 years; they lived without wine all their life, without which some of us cannot live one day. Obs. 3. How powerful is the blessing of a father, Eccl. 3.9. It stablisheth, yea, it enlargeth the house of the children. Obs. 4. Nor can we well omit here what the Jews take special notice of, that when Noah blesseth Japhet, he useth only the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, as a name known among all Nations. No Nation so barbarous but it acknowledged a God; but when Noah blessed Shem, he adds to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Name of God, the great name Tetragrammaton Jehova, whereby they understand a great prerogative of Shem and his Sons the Jsraelites and Jews, that the proper name of God should be known only 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 knows his Master's 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 enlargeth Japhet. And it is the God of Jsrael that Jabez prayed unto to enlarge 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 enlargeth Japhat. Mysticè. As I shown what mysteries 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, etc. 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 enlarge as Noah implies in his blessing, and Neptune is from the same root passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is enlarged. As in Greek they call Neptune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to extend and enlarge 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 spoke of doting old men, calling them Japhets, as our English Old Crone, in the same sense is an imitation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Saturn, by whom they understood Noah, as I shown 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 find, that many who profess religion, defame, slander, reproach and speak evil of things that they know not, and of men much better than 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 shown 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, etc. 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 itself, which is the Spirit of promise, the great and precious 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 enlarged, or enlarge your love, Matth. 11.28. I will give you rest, Arab. I will enlarge you. As by Shem the Jews Church is understood, so by Japhet is commonly understood the Gentiles. So Gen. 10.5. And as there is an enlarging, as also contracting, according to extension natural and outward, so like wise is there an enlarging according to intention 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, etc. That we may understand this aright, we must know that as bodies are said sometimes to be in straight 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 enlargement, 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 straightening affections and passions and compositions of them, as self-love, fear, grief, sadness, envy, suspicion, these contract and straighten the heart. And there are affections which widen and enlarge it, as the love of God and our neighbour, mercy, hope, joy, cheerfulness, delight, these enlarge the heart. Accordingly in Scripture we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed one to other, that is, straits, and enlargement. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 6.11, 12, 13. This largeness 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 largeness of heart, 1. King. 4.29. Also the largeness of will and affection, Psal. 81.10. Open thy mouth wide, Os cordis ad desiderandum & petendum utilia, & implebo illud, the mouth of thy heart, thy will and affections. Saith Ludolphus. Why is God said to enlarge the heart of Japhet and the sons of Japhet? Because he alone knows all the hearts of the children of men, and alone can work upon them, widen and enlarge them. He alone hath wherewithal 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 its necessary, that he enlarge the straight 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 fullness of God. Reproof. 1. Those who walk at large in a latitude according to their own corrupt hearts even as the evil 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 enlarge these. Reproof. 2. The sons 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 leads unto the broad, but a narrow path taken out of the broad way. Who required these things at your hands? Consol. For the sons of Japhet. True it is the Lord invites to enter into the straight gate, Math. 7.13, 14. but they shall not always 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 burn, Esay. 33. 15, 16. The Apostle declares for himself and his fellow Apostles and all the Ministers of God, how their way lies throw straits, 2. Cor. 6.4. but does it end in straits also? vers. 11. Our heart is enlarged. 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 shown before. Exhort. To the sons of Japhet to be enlarged. The Apostle makes this exhortation to the Corinthians, 2 Cor. 6.13. be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be genuine children of Japhet, be ye also enlarged. It was a noble desire of the sons of Joseph which we read, Ios. 17.14. Means. We must pass thorough 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 thorough 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-burning, bitter invectives, detractions, slanders, oppositions one against another. O that all were laid down! O that every one of us would mind his own duty, Prose quisque which the Lord requires of him, to enter into the narrow way, that the Lord might enlarge us! The Lord persuade our hearts hereunto! God shall persuade Japhet. This is the first and proper signification of the word, to entice or persuade; which our translators have in the margin; which yet might have been put in the Text if it had pleased them. But because this word persuade hath a two fold signification. 1. To solicit, allure and entice; which is an endeavour to bring one off to somewhat, we desire. 2. So to solicit and entice that we prevail, which is properly to persuade. The word may be understood in both senses here. For the better understanding of this point, we must inquire. 1. What it is to persuade. 2. Whereunto God may be said to persuade; And 3. How. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a middle nature, and used in Malum. Bonum. 1. What it is to persuade; 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 persuade. And this I much suspect was the reason why the major part of our Translators cast the word persuade into the margin; because they conceived, that God acts upon the mind and will, not by motives and reasons inducing it to believe, and so leaves it free; but by a super pondium overpoising it, and determining the act of it, and so here not persuading, but enforcing Japhet to dwell in the tents of Shem. The event of persuasion is either belief of what is persuaded unto, or unbelief. Now because that whereunto God persuades, cannot but be good, what is that good whereunto God may be said here to persuade Japhet. If we here understand the person of Japhet, we may conceive, that the object of God's persuasion is love, brotherly love, and that he should not envy his younger brother Shem his precedency and preeminency of blessing. Thus the Lord persuaded Cain, Gen. 4.7. But the blessing being prophetical as the former, it concerned not only Japhet himself in his person, but also in his posterity, even all the Gentiles Church, even all the Islands of the Gentiles, Gen. 10.5. whereof we are a part, God shall persuade 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 persuades Japhet and his sons to believe in himself, Hebr. 11.6. 2. God persuades 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 persuade 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 persuades by the Word. Miracles. 1. By the Word itself 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 God's building. Such are Gods Orators and Ambassadors, to whom he gives commission; and he sends them forth to invite his rebellious subjects, and to persuade them to come in, 2 Cor. 5.18, 19, 20. Another Means are miracles and wonders, whereby God persuades men to believe, and accordingly they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text, to persuade, Deut. 13.2. 2. God persuades 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, dissuades Adam from his vain thoughts, Psal. 94.11. corrects and chastens the man. God the Father draws and persuades him unto something. He hath shown thee O man what is good, Mich. 6.8. and so the Father's 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 adds, with bonds of love. All these made up into life and example, most forcibly persuade; as 1 Pet. 3.1, 2. Reason in regard of 1. God himself who persuades. 2. Japhet to be persuaded. 3. That whereunto God persuades. 4. The end of God's persuasion. 1. God alone knows himself perfectly and knows the Son, and all means necessary for persuasion, what hinders, what helps. And he alone knows 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 faithful 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 persuade him thereunto, Joh. 6.44. 3. Reason in regard of that whereunto God persuades the sons of Japhet; which, unless God, by his spirit, reveal, it's altogether hidden from the sons of Japhet, 1. Cor. 2.9, 10, 11. 4. The end of this manner of persuading, is the glory of God, 1. Cor. 2.5. and man's salvation; And therefore the Lord used plain men and men illiterate, Act. 4.13. Obs. 1. It is God alone, who can persuade the heart unto himself. And therefore the Poets ascribed persuasion 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 only wise God? Who teaches like him? Never man spoke as this man, etc. He is that which they ascribe to their Suadela; He is Flexanimus, he that bows the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who leads and draws 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 persuade the heart. And though it seem good unto God to use men whereby to persuade 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 kinds, and means and helps. All which are such as are sufficient for the producing of belief, Act. 14.1. But that they may be effectual and thoroughly persuasive, and work that belief, it is God's gift. For who is Paul, who is Apollo, but Ministers by whom ye believed, instruments by whom God works? He himself is the principal Agent, and men so farforth believe as it is given them of God, 1. Cor. 3.4, 5. Act. 14.1. They so spoke, that a great multitude of the Jews and also of the Greeks believed. Obs. 2. The means of bringing men unto God, is persuasion 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 shows 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 persuading them. As they persuade 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 persuading 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 elegancy we lose by translations, a thing that cannot possibly be helped. Water loses 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 roll thyself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 boldness and presumption of those who invade God's sovereignty, intrude and usurp dominion over the hearts of men, which God alone can know, and move, and judge. Reproof. Those who refuse to be persuaded by God and his Ministers, yet yield to the persuasions 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 persuades to the honour, that comes of God only, the pride of life stirs them up to seek honour one of another. When he persuades to the beauty of holiness, and the pleasures at his right hand, the lusts of the flesh prevail with them to follow a skin-deep beauty. When God persuades the heart that Godliness is the great gain, yet Mammon prevails with them; Si spes refulserit lucri, etc. Look almost every where, and see whether gain, where ever it is, oversway not all the Rhetoric of the Spirit. That Trade, and the mysteries of it by which men live, and those men on whom they depend for their livelihood, those are more powerful in their persuasions, than 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, than all the Sermons in the world, all the eloquence of the best Orators; yea, they have greater power to persuade 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 Ass laden with gold will obtain entrance into the strongest Fort. But alas! we have not sufficiency of means, that we may be persuaded. We read of some thousands converted at one and other of S. Peter's 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 means. 'Tis possible there may be a fail in regard of the means. But I beseech ye, who of us lays the blame where it ought principally to be laid? even upon ourselves. We read and hear what yet we practise not. What's the reason; we are not persuaded 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 walk in love, yet it is only 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 excess, etc. Would a man be drunk every other day (as many are, to say no oftener,) would they if they believed this, and that God persuades 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 drawn? Thou pretendest, thou hast not grace; and if it pleased God to give thee grace, thou wouldst 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 itself is not so drawn. I have shown, I am persuaded 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, etc. but that would not serve their turn: the rich man tells Abraham, that if one came from the dead, than they would believe. They were a knot of good fellows, like their brother, and they were so accustomed to far 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 persuaded though one risen from the dead. Exhort. Not to yield to the persuasion of the Canaanites, Deut. 11.16. There is a secret enticing and drawing of the heart, Job 31.27. Some men lie 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 shows of piety. The evil 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 persuasions, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if we forsake those foolish persuasions, and those who use them, and are persuaded by them, we shall have the life, Prov. 9.6. Forsake the foolish and live. Exhort. 2. If God persuade Japhet, then must Japhet be persuasible. So much is employed in the words. God shall persuade the persuasible. There must be a complying and yielding 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, etc. But be not thou as the Horse and Mule. The third signification 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 Curtains, Esay. 54.2. And strengthened it with cords. 2. Tents of Shem are by the LXX rendered the houses of Shem, and may be so literally understood, Zach. 12.7. Malachy 2.12. Revel. 20.9. The author and inventor 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 diversely 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 persuade 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 enlarge 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 speaks 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 fullness of the Godhead bodily. And therefore the Lord called his Body his Temple, Joh. 2. He spoke of the temple of his body. This doubtless 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, than 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, etc. 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 only for the Jews is forgotten, Esay 65.16. Lam. 2.6. 3. In regard of Japhet and his sons, their docibleness and readiness to believe the Gospel, 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 repent 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 fixed 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 kind 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 Jews, Joh. 1.14. For of Shem came the Jews and Christ himself the true Shem, according to the flesh. And so Salvation is of the Jews, 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 dwelled 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 express, clear, 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 Mystery, 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 principal part of the Church. For although 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, etc. Col. 3.11. Yet certain it is, that the faith of our Lord Jesus Christ hath even from the Apostles times downward most flourished 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, ye read of both, Ephes. 2.22. vers. 4.14.15.16. Mysticè. But what further spiritual meaning is there of Shems' Tents? or houses LXX. and Japhets dwelling in them? The true Shem as I have shown 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 Ancient Divines, call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mutua coincessio. The Tents of Shem are called so in regard of the people's dwelling in the wilderness, till they came to the Holy Land, and to Jerusalem. The promise than is to Japhet and his children, even to those who are strangers from the Commonwealth of Israel, and from the City of God that if they will be persuaded 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 righteousness, Psal. 85.11. A Jerusalem whereinto the ungodly must not enter, Revel. 21.27. That is, they must not enter into the righteousness of God, Psalm 69.27. A Jerusalem that hath gates, Psalms 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 itself is scituat at this day in another place than it was, in our Saviour's days 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, etc. 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 rebuilded, 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 persuaded 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 persuade unto the Tents of Shem. They are Gods Fishers and Fowlers. Fistula dulce canit volucrem dum decipit auceps; what though accounted 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 behind thee, etc. 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, etc. He who would go to another place than that wherein he is, must first forsake that wherein he is; we must first go out of ourselves. 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 persuades the heart. God's way of bringing Japhet and his sons to dwell in the Tents of Shem, is by persuasion, by information, instruction, counsel, advice, exhortation, etc. Gen. 24. Abraham's servant went to fetch a wife for Isaac: see his behaviour through that long Chapter. God prospered his way, brought him to his Master's kindred, etc. Eliezer is God's 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 freewoman, 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 compel men to come in: but how? Instantiâ & importunitate: saith Ludolphus; Besides there's no decorum in it, the parable is taken from inviting men to a feast. 'Tis not handsome to compel them. Nor is there any doubt, but that God useth some times forcible means to bring men in, as in S. Paul's 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 draws Japhet otherwise then with the cords of a man, even so as it is natural 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 means the Lord uses as he knows effectual, 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 departed from him; but he forcibly persuaded 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 persuasions; they constrained him, saying abide with us, etc. We read, Act. 16. that Lydia a daughter of Japhet whom the Lord had now persuaded to dwell in the Tents of Shem; She to show her thankfulness to Paul and Barnabas, ministers by whom she believed, constrained them, etc. How? the words before show. 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 Devil; 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 persuaded 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 evil, blessing and cursing, life and death; Deut. 30.15.19. And God in mercy condescending to persuade us to choose life, yet we are afraid, lest we should be deceived by the truth itself, lest God that cannot lie, should lie to us; and we believe our lusts that they will be true and faithful 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 God's property, and he neither uses any such means, nor authorizeth any other to use them. Exhort. To the Sons of Japhet to dwell in the Tents of Shem, they are beautiful 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, etc. 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 doorkeeper there, then dwell in the Tents of wickedness. Let us not deceive ourselves. No evil shall dwell with him, Psal. 5.4, 5. what communion hath light with darkness, etc. 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 Jews; of which I have spoken more largely. It remains, that I show 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 find, 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 jointly. The most ancient 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 mankind. They add, that he devoured all his children, except only three, Jupiter, Neptune, and Pluto; which three remaining divided the world among them. Most certain it is, that truth is more ancient 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 Mythology therefore and truth of his fable, is this. Whereas Saturn is said to have devoured 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 foretell, 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 worshipped. 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 shown; 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 shown 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 than Ham, therefore they made him inferior unto Ham. And because he was not so good a man as Shem, therefore he is made superior 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 Devil? Yea, they thought they said well, Mat. 11.18. john 8.48. Matth. 10.25. when they said so. Nay, did they not call him Beelzebub, the prince of the Devils? 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 Devil, Acts 8.10. that he was the great power of God? The like is the judgement of the evil world even at this day. So that it may seem a safe rule and very often true, to judge of good and evil men quite contrary of the world's judgement of them. Malum esse oportet quem laudat Nero. Bonum esse oportet quem odit Nero. He must needs be an evil man whom Nero commends, and good, whom Nero hates. What a great folly then is it to esteem or disesteem ourselves, 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 ourselves Christians, make of these three jointly? 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 virtues; this is God's Candle, Prov. 20.27. job 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 itself 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 man's, 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 purveyors for Mammon, called the Mammon of unrighteousness, because often gotten, and often used unrighteously, and so said to be another man's. The true treasure that's Shem the treasure hidden in the field of the man's 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 mind 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 Commandments are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man. Eccles. 11.13. What ever is more than these, is either the beast or the Devil, whereby Ham and Canaan called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a domestic servant, become rebellious and unserviceable unto God and man; and therefore must be put out of doors; for the servant abides not in the house for ever. john 8.35. Zech. 14.21. For the time than 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 ancient monuments and records of old time touching the Authors and Founders of Cities; but to the Godly learned it's more profitable and delightful 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 man's 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 subtlety required to hunting; Gen. 25.27. and therefore Esau is said to be a cunning hunter. And whereas Nimrod is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prevalent and powerful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 happiness, his ultimate end, which is beatitudo patriae, the bliss of the country 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 herself, 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 blind, and naked. So the daughter of Babel said, I shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lady or Queen for ever. She was given to pleasures and dwelled securely, saying in her heart, I am, and there is none beside me, etc. Thus Babylon glorifies herself, 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 itself; so is it as true, that malum est diffusivum sui, evil is also of a spreading nature. It gins in the fancy and vain thoughts of the earthly man, which knowing no better thing then earthly objects, things near akin 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 disjoined 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 draws with it the superior, the rational appetite, yea, the reason itself, 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 itself being brought off to Nimrod that rebellious party, like Ahitophel fallen off to Absalon, the faction grows so strong, that the heart gathers iniquity to itself, Psalm 41.6. and takes delight and pleasure in it: So that when the man does evil, than he rejoiceth, Jeremy 11.15. Then Nimrod is come to Ashur, than the rebellious heart is come to its happiness. This great mischief proceeds from a very small beginning. The contagion of this leprosy gins with a spot, and spreads itself 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 fancy, and is conceived oftentimes by a word, & concepta cogitatio carnem commovet ad concupiscendum, evil words corrupt good manners. Profane and vain babble 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 wrongful right descends from iniquity to iniquity. Or as a Tyrant having usurped a power in the Commonwealth, betrays 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 graciously: 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 gracious answer of our God; I will heal their back-sliding or rebellion. I will love them freely; for mine anger is turned away from him. Get thee out of thy country 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 thyself, 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 ourselves. 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 country, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of thine own earth, thine earthly mind, 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 than thine own carnal senses, affections, and lusts; thine own-ship, thy selfness. Go out of thy father's house. While thou livest in Vr of the Chaldees, the false light, the light of Devils, john 8.44. Prov. 9.12. (so S. Hierom renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi Daemons,) who is thy father, but the Devil himself? Go thou out of this thy country, kindred, and father's house; be wise for thyself; 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. Fellow him calling thee into thyself; 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 spoke in Hosea: And the Angel spoke in Zachary; Zach. 1.9.13, 14.19. as often in that and other Prophecies: 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, etc. 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 thyself; which thou wilt find 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. etc.] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Euulsit, 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 wiseman 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 holiness. 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; Fellow 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 steps of thy father Abraham's 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 ye followers of me, as I am of Christ. And be not slothful, 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 righteousness. THe Jews 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 delightful 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, etc. 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 than God himself. Whence it was that he refused all the spoils which the King of Sodom offered unto him; he expected his reward from him, who had chosen him to be a soldier. We may therefore rather think that Abram (after so great a victory,) was wisely provident and wary lest the Babylonians or Canaanites might surprise him; and lest his good sccess should make him secure. As it is said to one of our ancient Kings; Quando victor eras, ad crastina bella pavebas. Quando victus eras, ad crastina bella parabas. The Lord therefore engaged 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 emboldened 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 evils of barrenness, Haeredem habere non suum. There is nothing will satisfy 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 bowels, 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. God's promise unto Abram, of a numerous and godly seed. 2. Abraham's belief of that promise, 3. God's acceptance of that belief. 1. The promise is of a numerous posterity, illustrated and confirmed by a sign, 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 shown him the heaven and Stars in it. 3. He brought Abram forth and so shown 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 show 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 show him the heaven and Stars? Abram was by birth a Caldean, and that people was much addicted to Astronomy and Astrology, so that the Caldean, and ginger was taken for one and the same. And Abram is reputed by the Ancients to have been extreme 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. john 17.1. their settings, and their rise. Besides, we cannot but conceive, that Abraham's pious soul looked toward the heaven, to pray and bless 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 only the Stars are seen and then the Lord reveals secrets to his Saints. The Ancients observed that time as the fittest for contemplation: And therefore they called the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, job 33.14.15 29, 30. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Elihu observed it as the most seasonable time for divine dreams. 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 God's guidance and direction; Esay 41.2. the Lord called him out of his country into a land that he should show him, and there leads him from place to place, and here called him forth: And the righteous man always followed God's 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 extreme 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 Astrology, according to the principles of which thou seest in the Stars, that thy wife being barren and old, and thyself also, thou shalt have no issue. Believe in him who made the Heaven and the Stars, job 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 employments, professions, and callings; he takes Abram, an Astronomer and ginger at the Stars; the Fishermen at their Nets, etc. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; john 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 mere 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 shown 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 always toward heaven, as he himself was wont to do. And another being sick of a Fever, contrary to the Physician's advice, would needs lie 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 material 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 spiritual: 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 employed here not possible for Abram to number; though no doubt there are many more than appear unto us. The Lord keeps 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 speaks. Such are the times and the seasons, and the certain and definitive number of the stars. Hence we cannot but observe the subtlety 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 Gospel hid: but the seducing spirit persuades 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 ears, ye shall be as Gods knowing good and evil. How much more sovereign is the counsel 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 Christ's: and the Scripture is true of both, so shall thy seed Christ be. And so shall thy seed which are Christ's, 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 Christ's 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. Calm by tranquillity 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. Thundering 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 filthiness, by true sanctity and holiness. 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 than the earth. 3. They are fastened and adjoined to Christ by faith, hope, and love; as the stars are said to be fastened 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 steadfastness. Such are also the pretending Apostate and degenerate children of Abraham. But why does the Lord thus speak by outward signs? Why does he show Abram the heaven and stars, when he makes him promise of a son? The reason is, 1. God teacheth not only by words, but also by other outward signs, 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 showing 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 Christ's, 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, Ecclesiastical men, and the Earth, the Potentates, Politicians 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. Ptolemy, 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 always a complaint, Rari quippe boni, that good men are but few; Yet truly if Abraham's seed were only so numerous, if also they were so virtuous, so pure, so holy, it must needs be accounted a great and precious promise of God to Abram that his seed should be so numerous, if so virtuous. 2. But other Astronomers tell us of an infinite number of stars. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Glass of Galileus discovers a far greater number than 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 holiness, it would enable us to see more than 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 virtue, no praise: every man hath good and bad in him, save that bright Morningstar. 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 Optic of holiness and righteousness; to whom God shows 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 such an one is Lampas contempta in cogitationibus divitum. There is many a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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 Abraham's children. What ever men talk of tenants and opinions, and being Orthodox or Catholic, 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 tells 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 righteousness, 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 God's discovery of them. Since therefore according to these the true children of Abram have their denomination, they cannot be certainly known, unless 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 perilous 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 evil tidings; Yea the weaker sex, the daughters of Sarah are not terrified by any amazement. They dwell 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 meantime 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 ezechiel's 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 immaterial, and the cause of life, increase, and multiplication; Esay 51.16. Christ in us according to his divine and spiritual 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 virtues proceeding from the divine nature through faith, are as the stars. Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance, patience, etc. Such are all the virtues 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 than 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 Commonwealth 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 than their Master a servant of Rulers, Esay 9.15. and 49.7. but mind earthly things; & cover it with a form of godliness 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 less than the daystar? 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 Saducees, their predecessors, would see a sign from heaven; Mat. 16.1.4. jon. 2.2. jude v. 13. but our Lord points them to a sign from hell more fit for them; so Jonah called the belly of the fish, Hell. These are the wand'ring 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 Abraham's children: they are children of light, children of life and righteousness; such was Abram. For where our Translators render the words, who raised the righteous man from the East? etc. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness. 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 Christendom hath now long time been, 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 darkness of sin: such bright stars are they, who persist in their faith, love, and obedience, when others are wand'ring stars and shall from their own steadfastness, for whom is reserved the blackness of darkness for ever. 2. In the darkness of affliction. Aurum in furnace intilat, August. The gold than shines in the Furnace. The stars shine most clearly in the coldest night, even then when iniquity abounds, and the love of many, [many objectiuè] 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 unfruitful, the remnant shall be saved. So those words ought to be read, as I shall show 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 righteousness. 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 myself 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 show 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 persuasion that the words which God spoke were most true, firm and stable. This belief Abram reposeth in the Lord, in him who is the very being itself, and gives being unto his word. 2. As for the nature of faith, I shall describe 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 itself, that one place answers to another, as in the Glass, 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 employed; job 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 settled, firm, and unmoveable posture against what ever may oppose, or tend to disturbance or disquiet, or hinder the possessing of our souls 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 description 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, steadfastness, 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 object of Abraham's faith is. 1. Personal, testis, God himself the witness. 2. Real, Testimonium, the testimony of God or the thing testified and witnessed by him, that thing which Abram believed. 1. The object personal, 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 virtue, whereby he is inclined to witness only 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, etc. 2. The object real 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 threatening, 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 virtuous and heavenly seed. This Abram believes; and for the effecting of it he believes in the good and gracious God, who is true in all his promises, and knows how, and is able to perform them. The reason why Abram believed the Lord, may be considered partly in regard of God's truth essential 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 liar. 2. Abraham's experience of God's truth. Obs. 1. Note here what kind of faith Abraham's 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. john 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 Historical, miraculous, temporary, and justifying or saveing faith, which are true being well understood, but abram's 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 enableth 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 quickeneth 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, real 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 essential truth, and which cannot lie, Tit. 1.2. john 3.33. than the soul closes with that, and seals 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 prophecies, Thus faith the Lord, etc. aught to be of more credit with us then all the demonstrations in the world. Here is saith rightly placed upon the due personal object, the power and might of God for the effecting of what he promises. job 30.27. 2 Kings 4.16. It's true there may be pangs and throws, 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 thyself shall embrace a son. Is there any thing too hard for the Lord? 'Tis true, Idol 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 become the mother of Christ. Obs. 3. See then, Abraham's faith and the faith of Abraham's Sons and Daughters, is no bare, no naked faith, but adorned with submission, with humility, with love with obedience; Abraham's daughters are clothed with good works. 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 works, jam. 2.17.20.26. if the Apostle reason right? he saith not, that good works, 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 seems to comprehend obedience and good works in the very nature and essence of faith: what else meaneth he, when he compares faith without works to the body without the soul? and Abraham's faith was made perfect by works; 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 works 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 faithful 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 Abraham's faith? they who imitate and follow Abraham's 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 explains it. This is, or aught 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 aught to be the belief of every son and daughter of Abram, appears 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 Abraham's sake alone, etc. but for us, if we believe in him, that raised up Jesus our Lord from the dead, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 faithful, 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 abram's, is handled by the object or Subject the promise of God. Abraham's, is handled by the object or Subject God's ability to perform it. Abraham's, 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 weak, but strong, not weak 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 God's promise, which is the eternal life, 1 john 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 strength 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 God's 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 only of a numerous and blessed seed with should be like the stars of heaven, etc. So that however it be true, that the imputing of Christ's obedience and suffering in us and for us, be in it's right place firmly to be believed, namely as a deliverance from the curse of the law, when we are dead to sin, according to these and divers 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 Jews 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 works 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 merciful God to give the redeemer, even the Lamb, to take away the sins of the world. The Son was most freely given, Esay. 9.6. But that any man may partake 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 drink, 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 Lord's 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 complains, 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 faithful saying. jona 3.5. Mat. 12.41. They believe not his threaten, nor repent of their sins. And therefore though Lord threatens that the men of Nineveh shall rise up in judgement against them and condemn them, who repent and believed the preaching of Jonah. O ye sons of Epimetheus! Ye believe no evil toward you before ye feel it. They believe neither law nor Prophets, nor Gospel 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 marvel, that Gods in dgements are so rife among us? Yea may we not rather marvel, that his judgements are no more frequent in the earth since the inhabitants of the earth have not learned righteousness? The Lord's arm is not shortened, with him no shadow of change, but we want faith in his power, Math. 13.58. The Gospel 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 God's Arm, or Christ, and the prophet Esay, who, saith he, hath believed our doctrine? 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 shortened, 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. Abraham's son or daughter heavily complains; Alas I go childless! Hath not the Lord promised thee an innumerable offspring? Abram complains, 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 always, but the son abideth always, he that shall come out of thyself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the LXX; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thyself; 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 follows, 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, than he came out of Egypt, than he over come the Babylonians; and at length he believed the promise. Omnia, in figura, forsake thy people, etc. depart out of thy carnal sin, Egypt, and the spiritual Babel. Mortify thy sins, then mayst thou believe the promise of an heaven and stars made by the father of lights. For if we be dead with him, than we believe that we shall also live with him. Rom. 6.8. 2 Tim. 2.11. And therefore it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying, or saying of faith, if we die with him, we shall also live with him; If we suffer with him, we shall also reign 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 enjoying 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 porch 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 righteousness. These words contain God's acceptance of Abraham's 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 Righteousness: 2. Counting for Righteousness. 3. How God may be said to count Abraham's belief for Righteousness. 1. Esay 51.1. Deut. 6.25. Psal. 24.5. Dan. 4.24. Esay 56.1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it shall be your righteousness, he shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mercy from the Lord and righteousness. One expounds the other; do away thy sins by mercy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Keep judgement and do righteousness, for my salvation is near to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 righteousness 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 whoredom; 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 ways understood. 1. Either as faith in Christ's obedient death, the atonement for our sins 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 faithful and true, and able to perform 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 sins be taken away by non-imputation, pardon and forgiveness of our old sins, 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 itself. 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 gracious estimation of God, whereby he is pleased to over-value the act of his creature wrought by his power, and esteem 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 faithful and true in what he speaks, 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 deceits. 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, faithfulness, 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 seems 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, etc. 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 righteousness 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 expressly, I will not justify the wicked? nay, doth he not ahhor this in us? How then can God be said here to justify the ungodly? I have heretofore shown, that God then justifies the ungodly, when he takes away his ungodliness 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 ungodliness 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. turned 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 righteousness without works to him whose unrighteousnesses are forgiven, removed, and taken away, and whose sins are covered and buried by their contrary righteousness. 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 usual in humane authors, as well as in the Scripture itself, where somewhat is left to be supplied. 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 speaks, vers. 11. The last words in the Psam, rejoice in the Lord ye righteous, 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 than mere duty and due service. When Abram believed God in his promise, and set to his seal, etc. John 3.35. Abram did no more than 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 than 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 Abraham's 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 favourite 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 rendered 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 Abraham's account of righteousness? according to the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reproof. The unjustifiable, and unwarrantable, justifications, 2. especial, 1. by works, 2. by fancy. 1. By works, whether of the ceremonial law, Gal. 4.10.11. or of the moral law without faith, the Scripture every where excludes them both. Specially, Rom. 4. where the Apostle proves that Abraham's justification sprang not from his own works, but from God's grace. Reprof Second. Those who justify themselves by fancy, who imagine that because they believe that Christ hath done and suffered all things for man's salvation, and theirs in special, this faith shall be imputed unto them for righteousness, though they yet live not by faith, yea, though they live in open and notorious sins: But perhaps the Lord accounts those sins dead, and reputes those dead works 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 baptised into Christ's 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 means we shall have wicked men's cozenage, murder, drunkenness and adultery, and the Saints cozenage, their murder, their drunkenness, their adultery the very same sins, only fancied otherwise, new Christened and called by other name'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 Christ's sobriety. And because Christ was chaste, patiented, loving, etc. Therefore the believing lecher, wrathful, envious person shall be counted chaste, patiented, loving. Why? because Christ's chastity, patience and love is imputed to him. O beloved! Let not us be deceived; for God is not, God cannot be deceived; He always accounts sin, sin. He never accounts a covetous man, liberal; nor a drunkard, sober; nor a lecher, chaste; nor an angry man, patiented; He judgeth righteous judgement, shall I count them pure with the wicked balances and with the bag of deceitful 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 liberal, nor the churl bountiful; but the liberal person deviseth liberal things, and by liberal 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 marvel 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 than 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 faithful 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 margin? since the metaphor 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 brother's 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 jambic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, male children are the columns of houses. And the old Commedian in his Mustela. Novarum esse aedium arbitror similem ego hominem quando hic natus est. And afterward, Parents fabri liberûm sunt. I think, saith he, the man, now this son is born, is like a new house. The parents are the bvilders 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 God's 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 enlarge 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 plural, peoples. And the Ancients 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 her 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 prophecy of calling the Gentiles only to the obedience of Christ, but of that greatest enlargement of Christ's dominion, when that shall be fulfilled, which we read, Revel. 11.15. The Kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign 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 eternal 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 only, 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 reflex and reciprocal 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 bless themselves. It's a Scripture of the greatest Mark 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 faithful and obedient servant in the world, Abram could perform unto him. This reward is no less, no other, than the son of God himself, figured by Jsaac the spiritual joy and delight, the son of Abram, Gen. 3.15. and offered by Abram his father unto God, upon the Altar. In requital whereof, God promiseth his own son the eternal joy. Of this son of God, although there were before promise made, yet it was not revealed until now, that his father would give him as a propitiation for the sins 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 confirms 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 Christ's 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 ourselves as in our most dearly beloved isaac's, our delights, our joys. 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 rejoicing 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 entire, and welcomed off the Cross 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 countrymen, Acts 2.5. who for the time of the Feast sojourned (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not dwelled, as our Translators render that word) at Jerusalem, but dwelled 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 than 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 show light unto the people (that is the Jews) and to the Gentiles. Where in all the Penteteuch doth Moses say expressly that Christ should suffer? Where doth any of the Prophets say so? Surely neither Moses nor the Prophets say so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in express terms: 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 Prophet's writings. And that which might facilitate and render the apprehension of Gods and Christ's love unto the world more clearly, was that known custom among all Nations, of making their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Piacularia sacra, their expiatory Sacrifices, of the very worst, and most notorious Malefactors, (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. Upon 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 farewell, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, sinless, 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 terms of suffering with him. This is evident by the effect of S. Peter's 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 baptised in the name of the Lord Jesus, for the Remission or Removal of their sins. etc. 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 only 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 explains out of the Hebrew. All Nations shall bless 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 only 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 bless 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 tendered in the Gospel. For so ye read that they who heard it so preached, Gladly received the word. Acts 2.41. and 8.8. And upon Philip's preaching the Gospel 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 rejoicing. 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 speaks 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 Abraham's obedience. The Lord stamped 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 Jews monuments. David also there, by God's command, built an altar, and offered burnt offerings and peace offerings thereon, so that the Lord was entreated for the Land; and the plague was stayed 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 God's appointment, in the threshing floor of Ornan the Jebusite, 2 Chron. 3.1. Let us not gaze only upon Temples made with hands: What house will ye build unto me? and where is the place of my rest? Unto 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 God's 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 doctrine, and the spirit of God that leads 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 fullness of joy. So the Lord having said vers. 18. In thy seed shall all the Nations of the earth bless themselves, adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Reward, because thou hast obeyed 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 than satisfy 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 tells no histories. I rather believe what another Father saith, Dum narrat gestum, prodit mysterium, while the Scripture relates an history, it reveals 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 justify our Translators, who knowing, no doubt, these three notable significations of the word, they have waved those two, which are more proper, and made choice 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 reform 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, etc. 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 ways. Elihu tells us of some, Job 33.19. And David, when thou with rebukes dost 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 itself. Let the righteous smite me and reprove me, Psal. 141.5. Whence Obs. 1. In what condition the Lord finds us when he comes to correct us by his Law, faulty and unruly. Hagar was proud and stubborn, contemned her Mistress, and Ishmael was a saucy Boy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a jeerer and a mocker. Sarah therefore afflicted Hagar, and at length turned her and her son out of doors. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; these things are an Allegory, saith the Apostle, Gal. 4.24. The body of sin and our natural 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 economy and dispensation of God the Father, whereof there is little notice taken in the Christian world. There is much talk of the Gospel 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 Gospel of the Son. john 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 form of Christ in those who believe and obey the Gospel of the Son; john 5.37. So is there a form 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 john 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 fashioned 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. john 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 reforms and corrects. That congregation of men whom God hath reform and fashioned anew, in whom is the shape and form of God. Axiom. 2. The Lord prepared a wife for Jsaac. The fullness of the holy word is wonderful; which truly 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 else 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 ancient 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 forty 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 general word, and always 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 generals, correction, and instruction. For whereas the Law is our Schoolmaster unto Christ, Psal. 94.12. God the Father instructs his disciples and nurture's 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 behind 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 repent, 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 purge 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 bitterness of contrition, or teaching contrition, both works of the Law, the son of Jair, that is, illuminating, enlightening, or being enlightened. Such is the Law. She is preparing a whole year before she comes to Ahashuerus. She is prepared by the oil of Mirth. Oil 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 Critics 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 baptism of washing and teaching the doctrine 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 kill letter, 2 Cor. 3.6. Where we read also that there are Ministers of the Gospel, such as are serviceable to the Son in the Gospel 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, God's 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 extremely 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 persuade 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 forerunner 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 design, 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 knows 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 engaged to answer with suitable 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 marriages are made in heaven. Obs. 3. No ground for their fond conceit, whose heart followeth their eyes after a skin-deep beauty, as if God had appointed them wives in that disorderly way. 'Tis true, God may appoint such marriages, as a due punishment of those, who transgress 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 sends his servant, and he provides a wife for his Master's Son, and transacts the whole business without Jsaac his interposing; What can we gather hence, but Abraham's fatherly providence for his Son, and Jsaac's obedience and submission unto his father's will? These and such as these are good moral observations and all that the ministry of the letter will gather from hence. But we may further observe, that the spiritual 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 cross and married 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 judgement, 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 eternal life, I shall believe, Act. 13.48. These are perverse dispute 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 holiness 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, etc. These are the ornaments of Christ's Spouse. The Spouse of Christ is all glorious within, bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, etc. 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, unkind, proud, impatient Spouse for his Son; he has not chosen a Scold, but one clothed with bowels of mercy, etc. He hath appointed a Spouse for his Son adorned with all the virtues 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 spiritual 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 falsely, or in vain, as I live, as many an one useth that oath in vain and falsely. O but this is God's 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 wouldst have of him whom thou thinkest to be an honest man. Obj. 2. But the Lord afflicts me, and lays 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 Physician purgeth and lets his patiented blood, it's a certain sign, he has hope of his life, and would have him live. Why does the heavenly physician lance thee, purge thee? Why does he let thee blood, let out the sinful 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 Physician should leave purging, If the Physician of thy soul should leave correcting thee and chastening thee, and prescribing cordials unto thee, If he should give thee over, there were some cause of fear. If the father leave chastening 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 follows; The Lord hath chastened 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. jacob 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 margin, to be rendered 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 Entire, which is near 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 spoke. 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, entire, 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 holiness and righteousness which God requires; according to what the Prophet saith, Ezech. 22.15 2 Cor. 7.1. I will consume thy filthiness out of thee. And the Apostle exhorts, to perfect holiness in the fear of God. Accordingly the word is rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: all which import unspotted, unreprovable, innocent, pure, guiltless, and siniple plainness, 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 speaks. And David walking in the former, prays for and expects the later. What is added, That he dwelled in Tents.] R. Solomon 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 Booths 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 only rejoice: and according to the Apostles exhortation, Rejoice in the Lord always. 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 cried with an exceeding bitter cry, and said unto his father, Bless me, even me also, O my father. And verse 38. Bless 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 thyself 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 employed a twofold blessing, one of the heavenly man, the other of the earthly. Gen. 27. Ver. 39 Thy dwelling shall be the fatness of the earth, and of the dew of heaven from above.] In the margin we read, or of the fatness. But if either way we understand the words, what great difference will there be between jacob's and Esau's 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, 'tis very probable, there is in this part of jacob's blessing. The words may be rendered 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 fatness, or as another English translation hath it, for want of fatness. So Jer. 10.14. Every man is brutish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of knowledge. And Chap. 48.45. They fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of strength. Lam. 4.9. These pine away stricken thorough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Esau's blessing to want the fatnesses of the earth, and the dew of heaven? Surely no; wherefore the words may be thus rendered 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 pass 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, etc. Sovereignty over Nations, etc. 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 Edom's 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 Politics, 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 margin. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly signifies an Assembly than a multitude; and is often rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but more often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a accordingly the French and Spanish translations have Congregations of peoples. For the word is in the plural. This is not a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 virtues 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 Gloss 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 Bishop's Bible. He (Isaac) hath respect to the number of Gentiles which should be joined to the faithful of jacob's house. This jacob prophesied that it should come to pass in Shiloh the offspring 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 entreats the Thess alonians by the coming of our Lord Jesus Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and our gathering together unto him. The Lord be pleased to accomplish Isaac's blessing, jacob's prophesy, and Paul's 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, rendering it some, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but the true reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which yet contains 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 Critics gives this for the meaning of it, Porticus Nucum, the Porch of Nuts or Almonds. But what sense that carries, that will satisfy, I know not. And although Hierom will not allow Vlam to be any part of the City's name, but Luz only; 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify the porch of perverseness. 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 ways, 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 wickedness to proceed from hence, even from the want of God's 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 find ourselves in Luz, in perverseness 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 perverseness, so shall we become Bethel, God's 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 turned 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 selfsufficiency. A learned Rab. observes, that these words Esau spoke out of the pride and swelling of his heart, like Pharaoh or Nabuchadnezzar; for in his whole story it may be noted, that he never names or owns God, unless haply when he swore away his birthright, 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 graciously 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, etc. 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, aught 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 Philosophise, 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 rendered by our Translators, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have all things. Esau saith v. 9 I have enough; Gen. 33. Verse 11. but it should be rendered, 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 graciously 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, etc.] 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 household, to put them away, in order to their going up to Bethel. This was not expressed in God's command, Verse 1. but employed only. 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 purify 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, unless 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 Covetousness 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 than 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 country from the face of his brother Jacob.] Gen. 36. Ver. 6. What country went he into? Verse 8. we read, he dwelled in Mount Seir. What they turn [into the country] 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 mind. It's infinitely better, with Crates, that Esau cast all his riches into the Sea, and be subject unto Jacob, then that the burden 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 evil 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 rend 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 mistranslation they put in the margin, Jonah 2.2. Where having rightly turned Hell, what v. 1. they render the belly of the fish, they think to mend the matter by saying in the margin, or the grave. For the avoiding this exception, were it not better rendered the Dead? or, since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify the common state of the dead, why may it not be so rendered? 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 rend in pieces, fractions and factions in these last days. 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 signify so any where else? was there any such fashion among God's 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 Jews about to die, put on their Tephillin, as the Christians receive the Lords Supper or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viaticum, often on their deathbeds. However 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used in any of these examples: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usual word which signifies bracelets, is the woman's ornament, Gen. 24.22.47. Numb. 31.50. Ezech. 16.11. and elsewhere. But if the word here used signify 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 signify something thereto belonging: and since Pagnin renders the word Frustum panni parvum, a small piece of cloth; we may turn the word Handkerchiefs, 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 Handkerchief. Unless with Papias, we understand Orarium to be Stola Sacerdotalis a long garment which Sacred Persons wore as an Ensign 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 joseph's service? We find before, that Potiphar bought him: and Potiphar is twice before said to be joseph's Master, but now first Joseph is said to have served him. Here is a manifest oversight of our Translators, in that they turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 inferior employment. 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 ministered unto him; that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly here used. Which implies a greater nearness unto him to whom he ministered, 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 King's Lifeguard did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minister unto him. Here again is a mistranslation of that word. The chief fathers and Captains of thousands and hundreds, and their Officers that served the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who ministered 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 employed in works more easy 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 God's 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 battles against the spiritual enemies: nor is any one man or woman exempted from this engagement. 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. Parnell) 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 God's 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 man's 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 God's Commandments, Psalms 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, follows the time of ministering 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 near 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 fight the good fight of faith, that we may obtain the crown of Righteousness; such Levites, that we may be adjoined 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 newness 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 than any, than 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 dear so ever to him; as Father or Mother, Brother or Sister, as it appears largely, Num, 6. The Nazarites were such unto the Jews. And these they stirred up in times of distress, 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 joseph's, 1 Chron. 5.1, 2. And most reasonable it is, that in God's account and true estimate, he who in virtue excels others, should also exceed them in bliss 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 grey hair unto men, and the unspotted life is old age, Wisd. 4.8, 9 In which respect Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered 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 firstborn 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis. 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 show,) 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 Father's will, even to the death, the shameful, painful, and infamous death of the Cross, which is employed in his speech, John 17.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I sanctify or devote myself. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, devoted or sanctified, is used by the LXX to signify a Nazarite. Therefore Philo Judaeus tells us, that the Nazarites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. devote and sanctify 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 nazarenes, 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 differed 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 corpse, 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 holiness, yet was it not accomplished in him according to the letter of the carnal commandment. 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 smoothness 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 holiness, as a spiritual Nazarite, that his brethren might be spiritual Nazarites also. For so he saith expressly, John 17.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for their sakes I sanctify (devote and consecrate myself to God as a Nazarite,) that they also may be sanctified, or become Nazarites. For so what Amos 2.12. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazarites, is turned 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 wondered 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 rendered. Such as these are exemplary men in holiness 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 nazarenes, 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 ourselves with dead works, not to come at a dead soul (as the words signify, Numb. 6.6.) not to communicate with any how near so ever unto us, in their dead works, to preserve and increase our holy thoughts. To stir up ourselves in these times of distress, to pray unto the Lord for ourselves 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. EXODUS. Chap. 1. Verse 3. All the souls that came out of the loins of Jacob. What in the context, the Translators call the loins, they acknowledge in the margin 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 Loins? 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 swore; 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 foretells, 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 expressly, 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 employed, that however he himself had obtained a solid victory over the Angel, yet his posterity, who proceeded out of his Thigh, should in league claudicare, halt in their obedience unto the holy Law of God. As, although Christ broke 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 enclosed 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 do? 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, chaste, decent and orderly conversation, Esay 58.12. And so far be it from us that we should act any uncleanness, 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 than 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 joint, Gen. 32.25. than he was called Israel. So that it's no contradiction, When I am weak, than I am strong, 2 Cor. 12.10. The more they afflicted them, Exod. 1. Ver. 12. the more they multiplied 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 broke 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 signify 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 God's people, afflict them; and as they afflict them, so the Lord multiplies them, and they broke 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 than 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 No brake forth, so was the Ark supported. And the Lord saith, that his people's 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 grows 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 Etymology of Moses' 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 margin, as an etymon of Moses' 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? etc. that led them by the right hand of Moses, etc. Esay 63.11, 12, 13. Hereby also was foreshown what spiritually Moses doth; viz. He draws men out of the sea of wickedness; 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 God's 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 wouldst lust after her (opportunity is an arrant Baud.) The Father's servant Moses withdraws 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 excess, Ephes. 5.18. Cynthius' aurem vellit.— Thy Monitor Moses inwardly speaks unto thee. Thou art wrathful and wouldst 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, Dost thou well to be angry? Be angry, and sin not; that is, Be angry with thyself, that thou mayest not sin. Thou art sad, and terrified by apprehension of some future evil which is likely avoidable to befall thee; whence thou art ready to lay violent hands upon thyself (desperation, saith the Philosopher, is the cause of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-murder.) What's that which now whispers to thee, and saith, Do thyself 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' work in themselves: since from hence it comes to pass, that men heedlessly 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 Edom's Kings. We have drawing on the right hand, and on the left. Moses on the right hand draws from vanity unto Christ and his kingdom. Samlah on the left hand, (so Samlah signifies,) he draws 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 God's household, be faithful unto Moses, as Moses is faithful unto us, and to all God's 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 encouragement to the people of God to believe God and his servant Moses. And it came to pass 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, etc.] 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, etc. 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 Aria's Montanas hath magnus factus, in both verses, he was grown great. And the great exploits, if we believe Josephus and Clem. Alex. both already achieved, and now undertaken by him, declare him to be no youngling. The only wise God makes choice, and furnisheth such, as he sets a work, with great abilities proportionable to great erterprises. 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 slew the Egyptian. And at the first coming of the spiritual Moses, he destroys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 achieves this great work also, Mich. 7. 15-19. which is ascribed unto Jesus, Judas v. 5. V. Lat. All these three great works we find 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 Righteousness, even the false righteousness of the flesh, which the pretending religious world counterfeits out of their knowledge of Christ merely 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 righteousness, 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 loins of our minds, 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 express text of Scripture, rather than recede from it, it will be of more weight with reasonable men than all men's 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 shown largely on Gen. 9.26. When therefore the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [I will be], he implies 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, prophecy, and promise; the other, of truth, fulfilling, and performance of what was typified, foresaid, and promised. And this later eminently begun when Christ appeared in the flesh; and therefore we find so often, especially in S. Matthew, ut impleretur, that it might be fulfilled, etc. This time is expressed in the Prophets often by The last days, those days, that time, etc. which the Apostles call the end of the world, the later times, etc. 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 days 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 pass, 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 Prophet's point at the later times for the fulfilling of their prophecies: 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, etc. And they refer us unto the later times for a more clear understanding of what they writ, as Jer. 23.20. And the reason is, because in the Messiah, the Lord would more clearly manifest himself and his ways 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 Goodness, in the later days. 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 hide himself under types and shadows, 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 calls 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 Prophet's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in many parts and many manners, in prophecies and promises, in figures, and types; but in the last days he speaks unto us by his Son, who fulfils all the types, Col. 2.16, 17. prophecies 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 Commandments, 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 glass, 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 fullness flows into these last times, fullness of Righteousness, when it rowls down like a mighty stream, Amos 5.24. And fullness of peace like a river, Esay 66.12. and Joy, fullness 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 God's plenty, this is the fullness of God, which flows into these last times. All this fullness dwells 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 ourselves! O let us not deceive ourselves by flattering imagination and self-love in a matter of the greatest moment; wherein, as in a stratagem of war, we can err but once, and then, when it will be too late to correct that most dangerous and last error. 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 fullness 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 'tis 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 mind 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 allegeth 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 Lord's 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 conveys it unto the heart of the hearer. As John Baptist calls himself the voice of the crier, 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 God's cry 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 voices 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 persuade the people, that he had spoken by Moses. To thee be it spoken, who ever thou art who callest thyself A Minister of the Word. Look into thyself, 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 than 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 persuade more than the word, 1 Pet. 3.1, 2. more than 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 entreating, 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 entreaty should be in these words, one in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendered [now] as Vatablus turns it, Mitte nunc, send now. But I conceive, with Arias Montanus, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here rendered pro me, for me, or in my stead; and that to good purpose. For, whereas Moses by all means deprecates and declines the Embassy 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 implies 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 days. And our Lord for this reason makes so frequent mention, that he was sent as in other places, so especially in S. John's 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 blind 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 blind man's eyes, and sent him to wash in the Pool of Siloam, Sent, that through the power of Shiloh, he might be enlightened, 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 Jews 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 employment, as to be sent on an Embassy, from the Blessed and only 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 Erterprises. And therefore after all his reasons alleged, 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 thyself, because learned with other men's learning, who presumest thyself to be an Ambassador 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 Ambassadors for Christ, 2 Cor. 5.20. hath the Lord therefore sent thee? Art thou therefore his Ambassador? 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 prophesy? 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 than 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 signify 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 applied 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, as the Chal. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt be unto him for a Prince. So again Chap. 7.1. And so the Arabic 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 rendered here, to God, as as Internuntius, a middle or mean by whom Aaron may inquire the will of God: So the Targ. Jerusal. and God's 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 God's 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, etc. And they said, The God of the Hebrews hath met with us. Let us go, etc.] 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 near 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 firstborn 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, etc. 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, etc. This answer doth not satisfy 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? etc. Moses and Aaron answer thus; The God of the Hebrews is called upon us, etc. That's their answer word for word; and its proper to Pharaohs question, wherein they certify 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, etc. 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 Jews 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 knows who who are his! which is one part of God's 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, etc. 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 margin. 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 Taskmasters, the ruling lusts, lay load upon them, make their work heavy, 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 dirty drudgery of sin, saith Origen; such as the Apostle calls the service of uncleanness, 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. etc. 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, than 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, etc.] What the Translators here turn, I will sever, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more than a mere severing or separating. It adds 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 persuade the heart of Pharaoh into an acknowledgement and admiration of God's 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 oppressors, the Israelites and the Egyptians. Yea, not only 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 Godhead, 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, etc. to the end that thou mayest know that I Jehovah am Lord, or Governor (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 gins 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 household, 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, etc. 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 Jews, 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 hide, 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 adds, 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 adds thereunto, Selah: which therefore is far from being a mere 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 God's Word. The like effect of this providence, he notes, Psal. 58.10, 11. The righteous shall rejoice when he seethe the vengeance, etc. 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 God's 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 God's 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 patiented 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 Godhead; 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 darkened, 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 glorify, 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 wild beasts, Lions, Bears, Wolves, etc. 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 brutish affections: from the swarms of Flies: Beelzebub dominus muscae, the Lord of the Fly, 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 steadfastness 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 'tis very true; for hence indeed proceeds the sin of Israel; when we mix ourselves 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 ourselves 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 margin, by the Translators, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word which they render division, signifies in the Hebrew, Redemption. And why then was Redemption cast into the Margin, 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 ransom and price of redemption, Exod. 21.30.) is here neglected; the mind 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 find in the history of the Israelites coming out of Egypt, so frequent mention of the Lords outstretched 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 expressly 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 Luther's, Piscator's, 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 than Division, will be of the same mind. 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 purify unto himself a peculiar people zealous of good works, Titus 2.14. O when will it once be! Entreat 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, etc.] The words, Pray to the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Translators turn, For it is enough;) sound only, & 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 prays coldly, brings with him a denial of his prayer. And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much, and intensely. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough, joined to the mighty thunderings 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, etc. But as for thee and thy servants, I know that ye will not yet fear the Lord God.] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turned, 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 signify 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 Absalon, as the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the face of the Serpent. It's evient that the words will bear this sense. Which the Arabic 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 encouragement 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, entreated Peter to pray for him, Acts 8.24. but we read no answer that Peter made to that motion. What encouragement had he to pray? Nor is it likely, that the Lord should be inclined to hear Moses' 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 prayed for, according to this later translation, than 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 employed 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, than 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, than 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, patiented, long-suffering, etc. in the time of the Apostles, and afterward until Constantine's days, than 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, than 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 days, of Cheaters, of Gamesters, of Whoremongers, of Drunkards, etc. who while the Lords hand is upon them, by sickness, or otherwise, while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voices of God, his threaten are thundered 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 bind themselves with vows 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 vows, all covenants with God and men, as Samson broke 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 bias. The Israel of God hath better learned Christ, and well knows, that it is more noble to be brought off by the whisper of God's voice persuading us, then by his terrible thunders threatening us; rather by the goodness of God leading us, then by his severe judgements driving us to repentance. But the good God sanctify 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 Address unto the Paskal-Lamb, preached in Commemoration of Mr. SHIELD, one of the Worshipful Company of the COOKS, at S. Marry Aldermary, 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 Jews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their preparation for the eating of the Passeover; which was the kill 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 boiled at all; but down-roasted; that's the Cook's 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 God's 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 kinds 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 dressed; 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 roast with fire, etc. 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 roast 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. jointly. First, a part; 1. the head, the most eminent part of the body. All the nerves and sinews 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 itself. 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 mind 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 signify. 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 Governor. 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 Governor. 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 Commonwealth without an Head, without order of the members superior and inferior. 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 analogy 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 tells the Corinthians of his ways 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 less Commandments, as by the Head the greater, Hos. 8.12. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signify the great things of the Law, in regard of the less, Matth. 23.23. For the Commandments of God are not all of one cise. Whence it follows, That Obs. 1. There are degrees of the word and Commandments of God, some greater, some less. 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 entrails, 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 Christ's love and mercy in him; I long after you, saith he, in the bowels of Jesus Christ, Phil. 1.8. Obs. 1. All the Commandments, prohibitions, promises and threaten, 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 mind. Obs. 2. The participation of Christ, is not outward only, 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 jointly. 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 Christ's 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 mind 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 mind, 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 enjoined, 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 righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Matth. 5.20. Nor is that Author's tenant 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 controversy: Whoso hath this world's good, saith he, and seethe 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 Christ's, but their own; as the envious man does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he eats his own heart. Reproof. 4. Who eat not the Head, partake not of the Lamb's 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 ways: 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 Elenches) 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 giveth reason, because in the blood of the beast, is the life of the beast. Now if we inquire 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 Emperors of Rome, loved hunting and shedding the blood of beasts; and afterwards were most cruel in shedding the blood of men. Obs. 1. Mysticè. Not raw. The Lord would not that we 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, etc. sell all thou hast, and give to the poor, etc. 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 days 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 boiling, as also stewing, requires water or other liquor, wherein to stew, boil, and seethe 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 men's traditions, are here forbidden; their fear of me is taught by the precepts of men. Of this water the Prophet complains; thy wine is mixed with water; the spiritual doctrine of divine consolation is blended with man's doctrine, man's 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 hypocrisy, 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 man's doctrine? 1. In regard of the water itself. 2. In respect of the seething or boiling meat in that water. 1. The water itself 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 man's 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 boiling, and the effect of it; the humane doctrine and wisdom cannot reach unto the sublime nature of the divine wisdom and Word. The naturalists say, and experience proves it, Aqua tantum ascendit, quantum descendit; Water can ascend no higher than 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 man's doctrine cannot prepare it, maturate it, or fit it for the nourishment of our souls. The water of man's 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 boiling, and parboyling this mystery, and all to little purpose; The Lamb is raw. There hath been more paper blotted about this controversy, 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 boil 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 wild Gowrds, 2 Kings 4.39. which are called 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, etc. 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 fell terrae, the gall of the earth? Matth. 13.38. which they gather out of their own earthly mind, Phil. 3.19. And these they shred into the pot, and pour 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 falls 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 men's 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 boiled in the water of man's 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 threatening ye read, Ezech. 24.6.— 14. woe to the bloody City, to the pot whose scum is therein, etc. 4. Come we to the positive preparation of this spiritual food. It must be roasted with fire. Fire is natural, and indifferent, or spiritual, and that good or evil. The roasting 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 itself, or good for us. 1. Good in itself; 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 savoury and more easy of digestion. Of this the Psalmist speaks, Psal. 119.140. thy word is fiery. 4. Zeal also is a fire, and although in itself 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 roasted? When they roast meat, the superfluous moisture 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 roasted? The Word has been sodden by Commentators and Expositors; and every one hath left his false gloss upon it, according to every man's humour, according to which there are many Christ's, Matth. 24.24. and all these must be consumed by the fire of God's Spirit. 2. The Word is most savoury, when we partake of it in our afflictions, than 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 only, 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, etc. 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 souls were in a sort one: but how did Jonathan express that? He stripped himself of the robe that was upon him, and gave it to David, and his garments, etc. Does the Scripture, think we, intent 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 testify 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, etc. He that eateth my flesh and drinketh my blood, dwelleth in me, etc. Terms of art are as weights wherewith we weigh silver and gold. And such are the Sacraments and virtues 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 enveloped and hidden in variety of holy cover. 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, than he is Manna, and Water out of the Rock, than he is the meat and drink Offering, than he is a Pascal Lamb. All which signify Christ. The difference therefore is only in the outward signs. 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, etc. 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 turned thereof, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, as Arias Montanus renders it exactly; a stranger shall not eat in it. And again, when thou hast circumcised him, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sauce is bitter herbs, the bread is bread of affliction. 1 Thes. 1.5, 6. the cup is of Christ's 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, righteousness, sanctification, and redemption. Conform ourselves to his mind, motions, actions, life, strength, etc. 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 tells 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. 'Tis 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 lingering death. That sinful life which we have lived in the flesh, was not contracted in an instant, no, nor in a short time; Nemo repent 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 deadened and destroyed; and the holy life to be raised from the dead. Nemo repent 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 always 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 painful as death. How tedious and irksome 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 days, 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 than follows the third day, the quickening power of the Spirit. But alas! I am unclean, and guilty to myself 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 harkened to Hezekiah and healed the people. And thou hast a greater than 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 Abraham's 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 household of God, Ephes. 2.19. Unto such now reconciled, now of his house, he saith, Eat, O my friends; drink, ye, drink abundantly, my wellbeloved, 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, etc. Aquila and Symachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are yet much nearer the business than 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 margin, Or by five in a rank; herein following Theodotion who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by five. 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 Add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the groin or fifth rib, they were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, girt, as the Greeks, armed to the breast, were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, muniti ad pectus, fenced to the breast. 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 rendered here, girded. But why have we stood so long upon a critical mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strife about words? It is not so. For, as I have formerly shown; 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 God's people, and preparing them for the spiritual warfare: As Seneca saith of Virgil's 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 loins 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 loins 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 readiness and wait for the onset of the enemy. The Girdle also requires Chastity. It girds the loins; 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 tells us, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesses of the Saints; the word is plural, Revel. 19.8. even all the virtues and graces of the Spirit. So that it were to be wished, that they who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armed or harnessed, would show 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 multiplied 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 lays 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 Jubilee, and portends in a figure, the remission of sin, and all the virtues 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, virtues are knit together: which shall be administered 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 loins, 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 loins of your mind; 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 rendered the former words thus, The choice of his Captains, etc. 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 turned 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 denied, but that in it there is some variation, not in the words only, but also in the sense. In these words one and the same thing is three ways 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 choice of his Captains. And the Translators themselves so turn the same word here used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the choice of our sepulchers, Gen. 23.6. Nor were they very happy in rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captains; who were the third sort of Governors 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 affairs they were such as the Triarii in the Roman Army, the most strong and valiant, who bore up the weight and the greatest brunt of the battle, 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 turned the Red Sea, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mare junci or carecti, from the Sedge and other shrubs growing in it, and near it. So that some have thought it to be more fitly called the Reed-sea, than 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 countries 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 mother's womb Red. And the same was confirmed to him from his insatiable appetite after jacob's red pottage. He and his posterity dwelled 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, etc. The Verbs are both future, and should be rendered, 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 only for itself, 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, Judas, v. 3. He was pleased to choose the Land of Canaan, as a public 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 always 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 watery 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 Jews tell us of two kinds of Spirits, the one a dull Spirit delighting in uncleanness, which excites and stirs up to the carnal sin; the other a subtle 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 entangled, 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 fleshpots, when we did eat to the full, Exod. 16.3. Chaldea and Babylon prefigured the more witty and learned man's 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 feast, 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 outstretched 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, Judas 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 ways 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 days. 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 expressly, 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 show us wonderful things to be wrought in us according to his people's coming out of Egypt. That he will subdue our iniquities, even the choice 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 wind; 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 wind, 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 thorough the Sea (children and all, Exod. 12.37.) and were all baptised 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 baptised 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 henceforth we should not serve sin, Rom. 6.6. Consider this, O ye Christian men and women, who say, ye are baptised into the Name of Christ, yet live in your sins; and flatter yourselves that ye shall live for ever with Christ. Know ye not, that so many of us as are baptised into Jesus Christ, are baptised into his death? Rom. 6.3. If so, ought any one sin 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 mortify 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 express 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, than 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 Jews, as many Christians also, rather affect names and titles of God's people, than 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 multiplies 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 child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the peoples of Israel, etc. For a disobedient people are not owned by the Lord for a people, as Deut. 32.21. They have provoked me to jealousy by that which is not God, and I will provoke them to jealousy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those who are not a people. Who are they but all nations who walk in their own ways? 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 ourselves to be God's 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 show 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 Child, 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 endearing names; of a Shepherd, Psal. 80.1. Of a Father, Deut. 32.6. Of a King, Esay 43.15. Now as the Lord shown 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 God's 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 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only 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 signify 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 child, 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, etc. 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 patiented 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 Saviour's 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 turned 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 rejoicing 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, etc. 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 margin 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 Commandment of his lips: I have esteemed the words of his mouth more than my appointed portion. By the words thus rendered 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 prays 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. etc. 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 itself to be a god, and ascribes a Deity, or something proper unto the true God, thereunto; as fear, faith, hope, love, etc. What the man feigns to be a god, is either some created thing, or a man's own mere 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 turned other, is rendered 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 form, 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, etc. Whence they are called gods made with hands, molten gods, gods of silver and gold, etc. I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to be rendered, after-gods, though I deny not but that they may be turned other also. What is further added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt have no after-gods before my face, is diversely rendered, 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 rendered 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 God's 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 God's 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 indwelling 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surfeiting 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 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 sheaus, Amos 2.13. When he is trodden under foot, Hebr. 10.29. Let us now look into ourselves impartially, who ever we are, whether none of these after-gods be in us; whether they be not upon the Lord's face, and hid 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 mind, 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 ways; 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 rendered, Thou shalt not take the Name, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be better turned, 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 God's 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. Glorify 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, etc. Thou shalt not bear the Name of the Lord, etc. 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 shown. And to bear that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only vainly and rashly, but also falsely, lyingly, and contrarily to the truth. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered [in vain] by our Translators in the third Commandment, 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 God's Name in vain, a light, rash, and unadvised kind of swearing, it is much more; and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our Translators render, in vain, is to be enlarged to falsehood 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 falsely, we are to understand all false pretences and shows of goodness, piety, God, and godliness, all false, feigned, 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 Commandment. 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 guiltless, is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Non mundificabit he will not cleanse him who bears his Name falsely or vainly. For whereas this Commandment is directed against hypocrisy; 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 purify him, who pretends God's Name and being, in shows of holiness, but hath not that purity nor desires to have it, that he will not purify or cleanse such an one. A due reward of hypocrites, who do all they do, by the art of seeming holy; and thereunto intent 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 God's 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 ourselves from all pollution of flesh and spirit, and perfect holiness in the fear of God. So will he purify 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 falsehood. 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, etc. where the words following are the same with these before us of the ninth Commandment, If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mendatium respondit in fratrem suum, hath testified or answered falsehood against his brother. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here personally understood and in rectio; thus: Thou a witness of falsehood, 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 mind and heart: and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the mind 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 falsely called Christendom, from that which all pretend unto, the Christian life, conversation, and communication! Doth not the Prophet foretell what manner of people we ought to be? The remnant of Israel shall not do iniquity, nor speak lies; nor shall a deceitful tongue be found in their mouth, Zeph. 3.13. Where shall we find this necessary character of a Christian? Take away lying, take away a deceitful tongue, and take away withal many a man's trade and his whole livelihood, 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 ourselves 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 liar, etc. and the father of lies and liars, John 8.44. and unto these he dictates and teacheth his lies, 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 lies 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. than the master of the house shall be brought unto the Judges, to see whether he have put his hand unto his neighbour's 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 Simo 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 sign, 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 sign shall not be given unto this generation: and so our Translators rightly turn the words there, there shall no sign 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 add, as that more notable, Psal. 95.11. To whom I swear 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 neighbour's 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 add, [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, etc. The like supplement hath the French, the Italian, and Spanish Translations, and two Low Dutch. The other was misled by Luther's 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 Oaths. And it may teach us in like case to forbear all imprecations and evil wishes to ourselves or others, and to suppress 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, etc. 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, etc.) 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 stripped 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 people's 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 signify [by] as it is here turned, but [from,] as it is rendered 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 confess, that its à Monte in the Hebrew. Tremellius and Diodati add 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 near. 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 rendered from. But suppose, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be turned 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 Metonymy, 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 Zion, 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 stripped 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 marriage 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 headstrong shakes off the yoke, the Lord first calls this people stiffnecked, from their worship of the Egyptian Ox, Exod. 32.9. and 33.3. And often he afterward minds them of this idolatry, by calling them stiffnecked, 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 Foal. 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 risen up to play, 1 Cor. 10.7. In this case the Lord, though he knows 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 befell that people in figure, and were written for our admonition, especially this story, as hath been shown. 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 ourselves in a robe of righteousness, or pompous ostentation of holiness, which we have either chosen and clothed ourselves 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 terror 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 divest ourselves of our false righteousness, whereof the Spirit at this day reproves the World, John 16.10. And let us lay ourselves 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 terror, in that lose debauched 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 thyself. Let us hear S. Peter's counsel; Humble yourselves 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 signify 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 rendered or not, will appear, if we inquire, to what end and use these Spoons were made: surely to hold the Frankincense which was to be put upon the Table of Shewbread, 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 frankincense. Vatablus having rendered 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 frankincense. 2. Moses having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the vessels for frankincense, he adds 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 margin incense-vessels. And the French Bible having Spoons in the Te●t, explains the word by vessels of incense, in the margin. Piscator turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ranchpfenlin, which he explains A vessel wherein men put incense. As for an English word to answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it's easier to show 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 shewbread, 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 God's house, and so showing forth the death of the Lord Jesus, the incense of our prayer may, without seeking applause of men, Matth. 6.5. or wand'ring of the mind, by right and single intention, be directed unto God, until Christ come to be our life, 2 Cor. 11.26. For therefore we always 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 always 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 shows wherein and in whom he shows 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 turned by our Translators a Branch: Do we call that a Branch which grows 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 rendered [Forgiving,] is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, properly 1. Bearing, and 2. Bearing away. 1. Bearing; So the Prophet Esay. 53.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bore 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 overcharged 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 befalls all such as neglect the present precious 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 God's Name, that be bears and bears away iniquity, transgression, and sin; so of that other part of his Name also, which next follows, 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, etc. Hos. 14.1. etc. 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 Sacrifice of the herd, Levit. 1. Ver. 3. let him offer a male without blemish, he shall offer it of his own voluntary will, etc.] I deny not but what is here turned, 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 find, 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 Christ's, without some allay or other in the margin. What is here rendered, 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 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 incline; because the whole 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 fullness 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 portrayed 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 find 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 oil.] It's much doubted, what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is; whether a Pan, as it's here turned, or a flat plate, or a slice, as it is in the margin, 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 judgement 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 jess a Gridiron; but rather a baking; or boiling, or Frying-pan. My reasons are 1. From the original of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, according to the most, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hid; so that it seems 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 inquire concerning the use of this vessel; which was, that therein the meat-offering was to be baked, or boiled, or fried. 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 flower of the meat-offering (and then is added,) and of the oil thereof, its apparent; that the vessel wherein it was boiled, or baked, or fried, could not be a smooth plate or stice, much less a Gridiron; since such it must be, that must hold the oil as well as the meat-offering; which therefore could be no other than some hollow pot or baking, or boiling, 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 rendered 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 Christ's. 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 virtue of Christ's Sacrifice and Oblation, they who are Christ's, 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 flower, as appears, Levit. 2.1. The flower 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 deciphered himself unto the Greeks who came to Jesus, ver. 20.21. They came to see his person, and he shows the mystery of himself, that he is the increase of God growing up in us; even the precious fruit of the earth, James 5.7, 8. which must be ground or beaten, so that the husk and bran must be purged from it. For so Christ grows 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 flower, the oil is poured, Levit. 2.1. That oil 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 precious 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 Commandments 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 rendered, against any of the Commandments, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex omnibus praeceptis, of all the Commandments. 2. What they put in a Parenthesis, concerning things which ought not to be done, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which should not be done. 3. What is turned, 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 signify, against: nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify any, unless joined 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 Commandments of the Lord,] come immediately before, if these words, [which ought not to be done,] should so follow, there might be an ill inference made, viz. That some of the Commandments 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 Commandment 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, etc. where there are things to be left undone, which the Lord saith, he hateth. Yea, although the Decalogue or Ten Commandments are more of them negative then affirmative, yet how ordinary is it with the Lord to enjoin us to do his Commandments. 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 Commandments, whereas the Hebrew words are, if they have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of all, etc. And again, verse 22. If the Ruler hath done somewhat— against any of the Commandments, etc. the words are to be rendered as before, if he hath done one of all, etc. In these places the note of universality, all the Commandments, and the singularity of the breach and violation of one of them, are both slured, 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 error, in cunctis prohibitionibus Domini, quae fieri non debebant, ipse verò unum ex illis fecerit, etc. In all the prohibitions of the Lord, which ought not to be done, but he hath done one of them, etc. So Vatablus. So Luther also mentions one of the Commandments; 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 God's Commandments, 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 Commandments; so he supposeth, that all and every one of these, have respect unto all the Commandments of God, and to every one of them; in that he prescribes an offering, in case any one of them hath broken one Commandment, and that out of ignorance and error. And certainly the like care and observation, yea, greater aught to be had by us Christians, in respect of all & every Commandment 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 easy: For they love an easy religion alive, Proclives à labour 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 Heresy, 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 Lord's exposition of the Law, that the obligation of it reacheth to the soul and spirit, Matth. 5.21, etc. Yea, the penalty of disobedience to the Gospel, is more grievous than that for the breach of the Law: For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense 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 trodden under foot the Son of God? etc. 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 God's Commandments, and take great heed, lest we break any one of them; since he who breaks but one Commandment, 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 Crystal Glass or Mirror, 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, etc. 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 Commandments 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 neighbour's wife, etc. Deut. 5.17.— 21. And thus the multitudes of God's 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 Lawgiver 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 Jews Church! They accurately summed up the numbers of God's Laws, 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 man's body. Which, as they are the strength of the man's body; so are the spiritual Commandments and Laws 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 Abraham's 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 Commandments, his statutes, and his Laws; Gen. 26.5. The negative precepts are 365, answerable to the number of Nerves and Ligatures in man's 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 joined bone to his bone, and then the spirit entered into the whole body. And our obedience hereunto must be perpetual, as figured by the days 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 Commandments 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 Laws of God were thus multiplied, appears from the necessity of man to whom these Laws were given; and the great goodness and mercy of God the Lawgiver. Man's necessity was great; he had a grievous fall, even from Heaven to the Earth; even from an heavenly mind and affections, unto both earthly; from wisdom to foolishness, ignorance, and error; 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 mind, fancy, thoughts, understanding, heart, will, affections, all these divisions and partialities both one from other and in ourselves; 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 laws are a certain badge and evidence of that manifold misery, whereinto we are fallen. For, as Plato reasons, Where there are many Physicians, it follows 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 Laws, there are many breaches of Laws; 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 man's 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 Commandments, there is a prohibition of it. These Commandments of God are sometime delivered in full decalogue; sometime contracted into a less number, as Deut. 10.12. Sometime to a less than 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 Commandments 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 God's Laws. Let us have respect unto all the Commandments, Psal. 119.6. And surely as God's righteousness thrives in us, he will abbreviate and make short his Commandments, Rom. 9.28. The end of the Commandment, is love out of a pure heart, and a good conscience, and faith unfeigned, 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 than Faith and Hope, ver. 13. That bond of perfection, Col. 3.14. that new and old Commandment, Love; that we walk after his Commandments, 2 John 6. the new and old way; wherein if we walk, we shall find rest unto our souls, Jer. 6.16. Let us hasten to that unity, that one Commandment, 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, Phosphor red 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 daylight appears. He than 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 Laws, and every respective Commandment gives light unto the man, until the day gins to dawn; and as the daylight appears, one Star after another disappears; and still they become fewer and fewer, until the Daystar, (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 rendered 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 than it could not be a sin of ignorance, (which, in this Chapter, is principally intended,) but a sin of malicious 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 turned 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, etc. 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 David's 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 sins of the Priests or of the Prophets, as the other translation doth; but the Priests and Prophets, for the sins 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 tells them ver. 24. Ye make the Lords people to transgress. And the Prophet, out of compassion toward the people, he tells them, O my people! they who lead thee, cause thee to err, Esay 3.12. and the like, Chap. 9.16. And Jer. 23.15. From the Prophets of Jerusalem is profaneness 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 Commandments 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. etc. 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 Commandments 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 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, 2 Kings 23.25. I can hardly be persuaded that he broke 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 Commandments 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 virtuous 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 kind 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 than their principles. Now I beseech my Brethren, who are Teachers of the people, impartially to consider what befell ten of the twelve Spies who taught the same doctrine; and the people who were persuaded 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 yet they believe me, for all the signs that I have showed among them? He had promised them the holy Land, and he had evidenced by many signs and wonders that he was able to effectuate 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 God's Truth, that, what he saith, is firm and sure; 2. And in God's 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, etc. Now, whereas neither the ten Spies, nor the people, believed the Lords truth and power, the Lord swore that they should not enter into his rest; and accordingly the ten Spies died, Numb. 14.36, 37. and the carcases 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 swore 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 God's 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 heinousness of the sin by the offering enjoined for the expiation of it: which is greater than any private man's, ver. 28. yea, greater than that prescribed to be offered by the Ruler, ver. 22. Yea no less than 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, livelihood, being disabled from teaching the people. I meddle not with reason of State. But when Isee so heavy a judgement befall one profession of men, and the most of them) I say not all: for I know some better minded) I fear, engaged 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 threatened the Priests; The Priest's 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 ways, 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 ourselves, because we have not taken warning by the heavy 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 ourselves, and would be reputed Ministers of the Gospel, are supposed to know more than other men do; and to be more strong in the Lord, and in the power of his might, than 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 than others are. 3. Impiety in us, is in a special manner repugnant unto our profession, who, more than other men, pretend to piety and holiness. 4. The example of our sin, extends more to scandal then other men's, 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 mortify 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 copy out into themselves. Then shall we be precious men indeed, not in the vain opinion of ignorant men; then shall we be 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 ourselves 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, than he shall bear his iniquity.] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here turned 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 kind 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 men's private affairs and extrajudicial matters: As Abraham adjured his servant, or caused him to swear, imposing an oath upon him, Gen. 24.3. And examples of both kinds 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 rendered 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 binds 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 been 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 find. Nor was swearing wholly forbidden the Jews either judicially, or extra-judicially, but only 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 kind of swearing is that? It follows in the next verse, every one that sweareth falsely by my Name. So Mal. 3.5. For the merciful God graciously connived for a time at the Jews swearing, so they swore not falsely nor vainly by his Name. And therefore our Lord in his exposition of that Commandment, saith not, Thou shalt not swear, but thou shalt not forswear thyself. 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, etc. it shall come to pass if they shall diligently learn all the ways of my people, to swear by my Name, The Lord liveth, as they have taught my people to swear by Baal, than they shall be built up in the midst of my people. And we now live mixed 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 falsely, and without just cause, hath always 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 kind 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 than 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, rendered himself guilty. And shall we who ought to departed from, and hate every evil way, and every iniquity, and loathe it in ourselves, shall we hid and keep another's sin as sweet under our tongue? In this case it will well beseem our Christian prudence and charity, to inquire what will be more profitable for our brother's reformation; whether to accuse him and discover his sin, as Joseph did his brethren's, 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 brother's sin, as if we favoured it, and waited not for a fit time for reproof of it, we make our brother's sin and guilt our own; and our tenderness and clemency toward our brother, will be interpreted no less than 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 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 couched two actions under one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. to cover, and 2. to purge, cleanse or expiate. But although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify to cover, yet not so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.16. as a cloak to cover knavery, not so as to hid the sin, but as a plaster is applied 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 margin. If meantime the sin remain, how can the atonement or reconciliation be made? since sin is the only makebate 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 precious 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 sanctify,) 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 ourselves 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 itself, 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 loathsome ulcer is skinned 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 Physicians of no value, Job 13.4. have cured the bruise of God's people slightly, saying peace, peace, when there is no peace, Jer 6.14. The ancient Jews called the Messiah or Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man of expiation; as he who should finish transgression and make an end of sins, and make reconciliation for [or expiation of] iniquity, and bring in the everlasting righteousness, etc. 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 Christ's 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, mortify our sin, and pray that the Lord would expiate and take away iniquity. This, I am sure, is most suitable with the end of Christ's 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 add an oblation or offering, it's more than 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 show. 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 stiffly affirm. But the place before us, proves undeniably a difference between them: yet how they differ, its hard to discern. One of the pious Ancients 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 sin of knowledge; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sin of ignorance, wherewith a man is surprised, Gal. 6.1. Divers other distinctions there are brought, by others of the Ancients. What if we add one more? That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that sin whereinto a man falls 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 numbering 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 ourselves 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 inmates, 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 errors? Cleanse thou me from secret faults, as David prays, 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 wills, affections, and lusts,) and Priests to sanctify and purify 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 Priest's duty to eat up the sins of the people, as was shown before, Hos. 4.8. as by sympathy bearing their sins, as their own, suffering with them, praying for them, threatening, exhorting, entreating, and beseeching them to offer up their bodies as a living sacrifice; using all means to consume, mortify, and destroy the whole body of sin. Thus to eat up the sin, is to consume it, Gen. 31.41. what is turned 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 another's 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 Commandment 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 than death; He eat up and consumed, he bore and bears the sins of many, Esay 53.11. So he loves us, and his Commandment 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 Commandment, 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 virtuous 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 brother's sins, instruct, exhort, dehort, admonish, sympathise, 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 God's Altar, he shall be partaker with the Altar, 1 Corinth. 9.13. S. James assures us, that he who converts a sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins, James 5.20. He put his breastplate upon him; and he put in the breastplate, 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 breastplate, he put into the breastplate, the Urim and the Thummim. What these were, great enquiry hath been made both by ancient and modern Writers. The Translators leave them without translation: only they are left in the Hebrew with much emphasis: He put into the breastplate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 find them rendered by Translators, as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he put upon the breastplate 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 Dutch copy follows Luther herein; that of Cullen renders the words according to the Vulg. Lat. a third hath Light and Fullness. 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 divers 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 than the twelve precious Stones which the High Priest wore in his Breastplate. 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 itself? even to make God himself give forth his Oracles by Idols, which he extremely 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 God's mind, without his Oracle. None of these Authors allege 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 forehead of Aaron; so Vrim & Thummim were written on a plate and put in the breastplate, which was double, Exod. 28.16. But neither have they any ground for this in Scripture more than 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 rendered 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 people's return out of the Babylonian captivity, as appears Ezra 2.63. And whereas there were three usual ways, whereby the Lord revealed his will unto men, 2 Sam. 28.6, 7. Dreams, Vrim, and Prophets, who spoke 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 prophecy, divine dreams and visions in the days 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 Lord's Prayer to his Father, John 12.28, 29. when the people said, some, that it thundered, others, that an Angel spoke 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 near unto us, even in our own Bosoms. The illuminations and perfections were in the Breastplate, 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 days 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 tells us, that Christ is in us? Gal. 3.1. Col. 1.27. and that unless Christ be in us, we are castaways? 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 castaways, 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. King's 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 firstborn 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 hindered 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 breastplate, 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 breastplate of Aaron, do we not read, that Moses was to be to Aaron for a god? Exod. 4.16. What is turned, 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdoms. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mercies of the Lord, Lam. 3.22. according to which S. Paul beseecheth the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the mercies of God, etc. 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 reveals 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 mind and will. And what accomplishes and beautifies the mind 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 breastplate, that's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the vulg. Latin turns Rationale, the Informer and Director of the judgement; and therefore it's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the breastplate 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 Counsellor, Esay 9.6. And therefore good reason there is that in Him should be the Illuminations and Perfections. And therefore Moses put into the breastplate, illumination and perfection. For the breastplate 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 calls it the breastplate of faith and love, 1 Thes. 5.8. And because the Righteousness is obtained by faith, it's called also the breastplate of righteousness. This breastplate of faith was to be fastened 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 joined unto the breastplate 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 blinds the minds 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, etc. 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 foretells, Matth. 17.11, 12. where speaking of one Eliah, he saith, he shall come and restore all things; and then adds, 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 God's 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, enlightening our minds with the understanding of God's will, that we may be light in the Lord, Ephes. 5.8. The LXX Nehem. 7.65. have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall rise, importing Christ's Resurrection, that he should arise from the dead, and show 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 complete 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, virtues 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 fullness 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 only 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 near unto him, as his Priests are in a peculiar manner. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 13.17. 1 Kings 8.46. near in place, near in dignity and honour, as Esther 1.14. as the seven Princes to Ahasuerus. Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a relative nearness 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 near relation are the Lords Priests unto him; who are here called by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my near ones, mine intimate ones. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister either of State, as unto the Prince, is near 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 margin of our translation. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister of God near 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 signify) near unto the Lord. The separate place there is the Holy and most-holy; and therefore Chambers near 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, near ones; near unto the Lord in typical place, and near in relation. So likewise Tremellius. So Luther, Piscator, and three Low Dutch translations. So likewise the Spanish: Castellio indeed hath accederent, who should come near: but he explains himself in the margin, ut libarent, that they might facrifice. Secondly, although the people of God also are said to be near unto him, Psal. 148.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as our Translators render it, a people near unto him; yet is the Priest by his office more near unto God, as he who causeth the people to come near unto God; so very often the Priest brings near him that offereth, and his oblation; and Moses brings near 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 than 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 No, Samuel, Daniel, Job, and others, who were all near 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 near, 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 laws 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, Verse. 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 adds 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 choice in the worship of God. The other Abihu the father himself; as he who was under the dispensation of the Father's 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 God's 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 laws by signal punishments of those who first broke 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 Laws having been newly given in most Chapters foregoing in this book of Leviticus, these lrwes first violated by the Priests, who, of all other, aught 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 find, that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that way and manner of Christian community and living in common, was first instituted; two religious pretenders, Hypocrites and Liars violating that institution, suffered condign 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 than 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 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 fullness of Christ. Ye are, by your place and profession, near 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 near 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 than 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 kind 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 God's 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 God's cause, Exod. 32. yet all of them could not hold God's 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 find 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 remembered Abraham and sent Lot out of the midst of the overthrow, when he overthrew the Cities in which Lot dwelled, 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 near 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 near 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 proud without a title, how near to God soever we imagine ourselves to be, he beholds us afar off. Or what some say, that some of us are near men, covetous; if so, we are nearer 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 than other men have. If so, how can we be said to be near unto God, or nearer than 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 than 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 Paul's exhortation to Timothy, drink no more water, but use a little wine, for thy stomach's 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 gluttonous 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 near unto him to minister unto him, Ezech. 44.15. But there is a drunkenness and not with wine, Esay 29.9. a surfeiting with the giddy spirit of opinion kindled in our own imaginations, or borrowed of our neighbours near 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 wild 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 judgements under the Gospel, figured by those under the Law, but more dreadful than those. Such was the judgement on these two Priests. The fire burnt their bodies, not their clothes. There is a kind 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 men's bodies, but seize upon their souls. Non quoties peccant homines, sua fulmina mittit, God sends not thunder and lightning always 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 God's Word and Commandment, 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 God's 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 near unto him, Ezech. 38.22, 23. Or by those who are near 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 near unto God: For the Lord hath said, that he will be sanctified in his nigh ones [such as are near unto him, and intimate with him,] and before all the people, he will be glorified. Yea, let Priests and people who are near 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 glorify God in our Body and in our Spirit, which are Gods, 1 Cor. 6.19, 20. The Swan, Levit. 11. Ver. 18. the Pelican, 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, Ulysses Androvandus, one who was extreme 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 signify 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 follows 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 naturalists 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— It's neither altogether a Mouse, nor altogether a Bird, but mixed 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 Poet's description of it, Nocte volans seroque tenens à vespere nomen. This seems to be the more probable, because verse 30 of this Chapter, we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the creature now in question, forbidden among the creeping things, and interpreted a Mole. For there are many words and names among the Jews, common both to fowls and beasts of the earth, saith Ulysses 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 kind of creature hath been taken for another. As from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo the Lion, Aries was mistaken. And from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aper a Boar, 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 kind of loathsomeness, 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 fowls, except the Bat which he puts last; by occasion of which, he adds 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 Owls, ver. 16, 17. he borrows 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 fowls, 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, fowls, 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 Jews 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, etc. 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 Jews and Gentiles, be broken down, Ephes. 2.14. is not the heathenish life yet whole in many both Jews and Gentiles, who walk in the vanity of their mind, having their understanding darkened, being alienated from the life of God, etc. Ephes. 4.18, 19 Do not many work the will of the Gentiles, when they walk in lasciviousness, lusts, excess of wine, revel, banquet, 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, quip 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 find somewhat of his own in thee; lest he find 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 Daystar 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 enlightened 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 Cuckoo; 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 Cuckoo, 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 Cuckoo 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 extremely, because very like unto the Hawk. Whereupon a Fable is grounded which Plutarch relates, That the Cuckoo asked the less birds why they fled from her and shunned her, whereas she had no sign 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 Cuckoo is cruel also, as I shall show anon, even as all fearful creatures are when they get mastery. Yea, the less birds getting advantage of the Cuckoo, 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 ask 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 kind 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 hatched, 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 Cuckoo lays always 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 bushes, 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 Teacher's 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 devour 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 Cuckoo is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perbreak; because she gluts herself, 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 fancy, loathe and cast up the principles of their education. The Cuckoo has but one tune, whence she has got a name in most languages; and therewith names herself 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 remembering, that— Proprio laus sordet in ore, a man's own praise is loathsome 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 vainglory, unthankfulness, fearfulness, and cruelty; these and such as these, are the ill qualities of the Cuckoo. 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 employed, 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 than is ordinary and common with other birds, but indeed rather on the contrary, so ravenous is the whole kind of Eagles, that they pray 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 herself, 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 herself and her brood, until she perish in the flames, or render herself unable further to resist. And rightwell 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 add to these, what monstrous & incredible things, divers of the Ancient Fathers (whom for honour's sake I will not here name) tell of the Polican, unworthy of their authority. Wherefore Franzius adviseth Students, that if they mention them, to add, 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 unwholesome to be eaten; though Athenaeus report, that, among other fowls, 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 fowls, fourfooted beasts, and fishes, render them unclean to Israel; because thereby they represented the immoral and vicious 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 shown in part; there is likewise a kind 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 tidings 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, virtues?) observed by Wifemen in the Pelican and Stork, they have therefore prohibited the kill of them, especially of the Stork in Thessaly, and that under pain of death; because that fowl defends the country 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 calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 shows 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 show forth his virtues and be perpetual and lasting monitors unto men, to mind them of their duties. And therefore these fowls live long. Ulysses Androvandus reports concerning the Pelican which he had seen in Brabant, that it had lived in Maximilian the Emperor's time, and gone before his Armies when they went forth and shown them where they should encamp; that the like the same Pelican had done in his father Philip's days; 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 virtuous 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 behind them, which are the Oracles of God. They all passed thorough this world with great stillness 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 spoke not one word, that we read of, all the days 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 find? 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 only? who seek the praise of men, more than the praise of God, John 5.44. and 12.43. Yet it might seem strange, that these fowls 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 fellows complain of the Preachers, that they inveigh bitterly against excessive drinking, but say nothing of the like excess in eating; perhaps obliquely intimating, as if they spared themselves. For satisfaction therefore of those Clubmen, they may know, that the Vulture and Pelican are extremely 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. Ulysses' 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 Ass) that being born-down to the ground by her weight, and so taken, an Ethiop or little black child was found in her crop. Yet is she always 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 kind 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. 'Tis hard to believe this of a bird that's always in the water; and how could Turnerus observe this? unless some Pelican carried him always 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 Satirist, 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 margin; 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 cloth 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. Solomon turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milvus irritabilis, an angry Kite; and then adds, 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 divers diversely rendered, as by the names of four several other birds, beside those already named; as the Ring-dove, the Chough, the Bustard, and the Dunghill Cock. So that we are left in great doubt what to make of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arias Montanus, that he might be sure not to err, 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. Solomon is of greatest authority to prove it an Heron; whose words being interpreted a Kite, Hairon, Pie, and Vulture, and he himself understanding the Hairon, let us inquire 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 kinds. 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 kind. And so they report her one of the most virtuous of all the Birds. The most notable virtues 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, than 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 days; as if he would signify a business that must be done, which yet is most unpleasant and irksome 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 show 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, Ulysses Androvandus (to whom I own much of this discourse concerning Birds) citys 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 extreme 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 stomach: 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 fowls? Who therefore will think that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be meant the Heron? We must therefore inquire further, and we shall find 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 show anon. The Bitaur is reckoned 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 kind 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 stigmatised, and to no purpose, he was at length turned into this Bird called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Piger, lazy, 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 'tis strange what Aelian reports of this fowl, lib. 5. cap. 36. The Asterias, saith he, grows tame in Egypt, and well understands a man's 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 Ulysses 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 stigmatised 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 turned into a Bird, that bird should now again be turned 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 typify 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 man's eye, being now changed into a man should still strike at the man's eye, the inward eye of faith, understanding, judgement, conscience. Indeed it might seem strange and wonderful, if the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same idle stigmatised servant should be changed into a stigmatising 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. Paul's prophecy 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 pattern 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 pattern 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 esteemed a fool in this world, while thou art wise and provident for a better world. Be thou a pattern 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 fowls 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 itself, even to God himself. Arise with Christ, and mind 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 heavy 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 rendered the children of Israel, which should be turned the Sons of Israel. This mistranslation, 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 rendered 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 child I spoke as a child, etc. So likewise Gal. 4.1, 2.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my little children, of whom I travail in birth until Christ be form 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 empowered and enabled 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 turned children. So Gal. 4. The heir while he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child, differs nothing from a servant, though he be Lord of all, but is under Tutors and Governors, 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 fullness 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, than 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 add 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 child preserves the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and memory of his father, according to what Absalon 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 father's family is swallowed up in their husband's 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 opposite,) and voweth and sacrificeth to the Lord a corrupt thing. And the reason added from the dignity of him to whom the vow is paid, 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 than the woman, as the Prophet implies, Esay 3.4.12. Where he threatneth to take away the honourable and able props and stays of the Commonwealth, ver. 1.2, 3. etc. that he will substitute, in their room, children, babes and women: although so it may, by degenerate minds, 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 clearly 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 God's people and disable them from making war upon him, he imposed on them Taskmasters 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 rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of Israel instead of sons of Israel, beside that the Translators err from the scope intended by the holy Spirit, as appears by the former examples, they fall into inconveniencies which might be avoided, had they rendered the word sons. For what difference make they between children and children? Exod. 12.37. The children of Israel journeyed from Ramese. to Succoth, about six hundred thousand on foot that were men, beside children. Besides, the word child imports the next age to infancy, and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, puer, etc. and accordingly these words are rendered by our Translators. When I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child, I spoke as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child, etc. 1 Cor. 13.11. Gal. 4.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my little children of whom I travail again in birth, etc. So the Apostle he exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we henceforth be no more children, etc. Ephes. 4.14. So they turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Puer, a child, 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 nonage. 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 than 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 spiritual 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, etc. Rom. 7.17. One interpreting that place, writes thus, Quaedicta sunt, ut à spirituali homine dicta debent accipi. The things which are here spoken, aught 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 domestic 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 complete, (which is to be understood in the following ages) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puer, a child, until fourteen years of age. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Puber, when the beard gins to grow, a youngling, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Virro, a grown man, from thirty five, until forty nine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex viridis, a green old man, from forty nine, till sixty years old. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Semicanus, turned grey, from sixty, until seventy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Decrepitus, a decrepit old man or capularis, one ready to be laid on the Bier, (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 err 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 choice 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 God's eminent design, 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! always a child? Brethren! Be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children in understanding; howbeit in malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be children, but in under standing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not mwn 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 ourselves 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 fullness of Christ; that henceforth we be no more children tossed to & fro by every wind 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 than we read of the women's 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 divers examples of the one and of the other. Of the former, Leu. 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 finds 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 Lord's 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 bind and lose, absolve and excommunicate: as a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vice-Dei, as God's 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 sins to the penitent and believing souls: yet its possible, that both one and other might be in great error. For although both alleged 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 livelihood 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 God's holy Spirit; let such pretend uninterrupted succession from the Apostles days downward (which yet it's very hard to prove) let them plead imposition of holy hands, whether by Bishops or Presbyters; let them allege the character of Priesthood which they say is indelible; if they be persons unduly qualified, all is to no more effect than 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 losing, remitting or retaining sins, absolving or excommunicating. What they allege touching divine mission, let us inquire what that is, out of the Original Grant, Mat. 28.18, 19 Jesus came and spoke to them saying, All power is given to me in Heaven and in Earth; Go ye therefore and teach all Nations, etc. Consider to whom he spoke, 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 follows 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 bind and lose: 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, 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 nearly concerns us, O ye Sons of Israel! lest we die in our sins and uncleanness when we defile God's 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 Commandments, and do them, Levit. 26.3.11.12.13. If we purify ourselves 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 touched 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 God's 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 ourselves 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 turned a Scape-Goat, is retained in the margin 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 signify 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 near Mount Sinai. I rather believe, that the place is, in Utopia, or rather Cacotopia, or indeed rather then both, in Atopia. For I have sought this Mountain Azel, high and low, in Ptolemy, 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 supplied. In the marg. ye find, against the strong; that is, he whom our Lord calls the strong man, Luke 11.22. Howbeit I know not how truly divers Learned men make Azazel the precedent 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 Precedent 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 shown, 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 thyself 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemons 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 extremely 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 rendered 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 itself 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 ware 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 turned 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 than the word alone to which it is joined, as I will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a father, etc. 1 Chron. 17.13. is no more than 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 ordains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 thorough, full, and accurate, as appears both by the plural of the Noun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the conjugation of the Verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now the people to be purged, are defiled with two kinds of sins; whereof the one is open and manifest, Gal. 5.19. the other hath an appearance and show 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 implies 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 Serpent's food, Esay 65.25. which is indeed the terra damnata, the damned 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 grows 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. Add 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 Thiefs; whereof one, according to an ancient 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 itself 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 portrayed 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 shows 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 signify, Judas 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, etc. To the unmerciful ones, depart from me, etc. 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 showing 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 nearly 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 be 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 Milan. 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 Cells therein are, you would think, he had been there employed 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 , escaped this Author's 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 say, 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 soldiers, 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 than 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 departed 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 shown thee, O man, what is good; to do justly, to love mercy, and to humble thyself to walk with thy God, Mich. 6.8. The Goat, upon which the Lord's 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 quickened in the Spirit, 1 Pet. 3.18. The Greek text understands it of Christ; the Latin, of those who are Christ's. It is true, it is neither of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom. 9.16. And to whom doth God show mercy? Even unto thousands of them that love him and keep his Commandments, 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 falls, are saved by mercy. They on whom Azazels lot falls, 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 days come, that we would, Pro se quisque every man of us endeavour to mortify his sin, to crucify 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. 'Twas 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 find 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 fullness of time, Gal. 4.4. He conquers and subdues Cushan Rishathaim, the blackness of both iniquities inward and outward, Judges 3.10. and conveys 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 ourselves unto the Lord; the other of keeping the Lords statutes and doing them; both which give reasons of the two former prohibitions. Sanctify yourselves 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 foregoing; or if they do, certainly its far fetched. There is no doubt but all divine aetiologias, all reasons, and rendering of reason, are most rational, and like themselves, divine, as proceeding from him who is the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itself, 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 God's 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 denunciation 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 turned 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 rendered 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, etc. Yet the word signifies more properly to slight and make light of, to vilify 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 bore 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 Governors and Magistrates, as Eliakim was a father to the inhabitants of Jerusalem, Esay 22.20, 21. And naaman's 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 show 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 denunciation 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 Commandment 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 burdensome 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 margin, 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 own 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 Chariot 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixed 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 been velle, but also been 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 Physic 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 Emperor's Physician, and a very learned man wrote against him, men than began to change their minds 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 suitable words, gestures, and actions. 4. Such as these done by children to their parents, to whom they own the greatest honour, deserve, according to divine justice, extreme punishment, even death itself. For God who knows the hearts of all men, sees a disposition to kill, where there is a boldness to curse. According to which justice, Traitors 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 inferior 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 laws 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 child 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, etc. As we may reason from a less obligation; Hagar must submit herself unto her Mistress 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 David's 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 Commandment 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 Commandment, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, 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 than me, is unworthy of me, Matth. 10.37. Our Lord Jesus Christ was obedient unto his parents, Luke 2.51. yet he stayed 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? witted ye not that I must be about my Father's business? Or rather, (which is a more true translation, and a more proper answer to his Mother's expostulation,) how is it that ye sought me? Luke 2. Ver. 49. witted ye not that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my father's 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 honour: that they show 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 Ancients. And how equal is that precept? ameris, amabilis esto, Be lovely, that thou mayest be loved. And by like reason, honoreris, honorabilis esto: that thou mayest be honoured by thy children, demean thyself as one fit to be honoured. wouldst 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 ruin 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 knows how to behave himself, etc. It may be well answered by a rule known in the Civil and Canonical laws, 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 show 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 Child, he'll 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 child,— sequiturque patrem non passibus aequis: The thankful child 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. practice, undervalue and slight this Commandment 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 Commandment 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 helped by me, such an one shall be free from honouring, nourishing, clothing, supplying the wants of his Father or Mother. But should not God's worship and service, you'll 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 outsides 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 Commandment 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 than Sacrifice, Prov. 21.3. To obey is better than 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, than 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 practice 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 days. 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 extreme frequent in this City. God avert from us that judgement which he threatened 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 find like appeals made elsewhere, Gen. 49. Jacob now about to deprive Reuben of the birthright, Thou art my firstborn, saith he, and the beginning of my strength, etc. thou shalt not excel, because thou wentest up to thy father's bed, (thou didst dishonour and slight thy father,) than 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 adds, he is very proud. The like we may find 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 days, days of eternity in the land of the living. It's the first Commandment 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 show 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 than 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 Lamb's 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, form, 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 patiented 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 Commandments 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 Commandments? 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 trodden 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 thyself 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 steadfast, and every transgression and disobedience received a just recompense 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 less to the greater, Hebr. 10.28. He who despised Moses' Law, died without mercy, under two or three witnesses: Of how much sorer punishment shall he be thought worthy, who hath trodden 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 righteousness 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 honour itself 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 than the eternal death itself? 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 Commandment 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 rendered, in English, In my life. Thus when the Psalmist had exhorted to praise the Lord, Psal. 106.1. He than 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 blind 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 overgrown. So expressly 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 follows; Or be scurvy or scabbed.] The words in the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both in the abstract; which are here turned in the concrete. The former the Translators turn scurvy; whereof mention is again made, Deut. 28.27. where Moses having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, penetrate & variis figuris insignitur, etc. 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. the m. med. cap. 11. The scab, which in the Greek is called Psora, pierceth not so deeply (viz. as the Lepre whereof he spoke before) but is marked with divers figures, etc. But if thin, sharp, 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, divers 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 lays 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 leprosy, or spreading (so I would turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) itches. This Book called Leviticus being almost wholly spent in prescribing Sacrifices of all kinds, the rite and manner of offering them, the times prescribed when, and place where; the divers kinds of expiations and purifications; in this Chapter Moses treats concerning the High Priest and inferior Priests; by whom the 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 limitations, in that he saith, Of thy seed, and in their generations, ver. 17. And because all things befell 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 adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 Priest's 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 virtually 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 blind 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 employment: 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 livelihood, 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 Christ's Ministers; yea, very low thoughts, if any, of the most high God: who from the consideration of God's eminency and Majesty, aught to offer unto Him the very best they have. It is the Lords own reasoning in the forenamed 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 Foil; as Jewels and Precious 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 Choir 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 God's Ambassador unto Pharaoh, was a man slow of speech, and of a slow tongue, Exod. 4.10. So of S. Paul, who was an Ambassador 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 chrysostom calls him, a man three cubits high. And experience hath proved in these last days, that the dumb Ass with man's 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 design 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 intent the very best and principal of their children unto that holy Function? For although Forma virûm neglecta— feature of body in itself be neglected, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this business not considerable; yet may a comely body be a more serviceable instrument and vehicle of towardly, noble, and virtuous dispositions; according to that of the Poet, Gratior est pulchro veniens è corpore virt●s. Virtue 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 College, which speaks thus, Nec caecus nec claudus, (though the words following be invidious, nec Gallus nec Wallus,) Neither let the Blind nor the Lame be admitted into this Society. But the inward deformities no doubt were here intended and principally prohibited by Moses, as hindering the sons of Aaron from executing the Priest's 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 blind; And he is spiritually blind, saith S. Gregory, who knows not the light of heavenly contemplation, who being enveloped in the darkness 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, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity;) he who lacketh these things, is blind, 2 Pet. 1.5.— 9 Their office requires of them, that they should open men's 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 blind? How ill put together are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blind 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 God's 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 virtue of the soul, as the Nose is comely for the body. But I shown 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 ways 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. God's 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 spiritual growth, and be of stature like a child of a span long, Lam. 2.20. Whereas we are all called to the measure of the stature of the fullness 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 itself with the black of the eye. This spiritually comes to pass 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 blind. Bartimaeus therefore, (or, according to Hierom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Syriac, is filius caecus, or caeci, a blind son, or the son of the blind) he acknowledgeth his blindness, and prays 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 blind, and acknowledgeth it, and prays 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 than light, John 3.19. And therefore our Lord though he saw him blind, 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 blind, though he knows it not, and therefore desires no better sight. What? Say the Pharisees, are we blind 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 blind 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 extreme 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 blind 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 mind, 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 blind; 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 rendered Albugo, it hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound; because the albugo the white spot or the white of the eye is confounded and mixed with the black. And according to the black, the man sees and discerns somewhat of the divine light; which light is eclipsed 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 man's darkened 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 tenants, 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 itself, 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 monopolise and appropriate the Church unto itself, 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 mind, 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, patiented, etc. Tush, these are poor things, men think, whereabout they should contend; the Heathen Philosophers could talk of these. The Lacedæmonians enured their children to an emulation touching matters of this kind; 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, etc. 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 ourselves 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 Christ's 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 knows, how many? A Nut was cracked; and one shell flies this way, another that way, a third another way; and the like may be said of many. And one follows this shell, and saith, O here is Christ, and he heads and leads a company after him. Another shell flies that way; and another follows that, and leads a company after him: and so a third, a fourth, a fifth, etc. 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 than a Calf with a white face. They hunt and search here and there for shells; and meanwhile the kernel lies in the midst neglected by all, despised by all; the unity of heart, love, meekness, lowliness of mind, patience, long-suffering, etc. that's the kernel. That lies i'th' street trodden 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 wouldst get thyself a name, to be a man of great understanding and holiness; this swells thee, and makes thee imagine that thou hast a spiritual fullness, and great riches of knowledge, and thou reflectst upon thyself and knowest that thou hast knowledge, 1 Cor. 8.1. Thou hast gotten thee an opinion and art big with it, and travelest like a fool with a word, and believest, that it is Christ form in thee, Gal. 4.19. Whereas indeed it is but a tympany, a tumour, a swelling of spiritual pride in thee. Whence thou imaginest thyself 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 himself 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 hypocrisy. And unto all this thou hast thy beast that yields obedience unto the iniquity. And this is thy Babel, thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thine eyesore, thy false light, which renders thee unfit, maugre all thy knowing knowledge, to be a Priest unto the Lord. 'Tis true, this high mind 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 show in the flesh. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Purulenta Scabies, the moist, the mattery Scab, is, when the corrupt and putrified 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 blood 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 itself without pain. Avaritia capti animum, dum quasi delectat, exulcerat, etc. Covetousness while it delights the mind 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 slain 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 than 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 poison others with their contagious tenants, 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 bewailing 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 Priest's 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 blind Bayard who sees only with other men's eyes, and is learned only with other men's 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 Cripples in God's way, and with their broken hands, instruct others to do God's Commandments, which they themselves profess 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 practices, 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 Priest's 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 bemoaned 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 God's truth; Daniel was of another mind, Dan. 9.13. Nay, if they have been so industrious as to learn Brachygraphy, and have gathered some Shorthand notes, they doubt not then, but, when all trades fail, to step out of the shop into the pulpit, and outpreach, 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 highway 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 shown 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 Christ's 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 huddling age and confusion of all things, are but mere 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 judged to be as great an error in the Priest, under the Gospel, as to be blind, 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 days, when to believe and teach this doctrine, That its possible, through the Spirit and power of Christ, to be a perfect Priest, and stand complete 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 livelihood. 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 blind 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 ourselves 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 ourselves, 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 God's 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 sinews of the Commonwealth in Heaven, whereby the great Lawgiver obligeth his people to obedience (from whence also inferior 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 expressly, 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 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 remained but killing and slaying? Deut. 20.10.— 13. Even so the Lord himself deals with Israel; first he displays 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 knows 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 Commandments, and exhorted us to walk in his statutes, and to keep his Commandments, and do them, ver. 3. He invites us first by the former kind of motives, temporal and spiritual blessings, and the very best of them both. The temporal, (though under them also spiritual are contained) plenty of corn and wine, with the cause of that plenty, rain in due season. And because plenty is a dangerous attractive, and oftentimes draws enemies to share with us, and hinder our quiet enjoyment of it, he secures our fears of that danger, by promise of peace and safety. And whereas our peace might possibly be distrubed either by some homebred 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 thorough 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 God's method even with Jews and Gentiles. If so great goodness of God cannot so far prevail with us as to keep us in the way of his Commandments, but that we will departed from him, he then hedges in our way with thorns, Hos. 2.6. When his mercies cannot win upon us, than he sends his judgements; when rewards will not persuade us, he than afflicts us with his punishments. Yea, if lighter afflictions will not move us, he than 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 people's disobedience and obstinate opposition; If ye will not for all this hearken unto me, but walk contrary unto me. 2. The Lords answerable opposition threatened against his people's 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 signify 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 mind 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 Commandments and do them, which is the precept here to be heard and obeyed, ver. 3. If we shall consider the Lords experience of man's 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 God's counsel and hardens his own heart against the Commandment of God, to his own destruction. Hence it follows, 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 mind 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 God's Oracle, and they who speak, aught 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 choice 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, etc. and here in the text, If for all this ye will not hearken unto me, etc. 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, etc. But if ye refuse and rebel, etc. whether they will hear, or whether they will forbear, Ezech. 3.11.— 21. If any man will do his will, etc. 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 Commandments, and do them. In one word, to be obedient unto him: That's here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I shown 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, etc. If neither than ye be obedient unto me, etc. 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 threaten; 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 falls 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 show hereafter if the Lord will) for herein ye think ye have eternal life, and they are they which testify 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 God's 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 ways. 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 show 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 behind thee, Psat. 50.16, 17. 5. No, nor is faith itself 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 persuaded to be a Christian: but S. Paul wished, that he and all that heard him, were both almost and altogether Christians, Acts 26.28, 29. Completa voluntas pro facto aestimatur, a complete 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 mind, it is accepted according to what a man hath, not according to what he hath not, 2 Cor. 8.12. 7. But what shall we say of obedience of itself? if it be only in part performed, when it is in our power to do the whole, and stand complete in all the will of God, the partial and half obedience is not accepted. Saul had done much of God's 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 than sacrifice, and to hearken, than the fat of Rams, 1 Sam. 15.22. Yea, though less 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, etc. 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 'tis possible, notwithstanding all the promises of God, and all his threaten 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 Lord's 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 sevenfold more than formerly, yet may his people not be obedient. Yea, 'tis possible that the rebellious heart of man may vie and contest with God's judgements, and be so much the more provoked to disobedience; Exul ad octavam Marius bibit, & fruitur diis Iratis. He pleased himself in God's anger. But the Scripture will give us the like example of Ahaz, In the time of his distress 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 ways; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 ways; Disparatè. Contrariè. 1. Disparatè, in disparate affection; as when that one way of God's Commandments, is opposed by the many erroneous and byways of men: as one strait line is opposite unto manifold crooked lines; one virtue 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 channel; 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 encountering with me, etc. So Arias Montanus. Both these are good senses, but however our Translators have thus rendered 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 turned, 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 signify contrary; nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto me; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes contingency, chance, or casualty, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me: as in the margin, at all adventures with me. Accordingly our Translators elsewhere render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jacob's sons tell their father all that befell 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 happened 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 rendered 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 affairs, 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 Commandments, 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 buy 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 Jews 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 befalls 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, etc. There is an harmony of other translations with this. The French Bible hath the Text answerable to our margin, If ye walk with me at all adventure. And the Spanish translation, If ye walk with me by chance. So Diodati also in the margin: 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 inquire, we shall find 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 precedent over our souls, Job 29.3. as a Candle upon our heads, to guide us in the way of his Commandments. 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 movable 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 mixed 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 mind 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 fabric of the inferior 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 haste then good speed: Such and so violent is the attraction and drawing of the present seeming good which too often is disjoined from the true good; whereby the rational appetite the will and the reason itself 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 wind 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 say 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 always 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 find, 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 ruin 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 Nebuchadnezars own power, but in God's overruling hand, ver. 23. O Lord! I know, that the way of that man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of Nabuchadnezzar, is not in himself. Then follows 1. Precatio, his prayer for the Church. O Lord! correct me; let thy fatherly chastisement excuse or prevent my utter destruction. 2. Deprecatio, which ruin he prays against; Correct me not in thine anger, lest thou bring me to nothing. 3. Imprecatio; he prays 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 Nabuchadnezzar, 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 shown; 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 God's statutes, keep his Commandments 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 hypocrisy 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, etc. ought not to offend the people of God. For since the Scripture itself 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 Commandments of God are a way. Where, by the Commandments of God, we understand not only the Decalogue or Ten Commandments, 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 virtues and graces to be walked in; many enemies to be subdued. 4. The walking with God in the way of his Commandments in truth, and with a perfect heart, is the whole business of God's 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 virtue to virtue. 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 God's way, if interrupted and broken off. If the Nazarite make himself unclean by the dead, all the days that were before, shall be lost, because his separation was defiled, Numb. 6.12. And if a traveller in God's 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 God's 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 Commandments and do them. 7. It's possible also that God's people may not walk with God in truth and with a perfect heart; but that they may diversely, 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 Commandments. 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 ballast 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 ways lie opposite, disparate, contrary one to other; and we see so many walking in these opposite, disparate, and contrary ways, judging, censuring, and condemning one another;— stat, & incertus, qua sit sibi, nescit, eundum. How shall the unexperienced traveller do who sincerely would, but knows 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 Jeremy's days. For thus he directs the people, Jer. 6.16. Thus saith the Lord, stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. If the Lord point those in Jeremy's days 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 God's 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 ways, many affected and chosen strictnesses and straight ways, 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 God's 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 find 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 Commandments, my statutes, and my laws. All other ways they are of yesterday. But we walk by faith you'll say: And did not Abraham who is the father of the faithful? But we walk in love; and it's an old Commandment, saith S. John. And did not Abraham walk in love, when he kept the Commandments of God? How else could he keep them? Exod. 20.6. they that love me and keey my Commandments: and, faith works by love. And by faith and love Abraham walked with God in his statutes, kept his Commandments, and did them. And this is the way we enquired after: the first we find commended to us, Gen. 18.19. and the same the last, with a blessing annexed unto it, Blessed are they that do his Commandments, that they may have right to the tree of life, and may enter in thorough 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 buy. 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 buy: 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 turned 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 one's 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 find, 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 Commandments, and do them, they shall seek the blessing and eternal inheritance and the way leading thereunto, with tears, and not be able to find 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 befell 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 showed. 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 sovereignty 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, etc. that Fortune hath great power on both sides, either in prosperity or adversity, who knows 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 show by and by. But all these owned 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 crew 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 only true God supposeth this possible. Esay 65. ver. 11. Yea, this was so possible, that it proved feasible, 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 margin. Pagnin understood the host of heaven; Arias Montanus turns it, Jove. So Munster explains Gad by Jovi, and tells us, that the Jews thereby understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Jupiter's 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 handmaid, Gad, and gives her reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Good fortune, success, or prosperity cometh, Gen. 30.11. Hence it was easy 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 shown 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 margin, 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 inferior second causes, whether necessary or contingent, have their energy and causality, and may possibly be so shuffled and huddled 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, etc. Hence it follows, that the most high God so disposeth and ordereth the whole Series of inferior and second causes, how various and different, yea how opposite, 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 virtually 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 entire 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 nonentity, 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 mere Idol which is nothing in the world. Wisely therefore saith the Satirist: 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 deified. Having disowned 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 Jews, 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 Commandments, Levit. 26.3, 4. These seasonable reins 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 reins 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 people's fortuitous, accidental and cross dealing with their God. The terms and conditions of the covenant broken on the people's 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 follows 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 God's threaten 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 people's thoughts, intentions, purposes, ways, works, 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 people's 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 justify those who impute all things to a fatal necessity. We read Acts 17.18. that the Epicureans and Stoics encountered 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 encountered with Epicureans and Stoics. 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, shipwrecks, ruins, scaresires. Among the Beasts, Ictûs, morsûs, impetûs; strokes, bitings, violence, etc. Among men, Interitus exercituum; destruction of Armies, etc. 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 threaten 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 Stoics 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 God's 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 than 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, always suppose free agents entering 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 persuasions and dissuasions, all counsels, exhortations, dehortations, all promises and threaten, reproofs, admonitions, all commands, all prohibitions; in a word, all acts of God upon man's will, (which indeed, upon the matter, should be no will,) all Laws of God and men should be altogether null, and to no purpose; or, which amounts to little more, a mere juggle, a mere pageantry of seeming actions done only above-board, when indeed there should be no such thing. But alas! my heart condemns me, that I have not walked so evenly, so entirely 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 ways, according to the fruit of his do, 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 thorough 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 thorough our heart and will at our feet and walking. O but if our heart condemn us, God is greater than our heart, and he knows all things, 1 John 3.20. Thus the poor soul dejects itself, and pleads against itself without just cause. Let not thy heart condemn thee: 1 John 3. Ver. 18, 19, 20. God is greater than thy heart, and he knows all things. Alas! saith the poor soul, that's my condemnation, that God is greater than my heart, and knows 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 God's 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 persuade (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 than our heart, (greater in wisdom, grace, mercy, and goodness) and knows all things; he knows 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 itself, upon a mere mistake of this place of Scripture mis-translated, which being truly rendered and understood makes for the great consolation of it. But I have not walked with my God, in the way of his Commandments. 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 Prophet's 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 shown thee, 2 Chro. 15. Ver. 2. is good, if thou do justly, and love mercy, and humble thyself 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, Judas, 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 satisfy 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, etc. 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 combat, as it may seem, with atheistical thoughts of sleeping providence, or none, he abruptly gins the third book of Psalms, 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 lays 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 chrysostom 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. etc. Psal. 73.16.— 28. and Jer. 12.1, 2, 3. be well looked into, every objection, brings its answer with it. Howbeit, because young travellers in God's way look much at the temporal recompense 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 mere, that it will be impossible to miss of their designs, without a miracle; because God will not suffer that order which he hath set in things, nor his universal providence, whereby he cares for, moveth 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 shamefaced 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 crowned with good success: since God in these cases goes along with his general providence, concurs with their actions, and permits their evil events. Bildad tells 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; 'tis their whole portion, 'tis all they have, but an estate for life, for this life; they shall shortly be sent into a far country, 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 be we 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 threaten,) 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 than 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 show thyself merciful; with a perfect man thou wilt show thyself perfect; with the pure thou wilt show thyself pure, and with the froward thou wilt show thyself 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 mind: 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 persuade 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 enlightened 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 crucify 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, etc. 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 God's 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 child joys 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 threatenings and terrors 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 shown before. Yea, to walk with God in the way of his Commandments, is such a universal duty as abundantly rewards itself. 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 blind Homer make Fortune a goddess: let the purblind Heathen worship the goddess of blind Homer's 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 Commandments? 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 Republic, under Consuls and Laws, the young men of the City attempted to recover the former government; Livy tells 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 turned, Hominibus bonae voluntatis, to men of good will. 4. Fellow that great example, which Christ hath given us, that we should follow his steps, 1 Pet. 2.21. Fellow that great light, who is the way, the truth, and the life. He who follows 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 holiness wherein the wayfering men, though fools, shall not err, Esay 35.8. That way wherein, and whereby we keep the Commandments of God, Exod. 20.6. So shall we run the way of God's Commandments 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. Judas 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 inquire 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 numbered, yet in the words before us, nothing in the Hebrew text answers to able, nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify war, nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this place properly signify to number only. So that against the translation of these words there lies a threefold exception. 1. Beside the needless enallage and change of number, the Translators add [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, appears 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 signify, yet in the business of this and the next Chapter, it's a word too general, and is more properly to be turned 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 Soldiers. For they who muster their forces, do not only take account, how many their soldiers are, and so number them, but also inquire 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 throughout this and the next Chapter useth divers 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, numbered, and mustered. 2. Moses and Aaron were commanded to visit, number, and muster them according to their Armies. The former contains a description of the Lords Soldiers. 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 numbered, visited, and mustered 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 God's Soldiers should be numbered, visited, and mustered, it will appear 1. from consideration of the Soldiers themselves. 2. Their Commander in Chief. 3. Their Common design. 1. As for the first of these. They are to be numbered, visited, and mustered, who are able and fit for war; as these Soldiers in the text are, choice young men in the prime of their age, valiant and courageous. Such Soldiers the Lord requires, Deut. 20.3, 8. 2. Such as these are but few: Rari quippe boni— Pauperis est numerare pecus— gideon's Soldiers, 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 than others, Prov. 12.26. 4. And such are highly esteemed, loved, cared for, numbered; 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 cyphers. But the Lords Soldiers are all numbered, visited, mustered. 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 Soldiers 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 design, 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 concerned them to be strong and of a good courage, and to be numbered, visited, and mustered in order to that design. 1. Whence it follows, that the profession of a Soldier is a lawful profession. God himself is the Lord of hosts. And he himself here commands the Israelites to be mustered. And surely when the Soldiers asked John the Baptist, what they should do, if their employment 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, numbered, and mustered. 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 warlike age all the World over, an age answering to that which they call Seculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the angry, the wrathful age. men's minds 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 died of the waters, because they were made bitter. What is that Star called Wormwood, but the false light of man's 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 embittered the minds 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 mischief's Religion could persuade. For it is and hath been the policy of Commanders and those who set them a work on all sides, to persuade the soldiery, that their war is for God, and that it is God's 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 ourselves in his Matricula, his Military Roll, as his Soldiers? 1. All his Soldiers must be Males, in regard of dignity, strength, and courage. Pharaoh reasoned right, though to a wicked purpose, Exod. 1.9, 10.16.22. The sons of Israel are mightier than 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 join 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 offspring, 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 Viragoes, Manlike 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 showed 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 mind 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, Christ's Soldiers must be males; so likewise by their age. 2. The Lords warriors must be twenty years old. This age imports the strength of the young man. The Lord requires this age in a Soldier 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 Commandments in the letter only, Deut. 4.13. they are proper to the child 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 Zion, 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 writ to you young men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one, the Devil, 1 John 2.13, and again, ver. 14. I have written to you young 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 powerful 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 Etymology from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dilectus, the Beloved one, a figure of the love itself, 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 father's law, Psal. 40.8. Prov. 6.23. which brings us to Christ. And he comes with twenty men 2 Sam. 3.20. the Commandments 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 soldiers duty and service. But more of this anon. 4. The Lord's Soldier 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 days 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 soldiery. 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 soldier of Jesus Christ. Nor can sickness excuse us from this warfare, as it doth from the outward. The Egyptian was left behind, 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, mortify their lusts, their youthful lusts, 2 Tim. 2.22. as of surfeiting and drukenness, which follow them to their old age, the iniquity of their heels, Psal. 49.5. which dog's them to their graves; and now they would part with it, when they can enjoy it no longer. 'tis 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 straight 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 soldiers should despair 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 faithfulness 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 itself. 7. Provided always, that he who so cometh forth of Egypt, adjoin 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 adjoin 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 soldiers by joint Targets and Shields mutually defended one the other. And thus it is or aught to be in the Church of Christ, to which he, who comes out of Egypt, aught 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, etc. 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 soldiery. Aaron the Priest interpreted Mons Scientiae the Mountain of Knowledge, the teaching Priest. It was his duty to instruct and encourage the soldiers, 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 transgressors 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 recompense, the soldier's wages, their exceeding great reward, Abraham's 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 Soldier: the son of Amminadab, my noble or willing people. Of such Deborah and Barak sung, Judges 5.9. My heart is toward the Governors 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 battles. The son of Gideoni, who treads down, breaks, and cuts off the iniquity, according to the Hebrew and Syriac etymology. 9 Achiezer the helper of his brother. According to Joabs' speech to his brother Abishai, If the Syrians be too strong for me, than thou shalt help me; but if the sons of Ammon be too strong for thee, than 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 rejoiceth 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 add, 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 entreats 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 practise 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 heavy 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 shortened? Are these his do? Is the Lords hand shortened that he cannot save you from doing these things? Esay 59.1. Are these his do, 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 soldiers 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 Soldiers, who were not, in some good measure, like unto themselves? Yea, what wise and devout Soldier will not endeavour, by such ensigns of true valour, to render himself approvable? It is part of the fatherly advice which S. Paul now a Veteran, and an old Soldier gives to his son Timothy, endure thou hardness as a good Soldier of Jesus Christ. No man that warreth, entangleth himself in the affairs of this life, that he may please him who hath chosen him to be a soldier, 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 precious 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 thorough 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 filthiness 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 numbered, 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 numbered with thy Saints, in glory everlasting. Wherein some have thought numerari to be numbered, 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 young men, who overcome the wicked one, 1 John 2.13, 14. Ye are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Choice young 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. Add unto, or in your faith virtue, 2 Pet. 1.5. O ye Veterans, ye old soldiers 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 days of a tree are the days of God's people, Esay 65.22. which bring forth more fruit in their age. Let us do so, brave soldiers! 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 soldier 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 soldiers! quit yourselves 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 numbering, 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 turned the Congregation, the later, A far off. As to the former; What they turn the Tabernacle of the Congregation, it were more properly rendered, the Tabernacle or Tent of meeting or of Testimony. For howsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify 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 God's convening and meeting with Moses, or Aaron or such as came to inquire of the Lord there. It's the Etymology 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 confirms 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 God's Tabernacle; of the making whereof ye read not before Exod. 36.) and he called it the Tabernacle of meeting: and it came to pass, 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 calls it the Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of meeting, Exod. 33.7. there the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of witness. So S. Stephen also citys 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 inquire the mind 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 Bishop's 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, strait 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 rendered, 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 Douai 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 Margin, which had not been amiss, had they not misplaced 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. enjoined 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 near may be comparatively understood, surely it is more harmonical unto other Scriptures, to affirm, that God's people are near unto him then far off from him. As I shall show 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. God's 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. 'tis true, the Heaven of heavens cannot contain him. He is incomprehensible; so that if we look for his adequate Tabernacle or Temple, we shall find 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 salomon's building was most magnificent; yet that most wise King admires the Lord's 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, thorough 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, entered 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 through 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 God's indwelling, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine presence requiring such a Sanctuary wherein he would dwell, might strongly argue an inherent holiness; which rather than 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 margin, 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 man's 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 itself dwells 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 Metaphor is taken from Military affairs. The sons of Israel pitch their Tents every one over against the Pavilion of the Commander in Chief, the Corpse du guard; as the Soldiers of the Lord ready pressed 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 ministered 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 tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with or among the strong or mighty ones; not against the mighty, as our Translators have turned 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 God's 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 than the land of Canaan. So that this description of God's Saints is too straight. And therefore the Jews 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 'tis situate 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, etc. 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 God's 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 risen on the other, etc. God is in the midst of the City of God, it shall not be moved, Psal. 46.5. But is he no nearer? There is one in you whom ye know not, John 1.26. No, did we know him, we would not crucify the Lord of glory, 1 Cor. 2.7. Know ye not that Christ is in you? etc. 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 neat and speak of the Law, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine presence, the Deity is among them, Mal. 3.16. They that feared the Lord, spoke often one to another, and the Lord hearkened and heard it, etc. Luke 24.14. When the two Disciples traveled and communed about the things which had happened, Jesus himself drew near 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 straight 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 than 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 ourselves the godly, the Saints, etc. and arrogate all such titles of honour to ourselves, as if God wrought only in us, and we would exclude him out of all the world beside? as if the dew of God's 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 works 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 near 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 near at command to do him service, Levit. 10.3. They are true Levites joined 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, etc. 1 Pet. 5.8. Yes, but it follows, whom resist strong in the faith; and greater is he that is in you, than 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 he'll fly from you; and surely you'll say who are Soldiers, that's but a weak enemy, who can conquer only 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, Walls and Bulwarks, Esay 26.1. As the hills 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 rearward, Esay 52.12. The God of Israel will be our rearward. 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 follows, 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 Priest's office.] Moses having numbered, visited, and mustered the other Tribes, Chap. 1. of this book, and Chap. 2. disposed them according to God's command, about the Tabernacle of meeting: In this third Chapter, he recites the names of the Priests of Aaron's house, and commemorates their unction and consecration unto the Priest's 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 Priest's 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 Priest's office. Accordingly there are in the words these two divine truths. 1. He consecrated them. 2. He consecrated them to minister in the Priest's office. 1. He consecrated them. Who consecrated them, we shall show anon. But first let us inquire into the Priest's consecration. What is here turned, 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 Luther's translation, and Piscator's, 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 oil. But in regard of oil, it were more proper to fill the Head, on which the oil was poured, than the hand; since only the Thumb of the Priest, and that of the right hand only, was anointed; and that with blood, not with oil, as appears, 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 expressly, 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 Priest's hand, let us inquire 1. With what the Priest's 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, etc. And thou shalt put all in the hands of Aaron, and in the hands of his sons, etc. 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 margin. 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 'tis rather the name of Moses then that of Aaron. But whether it were Moses or Aaron, it was no doubt at God's command; and therefore Piscator in his High Dutch hath Deren hand der Herr gefullet hat, whose hand the Lord hath filled. The reason of this, appears 1. From the consideration of the Priest's 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 virtue and power of the soul, whereby we may apprehend something, etc. 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 follows, 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 follows, than I will utterly destroy their Cities. Now what is that which is given into the Priest's hand? what is that wherewith the Priest's 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 mind: and so what Hebr. 8.10. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind, 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 Priest's hand? who else but the great God, as was shown before. He puts in the man's 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 Commandments 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, etc. 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 spoke 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 firstborn Priests, but Christ the firstborn of every creature? What was Aaron's 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, God's 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 fills 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 mind, holy and exercised in piety; then a life adorned with good works, that when he lays 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 employed in things honest and profitable, such as are approved by just, honest, and wise men. So he. 2. Axiom. Wherefore was the Priest's hand filled? To minister in the Priest's 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 themselves 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, etc. Such were they who stood idle in the market- place. They had done their own work. For shall we think, they were a company of Circumforanei, a sort of lazy felons, such as are often in our markets? Our Lard entertains 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 Priest's 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 kind of Legier de main, they have taken it to themselves by Brachygraphy or Shorthand; and so by a competent measure of boldness, intrude into the Priest's office, and into the things which they have not seen, vainly, puffed up by their fleshly mind, Col. 2. Nor yet do I here confine the gifts of God, unto man's 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 men's 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 bond the infallible Spirit of the God of truth, by their presumptuous humane spirit, which, as they themselves confess, is fallible and subject unto error. This, wherever it appears, it's the spirit of Antichrist, according to which, the Scribes and Pharisees boldly examined our Lord himself, By what authority dost 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 always advanced itself 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 mouths stopped, 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 justify the least warrantable proceed 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 than Sacrifice, 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 Priest's office. We have many kinds 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 freewill offering? Rom. 12.1. Our trespass-offering, Psal. 51. Our daily whole offering? Psal. 44.22. The Wiseman tells us of many Oblations, Ecclus. 35.1. etc. 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 mortify, kill, and crucify 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, etc. 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 choice of the Tribe of Levi, who according to their name, clavae entirely 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 rendered 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 Priest's 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 die. 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 die. 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 die. 1. The Cohathites may approach unto the most holy things. What is here rendered, 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 than a Grammatical consideration meant in these words, as I shall show, 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 Shewbread, 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 than themselves; whereof they were only types and examples: and therefore Moses had a charge to make all things according to the pattern shown 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 calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, patterns of things in the heavens. And those things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heavenly things. These heavenly things signified by these patterns, particularly to relate and explain, would spend too much time, and the Spirit of God contents itself 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 God's 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 say. 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 Shewbread, 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 mortify the deeds of the body, Rom. 8.13. Christ himself is expressly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The holiness of holinesses, Dan. 9.24. Both because he is most holy in himself, formaliter, and because effectiuè he makes others holy. 1. In himself, the Demoniac spoke 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, God's 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. Effectiuè, 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 rendered 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 Lord's 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 cover, Ver. 15. as I shall show 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 itself 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 holiness 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 rendered 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 another's 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 men's 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 inferior 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 inferior Elders or Ministers, to whom Timothy and Titus gave power to ordain, set up, reprove, restrain, etc. These were as ministerial 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 than 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 expressly attributed to the Apostles, 1 Ton. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if any man desire a Bishopric: and Acts 1.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 1.20. his Bishopric, was spoken of Judas fallen from his Apostleship, let another take his Bishopric. 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 Hierarchy 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 Prophet, 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 than what was called before holiness of holinesses. This holiness is said to be covered. The word here turned 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 signify 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 itself 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 patterns of the holy things, whether the Romans carried them away among their other spoils, 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 shown 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 Winebibbers 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 sign he gives of the Son of man, that as Janah was three days 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 mind, 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 rend 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 countrymen the Abderitae said, he was a mad man, and sent to Hypocrates 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 babbler, 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 envy 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 oil of the Lamp in holy, even mercy, Proverbs 21.20. And what they destroy not they decry, as error, heresy, 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 cloud 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 child, Revel. 12.4. and he casts a flood of water, even persecution, obloquys, 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 decried as a mad man; and it is the great mercy of God if he be not swallowed up and devoured by liars, 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 hiding 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 wrapped up. So Munster, Vatablus, and others. The holiness or holy things are covered and hid from us by two kinds of veils; whereof one upon the object or holy things themselves; the other upon us. 1. The veils upon the objects holiness or holy things themselves, are the ceremonial services in types and figures. Thus we read of the manfold cover of the Ark, the Mercy seat, the table of shewbread, the Altar, etc. All which are patterns of heavenly things, as hath been shown. For as in the body of man, the most tender & precious 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 subtle cover, as riddles, parables, and numbers; and these more sensible and outward, as the outward cover of the worldy Sanctuary, Hebr. 9.1. 2. Other veils 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 veils 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 minds; the other upon our hearts. 1. That which is drawn upon our minds is the vail of knowledge falsely 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 mind, 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 veil vailed. The covering is covered and the veil vailed, that the covering and vail might not be discerned, but the false light taken for the true light, knowledge falsely 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 God's 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 signify 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 tells 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 minds and hearts of men. This the Apostle calls the mystery of iniquity, and the deceiveableness of unrighteousness. And so it is indeed, when iniquity itself is taken for righteousness itself; when erroneous opinions are taken for the truth itself; when gross ignorance is taken for true knowledge; when palpable darkness is taken for the light itself. A mystery of iniquity, a strong delusion, when men are brought to believe a lie instead of the truth. 2. These cover are patched together with great artifice by the subtlety of the old Serpent, which, to hid 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 herself, 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 kind 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 enveloped and hidden, is è necessitate materiae, as the Philosopher speaks of the hair, though in somewhat a different sense, it proceeds from the necessity of the matter itself. But further, as the hair is also a glory to the woman, 1 Cor. 11.15. (though effeminate & womanish men have robbed 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 'tis 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 gideon's light in earthen pitchers: for so the kingdom of God is the kingdom of light, as the Devil's 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, precious 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 cover. And this is the most profitable and pleasing way of conveying these precious Jewels, these heavenly treasures of divine truth unto men, saith Aquinas. The other reasons considerable in the persons both revealing mysteries, and these to whom they are revealed, and from whom they are hidden, will be more properly and seasonably alleged 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 blind 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 strive 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 quarrel a blind man, but pity him rather, if he say, 'tis dark, when the Sun shines. Of such as these, S. Paul speaks, they are turned 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 falsely 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 overhasty in siding and adhering to spirits of contradiction; but rather to do, as they say, 'tis the safest course for a traveller in a dark night, and in danger to be misled by the Ignis fatuus or fool's fire, to sit down, and wait upon the heavens for light. The Prophet Esay prescribes the same course for avoiding the like fools fire of contention kindled by ignorant and undiscreet zealots, 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 yourselves 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 easy, as some conceive it to be. No, no; For though I dare not say with S. Hierom, that Nullus apex vatat mysterio, three 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 than mysteries of iniquity) yet some notwithstanding entertain so poor a conceit of the most mystical art of life, that it may be gained 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 men's souls, who have had but little care of their own souls, or bodies, or estates. 3. Yea, hence it follows, 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. spoke 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 knows to whom they speak. To such as these, our Lord spoke, 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 merely literal and historical, what need had there been of exposition? But because they were mystical, and they understood them not, therefore he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as understood not spiritual things, as the Apostle useth that word in that sense, Gal. 3.1. As I may hereafter show, 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 allege 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 shown: 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, showing 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 God's 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 expressly, 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 show, 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 unkind 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, etc. 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 spoke 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 household 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 God's house to make a separation between the Sanctuary and the profane place, wherein they are who are without, Ezech. 42.20. They are without the City of God, aliens from the Commonwealth 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 than 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 kinds 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 young and weak, Hebr. 5. ver. 13. and of little understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unskilful, or rather, according to the margin, 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 spoke wisdom; or rather, he spoke 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 divers 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 busy not themselves much with divine truth, may attain unto the first kind; of which sort was Pharaohs, and Nebuchadnezars dreams. But the second sort requires a more sublime and subtle 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 befall 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, fancy, and understanding of flesh and blood may know and pry far and reveal much of divine truth; yea, see farther than 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 thorough 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' Law, than 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 breastplate: not illumination only, but integrity of life also in him who truly knows 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 darkened; 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 thorough them to others, but drink not of it. So Posts and Curriers carry mysteries of State, but are not privy to them: and as the Kohathites bore 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 falsely 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 departed 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 God's true estimate is not at all to hear, see, or know them. The Kohathites bore 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, etc. yet understand no more than the bare letter of all these articles of faith? what understand they more of Christ, than the dull Kobathites did, of the holy things which they carried, yet neither touched nor saw them? For what else is the letter covering the spirit to these, than the many cover 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 ourselves with the black veils on our minds 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 always 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 ourselves in things that are too high for us; if we behave ourselves and quiet our souls as children weaned from their mother's womb, Psal. 131.1, 2. If we climb not up into God's 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. Woe is me, for I am undone; because I am a man of unclean lips, etc. 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 days I eaten no pleasant bread, etc. 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 laws; [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 God's laws. 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 rendered 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 behind thee, etc. 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 Father's 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 selves in man since the fall; one whereby he agrees with the beast, and lives according to the principles of brutish 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 Commandments; 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 calls 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 Father's law? Thou art not, (its impossible thou shouldst be) without all knowledge. Obey therefore what thou knowest. To him who hath not yet denied the brutish life, the Scripture saith, be sober. Let not your heart be overcharged with surfeiting and drunkenness and the cares of this life, Luke 21.34. Obey that which the very beast obeys. 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 Commandment. Add to that faith, virtue, prowess, and courage; and then follows 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 destroys, he swallows up (the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Esay 25.7.) he devours in all such, Esay 25. ver. 7. the vail vailed and the covering covered: And swallows up death in victory. And thus we understand Simons speech touchiing our Saviour, Luke 12. ver. 32. Luke 2.32. Where he calls 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 veils from off the nations, whereby Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness or off-shining of his Father's 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 misunderstandings 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 holiness 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. Hid not thy face from me, lest. I be like to them (or, as in the margin, 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 follows the Hebrew, so doth the LXX, and Hierom, and Pagnin. This menace and threatening 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 mind. 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 than 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 ourselves; 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 mind, a mind 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 deadened 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 God's 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 rend in twain from the top to the bottom, Matth. 27.51. so that the holy of holies appeared? And when Christ, who is our life shall appear, then shall we also appear with him in glory, Col. 3.4. Then shall all veils 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 enlightened 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. than they shall confess their sin that they have done, and he shall recompense his trespass with the principal thereof, and add 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 shown that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so often by our Translators turned to number, does not in the former Chapter of this book properly so signify, 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, etc. 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 trespass against the Lord, than 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 jealousy, as in the latter part of this fifth Chapter,) and the fire of God's 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 employed 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 signify praevaricari praevaricationem, to prevaricate and deal unfaithfully, but to steal, filch, minm, purloin, cheat, cousin, circumvent, go beyond a man, overreach him, etc. 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 fancy 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, cozening, 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 man's reasoning, Luke 12.19. So violent men argue, Prov. 1.11, 12, 13. Wisd. 2. In like manner the deceived heart is enticed by hope of stolen 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 prophesy not right things: speak unto us smooth things, prophesy deceits, Jer. 5. the last ver. The Prophet's prophecy lies, etc. 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 subtle 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 selfsame spirit, 1 Cor. 12.11. So on the contrary, all these evil things worketh the evil spirit, which fills men with all unrighteousness, deceit, and violence, Rom. 1.29. And because the universal and first cause cannot be idle, we shall find him giving those up to a reprobate mind, 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 dissuaded from their gainful sins! This Scripture reacheth all, as well on the military profession as the civil state, as well the Soldier 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 Soldier, do violence to no man; accuse no man falsely, 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 falsify the balance by deceit. Use no false weights, false measures, false balances, false coins, 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 falsify your trust. Workmasters! Grind 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 sweat 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 City's sins. O that we considered aright, how contrary these things are, not only to our Christian presession, as hath been shown, 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, than poverty, than grief, than what ever else can befall 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] aught not to seem strange unto us, that the Noun 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 sins against men, where no denial 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 sour 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 forbidden 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 whoredom 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 himself. We must know therefore that there is a twofold end: 1. finis agentis, and 2. finis rei, the end whereat he aims who doth any thing, as he who doth injury to his neighbour, he aims at the increase of his own wealth. 2. The finis rei or the end whereunto the deed itself done tends, is quite another thing than that the sinner aims at, as the breach of God's law, provoking His wrath, etc. Let us consider some examples of this kind. Esay 3.8. Their tongue and their do are against the Lord to provoke the eyes of His glory. jer. 25.7. Ye have not harkened 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 sinful people, had any such aim, or intended any such thing, as to provoke the Lord. That of all other were a most foolish and impious enterprise. Do we provoke the Lord, saith the Apostle, are we stronger than He? 1 Cor. 10.22. Surely they did not intent to provoke the Lord to wrath; they had no such end, no more than they intended to do 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 do you no hurt. Yet ye have not harkened 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 do 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 himself. 3. Then the soul 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, than that soul shall be guilty. I shall show 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 Dutch translations, the French Bible and the Italians. And of our old English, Tyndall, and Coverdall, and two others. That soul 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, go 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 increase 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 mankind. 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 himself, divided from all men. And that much more, that, by the same sin, he sin against God, as this Scripture speaks expressly. 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 be guilty? The words here used are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than that soul shall be guilty. Which our Translators turn, that person shall be guilty. But surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though of large signification, (as I shall show 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 forty times, but never found faulty. Who ever is so accused and questioned, and proves faultless, is probably an honester man, than he who was never accused. For he who has been accused has been searched and tried; whereas he who was never questioned may have many faults though hidden. He who is here said to be guilty, having been tried 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered 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 man's be, who is broken off from the society with God and man. So that to be so guilty, to be in fear and horror, 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. We. 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 horror overtake them; and so the words following sound. Until they be guilty and seek my face, in their affliction [or straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ways, then will I hear from heaven, etc. 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 heavy 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, appalled 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 people's 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 falsely, 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 freed or redeemed [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to commit these abominations. And truly its wonderful, that the just God shows 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 thyself 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 follows, that the man hath in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Judicatory, a Tribunal where he judges, or may judge himself, 1 Cor. 11. Judge yourselves, etc. 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 stolen 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 days. Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience, with a noise of Musicians. 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 jest 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 country, 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 festered wound: It will break out again. And when men have used all their arts and policies to hid themselves from their guilt, their sin will at length find them out. Mystice. We read Verse 5. that the Lord spoke unto Moses. This form of words so often iterated, are not vainly to be neglected, like Homer's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nor to be understood only according to the dulness and incapableness of the hearer, but according to the Majesty of him who so speaks. For the Lord Jesus tells 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 itself. 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 Commandment, Thou shalt not steal, Exod. 20. S. Paul tells 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 implies 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, etc. 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 concerned not the Church of Christ according to the letter, that holy Father applied 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 precious soul and body, and the image of our God imprinted in it, and stamped upon it, as his coin, his money, to be employed to our Master's 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, entire in specie; there is no recompense to be made in value for it, itself 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 restored entirely 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 Lord's money, if we have been unholy and profane, 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 Lord's money, thou hast spent thy father's substance, thou hast defaced the image of thy God, thou hast adulterated his coin; and thus thou hast lied and denied that good thing committed to thy charge, and hast the Devil's image minted and imprinted on thy soul. 2. We read of fraudulent dealing in fellowship, Leu. 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 overpower one by forged 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 Margin, (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 margin, [putting of the hand.] What they add, or hath deceived, answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as hath been shown; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by rapine is quite left out, and not translated. By [putting of the hand] may be employed ●imming and pilfering and such like close thieving; where by a kind 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 spoileth without. And our Lord, He that entereth 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 enjoined 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 than it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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 ourselves, that we have suffered ourselves to be beguiled with the deceitfulness of sin. Such a confession the Apostle makes, Tit. 3.3. we ourselves 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 selus, have also deceived others. And this confession supposes the other; For no man deceives another, but first he is foully 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 add 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 add 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 applied to the same thing filched and stolen; 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 stolen; whereas no doubt but the Lord here requires the thing itself 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, enjoined. 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 add 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 metonymy. 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 natural 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, cozening, 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 Christ's 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 another's. If it be another's, 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 burdensome to others, 2 Cor. 8.12, 13. Yea, so provident he ought to be, that he have wherewith to pay public 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 man's who hath no grace. Our Lord determined this long since, when he forbade 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 thievery, 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 add 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 Metonymy. 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 not: 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 than 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 than the beginning, etc. 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 transgressors 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 roll in his due time, even the curse that goeth forth over the face of the whole earth, etc. and it shall enter into the house of the thief, and into the house of him that sweareth falsely by God's Name (forswearing what he has stolen) 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 patiented 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 settled, it is no starter, but it remains 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 Lacedaemonian, 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 find all precious 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 ruins 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 find 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 sins had withheld 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 Master's houses with violence and deceit. But let me again mind you of what one of the most ancient 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 herself, — Ego nescia rerum, Difficilem culpae suspicor esse viam. Upon 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 appeared in the former part of it. It's here said, he shall restere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his trespass, his sin. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, and is rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trespass, Esra 9.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin, Gen. 42.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, injustice, Jer. 51.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lawlessness, Ezek. 16.21. So Vatablus, and the Tigurin Bible, Reddet culpam suam, he shall restore his fault. If therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signify, 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 labour, hoc opus est— we may abase ourselves 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 satisfy 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 finds, upon the man's 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 buffet, the scourge, the contradictions of sinners against himself; yea, the suffering of death itself. 2. Actively, and that two ways. 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 mind and spirit, and spiritual 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 repent, 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 add over and above, the fifth part. I shall not here trouble you or myself 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 always 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 employed them in those things which are not according to the will of God, we may now restore them in holy & religious actions; and add 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 gracious; that our hands may handle the word of life 1 John 1. Accordingly the Apostle prays, 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, ad unum Deum haec cuncta referamus, that we refer all these to the one and only 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, patiented, meek, loving, gracious, honourable, excellent. This, and infinitely more than all this is to be attributed unto him, against whom we have sinned. To him be Glory, Majesty, and Dominion for evermore. All the days 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 days 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 virtually contained these propositions. 1. The Nazarite is separated unto the Lord. 2. The Nazarite must not come at a dead body. 3. All the days 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 shown, 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 shown 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 implies adjoining. 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 rejoiceth 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 than Wine, Cant. 1.2. 2. And whereas much pride and vanity is discovered in shaving, and crisping, and curling, and triming, and powdering 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, Leu. 11. And so the Seraphim proclaim him, Esay 6.3. Holy, holy, holy, Lord God of hosts, Esay 6. v. 3. The fullness 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 employed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Mirificabit, He wonderfully separates himself unto the Lord, from all pollutions of the creatures. He is a man to be wondered 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 Jews when our Lord appeared in the flesh, as also before; the Saducees, the Esseni, or Assideans, and the Pharisees. The sect of the nazarenes (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 tells us, that whosoever names the Name of our Lord Jesus Christ, must departed 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 tells 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 thyself, come not near 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 joined unto idols? Hos. 4.17. even those in our own hearts, Ezech. 4. Of such as these, S. Judas 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 turned 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 margin, 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 yourselves 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 sivens, 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 envy; and that slayeth the silly one, Job 5.2. Yea, envy 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 envy; wrath is a feverish distemper, that gives place to the destroyer, Ephes. 4. Covetousness is a dropsy; 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 young 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 inquire not now into signs of the vegetative, sensitive or rational life, but what characters we find in ourselves 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 signs of life. It's possible there may be a great deal of holy talk, and yet but talk; which our Lord the wisdom itself 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 days that the Nazarite separates himself unto the Lord, he shall come at no dead soul. What days of separation were these. The learned Jews have caught, that the time of the Nazerites now was thirty days, a whole Month; 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 days. Of these days we understand, Acts 21. v. 26. Acts 21.26. where S. Luke mentions the accomplishment of the days 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 days; 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 Commandments, and walk in the same all the days of our life. O ye Nazarites! ye who have separated yourselves to the Lord, come not at a dead soul all the days 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, etc. 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 mistranslation. If we come at a dead soul, and so defile our own souls, all our former labour is utterly lost. The days 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 endearing 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 contained, 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 noisome, 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 corpse 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 poison is dead with it. Thus much we may say for natural uncleanness. As for ceremonial uncleanness it's merely 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 remains therefore that the uncleanness here spoken of is only ceremonial, and that which imports unto us a moral 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 aught 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 leprosy gins with a spot of uncleanness, and spreads itself in the skin, and defiles the whole man, Levit. 13. Iniquity kindles from a spark; than 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 itself unto others also, especially, if disposed and fitted to receive it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Evil words corrupt good manners. Or as some understand the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, light and unsettled manners. For this uncleanness enters oftentimes into the soul; and is conceived only by a word, & concepta cogitatio carnem commovet ad concupiscendum. Profane and vain babble, 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 entered, Gen. 3.6. and having found the way, it's become a beaten road trodden 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, enjoys. 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 prays, 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 near 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 draws more uncleanness from the party honoured. And therefore some followers of Plato, portrayed in themselves what blemish their Master had in his body; others the errors of his mind. Ye know whose speech it was, but not worthy of him; Malo errare cum Platone, quàm cum caeteris Philosophis rectè sentire. I had rather err with Plato, then be orthodox with other Philosophers. Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an imitating creature. And therefore Apes, Monkeys, and Baboons, who resemble men in their feature, are all Mimics, and imitate what they see done. Now children brought up by their parents, and taught to honour them, have indeed no other pattern 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 turned 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 margin is Corona a Crown. So the word is turned 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, etc. 2. The Crown, though on the Nazarites head, yet is God's 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 kind, is the measure of all the rest. Whereas therefore our Lord forbids the Spiritual Nazarites to defile themselves for their father or their mother, etc. 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 Samson 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 Monarches of the word who conquered 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 days that were passed, 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 Commonwealth, 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 mind, 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence, viz. from all vain desires, all corrupt affections. He wears not the Crown in vain. He who sets the Crown on his head, giveth 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 Lord's 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, Leu. 10.9. Nor is it for the spiritual Kings and Priests to distemper their souls with the joys and delights of the earthly life, as I have shown. 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 days, Numb. 19.11. For the filthiness of a man is much more noisome and unclean, and renders men more unclean than the uncleanness of a beast. The beasts uncleanness makes a man unclean only until the evening, Levit. 11.32. but the uncleanness of a man polluted a man and made him unclean seven days, 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 aught 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 Highways: Nor must the Carcase of a Horse or Dog or the like be thrown into a Common road. 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 persuade 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, etc. 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 signify but water wherein the Grapes have been steeped, tinctured and moistened, as in some sleight decoction. And therefore Arias Montanus renders the word made factionem, moistening. The Lord here, when he would prohibit 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 prohibits 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 near 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 persuaded 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 thorough 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 Christ's. What else means the Apostle, 2 Cor. 6.17. where he saith, Come out from among them? (which is also the Prophet's invitation, and call unto us, to come forth out of the confused spiritual Babel.) And be ye separate; be true Nazarites, separate yourselves 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 yourselves with the same (suffering) mind: 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 lineage, 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 God's word, and kept his Covenant, Deut. 33.9. Unto 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 ourselves 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 shown 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 rendered 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; Harken, O daughter, and consider; forsake thine own people and thy father's house, Psal. 45. But did she not make herself 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 Myrrah 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 rendering 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 subtlety, 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 esther's 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 tried, 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 rendered a Spoon, as also often in this Chapter, Numb. 7. v. 14. seems to be mistaken by our Translators, as I have shown 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 shown. 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 rendered 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 turned 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 purify the man from his sin? we read not yet that the water of separation is commanded to be made, which is first enjoined, 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 Bulls 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 precious 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 Razor 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 margin. 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 employed the whole mystery of sprinkling the sin-water, and cutting off the hair, viz. the purifying from the superfluity of naughtiness, even the sin itself. So much is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their clothes, which may as well be rendered, their sins and wickednesses, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies. O what an exact holiness and purity does the most holy God expect from us, who profess ourselves 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 thoroughly 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, etc.] Our Lord himself tells Moses, the argument of these words, together with the former and those which follow, Verse 23. The Lord spoke 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, etc. 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 turned 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, etc. 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 signify, not waiting, as ours turn them. Whereby the metaphor 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 find the law of his members warring against the law of his mind. 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 termed 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 toil that men undergo, in peaceable times, the labours of the ground, in ploughing, sowing, harrowing, fallowing, twifallowing, trifallowing, etc. and this yearly; Nam redit agricolis labor actùs in orbem. The Ploughman's 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 itself 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 find 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 toil about a worldly Tabernacle of earthly minded men. He breaks up the fallow grounds, the earthly hearts of men, which have long lain lay. He sows the feed of the Word which the fowls 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 choke it, v. 7. with 22. And it is well, if one fourth part of the soil, 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 muzzled, 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 dwells, 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 knelt 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, God's animals, Psal. 68.10. Among those beasts Jesus Christ is born, Matth. 2. the resigned patiented 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 murmur and repine, 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 battle, 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 warrior, 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 God's Spirit, which is as fire. So that when that light and fire appears, all the divided judgements (so the Midianites signify) 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 child 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 satisfy 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 warrior endures hardship as a good soldier 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 soldier, 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 ourselves to do, and it is the business which the name itself 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 gins at thirty years of age. But here Numb. 8. their warfare gins five years sooner, viz. at the twenty fifth year of their age. The reconciliation is easy, 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 entered 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 gins 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 grind little, and they that look out of the windows be darkened, etc. 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 gins 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 employed 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 misspent and lost, which is employed 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 believe, is much mistaken, 1 Peter. 4.1, 2, 3, 4. Forasmuch therefore as Christ hath suffered in the flesh, arm yourselves with the same mind; 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 yourselves with the same mind, according to the pattern of Christ's 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 life-time 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, etc. I answer, the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Infinitive; and so may be rendered 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 soldiers should be always warring, that they should always be fight. Surely men fight not but with hope of overcoming, and an end there must be of their fight; 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 divers reasons, already shown, 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 forty 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 show 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 Jubilee, 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 soldiers 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 Analogy 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 itself gins 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 not: Liberal maintenance was provided for them, whereby their old age might be cherished, after their hard duty performed. But when the Gospel Levites made the people stumble at God's 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 ourselves 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 coming 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, Phosphor red diem— that the time were come, then that we should come to the time or day. Indeed that day of the Lord is always ready, and would shine unto us. but we interpose our clouds or mists and darkness of our sins between it and us. We draw ourselves 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 rejoiceth 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 not: 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 days 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 month 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 tells 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 Sunsetting; whence our English word evening is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bed, because the evening or eventide is Bedtime. 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 form or modelled according to our understandings, wills, affections, life and manners. 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 margin. Where this true translation and many other, more agreeable to the Original, than 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 kill 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 Jews 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 offering: the one Lamb shalt thou offer in the morning; and the other Lamb shalt thou offer between the two Evenings. These things befell 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 laws 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 broke 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 cried with a loud 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 busy themselves about, especially the Passion week now instant, yet I believe, there is somewhat of nearer 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 shown. 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, etc. that is, Quoad aversionem à Deo, so far forth as a man, through pride, (which is an high opinion of a man's 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, signify simple ones, such as are easily persuaded to folly; yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the later part, signifies not such simple men, but arrant fools, as being joined 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 straits 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 dirt, 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 iniquities, as our Translators turn those words, Esay 53. v. 5. Esay 53.5. but, as they ought to be rendered, 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 turns 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 Prophet's time, so long before Christ's temporal dispensation, and manifestation in the flesh; so in our times also, so long after the days 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 advice 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! etc. 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 show. Two exceptions lie against the translation of this Paragraph; 1. That no notice is taken of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor is it rendered 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 man's countenance speaks his mind (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 disfavour, hatred, wrath. Examples are obvious. The Church prays, God be merciful unto us, and bless 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 people's 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 margin, 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 margin, they express the original. May we conjecture, what their reason might be? It's probable, that they thought there were not so many Myriad of Israelites, and that this might be an hyperbolical speech of Moses. But the Jews have a tradition, that three Millions of men came with Moses out of Egypt, & wandered 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 numbered and mustered in the Plains of Moab; and a Catalogue was then taken of the fight 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 multiplied 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 tells us of an Israel of God, Gal. 6.16. an Israel pure in heart, Psal. 73.1. An Israel without guile, John 1. Are there not, or may there not be in the Wilderness, travelling toward Canaan, according to the Jews tradition, more than 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 shown, in Numb. 4.19, 20. is signified by the Ark of God, called the Ark of God's 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 gins 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 contained 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, etc. His leading them thorough the Wilderness, etc. Many have applied this portion of Scripture unto Christ, before his appearing in the flesh, as Solomon, 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 Jews 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 sovereign use may be made of this Scripture upon every assault and temptation of the evil one. When this is enlarged to men of contrary minds to us whether Jew's, Turks, or Christians by profession, too often men out of self-love partially endear themselves, or fancy 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 mind is an enemy against God; that the friendship of this world, is an enemy against God; God's enemies are out fleshly lusts which fight against our souls, etc. 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 signify: And, thus the latter part of Moses' prayer may be two ways understood. 1. Return O Lord the ten thousand thousands of Israel to one another, and to thyself. 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 God's 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 come of Eliah answer to the two come 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 forerunner, Mal. 3.1. and 4.5. Eliah in his first coming was coarsely entertained 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 twofold coming of one Elias? If further proof of this be needful, both Jews and Christians understand the fourth of Malachy ver. 6. of Elia's second coming in the end of the world. Thus the Jews say of Elias that he must appear to Israel in their banishment, 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 Jews testify 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, etc. And reason there is both in regard of God's promise by Mal. 4.6. and our Lord's prediction, Matth. 17.11, 12. and a kind of necessity in regard of Christ, and they who are Christ's. 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 Christ's; 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 kingdoms, nations, and peoples? all the ten thousands thousands of Israel? Since Moses prays, 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 prays for a change unto a good condition. The averse and evil state of Israel, from which Moses prays 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 Lord's speech, Matth. 17.11. Elias shall come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall restore or return all things unto their first good estate. 1. All things have been 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 man's 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 Cobbler 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 spoke 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 lose 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 rectify 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 rectify 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. Baal's 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 prays for fire from heaven, even the holy Spirit of God, which is as fire; and that consumes the sacrifice upon the altar of Christ's 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 Serpent's 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 Governors, 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 Prophecy? 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 prophecy, Revel. 19.10. This therefore is Elia's work to discover Jezebel, the false prophets adorned with false holiness; and to anoint Jehu a type of Christ, (who was, is, and is to come) and shall cause her to be trodden under foot of his army, as the old Jezebel was. And as Elias must rectify 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 untie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turned 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 man's 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 follows, 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 Lord's land, Esay 14.1, 2. When the Lord hath caused his people to return one to other and to himself, he graciously returns unto them, and resides with them. So the Chald, Parapheast interprets this part of Moses' 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 shown. 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 cloud 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 cloud 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 God's 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 persuade 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 dwell 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 dwell 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 rejoiceth in the good of another, as of his own, how joyful, how pleasant! This is the precious 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 rejoice, 2 Cor. 13. v. 11. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) be perfect; be of good comfort; be of one mind; 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 choice of the chosen ones. Of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such choice, 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 Jews. The ground of ordaining this Government constituted by God himself, is, that the weakness and waywardness of the people might be born by their Governors. 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 clouds are lifted up, which are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may shower down showers of Blessings upon the earth, as governor's ought to do upon the inferior 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 employment. We who are strong, aught to bear the infirmities of the weak, Rom. 15.1. and not to please ourselves; 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 lightened 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 thyself knowest, etc. 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. Unto 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's 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 God's computation they were old, whom the world accounts such, who should be elder than Adam & Methusalem? 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 Christ's 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 styled old men and full of days; when yet the eldest of them all (if we regard their natural life in this outward world) came short of Admn and Methusalem, many hundred years. But lest any one should refer the difference unto natural causes only, and say, that man's 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 grey 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 entire sense, without supplement, The Hoariness shall be found a crown of glory in the way of righteousness. Unto 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 sat 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 remembered, 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 thyself knowest that they are elders of the people; such as had attained 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, patiented, 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 man's 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? Upon 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 dost 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 licence 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. confirms it: Let us consider, Matth. 5.21. Ye have heard, that it was said to them of old time, or to the ancients, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Commandment, Exod. 20. Deut. 5. The English word to Murder, borrowed of the Saxon, Mordrens, signifies wilfully and feloniously to take away the life. But go we on with our Lord's 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 spiritual Judicatory, unto which every one who is angry with his brother, is abnoxious and liable. Yea, hereby our Lord confirms that spiritual Council. Otherwise he who is the great Judge and Governor 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 spiritual 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 aught 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 days 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 reform, and reform again, over and over; and we have now long been under the reformation of the Sword; yet where shall we find, maugre all our preciseness and demure profession, where yet shall we find the reformation of bitter words, the circumcision of the lips? the reformation of wrath, anger, revenge, hatred, malice, envy, bloody-mindedness; where shall we find the reformation, the circumcision of the heart? What care and tenderness our Lord supposeth, should be in the Governors 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 pattern 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 shown, 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 Governors, 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 spoke in me, and his Word in my tongue; the God of Israel said, The Rock of Israel spoke 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 Governors of the Church. For if that Spirit rule not, it is no more a divine and spiritual government, such as Christ's government ought to be, but at the best, humane and prudential. For Christ the Head of his Church, is not only faithful in all God's 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 Governors over it, wherein he hath respect unto the former patterns 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 Governors over them. And our Lord sent forth the like number of Disciples. Unto those seventy Elders our Lord sent Moses, Exod. 3.16. who reported the Lords message unto them, Exod. 4.29. Unto these Moses, by the advice of Jethro, committed the less matters in controversy 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 Governors over his own house, the Church. The Governors are not only Pastors and Teachers, 1 Cor. 12. v. 28. Elders and Deacons, as some say; but S. Paul tells us of more than these, and saith, that God hath set some in his Church; first Apostles, secondarily Prophets, thirdly Teachers, after the miracles, than gifts of healings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not helps in governments, as our Translators render the words, but helps, governments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not diversities, but kinds 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 choice of Mathias, in his room, Acts 1.21.— 26. And S. Paul calls 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 affirms. 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 Christ's 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 yourselves 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, superior 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 knows, and of these, he is a competent judge. What ever Governor hath this excellent spirit, he is thereby enabled to bear all the weaknesses and waywardnesses, all the murmur and repine 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 calls 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 Metaphor 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 persuades 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 persuasive 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 Governors. 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 Governors, 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 prophecy 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 Christ's government and discipline, let us first sit down in the lowest room, and yield ourselves Disciples unto the Father, Esay 8.16. and suffer ourselves 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 another's burdens; whereby we shall be taught to rule ourselves, and so become Rulers and Governors 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 ministry; 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 fullness 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. God's 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 people's 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. Quails from the Sea. 2. How much? He who gathered least, gathered 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 custom to measure by somewhat which in Nature varies not, as artificial measures do, or may do. The Jews therefore begin their measure of dry things Ab Ovo from an Hen's Egg 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 contains ten Bushels. Every one who gathered least, gathered ten Homers. What a vast number of Quails, 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 Homer's 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 man's large appetite; whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify Homer's, 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 body's 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. woe to me, if I keep not under mine own body while I endeavour to nourish your souls. And woe to you, if ye overcharge your own and others bodies and neglect your own souls. woe to us all, if we long for the Quails 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 carelessness and neglect of the mind and virtue, could the Philosopher say. 2. They spread them all abroad for themselves. Take notice of this people's unbelief. The Lord had made them promise of flesh for a whole month together ver. 20. and they make provision every one for himself, as if every day were a month. He who gathered least, gathered ten heaps; how many gathered they who gathered most? If we condemn this people, how can we justify ourselves? 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 children's 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 man's 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 finds only at home. This is the wand'ring 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 Angel's food, his Word. A food that hath in it the delight of every taste, saith the Wiseman, which yet the people despised. 2. God's 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, etc. The reason why the Lord smote the people with a very great plague, may well be inquired into; It seems to be contained 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 margin, they were as it were complainers. The meaning is, they were like those murmurers and complainers described, ver. 4. the mixed 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 employed 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 God's wrath than 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 Psalms 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 counsellor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 counsels 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 subtle 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 mixed 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 counsel'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 Doric war shall come, and plague with it. Apollo was not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his obliqne circle, but also, because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give obliqne and doubtful Oracles. This Oracle the Priest so pronounced, that the effect of the war might be understood either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famine, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilence. The Athenians understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famine: whereupon they stored their City with all provisions which the country round about could afford: whereon they fed gluttonously and riotously; and seeking so to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famine, 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 envy! Note hence how wisely and graciously 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 satisfy 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 wild beasts nor four footed beasts: He gave them fowls 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 fly away, as the Stork and other fowls do, that so his people might foresee and avoid the judgement of the Lord, as the Prophet applies 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, etc. 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 lustres. 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 rendered thus; There they buried the people, the lustres, 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: Fellow not after thine appetites, saith the Wise man, lest they make thee a scorn to thine enemies. That's the Wiseman's reason, to which we may add 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lustres or desirers of evil things, as they also lusted, 1 Cor. 10.6. O let us timely mortify and kill and bury our lusts, lest we die in our sins, and be buried in them, as these lustres were. And Miriam and Aaron spoke 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 spoke against Moses; yet our Translators here have done him some wrong, in joining 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 spoke. So that, to do Aaron right, the words are to be thus ordered. And Miriam spoke, 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) spoke, and Aaron. The Spirit of God intimates, that Miriam first offended, and drew her brother Aaron into the same sin. Thus Eve first sinned, than 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 leprosy, 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 joins the conspirators altogether in one act, but the Hebrew first appropriates the sin to the ringleader of it, as I shall there show. The judicious Reader may observe many other like examples. It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies [because.] But does it not also signify [Super occasiones?] upon occasion? Whereas therefore Miriam and Aaron spoke 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 clears 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 spoke 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 dwelled among the Ethiopians; as the Hebrews were accounted Egyptians, because they dwelled in Egypt, Gen. 50.11. & Moses also, Exod. 2.19. And the Midianites were esteemed Cushites or Ethiopians, because they dwelled among them. The Apostle tells 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 testify 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 than 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 Commonwealth 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 calls 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 itself 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 signify the Gentiles, whose more proper sins were intemperancy of all kinds, as Luxury, Drunkenness, Incontinency, etc. And therefore they who live in those sins, are said to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the will of the Gentiles, walking in lasciviousness, lusts, excess of wine, etc. 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 implies 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 remained unsold, as reserved for his grave. Hence it is also that the Ethiopians and Israelites are opposed, as Jews 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 husband's 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 prophecy, which occasioned the envy 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 signify 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 turned [in] as 2 Sam. 23.2. Zach. 1.14.19. & 2.3. Hebr. 1.1. and elsewhere. Such emulation and envy hath always been among those of an inferior 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, envy and detract from those who are lead by the Spirit of God. How much more when a perverse spirit is mingled with a mere literal understanding? Then Ishmael mocks and persecutes Isaac; Shimei curseth David; and the Jews 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 kind 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 Christ's 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 thyself, 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 Jews, viz. the Professors, that is, Jews outwardly, Rom. 2.28. What if the adulterous generation, by their partial, narrow-brained, 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 child, though herself 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 bedchamber, which she beheld in her conception, and brought forth a white child 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yet our English tongue can, and aught to return it. This is not a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or strife about words and names. This name is a most artificial 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 Etymology no less than divine, it is the Energy, virtue, 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 wonderful 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 entered 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 works, 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 God's Worthies, Hebr. 11. The true Jehoshua, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesus is employed, wherever 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 souls 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 employed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Latins by St, or by some sign made with his hand, as Acts 13.16. Obtained silence. He encourageth the people to march against the Canaanites, alleging, that they were well able to overcome the land. But truly our Translators have almost spoiled Calebs' military Oration, by rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 rendered 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 God's 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 enterprises: 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 God's faithful servant in it; wherefore saith he, as the holy Ghost saith, To day if ye will hear His, that is, Christ's 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 expressly applied unto Christ, 1 Cor. 10.9. Neither let us tempt Christ, as some of them also tempted. And the Apostle having applied part of Psal. 95. to the same purpose, he pursues the same argument, Union with Christ, mentioned Hebr. 3.6. Whose (that is Christ's) house are we, if we hold fast the confidence, and the rejoicing 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 steadfast unto the end, whilst 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 Lord's 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 swore unto their fathers, neither shall any of them who provoked me, see it: But my servant Caleb, etc. 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 another's 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 another's 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 armed 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 wills, 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 alms, 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 overrules, 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 merely 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 mind, or heart. When their heart is according to God's 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, mind, 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, etc. 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, etc. 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 rendered 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 entering 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 courageous 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, kill, crucifying, destroying; and so conquering and overcoming. They that are Christ's 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 precious 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 than conquerors through him that loved us, Rom. 8.37. For the achieving 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 engaged 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 grows not out of the roots of trees, but out of their stock, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore were better turned 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, etc. 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 ways. 2. All who walk toward the land of holiness, are lead by God's good spirit, Psal. 143.10. which either. 1. initiates and enters us in God's 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 itself; 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 returned 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 knows the hearts of all men, took notice, that some, who were evil, yet spoke 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) than any two edged sword, (or, above every two edged sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and piercing even to the dividing asunder of the soul and spirit, the joints and the marrows, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 Wiseman's 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 timorous 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 Lord's servant, and that he had another, a new spirit? Is't not worthy our holy ambition? is it not a pattern 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, returned 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 supplied. 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 margin, 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, than the order of them. That which deceived them, was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after me, which they understood not how to make sense of, unless they supplied the word sequi or ire to follow or go after me. Surely they are all out and miss of the main drift of God's 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 than 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 show 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 shown 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 lovingkindness, 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 Father's 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 signify. But what phrases are more ordinary than fulfilling the word of the Lord, his Law, his Commandments, fulfilling righteousness, etc. 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 add 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, etc. 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 combats between them throughout 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 complained, Jer. 4. that his people were wise to do evil, but to do good they knew not, he presently adds, 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 pattern 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 grudge to do what his Master does before him. Caleb the Lord's 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 fancied to be done already for us. How often may we read this? Deut. 6.25. observe to do all his commandments, and 15.5. and 19.9. Revel. 22.14. Blessed are they who do his Commandments, James 1.22. Be ye doers of the word, not hearers only, etc. 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 fulfil 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, etc. 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 itself, 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, harkening 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 settled 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 foully 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 error. 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 wont 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 Lord's 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 arm 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 owned 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 David's Worthies stood his ground when the weaklings fled, 2 Sam. 23.11, 12. And this power and strength of God, every believer ought to show forth in himself to his generation, as David prayed, O God, Psal. 71. v. 18. forsake me not until I have showed 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 than 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 Jews understand that phrase in itself. All those who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are men in some estimation, saith Rabbi Solomon. Their strength and valour is here intimated to be no other than impotency and weakness, when it rests in itself. Great men they were, and wise, and mighty, and rich, being the Heads and Governors 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 find very often Jehoshua and Caleb joined 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 courageous 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 shown 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 country, 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 entered 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 entered and searched the holy land, and brought report unto Moses; even so the believers and obedient ones, who have entered 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 testify 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 country; 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, than 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 befell 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 precious 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 fight 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 add 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 Commandments 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. 'tis 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 Lord's oath, as it follows in the next words. For when God made promise to Abraham, because he could swear by no greater, he swore by himself, etc. So S. Paul having assured the Corinthians, that God would be their father, and they should be his sons and daughters, etc. 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 ourselves 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 offspring 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 minds, wills, dispositions, actions, wills or good wills. Thus they are the seed of Abraham, who walk in the steps of Abraham's faith, Rom. 4.12. And Abraham's 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 Called 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 Zion, 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 Possessor of heaven and earth, Gen. 14.22. And the land is his, and accordingly he lays 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 obtained as an inheritance is obtained, 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 entail the eternal inheritance unto the children's 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 dwelled first in that Grandmother of thine, Lois, and that Mother of thine, Eunice; but I am persuaded, 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 accrued 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 children's 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 will 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 than 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 than Infidels. Whence it appears, that both good and evil men leave such inheritances. So that Solomon speaks too straight 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 employed, 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 say, 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 children's 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 children's 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 conveys to his children the eternal inheritance, so he remains a coheir himself of the same inheritance: And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signify only to leave an inheritance, but Haereditare faciet, he shall make or cause to inherit; or, he shall make his children's 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 yourselves a better and enduring substance. O ye seed of Caleb, ye faithful and courageous Israelites! Be we exhorted to inherit the holy land. It is not a strong fancy, 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 carnal 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 means they will departed 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, etc. 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 swore 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 men's imaginations, and strengthen their Assurance. This is a subtle Stratagem of Satan, like a Stratagem in war wherein men can err 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, etc. and who that is, appears by the condemnation for unbelief; because men love darkness more than light, because their works are evil, and he that doth evil 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 swore 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 shown in type, how presumptuous and vainly credulous men would be in these last days, Ezech. 33.24. Son of man, saith the Lord, they that inhabit those wastes 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 neighbour's 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 Abraham's 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 Abraham's 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 expressly, 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 mankind, nor thiefs, 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 disinherit and drive out, as often Deut. 9 and elsewhere. As for positive qualifications rendering us fit to inherit the land, I shall name no other than 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 joined together, Jehoshua and Caleb. 2. The Lord styles 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 concerns us all; what I say unto you, I say unto all, watch. And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as much; Be watchful: and good reason S. Peter adds; 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 concerns us therefore to be strong in the faith, and to rouse 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 Counsellor is so described: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A wise Counsellor 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 adjoined 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 fancy or imagination, but a strong faith, which sets before us this eternal inheritance. For want of this, the land of Canaan hath failed the heirs of it, who have been driven out of it these many hundred years. But all the faithful ones, the true seed of Caleb are undoubted heirs 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 satisfy 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 joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plural, they shall come; importing that all appetites, and desires shall be fulfilled and satisfied in the Lord's Land, Hag. 2.8. Which the ancient 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 joint testimony of Jehoshua and Caleb against the gainsaying and rebellious Israelites, Num. 14.7.8. The Land, which we passed thorough 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 thyself 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 days wherein ye searched the land, even forty days, each day for a year shall you bear your iniquities, even forty 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 numbered 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 Zion, and set our faces thitherward, than we meet with most opposition from the enemy. The like was prefigured in the manifold obstacles and impediments which hindered 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 God's 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; forty years: and that in proportion to the time wherein they searched the land; forty days, a day for a year. In both we have these Axioms. SER. X. 1. They searched the land forty days. 2. They shall bear their iniquity forty years. 3. After the number of the days in which they searched the land, forty days, each day for a year, they shall bear their iniquities, forty years. 4. Thus they shall know God's breach. They searched the land forty days. Wherein we must inquire, 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 itself, 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 David's 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 dwelled, whether in tents or strong holds; concerning the soil whether it be fat or lean. And therefore the word here turned to search, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered 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 applied mine heart to know and to search and to seek out wisdom. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the margin, 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 forty days. The number of forty is a mystical number; which sometime notes temptation. Sometime 2. trial of faith and obedience. Sometime 3. Sin itself 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 forty days, Matth. 4.1, 2. 2. The faith and obedience of the people was tried forty days, 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 forty years, Hebr. 3. 4. For that sins sake they bore their punishment forty years. 5. The same number also of forty, signifies a time of humiliation, repentance, and sorrow for sin. And therefore forty days were allowed the Ninivites for their repentance Jonah 3. The reason why they searched the land, will appear from consideration of the land itself, and the searchers of it; their design & God's authority for the searching of it. 1. The land itself 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 people's design 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 subtleties 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 satisfy 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 people's 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 people's 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 lays some blame upon the people for searching the Land. For the only wise God looked 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 than once they discovered: and they hoped by this means 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 terms of fight for it. But so much for the literal meaning of these words. Mystice, There is a land which all men ought to search who intent 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 days shall be long who honour their parents. Yea, the Lord himself is that land, Esay 33.21. a place of broad rivers and streams, 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 near unto thee, Psal. 32. The Girgashite, differs little from a stranger unto God; only, some assumed shows of holiness he has; like those, Mark. 7.3.8. of the Pharisees and all the Jews; 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 doctrines the Commandments of men etc. For ye lay aside the commandments of God, that ye may keep your own tradition. Near to these dwells the Amorite, Locutuleius, a religious prattler, who talks much of God, and is exceeding mouth-holy; God and goodness is near 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 behind 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 doors 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 Apostasy, 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 find, if we seek them in ourselves. 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 faithful 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 thyself be found guilty of the same thing. One of his witnesses assures thee, that the Lord hath showed 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 thyself, 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. wellpleasing to God and approved of men, Rom. 14.17.18. These and such as these divine testimonies, the Lord seals unto us, and persuades our hearts, that these and the like say are faithful and true. Yet who so far believes these testimonies of the true and faithful God, as to be obedient unto him and do them? So that the Lord complains, Num. 14.11. How long will it be yet 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, etc. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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. Sign. 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 travellers, 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 shows the worst first: Cut off the right hand, etc. Straight is the gate, and narrow is the way, etc. 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 iniquities, 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 itself, 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 bore his iniquity, according to God's 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 carcases fell in the wilderness, Hebr. 3.17. 3. According to the days wherein they searched the land, even forty days, each day for a year, they shall bear their iniquities even forty 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 threaten. Chronologers, who have exactly counted the years of Israel's punishment in the Wilderness, they find it to fall short some months of full forty years. And the holy people, who ought to be like their God, being commanded not to exceed forty 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 Jews, 2 Cor. 11.24. But in bestowing of rewards, the merciful God usually exceeds his promises, Esay 35. Where the Lord foretells what miracles the Son of God should work, in the days of his flesh, we read not of casting out Devils, 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 repent of and forsaken. 2. The quadragesima of sin may bring a quadringentessimum, yea a seculum, yea a seculum seculorum, of Judgement. 3. Hence it follows, 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 temporal. 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, unless timely repent 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 God's 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 rendered 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 find 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 signify? The word signifies a Breach. So Tremellius, ye shall know, Abruptionem meam, my breach. So Piscator turns it, and explains the phrase; ye shall know how great evil it is, when a man breaks himself off from me. Or thus; That ye may know, how great evil it is, when I break myself 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 lays 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 Commandments, 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, etc. 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 mind, one will, one heart with himself, 1 Cor. 6.17. He who is joined 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 complains of this Breach. 4. Since the Lord complains of his Breach, doubtless he cannot be the cause of it. 5. The apostate, evil, unbelieving heart of man turning from God, makes this Breach. 6. God's counsels 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 fare 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 Jews; 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 yourselves 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 appears, that they are much out, who conceive, that God makes no other than absolute decrees. 2. Who believe such absolute decrees as are not 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 yielding, 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 delightful object take us and win us? according to that of the Poet; Hinc metuunt, cupiuntque dolent, gaudentque— Hence men fear, desire, grieve and rejoice. These are the four Cardinal affections by which the chariot of our souls is moved, and removed from our God. So fearful 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, virtue or prowess and courage, is weakened, 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 Lion, shall melt. So fearful and cowardly are all they, who have an evil 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 complains, how long will it be yet they believe, for all the signs that I have showed among them? Num. 14.11. They fear their many transgressions, their strong and mighty sins, Amos, 5.12. that they can never be overcome. 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 yet they believe me, for all the signs that I have showed, 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 signs and wonders for me; therefore he is able to do the like; and therefore he will do it; because he bathe 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 persuaded of this very thing, that he who hath begun a good work in you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perficiet, will thoroughly finish or perfect it, until the day of Jesus Christ; Phil. 1.6. The timorous 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 fearful, and unbelieving and abominated ones, and murderers and whoremongers and sorcerers and idolaters and all liars (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 warns Timothy, charge them that are rich in this world, that they be not highminded, nor trust in uncertain 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 joined 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 itself 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 repent of; but the sorrow of the world, worketh death, 2 Cor. 7.10. It breaks the spirit off from the God of life. But delight and pleasure in any seeming present good, O how violently and suddenly it breaks off the heart from the chief good. Unto such an one the Lord speaks in the judgement, Psal. 50.16, Psal. 50. v. 16, 17, 18. 17, 18. Thou hatest instruction (discipline or correction) and hast cast my words behind thee. How comes this to pass? If thou sawest a thief (what ever temptation comes to steal away the heart) than thou consentedst (or wert delighted, or pleasedst thyself) with him, and thy portion is with the adulterers. For the heart goes a whoring after the eyes, Num. 15.38. and the lustful 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 jacob's strength, the excellency of dignity, and excellency of power, by this means becomes unstable and weak as water, Gen. 49.3, 4. Of this Apostasy 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 Commandments, to a thousand generations, Deut. 7.9. But thou hast broken promise and covenant with thy God many forty days, as this people in the Text did; yea, many of us more than forty 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 knows how soon? unless it be prevented by a proportionable humiliation and repentance. As when Ionas had proclaimed from the Lord, yet forty days 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 forty days, as the Ninivites had. When ever it was, or by whomsoever it was first instituted, sure I am, he wanted not a pattern in the holy Scripture. Our Lord's example unto us is above all other, who fasted forty days and forty 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 find 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 aftertime, that they should fast; and gives reason for it. The days shall come, when the Bridegroom shall be taken away from them; and then shall they fast in those days. We read not 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, Lacedæmonians, and other nations, but also among the Jews, 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 betrothe thee unto me for ever, etc. 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 days. 3. There was a time of coming together and cohabitation when the marriage 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 Ambassadors woe 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 joined 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 rejoice over thee. Is the heavenly Bridegroom thus graciously 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 forty days and forty 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 fancy 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 kind in Pagnins translation, which Arias Montanus thought worthy his Animadversion, who here instead of Do, I give, putteth Dans, I am giving: and in place of ingredi facio, I make you go in, putteth 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 young 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 Noah's 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 margin? 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 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 rendered the Savour of rest, by Pagnin, Odour 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 country, Zach. 6.8. For the Spirits, that are created for vengeance, in their fury, lay on sore strokes; in the time of destruction they pour 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 souls! 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 firstborn. 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 overboard; 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 doth aught 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 margin. 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 bore an Ensign, or erected a Standard of impiety and blasphemy against God, that he might draw or invite others into the same audacious enterprise. So Tremellius. To like purpose the Chald. Paraphrast renders the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Capite operto, according to the Greek Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, boldly, proudly: so that hereby is intimated a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fight 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 Superior 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 conqueror, 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 unarmed right hands. 2. If these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendered 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 turned 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 straight 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 error 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 shown to thee O man, (even to all men) what is good, Mich. 6. v. 8. to do judgement (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to love mercy, and to humble thyself 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 aught wilfully or with full will; which he explains, crimen alioqui capitale commiserit; who willingly or wilfully commits a crime otherwise capital. The sin in itself is capital; he therefore who adds to his knowledge of the sin, fullness of will, yea, his whole endeavour also and strength, he sins 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 ways, Job 21.14. For such sins 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 forenamed place; which indeed rather aggravates the sin very much then excuseth it in the very least. As for gross and supine ignorance, it follows negligence and want of enquiring 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 loath to arise; whence it is also called, Supine ignorance; which word though it signify the posture of the body laid down, and looking upward toward heaven; yet according to the School, it notes the posture of the mind 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 and's him to inquire 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 terms of commutative justice with our God, but to leave ourselves and our condition unto his goodness, who knows us and what we know, better than we ourselves do. It was S. Paul's 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 error and ignorance, others with an high hand. Yea, sins of the same kind, 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 Priest's 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 aught 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 God's esteem, Rom. 1.21, 22. and the wicked man how knowing soever, is yet solomon's Fool. The Scripture here speaks of the Soul; the soul that doth aught, etc. though the person of the man be understood; because Animus cujusque is est quisque; every man's 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 errors, your ignorances' are too many: Add not, O add 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 yourselves 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 yourselves to the Lord, etc.) And the Posts passed from City to City, to carry the King's Decree, and to persuade 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 divers of Asher, and Manasseh and of Zebulun humbled themselves, etc. Verbum Domini ad te, This counsel, this word of the Lord is to thee, O Israel! The Counsellor, 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 ourselves 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 Christ's 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 days, 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 days, which ye will not believe, though a man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) if a man declare it unto you. It follows, Hab. 1.5. For lo, I raise up the Chaldeans, even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi daemons, 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 mind, 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 father's 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 find 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 days 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 herself, Jer. 50.15. Let us be such Zebulonites, such Manassites, such Asherites; let us humble ourselves, 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 Ringleader and principal Offender, and others drawn in who were less faulty in this Rebellion, by joining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [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 lays 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 error: 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 than ours have, viz. they took with them certain men. The French Bible puts it at the end of the verse, and renders it Firent, enterprise, and tells us in the margin, 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 genealogy 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 alleged; 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 'tis 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, etc. 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 Bishop's 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 ancient 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 alleged for the patronage and defence of Schisms, 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 Schismatics and false Teachers. For what was Korah but Calvus (as his name signifies) an old Baldpate, 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 people's conceit, who are seduced by him? These reverend old Fathers and Patrons of Error, Heresy, and Schism, both infected their own age, and became patterns also unto after ages. 1. They so corrupted their own times, that the Princes and people fell to them, Numb. 16. 2. They became patterns also unto after ages; as S. Judas speaking of the Apostates of his and after times, he shows whose examples they followed, and sends a woe after them, Judas. 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 error of Balaam for reward, and perished in the gainsaying of Kore. Yea, these Grandfathers of iniquity as they served the Father of lies in their own respective generations, so they were in aftertimes 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 people's 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 mind,) 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 shows 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 liar from the beginning, and a great Apostate; and he is the same he ever has been heretofore, as subtle, as malicious, 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 tries the people, Deut. 13.3. and punisheth their leaders by putting a lying spirit in their mouths, 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 error, that they should believe a lie, etc. 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 pattern 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, Judas 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 customs of the Church, and ancient Fathers, to patronise and father their schisms, heresies, and errors. 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 endearing 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 designs, 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 turned a Rod. Which although in the latitude of the word, it may so signify: yet in this place of Scripture, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot conveniently be so rendered; but rather a staff, such as the Princes of the people, in their several Tribes, were wont to carry as an Ensign of their place and authority, Numb. 21.18. Which yet was not proper to the Princes of Israel, but common also to the Governors 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 laws 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 Ensigns 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 metaphor, it signifies what is strong, whereon we rely; 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 sceptre 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 turned by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which last is rendered 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 analogy: For when the tree brings forth its fruit, it requites the pains and cares of the husbandman. And when the fruit is ripe, it draws 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 blossoms 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 young 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 itself; first the blade, than the ear, than the full corn in the ear. As also more plainly delivered by the Apostle, 1 John 2.12, 13. in children, young 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, Aaron's 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 sour Grape is ripening in the flower, etc. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uvamaturescens, the sour Grape ripening. Add hereunto the judgement of R. Solomon, 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 God's power; who, as he turned the dry and sapless staff into a moist; and made the green and moist bough to bud and blossom, so he changed 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 qualify the word in the margin, 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 sign 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 Aaron's staff alone budded, blossomed, and brought forth ripe Almonds; hereby the Lord declared, by a wonderful sign 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 threatened 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 reasoned 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 margin; 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 threatened to be speedily executed on all & every person who should dare intrude into the Priest's 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 near 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 terrify 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 reckoned 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 find acceptance with the true Joseph. What though we seem to ourselves dry and barren and without sap of grace, as he saith of his staff— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— It shall never bring forth leaves and boughs, nor shall it ever flourish more. Alas! can these dry bones live? Can a Virgin (the sign 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 nearer than when we believed, Rom. 13.11. By faith and love we are engrafted 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 Oil, 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 Priest's portion▪ Against this translation, lies some exception. For as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn the best of the Oil and the best of the Wine; the word doth not signify the best, but the fat. And although nor Oil 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 kind 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kidneys, Granorum, Grains,) 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 Bishop's Bible, which hath [fat] in the text, and the [chiefest and best] in the margin. 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 margin. 〈◊〉 for other two words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, its true, they are of general use; yet 1. the former signifies rather new oil, and that which is new drawn; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxit, splenduit, to shine from the clearness and brightness of it. But 2. as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however sometime rendered 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 oil 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 oil, 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 oil 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 than the other; but according to the latitude of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Latin Bos, which reacheth to the whole kind. Besides, as for libbing or gelding the male cattle, the Jews had no such custom 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 Sacrifice; as I may show 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, rendered rather then given; since no good befalls 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 Hyssop, 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 turned Hyssop, I believe, is mistaken for another plant or herb. Which question, although I shall, upon the whole matter, leave to the learned Physicians and Herbarists to determine; 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 turned Hyssop by our Translators, I shall desire their leave to inquire a little into it; and to show 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 spoke 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 grows out of the earth; but when it is grown, it's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which contains, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 grown, 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 boughs, as it were upon a figtree. He adds another story to the like effect, whereby he confirms the protasis of our Lord's parable. 2. The ground o● their judgement, 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 Wolf 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anethum anise, Matth. 23.23. woe to you Scribes and Pharisees Hypocrites; because ye pay tithe of mint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and anet or dill; which ours render anise, Mat. 23. v. 23. being deceived merely by like sounds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anethum and anise. In which translation, I note as well an Ecclesiastical policy in turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimatis, ye pay tithes, as a mistake in turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anise. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might have been 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 tacitly to insinuate unto the people, that, when they tithed or gave tithes, they did no more than pay their due debt, and therefore they turned the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye pay tithe. I believe, some will make ill use of this my observation, to a worse end than I intent it. For I do not hereby deny, that tithes ought to be given, yea paid, 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, judgement, mercy and saith; These things ye ought to have done, (namely, judgement, 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 people's 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 opposite soever he be unto Tithes, to avoid that reason which is immediately and undeniably deduced out of our Lords words. Add what the Apostle saith, 2 Cor. 11.7.— 15. and any indifferent man will observe, that what places out of St. Paul's 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 divers 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, virtue 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. etc. where our Translators turn the words thus; Son of man, what is the Vine tree more than any tree, Ezech. 15. v. 2. etc. 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 fuel; 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 typify 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 Figtree 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 itself, but) makes the ground about it unfruitful also? By what hath been 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 shown 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 grows 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 virtues 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 choice of such expedients and means, as, in their nature engendered by him, conduce to the working of such cures. Thus in the cleansing of the leprosy, the great Physician prescribes among other ingredients, Ezob, Levit. 14.4. And Ezob, which I take to be Rosmary, is of great virtue itself toward the cure of that disease, saith Gegorgius Venetus; who ascribes also to the virtue of the same Plant, the healing of the Epilepsy or Falling-sickness, which he saith, is Morbus daemoniacus, a disease imblasted by the foul spirit. It's also a sovereign 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 sovereign for the head. So that well might Junius English Herba salutaris, the wholesome herb, Rosmary. Hereunto I might add many more virtues 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 easy to judge, whether Hyssop or Rosmary were the more fit and proper for such a purpose. Hereunto I shall add 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, etc. & 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 than men suppose, although by reason of plenty and store of it, it be little esteemed: for it is always green, hurting no man, and an enemy to many infirmities, etc. And it prevails so much the more against greater evils, by how much the more it enjoys the tuition and influence of heaven, wherewith all virtue is cherished. Georg. Ven. Har. Mundi Ton. 7. cap. 27. And Tom. 2. de lege Se 5.5. de precept. 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 supreme 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 superior 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 patterns mentioned before, 1 Kings 11. and 12.28. A sin full of extreme 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 threatened 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 birthright 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 young 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 adam's, Edom's, Israel's 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 entered 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 inferior 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 marvel therefore, if to figure out the expiation of sin contracted by the Red earthly man, a Red Heiffer be made choice 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 slain of sin, which never bore 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 sanctify 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 heavenborn 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 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 baptising 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 Oil, Levit. 14.16. a known figure of the Spirit; which are the three witnesses upon earth, 1 John 5.8. And these testify of three spiritual estates gradually differing one from other; whereinto we are baptised and sprinkled from the pollutions of the World, the Flesh, and the Devil; and so we become partakers of the divine nature, having escaped 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 arrayed 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 Lamb's 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 leprosy 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 fullness 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 turned [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 leprosy 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 signify 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 finds him in the way wherein he travels, 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 heavy 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 thorough 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'll 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 heavy people. Edom the earthly man is an heavy 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 heavy 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 dwells 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 find 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 spoke against God, Numb. 21. ver. 5.6. and against Moses, etc. Our soul, say they, loatheth this light bread. And the Lord sent fiery Serpents among the people.] It is the common fault of young travellers toward the holy land, that, when, out of obedience to the voice of God, they have left the fleshpots 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 meet 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 Captivity 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 engaged in the like journey towards the holy Land? For Ishmael the wild Ass among men, Gen. 16. or the wild 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 help for this, until Ishmael the wild Ass be cast out of doors, ver. 30. Arad also signifies a Dragon, even that red Dragon, called the Devil and Satan, who, like Arad here, taketh men captive at his 〈◊〉, ● Tim. 2.26. And who is there among us, who may not complain, that more or less 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 works? 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 ourselves from the captivity of Arad, but to bind ourselves with vows and promises unto our God, that, if he will give Arad, or whatever force of Arad holds us captive, into our hands, we will Anathematise 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 achieved this noble exploit, 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 soul of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was shortened, or straitened. And why should so choice a motaphore be waived, and cast into the margin, 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 straitened and shortened affections. Others dilate and enlarge the soul; as love and joy, whence Laetitia joy, saith Aquinas, is quasi latitia, largeness. And the Apostle useth the same metaphors, O ye Corinthians! Our mouth is open unto you, our heart is enlarged; yet are not straitened in us; but ye are straitened in your own bowels. Now for a recompense, be ye also enlarged. The Apostles heart was enlarged, and not straitened toward his Corinthians; they had much room in it. Their heart was straitened towards him; they had no place for him in it. A metaphor 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 spoke 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 eve those two parts and Axioms. 1. The people's 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 turned Bread, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies all kind of food, as I have often shown. 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 margin, [Bread of so little esteem.] For although [Light] may signify the same, with what is [of little esteem,] yet being applied to Bread, it rather heightens the estimation of it, than any way depretiats or under values it, as Cajetan well obeserves; which is the people's 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 incomplete acts, [descending] and [giving,] thereby to imply a continual showering 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 calls 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 Signs and Seals; Signs, 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 castaways? But that which most of all bid the Word itself and the Sacraments and sacramental signs 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 child) 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 undervalved. 2. They testify 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 man's mind 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 extremely offended withal. And being here applied to food, as bread, it signifies the greatest aversation, as of loathing and abhorring, which is expressed by Nauseare, when the stomach is turned, 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 vicious 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 Garlic. But now our soul is dried away; there is nothing at all beside this Manna before our eyes. O what a perverse judgement, what a vicious 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 pattern of earthly and carnal men, whom degenerate Israel here follows. As soon as Esau sees the Lentil Pottage, Gen. 25.30. he cries 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 fellows; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Esau's despiciency and contempt of his birthright; which he betrays, in that which they call Notoreïtas facti, the notoriousness of the fact itself, in that he undervalved it, and sold it at so low a price, that he trucked it away for a Mess of warm broth; 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 betrays, And what is this Birthright to me? Tell me, he that can, what is it good for? Profane 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, than one of the Church of the firstborn who are written in heaven, Hebr. 12.23. Whether thou desire not rather to satisfy thy greedy appetite with the fruition of thy present good things, Luke 16.25. (which are as the Leeks, Onions, and Garlic of Egypt,) then enjoy the fatness of God's 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 signs 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 soothe 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 signs. When men slight the outward signs, they slight also the inward grace; yea, and him also who gives the grace, and ordained the signs. What think we of the sons of Eli? 1 Sam. 2. The Scripture calls them sons of Belial, and saith, They knew not the Lord, ver. 12. The sin of the young 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 God's Ordinances? that ye find 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 honour'st thy sons above me? etc. 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 people's 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 sign 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 than on a Mast, as Diodati turns it, Antenna; but as on a Banner, or a Sign, (so most of our old English Translations; Numb. 21. v. 9 Col. 2. v. 15. so Luther, and the Low Dutch) as an Ensign; so the Spanish, Vandera; and Vexillum a Standard, so Ar. Montanus. But being lifted up, he also lifts up, and spoils (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he devests or unclothes) the Principalities and Powers, the evil spirits. The Serpent is of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naked, as well as subtle, 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 tells 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 show of them openly, triumphing over them in himself, Col. 2.15. He is now lifted up as an Ensign 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 poisoned by the Serpent's venom; 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 steadfastly 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 strait 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 margin: 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 choice 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 kind of sacrifice, Burnt-offering; all which are evident throughout 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 Patriarches of old; ziz. In solitude and retyredness. For so we shall find, 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 Mountains, in Valleys. 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 God's 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 than 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 mind? 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 contrary, the blessing of God increased them. As for his solitary walking, that known saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that a solitary man is either a god or a wild beast; Balaam verified the later of himself, proving it and his name proper to himself in regard of God's 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 retiring 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 ourselves 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 men's bodies, may be like one to another, yet the inward dispositions of the mind are extremely differing; so that, Quot homines, tot sententiae, so many men, so many minds. 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, Judas, 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 melancholic 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 sequestering themselves from the world and worldly employments, have consecrated themselves 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 passed in worldly employments, desire, in their declining years, to retire themselves unto greater privacy. Howbeit a change of place is not so necessary as a change of mind. He who fulfils not the lusts of his flesh, who minds 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 monastic 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 divers ranks and orders of men. For such chosen vessels as the Lord would make Radices communitatis, public 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 Christ's 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 precious truth to such as conform themselves unto the lusts of vain men? symbolise and please every base humour of fantastic, foolish, and dissolute companions? O ye, Esay 46. v. 8. who by profession, are Monastic men! Consider and remember this, and show yourselves men. Bring this upon your heart, O ye transgressors! Retire unto your heart, and hear God speaking there. Be not ashamed to learn this Lesson from Balaams' practice, who retired 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 retire themselves? And the reason is; It's a reflex act, and more difficult than one dirict. And therefore In sese nemo tentat desendere, nemo; No man assays 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 returned ashamed, that they had sought that so long and so far off, which they might nearer and sooner have found at home, even in their own hearts. All endeavours are in vain or to little purpose before such retirement: And therefore Moses persuades 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 Devil is content that men hear God's voice, 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 departed 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 retirement 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 himself unto us in our mouth and in our heart? O that this were come to pass unto every one of our souls! Christ Conquering and to Conquer. SERMON XI. Numbers 24. ver. 17. There shall come a Star out of Jacob, and a Sceptre 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 prophesy 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 Sceptre 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 prophecy. The words contain these Axioms or Sentences. 1. A Star shall come out of Jacob. 2. A Sceptre shall arise out of Israel. 3. That Sceptre 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 child 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 ensign of his Royal Majesty, that's a Sceptre; And that the next words present us with all. 2. A Sceptre shall arise out of Israel. 1. And what is a Sceptre? 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 Governor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is taken for the Governor and Government itself, whereof it is a sign. It signifies the governor, so Gen. 49. The Sceptre shall not departed from Judah; The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prince or Governor. Thus what we read, 2 Sam. 7.7. spoke I a word with any of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tribes of Israel; for which we have, 1. Chron. 17.6. spoke I a word to any of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judges of Israel? 4. It's used also for the Government itself, as Esay. 10.5. Assur the Rod or Staff of mine anger, and 14.5. The Lord hath broken the Sceptre, the Chald. Par. turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power. So Zach. 10.11. the Sceptre of Egypt, is in the Chal. Par. the dominion of Egypt. Christ hath his Sceptre, his Insigne principatûs, his ensign and token of Sovereignty, Authority, and Power. This Sceptre of Christ is either First, of Grace and clemency, a golden Sceptre, 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 Judgement, an Iron Sceptre, Psal. 2.9. Revel. 12.5. A rod of iron; According to the different parties he hath to deal withal. Such is that known character of a just Prince; Parcere subjectis, & debellare superbos To spare the lowly, and subdue the proud. The Chald. Par. interprete this Sceptre by the name of Messiah; the Messiah shall be anointed; as Homer calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King who bears a Sceptre; and the Syriac hath here for a Sceptre, a King. But why must the Mesiah have a Sceptre? God the father who invests him and honours him with sovereign authority, he in wisdom, strengthens him and arms him with a Sceptre of power and dominion. From this Idea, as from the pattern in the Mount, all inferior powers are established: So that there is not any just authority settled in any Commonwealth, but it hath a coercive power annexed unto it; otherwise the authority itself 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 sceptre, 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 sceptre. The Lord said unto my Lord, (Chal. Par. To his word) sit thou on my right hand, etc. There's his throne. Then follows, The Lord will send the Rod or Sceptre of thy kingdom out of Zion. This is the original of all Kingly authority and power, and the ensigns of them. For what many say; that, when a throne, or sceptre, or other ensigns of Majesty are ascribed unto God, it's by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and taken from the customs 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 Sceptre; that by the Star, was intended the Divinity of Christ, by the sceptre, his humanity; and in the LXX, instead of a Sceptre 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 daystar, 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 sceptre, as indeed it signifies. 2. Note here the rise, growth, and increase of Christ's kingdom in us, from Jacob, to Israel, from a star to a sceptre, 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 etymology 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 virtues of the King Christ grown up and ruling in his kingdom, light & strength: light in the star, and strength in the sceptre. 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 Giant 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 Sceptre shall smite the Corners of Moab. Wherein we have this King's 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 God's 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 metaphor, 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 Deuces, the Dukes; so Luther and Piscator, and the Low Dutch. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both ways. 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 turned, He shall smite, is properly, he shall smite thorough; and so it is rendered in the eighth verse of this Chapter. He shall pierce them thorough with his arrows; and here also in the margin. So Arias Montanus, and Pagnin; so Diodati and Ainsworth. Howbeit, because the word is used both ways, 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 thorough. 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 Satan's opposition increase also. Whence we read in the Parable, Mat. 13.26. That, when the blade sprang up, and brought forth fruit, than 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 defy Israel; which the LXX render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Balac desires curses against Jacob, but curse and ban, overcursing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Supermaledictiones, curse 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? 'tis 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, employed only in inferior 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, curse upon curse. Increase of grace is always 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, etc. The Red Sea, or Edom's Sea (for thence it had the name, as I have shown) signifies that suffering which is incident unto flesh and blood, or Edom the earthly man; of which S. Paul speaks, 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 thorns in our sides. Thence they went to Dophkah, that is, pulsation, knocking, and smiting, when their inward hatred breaks forth to knocks and blows. And the like significations have the following places of the Israelites journeys, 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 wind, but also the North wind to blow upon her Garden: she desires both at once. And why not only the South wind? for from the South, blow fruitful breathe; 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 knows 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 breathe 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 wind, the spices flowed; they declared the wonderful works of God: but what then? did the North winde cease, when the South winde blue? 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 Christ's school, they suffered some accusation from the Pharisees; as for plucking and rubbing the ears of corn; for eating with unwashen hands, etc. But when they appeared full of the holy Ghost, good God how the North wind 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 another's weaknesses; but when the grace of God that brings salvation to all men (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) hath taught some of them to deny ungodliness and worldly 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, than 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 Gardener's Shears, soon crops and cuts down such surmounting proficiency, under the name of Heresy, 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 tried 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 struggles with him, (as in the womb of Rebecca, Gen. 25.23.) and lays 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 grown 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 design 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. Ishmael is the hearing without obeying God. Moab the refusing the correction by the Law; which is bastardy, Hebr. 12.8. Hagarens, the estranged 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 waylay us. And all these have been an Arm to the sons of Lot. So much the Hebrew words signify, as it is acknowledged in the margin. 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 enemy against Jacob, yea, mortal enemies against Israel, the Lord had obliged himself by his covenant to be an enemy 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 thorough? 1. If we consider the history, we shall find cause sufficient for this thorough 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. Add 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 find 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 sons, Hebr. 12.8. These revolt à patre, from their father, (so the Ancients 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 Christ's smiting of Moab must be thorough and inward also. It must needs be so: For whereas there is a treasury of wickedness in the bear't 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 festered ulcers of customary sins, pierce them and open them with the injaculations and arrows of his sharp word and spirit, our impostumated souls must perish. And therefore his living word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierceth 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 Jews, by S. Peter's 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 thorough with his sharp arrows, 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 envy, and the proud 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 lose the works of the Devil, 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 shown. And whereas folly is bound up in the heart of a child, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sceptre or Rod of correction drives it far from him, Prov. 22.15. But as the Lord hath his piercing and smiting word, which pierceth thorough the heart, and let's 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 Lecher, 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 heals, 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 mastering and subduing the greatest power of sin, even the Ruling and Lording sins, Exod. 15. v. 4. the Princes of Moab. The Lord's war is against the strongest of our sins; against Pharaoh, and the Choice of his Captains, Exod. 15.4. Such he wisheth to fight withal: as the Poet describes a valiant man; Optat aprum aut fulvum descendere monte Leonem, he wisheth a wild bear or a Lion to come down from the Mountain; the strength of concupiscence the swinish sin of voluptuousness and sensuality; yea the roaring Lion, the Devil himself. The stronger the enemy is, the more fit for him to grapple withal. 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 Margin, and better (as most what) then in the text. Thus our Lord speaks 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 virtue reforming the sinfullman, works not superficially or slightly. The influence of this Star smites thorough the corners, the Princes of Moab. The powers of heaven operate, and are effectual even in the bowels of the earth. The sceptre 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 Majesty; 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 etc.) Thus we find him riding on a white Horse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conquering and that he may conquer: Revel. 6. v. 2. Thus one victory arms him for another, until he conquer all our enemies. He hath his bow, even the zeal of the spirit for the salvation of men, and his sharp arrows. Thine arrows are sharp (the people fall under thee) in the heart of the King's enemies. Even such are they who oppose him and his work in their own souls to their own salvation. It is good counsel which the prophet gives us, and let us all follow it, Hos. 6.1. Come and let us return 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 rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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; only 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 Gloss of the French Bible. For all mankind descended from Noah after the flood; and consequently from Sheth; for all Cain's posterity perished in the flood. All the Sons of Sheth therefore are all men. So the Caldoro Parah. 2. What they render to destroy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wall; and is here of contrary signification, as to un-wall, so Airsworth turns it; Vastabit, he shall lay waist, so Hierom. Tyndal hath undermine. Coverdale, overcome. 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 respect 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, etc. If these ordinances depart from before me, saith the Lord, than 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 shows, 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 offspring of these? Mark abraham's 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 behind, or the hinder parts. 1. Those who are behind. And so Balaam, when he spoke this prophecy, 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 behind: 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 God's 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 tails; so Esay 9.14, 15. and 20.4. The King of Assyria shall lead away the Egyptians prisoners, and the Ethiopians captives, young 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 forage, 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 entangleth 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 toil, and do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dig deep, as in a Mine, for the sense and meaning of the word; yet at length, after all their digging and toil, and labour, and search, with greatest industry and pains, 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 watch, nor utmost humane endeavours can admit them into the inmost closet of divine truth; until, with humility, self-denial & 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 find, that every one of these, hath a meaning suitable and according to the proportion of faith, as hath already appeared in part. The Lord lays 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 than 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 towering 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 fancy and self-love. The Lord hath sworn; that the disobedient shall not enter into his rest; for to whom swore 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 slays 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 speaks, 2 Cor. 1.9, 10. 2 Cor. 1. v. 9, 10. We (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ourselves) have had the sentence or answer of death in ourselves, that we should not have trusted (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in ourselves, but in God raising the dead. He shall destroy all the sons of the tail: and these sons are of two sorts, according to the two kinds of filthiness, 2 Cor. 7.1. 1. Of the flesh; and so all unclean, all lascivious persons, Whoremongers and Adulterers are sons of the tail. 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 Tail, 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 kind, 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 Tail oppose the God of order in his method and way of saving men's souls; and, under a pretence of doing the Lords work, in edifying their souls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they subvert, or rather destroy men's souls, Acts 15.24. Acts 15. v. 24. Perverse and affected counterfeiting in all kinds, provokes great indignation in the person counterfeited. Since therefore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these sons of a Lie, would be taken to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of a Star; (as the Jews false Messiah in imitation of this Star, in my text, would be called,) since these sons of the Tail 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 expressly, Esay 9.14.15. That the Lord will cut off from Israel, Head and , 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 lie, he is the Tail; which the Lord threatens to cut off. 1. Hence may the lose, lascivious, and unclean persons, the sons of the Tail, read their doom; The King Christ will destroy them. 2. Yea, hence the false Prophets who speak lies in hypocrisy, may take notice that the divine sentence is gone forth against them also. For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the Tail; 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 Christ's; 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 praises the faithfulness of God's promises. Let us now compare these two last Axioms together, and in reference one to another; and so we shall find, that, as in like prophetical speeches, they have somewhat of consentaney nature and affection one towards the other; and somewhat dissentaney and different, yea, opposite one to other. 1. They have somewhat consentaney and agreeing one with the other. And so as the Lord shall smite and smite thorough 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 add 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 thorough 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 marvel; 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 Solomon's 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, Mother 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, etc. 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 surfeiting 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 young man void of understanding; who is taken by her fair speech, and goes after her straightway, 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 Ass, 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 Ass, 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 thorough, as I shown 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 precious; 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 ourselves unto the Sceptre of Christ. It's a powerful Sceptre; it smites and smites thorough the Princes of Moab. It's a Sceptre of holiness; it destroys all the sons of the Tayl. It's a righteous Sceptre, a Sceptre of equity, it pierceth thorough the fools of Moab, and exalts all the sons of Sheth. And this last honour of Christ's Sceptre, 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 Christ's Sceptre, 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 Sceptres, Sceptres 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 styled 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 add, 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 ourselves unto this Sceptre 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 King's 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 oaths, 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 Laws of all Nations have made it treason, and punished with death, any plot or design against the person of the Prince. Yet our thoughts, words, and deeds, our tongue and our do have been against the great King: we have unregarded his commands, and so trodden him under our feet; we have pretended his Sovereignty, and put a Reed in his hand instead of a Sceptre, 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 persuaded, that he hath a Sceptre? O beloved! let us not weary the patience of our Lord Jesus Christ. The time is coming, yea now is, when he shows 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 Sceptre, his Sceptre of grace and clemency and patience, which he hath long extended, and held forth unto us, we shall feel the weight of his Iron Sceptre, 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 threaten 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 ourselves yet feel it not. Must not that prophecy 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 Captains, etc. shall hid 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 Sceptre of grace, lenity, patience and long suffering, to our salvation, 2 Pet. 3.15. Being despised, he than 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 ourselves 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 patiented and long suffering, etc. Such, even such is he: Regis ad exemplum totus componitur orbis; A King's example hath a powerful influence upon his people. Nor can his virtues and graces be otherwise discerned in the world, then by the graces and virtues relucent from him, in his people. For what is it for us to praise the equity, righteousness and holiness of his sceptre, unless our lives praise his holiness, righteousness and equity? What is it for us to commend his equity while we ourselves 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 judgement, O Lord I unto thee will I sing. I will behave myself wisely in a perfect way, O when wilt thou come unto me? I will walk in my house with a perfect heart, etc. And so Christ himself promiseth, Joh. 14.21. He that hath my commandments 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 myself 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 thorough, the man of Israel and the woman thorough her belly.] Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify Tabernaculum or Tentorium a Tent, as it's here turned; 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 dwelled, in the wilderness, yea, wherein the most holy God dwelled 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; add quod habent Graeci quoque interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 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 Ambrose, 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 Critic observes, and thence infers, Lupanar est cavea execrabilis; An Harlot's 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 God's 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 harlot's house, Jer. 5. v. 7. Jer. 5.7. Which our Translators render in the plural, they assembled themselves by troops in the harlot's houses; whereby they wrong not only the holy Text, but also the Jews nation; and that even then when they were ripe for judgement; when yet the Prophet charges them but with one harlots house. How odious, yea how abominable are such places and practices to every chaste 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 itself to the defilement of the whole community; as the Lord implies, Levit. 19.29. Do not prostitute thy Daughter, (or rather, do not profane 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 her to be a Whore, lest the land fall to whoredom, and the land be filled with wickedness, Levit. 19.29. And a propotionable judgement 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 lewd practices aim at, they shall die childless, Levit. 20.20. Prov. 7. v. 27. The harlot's 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 stews which he hates and abominates without him. For from within, out of the heart of men, Mar. 7. v. 21, 22, 23. proceed evil reasonings (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) adulteries, fornications, murders, thefts, coveteousnesses, wickednesses, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) deceit, lasciviousnesses (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) an evil eye, blasphemy, pride, foolishness. All these evil 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 workhouse of wicked imaginations, plots, counsels, and devices. The heart is a slaughter-house, wherein the wicked one slayeth the innocent, Psal. 10.8. The heart is a Den of thiefs. 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 Doctrine, Matth. 5.28. I say unto you, that every one looking upon a woman to lust after her, hath committed adultery with her 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 farther than the heart, as Gen. 12.17. The Lord plagued Pharaoh with great plagues, and his house, for the matter or business of Sarai Abraham's wife This is so consonant unto sound reason, that the very lascivious Poet himself could say, Ut jam seruâris 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 marriage 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 marriage with his Church, to which he speaks, 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 marriage, Verbis formalibus & praesentibus, in these present formal words of a real contract, the breach of this contract of marriage is no other than spiritual whoredom: Jer. 3. v. 20. Surely as a wise hath treacherously departed from her companion or friend (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so have ye 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 betrays 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 God's 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 lain with? Ye 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 Jews 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 beguiled 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 Eleazar (that is, as the names import, Confidence of face in or from God's 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 rejoiceth therein, Numb. 25.6, 7. Psal. 106.30, 31; etc. 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 entitled, The Proviso or Condition of the promises. For which his good counsel therein contained, viz. to cleanse ourselves from all filthiness of flesh and spirit, and to perfect holiness in the fear of God; he was long persecuted by ignorant Zelotes alleging, that he, and another, a friend of his, had filled that County with the Doctrine 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 Doctrine; and what was their doctrine but the doctrine 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 Doctrine of imperfection and all wickedness; which will directly, and by good consequence follow from it? Besides, how unhandsome and unproper is it, for those, whose calling requires of them, that they stir up men to endeavour after the perfect life, that they may stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and complete in all the will of God, Col. 4.12. Col. 4. v. 12. How unseemly 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 Zion, and shall turn away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impieties or ungodlynesses from Jacob, and that he shall take away their sins? 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 fullness of Christ? Ephes. 4.12, 13. Surely therefore these men cannot more evidently declare that they are none of God's 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 (Christ's) operative power working in him, Col. 1. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in power or vigour. And is it not a shame to be like the Gardiner's 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 entering, 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 judgements; But the love and zeal of every several 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 cooled the love and zeal of every several 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 judgements; 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 closerts of his own imagination, Ezech. 8.12. in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brothelhouse, the Stews 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 God's testimony of him. Numb. 25.11. Phineas hath caused my wrath to be turned 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 rendered 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 thorough, mortify 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 than the man loves himself, according to that, Charior est superis homo quàm sibi, Man is more dear unto God, than he is to himself; out of that entire 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 signs, meats and drinks, as also certain times, as days, and weeks, and months, and years, Festival days, 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 Psalms 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 than 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 Jews, 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as here, a solemn Assembly, they put in the margin, 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, etc. 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 days 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. expressly 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 days; as appears Levit. 23.34. On the fifteenth day of the seventh month, shall be the Feast of Tabernacles for seven days, unto the Lord. And afterward thrice, ver. 40, 41, 42. Ye shall keep it seven days. The reason of this supernumerary day is to be sought in the Mystery 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 month, the month 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 days: 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 dwelled 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 persuaded, 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 shown, in memory of Israel's 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 rendered the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial of the people's 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 days 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned by honesty, a word in our language, of very large signification, might more properly be rendered 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 explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 departed, 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 departed. 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 entered 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 ancient, and now antiquated customs of the Church, easily discover unto us, what Dissolutae scopae, what lose and confused companies our Church-congregations most-what are; as being neither duly 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, always 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 days 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 ourselves 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 wand'ring thoughts, our lose affections, our unadvised words, our rash actions; a bringing them to due examinations; a judging 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 envy, thy wrath, thy covetousness, thy gluttony, thy drunkenness, thy lasciviousness, lies the chaste, sober, temperate, bountiful, patiented, meek, loving, humble Christ of God, trodden 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, join thyself unto him? Unto him is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our restraint, our retention; unto him we are to be adjoined, 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 cried, 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 spoke 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 endued 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 mind, Anima quiet a anima prudens; wherein they were to receive the Spirit of God. And accordingly we find them in such a posture and disposition of mind, 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 Lord's day; where he explains one by the other, by apposition: for so we understand that Lord's 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 days. It is the Wiseman's 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 days; and some of them he hath made high and sanctified; and some of them he hath put for the number of days. And the Wiseman shows, 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 ways divers; 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 turned them out of their stand. As the Potter's clay is in his hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all his ways 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 days, 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 days 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 than our being the brethren of Christ, Hebr. 2.11. renders us equal to him, who is the firstborn of many brethren, Rom. 8.29. But as he who is greater than 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 find, 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, implies, 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 supplement of person; as I have heretofore shown. 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 Christ's 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 discernible, even to every ear, though the learned Musician 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 mind in both, 1 Cor. 2.16. One heart in both; David according to God's 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 man's 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 , 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 rejoice; 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 dwells 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 rejoice, 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 duly 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 layeth 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 prays 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, subtlety, 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 threaten 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 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 rendered, 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 follows, 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 Jews, that they could not distinguish between that life, which God required out of the ceremonies, even his everlasting will and commandment, John 12.50. and the ceremonies themselves which God adjoined unto it, until the life itself 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 envy, their pride, their covetousness, their wrath, their surfeiting, 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 showing 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 fancied, 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, than they are reputed Pharisism, Arminianism, Socinianism, Familism, Monchery, Popery. So that all the Christian duties, and all the excellent privileges 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 bind 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 profane 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 margin. 2. Let us avow and consecrate ourselves 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 bind ourselves 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 than 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 cried 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 rendered 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 spoke 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 than all the other. Indeed, as I shown 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oil, a principal figure of God's good spirit, which signifies the fatness of God's house, Psal. 36.8. fatness wherewithal the soul is satisfied, Psal. 63.5. That oil 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 Christ's name, which is holy, 1 Cor. 5.4. And we must be holy as he is holy. The proselyte to be adjoined 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 rendered, than by our Translators, who turn it wickedness, 1 John 5.19. Therefore every one of those who were baptised, professed an abrenuntiation of the evil one, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan, before he adjoined himself to Christ, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I list myself in the roll of Christ's soldiers. 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 go out, according to their journeys, Numb. 33. v. 2. by the commandment of the Lord,] The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It were authority enough for those journeys, if written only by the commandment 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 signify; 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 lewdness, when we have begun to purge out the leaven of lewdness) on the morrow after the , 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 precious; they shall fail or fade away, as the smoke, Psal. 37.20. David compares sin to the fat of lambs offered for the 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 show anon. 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, fiddling, 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 days, 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 find 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 than a Sheep? saith our Lord, Matth. 12.12. And thence he there concludes, That it is lawful to do well on the Sabbath days. 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 signify 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 rendered 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 Mortar, and in Bricks, and in all service in the field, with all their work, wherein they wrought with rigour. But whereas old things are passed 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 Israel's 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 dirty offices or services. It rests therefore, that, since, according to our Lord's 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 itself, 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 shown; 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 gracious, 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 dwelled 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 envy, 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 young 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 minds his people, Levit. 26.13. of his redemption and freeing them from the Egyptian slavery; I am, saith he, the Lord your God, Leu. 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 erection, 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 sign 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 freeborn; 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 Adam's posterity, Ham the son of just Noah, so noble, that he was by divine estimation, better than 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 offspring, have been, and yet are, until this day, the Drudges of all Nations, as I have formerly shown, 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, freeborn, 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 fullness of time, until God's 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 God's time, even in the fullness 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 purify 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 heavy burden; they are too heavy for me; and, as a man bowed under his burden, ver. 6. I am wreathed or wried 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 heavenborn 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. God's 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 days 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 ourselves to the servile works of sin. We are of the light and of the day, and aught to walk as the children of light and of the day. This is Christ's day which Abraham saw, and rejoiced, John 8. ver. 56. John 8.56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Abraham your father rejoiced 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 sign 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 shown 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 Christ's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's 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 rejoiced: 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 rejoice 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 days: Let us therefore inquire into the seven days preceding, which may be some ways 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 darkened; 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 days 1. With reference to God's creation, and according to their mystery; 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 Gammon, the number of Marriage; because the parties joined one to other, beget the whole number. The parts also multiplied one by other, produce the same. As six times one, thrice two, twice three. A number fit for the fabric 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 applied it to Wedlock, and more eminently to that marriage 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 days, the great workman, God himself had finished his work in six days. Now if more curiously we consider the egress and progress of the Workmaster, the number of six, wherein this Fabric was made, is fitly represented by a Triangle, whose base is three, the top one, and the middle two. For the whole Fabric or work of the World, is raised, & proceeds from the three subsistences which are called persons, whose works Add extra are undevided; and they tend unto one end, the glory of the one and only 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 day's 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 than this inferior World could receive. This is the second day's work; which the ancient Divines account unhappy; and the Jews of old read mournfully with the Accent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as grieving for that Obstacle, that bar which hindered the influence of the Divine Wisdom and goodness upon us. The Fountain of Divine Grace and Goodness, it is most plenteous, 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 forms 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 day's 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 built 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 days made Heaven and Earth, and rested the seventh day, therefore man is commanded to labour six days, 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 days, 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 days of abour; and rests in the seventh. As before God made the World, there was darkness, etc. 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 mind free from sensual delights and other perturbations, as the earth dried 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 God's 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 fly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the mind, 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 fancy 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 God's grace; so that the heart and the flesh rejoice in the living God. Thus he brings under the earth and subdues it, and all the beasts. Thus the man, after his six day's egress returns and comes to the seventh; and so both meet in the Sabbath, the true rest, Esay 64.5. Thou meetest him that rejoiceth and worketh righteousness, that remembers thee in thy ways. Behold the glorious pattern propounded to our imitation, even God himself. God goes out of himself by six days or degrees, and rests in the seventh; and man goes out of himself by six days, 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 mind 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 days; and then find 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 days preceding the eighth, with reference to God's creation, and according to their mystery; let us now consider them more plainly, and in reference to our duty: And so we read of six legal days 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 styled 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 departed from evil, Job 28.28. Then follows confession of sin, which we now forsake and find 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 daystar ariseth in our hearts, 2 Pet. 1.19. O ye freeborn Israelites! Who desire the appearing of the last day, the great day of the feast of Tabernacles, let us finish our six day's 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 Daystar 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 spoke 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 day's 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 aught 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 show 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, etc. The excellency of this Book therefore appears, in that it is Secunda Lex, a Second Law; or, as some have rendered, 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 Governor 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 Commandment of love. Beside, this Book hath great affinity with the Gospel, which is often by the Ancients 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 expressly 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 struck 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 days 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 struck 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 broke, although I was an husband unto them, saith the Lord: which later words our Translators turn otherwise in the margin: but neither text nor margin 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 days, 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, etc. That Evangelical Covenant is intimated by S. Paul, 2 Cor. 3.3. Hitherto we have considered the Title of this fifth Book of Moses, styled, 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 shown reason elsewhere why the LXX and others render it the Red Sea, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, near 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 near 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 near 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 spoke 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 Apostasy 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 specify 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 practice of Moses herein conformable unto other Governors of God's 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 not 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 Solomon, and Munster, and others follow it. Yea, Rupertus was so far persuaded 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 Governors, 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 day's 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 lose 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 day's journey from Horeb the way of Mount Seir unto Kadeshbarnea. They had now gone thorough that great and terrible Wilderness, and were come to the confines of the promised land, v. 19 and that in eleven days. 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 than 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 than so many days, Deut. 2.14. Let the Israel of God take notice of this; That there intercede eleven days or legal lights, between Mount Horeb [the Sword, and terror, and kill letter of the Law] and Kadeshbarnea [the movable, 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, bided 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 Devil's 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 Goat's hair, (or Sackcloth;) In Goatshair 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 Progeny 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 Patriarches 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 Epithets, 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 terror 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 itself always 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 days 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 full 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 terror of the sword, that kill letter. All which S. Hierom understands by Horeb. We then come into the Wilderness, the Wilderness of Paran; where Hagar and Israel dwelled, 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 venomous temptations, as with fiery darts of the evil one, Ephes. 6. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 6.16. He allures us with blandishments and enticements, 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 thorough, before we come to Kadeshbarnea [the unstable holiness of the childhood] and then we are not yet come unto the rest. 2. Let no son of Israel despair. There are but eleven days 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 thorough 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 befell 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 entered not into God's 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— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, timorous Ismaelites, not valiant and courageous 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, etc. then ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 21. v. 7, 8. he who is overcoming, shall inherit these things, or (according to another copy) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 always children, Ephes. 4.14. lest ye perish in the childhood, (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 courageous, through that faith which overcomes the world, 1 John 5.4. Following the Lord's cloud of witnesses, Hebr. 12.1. who through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, long-suffering, inherited the promises, Hebr. 6.12. Heb. 6. v. 12. With such victorious faith & such long-suffering endure ye travail and labour, your six days; 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 bless you, as he hath promised you. Deut. 1. v. 11. ] These words contain Moses his Blessing of Israel. And as they are here rendered, 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 God's blessing promised to Abraham, to be fulfilled in part unto Israel, he prays for the accomplishment and fullness 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, abraham's 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 multiplied, but of an hard and impenitent heart, Rom. 2.5. like the sand on the Seashore, and as the Dust, Gen. 13.16. minding earthly things, Phil. 3.19. The later part of God's promise unto Abraham was fulfilled in the people to whom Moses here speaks, as he affirms, v. 10. The Lord your God hath multiplied you; and behold, ye are this day as the stars of heaven for multitude. Howbeit this accomplishment was only figurative; and itself was to be yet fulfilled in the true Israel. And therefore Moses prays thus. The Lord God of your fathers add 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 ancient and later Translators understand the words, and commend them to us in this sense. The LXX thus, The Lord God of your father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 add 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. 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 add, which is better here turned 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 virtuous inclination of holy love in every pious soul, that it moveth and disposeth every one to his like; so that good men soon find out one another. 2. The Divine Wisdom goeth about seeking such as are worthy of her, and showeth herself favourable unto them in the ways, and mesteth 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 yourselves, 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 God's 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 bless them that fear the Lord, the small with the great: Wherein that follows; 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, (than follows) 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 prays for the Israel of God; such as are pure in heart: unto whom, in special manner, God is gracious; 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 shown 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 confirms 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 Ancients. 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 turned by Simo, if, not, though. And as God could add no other than 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 add 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, rejoice 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 than a thousand, etc. Which he proves by many examples of God's 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 thyself, 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 prays. And such are they, for whom he prays 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 prays 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 rendered 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 turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 margin 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 laws concerning both: then follows 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 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 judgement; 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 Lacedæmonians; and the Athenien Judges being about to pronounce sentence, withdrew themselves and retired into some dark room. All which imported that exact care in the Judges, that they might exactly and precisely consider the cause itself 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 kind of unjustice in the public 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 raiment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 yourselves? 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 raiment, 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, etc. whom the Word of God commands us to honour; whether an unmannerly disrespect of these, aught to be introduced and brought in among Christians; whether honour of all men enjoined, 1 Pet. 2.17. aught from this pretence, to be waived; whether the outward signs of honour, (since honour itself is a sign, 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 minds, 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, etc. 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 only our brethren, but others also. Yea, the scope of his exhortation is, that herein we should outdo all other men. If ye salute your brethren only, what do ye more. (Our Lords will is, that we should herein do more than 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 handsome Bed, with his dirty feet, saying, That he trod down Plato's pride, he was well answered, At superbiâ majori, but with greater pride than his. How needful therefore is it, my brethren, in our judging, to begin with ourselves, 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 ourselves are established 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 than them both. For justitia est aliena virtus, justice is another's virtue, saith Aquinas, Deut. 1. v. 17. Psal. 7. v. 6. and the judgement that is Gods, Deut. 1.17. 2 Chron. 19.8. Even so raise up thyself 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 God's 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, etc. 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 possess 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 turned 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 rendered, but thus word for word. Your sons which knew not, or had not known, 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 godlike knowledge of good and evil, such as is in God himself, Gen. 3.5. whereby he knows 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 knows, 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 man's ungodly knowledge of good and evil, is practical, and consists in the disobedient life, in not doing what good, he knows, aught to be done; and doing and not eschewing the evil which he knows, aught to be avoided. And thus the little ones, the sons of the apostates had not known good and evil; whom their unbelieving father's 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 befall them, as incident unto themselves. 2. Of children, the males commonly take up most of their parents affections. Your sons; because these carry their father's name, and propagate it unto posterity. These build up their father's 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 rendered little ones. So careful was Jacob for Joseph, the youngest, 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 knows 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 follows, 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 man's 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 child of one year old, 1 Sam. 13.1. as the Paraphrast improves the Hebraism; and the Lord tells Samuel, and he saith to Saul, when thou wert little in thine own eyes, etc. 1 Sam. 15.17. If evil father's 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 father's 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 country. 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 childhood, we lose our innocency, become subtle, crafty, malicious, proud, 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 itself 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, etc. 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 obtains 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 metaphor, when he exhorts us to strive to enter in at the straight gate. We are estranged from the womb, and turned backward; full and swollen big with the knowledge of good and evil, 1 Cor. 8.1, 2. And so we proceed, and flatter ourselves in our knowing knowledge, and thereby justify ourselves; when all this while we are more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliened from the life of God, while we think ourselves near unto it; yea, partakers of it. Thus the Cynic wittily reproved the Stoics, whom they laughed at, because he walked backward in their School. Ye jeer me, saith he, but think yourselves 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 turned 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 mind; 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 knows 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 persuading 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 persuading hereunto, is, by divine artifice, situate between these two kinds of exhortation, as a powerful persuasive unto both; Behold, I have given you, etc. The Exhortations may be considered either in themselves, and a part, or jointly, 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, etc. 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 turned to Rise up, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly is a change or motion of the body upward, which had sitten, lain, 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, etc. There shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; Arise and sit down, O Jerusalem, lose thyself 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 Christ's, 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 God's 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 drowned in speculation, or dejected and in a drooping despondency; and not soon or easily roused 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 ancient 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 follows, 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 spoke 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 itself, Acts 5.20. Go stand, and speak in the Temple to the people, all the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this life. 2. There are divers stages, divers steps in the way of life, divers degrees of lalitude, extension and intention in the divine virtues 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 outgo one another, and exceed ourselves. 3. We are all of us, by profession, not at home, but Travellers, and such as seek a country, a better country, 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 Lord's land, Rom. 2. v. 7. Hebr. 10. v. 38, 39 is signified by a journey, it imports progress and going on, a patiented continuance in well doing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of good work, Rom. 2.7. And as Justification itself 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 rendered 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 rendered 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 itself 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 inferior 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 Travellers Viaticum, as the Manna to the Israelites in their travails, (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 Traveller in the same way, and was nourished up in the words of faith and good doctrine, 1 Tim. 4.5. So was Gaius, S. Paul's Host, Rom. 16.23. for whose good journey in the way of the Lord, 3 John. v. 2. S. John prays, 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 Travellers, 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 Solomon's Porch, a type of God's 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 countries'. 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 Landmarks; 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 landmark, 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 God's 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 mystery, we shall find 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 child, 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 divers 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 Solomon. The Law is a Lamp, and the Commandment 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 child, that is, Arnon. Gal. 4. v. 1. The Heir so long time as he is a child, differeth nothing from a servant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being Lord of all, Gal. 4.1. This light of the childhood, is either in regard of the mind and understanding, or in respect of their little strength; and unsetledness and weakness of them both. 1. In regard of mind and understanding; the Apostle exhorts the Ephesians, That they be no more children, Ephes. 4. v. 14. fluctuating or tossed to and fro (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and carried about with every wind of doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the cheating of men, by their craftiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the method or waylay of deceit. 2. In regard of strength to act and to do what we understand; and herein the child is also unsettled. 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 unsettled holiness of the child. To pass over Arnon therefore spiritually, it imports the proceeding and increase of divine light: not to be always 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 unsettled holiness of the child, like him who, cito transiret, corripuit fluvium. Yea, before they come into the Wilderness, the forlorn and desolate estate. Yea, they fancy themselves in Canaan while yet they are willingly detained in Egypt, the straits of sin. They presume themselves sons of God, although they be the servants of sin and Satan. Yea, they persuade themselves, that they are Comprehensores, that they enjoy the heavenly country, 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 fancy, whereby they have flattered themselves into an imagined estate of bliss, and climbed up another way into the sheepfold, then by the straight door of humility, self-denial, and mortification, John 10. 2. Others are blame-worthy who continue in their spiritual childhood; 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 dryshod. 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? always a child? And is it not also reproachful unto thee, who ever thou art, that thou art always a child, always pretending childish infirmity and weakness; that thou art always 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 divers 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, etc. 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, etc. 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. compared 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, dirt 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, destroys, 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 dwells.— 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 befall 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 sign 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 ways, 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, than the Sun is by shining on a Dunghill. 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 Emperor, that he knew how to counterfeit the hands of all the great men of Rome, but he never did it unto any man's 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 Colony of his evil thoughts; and these are his royal City, his Mansion house where he resides and dwells. 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 men's 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 wholesome 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 thyself. If heavenly thoughts, if the precious thoughts of God lodge in us, Psal. 139.17. without doubt, God's Spirit acts and rules us. And that Spirit will prompt us to speak good and wholesome 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-mouthed men cast out their wickedness, Jer. 6.7. there is no question to be made, but Sihon the Amorite reigns in those souls; the word of Belial dwells 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 Prophet's 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 persuaded, 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 subtle, how malicious enemies thou hast, even after thou hast passed over the river Arnon. The spiritual child 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 complains of, Psal. 56.2. They who envy 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 Lord's argument, That Satan cannot cast out Satan; but the finger and Spirit of God it is, which is contrary to Satan's 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, etc. The word here turned 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, etc. 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, subtle, and malicious 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, etc. 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 therefore 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 than they who are with them; and withal he prays, 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 battle. Hitherto we have heard the three prepuratory Exhortations; and their persuasives 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 battle. 1. Begin. This word sometimes imports no more than the act itself 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 itself 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 battle. 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 childhood. The people lingered and continued in their unsettled condition, without any progress, or going on. Whence it is, that Moses tells us, that these things befell the people in Kadeshbarnea, Deut. 1. That is, Sanctitas filii instabilis, the unstable holiness of the son or child; or rather, the sanctity and holiness of movable, changeable, and unsettled purity, such as is that of the child, Ephes. 4. as I have formerly shown. And if we look upon the present state of Christianity, we shall find most-what such a kind of instability and unsetledness, among men. The second book of Esdras is a Prophetical history of times then to come. Among other predictions we find this, 2 Esder. 15.14, 15, 16. 2 Esdr. 15 v. 16. woe 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 rendered unsettlement, or instability. How true that prophecy 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 journey's end. Sihon the Amorite King of Heshbon, who roots out the good thoughts, and implants evil in their room, he bewitches them, and persuades 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 jacob's 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 denied 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 hindered you, that ye should not obey the truth? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signify to hinder, but caedo, percutio, pulso, to cut, to strike, to beat or drive back; and so, by consequence, impedire to hinder; as Pagnin turned 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 sonship 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 Apostasy 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 show, 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 commandment, 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 mortify the deeds of the body, Rom. 8.13. and go about to be perfect in the corrupt sinful flesh. Such are they, who having entered, 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. 'tis 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 gins, 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 thorough all difficulties, and possess the land before us. That's the next exhortation. 2. Possess. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signify 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 firstborn, Exod. 4.22. Israel is my son, my firstborn, 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 young travellers in God's way: so far as they have gone, 'tis all their own. So the Lord tells 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 God's 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 follows. 3. Contend with him in battle. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here turned, Contend, properly signifies, Miscemini, be ye mingled; so Arias Montanus turns it; and Ainsworth, Meddle with him. Yea, and our Translators so render the same word, v. 5. of this Chapter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meddle not with them, how ever their minds 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 rendered here Battle, were better turned War: For how ever the word signify 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 fight: 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 God's 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 means 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 meddled 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 day's 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 drawn; 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 divers cases may be lawful, yet God's people ought to wait upon God's summons; God's Trumpet must sound Alarm 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 patiented and long-suffering God; yet Altissimus est patiens redditor, Ecclus. 5.4. the most High hath his Jubilee, 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 bind 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 man's day, nor can man judge of them. It is also true, that the thoughts or dinarily, without our choice, glide into our minds as light into a room; but whether these be good or evil, they are not free from God's 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, meddle 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. 'tis 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 vigour & 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 mild and gentle. Does the Amorite set upon thee with hard speeches? Give him a mild 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 walls. 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 rendering evil for evil, 1 Pet. 3.9. nor railing for railing: 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 prevails 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 fancy 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, he'll 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, he'll be gone, 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 knows 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. 'tis 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 entered 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 high name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fly, as Macrobius calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a god that drives away Flies. He injects and casts his evil thoughts into the souls of men; which are impudent as Flies are; and though you beat them away, they will return. The only way is to kill them; as they say, it was Domitian's the Emperor's business, to kill Flies: An exercise too unsuitable for an Emperor, 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 flies. 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, mortify, 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 than 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 David's practice, 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 ourselves, we shall find work enough within doors; 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 find 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 Mistress 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 calls upou us to sweep and cleanse our hearts, James 4.8. And men quarrel 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 applied 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 meddle 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 find them out, then to overcome them. The people of Heshbon are such a subtle 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 blinds 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 foully 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 Faggot. But indeed herein they much betray their own weakness, and their bad cause, who stir up the Magistrate to make Laws 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 arms, they betake themselves to temporal and outward. It was the custom of Nero the Emperor to go up and down Greece like a Fiddler, 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 minds, 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 shows and will show, 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 ourselves. 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 God's 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 thyself, as of thyself, thy sufficiency is of God. So David esteemed his good thoughts; How precious 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 ways; and what came of it? and I turned my feet unto thy testimonies. I made haste, and delayed not to keep thy Commandments. 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 virtue, 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 follows, if I number them, they are more than 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 Nation's 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 secure 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 Giants, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the earthborn thoughts arise against thee? Are any, are all of them too mighty for thy God to overcome? Retire unto thine own heart, and to thy God there, and to his precious thoughts. When the heart is let lose, 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 man's 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 only against flesh and blood, carnal thoughts only, which are as Fleshflies, but also against the spiritualities of wickedness, Ephes. 6.11, 12. Wherefore let us gird about our loins with truth. The loins 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 loins, and his force is in the Navel of his belly. The Apostles counsel is therefore to gird up the loins of our mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of our reason or discursive faculty, 1 Pet. 1.13. There's great danger to be foiled at the weapon. While Eve, a figure of the thoughts, 2 Cor. 11.3. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are not minds, but thoughts and acts of the mind,) 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 prevails over them. The breastplate of righteousness; Lights and perfections were in Aaron's breastplate; 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 bade him put off his shoes, Exod. 3.5. So said the Angel to Jehoshuah: And there is the same reason alleged to both; because the place was holiness. No Briars, no Thorns there; there's no need of fencing and arming ourselves, unless against thoughts and words and men of Belial, 2 Sam. 23.6, 7. Add 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 fixed 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 secure their own worshippers. So the Tigurin Bible; and Vatablus acknowledgeth, that in the Hebrew the words are gods nigh. Herein Tremellius and Ainsworth misled 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 signify gods near, 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 allege a like example, Josh. 24.19. and Ainsworth another, Deut. 5.26. Yet the common name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the other nations, and the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his relation joined 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 near 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 mixed with unrighteous Laws: As those of the Lacedæmonians, which however they had many just laws delivered to them by Lycurgus, yet theft was tolerated among them, yea, commanded; provided, that the thing stolen 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 Lawgivers, as Numa and Lycurgus, for the credit of their Laws, pretended the authority of a Deity; yet, beside that, their subtlety was soon known, the vanity and superstition of the Laws themselves Ex insitis argumentis, easily made manifest, what god was the author of them. I wish therefore, that the words were thus rendered: 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 people's 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 nearer than 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 mind 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 ourselves 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 ancient engagements of the person baptised, who being turned toward the West, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I renounce Satan. And then being turned toward the East, he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am or conjoined as a Soldier unto Jesus Christ. And so, much of antiquity there is extant in that excellent form of Baptism, though antiquated; wherein the person baptised is admitted into Christ's 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 Christ's faithful Soldier and servant unto his lives end. When such Soldiers are foiled and wounded by the enemy, and are sorrowful for their wounds, the Emperor 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 Soldiers? 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 marvel that his Name alone is exalted, Psal. 148. v. 13, 14. and his Majesty is above the Earth and the Heaven, who exalteth the horn of his people, the praise of all his Saints (or merciful ones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the sons of Israel, the people nigh unto him, Psal. 148.13, 14. Then follows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or last triumphal song, Revel. 19.1. God grant, we all may sing our parts in it! Hallelujah. Attend Tibi. SER. XIII. Look to thyself. SERMON XIII. Deuteronomie 4. ver. 9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart, all the days of thy life, but teach them thy sons and thy sons sons.] THis Text contains precepts of greatest moment; yea, as the first. is here propounded, it's of only moment, Only take heed to thyself, 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 thyself, 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 thyself. 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 ways 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 days 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 days 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 inquire, 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 rendered as I shall show 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 thyself and keep thy soul diligently, lest thou forget the things or words which thine eyes have seen, etc. The day when thou stoodst before the Lord thy God in Horeb, etc. 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, etc. 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 voices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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, etc. 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 spoke, 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 always 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 spoke 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 follows, that God's 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 satisfy themselves and others, with saying, that S. John here speaks of the days of Christ's 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 not where called the Word; but the Word is said to be made flesh, and to dwell in us, John 1.14. Add 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 fullness of time, Gal. 4. There are inward and spiritual senses, whereby the man of God sees and hears, savours, 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 mind, than 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 gracious? 1 Pet. 2.3. This is the most certain knowledge, and most beneficial attainment of the living Word of God, when we relish, savour, 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 savoury 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 thyself, and keep thy soul diligently. In which words, we must inquire, 1. What this self is; 2. What the taking heed and keeping of thyself, is; and 3. What it is only and diligently so to do. 1. Moses explains, thyself, by thy soul; and thy soul, by thy heart. For so no doubt Animus cujusque is est quisque every man's soul and mind is himself, and is very frequently so used in Scripture, as I have heretofore shown. Thus what S. Luke 9.5. calls himself, S. Matth. 16.26. calls 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 mind, 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 thyself here understood, when Moses saith, Take heed to thyself. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned 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 than adhibere, to apply and lay to, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to apply the mind, the understanding, the thoughts, the heart, the memory: as we say, adhibere, applicare, adjicere, advertere animum, to apply one's mind 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 show thee, Dan. 10.12. Thou didst set thine heart to understand. This is done, when we fix our wand'ring 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 ways expressed in the text; 1. Only. 2. Diligently. 1. Only excludes all other keeping and care of any thing else to be kept, except thyself, thy heart, thy soul; at least comparatively; so that the keeping of thyself, thine heart, thy soul, is either sufficient of itself, 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 cogitation, a pensiveness of mind, with taking thought. 2. It implies also strength to be used, that thereby we may prove and improve our care: whence it's rendered 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 rendered in the margin, 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 thyself, 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 yourselves, 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 thyself, 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 man's 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 thyself. Thou camest forth from thy God; thou art his offspring, Acts 17.29. and thou mayest truly and properly be said to be thyself, 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 Commandments; (the words which thine eyes have seen;) for this is All man. The reason why Israel must only 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 thyself, thy heart, thy soul. Of thyself, O man, thou art weak, and the heart and soul which is either thyself, or the principal part of thyself, its weak and tender, and wants keeping. And therefore 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 young, tender, weak, and in danger to be destroyed. Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the name, which signifies a tender shoot, or weak plant in danger to be trodden down by the beasts, and therefore it's fenced about and kept. Such, and so chary aught to be the keeping of the heart. Yea, nature itself, 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 breast. How much more ought the rational and moral heart, the mind, will, and affections, to be kept with all, yea, above all keeping? Nam pretium pars haec corpore majus habet; This, than the body, hath a greater price. Thou, thy heart, thy soul, is in danger to be lost, and that many ways, especially two. 1. It's in danger to lose itself, by turning away from the Lord, Deut. 29.11. running forth to outward things and so corrupting itself. 2. It's in danger to be lost by others; yet not without the man's 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 precious, how much more precious and excellent is the Jewel in it? It is no less no other than 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 enforce upon us an exact keeping, yea, such a keeping as is above all other keep as the marginal reading hath it, Prov. 4.23. Yea, add to these the Wiseman's 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 dwells 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 Solomon directed by the only wise God, have enjoined 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 ourselves to be) that such as they have power over their own souls 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 careful, 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 guarded, the heart must be re-garded, the guards 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 bars for the preservation and keeping of our heart. 4. If this care, this watchfulness 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 yourselves; for they watch for your soul, etc. 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. Paul's charge. But the keeping of others, and Watching over them, is not the ministers duty only; but even every man's 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 unrighteousness; (that's a command to look to ourselves, and to keep our own hearts) and he gave every man commandment 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 brother's keeper? 1. This justly reproves the gross mistake (if we may so call it) of this precept. Moses saith, only take heed to thyself, 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, cloth them gorgeously. They who wear soft raiment, are in King's houses, saith our Lord, Matth. 11.8. Should some one of our Saviour's 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 offspring of God its trodden 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 than a man-case, feed it, cloth it, deck it, wash it, trim it, rub it, paint it, powder it, spot it, etc. In cute curanda plus aequo operati, Too busy 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, lest things are most regarded, the greatest least. O thou degenerate, unworthy, brutish man! Consider once what thou art, and know thyself. Call thyself 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 thyself when thou camest out of God's hands. Humble thyself, 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. Cloth 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 thyself, 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 than 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 ourselves; that sin which defiles the soul, may be engendered 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, completes and perfects the sin. That sin being perfected, brings forth death. O what great need therefore is there that we take heed to ourselves, and that we keep our souls diligently, that we keep our hearts above all keeping! The means to keep thyself, thine heart, thy soul, O Israel, is not here prescribed by Moses! The most effectual means 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 enjoin such an hard duty, as this is, to be done, but he would also show the most effectual means and way, how it should be done. Wherefore the Lord Jesus, whose main end of coming into the world, was to save men's souls, he prescribes two powerful expedients and means to be used by his disciples, for the effecting of it, Luke 9.23. 1. Self-denial, and 2. Taking up the Cross. 1. Self-denial stands as a Porter to keep the door of the heart; And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we turn to keep, signifies all the Porter's 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 door, with locks and bars to withstand and bear off all forcible entry. And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Prisonhouse, Gen. 40.3. According to our Lord's 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 evils 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 thyself, 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 inquire, 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 straight 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 mind. The two former may be reduced to one; 1. As to keep and retain the thoughts. 2. To recall 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, say. And as to remember, is to commit and retain our thoughts in memory, so likewise it signifies to recall them, as Luke 22.61. Peter remembered 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 knows 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. Judas 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 suitable 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 itself, 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 sown, 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 itself is frail and weak, as a vessel that has got a fall, that's cracked 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 ourselves, 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 obeys 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 heedful 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 enjoy life, with the wife which thou hast oved, all the days of the life of thy vanity, which he hath given thee under the Sun, all the days 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 days 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 haply, or unhapply rather, or lest at any time. In this expression some evil instrument is imported, as doubted or feared; and so Danger is defined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the nearness of evil. 3. Note hence the goodness of our God, who warns us of the danger. So often we find the Lord warning us to take heed, lest the evil surprise us, Gen. 3.3. Touch it not lest ye die. Fly to to the Mountains, lest ye be consumed in the iniquity of the City, Gen. 19.15. Num. 18.32. Pollute not yourselves lest ye die. Circumcise yourselves unto the Lord, lest my fury come forth like fire, and burn that none can quench it; because of the evil of your do, Jer. 4.4. 4. If thou takest not heed to thyself, and keep not thy soul diligently, thou wilt forget the words which thine eyes have seen. The remembering of God's words, requires an exact, a diligent an only taking heed to thyself, an only 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 carelessly forget them, and let them slip. 2. Yea, though they have many monuments and memorial of God's 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 reprovable are they who oppose and malign the remembrance and remembrancers of God, his will, his ways, and his words unto them. Against such, our Lord denounces an heavy judgement, Matth. 23.34.35. I send unto you Prophets, and wise men, and Scribes, and some of them ye shall kill etc. From the blood of righteous Abel to the blood of Zachariah whom ye slew between the Porch and the Altar;— all shall come upon this generation. It seems 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 blood of righteous men to the Thirtieth and Fortieth generation; for so many, yea, more generations passed from the blood 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: 'Tis a serious dinuntiation; Touch not mine anointed 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 nearer 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 breathe 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, etc. 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 fear of thy God, to departed from all sin and all iniquity? How often hast thou been put in mind by thy God, yea, how many pious purposes and intentions hast thou had to mortify them, and to consume them upon the Altar of Christ's patience? Yet instead of killing thy sins, thou hast killed those holy and godly admonitions and counsels of the spirit, and what is this but to kill Zachariah, that is the memory 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 ourselves of the birth of john the true grace of the Lord. But malum accidit malo, as links of a Chain, one draws on the other. The peril here whereof thou art warned, O Israel, is concatenatum malum, the evil of forgetfulness draws 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 than 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 departed thee. Most unwilling the Lord is to departed from the soul. Our soul is, as it were, a part of his; and we are as it were joined and continued unto him as one with him, 1 Cor. 6.17. He that is joined 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 irksome, and painful to part from him, as a bone disjointed and parted from its bone; & so the word in Jer. 6.8. signifies, as the Translators acknowledge in the margin; 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 joint, 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 pains as accompany disjointing, 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 thyself, O Jerusalem, Ne avellatur anima mea, (so Arias Montanus turns it,) lest my soul be violently plucked away from thee as unwilling, yet forced by thee to departed from thee. And what will come of it? lest I make thee as a Desert, a wasted desolate land not inhabited. These words must not departed from thy heart all the days of thy life. Thou hast no warrant to neglect the heeding of thyself, 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 days. 2. His words are the words of this life, Acts 5.20. Be exhorted, O Israel, only to take heed to thyself and keep thy soul diligently, lest thou forget the words, which thine eyes have seen, and lest they depart from thy heart, all the days of thy life. Solomon having exhorted his son or disciple, to heed his words, and give attention to his say, Prov. 4.20. well knowing the common guise of hearers, to let what they hear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, slip, or drop like water thorough a riven dish, as that word properly signifies, Hebr. 2.1. he adviseth his son to beware, lest the wicked cause these words to departed 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 departed 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 find them, v. 22. And whereas some Physical Receipt may be sovereign 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 restrains the concupiscible from all excess and riot, from all surfeiting 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 Physicians 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 itself be well kept, we are in danger to forget the words which our eyes have seen, and they will departed 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 dwells 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, extremely in these last days, 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 Physicians say, Delirium & phrenitis causat oblivionem; when the reason is lost, the memory is lost. 'Tis the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the guide and rudder of the soul. The Prodigal for this reason, forgot his father's 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, encumbrance with many businesses, Mark 4.19. the cares of this world, and the deceitfulness of riches, and the lusts of other things, choke 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 ancient people of God were extremely 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, etc. Then follows, they forgot 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 applied 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 itself? 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 ourselves unto him. Prayer therefore is to be made unto him by lifting up the heart and mind unto him: as naturally when we imagine any thing, we lift up the forepart 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 coming 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 days 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, etc. 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 'tis according to a figure called in Rhetoric 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, containing much more in it, than the words seem to express. Such is that in the Poet, Nec tibi cura canum fuerit postrema,— if applied 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. Fellow 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 thorough 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 falsely (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) two ways; 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, (than he forbids hypocrisy:) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that your yea be yea, and that your nay be nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest ye fall into hypocrisy. 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 inclined to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord will not leave him guiltless and unpunished, rather than, the Lord will not cleanse him? There is no doubt but the words will bear both Translations, as hath been shown. But I much fear, the true reason is, men rather desire to be cleared 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 gabriel's etymology 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 misunderstanding there is of many like places, as I have formerly shown. The reason why the Lord will not cleanse hypocrites who bear his name vainly and falsely, may be, because hypocrisy 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 rendering like for like, the righteous God will not cleanse such hypocrites, 1 Cor. 3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 3.17. If any defile God's 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 purify a man from his sin. Such are giving of alms 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 sin is not obtained by these outward performances; that's gotten by righteousness, Dan. 4.94. It was daniel's 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 almsgiving, and thereby the cleansing is obtained. So our Lord's speech is to be understood, as its clear by the context, Luke 11.41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which our Translators turn, Give alms of what ye have, which they render otherwise in the margin, 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 alms 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 aught 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 shows and pretences 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 Ensigns and shows 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 inferior 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 King's name and God's 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 gins with the name of the Lord, as they said of old, concerning the Pope's Bulls. But this taking of God's 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 hid 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 Potter's 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 turned into Carmel (very fruitful, as the Jews had been, through the blessing of God upon it,) and Carmel shall be esteemed a Forest. Whereby the Prophet implies the conversion of the Heathen unto Christ, whom the Jews should reject; as the words following evidently prove. And what was charged as a crime upon the Apostles, that they turned 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 proud 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, God's Israel is; no vain and empty men; no, they have God and his fullness in them, Ephes. 3.19. filled or filling unto all the fullness 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 show, 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 itself, without fiction, without hypocrisy. Be we exhorted to a most serious earnestness and sincerity in the bearing of God's name. 'tis 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 show and form be so highly esteemed by thee, how much more will the substance itself, if thou knowest it? It is worth our enquiring 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 blind see, the lame walk, etc. Many there are, penitent men, disciples of John, who would gladly come to Christ; they inquire after Christ; would gladly bear his name: canst thou answer them so? canst thou show by thy life and works, that thou bearest Christ's name? So when the Greeks came to Philip and Andrew, desiring to see Jesus, John 12. Our Lord shown them himself, and his Disciples, in their death and life, a grain of Wheat dead and living, and bringing forth much fruit; that is jesus. Canst thou show them jesus, in his death or life? canst thou show thyself dead with him, and risen with him? Then will mighty works show 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 jesus 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 man's 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 slays 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 feloniously 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 spoke 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 laws, civil and municipal take cognisance of it. The spiritual murder is committed 1. Against one's own soul; or 2. Against ones neighbour, or against one's 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 one's 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 ways: 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 aims, and is to be esteemed according to the will and purpose whence it proceeds; as wrath, envy 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 malicious, is a murderous will and purpose, although really and in the event, they murder not their neighbour. Even so the wrath, envy, and malice against the Lord and his Christ, may be called murders, although they proceed no further than the perverse will. Ye go about to kill me, saith our Lord, John 8. So Traitors 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 lays 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 hindered from fruition, naturally there is a boiling of the blood about the heart, whence the Quaestor or Treasurer desires the help of the Militia, the souldery, for the removing of the impediment. The wrath being kindled, sometimes burns excessively and beyond measure; and it is a sin. We shall observe this in the way of Cain, as S. Judas calls it, v. 11. Cain signifying possession and peculiar propriety in the flesh, desiring, yea, engrossing 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 God's acceptance of whatsoever it doth; yea, and engrosseth it unto itself; so that God's approbation being given to the simple, harmless, and righteous Abel, wrath, and envy 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 find, 1 John 3.11, 12. Whence the Greek tongue retains the memory of the first murderer's name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to kill. Quaere. Since it is murder, while yet in the heart, and such in God's 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 God's sight, when Cain was very wroth and his countenance fell. But all that time the Lord was patiented and dehorted him, and reasoned with him, If thou do well, shalt thou not be accepted? And if thou dost not well, sin lieth at the door, etc. All this time Cain was guilty before God, and in danger of the judgement; but having performed the outward act, than the Lord denounced his judgement against him. This will further appear from God's 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 than of the same intended. God was patiented all the time that David was plotting the death of Vriah; but when it was effected, than he sent Nathan and denounced his judgement. Hence we learn, that 1. The heart is Murdrorum officina, the flesh-bank, the slaughter-house, the murdering den, wherein the wicked one slayeth the innocent, Psal. 10.8. 2. A man may possibly be a murderer, who yet lays 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 ourselves and others if angry and malicious, if hateful and hating one another. 4. Yea hence learn the bloody-mindedness of this present generation, what murdering and malicious hearts, full of rancour 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 than 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 envy and malice with love and mercifulness. As all thy do 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 room to take away thy head. The head of every believer is Christ, 1 Cor. 11. If thou consent unto them, thou openest the door of thy heart, and lettest them in: while thou keepest them without door, 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 than 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 kill, as the Scripture distinguisheth, Deut. 19 the one wilful and presumptuous; the other at unawares. And both these ways 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 Christ's 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 pattern 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, etc. 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, praising and glorifying our God, confessing to his name, and singing Hallelujahs for ever. Yea, the Lord Jesus prays for his persecutors and murderers. Father, forgive them, etc. This is proper to the Christian spirit, as appears Luke 9.5, 6. they as yet were of a legal spirit. Abel's blood cried 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. Christ's blood of sprinkling speaks better things then that of Abel. This is the strength of the Spirit of Jesus, which rejoiceth in tribulation. So S. Paul prays for the Colossians, Col. 1.11. that they may be strengthened with all might, according to his glorious power unto all patience and long-suffering with joyfulness. Attend Tibi, & Doctrinae. Look to thyself, 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 show 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 convey the Commandments 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 Commandments of God, as often elsewhere, so especially in this Book; or else they have special reference unto the words next preceding, even the great Commandment of the Law. 1. These same words are extended to all the Commandments 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 Commandments, the Statutes, and the Judgements. 2. By these same words, those next preceding may be understood, even the first and great Commandment, 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 follows, and these same words shall be upon thy heart, etc. In the fourth verse is contained the Object of our duty; in the fifth the duty itself. 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 than the other; which, being numerical, signifies the LXX Nations, which may be reckoned up, Gen. 10. and are employed 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 follows the Universal 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 ways, both generally of all the Commandments; and more specially of the first and great Commandment; which comprehends virtually 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 than men at first conceive; as I shall show more fully hereafter, if the Lord will. For although it seem to some no more than a circumlocution of the present, yet we shall find 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 Commandments, and he is yet commanding them, he is yet giving them. Inferior Lawgivers, as Lycurgus, Numa, Solon, etc. when they have once published their Laws, 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 Laws, and Laws for publication of those Laws, 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. God's 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 God's 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 always 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 spoke 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 remembered 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 Dutch 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 cord erunt, by Sunto in cord, let them be in your heart; and Castellio turns them imperatively, In cord 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 ourselves; of ourselves, put them upon our own hearts: and, because the Lord hath said, I will put my Law (or Laws) in their inward parts (or mind) 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 means 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 minds, 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 find them exceedingly necessary and behooveful for us; For indeed, through our fall, we have a dark heart and blind eyes; Ye 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 commandment of the Lord which is a Lamp and the law a light, Prov. 6.23. Which is enlightening the eyes, Psal. 19.8. 2. And whereas the heart and soul has gone a stray, and lost itself, 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 holiness and purity of it, 2 Cor. 7.1. 4. And whereas there is a kind 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 tried 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 inflame the heart, and make it zealous and ready to every good work. 5. And lest 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 steer the course of our whole life; and therefore they are said to be our life, Prov. 3.22. 6. And as the natural 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 mutiny, the love and peace of God empire's all differences, according to Col. 3.15. But touching these same words in, or upon the heart, I spoke 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 lose so elegant a metaphor 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 daily of them. One old English Translator, who turns the phrase to whet the commandments upon our children, explains it by exercising them in speaking and hearing, and causing them to practise them in their living. The metaphor is taken from soldiers, saith Tremellius, who whet their weapons that they may easily pierce into their enemies: And so the Lord commands parents to propound the doctrine 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 soil 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 harken to the voice of the Lord, obey and do the commandments, which conclusion is inferred by great variety of arguments; which the divine Logician, 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 owes 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 God's 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 herself, turn her out of doors, 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 signify in their mystery, but foreign arts and tongues and other learn of the strange nations, which Sarah the Lady (as her name imports) may receive into her service; and very serviceable Hagar may be in Abraham's house; but she must not pride herself, above her mistress; no, nor equalise herself unto her, this servant must not abide in the house always, John 8. When Isaac is born and grown 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 wouldst have her to wife, Then thou shalt bring her home to thine house; Deut. 21. v. 12. and she shall shave her head and pair her nails.] As to the literal meaning of these words, what is here turned to pair her nails, is, word for word, make her nails. Now whether to make her nails, be to pair 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 margin; 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 unhandsomeness, 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 shaved; 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 raiment of her captivity from her; (wherewith her Amoretto was taken;) then she must be in sordibus, in mourning attire, a full month, 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 Gentiles, which hath a ravishing beauty, and capta capit, being taken, it is much taking also; and wins very much upon men's affections; and very great danger there is, Ne depereant, id est, perdite ament, lest men court the Handmaid rather than 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 herself; 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 God's 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 Commandments 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 commandments of men; as the Pharisees and Scribes laid aside the Commandment of God, and held the tradition of men, Mark 7.8. That if they owned the Law, yet so as to pick and choose among the Ten Commandments of God, take some one, and reject all the rest. As in the days of Christ's flesh, yea, and at this day, great account is made of the Sabbath; as if it were indeed the only Commandment of God, and that extremely 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 spoke 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, etc. Nor were they Priests only to whom he order 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. God's 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 mother's womb, and calling me by his grace, Gal. 1. v. 15. to reveal his Son in me, that I might preach (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glad tidings 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, pattern, and example, according to which the thoughts are inwardly moulded, 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 mind 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 prays, 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 prays not for a floating and unsettled imagination, but for a constant, permanent and settled 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 follows 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 practice, unto God; Depart from us, for we desire not the knowledge of thy ways, 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, than they do to instruct their sons to walk in the way of God's Commandments. What enemies are they to the Church of God, and to the Commonwealth 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 man's 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 Priest's 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 swore, that the iniquity of Eli's house should not be purged 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 cord habere, haec etiam eadem & facere & docere; quip 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, etc. 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 immortal 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 cord 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 cord 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 seen, 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 tells 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 finds 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 (there's Manasseh and Amon) the book of the Law is lost, forgotten, and quite out of mind; it lies, as commonly our Bible's 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) than Hilkiah, that Divinae particula aurae, that portion of the Lord in us, finds the book of the Law, and brings it out of the dust, and rust, and rubbish of forgetfulness. The book of God's Law is become like an old Statute repealed 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 days 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 Zion; its sharpened 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 days of Josiah, in the days 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 thyself from the untoward generation while the preaching of God's 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 impossible, read, and be ashamed to read, what effect they had in him, v. 25. 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. 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 God's 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 shown. 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 Commandments; but their eyes have caused them to err after which their fathers have walked. Such traditional lies (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) have caused our Judah to err; as that the Law is impossible to be performed, yea, by those who are in Christ, etc. 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, etc. 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 explains it: if he admit not these same words to be sharpened upon him, the Lord will whet his Sword, pierce him to the heart, and cut off his iniquities; he hath bend 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 writ 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 ancient holy Fathers. And this doctrine hath been delivered unto this Church, whose sons we are, in many of her Homilies, and her pious Liturgy. Let us conclude with one or other of her prayers; one in Prose; That all our do may be ordered by thy governance, to do always that which is righteous in thy sight, through Jesus Christ our Lord. Let us add 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 Laws, our hearts restore; And cause us all, with one accord, To magnify thy Name therefore. For of ourselves no strength we have, To keep these Laws 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 rendered 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 people's; which though harsh to our English ears, yet, by use, it may be made familiar. 2. These people's 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 shown 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, etc. It's true, there is analogy 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 by't 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 less 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 itself by eating, not consuming; is it not reasonable Sequi Deum? Thus the metaphor 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 Jews 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 metaphor 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 metaphor 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 metaphor 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 confirms, 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 gracious 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 Church's enemies, Numb. 22.4. Moab saith, Now shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia, the Church or Congregation lick up all round about us. And Balaam suitably to the words before us, Numb. 24.8. He shall eat up the nations his enemies. To like effect, we read other Prophecies; as, that the Lord will make Jerusalem a cup of trembling to all the people round about, Zach. 12.2. And ver. 3. A burdensome 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 Governors 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 prophecies, bided a consumption of the Church's enemies; whom it shall eat up and assimilate unto itself, 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 design, 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 offering, and by the destruction of the seven Nations figuring the seven capital sins according to Lyra, and divers of the Ancients 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 courageous, O ye faithful 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. Harken not to the faint-hearted and unbelieving Spies; who say, that the people are greater and taller than ye are; and that ye are as Grasshoppers, (or rather, as Locusts, Num. 13. v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in your own eyes, and in the people's eyes, Numb. 13.33. Let them not discourage (or rather) melt your heart. Why should that significant metaphor be obscured, and lost, by mistranslation? 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 courageous man, according to the heart of God;) these will assure us, that we are well able to overcome, and eat up the people's: 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 Christ's 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 prays, Consume in wrath; consume, and let them not be. He prays against the sins, not the persons of his enemies; for ver. 11. he had prayed, slay them not. He prays, 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 show, 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, empower 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. God's request unto his People. SER. XV. OR, God's 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 ways; and to love him, and to serve the Lord thy God, with all thy heart, and with all thy soul: to keep the Commandments of the Lord and his Statutes, which I command thee this day for thy good.] SOme of these words are otherwise to be rendered, as I shall show 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 Israel's 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 find that this Paragraph hath two parts: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Request or Desire: 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Rendering 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 people's holy affections, or the suitable effects issuing from them. Their holy affections are either the holy fear of the Lord; whose effect is, walking in all his ways: Or the holy and entire 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 Commandments 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 divers of them. The divine Axioms contained in these words, are either, 1. God's Requests unto his people: or 2. God's Requesting these of them; or his servant Moses Requiring of them; or the ends why the Lord requests and Moses requires these of Israel. God's Requests are, that, 1. Israel fear the Lord their God. 2. That Israel walk in all his ways. 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 Commandments 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 intent 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 sovereignty and supreme 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 inlet into the Palace of the great King, saith Georgius Venetus, out of the ancient 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 ways: That's the Lords second Request. And what are those ways? There are many of them, but they may be reduced unto three. 1. There is a way of God's Commandments, 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 ways. 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 shows in the following Chapter; If I speak with the tongues of men and Angels, but have not love (or charity,) etc. Whereby its evident, that Archbishop Stephen Langhton, who divided the Scriptures into Chapters, though elsewhere very happily most what; yet herein he violently broke the last verse of the twelfth Chapter, from the first of the thirteenth. For the Apostle in the last verse of the twelfth Chapter, gins 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 sovereign 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 ways of God. 2. The Lord expecteth of Israel, an universal obedience, a walking in all his ways; 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 rendered 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 virtues, v. 21. he proceeds to the third, which is charity, ver. 22. 1. Whence they are justly to be reproved who have all the ways 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 God's ways to walk in, especially such as seems to them to be most smooth and easy. 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 Christ's walking in the way of the Law, excused them from walking in it; not remembering, 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 straight, (or, how straight) 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 Commandments. 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, Judas 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 ways, that they dare affirm, (Os blasphemum & impudens! O blasphemous and boldfaced men!) that the most holy God walks with them in all their most unholy and most unclean ways. 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 thyself; 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, Psalms 50.21, 22, 23. But away with false and hypocritical pretences of love: It's a pure and holy love, which the Lord entreats 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 ways 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 complete in all the will of God; this running the way of God's Commandments, this perfect following of God, cannot equalise 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 behind. TThe Lords fifth and last Request unto Israel, is, to keep the Commandments of the Lord and his Statutes. The fifth and last Request, though it differ formally from the rest, yet it summarily contains all the former; Thou shalt keep the Commandments of the Lord thy God; to walk in his ways, 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 Commandments of God, proceeds from the two principles, fear and love. Whence it is, that the keeping of God's Commandments, issueth sometime from fear, as Eccles. 12.13. Let us hear the conclusion of the whole matter, Fear God and keep his Commandments. 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 Commandments. Sometime the keeping of God's Commandments, 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 Commandments. As Israel is loving God and keeping his Commandments, so the Lord is concurring with his continued and collateral act of doing mercy unto those who are loving him, and keeping his Commandments. And as Solomon said of the first dispensation, that the End of every word hath been heard, 1 Tim. 1. v. 5. Fear God, etc. So S. Paul saith of the third Dispensation, 1 Tim. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the end of the Commandment, 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 Commandment of God; they minister questions; but the end of the Commandment 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 stays the course of a Ship, though under sail, saith Aelian. Yea, and oftentimes it is no less than Totius negotii cardo, the Hinge of the whole business, as the learned Logician knows. And therefore it should not be rendered copulatively, as yet our Translators have done in the New Testament, I believe, more than 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 find 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 entreat, 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 rendered; 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 Critics distinguish peto, posco and postulo thus. 1. Petimus prece, we entreat and desire by prayer. And it is commonly the act of an inferior, who entreats and petitions for some thing, by prayer, of his Superior; 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 Superior, who commands somewhat by authority to be done by his inferior 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 supreme Magistrate; as in that usual form of speech, We will and require, we require and command, etc. Now although the most high God have sovereign 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. Forfeiture; 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 merely critical, we shall find a like condescension expressed by S. Paul, 2 Cor. 5.20. We are therefore Ambassadors for Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tanquam Deo precante, or, exhortante, as God praying you, (so Beza) or, exhorting you, (so Pagnin,) we beseech you, etc. 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 entreats, and is continually entreating these duties of us? 1. He knows our necessity, and how extreme needful these are for us. 2. He loves exceedingly our immortal souls, which being come forth from God, whose offspring 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 departed from the sin; and by lave, whereby we may be reunited and adjoined 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 solicit us hereunto, entreating and beseeching us daily to be reconciled unto him? He knows 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 ways, and to love him and serve him with all thine heart and with all thy soul, and to keep his Commandments 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 own, when we pray the Lord to forgive them, Matth. 6.12. 2. Hence also it appears, that Israel detains these deuce 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 honoureth 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 than 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 plural, to render the Lord more illustrious, so Esay 19.4. We have walked in our own ways, which are extremely different from God's ways, 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 than 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 laws which he set before us. All these Rights, Debts and deuce, Israel hath withheld 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 Monarches 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 Zion, he gives serious warning, Be wise now therefore, O ye Kings, be instructed (or, chasten yourselves;) ye Judges of the earth. The spirit of God in David, Psal. 2. v. 10. Matth. 20. v. 25. well foresaw, that the Kings and Princes of the earth, would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 20.25. Domineer and Abuse their authority over Christ's 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 find 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 deal of God with men, and they will have him only 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 itself, to take up its residence in the holy Church and people of God, but will have such expressions of Gods, or Christ's dwelling in his Saints and people, to be understood of the Influence of God's 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 indwelling of God, must, according to these men's doctrine, be understood of the influence of God's grace. And the like meaning they will have of that speech 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 gracious and endearing expressions of Gods and Christ's favourable presence, being and abiding in us, and with us, are eluded and made void by their influence, a term known in Astrology, but denied to be in nature, of late days, by men of like spirit with those; who have promoted it unto Divinity, where it was never known; until a new generation of men, of late days, pointed them to God and Christ nearer to them, than they were ware of; as Jacob said, the Lord was in this place, and I knew not, Gen. 28.16. And john 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 yourselves 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 John's Disciples, they have otherwise learnt 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 calls 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 mystery to these men; and reputed no more, than the influence of Christ's grace, Col. 1.27. The Heathen Poets had a better and more clear understanding of the Divine Presence, than 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, etc. that they should seek the Lord, if haply they may feel after him, and find 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 God's power, from his essence and being, yet where ever his power is, he himself is essentially present. That rule in Metaphysics 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 men's seeming modesty, but that it is a voluntary, chosen, and groundless humility. And that, whereas some of them despitefully term others different in judgement 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 add unto God's 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 Christ's 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 judge that God should entreat and request any thing of Israel, which he should rather require and command. Whether to understand God's 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 determine, 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 Ancients. The Law commands; The Gospel obtains power to be obedient unto the Law. Commands befit the law; Entreatyes and Requests, the Gospel. The Lord leaves no means untried; 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 knows 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 threaten are most proper for it. And therefore, since è malis moribus, ortaesunt bonae leges, good laws 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 than God himself. Which was wisely considered by John Fisher Bishop of Rochester, who composed the local statutes of Christ's College 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 afraid of the visitor. They who will not grant the Lords Request, will be obedient unto the Command of Moses. 1. Note hence how wisely and graciously 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 straitened by Mose's commands. Yea, such is the intimacy of his friendship with his Israel, that, as friends have mutual power one over the other, he vouchsafes to Israel, power over himself, as Israel's 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 Israel's power, or may be obtained by faith and prayer, to fear the Lord his God; SER. XIV. to walk in his ways; to love him; to serve him with all his heart and with all his soul; and to keep his Commandments 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 only 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 ways, love him, serve him, and keep his Commandments and Statutes. The Lord requests no more, Moses requires no more than we have power with us to perform. The Lord is most wise and most righteous, and would enjoin no more, nor request any more, nor would his servant Moses require more in the name of the Lord, then might stand with God's 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 man's body? which also import the strengths and powers of the inward man, to be perfected by the Commandments 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 Commandments, my Statutes, and my Laws, Gen. 26.5. Yea, are there not 365. negative Precepts answering to the same number of sinews and ligaments in a man's body? as the skilful Anatomists affirm; and by like spiritual ligatures the strengths 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 joined unto its bone, the spirit may enter into the body so joined together, Ezech. 37.10. and the whole man may be completed 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 works, and work the works of God, even in that acceptable year of the Lord, figured by the like number of days, 365. The Lord having given so many affirmative and negative Commandments, he contracts them unto ten, which are the Decalogue, or ten better known then practised Commandments of God; SER. XV. and the radical precepts, unto which the whole number of affirmative and negative commandments, 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 Commandments. 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 laws, according as his people cease from their sins. Now whereas this book of Deuteronomy was called by the learned Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Commandments to half their number, even to five requests. And, upon supposal of Israel's increase and improvement of their obedience, the Lord diminisheth the number of his Commandments. Whence it is, that we read, that the Commandments reduced unto four. Zach. 8.16.17. These are the things or words which ye shall do. 1. Speak ye every man truth to his neighbour. Zach. 8. v. 16, 17. 2. Judge truth and the judgement of peace in your gates. 3. And let none of you think evil, against his neighbour, in his heart. 4. And love ye not an oath of falsehood. For all these are things which I hate. Which yet another Prophet abbridgeth unto three, Mich. 6.8. He hath showed 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 thyself to walk with thy God? Our Lord Jesus yet shortens the number of the Commandments, 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 mind, (or rather, reasoning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;) For the mind, men's, hath the name from resting; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports discoursing and reasoning,) this is the first and great Commandment. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which our Translators turn and,) the second is like unto it, 2. Thou shalt love thy neighbour as thyself. 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 days, 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 Commandment, 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 days. This was the reason why our Lord directed the Pharisaical young man to the duties of the second Table only, Matth. 19.18, 19 Mark 10.19. The Commandments 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, etc. And this is the end of the Commandment, 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 ways, love him, serve him, and keep his Commandments 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 aim, which the Lords entreats, and Moses' commands tend unto, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Good; at which all things indeed aim, or, aught 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 Commandments. Psal. 19.11. And in this end, where at all the whole creation aims, or, aught 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 Commandments 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 ways, and love him, and serve him with all our heart, and with all our soul, and keep his Commandments and his Statutes for good for ourselves. What an easy precept is it, Love thyself? 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 ourselves 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 immortal soul, O Israel! That offspring of God having departed from him, earnestly, though secretly, desires again union with him. Hence are the many pant and breathe, the deep sigh and groan, 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 Hind 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 Hind, the female; as the LXX have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminin, joined 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 natural appetites of hunger and thirst, Matth. 5.6. Whereof the later is more vehement, and less tolerable than the former, especially in female creatures, as the Hind. 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 Hind compassed about with Dogs, 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, aught in some measure to be correspondent thereunto. And if the most high God, out of wonderful 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 ways. 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 thyself, O Israel! If thou honour thy God, thy God will honour thee, 1 Sam. 2.30. Even with that honour which cometh of God only, 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 error; as if the young 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 enjoined to Israel to be observed in their generations as an Ordinance for ever, ver, 14.17. Some of the learned Jews were of this opinion. And they feigned a reason, viz. Because in a great family, one Lamb or Kid was not enough. And therefore they conceived, that the Lord here exchanged a young Lamb or Kid for a grown Sheep or Ox. But the Lord himself wisely foresaw, and graciously provided for such a case, as appears, Exod. 12.4. If the household be too little for the Lamb, let him and his neighbour next unto his house, take it, according to the number of the souls, etc. 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 offering was commanded to be offered day by day continually, Exod. 29.38.— 42. Yet beside the daily offering, other Sacrifices were offered; which distinguished from it; as we read expressly, Numb. 28. where the continual offering is again enjoined, 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 offering, but distinguiwed from it, ver. 10. This is the offering of every Sabbath, beside the continual offering, and his drink-offering. The like is observable in the oblations at the beginnings of the months, ver. 11. which were offered beside the continual offering, ver. 15. So in the day of the first fruits, ver. 26. the Sacrifices proper to that day must be beside the continual offering, ver. 31. The like may be noted in the solemnity of the Passeover itself; which, as it was to be observed apart and beside the daily 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 month, is the Passeover of the Lord. And in the fifteenth day of this month, 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 itself, 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 find 2 Chron. 30.15. Where it's said, that they killed the Passeover on the fourteenth day of the second month, (Num. 9.10.11.) And the Priests and the Levites were ashamed and sanctified themselves, and brought in the 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 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 days of the Judges, that judged Israel, nor in all the days 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 month, 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 ways of dressing these offerings prove this; for ver. 13. they roasted 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 itself) 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 Luther's Translation, with that which was turned out of Luther's, in the Low Dutch. To prevent the error 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 kind 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 Lord's 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 sins 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 diversely 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 hypocrisy, 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, misled the credulous Reader by putting one or other in the margin, as Gen. 17.1. and often elsewhere. The feast of unleavened bread was always adjoined unto the Passeover. And the sincerity and truth always answereth unto the Lamb slain, even in the childhood; and while Israel is a child, 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 hypocrisy. But Israel, though he must ever be sincere, yet not always a child, 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 prays 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 childhood; for the child grows up and becomes fruitful and profitable: therefore to the young 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 aught to be, the common sort of believers in Jesus Christ. Which anciently 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 prays for both, Psal. 144. v. 13, 14. Psal. 144.13, 14. That our Sheep may be bringing forth thousands, and become multiplied 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 applies that of Moses, Deut. 25.4. Thou shalt not muzzle 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, aught to plough in hope; and he who is (treading out) or threshing in hope, aught 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 virtue from Christ's oblation. Whence it is, that the offerings on the Sabbath, new Moons, and first-fruits, they pre-require the continual 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 God's goodness upon us, whereby we are Religati, obliged and bound unto suitable and grateful obedience, which our conscience elicites and draws from us. For, whereas it is the dictate of nature, saith the Orator, Dei proprium esse, servare & benefacere, that it is God's 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 show our thankfulness. Whence it is, that the Philisopher saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nature teacheth us to sacrifice. Howbeit, so to sacrifice, as to find acceptance with God, ncessarily supposeth a divine Oracle revealing what is that acceptable will of God; otherwise all service of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no other than will-worship. But since God hath made known his will in his Word, it appears to him who duly 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 minds 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 form 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 Christ's 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 cudgeled. 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 than his fellows, 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, Seize aliquem credens— Thinking himself Somebody. 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 days of unleavened bread. Why was mention made of those days, 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 Lamblike innocency and fincerity from the weakest; from those who are better grown, 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 hypocrisy in the present generation; For there are who exceedingly magnify the grace & mercy of God, and his love to mankind; 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 Christ's 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 Christ's 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 Commandments. SER. XVI. SERMON XVI. Deuteronomie 19 ver. 9 If thou shalt keep all these Commandments to do them, which I command thee this day, to love the Lord thy God, and to walk ever in his ways. 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 God's 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 God's part depends on performance of another condition on man's part, which ye have v. 9 If thou shalt keep all these Commandments. If this condition be performed, than 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 man's 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 Commandment to do it, which I am commanding thee this day, to love the Lord thy God, and to walk in his ways, all days. 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 ways, all days. 2. Thou oughtest to keep all that Commandment to do it. These words considered with reference to the neighbour words. If thou shalt keep all that Commandment 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 ways all days. 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. God's precept enjoining 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 kind: 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 vicious 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 daily, 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 shown, preserves his right. This discovers man's wonderful apostasy 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 Commandment to do it, to love the Lord our God. What our Translators here turn [all these Commandments to do them] in the plural, is in the singular number only in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All that Commandment to do it. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are emphatical, importing the excellency of that Commandment, and demonstrative and pointing at that Commandment here intended, and expressed in the next following words; If thou keep all that Commandment 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 Commandment, which would have directed them to the first and great Commandment in the next words. Howbeit, a matter of so great moment, passed 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 Commandment to do it; viz. to love the Lord thy God, etc. Herein we must inquire, 1. What it is, to keep that Commandment; which is the duty here commanded; 2. What it is to keep all that Commandment; which is the latitude and generality of the duty. To keep that Commandment, and do it, are phrases sometime equipollent and of the same extent; for so to keep the Commandment, is to do the Commandment. 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 Commandment 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 than 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 enjoined, Exod. 20.6. doing mercy to thousands of them that love me and keep my Commandments. 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 dwells, the kingdom of God and his righteousness; the Paradise of God, wherein is the tree of life, wherein is the fullness 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 Commandment, the love of the Lord our God; now follows the generality and integrity of that duty of love and obedience; of love; we ought to keep all that Commandment to do it. That we may the better understand the generality and integrity of this duty, I shall refer you to our Lord's Commentary upon this Commandment, Matth. 22.37. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind: which words commend unto us the generality and integrity of this duty, even all this Commandment, 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 mind. 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 Commandment 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 mind. Doubt. 1. But how can we love the Lord our God so intensively and extensively, and keep all this Commandment 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 Commandment, to love the Lord our God with all our heart, with all our mind, 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, than he is ware 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 than 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 wand'ring 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, shall 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 thyself. And our heart is unquiet until it come unto Thee. 1. All that Commandment, to love the Lord our God, with all our heart, with all our soul, and all our mind, is a most excellent Commandment: This appears from a double Emphasis upon it in the text: if thou shalt keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even all that Commandment. 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 firstborn. 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 of the Law, was this Commandment 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 show 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, rendered obscure, by dividing the Apostles testimony of that exultent way, from that excellent way itself, 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 Commandment. The end or perfection of the Commandment, 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 Commandment, to do it, to love the Lord thy God; the Lord requires obedience unto this Commandment of all, and of every man. 3. To keep all this one Commandment, is virtually and radically to keep all the Commandments. So much the Lord implies in the body of the Decalogue, Exod. 20.6. they that love me and keep my Commandments. Yea, S. John tells us, that this is the love of God, that we keep his Commandments, 1 John 5.3. 4. Note hence the integrity of Gods will and Commandment, requiring a like entire 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 rendered 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 wander. 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 rendered, the multitude of my Law. Whence we may justly reprove a wicked generation of men, who being exhorted to keep the Commandment 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 Commandment, to love him with all our heart, mind, soul, and strength, they love him with their mind only. They flatter themselves into a false conceit, that they are in S. Paul's condition, where he saith, I myself with my mind serve the Law of God, but with my flesh the Law of Sin. Yea, whether with their mind 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 find therefore a law that evil lies near me being willing to do good, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & divers other places in that Rom. 7. The words, ye perceive, are turned, as if the Apostle spoke 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 complete and full will, and that which hath no hindrance from itself; the good that I will; the evil which I will not. This man he has a will complete and ready to do what good he wills, and to departed 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 complains, Wretched man that I am, who shall deliver me from the body of this death? And he hath answer (according to the ancient reading of S. Ambrose, Origen, S. Hierom, S. Augustin, and others, and the present Vulg. Latin,) Gratia Dei per Dominum jesum 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 mind and good will to serve the Law of God? Does not their life declare them? Does not their practice plainly speak, what their mind and will is? Does not the show of their countenance testify 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 hid it not. woe unto their soul; for they have requited evil unto themselves. Be we exhorted, O Israel, to keep and do all this Commandment, to love the Lord our God with all our heart, soul, mind, 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 Commandment is impossible. This opinion hath gotten ground in the minds of men, partly from the authority of one of the Ancients; 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, 'tis 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 say 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 practice 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, etc. 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 Commandment, to love the Lord with all our heart, soul, mind and strength. Surely, if the Lord require obedience unto all that Commandment, so as to love the Lord our God with all these, the Lord allows no place at all, no room within us for any iniquity. He is to be loved with all our heart, soul, mind, 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 King's 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, etc. 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 Commandments. They say, Ye shall live, though ye keep not the Commandments; 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 Commandments for us, and He has loved God with all his heart, etc. and all for us. And this is imputed unto us, as if we ourselves had so loved the Lord, etc. as if we ourselves had kept all the Commandments. Their meaning is, Christ was wise, just, good, humble, loving, meek, sober, chaste, etc. Therefore we may be unwise, unjust, wicked, proud, hateful, and hating one another, wrathful, and impatient, drunkards, lascivious, etc. Why? because Christ was wise, sober, etc. all for us. Grant all this. But hath not Christ suffered, leaving as an example, etc. 1 Pet. 2.21. and 4.1. Object. Hath not Christ paid the ransom and made the atonement? 'tis 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 pays 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 days 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, always 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 Commandment, always actually to think of God, as he is defined, or to be moved actually with love towards him. It is enough, if he always 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 Commandments, 1 John 5.3. And therefore he who is always busied about what is holy, just, and good, as the Commandment is, Rom. 7.12. he loves God with all his heart, etc. And what they say, that it is not the way, but the end of the way, surely a Traveller who walks 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 journey's end. And therefore holy David doubted not to resolve, I will run the way of thy Commandments, 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, etc. 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 Zion, and brings with it strength and power. And such is this in the Text. Besides, since the nature of this Commandment, 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, etc. Our Saviour then answers to this question, ver. 28. This do, and thou shalt live. Now, Beloved, consider advisedly; It concerns 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, etc. 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 man's heart is carried unto in this world; what objects, or what in any object, draws his love most. For the heart, soul, and mind 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 sways 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 fancy, and wins our heart. And the Wiseman confirms it, when he saith, the man loves nothing better, Eccles. 36.22. Why a man loves that which is fair and beautiful, is a blind man's 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 God's beauty. From his beauty, what ever is beautiful in any kind, receives its beauty. And to love this most beautiful object, renders him that loves it, like unto it; otherwise than 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, etc. 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, etc. 2 Cor. 3.18. What they falsely 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, etc. 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 Fowls 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 loath 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 than 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 draws 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 fullness of joy, and at his right hand, pleasures for ever more, Psalm 16.11. This Commandment 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 Commandment. 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 Commandment 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 aims 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 doors. 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 entered 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 Physic having brought us to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or good habitude of body, is itself purged out: and the Needle is cut off, when it hath drawn in the thread and united the cloth. 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 Commandment is first; and that in respect 1. Of man's obligation to act; and 2. In respect of his principle of action. 1. God's work of creation and preservation, whereby he prevents the man, lays 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 divers principles, whence the observation of the Commandments, is said to proceed, as Fear, Faith, Hope, yet none of them either severally or jointly brings forth that obedience to the Commandments 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 find 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 Commandments. 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 Commandment is charity. Now if charity be the end, that is, the perfection of the Commandment, then is it the first and chief principle, out of which obedience to the Commandments, must proceed; Sapiens incipit à fine, a wise man gins from the end. Yea, till the man keep the Commandments 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, obeys his God, than 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 Commandment, etc. As this is the first Commandment, so it is also called by our Lord the great Commandment. And whereas a thing is said to be great, Quantitate molis, or, quantitate virtutis, in regard of bulk, or power and virtue, this later way, this Commandment is said to be great, or, the greatest, according to S. Hierom, by reason of the virtue, power, and efficacy of it; and that both in respect of the subject, and of the duty itself. 1. In regard of the subject; whoever thus loves God with all his heart, his heart and mind 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 Commandments and live, Deut. 30.6. Zach. 11.19, 20. Rom. 6.11, 13. 2. The duty itself 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, rejoice in, fear, hope for, grieve for, etc. 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 swallows up all other inferior 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 Commandment, 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 entire love of God. Yea, howsoever many other duties are enjoined us, beside this Commandment, 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 Prophecy, Tongues, Knowledge; yea, before Faith and Hope itself, 1 Cor. 13. ult. 2. The love of God is the Seisin, and the common ingredient of all the Christian man's actions; that precious tincture that turns all, it touches, into gold, as, they say, Midas did. And what ever wants this divine tincture of holy love, 'tis like the Terra damnata, 'tis nothing worth. Hence the Apostles general advice 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 add no more motives. Let us rather come to discover our love to the Lord our God, whether we keep this Commandment, 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 Saviour's prayer, John 17.21. and that of the Apostle, he who is joined 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 shown; 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 Commandment, when yet thou knowest, that thou lovest thy pleasures more than 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, whilst she prostitutes herself 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 Commandments. 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 itself. Such a soul edifies, and conveys 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 ways, and spoke 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 only 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 itself, 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 days; 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 destroys 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, Herald This spiritual Jehu destroys all the false, the knowing disobedient knowledge, which is the true spiritual, inward Antichrist, and consumes him with the spirit of his mouth, and destroys him with the brightness of his coming, or presence, 2 Thes. 2.8. Psal. 90. v. 12. And therefore Moses the man of God prays, Psal. 90.12. that the Lord would teach him to number his days, that he might bring unto him a wise heart (so the words signify) not a wise, not a subtle, 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 complete 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 precious faith with that which the Apostles themselves had. And yet, saith he, Add in that your faith, virtue; but in that virtue, 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 kind 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, add, saith he, in your precious faith, virtue (or prowess and courage) therein the lazy soul would rest; but, saith the Apostle, add in that your virtue, knowledge, that is, experimental knowledge, that what we believed, through virtue & 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 rendered 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 administered 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 brother's Ass or his Ox fall down by the way, Deut. 22. v. 4. and hid thyself 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 Ass 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 brother's Ass or any other of his cattle, etc. 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 follows 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 turned 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 brother's Ass, is Exod. 23.5. called the Ass 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 despitefully, 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 employed 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 Ass, 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 Dunghills, 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 hid 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, heavy 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, etc. For why? He teacheth us rather than 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 Ass there is a principle of life and power toward the raising of itself. 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 deal 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 multiplies it, John 12.24. But, that this may be done, the Lord calls upon us to plough up our fallow grounds, to mortify our earthly members. To die daily unto sin; for that's employed in the next words, he that loves his life, shall lose it, etc. 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 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 fabric of man's heart, which God the maker of it, best knows; and accordingly draws 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? etc. And Acts 7. O ye stiffnecked and uncircumcised of heart, ye do always resist the Holy Ghost, etc. And Esay 65.2, 3. I have stretched out my hands all the day to a rebellious people, etc. Ezech. 18.31. Cast away from you all your transgressions, etc. Why will ye die, & c? John 5.34. These things I say unto you, that ye may be saved, etc. ye will not come unto me, that ye may have life. Esay 5.4. What could I have done more for my vineyard than 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 God's creation in the framing of man's heart; so that it is not to be wrought upon otherwise then by persuasions. Contrary to the nature of obedience, which is never forced, but is purely voluntary, as appears in the example of Paul's conversion; which, if ever any should seem to be forced; yet he saith expressly, 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, etc. this than 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 God's 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, etc. 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? 'tis true; but what are the words immediately before? Gird up the loins of your mind, be sober, and hope to the end, etc. 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 Commandments, his Statutes, and his Laws, Gen. 26.5. But what promise, what word of God hast thou to hope in, who livest in thy disobedience, and contrary to the Commandment of God? he who hopes for the grace that shall be revealed, etc. 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 Ass 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 cried 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 surprised 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 brother's beast with him; how much more our brother himself? So let us bear one another's 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 persuade 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 ourselves, when our brother would raise us with us, we helping and working together with him, though we be yet but weak. Which yet implies 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 draws us with the cords of a man, even with loving kindness. It's heavy 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 find 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 man's 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 mistranslation 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 than 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 misinterpretations of God's Law: For it is evident, that both the first and second instances, Mat. 5. v. 21.— 30. are no other than the very Law of God, in the sixth and seventh Commandments. And our Lords expositions of them, have no way confuted them; but only added their inward and spiritual meanings thereunto. That, whereas the Laws against murder and adultery, in the letter, were understood only to restrain the outward act; our Lord shows, that these Laws 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 misunderstanding of Gods Law. And such was this custom and practice of the Jews divorcement, which we have now before us; which they grounded upon these four verses so rendered, as our Translators have turned them. And indeed that Translation confirms 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 turned, [Than 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 looked into, and the Lawgivers scope considered, we shall find, that these verses make up one entire 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 rendered; 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 completed 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 find no favour in his eyes, because, etc. and (if) he writ her a bill of divorcement, etc. and (if) she go, and be another man's: and if the later husband hate her, etc. or, if the later husband die, etc. (all which are parts of the Antecedent; then) her former husband, who sent her away, may not take her again to be his wife, etc. 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, than 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, etc. non est hîosententia absoluta: sed debet hic versus jungi verbis sequentibus, non poterit prior, etc. And if he shall write her a bill of divorce, and give it to her in her hand, and shall cast her out, etc. This is not an absolute sentence, saith he; but this verse ought to be joined to the words following; the former husband, etc. 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 Jeremy's 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 man's, 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 man's, 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 Ancients. 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 Ancients, Thou shalt not commit adultery, etc. but it was not said to, or, by the Ancients, 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 margin, saying; whereby is employed that this was not said from the beginning, but since the hearts of men have been hardened 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 enjoining 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 Lord 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 noise, without public shame, more privately, by bill of divorce. We find 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 public 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 Jews, 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 lain with, etc. 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 mother's 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 marriages either between themselves, or their children, or other relations? These, while they intent to lay a lasting foundation of love, friendship and union between persons and families, even these unwittingly are the cause of greatest breach, dissension, and disagreement. What else shall we judge of those who make marriages only out of worldly respects, as wealth, honour, or high place? without any consideration of that, which ought first of all to be looked 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 minds and hearts, and making them in a sort, one. For where these bonds are wanting, though nothing else be wanting of worldly 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 dissentious 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 minds 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 engage their children in perpetual bonds of unequal marriages, to begin a kind of hell upon earth; which, without God's great mercy, will never have an end. Surely such marriages were never made in heaven. They say, that marriage 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 marriages as these are, can scarce be termed civil; and therefore indeed they are more fit to be published among the rabble in the marketplace, 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 female part of the man, as the life is the male. And these are adjoined to the male, even to the life, as a meet help unto it. Howbeit, if she prove unquiet, if she be a Scold, (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 Wiseman's advice, 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 find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nuditatem verbi, the nakedness or uncleanness of the word. What is the uncleanness of the word? There is a pure and holy word; The Commandment 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 itself 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 brother's wife come unto him in the presence of the Elders, and lose his shoe 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 brother's house. And his name shall be called in Israel, The house of him that hath his shoe 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 husband's 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. Losing his shoe 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, than God's Israel, whether his ancient 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 Laws; and unworthy of the God of Israel, the Author and giver of those Laws, 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 hide not my face from shame and spitting. And in the woman, an argument of extreme 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 woman's eyes. Yea, this disgrace and despite 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 herself 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 sign 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 sign of greatest scorn, hatred, loathing, and contempt. All which being laid together, we may add 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 losing of his shoe 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 persuasion, that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though in rigore sermonis, they may signify, She shall spit in his face; and so the same phrase is rendered, Numb. 12.14. Yet, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be turned 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, aught to be so turned; 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 find 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 Jews so understood the phrase; as Rabbi Solomon, she shall spit before him on the ground, and set a brand of infamy upon him and his whole family. Now howsoever the superior, as a father might by way of just reprehension, so deal with his disobedient child; 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 inferior; 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 been 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 Philosopher's face; & excused it, saying, it was the foulest place about the house. Yet our Lord the very wisdom and righteousness of God itself 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 graciously 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, etc. And the Philosopher could say, if the separated souls 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 graciously to comply in this Law. Mysticè. As for the mystical understanding of this Law; we find 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 Ancients 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 sown 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 Lord's 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 days 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 brother's 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 margin expresses it well; His name shallbe as a son to continue his father's 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 people's 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 Lord's 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 baptised into the name of Paul? etc. 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 ourselves 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, etc.] 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, etc. 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 find 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 margin. 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, etc. The Chald. Paraphrast is most express and full, and comes home to our purpose. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laban the Syrian sought to destroy my father, etc. From this Lesson which the Lawgiver taught the people, we may learn some profitable instruction for ourselves. Moses here prescribing to the people, a form of acknowledgement and thankfulness, in offering their first-fruits unto God, when they had entered 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 father's abasement and misery, as their forefathers had done, from whence God had raised them. Abraham was a leading example of this kind; 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 than Abraham, John 8.53. Yet if we hear Abraham's own acknowledgement, I am, saith he, but dust and ashes, Gen. 18.27. so low he lays 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 God's 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 employment, he had his rise, unto the Kingdom, even from keeping Sheep; which yet was a kind 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 young. 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 cried 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 lest of the Saints should be too great for him to be compared withal, he makes a word of his own (for I read it not where else, nor is it, I believe, elsewhere to be found) to signify his least littleness; To me, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less than the least of all Saints, this grace was given, etc. Ephes. 3.8. And if thus he seem not little enough, he calls himself just nothing, 2 Cor. 12.11. He well remembered, 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 days, who go in Sheep's 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 nearer haply than we are ware 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 Hypocrisy, 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 checked and restrained Laban the Syrian persecuting Jacob thy father, Gen. 31.29. What though Laban be a Wizard? it was confessed by Balaam, Laban's countryman 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 turned 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 railing for railing, 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 drawn 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 ways, and keep his Commandments, and his Statutes, and his Judgements, etc. 2. Death and evil, if our heart turn away and we shall be drawn away, and worship other gods, and serve them, etc. 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 itself absolutely, or with reference to the words before enjoining the love of God and walking in his ways: But if, etc. The words are a serious commination, denunciation, or threatening 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 threatening, 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 itself 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 itself 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 itself 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 mind 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. compared 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 itself. 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 itself 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 principal; or, as Tully calls it, Principalus, that supreme and principal part of the soul. I shall not name the manifold opinions of the Ancients. Many with Plato have thought it to be in the Head, which therefore is called Arx totius corporis, regia & capitolium. Others, with the Stoics, rather place it in the heart: and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Laertius. Which Plutarch renders and explains thus: The Stoics 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. 'tis possible, the people of God may not hear or obey. The word here used signifies both; but being applied to the heart, the hearing of that is obeying; as it should here have been rendered, 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 than 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 turned, 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 brother's 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 afraid when they saw Jesus walking on the Sea, and said, He was a Spirit; or rather indeed a fancy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 14. v. 26. Matth. 14.26. Thus the Devil deceived and drove away our first parents from their God when he persuaded 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, obeys, and is driven unto, when it turns from and obeys not, but is driven from the only true God. 2. The word, To worship, hath divers 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, remembered, 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 Prophecy 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 sovereignty 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 ourselves 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 man's Wealth, his Mammon, is taken away, etc. 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 stains the pride of all glory, and brings into contempt all the honourable of the Earth, Esay 23.9. The dishonoured man sinks in desperation, and is lost. The fullness 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 howl all ye drinkers of wine; because of the Wine: for it is cut off from your mouth. The Amaretto, the lascivious Lecher; the poor forsaken Whore she mourns and weeps. Alas, there's no more hire. So ye find the women, Ezech. 8.14. There sat 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 extremely 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 Vinedressers and Husbandmen, 2 Kings 25.12. Zeph. 3.11. Mal. 3.18. with 4.1, 2. Those who have more gods than 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 loath 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 jacob's anger was kindled. Am I, saith he, in God's 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 leprosy? so Joram said, having rend his clothes, 2 Kings 5.7. So Paul and Barnabas rend their clothes when the Lystrians would have done sacrifice unto them, Acts 14.14. The Apostle tells us, that all things befell the ancient people, in types and figures, and were written for our example. And therefore it is more than probable, that we may find the same false gods among us. We condemn Solomon 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 baalim's, that is, Lordliness and Domineering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we will be many Masters. This was the pride of the Clergy heretofore. Truly pride or any other sin, in the Minister, is most abominable. They had many Titles of Honour; but we Clergy 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 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 fullness of bread and abundance of idleness, the Philistines god, Potu cadentes, tippling till they reel, as S. Hierom interprets the Philistines. 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 lest 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 ourselves 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 implies, 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 subtle, 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 kind. 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 kind of idolatry more subtle and refined. For after the Synagoga magna had quite discountenanced outward Idols, calling Baal Bosheth, Bethel Bethaven, Beelzebub Beelzebul, etc. 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 tenant 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 draws another to the worship of it; and if that cannot be obtained, than 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 Nabuchadnezzar, 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 name's sake, say, Let the Lord be glorified, and think in so doing, they do God good service, jer. 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 God's 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, etc. The reason why 'tis 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 thyself to them nor serve them. Ducit enim & affectu quodam infirmo rapit infirma corda mortalium formae similitudo, etc. 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 withdraws 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 thyself be driven, etc. 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 persuade 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 Heresy. 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 than this? If ye be willing, if ye be obedient, etc. 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 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 movable 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 chant 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 Israel's 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 pattern, 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 supplied; Because there is neither sense nor sentence, neither truth nor falsehood without a Verb. Yet are not Verbs to be multiplied beyond necessity. There are two in the sentence, as it is rendered 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 turned 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. Solomon. He is called a Rock, to let us know, that all that evil which befell 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 than ordinary, as hath been shown. 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 Father's light, by eternal emanation, and 2. By Temporal incarnation. And that Rock being, as I may so say, the Masterpiece of the great Artisun, he made him the pattern of all his works. He made all things by Jesus Christ, Ephes. 1.9. whether visible or invisible, etc. Col. 1.16, 17. And consequently, according to this perfect pattern, was man made, and after he was marred, was remade and made anew; Psal. 139. v. 5. as Israel and the whole Church of God. So the Psalmist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formasti me, thou hast fashioned or form me behind and before, Psal. 139.5. All his ways are judgement. And in those ways 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 God's 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 pulled it down with her hands, saith the Wiseman. And thus one sinner destroys much good, Eccles. 9.18. For where now shall we find 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 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 father's house, Moses seeks him out. And whereas these sons of God had their father's characters and lineaments upon them, these were now worn out, and they become quite another people, and not the sons of God. Moses looks for the form and fashion wherein they were made. He looks for them in that way, wherein they should walk; but they were all gone 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 Leprosy; 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 God's sons, they were worn quite out, depraved and lost; the true image of God corrupted and marred instead of the righteousness of God, he finds spots, blemishes, & defilements; in lieu of God's 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 ways, and the sense will amount to the same. Let us therefore inquire into the object of this corruption, and the corruption itself. 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 itself. The word here used signifies all manner of destruction, and is rendered 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 yourselves, 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 find 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 itself to the minds and thoughts of men; for so we read of men of corrupt minds, 2 Tim. 3.8. and thence to their words, Eph. 4.29. and to their do, 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, holiness, 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 gins 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 subtlety; 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 forenamed 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 fancy, from which sin borrows not a name, to show 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 poison of corruption or destruction in them, Wisd. 1.14. This was no doubt, an honourable estate wherewithal the Man was invested, even with Christ, the honour that cometh of God only, john 5.44. 1 Pet. 2.7. But man being in this Honour, understood not, but became like the Beasts that perish, Psalm 49.12, 20. Whence wicked men are called Wolves, Dogs, Foxes, Bears, Lions, etc. 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 entire 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 destroys himself. How dangerous a companion is a wicked man unto another? Can he love another who hates himself? can he preserve another, who destroys himself? Yet its strange, how carefully men shun one who hath the Paul disease, or the Plague, or some other infectious malady; yet fear not intimate conversation with men of corrupt minds, 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 ourselves have the poison 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 allows not a will or affection toward the taking it away from another. He that hates his brother, is a murderer. Much less 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 rendered an innocent person, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed at all in the Translation. I wish it were thus rendered. 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 joined 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 precious, how much more precious 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 do, 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 nearly 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 die? and save the souls alive, that should not live, by their lying to God's people who hear their lies, 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 brother's keeper, Gen. 4.9. when yet in the creation God gave every man commandment 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 controversy 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 than the rest, advised them for the present to leave off that question, and rather to find 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 rendered Holy one, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies not properly holy but merciful; and so Pagnin and others render it, Psal. 16.10. And although the Apostle applies 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 Christ's, 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 biased 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 God's Sons, others of the Heathen. As expressly some have explained these words, by distinguishing two kinds 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 pattern, 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 merciful men; and the word Saints hath a more proper Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to it. The like mistranslation we meet with 2 Chro. 6.41. Let thy Saints rejoice in goodness, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, merciful. So Psal. 16.10. and 37.28. and 43.1. So the same word is rendered 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 ago, fight 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, etc. 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 stains, and allege 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, than they shall be cleansed from their spots. What Scripture can they allege for this? Sure I am, there's none in the whole Word of God. Besides, they attribute more to their own natural death, than they do to the death of Christ and our conformity thereunto. For the Scripture saith, Rom. 8.13. If ye, by the Spirit, shall mortify 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 tenant, the greatest Patrons of Purgatory. But the relics 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 relics 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 Heretics, 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 child; whom therefore the most condemned to death before her cause was heard. But the Physicians knowing the woman's piety and chastity, began to inquire; and making search in her bedchamber, they found the picture of Andromeda, a fair white woman. Whereupon they judged, that, since Phantasia habet opera realia, the fancy hath real effects, this woman in her conception looked upon that picture, which thereby might form and bring forth a white child. 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 evil thoughts, like Judah, pronounce sentence against her; and say, let her be burned for an Harlot for an Heritick. But judge now righteous judgement, ye Physicians of souls, whether it be possible, yea or no, that the chaste 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 speaks of himself together with the holy Church; we all beholding as in a glass, the glory of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his, that is, Christ's 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 God's 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 sanctify 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 custom is another nature; mine habitual spots are as indelible and fixed 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; wouldst thou indeed be cleansed from it? We read that a blind man cried 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 asked the blind man, what wouldst 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 than light. He knew that some men love the lusts of their eyes, better than 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 than were, and would be in aftertime, yea, and are at this day, who have had their infirmities as long, yea longer than 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 man's will. For without the man's will, Christ may will, and no cure be wrought: I would, but ye would not, Matth. 23.37. But with the man's will the greatest cure may be wrought, even of habitual and customary sins: Jer. 13.23. The people's sins were as fixed 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, etc. Those spots were of the deepest die; yet the Lord required of Jerusalem only her will toward the cure of them, Wilt thou not be made clean? When shall it once be? Be we exhorted to keep ourselves 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 subtlety, obliqne, crooked, and perverse dealing among men: Howbeit they have their difference; for the former signifies obliqne and crooked, which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a crooked generation. The later imports the same crooked generation, to be perverted and depraved, and accordingly 'tis rendered 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 error 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 subtlety to circumvent and deceive others; so Mich. 3.9. They make crooked what is strait, which elegant opposition is lost in our Translation. In the later word, the metaphor 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 rendered by the LXX, the former, in the text and elsewhere, the later, Prov. 8.8. it's needful 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 strait, because, Rectum est judex sui & obliqui; what is strait, discovers itself, and what is crooked. That's strait and right which inclines to neither part; as a strait line lies even between two terms: as a strait 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, lawlessness and irregularity. For as rectitude and uprightness is compared to a strait way; so is iniquity, to byways, crooked and erroneous ways: 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 Devil 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 Devil 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 itself perverts itself, (as hath been shown 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 subtle Serpent full of wind and turn, and insinuations; full of mischief, or readiness and easiness to do mischief (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whence Elymas is called the Devil's child, 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 design is to gain to his party and service, some of God's 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 persuade 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, than 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 joined are abundantly sufficient to make a crooked and perverse generation, Incurvas interam animas et coelestium inanes; Souls bowed to th'earth and void of heavenly things. 1. Whence we may learn, by the rule of contraries, what manner of people are the sons of God. As the Devil's children are the crooked generation, as Elymas the Sorcerer is called the son of the Devil, because he went about to turn the deputy from the faith, Act. 13, 8.9.10. So God's sons are generatio rectorum, the generation of the upright, Psal. 112.2. being such as turn sinners from the error 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, wherewith 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 grown rich, to spend prodigally and wastefully, 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, etc. 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 works, etc. therefore they are a crooked generation. Now as for us; though we commit that which the world calls Sacrilege, 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 ways in Religion, may neither of them walk in God's 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 strait 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 terms. 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 byways 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 ways; and the way of peace (that's God's 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 calls 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 Jews 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 broke 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 margin. 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 jealousy with that which is not God, and I will provoke them to jealousy 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 show forth the virtues or praises of him, who hath called us out of darkness to his marvelous 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 strait, Esay 40.4. always 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 strait 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 wrestle 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. etc. At the first she will walk with him (not by crooked ways, Ecclus. 4. v. 17, 18, 19 as our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but) perversely or crossly; (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 strait way unto him, and comfort him, or, make him glad, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and show 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 advice 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 strait; 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 strait 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. Peter's counsel, Acts 2.40. So will the Lord add 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 ways 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 mistranslation and misinterpretation, have long time misled the credulous and ignorant multitude: But being rightly rendered 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 than 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 kind of divine providence, which ignorant men account little less than an irregularity; That sometimes it goes ill with good men, and things succeed well with evil men. All things have I seen in the days of my vanity: There is a just man that perisheth in his righteousness, etc. Whereupon he gives advise to avoid extremes of both kinds. 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 extreme, ver. 17. Be not overmuch wicked, etc. 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 ourselves? 'tis 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 extremes, all these inconveniencies. This Clue, This Wisdom, viz. The fear of God, whereby thou mayest disentangle thyself, and wind thyself out of this Labyrinth of evils, it strengthens the wiseman more than 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 than 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, etc. 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 turned Wisdom, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which is extremely 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, etc. 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 than 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 prays, 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 thickening 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, etc. may be increased. 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. Establish, strengthen, settle you, 1 Pet. 5.10. The reason is evident from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, selfsufficiency & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, etc. 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 itself, 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 men's courage; Timor minuit; Fear betrays 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 follows, that a wise man is a valiant man. The Wiseman tells us so much expressly, Prov. 24.5. A wise man is strong, yea, a man of knowledge increaseth strength. Solomon knew this from his father David's example, Psal. 27.1. Such a valiant man was S. Paul, Rom. 8.35. etc. who shall separate us from the love of Christ? shall tribulation or distress, etc. In all these things we are more than conquerors. Obs. 4. That as there are divers sorts of wisdom, divine, humane, and diabolical, as hath been shown; so the divine wisdom itself, hath divers 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 implies, that there is another, and higher degree of wisdom than 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, etc. 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, etc. And 6.35. He that cometh to me, shall never hunger, etc. 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 tells 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 Nabuchadnezzar, he who straightneth and besiegeth judgement; the wicked compassing about the righteous, etc. Habac. 1. v. 2, 3, 4. which causeth Jerusalem to mourn & make lamentation. He is wont, saith one of the pious Ancients, 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, etc. all temptations unto sin; all occasions of sin, etc. He summons his Servants, all Tyrants, Heretics, the Wisemen, and wisdom of the world, and the wisdom of the flesh. Ye read of such a strait 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 than 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 Governors' Sultan's or Sultan's, 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 divers 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 than all the power of Syracuse: Insomuch, as if the Soldiers 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 fly; which they disdained to do, at all the strength of the Soldiery. But the Scripture proves this expressly, Prov. 21.22. Eccles. 7.17. and 9.14. And the weaker Sex armed with wisdom prevailed against the strong; witness Deborah, Jahel, and the wise Woman of Abel, 2 Sam. 20. The reason why this wisdom so strengthens the wise, even more than many mighty men, so that one wise man more preserves the City than 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 virtues; 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 Cardinal Virtues 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 than 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 itself, Cant. 8.6. Obs. 2. How should this inflame our souls 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 than they who professed them. As Joseph no Statesman, Paul no Mariner, yet able to outvie 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 than 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 God's glory, who might seem to pray for fire from Heaven, to destroy Jezabel, 1 Kings 19.11. The Lord was neither in the strong wind, 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, than many Princes, than all the power of men and Angels. When all the guardian Angels say, We have healed Babylon, and she was not healed, etc. Jer. 52.9. then descends the great Physician 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 Physicians 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 applied, yet the Woman becomes rather worse, then better; then the virtue 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 dwells in us except we be castaways. And there he subdues all the power of the enemy. Would we then obtain this wisdom? It is near us in our mouth and in our heart. It is in us: for nothing can render us like unto itself but it must be in us; as was shown before. This speaks 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 speaks, Psal. 42.1. As the Hind panteth after the rivers of waters; so panteth my soul after thee O God my soul hath been a thirst for God, etc. Such are much dejected: surely Abbess 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 its time, and youth its time, etc. So must the spiritual ages have their times and successions also: For as the visible Sun by few or many and often revolutions makes a like number of days in the outward world: So doth the Sun of righteousness by few or many revolutions on the souls of those who fear God, make some children of a few days, some young men of more, some oldmen and full of days; 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 wiseman he gathers, than powers out, as Ecclis. 39.1.— 6. Get we therefore wisdom, and with all our getting, get we understanding. By prayer to the Lord, Solomon obtained wisdom, 1 Kings 3. Jam. 1. This prayer is the prayer only 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, etc. 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 Ten 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 Ten, 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 child, & 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 rendered of a Just man in statu inconsistente, in an inconsistent and changeable estate; it is clear from Solomon's 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 Wiseman's 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 show 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, etc. 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 showed 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 God's 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 man's 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, etc. 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 Child which is here understood. 2. That of the Young 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 mould; 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, etc. 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 spoke 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 speaks of the earth. 1. Hence than 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 speaks 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 Sophistical 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 Satan's inflicting exquisite cruelty upon him, we have the like testimony recorded of Job, Job. 2.10. This Scripture rather speaks of a possibility of sinning, than any actual, much less of an habitual, 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 always imperfect in this life, but only while they are under the first dispensation. For we read 1. Cor. 2.8. That there were some perfect men among whom the Apostles spoke wisdom. He had taught the Corinthians Christ and him crucified; not that he had no doctrine 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 spoke among those which were perfect. If any except and say, that by perfect men, he means no other than 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, than 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 childhood 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, etc. Unto all which, we may add, that by the Earth, and upon the Earth, we are to understand the earthly condition of sin, etc. the unregenerate estate, Jer. 17.13. they that depart from thee shall be written in the earth. Col. 3. Mortify 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 justice and righteousness or righteousness under the first dispensation, is an inconsistent, an unstable unsettled righteousness. This was the common state of the Jews in the time of the law, of which also Solomon speaks, 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 unsettled and unstable holiness of the childhood; wherein so many sinned, Num. 32.7.— 11. Such a righteous man falls seven times, saith Solomon, 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 sins seven times a day. Whence the author of that song called the complaint of a sinner, took his groundless authority, as I have shown elsewhere. Obs. 2. Take notice hence, that there are divers 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 causelessly 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They also who do no iniquity, they walk in his ways: 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, & show that the Lord is righteous, Psal. 92.14, 15. For Abraham not conscious of sin, humbles himself from consideration of his earthly mould, saith Chrysostom in Gen. 18. Obs. 4. Hence than 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 God's Commandments, 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 Commandments, 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 than 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 enemies. It's the very argument upon which we beg remission of our sins. And upon which terms, the Lord forgives us our trespasses. Alas! Humanum est errare, labi, decipi. A good man through weakness and ignorance may sin, and may offend God and man. And let us take heed, lest we, who conceive ourselves more wise, more able, and under an higher dispensation, lest we also sin, Gal. 6.1. Considering thyself, 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 evil 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 err, to slip, to fall, to miss the mark etc. 2. Those who with great rigour 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 ourselves 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 patiented 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 falls 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,) than we can easily impute righteousness enough to him to save him, though he be Profundatus in peccato, drowned in destruction and perdition. 3. This justly reproves the censoriousness of men against the young Saints: They are wont to rail 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 Crows are pardoned, and the Doves are blamed. 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 find 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 boisterous 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 shown. 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 Paul's Epistles, things hard to be understood. Which difficulty may arise, as from other causes, so more especially from 1. Either somewhat in the Scripture itself; 2. Or, from some defect in us. As for the Scripture itself, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 3.16. of divine inspiration, and dictated unto the Penmen 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 increased by mistakes and oversights in translation; as also by imposing upon the Scriptures, false glosses and misinterpretations, as the Philistines stopped 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 ways, 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 men's eyes, to turn them from darkness to light, etc. 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 shown; how truly, we shall then understand, when we find, 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 virtues, 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 do good, evil is present with me. And my Text among divers other perverted Scriptures, is wont to be alleged against obedience unto the will of God, so that this Mother-grace cannot bring forth the fruits 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 complete 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, for 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 fulfil the lusts of the flesh. This consequence he proves from the nature of Adverse contraries, which naturally expel 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 fight 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 fulfil 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 fulfil 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 [fulfil not] help this: For whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be part of the exhortation, fulfil not; or a motive thereunto, ye shall not fulfil, 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 add threaten, even death itself, 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 speech, 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 than 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 fulfil 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 inquire 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 fulfil 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 judgement of the best Critic, 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 known note of diversity rendered, 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 discreet 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. [The 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 rendered, and generally are so rendered by Pagnin, Castellio, Vulg. Lat. Vatablus, Beza, High and Low Duth, French, Italian, and Spanish Translations; yea, and by an ancient 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 inquire; 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 superior 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 mind, whereby the soul is carried 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 by't and devour one another, etc. Yea, the immoderate lusts of the superior 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 wills of the new Adam the heavenly man, are here meant. The reason of this is from the mistake and seducing of the fancy: For the fancy 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 near 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 disjoined from the true and honest good, becomes more and more prone to evil; and draws to it, the rational appetite, the will, yea the reason itself, 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 mind resists and reasons against the Spirit; as Ahitophel fallen off to Absalon, they both rebel against their Lord David. Obs. 1. Here is an evident argument and proof of man's fall. Here is opposition made against the Spirit of God. Surely God's 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 God's hand. No, he was made upright, but he had a fall, as ye read, 2 Sam. 4.4. that Mephibosheth fell out of his Nurse's arms, and be came lame, (poor man;) of both his feet. What is the Nurse but providence, which supported the man and bare him in her arms of mercy and judgement, commands and prohebitions, Gen. 2. But out of her arms 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 appears, 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 carnal, 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 appear 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 impetuousness and violence of passions wherewithal the carnal 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 beggarly the carnal man is, how he wants all temporal 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 always needy, always of an having disposition, always 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 appears, 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 lays hold on him, and stays him in his career; he limits his proceed; he binds him with cords of the law, Psal. 2. And when he breaks 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 hedge, and commits 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 hedge 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 its 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 precious 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 malicious 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 Thiefs 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 persuades 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 sign 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 contrarieties 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 fulfil 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 judge. 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 joined 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 fulfil the lust of the flesh: For the flesh, 'tis 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 enforced 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 pass 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 signs of the potential mood. I answer they are so. Yet do they not signify one and the same thing. For [Cannot] denies Potentia, strength and ability to do any thing. [May not,] denies Potestas, authority to do it. If any shall question this distinction, he may easily be satisfied out of the Germane 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 knows 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 sons 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 until, by customary consent unto his lusts, he have enfeebled it. Even the spiritual 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 walk in the Spirit, is to live in the Spirit; walking is a progressive motion a proceeding from virtue to virtue. If thus we do, we shall not fulfil the lusts of the flesh. He saith not, ye shall not have them for they will be troublesome. But if ye walk in the Spirit, ye shall not fulfil the lusts, by consenting to them. For if we meet them with dissent, we fulfil 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 devil's 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 God's gift whom we offend, 2 Tim. 2. How easily might a man dissuade any from having to do with such or such a man, if he should assure him, that whomsoever he deals withal he deceives 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 subtle, how false she is? Prov. 7. Does not the same wisdom tell us that the lusts of the old man are deceitful 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 wherein we should walk? Many signs 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 fruitful; it is an active Spirit; it brings forth the fruit of the Spirit, love, joy, peace, etc. Gal. 5.22. Now what fruits are brought forth in thee, where the Spirit of the Lord is, there is liberty, 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 captivity 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, Bethhoron the nether and the upper. These towns she built, when it went ill with her father's house, 1 Chron. 23.24. Then it goes evil with Ephraim, when we are fruitful (so Ephraim signifies) in evil works. Then Ephraim calls his son Beriah that is in evil. His daughter Sheerah signifies flesh; And she builds Bethhoron the neither; First; the house of liberty according to the flesh. Then Sheerah builds Bethhoron 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 her evil affections and lusts buildeth. But Solomon, 2 Cron. 8.5. Is recorded to have built Bethhoron the upper and Bethhoron the neither. First the upper and then the nether. This is the work of the true Solomon 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 Bethhoron; For if the Son make you free, then are ye free indeed. He builds the upper Bethhoron, even the glorious liberty of the Sons of God, in the right enjoyment of spiritual 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 Commandments, Psal. 119.45. The upper Bethhoron 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 mind; which may mortify 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 ourselves, and the truth is not in us. THe Mountain of the Lords house, in these last days, is situate 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 envy of others; and wherein they do not envy 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, etc. 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, etc. 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 writ unto you, that ye sin not. If any man sins, etc. 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 ourselves, 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 inquire, 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, etc. 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, mankind falsely complains of their nature, saith one of the Ancients. 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 behind, 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 blinds 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 expressly, 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 lie, 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 sin; and therefore they by, and through him. 4. But can it be more plain, you'll say? S. John saith, If we say, we have no sin, we deceive ourselves, etc. Take the words in their latitude; yet they take not away the possibility of not sinning. But come we to inquire, who are here meant by [we] when the Apostle saith, if we say, we have no sin, etc. The speech is directed expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Collectiuè, as including all and every one; sometime Hortatiuè, with exception of some, according to that figure, which the Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: As when he who teacheth, reproves, exhorts, etc. puts himself into the number of those whom he teaches, reproves, exhorts, etc. And so it is taken here. Is it not ordinary for Masters of families, Tutors, or other Governors, to speak thus to those under their charge, we must leave off this drunkenness, this gluttony, this idleness, etc. though the Governors themselves be not guilty of any of these sins? It is true, you'll 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 satisfy 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 people's cry and their words, Nehem. 5. v. 7. and I thought in my mind, (or, my heart took counsel in me) and I rebuked the Princes, etc. And I said, we according to our ability, have redeemed our brethren the Jews, 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, etc. 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, etc. he varies, and explains what he means, v. 10. if we say, we have not sinned, we make him a liar, etc. 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 God's 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 Lucidun inter vallum. 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 marvel, 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, etc. To say nothing of Abraham, Isaac, Jacob, Joseph, David, Josiah, Zachary, and Elizabeth, etc. What reason is there that almost universally, both the ancient 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 downright 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 knows, that he has no sin, but by the revelation of God's 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 believe, that they speak, many of them their own experiences, and found daily temptations from without, and corruptions within. That which the Philosopher spoke 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, informs, and instructs him to amendment of life; and man meantime neglects, and respects and opposeth this attraction and drawing of the Father; and knows 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 gins to arm us with the same mind, we are yet in great ignorance and weakness, as 1 Cor. 2.3. and when he draws 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 poured 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 days 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 mortify 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 applies 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 man's 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 ourselves 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 writ 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, etc. Though true, if rightly used, they plunge men, more and more in darkness, insomuch that they believe 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 ways. 1. By the deceitfulness of sin, Hebr. 3.13. When sin and vice hath got on an habit of virtue and goodness, by deceitful lust, Ephes. 4.22. When they obtrude themselves upon us, as if they were natural unto us. But because these are so gross, that they cannot deceive all, the grand impostor covers them with appearances of righteousness, as, 1. By sole and only hearing and not doing. 2. By doing and not believing. 3. By believing 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 only hearing and not doing. For thus the sole hearers deceive themselves, saith S. James, Be doers of the word, and not hearers only deceiving your own 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 truly rendered 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 truly 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 Christ's righteousness for theirs; so that now they have no sin at all. Surely, to believe that God accepts Christ's sufferings and death for ours, without our conformable sufferings and death, is to believe a lie. 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 patiented continuance in well doing, etc. They who trust in the Lord, shall be as Mount Zion; 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 always: whereas that false position, Once a Saint and always 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 surprised and taken away, before he can complete 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 itself, 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 complete will is accounted for the deed. Which cannot be true of a velleity while men neglect their precious opportunities. The reason of all this, is self-love which flatters men into a good opinion of themselves. This self-love blinds 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 man's 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 only way to be undeceived, is to believe and obey unto the end. The Apostle gives this counsel 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 ourselves 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 itself to be, Matth. 27.63. Yea that he was the most notorious of all others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that deceiver: Yea, they fear, lest God himself the essential truth should deceive them, when the divine testimonies out of his express word are alleged unto them. Yet the same men with full consent, credit and yield themselves to be seduced and deceived by the lusts of error. 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 ourselves, 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 shown hitherto. 1. Of whom these word 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 evil one well knows, that if such a state be believed possible, wherein all sin being subdued, men may perform exact obedience unto God, such as that estate is whereunto S. John and his fellow Apostles had attained, well he knows, that his kingdom would be toward an end; And therefore he hath endeavoured mainly, and made it his work to persuade men, that it is impossible but that they must have sin while they live in this world. And if it be believed 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 youthful lusts, according to the Apostles counsel? Who will fly from sin as from a Serpent, as the wise man advises us, if he be persuaded, that there is no spiritual power given him from above, so to do? By this means, all exhortations, admonitions, etc. Shall be in vain, if men be persuaded before hand, that it is impossble for them to be obedient thereunto, but the evil one hath in all ages, endeavoured to win to this persuasion of impossibility, learned men, and men of reputation, for piety and holiness of life. For by corrupting those, he gains multitudes unto his party, by their authority. Ye remember how the evil Spirit plotted mischief 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 joined to Levi & become Leviathan, as I have shown formerly then he does all his mischief. 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 dissuaded 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 behind me Satan. He who gives us such counsel, acts the devils the enemy's 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 Ancients 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 Lord's Prayer to say, Forgive us our trespasses, etc. 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 gracious 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 Jubilee, as it is spiritually interpreted; Esay 61.1, 2. liberty to the captives, etc. Our Lord— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Brother and Redeemer applies 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 Jubilee is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 writ to you little children, that your sins are forgiven you through his Name. And therefore how ever the Apostles & Disciples might possibly use the Lord's 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, etc. and teach us confession of sin; yet is that only 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 always; 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, than 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, etc. 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 man's 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 follows not: But this is true, that, as sick men being healed 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 Physician, his honour, for perfecting his Patients bodily cure, they will not allow the greatest Physician 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. John's example, how the spiritual teacher should behave himself towards young Disciples, to condescend and stoop unto their weakness, to be even as one of them. This wisdom S. John had learned of the Lord Jesus, who so attempered his Doctrine to his Disciples, as they were able to bear it, John 16.12. Thus Elisha stretched himself upon the child 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 applies 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 Giant, Esay 9.6. yet to us while yet we are children, he is born a child. Obs. 2. Hence we have discovered unto us, a refuge of lies, 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, etc. 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 falsely some speak concerning the life and actions of God's 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 forepast 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 child, 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 myself 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 ourselves, 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, entitled 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, etc. 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 expressly, or per evolutionem terminorum, interpretatiuè, by short and easy 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 Commandments, my Statutes, and my Laws. Exod. 24.3.7.8. All the words which the Lord hath said, will we do, etc. Deut. 4.2. Ye shall not add unto the word which I command you: neither shall you diminish from it, that ye may keep the Commandments of the Lord your God, which I command you. And Chap. 12.32. What thing soever I command you, observe to do it, etc. and Chap. 28.14. and thou shalt not go adside from any of the words which I command thee this day, etc. Deut. 30.8. And thou shalt return and obey the voice of the Lord and do all his Commandments, 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 days 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 days. 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, etc. 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, etc. Chap. 27.5. God forbidden that I should justify 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 tried me, and shalt find nothing: I am purposed that my mouth shall not transgress. Hold up my go in thy paths, that my footsteps slip not. And 18.21, 23, 24, 25, 26. For I have kept the ways of the Lord, and have not wickedly departed from my God, for all his judgements were before me, etc. I was also upright (Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect) before him, etc. 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 days 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 King's 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 hyssop, and I shall be clean: wash me, and I shall be whiter than 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, etc. 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 Commandments to do them. 105.45. That they might observe his statutes and keep his Laws. 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 ways. V 6. Then shall I not be ashamed, when I have respect unto all thy Commandments. V 10. With my whole heart have I sought thee. V 32. I will run the way of thy Commandments: 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 remembered 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 Commandments. My soul hath kept thy testimonies: and I love them exceedingly. I have kept thy precepts, and thy testimonies: for all my ways 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 ways, 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, etc. 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,) than 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) than he that is perverse in his ways, 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, etc. Prov. 29.10. The bloodthirsty 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 bore 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 ancients gloriously. Esay 26.3. Thou wilt keep him in perfect peace whose mind is stayed 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 behind 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 precious 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 wastes 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 Zion, 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 departed 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 alms doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness, shall be filled with life. Wisd. 1.4. For into a malicious soul wisdom shall not enter: nor dwell 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 we sinne we 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, etc. 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 Commandments, 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, etc. Matth. 11.30. For my yoke is easy, 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 Commandments. 21. Jesus said unto him, if thou wilt be perfect, go and sell that thou hast, etc. 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 always, even unto the end of the world. Mark 2.17. They that are whole have no need of the Physician, but they that are sick, etc. 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 Commandments. 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 mind of Christ. 2 Cor. 7.1. Let us cleanse ourselves 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, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. 1 Thess. 4.1. Furthermore than 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 sanctify 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, etc. 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 writ I unto you, that ye sin not, etc. 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, rejoice; be perfect; be of good comfort; be of one mind; 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, establish, 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 dost 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 Master's 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 roast with fire, his head with his legs, and with the appurtenance thereof. Pag. 203. 8. God's meeting with men in their own way, Levit. 26. v. 27.28. And if ye will not, for all this, harken unto me, but walk contrary unto me, then will I walk contrary unto you also in fury. Pag. 323. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or, The Dispenser 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 days, in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty 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 Sceptre 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 battle. Pag. 604. 13. Attend tibi; Look to thyself. Deut. 4. v. 9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart, all the days of thy life; but teach them thy sons, and thy sons sons. Pag. 631. 14. Attend tibi & doctrinae. Look to thyself 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. God's Request unto his people. Or, God's 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 ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul, to keep the Commandments 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 Commandments. Deut. 19 v. 9 If thou shalt keep all these Commandments to do them, which I command thee this day, to love the Lord thy God, and to walk ever in his ways, then shalt thou add, etc. 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 than 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 ourselves, 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 Number's. 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 Timothy. 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 Timothy. 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 Judas. 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 merely 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. Verse. 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 deal 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 employed 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 deal 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 deal 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 nathan's 494 a. 7 deal be 495 c. 4 this d 8 in marg. 13. 504 a. 2 deal and's 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 add a 605 b. 8 captive 611 c. 5. dum-amnis 612 c. 5 nium 618 e. 6 omnium 621 d. 6 deal and 623 d. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 629 c. 5 reasonable 642 e. 3 loved 645 a. 3 add, from 650 b. 4 1.21, 653 b. 3 casualty 659 d. 8 deal 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 sovereign 680 a. 6 is not only 682 d. 8 Echeneis 684 c. 7 love 686 c. 4 prudence— so to 691 c. 7. add 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.