of the plenteousness of Gods house and so shewing forth the death of the Lord Jesus the incense of our prayer may without seeking applause of men Matth. 6.5 or wandring of the minde by right and single intention be directed unto God until Christ come to be our life 2 Cor. 11.26 For therefore we alwayes bear about in our body the dying of the Lord Jesus that the life also of Jesus may be made manifest in our body For we who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh The Lord vouchsafe so great grace unto every one of our souls Keeping mercy for thousands Exod. 34. Ver. 7. forgiving iniquity transgression and sin The words contain a part of Gods Name revealed unto Moses The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the first letter extraordinary great whereby the Lord shews wherein and in whom he shews mercy viz. in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that springet that sprout of righteousness by whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saveth us Of whom the Prophet speaks Esay 11.1 There shall come forth a Rod out of Stem of the Jesse a Shoot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ill turnd by our Translators a Branch Do we call that a Branch which growes out of the Root of a Tree or rather a Shoot or Sprout shall grow out of his roots that is Christ as the Chald. Par. turns it Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King shall come forth of the sons of Jesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christ shall be anointed of his sons sons What is here rendred Forgiving is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is properly 1. Bearing and 2. Bearing away 1. Bearing So the Prophet Esay 53.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare the sins of many As indeed he doth in us and that with great patience and long-suffering saith the Apostle 2 Peter 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is long-suffering toward us 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also bearing away So Vatablus confesseth in his marginal notes that it is in the Hebrew Auferens though he puts Condonans in the text Hierom also hath Aufers thou takest away So likewise the French Bible and the Spanish Munster also and one Low Dutch translation And so the LXX render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away sins and iniquities And the LXX translation is constant herein For where Moses beseecheth God to make good this his Name unto his people Num. 14.17 18. the same words are repeated both in the Hebrew and in the LXX And great reason there is for this translation For it is more glorious unto God to take away sin then only to forgive it both in regard of the act because to cleanse is a greater work then to pardon only 1 John 1.9 He is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness And also in regard of the Agent For it is God alone who can take away sin whereas a man can forgive sin against himself and is bound so to do Matth. 6.14 15. and 18.32 33. Mark 11.25 26. Besides Forgiveness of sin doth not enter us into eternal life but the taking of it away and cleansing us from it Hos 14.2 Take away iniquity and receive us graciously The former must be done before the later Otherwise there should some unclean thing enter into the holy City which is everlastingly excluded Rev. 21.27 Consider these reasons well who ever thou art for they are of moment and of nearest concernment to thine immortal soul that it be cleansed from all pollution Consider also who bears thy sins in thee and would bear them away from thee didst thou not hold them fast and refuse to part with them Jer. 8.5 Take heed that thou abuse not this Name of God so full of clemency goodness and long-suffering remember Laesa patientia fit furor patience overcharg'd becomes fury Thou art now under the kingdom and patience of Jesus Christ Râ—â— 1.9 And thou hast long known the meekness and gentleness of Christ 2 Cor. 10.1 Beware of their resolution who harden themselves against him that they may know his meekness and prove his patience Wisd 2.19 lest that come to pass unto thee which befals all such as neglect the present pretious and blessed opportunity of grace offered them lest thou abuse the patience and meekness of the Lamb and be made sensible when it will be too late to prevent it and be forced to feel the wrath of the Lamb Revel 6.15 16 17. Take notice also as of this part of Gods Name that be bears and bears away iniquity transgression and sin so of that other part of his Name also which next followes that he will by no means cleanse the guilty that he will visit the iniquity of the fathers upon the children to the third and fourth generation Learn also to pray not only for pardon and forgiveness of sin while yet thou livest in sin and thinkest it impossible to live otherwise but also for the purifying and cleansing of thy sin So the Prophet instructs Israel to pray O Israel return unto the Lord for thou hast fallen by thine iniquity Take with you words turn to the Lord say unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take away all iniquity and receive us graciously c. Hos 14.1 c. So will the good God heal our backsliding and love us freely and his anger shall be turned away from us and he will make good his Name of grace unto us and the Lamb of God shall bear and take away all our sins O that that were come to pass Leviticus IF his offering be a burnt Sacrifice of the herd Levit. 1. Ver. 3. let him offer a male without blemish he shall offer it of his own voluntary will c. I deny not but what is here turn'd without blemish answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX But since the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies not only privatively without blemish but positively also perfect and having all inward and outward accomplishments without defect without redundancy Since also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macula a spot or blemish whereas no blemish or spot in the skin of the beast to be sacrificed made it unfit for the service but some other default or superfluity such as we finde Levit. 22.22 Lastly since Christ himself was hereby typified according to Hebr. 9.13 14. The Translators might have afforded a type of Christ this epithet of perfect though they hardly afford it unto any of those who are Christs without some allay or other in the margent What is here rendred of his own voluntary will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be as well for his favour that is for the obtaining favour to himself from the Lord. For the office may be referred
believed when he left his country yet unless he had then believed God promising an other land he had not left his own country No man will part with the present good but in hope of inioying that which is better and therefore Hebr. 11.8 It is said by faith he obeyed and desired a better country that is an heavenly vers 6. This is belief in the father correcting us and nurtering us under the law And such belief is that Hebr. 11.6 This is the portch of the Temple the fear the beginning of wisdom which is an entrance into the holy even the holy faith Axiom 6. Abram believed in the Lord and he accounted it unto him for righteousnesse These words contain Gods acceptance of Abrams belief The LXX here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively it was imputed unto him and so this place is thrice cited Rom. 4.3 Gal. 3.6 James 2.23 Herein let us inquire 1. What is meant by Righteousnesse 2. Counting for Righteousnesse 3. How God may be said to count Abrams belief for Righteousnesse 1. Esay 51.1 Deut. 6.25 Psal 24.5 Dan. 4.24 Esay 56.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be your righteousnesse he shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy from the Lord and righteousnesse One expounds the other do away thy sins by mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep judgment and do righteousnesse for my salvation is neer to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my mercy The word we turn to count is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most frequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to think esteem reckon impute It is used in Scripture in regard of sin 1. 2 Sam. 19.19 Psal 32.2 negatively as to discount it to discharge it not impute it unto the sinner Let not my Lord impute iniquity to me saith Shimei to David Blessed is the man unto whom the Lord imputeth not iniquity 2. In regard of righteousnesse affirmatively and so to impute for righteousness Psal 106.30 with Num. 25 12 13. Mal. 2 5. is for God to accept and reward what good is found in us working according to his will whereby we give him honour though it were our bounden duty so to do Phineas gave God the honour of his power fearing before his name and the honour of his justice then executed upon Israel for their idolatry and whordome and this the Lord accepted as a righteous and well pleasing service at his hand and rewarded it with his Covenant of peace and an everlasting priesthood in his posterity who kept the conditions of the covenant 3. To count or impute faith for righteousness or to esteem it as righteous may be two wayes understood 1. Either as faith in Christs obedient death the attonement for our sinns is accounted to the belief for righteousness whereby the sinner is acquitted and pardoned as if he were innocent and had not sinned 2. Or else as faith in the truth and power of God who promiseth and is faithfull and true and able to performe what he promises is imputed for righteousness The latter is here meant as it is evident in the Text. Thus Abram believed in God promising him a son and able to perform what he promised And herein lies no small part of our happiness that though our natures were fully repaired by sanctification and holiness which is the positive part of righteousness yet unless the guilt of our former sinns be taken away by non-imputation pardon and forgiveness of our old sinnes we should yet perish What is it then to be justified not to be imagined righteous Rom. 8.10 Psal 24.5 Jer. 23.6 Rom. 6.18.22 and 14.17 but to be truly made so by the spirit of God which is the very righteousness it self The spirit is life because of righteousness He shall receive righteousness from the Lord Thus Christ is called the Lord our righteousness or the righteousness of our God given unto us Reason Why did the Lord count faith to Abram for righteousness 1. Whither can this imputation be referred but unto the gratious estimation of God whereby he is pleased to over-value the act of his creature wrought by his power and esteeme it and reward it above the worth of it 2. That reason which may be considered in regard of Abram was the glory he gave unto God by believiug in his truth and power For he who believes and trusts in another hath an high opinion of him that he is faithfull and true in what he speakes and is able and willing to effect what he promises If any unexperienced chapman should come to one of you and profess his ignorance in the commodity he is to buy and say that he relied wholly upon you and trusts you ye will not deceive such a man The deceiving of confidence is the very worst of all deceipts Such a belief had Jehoshaphat a son of Abram we have no might saith he against this great company 2 Chron. 20.12 that cometh against us neither know we what to do but our eyes are towards thee God accepted that faith and bountifully rewarded it Rom. 4.20 21 22. Thus when Abram believed God and so gave glory to his truth faithfullness and power God for that very reason imputed righteousness unto Abram Objec If faith be imputed for righteousness then possible it is that a justified man may be an unjust man and the holy Text seemes to countenance this inference what saith the Scripture Rom. 4.3.8 Abram believed and it was counted to him for righteousness but to him that worketh not but believeth on him that justifies the ungodly faith is imputed for righteousness whence David Blessed is the man Psal 32.2 saith he unto whom the Lord imputeth not iniquity Hence some of great name collect these consequences how truly I say not 1. That Abram was one who wrought no works of righteousness but only believed in God and 2. That God justifies the ungodly so that though they be lewd and ungodly yet he accounts them just what strange collections are these yet such as I fear too many make from these words Yea 3. Hence it will follow that he is a blessed man who hath only the non-imputation of his sin whose sins are forgiven him though otherwise he be a sinful man Let us answer to these three doubts 1. It seems that Abram wrought no works of righteousness Why To him that worketh not but believeth on him that justifies the ungodly c. he works not but believeth We must know therefore that the Scripture makes no opposition between good works and believing in him that justifies the ungodly but the opposition lies between the works of the Law without faith and with exclusion of faith and belief on him that justifieth the ungodly For without doubt to walk in
rewards every man according to his works the reward of good works and the punishment of the evil finished must be greater then of the same intended God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan and denounced his judgement Hence we learn that 1. The heart is Murdrorum officina the flesh-bank the slaughterhouse the murdering den wherein the wicked one slayeth the innocent Psal 10.8 2. A man may possibly be a murderer who yet layes no violent hands on any Is he angry with his brother he is guilty of the judgement Matth. 5.22 yes if he be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause S. Hierom and S. Augustin both agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not to be found in any old Greek copy Ut scilicet ne cum causa quidem debeamus irasci saith Augustin nor indeed is it extant in the vulgar Latin 3. Hence we learn to judge our selves and others if angry and malitious if hateful and hating one another 4. Yea hence learn the bloody-mindedness of this present generation what murdering and malitious hearts full of rancor and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this This is harsh doctrine Alas if to be angry with my brother be no less then murder if he who hates his brother be a murderer what shall become of me I have been angry and hated my brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envie and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be all done in love and kindness 1 Cor. 16.14 John 3.21 But alas thoughts of revenge assault me These are the messengers of Satan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel there keep these revengeful thoughts fast at the door give no consent unto them they rome to take away thy head The head of every believer is Christ 1 Cor. 11. If thou consent unto them thou openest the dore of thy heart and lettest them in while thou keepest them without dore they cannot hurt thee No evil without thee no not the Devil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more then any good can help thee if it be without thee Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus Haply this thou hast done indeed who hath not done it yet despair not There is a twofold killing as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other at unawares And both these wayes the Lord Jesus hath been killed There are who have slain him wilfully Heb. 6.4 5. and 10.26 There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. 28. There is one in the midst of you whom ye know not Such an ignorant manslayer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly Yea and he is a patern to them that offend Acts 3.17 The greatest sin without hatred is pardonable Deut. 19. The greatest good work without charity is nothing worth 1 Cor. 13. Yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then fly to Kadesh that is unto holiness This counsel the Prophet Esay gives Esay 1.16 17 18. and Daniel to Nebuchadnezzer Dan. 4.27 This Kadesh is in Galilee that is conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee that is to turn to the Lord Acts 3.19 This City of refuge is on a Mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it therefore it is said to be in the Tribe of Nephtali Such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood c. Ephes 6. 2. Yea we must go about this work early Therefore the second City of refuge is Shechem which signifies early This also is in a Mountain hard difficult in ascent in the Tribe of Ephraim in fruitfulness growing and increasing Thus doing we shall come to the third City even Hebron the society of all 〈…〉 the 〈…〉 â—â—â—ting our hearts unto the living God that 's Hebron This is 〈…〉 a Mountain Heb. 12. and in the Tribe of Judah praysing and glorifying our God confessing to his name and singing Hallelujahs for ever Yea the Lord Jesus prayes for his persecutors and murderers Father forgive them c. This is proper to the Christian spirit as appears Luke 9.5 6. they as yet were of a legal spirit Abels blood cryed from the earth Zachariah the son of Jehoiada 2 Chro. 24.22 Jer. 11. â—0 and 20.21 But what saith our Lord Father forgive them And S. Stephen Acts 7. Christs blood of sprinkling speaks better things then that of Abel This is the strength of the Spirit of Jesus which rejoyceth in tribulation So S. Paul prayes for the Colossians Col. 1.11 that they may be strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Attende Tibi Doctrinae Look to thy Self and the Doctrine SERMON XIV Deuteronomie 6. ver 6 7. These words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy children BEfore we can consider a-right and speak to these words particularly let us render them and read them right as thus These same words which I am commanding thee this day shall be in or upon thine heart And thou shalt whet them upon thy sons I shall shew this to be the true translation of the Text as I come to the Axiomatical handling of it The words contain an injunction to parents and those in place of parents to transmit and conveigh the Commandements of God unto their sons and all under their care Wherein we have a Series Process or Succession of commands one in order to other 1. These same words I am commanding thee this day 2. These same words which I am commanding thee this day shall be in or upon thine heart 3. These same words which I am commanding thee this day shall be upon thine heart and thou shalt whet them upon thy sons 1. These same words I am commanding thee this day Wherein we must inquire 1. What these same words commanded are 2. What is
Jerusalem Hebr. 12.22 Ponam Jerusalem in omnibus Gentibus Domus Dei in omnibus locis Ambrose Let no man think that this is to be understood only of the heavenly Jerusalem hereafter to be inhabited when we have put off the body No Hebr. 12.22 Ye are come c. He saith not Ye shall come but ye are come already They shall build all the old waste places Esay 58.12 even the desolations of those souls wherein there was no thought of God Psal 104. they shall be re-builded and shall become a quiet habitation Esay 33.20 especially the Tabernacle of David Amos 9.11 the Love and shall be an habitation of God in the Spirit Ephes 2.22 How shall Japhet be perswaded to dwell in the houses or Tents of Shem Psal 15.10 So Psal 84.3 The Sparrow hath her nest in thine Altars Chal. Par. The Dove that is they who are born of the Spirit and the Swallow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free-bird or the pure in heart LXX the Turtle the soul mourning for sin For there was no place in the outward Temple for Birds to nestle near the Altar The roof of the Temple was stuck thick with golden broaches lest the birds might settle on it and defile it saith Josephus Here the voice of the true Minister the man of God he is a Tentmaker as Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose office is to perswade unto the Tents of Shem. They are Gods Fishers and Fowlers Fistula dulce canit volucrem dū decipit auceps what though accompted deceivers Christ was esteemed such and his Apostles but though deceivers yet true 2 Cor. 6.8 and 12.16 Did I make a gain of you there 's a trial Hear the voice of thy God Esay 30.20 A voice behinde thee c. He speaks to the heart Hos 2.14 He speaks not in a crowd He took the man out of the crowd Matth. 7.33 34. there is such a din and noise heard in the world c. He who would go to another place then that wherein he is must first forsake that wherein he is we must first go out of our selves If thou wouldst hear him thou must go out of the crowd Thou must retire to thine own heart and hear what God saith unto thee there Psal 85.8 Audiam quid in me loquatur Dominus I will hear what God speaks in me He hears those qui convertuntur ad cor who turn to their heart He perswades the heart Gods way of bringing Japhet and his sons to dwel in the Tents of Shem is by perswasion by information instruction counsel advice exhortation c. Gen. 24. Abrahams servant went to fetch a wife for Isaac see his behaviour through that long Chapter God prospered his way brought him to his Masters kindred c. Eliezer is Gods helper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh and blood would have detained Rebecca but ask at her mouth Verse 57 58 67. And thus the Lord deals with all the sons of Japhet But what if they refuse to be led into Sarahs Tent what if they will not belive what then is to be done but to leave them to the Lord what other course took the Apostles Sarah is the free-woman and such must her children be May we not compel men to come and dwell in the Tents of Shem Luk. 14.23 Compel them to come in No doubt we may compell men to come in but how Instantiâ importunitate saith Ludolphus Besides ther 's no decorum in it the parable is taken from inviting men to a feast 'T is not handsome to compel them Nor is there any doubt but that God useth some times forcible meanes to bring men in as in S. Pauls example and the Angel in Hermas saith Cogam credere I will force them to believe not that the Lord enforceth the will against the nature of it or drawes Japhet otherwise then with the cords of a man even so as it is naturall for him to be drawn Act. 26.19 If any man were forced into Shems Tents surely Paul was but I was not disobedient saith he Such meanes the Lord uses as he knows effectuall and such as will prevail for the chainging of the will Yet where this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used it implies no violence Math. 14 22. and Mar. 6.45 He compelled them to go into a ship What did he strike them or drive them in by force surely no they were unwilling to depart from him but he forcibly perswaded them to go into the ship so Luk. 24.28 They compelled him How did they lay violent hands upon him I suppose no but they used forcible perswasions they constrained him saying abide with us c. We read Act. 16. that Lydia a daughter of Japhet whom the Lord had now perswaded to dwell in the Tents of Shem She to shew her thankfullness to Paul and Barnabas ministers by whom she believed constrained them c. How the words before shew And the like constraint was that of the woman on the prophet Elisha 2 King 4.8 Reproof 1. Those who say that Shems Tents shall never be inhabited that the righteousness of God shall be as a Tent forsaken Surely they who say thus know not the Scripture nor the power of God Not the Scriptures Esay 45.18 and 54.3 They know not the power of God they ascribe more power to the Devill he can fill the Tents of wickedness Psal 84.10 But the great God can never fill the Tents of Shem the Tents of righteousness Reproof 2. The sons of Japhet who will not be perswaded by God to dwell in the Tents of Shem Notwithstanding there is so vast a difference between the Tents they live in and those to which they are invited Psal 84.10 And David that had experience of both so much prefers the one before the other though as great a difference as between good and evill blessing and cursing life and death Deut. 30.15.19 And God in mercy condescending to perswade us to choose life yet we are affraid lest we should be deceived by the truth it selfe lest God that cannot lye should lye to us and we believe our lusts that they will be true and faithfull to us which cannot but deceive us Ephes 4. Reproof 3. Those who go about to force Japhet and constrain him to dwell in the Tents of Shem a thing they can never possibly do by any constraint in the world since it is Gods property and he neither uses any such meanes nor authorizeth any other to use them Exhort To the Sons of Japhet to dwell in the Tents of Shem they are beautifull Tents Num. 24.5 The great happiness of those who dwell with the true Shem they dwell with God he is their house Psal 90.1 These are Aholah c. Ezech. 23.4 He dwells with them they are his house Hebr. 3.6 Psal 84.10 He dwells in them and walks in them Joh. 14.20 23. David had rather be a door-keeper there then dwell in the Tents of wickedness Let us
is his Christ his Arm. Obs 2. Here note a great mistake in the understanding of these words It s evident to common sense that Abram is here said to believe that God would give him an heavenly seed and that exceeding numerous even as the Stars The Text here mentions nothing at all it speaks not one syllable of the active and passive obedience of Christ his suffering or death but onely of a numerous and blessed seed with should be like the stars of heaven c. So that however it be true that the imputing of Christs obedience and suffering in us and for us be in it 's right place firmely to be believed namely as a deliverance from the curse of the law when we are dead to sin according to these and diverse other Scriptures Act. 26.18 Gal. 3.13 Hebr. 10.14 Yet is it not the argument of this place which is my Text nor consequently the principal object of faith For the better understanding of this we must know that the Apostle in Rom. 4. and divers other of his Epistles endeavours to compose the differences between the Circumcision and uncircumcision circumcision between the Jewes and Gentiles and sets himself between them as an Umpir of their controversies And in this chapter he endeavours to declare and prove that salvation brought by Christ is not bestowed upon Abram and his seed neither out of Circumcision nor out of the law nor workes of the law which either Abram or any son of Abram hath done but out of the free grace and bounty of God who of his Clemency and mercy hath given us the salvation even Jesus Christ the righteous for what had either Abram or any of his seed done whereby he might either deserve or dispose or incline the mercifull God to give the redeemer even the Lamb to take away the sinns of the world The Son was most freely given Esay 9.6 But that any man may pertake of that affluence of grace and salvation it 's necessary that he believe in him that gives the Son that he hunger and thirst after the righteousness come unto him and drinke and through the same faith receive the water of life which may become in him a well of water springing up unto everlasting life John 4. So that his faith is not barren but fruitful as having the fruits of the spirit Gal. 5. Reproof 1. The great unbelief of many seeming and pretending sons of Abram They believe not the Lord they believe not the Lords omnipotency he sees they say no sin in them although they see it and know it in themselves yet they say God sees it not They believe not his power that he is able to subdue all the enemies of the life in us that he is able to make us clean Yet they believe that the enemy is able to make a man perfectly wicked Num. 14.11 as the Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect thief not that God is able to make a perfect honest man Therefore he complaines how long will it be ere ye believe me They believe not his promises that they shall live and reign with God eternally or if they believe his promises yet not in their method and order 2 Tim. 2.11 12. as to die with the Lord that they may live with him to suffer with him that they may reign with him Which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of faith or a faithfull saying Iona 3.5 Mat. 12.41 They believe not his threatnings nor repent of their sins And therefore tho Lord threatens that the men of Nineveh shall rise up in judgment against them and condem them who repented and believed the preaching of Jonah O ye sons of Epimetheus Ye believe no evill toward you before ye feele it They believe neither law nor Prophets nor Gospell of Jesus Christ Mat. 7.12 whatsoever ye would that men should do to you do ye even to them For this is the law and the Prophets Yet who so believes this as so to do as he would be done unto and can we marvell that Gods in dgements are so rife among us Yea may we not rather mervail that his judgments are no more frequent in the earth since the inhabitants of the earth have not learned righteousness The Lords arme is not shortned with him no shaddow of change but we want faith in his power Math. 13.58 The Gospell is a Gospel and glad tidings of power Psal 71.18 Esay 53.1 John 12.37 38. Luke 18.8 This David preached when he declared Gods Arm or Christ and the prophet Esay who saith he hath believed our doctrin and to whom is the Arm of the Lord revealed So S. John understood it and interpreted it to be Christ This Arm of the Lord is not shortned for with him there is no shadow of change but there is no faith in the earth no belief in his power Matth. 13.58 They believe not that God can raise up Christ crucified and dead in them And therefore no great works are wrought in them because of their unbelief Consol Abrams son or daughter heavily complaines Alas I go childless Hath not the Lord promised thee an innumerable of-spring Abram complaines Alas what are thousand of children which are as the dust The Steward of my house is Eliezer of Damascus one born of blood and of the will of man that 's Damascus But behold to me thou hast given no seed one born in my house is mine heir my servant shall be mine heir Here the answer of God to thee O child of Abram this shall not be thine heir The servant abides not in the house alwayes but the son abideth alwayes he that shal come out of thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thy self out of thy heart so the LXX sometime render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart shall come the hidden man of the heart which is not corruptible 1. Pet. 3.4 He is the seed of many thousands as Joshuah cap. 24.3 Saith of Abram that God multiplied his seed how it followes and gave him Isaac as a seed of many thousands the increase of God a new heaven with innumerable stars of light Exhort Believe the Lord as Abram did Abram came first out of Vr then he came out of Egypt then he over come the Babylonians and at length he believed the promise Omnia in figura forsake thy people c. depart out of thy carnal sin Egypt and the spirituall Babell Mortify thy sins then maist thou believe the promise of an heaven and stars made by the father of lights For if we be dead with him then we believe that we shall also live with him Rom. 6.8 2 Tim. 2.11 And therefore it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithfull saying or saying of faith if we die with him we shall also live with him If we suffer with him we shall also raign with him Howbeit although it be not said that Abram
though the Italians feed on the young ones especially as a rare meat commended unto them by Aristotle and Pliny It s well if good for any thing when she is dead for they cannot commend her for any good quality while she lives She is of all other birds the most timorous and fearful yet feared by all the less birds extreamly because very like unto the Hawk Whereupon a Fable is grounded which Plutarch relates That the Cuckow asked the less birds why they fled from her and shunned her whereas she had no signe of cruelty in her Because say they we fear you will be an Hawk in time It s wisdom to foresee danger by times Howbeit the Cuckow is cruel also as I shall shew anon even as all fearful creatures are when they get mastery Yea the less birds getting advantage of the Cuckow rend tear and kill her saith Albertus as moved thereto by her likeness to the Hawk According to a story of a Gentleman who meeting one exceedingly resembling another with whom he had a fuid he drew upon him and wounded him The person wounded complaining and asking his reason for that affront Art not thou saith he such an one whom he named the other answering no take that saith he for being like him O that we were as wary that we did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we did abstain from every appearance of evil Or as Castellio renders the words Ab omni maleficii genere that we abstained from every kinde of evil 1 Thes 5.22 as unthankfulness pride and vainglory which this Bird also signifies unto us The Israel of God is forbidden to eat of this bird not without cause on which the Naturalists have set a brand of ingratitude For they say that it s hatcht fed and brought up by other birds into whose nests the Dam had conveyed her eggs whence the Proverb Cuculus semper in alieno nido parit the Cuckow layes alwayes in another birds nest and that being now grown strong she kills all the young ones brought up with her and her supposed Dam and Nurse as the Ram puts and pushes and the Colt and Calf kick their Dams An ill requital of careful and tender education Which unthankfulness pardonable in the unreasonable creatures many men basely imitate So ingrateful were the Israelites unto Moses who carried them in his bosom as a nursing father Numb 11.11 The Apostle found like measure from his children the Corinthians whom he had begotten unto God 1 Cor. 4.15 for whose souls he would very gladly spend and be spent though saith he the more abundantly I love you the less I be loved 2 Cor. 12.15 Which may also be suspected that the Apostle may imply when he tells the Thessalonians we were Gentle among you even as a Nurse cherisbeth her children so being affectionately desirous of you we were willing to have imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us 1 Thes 2.7 8. Commemoratio beneficii quaedam quasi exprobratio est wherefore doth the Apostle remember them of this unless he intimate hereby some fail in them unanswerable hereunto And truly it may be almost of general observation Tanti cris aliis quanti tibi fueris People commonly esteem their Teachers as the Teachers account of themselves if lowly humbly they will soon abase them If the Teacher be proud and arrogant the people will account highly of him Ye suffer fools gladly ye suffer if a man bring you into bondage if a man devoure you if a man exalt himself if a man smite you on the face saith S. Paul to his unthankful Corinthians 2 Cor. 11.20 The Cuckow is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perbreak because she gluts her self and then casts up her meat thereby prefiguring the like ill quality in many who have been nourished up in the words of faith and good doctrine 1 Tim. 4.6 but afterward yielding to their wanton fansie loathe and cast up the principles of their education The Cuckow has but one tune whence she has got a name in most languages and therewith names her self again and again and many agains And thereby represents vain boasters who in all their discourses weave-in themselves and their own praise This was their doing Thus they said they did not remembring that Proprio laus sordet in ore a mans own praise is loathsom in his own mouth They quite forget that of the Wiseman Let another man praise thee and not thine own mouth a stranger and not thine own lips Prov. 27.2 Pride and vain-glory unthankfulness fearfulness and cruelty these and such as these are the ill qualities of the Cuckow O Israel let them be an abomination unto thee 3. The third Bird in this verse is also mistaken For what they render the Gier-Eagle is indeed rather the Vulture-Eagle or the Ossifrage But it s very doubtful whether this be here so to be understood as will appear upon further enquiry The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to love dearly and tenderly to be merciful and to have compassion upon one as when the bowels are moved to which answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved with the bowels of mercy Matth. 9.36 for one explains the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if there be any bowels and mercies Phil. 2.1 A natural affection is hereby implyed such as is between parents and their children So God our heavenly Father gives the knowledge of salvation unto his children by the remission of and taking away their sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the bowels of the mercy of our God Luke 1.78 From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fowl here in question hath her name We read of no such reciprocal tender affection in the Gier-Eagle between the Dam and her young any more then is ordinary and common with other birds but indeed rather on the contrary so ravenous is the whole kinde of Eagles that they prey one upon another and destroy one another saith Aelian lib. 2. de Animalibus cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is no Gier-Eagle What is it then Some say a Vulture others a Pelican as Vatablus Castellio and the Spanish Bible Pierius reports out of the Egyptian Monuments which their Priests and especially Orus hath left that the Vulture is so tenderly affected to her young that she wounds her self that thereby she may nourish them with her blood And the like if not greater ardency of affection is said to be in the Pelican toward her young ones that when the Fowler in order to taking her hath kindled a fire round about her nest where she sits upon her young ones she some say out of folly others out of render love to her young beats the flames with her wings as thinking thereby to extinguish them but she thereby increasing them the more stands in defence of her self
in their wars First to proclaim and invite them unto peace which if they embraced well if not what remain'd but killing and slaying Deut. 20.10 13. Even so the Lord himself deals with Israel first he displayes the white Banner of his love Goodness and Mercy Cant. 2.4 which if it be accepted he graciously promiseth life and immortality but if that be rejected he holds forth the black Flag of defrance death and destruction Rom. 2.4 10. For well he knowes the frame of our heart who made it that naturally we had rather be drawn with the cords of â— man even with the bonds of love Hos 11.4 and therefore he rather would that his goodness should gently lead us to repentance then that we should need forcing like a beast I will instruct thee saith he and teach thee in the way which thou shalt go I will give counsel with mine eye upon thee be ye not as the Horse or the Mule without understanding whose mouth must be held with bit and bridle Psal 32.8 9. In the Chapter before us the Lord observes the same method For having propounded the way of his Commandements and exhorted us to walk in his statutes and to keep his Commandements and do them ver 3. He invites us first by the former kinde of motives temporal and spiritual blessings and the very best of them both The temporal though under them also spiritual are contain'd plenty of corn and wine with the cause of that plenty rain in due season And because plenty is a dangerous attractive and oftentimes drawes enemies to share with us and hinder our quiet injoyment of it he secures our fears of that danger by promise of peace and safety And whereas our peace might possibly be distrub'd either by some home-bred evil or from abroad he promiseth security in regard of both ver 6. I will rid evil beasts out of the land neither shall the sword go thorow your land But in case any shall be so bold as to make an assault upon us they shall be repulsed with notable loss for five of you shall chase an hundred and an hundred of you shall put ten thousand to flight v. 7 8. And because when goods increase they are increased who eat them Eccles 5.11 When the enemies are put to flight and plenty peace and safety returns the Lord promises the fruit of plenty peace and safety I will have respect unto you and make you fruitful and multiply you and ye shall eat the old store and bring forth the old because of the new ver 10. And these are the temporal blessings and the principal ones which also have their spiritual contained under them 2. His spiritual blessings are here only two but those instar omnium as comprehending all the rest his establishing of his covenant with them and his residence and presence among them with them and in them as the parallel Scriptures prove Ezech. 37.26 27. 2 Cor. 6.16 Revel 21.3 This is Gods method even with Jewes and Gentiles If so great goodness of God cannot so far prevail with us as to keep us in the way of his Commandements but that we will depart from him he then hedges in our way with thorns Hos 2.6 When his mercies cannot win upon us then he sends his judgements when rewards will not perswade us he then afflicts us with his punishments Yea if lighter afflictions will not move us he then sends heavier Which is the purport of this Chapter from verse 14 to the 40 and of my Text which is named once before ver 21 22. Herein we have 1. the Lords supposition of his peoples disobedience and obstinate opposition If ye will not for all this hearken unto me but walk contrary unto me 2. The Lords answerable opposition threatned against his peoples supposed disobedience and opposition then will I walk contrary unto you also in fury Both which will afford us these several points of doctrine 1. The Lord supposeth his people may not hearken unto him 2. That they may not hearken unto him for all this 3. That they may walk opposite unto him 4. If thus they walk opposite and contrary unto him he also will walk contrary unto them in fury 1. The Lord supposeth his people may not hearken unto him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words which answers to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and aâ—â—â—ire to hear or hearken they all signifie to obey As my sheep hear my voice John 10.27 Be swift to hear slow to speak James 1.19 Which Scriptures and many other speak not of the outward hearing or if of that yet in order to the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the minde and heart that hears and sees This inward sight and hearing therefore is obeying as the holy Ghost saith To day if ye will hear his voice harden not your hearts Hebr. 3. For whereas Cor est terminus â—â—nium actionum ad intrà the heart is the term of all actions tending inward no action can be performed aright unless the heart be suitably affected with it So that to the due and effectual hearing of the Lords voice there is required a soft pliable and tender heart and humble meek and yielding spirit such as that was of Josiah 2 Kings 22.18 19. The Lord may well suppose that his people will not hearken unto him but give a deaf ear to his command to walk in his statutes to keep his Commandements and do them which is the precept here to be heard and obeyed ver 3. If we shall consider the Lords experience of mans perverse reasonings touching the grace and mercy of God the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man frustrates Gods counsel and hardens his own heart against the Commandement of God to his own destruction Hence it followes that the Lord hath his speaking power and his voice and that he puts forth his voice and would have it heard and obeyed by his people This is necessary as Plato himself could say because the will of God cannot be known unto men unless God by his Oracle reveal it Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the voice we know the thoughts and will which otherwise are hidden in the soul This minde and will God reveals either immediately by his own in-speaking or by means of those who are his Truchmen and Interpreters which comes all to one purpose For the inward in-speaking is Gods Oracle and they who speak ought to speak as the Oracles of God 1 Pet. 4.11 And in this sense it is true he who heareth you heareth me The Lord leaves it to the power will and choise of his people whether they will hearken or not whether they will obey or not obey So the holy Ghost saith Hebr. 3. To day if ye will
that our walking with our God might be noble free and without constraint he hath put this light in earthen vessels 2 Cor. 4.7 He hath made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a souly man whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading power or reason is apt to conclude either way Ex quovis medio dato according to any argument given and being furnished with a competent measure of divine light of life he leaves us in the hand of our own counsel Ecclus 15.14 which is an inconsistent estate moveable and inclinable either to good or evil Beside this innate principle of mutability in our rational part many leading men have learned and art Probabiliter in utramque partem de quovis themate disputandi of disputing Pro Con de quovis ente non ente This although what ever is rational and true in it it proceeds from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and him that is true 1 John 5.20 yet it s mixt with much wisdom of the flesh which darkens the true reason and hinders the light of life from shining to it 2 Cor. 4.4 But as we have a reasonable soul which ought to be guided by the minde of God so we have also vertibile principium a mutable and changeable principle in our soul our will which is prone in utramque partem to follow the dictate and conclusion either way which the uncertain and undetermined reason shall lead unto And these two greater wheels turn the whole fabrick of the inferiour powers the passions affections and lusts which are easily moved to run riot especially since there are so many sensible objects distracting and troubling this lower region of the soul which like the turba the populacy consisting most-what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of earthly minded men for such as is the earthy such are they that are earthy 1 Cor. 15.48 they are easily stirred up to mutiny and tumult as the dust is soon raised but not so easily laid For the affections being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the unreasonable part of the soul they are easily inclined downward by the allurements of their sensible present objects and as a steep descent and slippery way causeth oftentimes the unwary traveller to make more hast then good speed Such and so violent is the attraction and drawing of the present seeming good which too often is disjoyned from the true good whereby the rational appetite the will and the reason it self is preposterously brought off to side with the rebellious Rout as the Pilot in a storm leaves the helm and suffers the vessel to be carried by the violence of the winde and weather All which laid together and well considered may make up a sufficient reason why the only wise God should suppose it possible that his people may walk by chance or at all adventure with him But we meet with one objection that makes all this contemplation quite void For if the way of man be not in himself so that he hath no power at all to walk with God to what purpose does the Lord command us to walk in his way and why does he threaten us for not walking in it yea why does he suppose it possible that we may walk otherwise then he hath commanded Jer. 10. ver 23. Jeremy saith so much O Lord I know that the way of the man is not in himself it is not in man that walketh to direct his steps There is no doubt but this Scripture hath a truth in it and somewhat toward that sense wherein it s commonly understood For in God we live and move and have our being Acts 17.28 Nor can the man think one good thought of himself without the Lord nor withstand an evil Yea without him we can do nothing John 15.5 And it true which the Schoolmen say that the works of grace which are to eternal life are not in the power of man without the inspiration and help of God So Aquinas Ideo gratia prevenit quia non est liberum arbitrium sed potius infunditur ab ipso Deo Grace is therefore said to prevent because it is not the faculty of reason and will so he defines liberum arbitrium 1 part quaest 83. a 3. 4. but is rather infused of God himself For if in natural actions we need divine direction how much more in supernatural These sayings and other like are true but not grounded upon this speech of the Prophet Jeremy For what if this Scripture be not thus to be understood Surely the holy Word of God is not tanquam scopae dissolutae not arena sine calce it is not alwayes incoherent and without connexion of one part with other as some would have this to be Whereas if we look well into it we shall finde that the Prophet having warned Jerusalem of the distress coming upon them Jer. 10.17 18. he takes upon himself the person of the Church lamenting the ruine of it ver 19 20. which he demonstrates from the causes meriting ver 21. and inflicting ver 22. which yet he denies to be in Nebuchadnezzars own power but in Gods over-ruling hand ver 23. O Lord I know that the way of that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of Nebuchadnezzar is not in himself Then followes 1. Precatio his prayer for the Church O Lord correct me let thy fatherly chastisement excuse or prevent my utter destruction 2. Deprecatio which ruine he prayes against Correct me not in thine anger lest thou bring me to nothing 3. Imprecatio he prayes against the Gentiles Pour out thy fury upon the Heathen that know thee not Which clearly appears to be the meaning of this Scripture by comparing with it Ezech. 21.18 24. where the Lord governs Nebuchadnezzar and directs and turns him from Rabbah of the Ammonites whither he was marching to Jerusalem So that the way of that man was not in himself it was not in that man that walked to direct his steps Good use therefore may be made of that Scripture as hath been shewen but the History must be maintained however some other sense may be couched under it So that it no way excuseth any believer but that he may walk in the way of of Gods statutes keep his Commandements and do them and so through the grace and mercy of God live and walk with God Wherefore dissemble not with thy God O man not tempt him with thy pretence of weakness or ignorauce nor abuse that Scripture beyond the scope of it to maintain thine habitual sins under the colour of infirmities One came before the Oracle at Delphos to try whether Apollo could discover his fraud or not He had under his Cloak a live Bird and he asked the Oracle Utrum vivum proferam an mortuum shall I bring forth somewhat that lives or somewhat that 's dead Apollo or his Priest perceiving his hypocrisie and deceit answered In te est stulte Fool it is in thy power whether of the twain thou wilt do Dissemble not with
chance which we may understand to be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord as well as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is contingere to happen And so we may render the words A certain Priest Cum Deo or secundum Deum by divine Providence came down that way c. Hence it followes that the most high God so disposeth and ordereth the whole Series of inferiour and second causes how vaâ—ious and different yea how opposit yea how contrary soever their activity operation and working is that what seems unto men the most fortuitous and casual event the same is foreseen directed and governed by his providence as the Lot Prov. 16.33 Hence also it appears that the most high God having in himself eminently and vertually the whole causality and operative powers of all necessary and contingent causes and the whole disposing and ordering their effects and events he may most reasonably and justly require of his people an immediate constant and continual dependence upon himself in their whole conversation so that their whole life ought to be lived in him who is their life Deut. 30.20 All their motions moved on him who is their centre Hebr. 1.3 All their works wrought in him John 3.21 Yea it is his great love goodness and mercy that he requires of his people that they walk with him with intire and perfect heart So that so far is Fortune from having any power or deity that it is to be reckoned among the Non-entia And if there be degrees of non-entity Fortune is to be placed in the very lowest because it s born of privation and imagined out of the ignorance of causes For if we knew the causes it would easily appear that Fortune is as I said before a meer Idol which is nothing in the world Wisely therefore saith the Satyrist Nullum numen abest si sit prudentia sed te Nos facimus Fortuna deum caeloque locamus There wants no God where Prudence doth reside But we poor Fools have Fortune deifi'd Having disown'd the false god let us own and honour the true God in his just providence meeting men in their own way Which is the fourth and last doctrine in this Text. 4. If we walk with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by chance and at all adventures he also will walk with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at all adventures But how can God be said to walk at all adventures with those who so walk with him I must remember you that these two are opposed Purpose and Chance or Fortune When therefore the Lord does not purposely and out of intention walk with men he may be said to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were by chance As for example The Lord gave his ancient people the Jewes the former and the later rain in their seasons if they performed the condition of the Covenant For this he promiseth to them who walk with him in the way of his Commandements Levit. 26.3 4. These seasonable raines he gave on purpose and out of good intention unto these who were obedient but to the disobedient who kept not Covenant but walked by chance with him he gave them rain also For he rains upon the evil and upon the good but upon the good Per se on purpose on the evil Per accidens even as it chanceth But it s here said I will walk with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not as we render it I will walk contrary to you in fury the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in regimine and so precedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will walk with you in furore occursus in the fury of opposition so Arias Montanus Or rather in the fury of chance or fortune Fortunâ reflante or adversâ fortunâ with ill fortune Pardon the expression But why should I crave pardon It s that phrase which the Spirit of God condescends to use The reason of this unfortunate and cross dealing of God with his people is evident from his peoples fortuitous accidental and crosse dealing with their God The terms and conditions of the covenant broken on the peoples part by uneven and casual walking with their God require like walking of God with them or at least disoblige him from his favourable and constant walking with them and in them Levit. 26.12 God is a most just Retaliator Sequitur scelestos ultor à tergo Deus God followes wicked men going on in their wickedness It belongs to the Judge of all the world reducere in ordinem to reduce and to bring into the order of Justice all those who walk inordinately with their God Whence it followeth 1. That Gods threatnings are conditional as well as his promises If ye walk at all adventures with me then will I walk at all adventures with you 2. The Lord takes notice of his peoples thoughts intentions purposes wayes workes their outward and inward walking life and conversation and accordingly he deals with them 3. God how ever good and the chief good yet is he just also yea severe in punishing unjust and wicked men according to that of a Father Deus est primariò bonus acque ex indole naturae at secundariò ex accidente severus idem est ex populi peccato God is primarily good out of the inclination of his nature but secondarily and accidentally he is severe by reason of his peoples sin Hereby are they justly reproved who walk with God negligently and casually as if all things came to pass by chance and fortune though hereby I do not justifie those who impute all things to a fatal necessity We read Acts 17.18 that the Epicureans and Stoicks encountred Paul And indeed who ever with purpose of heart cleave to the Lord and walk with him in his way as S. Paul did they shall be encountred with Epicureans and Stoicks Such Epicurean spirits I fear are among us who are without God and divine providence in the world Ephes 2.12 And what then rules the world but uncertain chance or nature determined to one way of working Tully in the place before named atributes unto Fortune these effects among inanimate creatures Procellas tempestates naufragia ruinas incendia storms tempests shipwracks ruins scaresires Among the Beasts Ictûs morsûs impetûs strokes bitings violence c. Among men Interitus exercituum destruction of Armies c. And to what else do many at this day refer even prodigious storms and tempests Are they not commonly ascribed to the elements to the ordinary course of nature or to chance and fortune And because men look no higher the most high God sometimes makes himself known in the world by some extraordinary and prodigious effects and so we may understand his threatnings in the text that if his people walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by chance with him as if all sell out by chance or otherwise without owning him for the cause of them I will walk with you saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
is their base fear and unbelief The Lord expects that men should reason à pari from like reason the most natural argument God hath wrought these signes and wonders for me therefore he is able to do the like and therefore he will do it because he bath promised so to do Thus valiant David argued 1 Sam. 17.37 God that delivered me out of the paw of the Lion and out of the paw of the bear he will deliver me out of the hand of this Philistine So S. Paul reasons I was delivered out of the mouth of the Lion And the Lord will deliver me from every evil work and will preserve me unto his heavenly kingdom 2 Tim. 2.17 18. And so he reasons in behalf of the Philippians Phil. 1. v. 6. being confident or having been perswaded of this very thing that he who hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficiet will thorowly finish or perfect it until the day of Jesus Christ Phil. 1.6 The timerous and cowardly hearts of men will not suffer them to reason thus Therefore their base fear excludes them out of the holy land Revel 21.7 8. He that overcomes shall inherit all things and I will be to him a God and he shall be to me a son Revel 21. v. 7.8 But to the fearfull and unbelieving and abominated ones and murderers and whoremongers and sorcerers and idolaters and all lyars these have a portion but not in the holy land no but their part or portion is in the lake that burneth with fire and brimstone which is the second death How easily is the heart broken off from God by hope and trust in any creature St. Paul well knew this and therefore warnes Timothy charge them that are rich in this world that they be not high-minded nor trust in uncertaine riches or as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divitiarum incertitudine in the uncertainty of riches but in the living God 1 Tim. 6.17 If they trust in riches if they be joynd to them they are broken off from the living God They cannot serve God and Mammon And therefore David blaming such man saith he walketh in an image Surely they are disquieted in vain He heapeth up Psal 39.6.7 and knoweth not who shall gather them And now Lord what wait I for my hope it self is in thee Psal 39.6 7. Such an heart-breaker is sorrow Prov. 15.13 By sorrow of the heart the spirit is broken For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. v. 10. that sorrow that is according to God worketh repentance to salvation not to be repented of but the sorrow of the world worketh death 2 Cor. 7.10 It breakes the spirit off from the God of life But delight and pleasure in any seeming present good O how violently and suddenly it breakes off the heart from the chief good Unto such an one the Lord speaks in the judgment Psal 50.16 Psal 50. v. 16 17 18. 17 18. Thou hatest instruction disciplin or correction and hast cast my words behind thee How comes this to passe If thou sawest a thief what ever temptation comes to steal away the heart then thou consentedst or wert delighted or pleasedst thy selfe with him and thy portion is with the adulterers For the heart goes a whoring after the eyes Num. 15.38 and the lustfull man becomes patranti fractus ocello His lascivious eye breaks off his heart from the most holy God and melts it into weakness Reuben the beginning of Jacobs strength the excellency of dignity and excellency of power by this means becomes unstable and weak as water Gen. 49.3 4. Of this Apostasie the Lord complains Ezech. 6.9 I am broken with their whorish heart which hath departed from me O Israel Haec fierent si testiculi vena ulla paterni viveret in nobis Would these things be if the spring of holy life so vigorous in our holy Fathers Abraham Isaac and Jacob were derived unto us O Israel Thy God hath never broken his promise with thee he is the faithful God who keepeth covenant mercy with them that love him and keep his Commandements to a thousand generations Deut. 7.9 But thou hast broken promise and covenant with thy God many fourty dayes as this people in the Text did yea many of us more then fourty years Wherefore return O Israel unto the Lord thy God for we have fallen by our iniquity Hos 13.1 and may most justly expect a proportionable punishment for our sins who knowes how soon unless it be prevented by a proportionable humiliation and repentance As when Jonas had proclaimed from the Lord yet fourty dayes and Nineveh shall be destroyed Jonah 3.4 See what effect this wrought ver 5. The people of Nineveh believed God and proclaimed a fast and put on Sackcloth from the greatest of them even to the least of them Nor do I doubt if I may speak a word in season on this Quadragessima Sunday as it has been anciently called but we have altogether as reasonable grounds for a Quadragesimale Jejunium a fast of fourty dayes as the Ninivites had When ever it was or by whomsoever it was first instituted sure I am he wanted not a patern in the holy Scripture Our Lords example unto us is above all other who fasted fourty dayes and fourty nights Matth. 4.2 which was prefigured by Moses Exod. 34.28 and Elias 1 Kings 19.8 who appeared with him in his transfiguration Matth. 17.3 What if we produce a downright precept of Christ for Christians fasting Ye shall finde it recorded in three of the Evangelists Matthew 9.14 15. Mark 2.18 19 20. Luke 5.33 34 35. where the Disciples of John and of the Pharisees move this question to our Lord why do the Disciples of John and of the Pharisees fast but thy Disciples fast not Our Lord answers this question 1. Why for the present his Disciples could not fast They were children of the Bride-chamber and as yet the Bridegroom was with them therefore they could not fast 2. He gives command to his Disciples for after-time that they should fast and gives reason for it The dayes shall come when the Bridegroom shall be taken away from them and then shall they fast in those dayes We read no where that our Lord ever repealed or annulled this precept This precept therefore must stand firm at least while the reason of it stands firm Let us therefore inquire concerning the marriage between Christ and his Church and whether the heavenly Bridegroom be with us yea or no There were three special times observed in marriage not only among the Romans Lacedemonians and other nations but also among the Jewes 1. of espousing and betrothing when the stipulation and promise were mutually made between the Bridegroom and the Bride whence the names of sponsus and sponsa and our English word Wedding from the Dutch Medden to promise this time the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the time of
love of God and our neighbour that scorner which makes all the strife Now cast out the scorner and contention shall cease Prov. 22.10 Cut of the head of Sheba that Septiforme peccatum the seven capital sins the son of Bichri the spaun and issue of the Devils first-born Take away that accursed thing which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in interiore tuo in the midst in the heart of thee O Israel Josh 7.13 and peace shall be restored unto Israel Cast Jonah over-board and there will follow a great calm Offer up thy daily burnt-offering die daily to thy sin and the Lord thy God will smell a savour of rest and will give rest unto thy soul There is yet one exception more against the translation of the 30 verse of this Chapter But the soul that doeth ought presumptuously Numb 15. v. 30. Why presumptuously The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manu elatâ with an high hand and so the Translators themselves render it in the margent So Pagnin turns the words Manu excelsa with an high hand Tremellius Elatâ manu hand lifted up So Vatablus and the Tigurin Bible So Piscator also and the Spanish and Italian Translations Hereby is signified not only pride and presumption but also as it were a daring of the great God Non reconditâ manu sed apertâ exertâque not with an hidden but an open and stretched-out hand as if a man bare an Ensigne or erected a Standard of impiety and blasphemy against God that he might draw or invite others into the same audacious enterprize So Tremellius To like purpose the Chald. Paraphrast renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capite operto according to the Greek Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly prowdly so that hereby is intimated a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighting against God and therefore the hand lifted up is here mentioned as when Amalek fought against Israel it s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand was upon or against the throne that is he lifted up his hand against the throne of the Lord which is heaven Esay 66.1 and against God himself who sitteth thereon Matth. 23.22 and against the Church of God for so Jerusalem is the throne of the Lord Jer. 3.17 though those words be of doubtful understanding whether they have in them the force of an oath as they may be referred unto God For so an oath is signified by lifting up the hand Gen. 14.22 Revel 10.5 6. and both the Thargums incline to that meaning However this may be the sense of that place yet the hand lifted up is a form of speech which imports rebellion as Sheba lifted up his hand against David 2 Sam. 20.21 Jeroboam against Solomon 1 Kings 3.26 On the contrary by giving the hand is signified the yielding and submission 1. To a Superiour in place and authority as 1. Chron. 29.24 it s said that all the Princes and the mighty men and all the sons likewise of King David submitted themselves unto Solomon the King which is in the Hebrew they gave the hand under Solomon the King 2. Also the yielding to the conquerour as when the Captive Jews confess Our necks are under persecution we labour and have no rest we have given the hand to the Egyptians and to the Assyrians to be satisfied with bread Lam. 5.5 6. Nor was this practice uncouth among the Heathen or unknown to the Poet Aen. lib. 11. Oremus pacem dextras tendamus inermes Let 's beg peace and yield our unarm'd right hands 2. If these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred presumptuously I know not how we shall put difference between this phrase and that Exod. 21.14 if a man come presumptuously Exod. 21. v. 14. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a man be proud or come proudly So Deut. 1.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superbè egistis Ye dealt proudly which is turnd also presumptuously The like is Deut. 17.12 13. the man who will do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in superbia in pride and 18.22 all which places they turn presumptuously Our English tongue is not so strait and penurious but that it well may answer these different forms of speech so that there was no necessity to confound both under one word which indeed answers properly to neither 3. This phrase with an high hand is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in errore or ignorantia ver 27. in errour or ignorance Whereby is not to be understood an universal exclusion of all knowledge but of such only as is of some particular duties and of some circumstances Since what may be known of God is manifest in men Rom. 1.19 and our duty unto God in some good measure For our good God hath shewen to thee O man even to all men what is good Mich. 6. v. 8. to do judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love mercy and to humble thy self to walk with thy God To sin therefore with an high hand is not only knowingly but wilfully whence Castellio turns the words Qui volens fecerit he who doth ought wilfully or with full will which he explains crimen alioqui capitale commiserit who willingly or wilfully commits a crime otherwise capital The sin in it self is capital he therefore who adds to his knowledge of the sin fulness of will yea his whole endeavour also and strength he sinnes with an high hand Howbeit because Omnis peccans est ignorans every man who sins is ignorant the ignorance of these men is affected and follows a will preceding their ignorance according to that Nolunt intelligere ut male agant they will not understand that they may do evil And therefore Job puts this among the characters of profligate wicked men That they say unto God depart from us Job 21. v. 14. we desire not the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not the knowledge of thy wayes Job 21.14 For such sinnes as these ignorance cannot be pleaded For whereas in order to the will three sorts of ignorance are mentioned in the School Affectata crassa vel supina invincibilis Mag. Sent. lib. 2. distinct 22. Affected ignorance is such as Job speaks of in the fore-named place which indeed rather aggravates the sin very much then excuseth it in the very least As for gross and supine ignorance it followes negligence and want of inquiring after what is to be known and might be known by due diligence which is therefore called gross and supine because it proceeds from sloth idleness and listlesness to labour which is often found in gross and fat men whose souls are at ease and lie still and are loth to arise whence it is also called Supine ignorance which word though it signifie the posture of the body layd down and looking upward toward heaven yet according to the School it notes the posture of the minde downward as that which is In souls bowed
down to the earth and earthly things prefigured by the Canaanites who have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curvari incurvari deprimi to be bowed down and depressed toward the earth such souls as cannot or indeed rather will not raise themselves to the consideration of things above heavenly things Of which the Prophet speaks They are wise to do evil but to do good they know not Jer. 4.22 This gross and supine ignorance preceding those things which a man is bound to know doth not simply excuse the act of the will from sin in toto or altogether but somewhat in or à tanto as they speak because so doing he commits a sin against the law which commands ands him to enquire what is right and just Awake thou that sleepest and arise from the dead and Christ shall enlighten thee And be not unwise but understanding what the will of the Lord is Ephes 5. But this ignorance excuseth somewhat and à tanto because the contempt of the command and authority commanding is by reason of ignorance so much the less The less knowledge the less contempt and the less contempt the less sin So that it rests that the invincible ignorance preceding the act of the will whether positive or negative whether juris or facti of the law or the fact simply excuseth from sin both in tanto and in toto in whole and in part if I may so English that distinction This invincible ignorance is that which remains after a man hath used all diligence due and possible and hath done all things expedient which he is bound to do for the removal of it And this is the ignorance which excuseth Howbeit because many things are known by nature which require duty and he who knew not his Lords will but did things worthy of stripes 1 Cor. 4. v. 4. shall be beaten though with few stripes Luke 12.48 And although a man know nothing or be not conscious or guilty to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle yet thereby he is not justified doubtless it is most safe not to stand upon strict termes of commutative justice with our God but to leave our selves and our condition unto his goodness who knowes us and what we know better then we our selves do It was S. Pauls case I was saith he before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbelief There had been no need of mercy maugre his ignorance if there had been no sin 1 Tim. 1.13 And that sin seems to have been that which he names blasphemy persecution of the truth and injury unto the professors of it all which he might have known to be sin according to Mich. 6.8 and according to Gamaliels reason Acts 5. v. 39. If the counsel be of God ye cannot dissolve it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye be found even fighters against God sinners with an high hand 1. Hence upon the whole matter we may infer that the Heathen cannot plead invincible ignorance Mic. 6.8 Rom. 1.19 no not of the Gospel Psal 98.3 Rom. 10.18 if the Apostle reason right 2. Hence also it appears that sins are not equal which is evident from the words before us where it is supposed that some sins may be committed out of errour and ignorance others with an high hand Yea sins of the same kinde yet differenced by the persons offending are not equal Levit. 4.4 with ver 13 14. There is as great an expiation required of the Priests sin as of the sin of the whole congregation I which case Duo cum faciant idem non est idem when two men do the same thing yet it is not the same 1. Whence also they are justly blamed who pretend ignorance of those things which they may and ought to know 2 Cor. 4.3 2. They also who say they know the will of God and think it a great indignity that any should question their intellectuals yet they practise not what they pretend to know and so betray their morals or rather immorality and consequently their ignorance Such is disobedience in Gods esteem Rom. 1.21 22. and the wicked man how knowing soever is yet Solomons Fool. The Scripture here speaks of the Soul the soul that doth ought c. though the person of the man be understood because Animus cujusque is est quisque every mans soul is himself or at least the better part of every man of which I have spoken elsewhere more largely as also because the sin originally proceeds from the soul and it is the heart lifted up which lifts up the hand Wherefore O ye immortal souls your errours your ignorances are too many Adde not O adde not thereunto your wilful transgressions your sins of an high hand your mighty sins as the Prophet calls them Amos 5.12 Stand not out against the Almighty God but yield your selves unto him and give the hand It is the advice which Hezekiah gives to Israel to turn again to the Lord God of their fathers not to harden their necks but to yield themselves to the Lord the Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give the hand 2 Chro. 30 v. 8. submit your selves to the Lord c. And the Posts passed from City to City to carry the Kings Decree and to perswade the people But what was the event of this good counsel They laughed them to scorn and mocked them 2 Chron. 30.6 10. But diverse of Asher and Manasseh and of Zebulun humbled themselves c. Verbum Domini ad te This counsel this word of the Lord is to thee O Israel The Counsellour as Christ is called Esay 9.6 the Power and strength of the Lord as Christ is called 1 Cor. 1.24 that 's Hezekiah he exhorts us to turn unto the Lord God of our father Abraham Isaac and Israel that we harden not our hearts that we sin not against him with an high hand but submit our selves and yield our hand to the Lord. And the Posts the Ambassadors carry this Decree of the Lord from City to City These Ambassadors for Christ beseech us yea as though God did beseech us by them they pray us in Christs stead that we will be reconciled unto God 2 Cor. 5.20 that we give our hand unto him But alas I well foresee that these Ambassadors and their exhortations as often heretofore will have a like event to those there will be who will laugh them to scorn and mock them And for this the wrath of God is come and will come upon the present generation in variety of Diseases Consumptions burning Agues Plagues fire and sword wherewith the Lord pleads and will plead with all flesh Levit. 26. Deut. 28. Esay 66.16 For thus the Lord dealt with Israel according to the flesh they mocked the messengers of God and despised his words and misused his Prophets till the wrath of the Lord arose against his people till there was no healing therefore he
saith unto him walk before me and be perfect Gen. 17.1 Implying that he had given him strength to obey all the affirmative precepts as indeed he did For the Lord himself testifies so much Abraham obeyed my voice and kept my charge my Commandements my Statutes and my Lawes Gen. 26.5 Yea are there not 365. negative Precepts answering to the same number of sinews and ligaments in a mans body as the skilful Anatomists affirm and by like spiritual ligatures the strengthes and powers of the inward man are united and bound together Ephes 4.26 Col. 2.19 that when the powers of the inward man are united and bone joyned unto its bone the spirit may enter into the body so joyned together Ezech. 37.10 and the whole man may be compleated and perfected as our Lord saith John 7.23 He made the man every whit sound on the Sabbath day when men rest from their own workes and work the works of God even in that acceptable year of the Lord figured by the like number of dayes 365. The Lord having given so many affirmative and negative Commandements he contracts them unto ten which are the Decalogue or ten better known then practised Commandements of God SER. XV. and the radical precepts unto which the whole number of affirmative and negative commandements being 613 are reduced and wherein virtually they are contained Yea and as there are six hundred and thirteen affirmative and negative Precepts so there are the same number of Letters in the Ten Commandements And so every letter in the Decalogue imports one precept So that after a sort all the affirmative and negative precepts are comprehended in the Decalogue This is the supputation of the Cabalists reported by Georgius Venetus which I leave to the examination and judgement of others Only thus much we may note that as the multitude of sins occasioned the multitude of precepts so God in mercy contracts the number of his lawes according as his people cease from their sinnes Now whereas this book of Deuteronomy was called by the learned Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of Reproofs or Rebukes Prov. 15. v. 32. the people being probably amended by their rebukes according to Prov. 15.32 He who is obedient to reproof is possessing an heart that is getting understanding And the argument of this Book answering in many parts of it to the Gospel unto which when Israel now became obedient the Lord was pleased to contract his Ten Commandements to half their number even to five requests And upon supposal of Israels increase and improvement of their obedience the Lord diminisheth the number of his Commandements Whence it is that we read that the Commandements reduced unto four Zach. 8.16.17 These are the things or words which ye shall do 1. Speak yee every man truth to his neighbour Zach. 8. v. 16 17. 2. Judg truth and the judgment of peace in your gates 3. And let none of you think evill against his neighbour in his heart 4. And love ye not an oath of falshood For all these are things which I hate Which yet another Prophet abbridgeth unto three Mich. 6.8 He hath shewed unto thee O man what is good Mich. 6. v. 8. and what is the Lord seeking of thee or from thee but 1. To do judgement 2. To love mercy and 3. Humble thy self to walk with thy God Our Lord Jesus yet shortens the number of the Commandements and brings them to two 1. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde or rather reasoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the minde Mens hath the name from resting but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports discoursing and reasoning this is the first and great Commandement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn and the second is like unto it 2. Thou shalt love thy neighbour as thy self There is reason why our Lord should use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in regard of him who moved the question a Pharisee v. 34 35. That sect as it is notoriously known like the Pharisees of our dayes pretended much to the first Table and the love of God but little regarded the second Table and the love of their neighbour Wherefore out Lord having satisfied the Pharisees question touching the first and great Commandement The love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unexpectedly he infers the second The love of our neighbour which our Lord knew to be more needful for the Pharisees as it is for those of the same faction in our dayes This was the reason why our Lord directed the Pharisaical yong man to the duties of the second Table only Matth. 19.18 19. Mark 10.19 The Commandements can be but once more contracted viz. unto one and that 's done by S. Paul Rom. 13.9 10. He that loves another hath fulfilled the Law c. And this is the end of the Commandement even love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 and that which advanceth the chief good even thy good O Israel That 's the last Axiom in these words 9. The Lord entreats and Moses commands these duties for good for thy good O Israel When we read that our God entreats us to fear him walking in all his wayes love him serve him and keep his Commandements and his statutes and further that Moses Commands all these we might think that God and Moses had some notable ends upon us That God would not request nor Moses require these duties of us but for their own great advantage Whereas indeed the end whereat all these aime which the Lords entreates and Moses's commands tend unto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Good at which all things indeed aim or ought to aim Finis bonum convertuntur good is as large as the end and the end is as large as goodness So great an end or reward there is in keeping the Commandements Psal 19.11 And in this end where at all the whole creation aimes or ought to aim the good of Israel is involved And therefore there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee or for thy good thine advantage as that word signifies which is a more full expression then that our Translators give for thy good Whence it appears that the obedience to the Commandements of God is comprehended in true self-love For as the beginning of the Christian Religion is self-denial denial of the false self-love Luke 9.23 So the end of it consists in the true self-love when we fear the Lord our God and walk in all his wayes and love him and serve him with all our heart and with all our soul and keep his Commandements and his Statutes for good for our selves What an easie precept is it Love thy self And that 's the end of this Text. Does the Lord entreat us petition us yea beg all this of us and that for good for our own good O Israel Does Moses
Feast 3. The Lord expects a gradual obedience of his people of every one according to what power he hath And as he gives to every one according to his ability Matth. 25.15 So he requires a proportionable improvement of what he gives of every one as he is able Non eadem à summo minimoque not the same of the greatest and least a Lamb-like innocency and fincerity from the weakest from those who are better growen a fruitfulness and profitableness such are the Sheep of the true Shepherd John 10. He requires an helpfulness and cooperation with himself of those who are his strong Oxen 1 Cor. 3.9 that they break up the fallow grounds and tread out the corn and when they have done all to suffer as Lambs Sheep and Oxen Jer. 11. v. 19. as the Prophet saith of himself I was as a Lamb an Ox brought to sacrifice Jer. 11.19 This discovers much hypocrisie in the present generation For there are who exceedingly magnifie the grace mercy of God and his love to mankinde in that he made Christ the spotless and innocent Lamb to be sin or an offering for sin not having known sin that we might be made the righteousness of God in him Who exceedingly cried up the dignity of Christs person that Lamb of God and the invaluable merit of his personal death and passion At quis vituperat But who dispraiseth him said one to him who made a long Oration in the praise of Hercules These can well make large Panegyrical Orations of what God hath done and what Christ hath suffered for them but meantime they consider not nor acknowledge that they themselves have crucified and slain that innocent Lamb in Sodom and Egypt Revel 11.8 and 13.8 Gal. 3. v. 1. even Christ crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.1 in you by the secret sin and the open and manifest sin They boast much of the Paskal Lamb sacrificed for them yet are they not sincere nor purge they out the old leaven of naughtiness and wickedness 2 Pet. 1. v. 9. but take forgetfulness both of Christs expiation and purging them and of their own duty of cleansing themselves of their own old sins 2 Pet. 1.9 One and All. OR Love the fulfilling of all the Commandements SER. XVI SERMON XVI Deuteronomie 19. ver 9. If thou shalt keep all these Commandements to do them which I command thee this day to love the Lord thy God and to walk ever in his wayes THis is Pendula sententia a sentence which depends on somewhat preceding in the former words and hath something depending upon it in the words following It s necessary therefore to the understanding of these words that we know the structure and natural order of the eighth ninth and tenth verses which contain one entire Paragraph The Lord having commanded the building of three Cities of Refuge in the midst of the Land v. 2. He gives order to build three Cities more but this command is upon a condition on Gods part If the Lord enlarge their Coast according to his promise and oath unto their fathers v. 8. But because there is no question but the Lord the faithful God will perform his promise and his oath the two immutable things the only doubt would be whether Israel would perform their duty that the Lord might perform his promise and his oath and therefore the condition on Gods part depends on performance of another condition on mans part which ye have v. 9. If thou shalt keep all these Commandements If this condition be performed then thou shalt build thee three Cities more The end why these Cities must be built ye have v. 10. That innocent blood be not shed in thy land Ye perceive my Text is the second condition according to the order of the words namely that which is required on mans part that the Lord might perform the condition on his part To enlarge their coast Rom. 7. v. 19.21 and so the three other Cities might be built Before we can speak as we ought to these words we must render them right For they are not truly translated as they are now read I read them thus If or when thou shalt keep all that Commandement to do it which I am commanding thee this day to love the Lord thy God and to walk in his wayes all dayes These words are considerable in themselves or with reference unto the neighbour words In themselves considered they afford us these Axioms 1. The Lord is commanding thee this day to love the Lord thy God and to walk in his wayes all dayes 2. Thou oughtst to keep all that Commandment to do it These words considered with reference to the neighbour words If thou shalt keep all that Commandement to do it the Lord will enlarge thy Coast 1. The Lord is commanding us this day to love the Lord our God and to walk in his wayes all dayes This in nature is first For there must be a command before there is an obeying the command Wherein we have the general duty 1. Love of the Lord our God 2. Obedience out of that love 3. The duration or continuance of that love and obedience 4. Gods precept enjoyning that love obedience and duration of it 1. The Lord is commanding us this day that we love the Lord our God This form of speech notes a continued act of commanding The Lord gives not his commands of love and obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once Esay 3. v. 9. There hath been a dispute whether the Creator having once in the beginning put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impetus or principle of motion into his creature that were sufficient for the perpetual motion of every respective creature according to its kinde Or whether the perpetual concourse of the Creator be needful to the motion of every respective creature This later hath been more generally received in the School The reason may be 1. In regard of man averse and turned from his God and turned into a vitious self-love a love of the world and the things of the world and therefore he stands in great need of divine concourse continually reclaiming him recalling him requiring and commanding him entreating and requesting him exciting and exhorting him dayly while it is called to day continually every way winning upon him to regain him unto his love 2. Besides the Lords continual claim as I have formerly shewen preserves his right This discovers mans wonderful apostasie from the love of his God who although he be the chief good and therefore naturally most amiable and lovely yet the Lord sees it needful to command man to love him 2. We ought to keep all that Commandement to do it to love the Lord our God What our Translators here turn all these Commandements to do them in the plural is in the singular number only in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that Commandement to do it Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉