former Repr 1. Who pretend infirmity and weaknesse when yet the power of God the holy seed is ready to break the Serpents head in them Repr 2. Those who exceedingly magnifie the power of Christ the holy seed that he breaks the head of the Serpent when it is yet whole in them Repr 3. Who damp their own and others endeavours with opinion of impossibility of doing that which is here promised that it shall be done Exhort Be strong in the Lord and in the power of his might Ephes 6. Means Use that power thou hast The Lord hath not given that for nothing By exercising bodily strength the man growes stronger much more by exercise of spiritual strength Pray to the Lord to put the enmity between thee and the Serpents seed Pray for that innocent harmlesse Abels life which must live and speak again Heb. 11.4 He being dead yet speaketh This enmity must proceed as also the Law and the grace of God that brings salvation Tit. 2.11 The grace of God that brings salvation to all men hath appeared c. The holy Apostle observes this method Rom. 16.19 I would have you wise unto that which is good and simple concerning evil and then follows and the God of peace shall tread Satan under your feet shortly And then concludes by what means this comes to passe in the next words The grace of our Lord Jesus Christ be with you Axiom 4. The Serpent shall bruise his heel There are who understand this litterally and properly of the Church But while the Scripture will affoord both a literal and a spiritual meaning I conceive it is not safe to appropriate it unto one Literally then it 's true that the Serpent bruises or wounds the heel and lies in wait in the way Gen. 49.17 I believe the spiritual meaning is principally aimed at Quaere What is meant by the Heel What to bruise the Hell How the Serpent may be said to bruise the Heel 1. The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that well-known part of the Body Yet not only that but also the sole of the foot and the foot-steps The iniquity of my heels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Symmachus turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 49.6 that is the conversation the life and Psal 56.6 They observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my steps So we say Insistere vestigiis to walk in ones footsteps that is to follow one So Rom. 4.12 To walk in the steps of Abrahams faith 1 Pet. 2.21 Hence by Metaphor because he Heel and the Foot-sole is the extream or last part of the Body as the Head is the first the word is used to signifie the last part of any thing Psal 119.33 I will keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end and Verse 112. I inclined my heart to keep thy statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end Hence it signifies the Reward which is wont to be given at the end of the work Ps 19.11 In keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 5.23 Who justifie the wicked for reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heel of the womans holy seed or Christ may be understood to be either 1. Of his Person or 2. Of his mystical Body 1. Of his Person so the Heel of Christ is his humanity This holds proportion with what the Apostle saith that The Head of Christ is God 1 Cor. 11. 2. Of his mystical Body so we may understand the Heel either of the outward man as the meanest and weakest part of the body of Christ Or the inward man that part of the soul that cleaves vnto the earth or earthly nature 2. To bruise the heel The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to bruise it seems to be therefore here used that it might fit both parts of the Text the Head of the Serpent and he Heel of the Womans holy seed The like ye may observe 1 Cor. 3.17 If any man defile Gods Temple him will God destroy The word in the Greek is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Coverdale turnes the words The same shall tread down thine head and thou shalt tread upon his heel 3. How may the seed of the Serpent be said to bruise the heel of Christ 1. The heel of Christ is his Humanity when therefore the Serpent so far prevailed that he procured him to be put to death according to the flesh he bruised his heel 1 Pet. 3.18.2 The heel of his mystical body 1. In regard of the outward man the meanest and weakest of his fellowers Deut. 25.18 Amalek smote the hindmost 2. In regard of the inward man the heel is that part that cleaves unto the earth or earthly nature and is therefore prone and easie to slide and fall This heel the Serpent observes and bruises In the necessities of the body the soul must needs send forth the natural desires for supply of them Such are the desires of earing and drinking These and such as these are the heel of the inward man which the Serpent observes He observed these in our Lord Matth. 4.3 He had fasted forty dayes all that time ye hear not of the Tempter but when he hungred Verse 2. then the Tempter came unto him This the Apostle was aware of 1 Cor. 7.5 Give your selves to fasting and prayer that Satan tempt you not for your incontinencie It is lawful to have a care and to provide for the supply of meat and drink and raiment c. yet this very care endangers us to fall into temptation and a snare 1 Tim. 6.9 Reason may be 1. In regard of the Womans godly seed that it might be continually exercised and be watchful Virtus languet sine adversario And therefore your adversary the Devil goes about c. 2. In regard of the Serpent his innate Subtilty and malice Who since he is fallen from all lawfull power of commanding and compelling Esay 14. he now acts by craft and cunning 2 Cor. 2.11 by devises and wiles Ephes 6.11 The wiles of the Devill 2 Cor. 11.3 And therefore he setts upon the weakest He beguiled Eve through his subtiltie This discovers what they are whose seed and whose children who reproach the steps the conversation of Gods Saints It is the Serpents work To bruise and tread upon the heel and his children Serpents like himselfe as our Saviour calls them Matth. 23. who reproach the wayes of Christ and his people who slander and reproach the foot-steps of Gods annointed Psal 89.51 who cast aspersions upon the pure religion and undefiled I doubt not but there is a religion that is accounted pure yet is defiled A generation pure in their own eyes yet are not cleansed from their dung Prov. 30.12 Yet there is a religion that is pure yet is accounted defiled by the Serpent and his seed who casts aspersions upon it without desert as a man may receive a dash in his journey Thus the Pharisees of
purpose The Lamb is raw There hath been more paper blotted about this controversie and opposition of science and humane learning against humane learning and science then about any other that I know in the Christian Church Reproof 1. Those who kindle their own fire and boyl the Word in the water of their own doctrine contrary to the express precept here not sodden at all in water All the New Lights which have shined now many years they have not brought forth or shined to the life which is the end of all The young Prophet went forth to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gathered wilde Gowrds 2 Kings 4.39 which are called fel terrae the Gall of the earth for their bitterness these he gathered and shred into the pot and when they came to be eaten they cried out O man of God death is in the pot c. They could never have eaten it had not Elisha cast in his Meal Many sons of the Prophets have gone forth into the field to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lights new lights of humane learning lights of imagination which shine like rotten wood in the night of ignorance what else can be gathered in the field of the world but fel terrae the gall of the earth Matth. 13.38 which they gather out of their own earthly minde Phil. 3.19 And these they shred into the pot and powre out to feed the people withal But the hungry souls after the word of righteousness cannot feed on this food for it s no food of life they cry out that death is in the pot And it would prove death did not Elisha cast in the Meal even the meal of that wheat which fals into the ground and dies John 12. and brings forth much fruit of life It is that Meal which takes away the bitterness from all mens learning and what followed upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no harm in the pot the words are there was no evil word in the pot and so Arias Montanus turns that Text Non fuit verbum malum in olla there was no evil word in the pot Reproof 2. The people who contentedly feed upon the Word boyled in the water of mans doctrine heated by the fire of their own spirit which works not out the creudities nor scum of the sinful life It is a dreadful threatning ye read Ezech. 24.6 14. Wo to the bloody City to the pot whose scum is therein c. 4. Come we to the positive preparation of this spiritual food It must be rosted with fire Fire is natural and indifferent or spiritual and that good or evil The rosting by a natural fire is the drawing of crudity and rareness out of the meat Mysticè But the spiritual fire is here to be understood and that which is good and that either good in it self or good for us 1. Good in it self so God himself is a fire Hebr. 12.29 And he is essentially good and his Spirit is a fire S. Luke 4.16 2. Temptations also inward and outward Afflictions are a fire called a fiery trial that is to try us 1 Pet. 4.12 and these are good for us It is good for me that I was afflicted Psal 119.71 3. The Word also is prepared by the patience and practice of it and the examples of the Lord himself the Prophets and Apostles Being so prepared it becomes more savory and more easie of digestion Of this the Psalmist speaks Psal 119.140 thy word is fiery 4. Zeal also is a fire and although in it self it be indifferent yet in regard of the object in a good matter it is good to be zealous How shall the Paschal Lamb be rosted When they rost meat the superfluous moysture and crudity is dried and drawn out of it But is there any supersluity in the true Pascal Lamb surely no What necessity then is there that it be rosted The Word has been sodden by Commentators and Expositors and every one hath left his false gloss upon it according to every mans humour according to which there are many Christs Matth. 24.24 and all these must be consumed by the fire of Gods Spirit 2. The Word is most savoury when we partake of it in our afflictions then it has the best relish At other times it is like meat to men that have no appetite But when we are under the fire of afflictions pressures and calamities O how sweet the Word is then unto us as to the hungry soul every bitter thing is sweet Prou. 27.7 as a morsel cut off the Spit The Apostle remembers the Thessalonians of their appetite 1 Thess 1.5 6 7. Our Gospel came not unto you in word onely but also in power and in the holy Ghost there 's one fire And ye became followers of us and of the Lord having received the word in much affliction there 's another Doubt Why does the Lord propound these mysteries under outward things as of a Lamb c. Love is defined affectus unionis an affection of union oneness and sameness with the party loved Now because one man who loves another cannot really be one and the same with him Disparata non possunt fieri unum disparates cannot be the same he imparts something to him wherewith he may be in a sort one and the same with him such is that which enters into us as our meat and drink and such as is nearest to us as our garments and what else is needful for the preservation of our being Thus Jonathan loved David 1 Sam. 18.1 3 4. Their soules were in a sort one but how did Jonathan expresse that He stript himself of the robe that was upon him and gave it to David and his garments c. Does the Scripture think we intend only to express humane passion Jonathan figures the holy Spirit so his name signifies The gift of the Lord and he clothes David as when Judges 6.34 the Spirit of the Lord is said to come upon Gideon the Hebrew Text saith the Spirit clothed Gideon Rom. 13.14 Put ye on the Lord Jesus Christ 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you our own souls because ye were dear unto us There is no love without communication of something from the party loving to the party loved Thus John 3.16 God so loved that he gave his only begotten Son Gal. 2.20 He loved me and gave himself for me Ephes 5.2 Christ loved us and gave himself for us So he loved the Church and gave himself for it ver 25. And thus the Lord Jesus Christ to testifie his intimate love unto us he communicates himself unto us by the Sacrament of his body and blood which is called therefore Sacramentum unionis whereby he affectionately imparts himself unto us John 6.55 56 57. My flesh is meat indeed c. He that eateth my flesh and drinketh my blood dwelleth in me c. Terms of art are as weights wherewith we weigh silver and
down to the earth and earthly things prefigured by the Canaanites who have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curvari incurvari deprimi to be bowed down and depressed toward the earth such souls as cannot or indeed rather will not raise themselves to the consideration of things above heavenly things Of which the Prophet speaks They are wise to do evil but to do good they know not Jer. 4.22 This gross and supine ignorance preceding those things which a man is bound to know doth not simply excuse the act of the will from sin in toto or altogether but somewhat in or à tanto as they speak because so doing he commits a sin against the law which commands ands him to enquire what is right and just Awake thou that sleepest and arise from the dead and Christ shall enlighten thee And be not unwise but understanding what the will of the Lord is Ephes 5. But this ignorance excuseth somewhat and à tanto because the contempt of the command and authority commanding is by reason of ignorance so much the less The less knowledge the less contempt and the less contempt the less sin So that it rests that the invincible ignorance preceding the act of the will whether positive or negative whether juris or facti of the law or the fact simply excuseth from sin both in tanto and in toto in whole and in part if I may so English that distinction This invincible ignorance is that which remains after a man hath used all diligence due and possible and hath done all things expedient which he is bound to do for the removal of it And this is the ignorance which excuseth Howbeit because many things are known by nature which require duty and he who knew not his Lords will but did things worthy of stripes 1 Cor. 4. v. 4. shall be beaten though with few stripes Luke 12.48 And although a man know nothing or be not conscious or guilty to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle yet thereby he is not justified doubtless it is most safe not to stand upon strict termes of commutative justice with our God but to leave our selves and our condition unto his goodness who knowes us and what we know better then we our selves do It was S. Pauls case I was saith he before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbelief There had been no need of mercy maugre his ignorance if there had been no sin 1 Tim. 1.13 And that sin seems to have been that which he names blasphemy persecution of the truth and injury unto the professors of it all which he might have known to be sin according to Mich. 6.8 and according to Gamaliels reason Acts 5. v. 39. If the counsel be of God ye cannot dissolve it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye be found even fighters against God sinners with an high hand 1. Hence upon the whole matter we may infer that the Heathen cannot plead invincible ignorance Mic. 6.8 Rom. 1.19 no not of the Gospel Psal 98.3 Rom. 10.18 if the Apostle reason right 2. Hence also it appears that sins are not equal which is evident from the words before us where it is supposed that some sins may be committed out of errour and ignorance others with an high hand Yea sins of the same kinde yet differenced by the persons offending are not equal Levit. 4.4 with ver 13 14. There is as great an expiation required of the Priests sin as of the sin of the whole congregation I which case Duo cum faciant idem non est idem when two men do the same thing yet it is not the same 1. Whence also they are justly blamed who pretend ignorance of those things which they may and ought to know 2 Cor. 4.3 2. They also who say they know the will of God and think it a great indignity that any should question their intellectuals yet they practise not what they pretend to know and so betray their morals or rather immorality and consequently their ignorance Such is disobedience in Gods esteem Rom. 1.21 22. and the wicked man how knowing soever is yet Solomons Fool. The Scripture here speaks of the Soul the soul that doth ought c. though the person of the man be understood because Animus cujusque is est quisque every mans soul is himself or at least the better part of every man of which I have spoken elsewhere more largely as also because the sin originally proceeds from the soul and it is the heart lifted up which lifts up the hand Wherefore O ye immortal souls your errours your ignorances are too many Adde not O adde not thereunto your wilful transgressions your sins of an high hand your mighty sins as the Prophet calls them Amos 5.12 Stand not out against the Almighty God but yield your selves unto him and give the hand It is the advice which Hezekiah gives to Israel to turn again to the Lord God of their fathers not to harden their necks but to yield themselves to the Lord the Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give the hand 2 Chro. 30 v. 8. submit your selves to the Lord c. And the Posts passed from City to City to carry the Kings Decree and to perswade the people But what was the event of this good counsel They laughed them to scorn and mocked them 2 Chron. 30.6 10. But diverse of Asher and Manasseh and of Zebulun humbled themselves c. Verbum Domini ad te This counsel this word of the Lord is to thee O Israel The Counsellour as Christ is called Esay 9.6 the Power and strength of the Lord as Christ is called 1 Cor. 1.24 that 's Hezekiah he exhorts us to turn unto the Lord God of our father Abraham Isaac and Israel that we harden not our hearts that we sin not against him with an high hand but submit our selves and yield our hand to the Lord. And the Posts the Ambassadors carry this Decree of the Lord from City to City These Ambassadors for Christ beseech us yea as though God did beseech us by them they pray us in Christs stead that we will be reconciled unto God 2 Cor. 5.20 that we give our hand unto him But alas I well foresee that these Ambassadors and their exhortations as often heretofore will have a like event to those there will be who will laugh them to scorn and mock them And for this the wrath of God is come and will come upon the present generation in variety of Diseases Consumptions burning Agues Plagues fire and sword wherewith the Lord pleads and will plead with all flesh Levit. 26. Deut. 28. Esay 66.16 For thus the Lord dealt with Israel according to the flesh they mocked the messengers of God and despised his words and misused his Prophets till the wrath of the Lord arose against his people till there was no healing therefore he
righteousness and holiness of truth Which Divine Plvto hath almost word for word in his Theâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The likeness of God is to be righteous and holy with wisdom or prudence And as Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure of his fathers hypostasie or substance so the true Christians are made according to Christ Iohn 1.16 of whose fulnesse they receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even grace for grace every grace in us answering to the counterpart of it self in Christ as every impression and print in the Wax answers to every print and impression in the Seal This image of God is in the soul yet so that Per modum redundantiae by way of redundancy it overflowes also upon the body For as by an Image or Picture we understand not onely the lineaments and portraiture of him that 's drawen but also concretely the table wherein it is drawen And as we conceive the Kings Image in his Coin not onely formally abstractly and apart the resemblance and figure of the King but also concretely and joyntly the money the Silver or Gold wherein it is imprinted Even so the image of God howsoever it be primarily in the soule yet it may be said also to be in the body the seat of the soul whose rectitude and straitness proper to that alone of all the living creatures represents that inward rectitude and uprightness wherein the man is made and an argument of Majesty and Soveraignty over all the Creatures the strength proportion beauty feature and comliness are answerable in some sort to the like vertues in the image of God According to which S. Paul saith that the earthy man Rom. 5.14 the first Adam was a type or figure of the second or him that was to come as the first and rude draught of him As also because the soul works by the body conformably to the image of God whence it is Rom. 6.13 that the members of the body are instruments of righteousness unto God And hence it is that S. Paul saith 1 Cor. 6.20 that our bodies and Spirits are Gods Yea the image of God extends it self so far that all the outward creatures belonging unto man may be said in some sort to appertain unto the image of God in man not onely because Dei Vestigium est in creaturis saith the School the footstep and similitude of God is in the creatures but also because God hath given unto man the outward creatures not as any part of his image but to adorn his image in him As Painters and Carvers set out their Images and Statues by Pictures of diverse creatures which are not any parts but ornaments of the Statues and Images which they principally intend to make Thus every creature hath Gods mark upon it aut imaginem aut vestigium either Gods expresse image upon it as the reasonable creature or some other impression or similitude of the Deity which remembers us and sends us to the Author of it As when we see among the Creatures any thing that 's beautiful and fair or strong or any other way good it minds us and causes our thoughts and meditations to ascend unto that Essential beauty strength or whatsoever other Excellency is to be found in God In a word Gods mark and footstep in the Creature is in order unto Gods Image in man Gods image in man is in order unto Gods image which is Christ Gods image which is Christ 1 Cor. 3.22 23. is in order unto God This gradual order is excellently observed and set down by S. Paul All things are yours and ye are Christs and Christ is Gods When now the man had defaced that glorious image of his God in himself and disturbed that excellent order of himself and all the Creatures unto God The Lord sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flood to confound all order as that word signifies a sin-flood to blot out his image and footstep out of his creatures as we read Gen. 6. The Lord saw that the iniquity of man was great in the earth and all the image form or shape of the thoughts of his heart was onely evill all the day And it repented the Lord that he had made man on the earth and he mourned at his heart and the Lord said I will blot out man whom I have created from upon the face of the earth from man even unto beast and unto the creeping thing and to the foul of the heavens because it repenteth me that I have made them I desire the Reader to consider upon what ground and Motive the Lord here resolves to blot out man and beast from the earth It will make much for the understanding of Gen. 8.21 ANd the Lord smelled a sweet savour and the Lord said in his heart Gen. 8. Ver. 21. I will not again curse the ground any more for mans sake for the imagination of mans heart is evil from his youth neither will I again smite any more every living thing as I have done If thus we read these words very ill use may be made of them as for an encouragement unto sin because the grace of God so much aboundeth For according to this Translation the Lord here seems to promise that he will not again deal so severely with mankind because the imagination of mans heart is evil from his youth and therefore so to curse the ground for mans sake so to smite every living thing would be to no purpose Why because mankinde is incorrigible the imagination of his heart is evil from his youth and therefore to go about to mend the matter by blotting out the living creature as if thereby the sins of men could be blotted out it would be as available as if a man should endeavour to draw water with a Net So one of the Fathers reasons from hence whose name I spare Another of them argues thus down-right The Lord saith I will not any more curse the Earth for the works of men because the minde of man is set upon mischief from his youth therefore I will not any more smite every living soul as I have done And lest we should think that the Ancients onely were of this minde most of the later Expositors are of the same judgement The Glosse of the French Bible speaks their opinion For it sets a Star in the Text directing us to somewhat more remarkable in the Margent which is this He shews what men must be until the end of the world wherein all mankinde is condemned as wholly wicked and depraved How then ought these words to be rendred That we may understand this we must look back at the former words For if we consider the former words they will give light to these Verse 20. Noah builded an altar unto the Lord and took of every clean beast and of every clean foul and offered burnt offerings upon the altar And the Lord smelled a savour of rest so the Marg. according to the
pride and haughtiness of mind a noble spirit He considered not that a Christian spirit is a merciful spirit For surely our sympathy and commiseration is the best part of our alms which is a contract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy S. John will determine this controversie Whoso hath this worlds good saith he and seeth his brother have need and shutteth up he saith not his purse but his bowels of compassion from him how dwelleth the love of God in him 1 John 3.17 Reproof 3. Who eat the inwards not Christs but their own as the envious man does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eats his own heart Reproof 4. Who eat not the Head partake not of the Lambs dominion but will make Rezin their King their own wilfulness Esay 7. and set up over them Tabeel a god such as seems good to themselves as the Chal. Par. turns Tabeel I beseech ye take it not amiss that I set before ye the fragments that were left the last night It is the judgement of one of the most pious and learned Fathers that by the fragments that were taken up Matth. 14.20 are to be understood the more abstruse and difficult parts of the word which the people left And so the Apostle distinguishes between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.1 2. I fed you with milk and not with meat for ye were not able to bear it Hitherto we have had the Bill of fare the parts of the Pascal Lamb principally to be eaten Come we now to the manner of eating the Pascal Lamb. And first negatively and that 's two wayes 1. Not raw 2. Not sodden at all in water First We must not eat it raw The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn raw of doubtful signification in the Hebrew which descends from the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with changing of a letter usually changeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crudum cruentum quod sanguine coctum Scal. It 's meant not simply raw but half roasted a fault I fear too often committed that as the Cooks buy their meat raised or blown up an old sin of the Butchers which Aristotle mentions in his Elenchs so the Cooks half roast their meat that it may seem fair to the eye and be sold off the dearer Rat. Why not raw or half roasted The Law forbids eating with the blood and gives reason because in the blood of the beast is the life of the beast Now if we enquire into a further reason of that Law The Lord thereby would prevent cruelty lest eating with the blood might incline men to love blood and so shed blood Nero and Domitian two of the worst Emperours of Rome loved hunting and shedding the blood of beasts and afterwards were most cruel in shedding the bloud of men Obs 1. Mysticè Not raw The Lord would not that wee should have communion with the life of the beast neither in the concupiscible as lasciviousness and luxury nor in the irascible as savageness and fierceness Eccles 11.10 Obs 2. The Lord would not that we should feed upon his Word in the crudity of the letter As in these and such examples Except a man hate his father and mother c. sell all thou hast and give to the poor c. These and the like Scriptures must be understood cum grano salis according to the intention of the Spirit of God not literally not rawly For if we hate father or mother how can we honour them Doubt But why does Moses forbid eating with the blood when Christ the true Moses and the true Pascal Lamb gives us his blood to drink Answer The Israelites in Moses dayes were not come to the renewing of the life but they were daily admonished and exhorted to amend their life howbeit herein they were very slow yea murmured and hardened their hearts against Moses And therefore they were not suffered to eat the blood For in the blood is the life Deut. 12.23 Unto which life they could not come by reason of their unbelief and disobedience Hebr. 3.19 and 4.11 But the Disciples of Christ who had now passed from the flesh into the Spirit and were come from the death into the life Christ gave to these his flesh to cat and his blood to drink even for a renewing of the life 3. Not sodden at all in water Seething and boyling as also stewing requires water or other liquor wherein to stew boyl and seeth meat and make it fit for eating by working out the scum and drawing out the crudities Mysticè Sursum corda I come not to teach the Artists their own art What then is meant by water wherein the Lamb must not be sodden By water mystically is understood doctrine Ephes 5.26 Doctrine in Scripture is humane or divine Humane doctrine as mens traditions are here forbidden their fear of me is taught by the precepts of men Of this water the Prophet complains thy wine is mixt with water the spiritual doctrine of divine consolation is blended with mans doctrine mans invention for that water which is divine doctrine is elsewhere commended 2. The Lord requires the simplicity in Christ 2 Cor. 11.3 and godly sincerity in all our services And therefore 1 Cor. 5.8 as here he forbids the water of humane doctrine so elsewhere the leaven of hypocrisie in eating the spiritual Passover Esay 29.13 1.22 But why must not the Lamb be sodden in the water of humane doctrine or mans doctrine 1. In regard of the water it self 2. In respect of the seething or boyling meat in that water 1. The water it self is from beneath the water below the heavens whereas the divine water is water above the heavens Now because its water from beneath its feculent and sapit contiguam glebam it relishes of the earth whence it comes and that is from the earthly mans wisdom and invention James 3.15 Of this our Lord speaks Ye are from beneath I am from above John 8.23 2. In regard of the seething or boyling and the effect of it the humane doctrine and wisdom cannot reach unto the sublime nature of the divine wisdom and Word The Naturallists say and experience proves it Aqua tantum ascendit quantum descendit Water can ascend no higher then the Fountain from whence it comes That which is of the flesh is flesh that which is of the earthly spirit is earth John 3.6.31 Since therefore the Pascal Lamb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat the weak water of mans doctrine cannot prepare it maturate it or fit it for the nourishment of our souls The water of mans doctrine cannot prepare the spiritual Pascal Lamb. The truth of this appears in the business we have in hand the mystery of the Lords Supper For the learned men of three divided Churches have been long time seething and boyling and parboyling this mystery and all to little
but there are certain distinct periods of ages observable in most languages if they were taken notic of In the Greek and Latin tongues greater industry hath been used unto which we may fit our English And so the distinction of ages may be as followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infans an Infant until the seventh year compleat which is to be understood in the following ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puer a childe until fourteen years of age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puber when the beard begins to grow a yongling from fourteen till eighteen years of age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adolescens a youth from eighten until twenty five years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fuvenis a young man from twenty five till thirty five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir a grown man from thirty five until forty nine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex viridis a green old man from forty nine till sixty years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semicanus turn'd grey from sixty until seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decrepitus a decrepit old man or capularis one ready to be laid on the Biere that is capulum from seventy years old until death Of all these ages they have taken the second or as some count them the first when they call the sons of Israel children which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turns by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 33.14 and other words importing minority and nonage But our Translators herein erre not alone for Luther Piscator all the Low Dutch and all our old English Translations Ainsworth only excepted render the words as our last hath them who ever was their leader herein Sequimur ut pecudes antecedentium greges saith Seneca we are prone to follow ill examples But the Translators of the French Bible have made choise of the very first age and render the words Enfans d' Israel the Infants or little ones of Israel These no doubt or some of these had but low thoughts of Gods eminent designe as if he intended to beget nourish and bring up children of a span long Lam. 2.20 Nor yet have all been so deceived For beside these named all the ancient Translations as the Chaldee LXX Syriac Arabic and Vulg. Latin and the later as the Spanish and Italian Munster also Pagnin Tremellius and Vatablus have Sons of Israel O ye sons of Israel Consider ye are by this title called to actions of honour and strength Ye know how reproachful it is in our language What! alwayes a childe Brethren Be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children in understanding howbeit in malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be children but in under standing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not men only as ours render the word but perfect men 1 Cor. 14.20 Yea the same Apostle Ephes 4.13 14. Let not us propound unto our selves a measure and stature according to our own or others cize and opinion but let us remember that the King of Israel even Christ John 1.49 hath given his gifts unto men even all the Pastors Teachers for the perfecting of the Saints for the work of the ministry for the edifying of the Body of Christ till we all come to the unity of the faith and the knowledge of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ that henceforth we be no more children tossed to fro by every winde of doctrine but grow up unto him in all things who is the Head even Christ And to this purpose the place before us requires of the Priests a duty to be performed to the sons of Israel The Priests must separate the sons of Israel from their uncleanness where in the sons of Israel are comprehended the daughters of Israel also as its clear ver 18. 30. For then we read of the womens uncleanness and their manner of cleansing there ver 31. saith Moses Thus shall ye separate the sons of Israel from their uncltaness Even the Sons of Israel have their uncleanness until they be separated from it by the Priests The Priest is said sometime to pollute Levit. 13. Ver. 3. sometime to cleanse from pollution and separate from uncleanness We have diverse examples of the one and of the other Of the former Lev. 13.3 The Priest shall see the Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall pollute or defile him which our Translators with others turn The Priest shall pronounce him unclean So very often in that Chapter But how can the Priest be said to pollute some say when he pronounceth him unclean and polluted which also is true but may he not be said to pollute him who is unclean when he leaves him in his uncleanness according to that Revel 22.11 He that is filthy let him be filthy still And so the Lord is said to harden when he mollifies not the impenitent and obstinate heart but leaves it as he findes it in its hardness And when he cleanseth not the unclean as Exod. 34.7 He may be said to pollute him Not that he otherwise causeth any positive hardness or pollution And herein the Priest is as the Lords mouth Jer. 15.19 The Priest also for like reason is said to cleanse from pollution and separate from uncleanness when he expiates and purgeth away the true spiritual uncleanness as very often in this book Which he doth typically as a figure of that High Priest who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath and doth make the purging of our sins by himself and so really separates the sons of Israel from their uncleanness So that although the Priests the sons of Aaron and the Evangelical Priests are said to binde and loose absolve and excommunicate as a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vice-Dei as Gods Substitutes on earth yet oftentimes these acts are done with very much ignorance and arrogance As when of old the Priest said I absolve thee from thy sins And some of later time more modestly pronounced and declared absolution and remission of their sinnes to the penitent and believing souls yet its possible that both one and other might be in great errour For althogh both alleaged authority from Christ yet it is very much to be questioned whether either of them were qualified as they ought yea it s much to be doubted that either or both might mistake their Commission I speak not this of the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Priests as have been or are called unto that holy Function by God in some proportion like as Aaron was Hebr. 5.4 but of such as for a livelyhood or other by-end and out of the suggestion of their own Spirit have taken that honour to themselves without the motion and call of Gods holy Spirit let such pretend uninterrupted succession from the Apostles dayes downward which yet it s very hard to prove let them plead imposition of holy hands whether by Bishops or Presbyters let them
land thy land O Immanuel Esay 8.8 He distributes the eternal inheritance by lot unto his followers his valiant and victorious souldiers according to Revel 21.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that overcomes shall inherit or shall obtain by Lot the inheritance of all things Now what is more doubtful then a Lot And the lot must determine who is for the Lord that he may receive the kingdom and who is for Azazel that he may depart from the Lord and be sent away to Azazel But blessed ever blessed be the Lord who reserves the ordering of the Lot in his own power as we read The Lot is cast into the lap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole judgement discerning or disposing of it is of the Lord Prov. 16.23 Nor does this bring in any destiny or fatal necessity O no he hath shewen thee O man what is good to do justly to love mercy and to humble thy self to walk with thy God Mich. 6.8 The Goat upon which the Lords lot fell must be sacrificed if we be of the Lords lot we must be such as he is mortified in the flesh that we may be quickned in the Spirit 1 Pet. 3.18 The Greek text understands it of Christ the Latin of those who are Christs It is true it is neither of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 And to whom doth God shew mercy Even unto thousands of them that love him and keep his Commandements Exod. 20.6 So that destruction O Israel is thine own but thine help is from me Hos 13.9 They on whom the Lords lot fals are saved by mercy They on whom Azazels lot fals perish by justice O that the whole Congregation of Israel for whom these two Goats are taken while it is yet Res integra while yet we have time to work out our salvation and before the evil dayes come that we would Pro se quisque every man of us endeavour to mortifie his sin to crucifie his flesh with the affections and lusts before it be too late I have heard of a rich Citizen of London who toward his end made his will and bequeathed his soul to God his body to the earth and his sins to the Devil 'T was well if he could be rid of them so But were it not much more safe now while we have yet time to spend it in the daily mortification subduing deading of our sins to make it our business that in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that day of expiations when there shall be an Exact separation made between the just and unjust the righteous and the wicked those who serve God and those who serve him not Mal. 3.18 we may be found so doing Blessed is that servant whom his Lord when he cometh shall finde so doing So shall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fit man that man of time called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ready prepared man ver 21. take away the Goat with all our sins and iniquities And who is this man of time this ready prepared man but that Lamb of God who takes away the sins of the world He is figured by Othniel the Judge of Israel that is the due time of God the Redeemer who came in the fulness of time Gal. 4.4 He conquers and subdues Cushan Rishathaim the blackness of both iniquities inward and outward Judges 3.10 and conveyes our sins into a land of separation even so far as the East is from the West so far he removes our transgressions from us Psal 103.12 and delivers them to Azazel and so gives the Devil his due Then when so exact separation shall be made then shall the righteous shine in the glory of their Father Would God that were come to pass unto every one of our souls For every one that curseth his Father or his Mother Levit. 20. Ver. 9. he shall be surely put to death he hath cursed his Father or his Mother his blood shall be upon him For is a rational or causal as that which renders a reason of what went before it and answers to Nam quia quòd quoniam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like But what has this For reference unto And how doth it render a reason in the following words of what goes before In the two former verses we read two general precepts the one of sanctifying our selves unto the Lord the other of keeping the Lords statutes and doing them both which give reasons of the two former prohibitions Sanctifie your selves unto the Lord. Sanctitas importat duo separationem ab aliquo applicationem ad aliquid saith Aquinas Sanctity imports two things 1. Separation from somewhat as here from Molech from Wizzards and such as have familiar spirits 2. Application unto the Lord in the observation of his statutes and doing them Why Because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy one of Israel sanctifies and separates his people from all other gods and their polluted services and dedicates and applies them to himself and to his pure and holy service that they may be holy as he is holy So that these words ver 9. cannot well render a reason of those fore-going or if they do certainly its far fetcht There is no doubt but all divine aetiologia's all reasons and rendring of reason are most rational and like themselves divine as proceeding from him who is the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self the summa ratio he who teacheth man to reason shall not he reason to which purpose the Psalmist reasons Psal 94.8 9 10. But we must not impose a reasoning upon the Scripture or upon Gods Spirit speaking in it which is none of his The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is mis-translated For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either 1. Causal and rational as 1 Chron. 13.11 David was displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Lord had made a breach upon Vzzah For which we have 2 Sam. 6.8 where the same story is recited David was displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Lord had made a breach upon Uzzah Or 2. Discretive as Gen. 45.8 It was not you that sent me hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God Or 3. Conditional or of time which answers to if or when As 2 Sam. 7.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house For which we read 1 Chron. 17.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as or when as And in this last sense its evident the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be understood when or if any man curse his Father or his Mother whence also it appears that these words are altogether incoherent with the former and that even according to the judgement of the Translators themselves who set ¶ a mark before these words in the ninth verse which imports the beginning of a new subject and argument In
love of God and our neighbour that scorner which makes all the strife Now cast out the scorner and contention shall cease Prov. 22.10 Cut of the head of Sheba that Septiforme peccatum the seven capital sins the son of Bichri the spaun and issue of the Devils first-born Take away that accursed thing which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in interiore tuo in the midst in the heart of thee O Israel Josh 7.13 and peace shall be restored unto Israel Cast Jonah over-board and there will follow a great calm Offer up thy daily burnt-offering die daily to thy sin and the Lord thy God will smell a savour of rest and will give rest unto thy soul There is yet one exception more against the translation of the 30 verse of this Chapter But the soul that doeth ought presumptuously Numb 15. v. 30. Why presumptuously The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manu elatâ with an high hand and so the Translators themselves render it in the margent So Pagnin turns the words Manu excelsa with an high hand Tremellius Elatâ manu hand lifted up So Vatablus and the Tigurin Bible So Piscator also and the Spanish and Italian Translations Hereby is signified not only pride and presumption but also as it were a daring of the great God Non reconditâ manu sed apertâ exertâque not with an hidden but an open and stretched-out hand as if a man bare an Ensigne or erected a Standard of impiety and blasphemy against God that he might draw or invite others into the same audacious enterprize So Tremellius To like purpose the Chald. Paraphrast renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capite operto according to the Greek Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly prowdly so that hereby is intimated a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighting against God and therefore the hand lifted up is here mentioned as when Amalek fought against Israel it s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand was upon or against the throne that is he lifted up his hand against the throne of the Lord which is heaven Esay 66.1 and against God himself who sitteth thereon Matth. 23.22 and against the Church of God for so Jerusalem is the throne of the Lord Jer. 3.17 though those words be of doubtful understanding whether they have in them the force of an oath as they may be referred unto God For so an oath is signified by lifting up the hand Gen. 14.22 Revel 10.5 6. and both the Thargums incline to that meaning However this may be the sense of that place yet the hand lifted up is a form of speech which imports rebellion as Sheba lifted up his hand against David 2 Sam. 20.21 Jeroboam against Solomon 1 Kings 3.26 On the contrary by giving the hand is signified the yielding and submission 1. To a Superiour in place and authority as 1. Chron. 29.24 it s said that all the Princes and the mighty men and all the sons likewise of King David submitted themselves unto Solomon the King which is in the Hebrew they gave the hand under Solomon the King 2. Also the yielding to the conquerour as when the Captive Jews confess Our necks are under persecution we labour and have no rest we have given the hand to the Egyptians and to the Assyrians to be satisfied with bread Lam. 5.5 6. Nor was this practice uncouth among the Heathen or unknown to the Poet Aen. lib. 11. Oremus pacem dextras tendamus inermes Let 's beg peace and yield our unarm'd right hands 2. If these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred presumptuously I know not how we shall put difference between this phrase and that Exod. 21.14 if a man come presumptuously Exod. 21. v. 14. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a man be proud or come proudly So Deut. 1.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superbè egistis Ye dealt proudly which is turnd also presumptuously The like is Deut. 17.12 13. the man who will do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in superbia in pride and 18.22 all which places they turn presumptuously Our English tongue is not so strait and penurious but that it well may answer these different forms of speech so that there was no necessity to confound both under one word which indeed answers properly to neither 3. This phrase with an high hand is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in errore or ignorantia ver 27. in errour or ignorance Whereby is not to be understood an universal exclusion of all knowledge but of such only as is of some particular duties and of some circumstances Since what may be known of God is manifest in men Rom. 1.19 and our duty unto God in some good measure For our good God hath shewen to thee O man even to all men what is good Mich. 6. v. 8. to do judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love mercy and to humble thy self to walk with thy God To sin therefore with an high hand is not only knowingly but wilfully whence Castellio turns the words Qui volens fecerit he who doth ought wilfully or with full will which he explains crimen alioqui capitale commiserit who willingly or wilfully commits a crime otherwise capital The sin in it self is capital he therefore who adds to his knowledge of the sin fulness of will yea his whole endeavour also and strength he sinnes with an high hand Howbeit because Omnis peccans est ignorans every man who sins is ignorant the ignorance of these men is affected and follows a will preceding their ignorance according to that Nolunt intelligere ut male agant they will not understand that they may do evil And therefore Job puts this among the characters of profligate wicked men That they say unto God depart from us Job 21. v. 14. we desire not the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not the knowledge of thy wayes Job 21.14 For such sinnes as these ignorance cannot be pleaded For whereas in order to the will three sorts of ignorance are mentioned in the School Affectata crassa vel supina invincibilis Mag. Sent. lib. 2. distinct 22. Affected ignorance is such as Job speaks of in the fore-named place which indeed rather aggravates the sin very much then excuseth it in the very least As for gross and supine ignorance it followes negligence and want of inquiring after what is to be known and might be known by due diligence which is therefore called gross and supine because it proceeds from sloth idleness and listlesness to labour which is often found in gross and fat men whose souls are at ease and lie still and are loth to arise whence it is also called Supine ignorance which word though it signifie the posture of the body layd down and looking upward toward heaven yet according to the School it notes the posture of the minde downward as that which is In souls bowed
world that light of faith which precedes in our regress and return unto our God Deus lumen perfecit operibus suis 2. There follows Discrimen honestorum turpium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament dividing between those waters above and those waters beneath even that spirit of faith discerning whereby we know how to refuse the evil and choose the good to sever the spiritual and heavenly love from the carnal and earthly other wise the former as experience often proves would easily degenerate into the later Col. 2. v. 5. unless there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 A Firmament of faith and divine and spiritual wisdom to put difference between them 3. Thirdly there is a separation of the waters from the earth when the natural and sensual passions are gathered together and made subject to divine reason Then the minde free from sensual delights and other perturbations as the earth dryed from the waters must bring forth the Plants of Gods planting 4. Because the light must not be hid and put under a Bushel but on a Candlestick that may give light to all and shine before men two great lights the Sun to rule the day even the great light by which we see God the light In lumine tuo videbimus lucem and the less light to rule the night even humane wisdom to guide us in the affairs of this life which is but as the night in regard of the day light of Heaven The Stars are examples of the holy ones they who turn many to righteousness who shine as the Stars Dan. 12. to whom the children of Abraham are compared Gen. 1 5. 5. Moving creatures the motions and inspirations of Gods Spirit The gifts and graces of the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charismata So one of the most ancient and pious Fathers understood that word By these we take the wings of a Dove and we flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the minde above all earthly things By these our soul escapes as a Bird out of the snare of the Fowler 6. Then the earth brings forth the living souls even such as live unto God and are conformed unto him with whom God is so delighted that he approves it is good and cooperates with us saying Let us make Man after our image even male and female the female the thoughts 2 Cor. 11. which receive the seed of God A facie tua concepimus Domine peperimus spiritum salutis the male when he works according to grace received Thus the man being perfected is fruitful and multiplies and brings forth fruit and fills the earth even the earthly man with the gifts of Gods grace so that the heart and the flesh rejoyce in the living God Thus he brings under the earth and subdues it and all the beasts Thus the man after his six dayes egress returns and comes to the seventh and so both meet in the Sabbath the true rest Esay 64.5 Thou meetest him that rejoyceth and worketh righteousness that remembers thee in thy wayes Behold the glorious patern propounded to our imitation even God himself God goes out of himself by six dayes or degrees and rests in the seventh and man goes out of himself by six dayes and he also rests in the seventh But whereas there are two things in rest considerable rest from something and rest in something this is the first rest even rest with Christ according to the flesh being armed with the same minde and dying to him The second rest is in Christ according to the Spirit even in the eighth day when we return again into God as our Lord saith John 16.28 I come forth from the Father and am come into the world again I leave the world and go to my Father For we are also come forth from the same Father Luke 3. ult Acts 17. into this troublesome world that we may return by the like six dayes and then finde our rest in God Blessed are the dead who die in the Lord even so saith the Spirit that they rest from their labours in Christ to whom they live who are dead unto the world and then arise with Christ unto a better life even the resurrection and the life of the eighth day I am come that they might have life and have it in more abundance 2. Hitherto we have considered these seven dayes preceding the eighth with reference to Gods creation and according to their mysterie let us now consider them more plainly and in reference to our duty And so we read of six legal dayes or lights of the Law which must fit and prepare us and lead us unto the seventh and eighth day I read them in a very pious Author who is called Hiel and stiled by Arias Montanus who himself was a great light of his age Christianae veritatis viventis testis cui nomen ipsa Christi virtus veritas Hiel indidit a witness of the Christian living truth to whom the power and truth of Christ gave the name Hiel The first six lights he names in this order 1. The Light 2. The Hearing 3. The Understanding 4. Confession 5. Obediencè 6. Delight and Pleasure in the law of God Which we may illustrate thus We have the two former Prov. 20.12 The seeming eye and the hearing ear the Lord hath made them both Leah is labour which brings forth Reuben the son of light and Simeon the hearing in the humanity Out of the mouth of the Lord comes understanding Prov. 2.6 or wisdom which is to fear the Lord and to depart from evil Job 28.28 Then follows confession of sin which we now forsake and finde mercy whence we take courage to be obedient unto righteousness Rom. 6.16 So that by frequency of obedient actions we attain to delight in the law of God according to the inward man Rom. 7.22 This is that they call a good will which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vigil Eve or preparation for the Sabbath day or rest from sin which is the dawning of the eighth day when the day-Star ariseth in our hearts 2 Pet. 1.19 O ye free-born Israelites Who desire the appearing of the last day the great day of the feast of Tabernacles let us finish our six dayes works and keep the seventh a holy Sabbath a restraint a rest from all our sins 2 Pet. 3. v. 11.12.18 and hasten the coming or presence of the eighth day the day of God in all holy conversations and godlinesses So shall the Day-Star arise in our hearts and the Son of God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle with us To him be glory both now and to the day of eternity 2 Pet. 3.18 Deuteronomy These be the words which Moses spake unto all Israel on this side Jordan Deut. 1. ver 1 2. in the Wilderness in the Plain over against the Red Sea between Paran and Toph l and Laban and Hazeroth
others different in judgment from them Sadducees they themselves may be thought to differ little from Epicureans if what is said of them be true that they confine the divine essence within the heavenly bodies and admit no operation of God below the Moon Yea how like those are they who say the Lord hath forsaken the earth Ezech. 8.12 And however they pretend modesty and high thoughts of God they are doubtless a daring generation For what boldness what presumption is it to adde unto Gods words Prov. 30.6 If they say it is no addition but only an explication Surely explication of Scripture especially such as is of so great moment as this is touching the being of God and Christ and his spirit in us ought to be taken out of Scripture which I am confident they are never able to do not out of their own imagination and as they think good which S. Hierom calls Boni opinio good thinking Yea the spirit of God foreseeing such false Glosses hath left some such expressions as are not easy to be corrupted whereby the truth of Gods and Christs being in his Saints is averred As when Christ is called Immanuel God with us that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling deity That the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is inwardly within you That the people of God are partakers of the divine nature 2. Pet. 1.4 That Christ by himself is making the purging of our sins Hebr. 1. v. 3. Hebr. 1.3 And many the like What they say that it is presumption to think that God and Christ should be in his Saints as the Scripture often holds forth unless understood according to their influence that it is against our modesty to judg that God should entreat and request any thing of Israel which he should rather require and command Whether to understand Gods word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he hath left it to his Church or to impose a sense upon it of our own be more breach of modesty and the greater presumption let the Godly learned judge Surely the onely-wise God can best determin what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decorum and what expressions may best become himself in his dealing with his Israel But the entreaties of Princes are interpretative their commands their Requests are their Requirings And therefore what the Lord here entreats or is entreating 7. Moses commands or is commanding this day whether understood of the Law of Gospel Lex imperat Evangelium impetrat saith one of the Antients The Law commands The Gospel obtaines power to be obedient unto the Law Commands befit the law Entreatyes and Requests the Gospel The Lord leaves no meanes untryed he makes use of both But why does the Lord entreat and Moses command 1. Our God in himself is Love sweetness and goodness which inclines him to request and desire of us our bounden duty And that his goodness ought to lead us unto repentance Rom. 2.4 But sin iniquity and obstinacy in sin brings in rigour and austerity yea wrath and fury which is no genuine property of our God who saith Fury is not in me Esay 27.4 and 28.21 vengeance is his strange work his strange act which when he executes he puts on his armour Esay 59.17 2. He well knowes our heart who made it that it being perverted it s not fit to be wrought upon by love goodness and mercy which by accident hardens it as in the case of Pharaoh but then severity commands and threatnings are most proper for it And therefore since è malis moribus ortaesunt bonae leges good lawes arise from and suppose ill manners of men hence it is that they are propounded imperatively and have their due and respective sanctions by punishments annexed And the Magistrate in such case is more feared then God himself Which was wisely considered by John Fisher Bishop of Rochester who composed the local statutes of Christs Colledge in Cambridge in the Chapter de visitatore he hath these or the like words Si Deum non timeant at visitatorem saltem reformidabunt if they fear not God yet they will at least be affraid of the Visitour They who will not grant the Lords Request will be obedient unto the Command of Moses 1. Note hence how wisely and gratiously God deals with his people He dispenseth his acts of grace by himself his acts of severity by his servant Israel is the seed of Abraham his friend He therefore softens the Commands of Moses by his own entreaties and lest his own Requests should be thought too much indulgence they are somewhat straitned by Mose's commands Yea such is the intimacy of his friend-ship with his Israel that as friends have mutual power one over the other he vouchsafes to Israel power over himself as Israels name imports and as Israel entreats his God so God interchangeably entreats his Israel Yea and as the Lord commands Israel so a wonderful dignation and condescent he gives power to Israel to command himself Esay 45.11 2. It is in Israels power or may be obtained by faith and prayer to fear the Lord his God SER. XIV to walk in his wayes to love him to serve him with all his heart and with all his soul and to keep his Commandements and his Statutes How does this appear from the context what is the Lords requesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tecum from with thee Thou hast power with thee So St. Paul chargeth Timothy to stir up the gift that was in him The gift was with him and in him and wanted onely stirring up 2 Tim. 1.6 And the Lord tells the Church of Thyatira that somewhat they had which he warns them to hold fast till he came What ye have hold fast till I come Revel 2.25 And the Apostle knew what power he had when he told the Philipians that he was able to do all things through Christ inwardly enabling him Phil. 4.13 Much more does the Lord know what Israel can do when he requests him to fear him walk in all his wayes love him serve him and keep his Commandements and Statutes The Lord requests no more Moses requires no more then we have power with us to perform The Lord is most wise and most righteous and would injoyn no more nor request any more nor would his servant Moses require more in the name of the Lord then might stand with Gods wisdom and righteousness to request or require 8. What doth the Lord request of thee and what doth Moses require of thee O Israel but these duties named Does the Lord request or require no more Are there not 248 affirmative Precepts in the Law answerable to the same number of bones in a mans body which also import the strengths and powers of the inward man to be perfected by the Commandements of God And therefore when the Lord was now about to give Abraham his name which contains in the letters of it the same number the Lord