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

NOHMATOMAXI'A, OR, The Conflict with Evil Thoughts.

SERMON XII.

Deuteronomie 2. ver. 24.

Rise ye up, take your journey, and pass over the river Arnon: Be∣hold, I have given into thy hand Sihon the Amorite King of Heshbon and his land. Begin to possess it, and contend with him in battle.]

THese words are part of a Military Oration, whereby the Lord of hosts exhorts and stirs up Israel to engage them∣selves in war against Sihon King of Heshbon; and thereto he encourageth them by a free gift of him and his land into their power.

Wherein we have 1. A forcible cohortation, adhortation, or manifold exhortation. 2. A powerful inducement and motive perswading thereunto. The exhortation is 1. Preparatory to the war, Rise ye up, take your journey, and pass over the River Arnon. 2. Executory, Begin, possess, and contend with him in battle.

The inducement and motive perswading hereunto, is, by di∣vine artifice, situate between these two kinds of exhortation, as a powerful perswasive unto both; Behold, I have given you, &c.

The Exhortations may be considered either in themselves, and a part, or joyntly, as one is in order to other. Thus; Arise ye, take your journey. Arise ye, that ye may take your journey, and pass over the river Arnon; Arise ye, take your journey, and pass over the river Arnon, &c. But I shall not speak so particu∣larly

of all the divine truths which this Text may afford,* 1.1 but I shall take the exhortations in their order, and speak of them as they are serviceable to our edification. And first of the first.

1. Rise ye up.

The word here turn'd to Rise up, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly is a change or motion of the body upward, which had sitten, lyen, or fallen down before.

Generally it imports a change in order to some other state, and so it signifies. 1. Surgere, to Rise; which in regard of the term à quo, is from sleep, from sin and uncleanness, from a low estate, from great abasement, from bondage; we have all these together, Esay 52.1, 2. Awake, awake, put on strength, O Zion, put on thy beautiful garments, &c. There shall no more come into thee the uncircumcised and the unclean. Shake thy self from the dust; Arise and sit down, O Jerusalem, loose thy self from the bands of thy neck, O Capive daughter of Zion. Yea, rising is from sleep, and that sleep in death. Awake, thou that sleepest, and arise from the dead, saith the Apostle. 2. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies also Insurgere, to rise against, to rise up, Hostili more; as also to make insurrection against the predominant and oppressing sin. This seems to be more proper here, as the Lord exhorts to a warlike engagement against Sihon, and to a spiritual warfare against sin and iniquity. And so, this command is Secundum motum Anti∣typiae; Christ our Head is risen; and it is most reasonable, that his body arise with him. He hath risen from a dead sleep, his low estate, abasement, and humiliation; and it is the duty of those who are Christs, to arise from a like, a worse sleep in death. Christ hath conquered and abolished death, and brought life and immortali∣ty to light, 2 Tim. 1.10. And, according to the exceeding great∣ness of Gods power to us-ward who believe, we rise up as mighty men, and tread down our enemies in the mire of the streets, in the battle; and we fight, because the Lord is with us, Zach. 10.5. We call upon the Lord, and awaken him in us; Awake, why sleepest thou, O Lord; arise, Psal. 44.23. And again, v. 26. Arise an help for us, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies. And the Lord calls upon us,* 1.2 Awake thou that sleepest, and arise from the dead, and Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illuminabit te, Christ shall enlighten thee.

Whence we may take notice;

1. That men are commonly asleep, or lazy, or at ease in the flesh, or drown'd in speculation, or dejected and in a drooping despondency; and not soon or easily rouz'd or raised up to diffi∣cult and hard duty.

2. The Lord supposeth in us believers, a power to arise, when we are awakened by his outward call, as that of the Minister, as that of Moses here; and by his inward call annexed to the out∣ward, the voice of Christ speaking from heaven, Hebr. 12.25.

3. And this is the great mercy of our God to his Israel, that he hath raised up his Son Jesus, and sent him to raise us up, and to bless us by turning every one of us from our iniquities, Acts 3.26. or as it is in the Vulg. Lat. Ut convertat se unusquis{que} à nequitia sua,* 1.3 that every one of us turn himself from his iniquity: which the most antient English Translations follow, and the Greek will bear it.

This goodness and mercy of God, will be frustrate, and so great grace, we shall receive in vain, if as Christ is risen, we arise not with him. Wherefore,

2. The second Exhortation is, Take your journey. Whence it followes,

1.* 1.4 The Law of the Lord is a way; O the blessednesses of those who are perfect in the way! What is that way? It follows, who walk in the law of the Lord.

The Gospel also is a way, Acts 19.9. They spake evil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of that way; and v. 23. There arose no small stir 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about that way. In both places the Vulg. Latin hath De via Domini, concerning the way of the Lord; which is the way of life. Yea, it is called the life it self, Acts 5.20. Go stand, and speak in the Temple to the people, all the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of this life.

2. There are diverse stages, diverse steps in the way of life, diverse degrees of lalitude, extension and intention in the divine vertues and graces. There is an increase of faith, Rom. 1.17. An abounding in hope, Rom. 15.13. A walking and progress in love, Ephes. 5.2. A growth in grace, 2 Cor. 9.8. 2 Pet. 3.18. According to which, we may out-go one another, and exceed our selves.

3. We are all of us, by profession, not at home, but Travailers, and such as seek a countrey, a better countrey, that is, an heavenly, Hebr. 11.16.

4. The way to the heavenly Canaan, consists not in indivisibili. It is not finished all at once. Justification is not in an instant: but as in nature, place and space, motion and time, they are all Continua, continued;* 1.5 and therefore they have Partem extra partem, one part beyond another. So in our spiritual journey, he that is righte∣ous, let him be righteous still. The Greek text is otherwise in some Copies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let him that is righteous, work righteousness still, Revel. 22.11. For since the way to the state of bliss here prefigured by the Lords land,* 1.6 is signified by a journey, it imports progress and going on, a patient continuance in well doing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of good worke, Rom. 2.7.

And as Justification it self is progressive, so likewise is the justify∣ing faith, from faith to faith, Rom. 1.17. And the just shall live by faith, or out of his faith, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) But if any man draw back, my soul shall have no pleasure in him. The Greek words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

which found thus; And if he (the just) draw back, my soul hath no pleasure in him; there's no [any man] in the text, but the just man necessarily understood: So Hierom, Justus autem mens ex fide vivet: Quòd si subtraxerit se, non placebit animae meae. But my righteous man (he read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) shall live by, or out of faith: but if he shall draw himself back, he shall not please my soul. But the Translators could not endure this to be spo∣ken, or suspected, of the righteous man. It could not consist with their opinion of a man perpetually righteous; although meantime he be unrighteous, In sensu composito; unrighteous even while he is righte∣ous, as some have said, (O absurdissimum turpiloquium!) that David was as lust in the act of adultery with the wife of Uriah, as when he danced before the Ark. And therefore Beza taught the Tran∣slators to corrupt the text, by adding [quis] to it, Si quis subduxe∣rit se, if any man draw back. But we are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Hierom read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we are not, Non sumus subtractionis filii, we are not sons of drawing back to perdition, but of faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the purchasing or gaining of the soul, which otherwise is lost by drawing back, but saved and gotten by going on, Hebr. 10.38, 39.

This faith is all one with obedience of faith, Rom. 1.5. and 16.26. That is, such obedience in doing and suffering according to the will of God, as proceeds from faith. And such a peculiar people Christ purchaseth, as are zealous of good works, Titus 2.14. and abounding in them, 2 Cor. 9.8. as the end of our creation, Ephes. 10. and the way and means whereby we are justified and saved; not as they proceed from the Law, or any power or strength in man, but as they come from faith in Christ: So the Apostle; Knowing,* 1.7 that a man is not justified by the works of the Law, but by the faith of Jesus Christ. The words are not so truly rendred by the Adversative, as they might have been by the Exceptive; and so the Vulg. Lat. hath Nisi, unless. So the Tigurin Bible, and Pagnin, as also the Spanish translation. The words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which words sound thus; Knowing that a man is not justified by the works of the Law, unless by the faith of Jesus Christ; that is, unless those works proceed from faith in Jesus Christ, who is the power of God, whereby they are wrought, 1 Cor. 1.24. Thus S. Paul, who saith, that a man is justified by faith; and S. James, who saith, that a man is justified by works, and not by faith only, James 2.24. they are both solidly reconciled one to the other.

It is true, there are examples brought to prove, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and may be rendred by Sed, but: Nor do I deny it. But since S. Paul understands faith in the power of God for producing good works prescribed in the Law; and S. James understands the same good works proceeding from the same

principle of faith; what need was there to fly to an Hebraism, when the Greek text it self is so clear and evident?

As for that distinction, that Bona opera sunt via ad regnum, non causa regnandi, that good works are the way to the kingdom, not the cause of reigning; who ever was the Author of it, its satisfactory only to those who want Logic, and cannot distinguish between a cause nakedly and properly expressed; and a cause clothed with a me∣taphorical term; nor between a cause in general, and a meriting cause. Calvin himself acknowledgeth, that good works are Causae quaedam salutis inferiores, certain inferiour causes of salvation. And so S. Paul; We are, saith he, his workmanship created in Christ Jesus,* 1.8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In bonis operibus, in good works, which God hath prepared, that we should walk in them. The way is conti∣nued, and the motion and travail in the way, is progressive, it con∣sists not in indivisibili: It is not finished at once. Wherefore,

Let us arise from our empty contemplations, from our ease in the flesh; from our sins, and thraldom under them, unto faith; unto righ∣teousness of faith; unto perseverance in the faith and righteous∣ness; to the labour of love; to action, to travail.

The helps conducing to our journey are many; two especially: 1. The Word of God which is the Travailers Viaticum, as the Manna to the Israelites in their travailes, (and therefore its cal∣led the Word of the Lord,* 1.9 Exod. 16.16.) And 2. Prayer, according to the Northern English Proverb; Meat and Matins minish no way.

Thus let us feed on the Word, and on Faith in the Word, so Psal. 37.3. As the Israel of God did all eat that same spiritual meat, and did all drink that same spiritual drink; for they drank of the spiri∣tual Rock accompanying or following them (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but that Rock was Christ;* 1.10 no other but he could accompany them or fol∣low them. Timothy was a Travailer in the same way, and was nouri∣shed up in the words of faith and good doctrine, 1 Tim. 4.5. So was Gaius, S. Pauls Host, Rom. 16.23. for whose good journey in the way of the Lord,* 1.11 S. John prayes, 3 John v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; above all things I pray, that thou mayest have a prosperous journey, and be in health, as thy soul prospereth in its journey.

So the Lord will be with us, as he was with those Travailers, Luke 24.13. who went to Emaüs, Timoris consilium, the counsel of fear, (as that word is interpreted) for timor is consiliativus, fear in∣clines us to take counsel, saith Aquinas. And that name imports the first state of the new converts under fear; which is said to be upon every soul, Acts 2.43. which is figured, when the Disciples are said to be unanimous altogether in Solomons Porch, a type of Gods fear in the spiritual Tabernacle. When two or three are unanimously gathered together in the Lords Name, he is with them; according to that proverbial speech, When two or three

meet and speak of the words of the Law, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the di∣vine presence is with them, Mal. 3.16. Matth. 18.20.

3. Wherefore (fellow-travailers) let us arise, and take our journey, and proceed to the next Stage of it, the third exhortation; let us pass over the river Arnon. Arnon is the name of a Rock, a City, and a River, according to Adrichomius and others. Rivers of old were the bounds of Countreys. Such a border was Jordan between the two Tribes and an half, and the other Tribes of Is∣rael, Josh. 22.25. And such was Arnon to the sons of Moab, Numb. 21.13. For Arnon is the border of Moab, between Moab and the Amorites.

The Lord sets bounds and limits unto the dwellings of the seve∣ral nations, Acts 17.26. He hath determined the bounds of their habitation. These bounds, whatever Potentates, Princes, or peo∣ple, out of their boundless ambition, or insatiable covetousness, shall transgress, let them know, they remove the Lords Land-marks; and therefore the Lord casts upon them the fierceness of his wrath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anger exceeding and passing over all bounds. And hence it is, that he gives command here and exhorts Israel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pass ye over the river Arnon. For Sihon had fought against the for∣mer King of Moab, and taken all his land out of his hand, even unto Arnon, Numb. 21.26. Israel must not meddle with the Moa∣bites, Deut. 2.9. but with the Amorites, who had transgressed their bounds, and removed the Lords land-mark, they must meddle. The Lord avenges upon Sihon his injury done to Moab, and gives his land unto Israel by conquest. This right Jephtah defends against the Ammonites, who claim this land in the right of Moab their bro∣ther. But since the Lord commanded Israel to make war upon Si∣hon, and gave Israel his land, (as appears by the next words) Jephtah proves jus Gladii to be jus Dei, the right of the Sword drawn at Gods command, to be Gods right, Judg. 11.12.—27. Let them who invade others, look well to it, whether they have such au∣thority as Israel here had, when the Lord commanded them to pass over the river Arnon.

Howbeit, if we consider these words in their mysterie, we shall finde the same command and exhortation to be directed unto us also: and that the Lord saith to us, Pass over the River Arnon.

Mysticè. Arnon signifies Lux filii, the light of a childe, son, or nephew; according to which the woman of Tekoa calls her son, her Coal, 2 Sam. 14.7.

And the Lord promiseth to David, that he will give him a Lamp or light, Psal. 132.17. I have ordained a Lamp for mine Anointed. And the Christ of God, the Anointed-one the Son of David after the flesh, is the Candle of the new Jerusalem. Re∣vel. 21.23.

There are diverse degrees of divine light imparted unto men.* 1.12 1. The Morning light, Esay 8.20. which is the law of God, To the Law, to the Testimony, if they speak not according to this word it is because they have no morning light (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aurora) in them. So Salomon. The Law is a Lamp, and the Commandement is a light, Prov. 6.23.

2. There is a progressive light or increase of light, which exceeds the former; but falls short of the perfect light, whereunto it shi∣neth, Prov. 4.18. And this light is the doctrine of repentance, and re∣mission of sin, and faith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on one coming after him, Acts 19.4. This is the doctrine of John Baptist, John 1.7, 8. who is said to be a burning and a shining light. This is that grace of God which hath a power to save all men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This light is in order to the great light.* 1.13 For so the Apostle goes on, looking for the blessed hope of the glorious appearing of the great God and our Saviour Jesus Christ, Tit. 2.13. And there∣fore the Evangelist saith of John Baptist, He was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that light, but he was sent to bear witness of that light. That was the true light that lighteth every man that cometh into this world.

The light here meant is the first degree of light, the Morning light, or light of the Law; which is the light of the childe, that is, Arnon.* 1.14 The Heir so long time as he is a childe, differeth nothing from a servant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being Lord of all, Gal. 4.1. This light of the childehood, is either in regard of the minde and under∣standing, or in respect of their little strength; and unsetledness and weakness of them both. 1. In regard of minde and under∣standing; the Apostle exhorts the Ephesians, That they be no more children,* 1.15 fluctuating or tost to and fro (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and carried about with every winde of doctrine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the cheating of men, by their craftiness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the method or way-laying of deceit. 2. In regard of strength to act and to do what we un∣derstand; and herein the child is also unsetled. I could not speak to you as to spiritual, that is, strong; but as to carnal, that is weak. 1 Cor. 3.1. This state was figured by Kadesh-barnea, the unsetled holiness of the childe.

To pass over Arnon therefore spiritually, it imports the pro∣ceeding and increase of divine light: not to be alwayes children, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, attaining to the truth, or being true through love we should grow up unto him (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) accord∣ing to all things, who is the Head, even Christ.

Hence its evident that, 1. There is an inconsistent and unsta∣ble spiritual nonage, a childhood in Christianity. This must as ne∣cessarily precede in the Christian life, as childhood in the natural life.

2. The Lord requires and expects a growth and increase from our minority to riper spiritual age, Ephes. 4.14, 15.

1. Justly are they hence reproved, who pass over Arnon, be∣fore they come at it. They think themselves past children, before they come to Kadeshbarnea the unsetled holiness of the childe, like him who, Ʋt cito transiret, corripuit fluvium. Yea, before they come into the Wilderness, the forlorn and desolate estate. Yea, they fansie themselves in Canaan while yet they are willingly de∣tain'd in Egypt, the straits of sin. They presume themselves sons of God, although they be the servants of sin and Satan. Yea, they perswade themselves, that they are Comprehensores, that they enjoy the heavenly countrey, even before they are viatores, before they have travailed one step toward it. O beloved! were this the condition of some one or few, it were much to be lamented; how much more when it is the estate of thousands?

May I not appeal to thousands, whether they have any ground for that high opinion of themselves, beside their own self-love and strong fansie, whereby they have flattered themselves into an imagined estate of bliss, and climb'd up another way into the sheepfold, then by the strait dore of humility, self-denyal, and mortification, John 10.

2. Others are blame-worthy who continue in their spiritual childehood; as if they thought it would pass away like the natu∣ral infancy and nonage, without any care or endeavour on their part; as if they hoped to go over Arnon dry-shod.

Rusticus expectat ut defluat anmis; at ille Labitur & labetur in omne volubilis aevum; The Clown looks that the River ebb away; But that glides on, and will glide on for ay.

Men justly expect that they who are now grown up to some years of discretion, they should put off the Boy. It is expro∣brable unto such; What? alwayes a childe? And is it not al∣so reproachful unto thee, who ever thou art, that thou art al∣wayes a childe, alwayes pretending childish infirmity and weak∣ness; that thou art alwayes in thine inconsistent estate? So weak, that Nec lingua nec pes suum satis officium facit; so weak, that thou canst neither go nor stand. Yet this is one great infirmity and weakness of many who believe themselves Saints, and grown men in Christianity.

This justly reproves those, who when they have passed over Arnon, think that they are come to their rest, to the end of their journey; not considering that there are diverse stages in our journey toward the heavenly Canaan. Wherefore let us proceed,

Behold, I have given into thy hand, Sihon the Amorite King of Heshbon, and his land.

The words contain the Lords free donation of Sihon and his land, into the power of Israel. The gift is either personal or real. 1. Personal, and so we have the name of the person, Sihon, illu∣strated

by his nation, an Amorite, his royal authority, King, and his royal City, Heshbon. 2. The real gift is his land. Of these, the Lord gives Israel a demonstration: Behold, or see, I have given into thy hand, Sihon, &c. In which words these Axioms are contained. 1. Sihon the Amorite King of Heshbon had his land. 2. God gave into the hand of Israel, Sihon the Amorite King of Heshbon, and his land. 3. The Lord saith, Behold I have given in thy hand, Sihon the Amorite King, &c. 1. Sihon the Amorite King of Heshbon had his land. The land of Sihon is that which is otherwise called the land of Gilead, as appears, Numb. 32. v. 29. compar'd with v. 33. Howbeit this land of Gilead was now cal∣led the land of the Amorites; for Sihon King of the Amorites, had fought against the former King of Moab, and taken all his land out of his hand, even unto Arnon, Numb. 21.26. And this was Sihons land. What was his City? His City was called Heshbon; that was the royal City of Sihon King of the Amorites, Numb. 21.25. Deut. 1.4.

Whence observe, that 1. Sihon the Amorite, a wicked man, had his land; the Lord calls it his: So the Edomites, the Moabites, and the Ammonites, all sinful nations yet had their Ci∣ties and Territories by the best right, Jure divino, by divine right, as appears by Deut. 2.5.9.19. Whence it is evident, That Domi∣num rerum temporalium non fundatur in gratia. The dominion of tem∣poral things is not founded in grace.

As for the mystical meaning of these words. Sihon has his name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is of the same signification and extent with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to sweep away dust, durt or filth; also to destroy, extirpate, and root up. So that Sihon is a Sweeper, a Destroyer, one who extirpates and roots up.

These are no meet qualifications for a King: yet this Sihon is said to be King of Heshbon. That's Sihons royal City; and what is Heshbou? What else but the thought and imagination? So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies. So that Sihon the Amorite is that talking, bitter, froward, rebellious, domineering spirit in men; which sweeps away, destroyes, extirpates, and roots out all good cogitations and thoughts out of us, and implants all evil thoughts in their room. And in these evil thoughts Sihon dwels.—Ill â se jactat in aula. Sihon keeps his Court in Heshbon among the thoughts.

That we may the better understand what Sihons royal City and Court is, we must know, what Heshbon the thought and thoughts are. They are certain inward acts of the reasonable soul; which may be considered either abstractly in themselves, as they are without commerce or influence upon the affections, & receive no taint from them; and so they may be said to be indifferent. Such are they, which befal men waking like Dreams. These, although we cannot call them evil; because they receive no corruption

from the evil will and affections; yet without doubt they are great impediments and rubs in our spiritual journey; and hinder our proficiency and growth in grace; yea, and too evident a signe they are of an empty heart, that is not filled with the love of God. For if the heart be filled with these, intus existens prohibet extraneum, they keep off God from his Sanctuary, Eezch. 8.6.

The thoughts may be considered concretely, as they excite and stir up affections, 1. Either to good, as concerning our God, and the eternal state of our souls; and so consequently the thoughts are good; as where the Psalmist saith, I said or thought, I will look to my wayes, Psal. 39.1. Or 2. As they move us to evil; in which regard, they may be called evil thoughts, Ezech. 38.10.

So that the good or evil thoughts receive their tincture and name from their objects whereabout they are conversant and busied. But because as Scire malum non est malum, to know evil, is not evil; so Scire bonum non est bonum, to know what is good, is not that good we know, we must understand that thoughts are either speculative or practical; 1. The speculative thoughts busied about evil, it is not necessary, that the thoughts themselves should be evil. For God himself is said to know the vain and sinful thoughts of men, Psal. 94.11. when yet his thoughts are no more infected by the evil, then the Sun is by shining on a Dunghil. And thus some excel∣lent men have known evil, and how to act it, yet have not done it; as its said of Titus the Emperour, that he knew how to counter∣feit the hands of all the great men of Rome, but he never did it unto any mans hurt. How much more is this true of our Lord and his Apostles? who, in their reproofs and dehortations, are necessarily supposed to have known the evils, which they reproved, and from which, they deborted; yet were they not so much as in a thought guilty of them, or corrupted by them. Howbeit in men under an inferior dispensation, even speculative thoughts of evil,* 1.16 may administer oecasion of evil. So Job reasons, I have stricken a covenant with mine eyes, and why should I think upon a Maid?

As for the practical thoughts about evil, which proceed to de∣light and consent in the evil, there is no doubt but they are evil. And in these, Sihon, having rooted out the old inhabitants out of the heart, the good thoughts proceeding from God, Psal. 139.17. 2 Cor. 3.5. he brings in a Colonie of his evil thoughts; and these are his royal City, his Mansion house where he resides and dwels.

Hence we may observe, that if Sihon be King of Heshbon, if the destructive and extirpating spirit bear rule in our thoughts, the man is no doubt fallen from his God. For since the heart is fons omninum actionum ad extra,—since all actions proceed from the heart, and most mens thoughts and actions are most unlike unto God, unto whose image the man was made, it cannot be but the heart, the Fountain of our thoughts and actions, hath been corrup∣ted.

Neque enim oculos ad concupiscentias sumpsimus, neque linguam ad maleloquium; neither received we our eyes for concupiscence, nor our tongue for evil speaking; nor our ears to hear evil words; nor our belly for the sins of the belly; nor our hands for violence; nor our feet for a vagrant life; nor was the Spirit implanted in us, ut insi∣diarum & fraudum & iniquitatum cogitatorium fieret, that it should be made a study of treacheries and of frauds and of iniquities. So Tertullian de spectaculis, cap. 2.

Sihon is called here an Amorite, and elsewhere also King of the Amorites. An Amorite is Locutuleius a great Prater, a bitter talker: So that when Sihon is said to be an Amorite and King of the Amorites, we understand that evil spirit which sweeps away, ex∣tirpates, and roots out of us all good and wholesom words, (Hence Amo∣rite has the name) and sets in their places, all devouring words, all words that may do hurt, Psal 52.4.

Hence we may learn part of that hard lesson which—Coelo descendit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 came down from heaven, Know thy self. If heavenly thoughts, if the precious thoughts of God lodge in us, Psal. 139.17. without doubt, Gods Spirit acts and rules us. And that Spirit will prompt us to speak good and wholesom words which convey grace to the hearer. For then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the Indwelling Deity, the Essential word of God takes up his residence and dwelling in us.

But if vain, sinful and wicked thoughts dwell in men, they de∣clare plainly what Spirit rules and acts in them, that Sihon the Amorite and King of Heshbon, and King of the Amorites reigns in them. And he suggests foolish, vain, sinful, bitter words, and sets the tongue on fire from Hell, James 3. I well know how men are wont to excuse themselves, that their hearts are good, though their words be evil; so saith that wanton Epigram∣matist, Lasciva est nobis pagina, vita proba est. Our book's lascivious, but our life is good. Its impossible. Words are a great part of our life; according to which we shall be all justified or condemned, Matth. 12.37.* 1.17 That argument of S. James, is unanswerable, Jam. 3.11. Doth a Fountain send forth, at the same hole, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that which is sweet and that which is bitter? If there∣fore, as a Fountain casts forth her waters, so foul-mouth'd men cast out their wickedness, Jer. 6.7. there is no question to be made, but Sihon the Amorite reignes in those souls; the word of Belial dwels in them; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the living Word of God harbours not there. There is no concord between Christ and Belial; that is, the De∣vil, as the Syriac there turns it, Satan, 2 Cor. 6.15.

2. Sihon also hath his land; which is the land of Gilead; but since Sihon was King of the Amorites, and that land in his posses∣sion, it was called the land of the Amorites.

Gilead 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Acervus testimonii, an heap of testimony or witnes∣sing; which figured the multitude of the divine witnesses the Pro∣phets of the Lord, and all believers who give testimony unto the truth and power of God, the cloud of witnesses, Hebr. 12.1. Hence was Elijah the Tisbite, 1 Kings 17.1. Elijah the Tisbite that was of Gilead. When Sihon is King of the Amorites, all the heap of wit∣nesses, all the Prophets testimonies are made matter of talk. All that men read, all they hear, all they meditate, all they learn, by read∣ing, hearing, meditation, it is to talk it out again. And freely and openly to speak my fears, I am perswaded, that Gilead is yet in the Amorites hands. I much fear that what the Lord tells his Prophet, is verified and fulfilled of our times, may I not say also of this place? Ezech. 33.30.

2. The Lord gives Sihon the Amorite King of Heshbon and his land into the hand of Israel.

But quo jure? By what right does the Lord give these into the hand and power of Israel? by a manifold right. For although the Lord, by reason of special covenant with Abraham and his seed, vouchsafed to be styled the God of Abraham, Isaac, and Jacob, and the God of Israel; yet the Lord had made a covenant also more general with Noah and his seed after the flood; and con∣sequently with all nations descending from them, Gen. 9.10, 11. So that, not only by right of creation and preservation, (which is cre∣ation continued) and by right of redemption from the flood, whereby he redeemed them from death, but also by right of covenant, yea, jure forisfactionis by right also of forfeiture, by breach of covenant, all became obnoxious and liable unto the just judgement of God; so that by a manifold right, he might dispose of them and theirs, their persons and estates; as here of Sihon and his land.

Mysticè.

1. Observe, O thou Israel of God, how potent and subtil, how malitious enemies thou hast, even after thou hast past over the river Arnon. The spiritual childe meets with some opposition; the flesh lusts against the spirit; this was figured by Esek, Contention, which Isaac first met withal: But when that's overcome, greater enmity ariseth; that's Sitnah, the strength of Satanical hatred. Both must be subdued before Isaac comes to Rehoboth, the latitude of freedom, Gen. 26.20, 21, 22. The Ephesians had conquered the former, and were now in conflict with the later; to whom S. Paul saith, we wrestle not with flesh and blood, (such as the Galatians as yet little children, Gal. 4.19. had to fight withal, Gal. 5.17.) but a∣gainst Principalities, against Powers, against 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the worldly rulers of the darkness of this world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I render a∣gainst the spiritualities of wickedness in heavenly things, Ephes. 6.12.* 1.18 That is, saith Aquinas, the very power and strength of wickedness.

Such enemies as David complaines of, Psal. 56.2. They who envie me have swallowed me up all the day:* 1.19 For many fight against me from on high; so the LXX, and Tremellius: Prowdly or arro∣gantly, so Piscator and Coverdale; although David may be under∣stood to direct his complaint unto God by this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as here, so Psal. 92.8. Mich. 6.6.

2. Note hence, O Israel, how great a strength is imparted unto thee by thy God, even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the hyperbolical or exceeding greatness of his power to us-ward who believe, Ephes. 1.19.

3. Hence its evident, that one spirit does not act in all men; for if Sihon King of Heshbon extirpate and root out the good thoughts out of the heart, and implant evil thoughts in their room; and the Is∣rael of God hath a spirit of power from the God of life, to destroy Sihon and root out all the evil thoughts out of the heart, and implant good thoughts there, surely these divided, opposite, contrary acts can∣not proceed from one and the same spirit. Its our Lords argument, That Satan cannot cast out Satan; but the finger and Spirit of God it is, which is contrary to Satans spirit, which casts out Devils, Matth. 12. An Argument, which nor Satan, who brought this Ranting principle from the bottom of Hell, nor all his Ranters are, or ever will be able to answer.

3. Behold, I give into thy hand, &c. The word here turnd Be∣hold, is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See; whereby the potency and strength of the ene∣my, and the prepotency and greater ability to overpower him and the Lords free donation is propounded to our eye of faith; See, I have given into thy hand, &c. Thus Faith is Speratorum subjectio, rerum demonstratio quae non cernuntur; as Castellio well turns Hebr. 11.1. faith is the propounding (or setting before our eyes) things hoped for, the demonstration of things which are not seen.

So potent, subtil, and malitious an enemy, and power over him to subdue him, being given into thy hand, O Israel, well deserves an Ecce, Behold, see I have given, &c. But I see no such matter, saith weak Jacob. Not with thy bodily eyes; this object is propoun∣ded unto thine eye of faith. Nor can these things be made known unto us but by the Spirit of God. We have received, not the spirit of this world, but the Spirit that is of God, that we may know the things that are freely given to us of God, 1 Cor. 2.12. And therfore when the Prophet Elisha's servant feared the army of the Syrians which compassed the City of Dothan round about; Fear not, saith Elisha, for there are more with us then they who are with them; and withal he prayes, Lord open his eyes.

The Prophet Elisha and his servant were besieged with an ar∣my of Syrians, Pride and deceit and the curse due to these; these are Aramites or Syrians; and these compass Elisha, that is, God the Sa∣viour, and his servants; yea, Sin is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 besieging us in

every circumstance, Hebr. 12.1. If we be in Dothan [in the Law,] if Elisha be with us, there are more with us then are against as. They who keep the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they cast a trench a∣bout themselves, as the LXX turn, Prov. 28.4.

2. Begiu, possess, contend with him in battel. Hitherto we have heard the three prepuratory Exhortations; and their perswasives and motives inducing to the war.

Come we now to those Exhortations which we may call execu∣tory. And they also are three. Begin, possess, contend with him in battel.

1. Begin. This word sometimes imports no more then the act it self which one is said to begin; as its said of our Lord, He began to say, Luke 12.1. that is, He said, Matth. 16.6. He began to cast out, Mark 11.15. that is, He did cast out, Matth. 21.12. Sometime it signifies the entrance and first part of the work; as, he that hath begun a good work, will finish it, Phil. 1.6. And thus it may be a general exhortation enlarging it self to all the rest, as the entrance and first part of them; Begin to arise, begin to take your journey; be∣gin to pass over Arnon, to possess, to contend with him in battel.

1. Hence it appears, that, after all the precedent exhortati∣ons, to arise from sin to righteousness, from death to life, men are prone to lie still in sin and iniquity. After exhortation to take their journey toward the spiritual land, men are rather inclined to stay at home in the flesh. After exhortation to pass over the River Arnon, they had rather be still children in Kadeshbarnea. After the Lords free donation of Sihon the Amorite King of Heshbon and his land, in∣to our power, and his evidencing this to our faith, men hardly believe any such thing possible. And therefore the Lord yet stirs us up, Begin, arise, begin, take your journey, begin, pass over the river Arnon.

2. Hence its also evident, that the work of salvation, is not sud∣denly finished, or in a short time, since so many exhortations are needful thereunto, and the work as yet not done.

3. According to the measure of grace vouchsafed unto us, there ought to be a suitable complying and endeavour to walk worthy of that grace. The Lord saith, he hath given Sihon and his land unto Israel: and v. 31. See, I have begun to give Sihon and his land before thy face: therefore arise, take your journey; therefore begin thou to possess it.

Behold, here a figure of the mutable and inconsistent estate; w^ch is represented unto us in the spiritual childehood. The people lin∣gred and continued in their unsetled condition, without any pro∣gress, or going on. Whence it is, that Moses tells us, that these things befel the people in Kadeshbarnea, Deut. 1. That is, Sanctitas filii instabilis, the unstable holiness of the son or childe; or rather, the sanctity and holiness of moveable, changeable, and unsetled purity, such as is that of the childe, Ephes. 4. as I have formerly shewen.

And if we look upon the present state of Christianity, we shall finde most-what such a kinde of instability and unsetledness, among men. The second book of Esdras is a Prophetical history of times then to come. Among other predictions we finde this, 2 Esder. 15.14, 15, 16.* 1.20 Wo to the world and them that dwell therein: For the Sword and their destruction draweth nigh: And one people shall stand up to fight against another, and swords in their hands. And there shall be sedition among men, and invading one another. They shall not regard their Kings, nor Princes; and the course of their actions shall stand in their power.

What our Translators turn, Sedition, is Inconstabilitio, which is rather to be rendred unsettlement, or instability. How true that prophesie is, may appear to any who shall impartially take a survey of the Christian Church now for many years, especially in this our nation.

1. Hence they are justly reproved who lie still in their fall; set not forth, nor begin their journey; but abide on the other side Arnon.

Yet (O wicked imagination! how hast thou covered the whole face of the earth?) even these men think, they are come to their journeys end. Sihon the Amorite King of Heshbon, who roots out the good thoughts, and implants evil in their room, he bewitches them, and perswades them, that they have built goodly castles of assurance in the air, when they have not yet laid the foundation, they have not yet begun the work; that they have climbed up to the top of Jacobs Ladder, when indeed they have not yet set their foot on the first round. They are fully assured and certain of their salvation, before they have denyed themselves, taken up their cross, and followed their Saviour. These indeed have begun their journey, but they have begun at the wrong end.

2. Justly also are they hence blamed, who, although they be∣gin well with good thoughts, good wills, good purposes, yet proceed not, continue not in their course well begun: Ye did run well, saith S. Paul to the Galatians, Gal. 5.7. These he calls his little chil∣dren, cap. 4.19. And whereas many, in that state, pretend in∣firmities, and complain, that they have no grace, no strength to go on in their spiritual journey; the Apostle supposeth, that they had strength;* 1.21 and therefore he reproves them for not using it; Ye did run well, saith he, who hindred you, that ye should not obey the truth? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does not signifie to hinder, but caedo, percutio, pulso, to cut, to strike, to beat or drive back; and so, by consequence, im∣pedire to hinder; as Pagnin turnd it; but Arias Montanus corrects it, and renders it intercidit. We may render it, who hath stricken you or driven you back? which is proper to the case of the Gala∣tians, who were driven back from the Spirit to the flesh; from the grace of the Gospel, to the works of the Law; from their son-ship in Christ, to a voluntary bondage under the elements of the world. So

So that they who pretend, they want grace and strength, and say, they would go on, if God would give them grace, they lay the whole blame of their negligence and improficiency upon God himself, whereas indeed they themselves alone are in the fault.

3. But more sharply are they to be reproved who begin well, but end ill. The Apostle reproved this Apostasie in the Galati∣ans, Gal. 3.3. Are ye so foolish, that having begun in the Spirit,* 1.22 are ye now made perfect in the flesh? or rather, according to the ori∣ginal Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; are ye so void of spiritual under∣standing? (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, which our Translators turn, foo∣lish, as I shall hereafter shew, if the Lord will) that having begun in the Spirit, ye are now made perfect in the flesh? By the flesh is to be understood the carnal commandement, as that of circumcisi∣on, which engageth to keep the whole Law, Gal. 5.3. Hebr. 7.16. and 9.10.

But we may enlarge this Reproof, and extend it unto those, who have begun in that spirit, whereby we mortifie the deeds of the body, Rom. 8.13. and go about to be perfect in the corrupt sinful flesh. Such are they, who having entred, and made good progress in the narrow way of mortification, become weary of it, and return to their vomit, of made holiness, which they had cast up with the Dog; and reject the true holy things: and with the Swine, they tread under their feet the precious Pearl, Matthew 13.46. and return to their wallowing in the mire of sensuality, 2 Pet. 2.22. So the precise, ignorant, and bloody zeal, and the brutish, sensual, and voluptuous life are accurately distinguished in the vulgar Latin, Matth. 7.6.

Be we exhorted to begin our journey. Tis high time with all of us. Via longa, vita brevis. The way is long; and we have but a short life allowed us wherein to finish it. But,

Dimidium facti qui bene caepit, habet. Who well begins, he has done half his work.

Its true, the beginnings of every good work, are difficult and hard, Haec dum incipias gravia sunt, dum{que} ignores: ubi cognôris fa∣cilia, saith the Poet, of a less weighty business. Wherefore let us break thorow all difficulties, and possess the land before us. That's the next exhortation.

2. Possess. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does not signifie all manner of pos∣session, but more properly to possess heir-like, that is, to inherit; which is the proper act of an heir.

1. But how can the people of Israel possess heir-like, the land of the Amorites?

The Land is the Lords, Levit. 25. He hath spied it out for Israel, Ezech. 20.6. who is the Lords first-born, Exod. 4.22. Israel is my son, my first-born, and so the Lords Heir. But,

2. How can Israel be commanded to possess heir-like that land, whereof he hath as yet no possession at all? Israel was not yet pas∣sed over the river of Arnon which was the border of the Amorites.

By possessing, Israel comes to possess. Israel by inheriting, comes to inherit. The Lords command is so to be understood, as he himself speaks,* 1.23 v. 31. of this Chapter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where again our Translators obscure the Text, and render it, begin to possess, that thou mayest inherit his land. The words sound thus; Begin, inherit, that thou mayest inherit his land. As we begin, so we pos∣sess; we stay not upon the finishing of the whole work before we possess.

So far forth as we die unto sin, so far forth we live unto God. As much as we put off of the old man, so much of the new man we put on.

This is a great encouragement unto all yong travailers in Gods way: so far as they have gone, 'tis all their own. So the Lord tels Jeho∣shuah, every place that the sole of your foot shall tread upon, that have I given unto you, Jos. 1.3. So Israel takes possession. For A∣braham heir of the world was called to Gods foot, Esay 41.2. and so God gave him possession: And no otherwise can the children of Abraham hope to inherit the land, then by walking in the steps of A. brahams faith and obedience, Rom. 4.12, 13. And they must fight for all they shall possess. So it followes.

3. Contend with him in battle.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here turnd, Contend, properly signifies, Mis∣cemini, be ye mingled; so Arias Montanus turns it; and Ainsworth, Medle with him. Yea, and our Translators so render the same word, v. 5. of this Chapter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, medle not with them, how ever their mindes changed in turning the same word here. To mingle is to make a medley. The word also signifies to ruminate or chew the cud.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is rendred here Battle, were better turnd War: For how ever the word signifie both, yet war and battle differ, as Bellum and Praelium; bellum war, imports hostility, and hostile disaffection of enemies one against another, although there may be truces and cessations, à praelio, from actual battle and fighting: but the war lasts, while the hostility and enmity lasts, and till a peace be made, or one of the parties destroyed. And such was the hostility between the Greeks and Trojans, the Romans and Carthaginians: and such was the war between Israel and the Ama∣lekites, Exod. 17.16. and between Israel and Sihon and the Amorites here.

The reason of this war. 1. Its Gods cause. He puts the enmity, be∣tween the Woman and the Serpent, and their respective seeds, Gen. 3.

2. Our right. God hath given Sihon the Amorite King of Hesh∣bon and his land into our hand and power.

3. There is necessity of such a meanes for the recovery of our right.

1. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 war here used is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cat, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bread, or what is eaten. Which imports to us, that war is an eater, a waster, a consumer, and that on both sides. The sword devours or eats one as well as another, 1 Sam. 11.25. even to the utter wasting of nations, and desolation of kingdoms. So that howsoever the war began, and whatever the cause and quarrel was at first, yet the quarrel in the end will be, for necessary support of nature, for bread; Thou hast bread, and I have none, thou hast meat, and I have none; thou hast clothes, and I have none. And therefore the Wiseman gives good counsel; the beginning of strife is as when one letteth out waters. Or rather, according to the order of the words,* 1.24 He who letteth out waters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as the begin∣ning of strife: therefore leave off contention before it be medled withal, Prov. 17.14. The vast level in the North and North East of this Nation, which lay long time under water, might at first have been prevented with half a dayes labour, which hath cost much treasure, and the labour of many years; and it may be yet questioned, whether in vain or not. Such advice as this was given in this place many years ago, while it was Res integra, when as yet no blood was drawen; but in vain. Yea, even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that counsel was imputed as a great crime to the Author of it; when yet the effect hath proved, that it was good counsel, how ever it was taken. War is an eater, a wa∣ster, a consumer.

2. Although war in diverse cases may be lawful, yet Gods peo∣ple ought to wait upon Gods summons; Gods Trumpet must sound Alarum when they go forth to battle, Numb. 10.

3. Hence it appears, that, although ambitious Tyrants and Invaders usurp a power over others, as Sihon did over the Moa∣bites, and are permitted so to do, by the patient and long-suffe∣ring God; yet Altissimus est patiens redditor, Ecclus. 5.4. the most High hath his Jubile, Levit. 25. when he will restore every one to his right.

4. Although the Lord give to Israel, Sihon and the Amorite King of Heshbon, and his land, into their power, yet must Israel fight for it. The promises of God, do not disoblige us from that duty which is required of us for the obtaining of the promises. No, not the Oath of God, Deut. 8.1. Hebr. 6.13, 14, 15. Yea, the promi∣ses of God are a stronger obligation to binde us to obedience, 2 Cor. 7.1.

Mysticè. 1. Heshbon is no free City, but under the tyranny of Sihon. Thoughts are not free, as many think, who make little ac∣count of them. Its true indeed, that the judgement of the heart and thoughts belongs not to mans day, nor can man judge of them. It is also true, that the thoughts or dinarily, without our choice, glide into our mindes as light into a room; but whether these be

good or evil, they are not free from Gods knowledge or cognisance. For he judges the thought of the righteous to be judgement,* 1.25 Prov. 12.5. and the thought of foolishness to be sin, Pro. 24.9. and 15.26. And if the Lord take cognisance of the evil thought and judge it to be sinful, surely the sinful man is liable to punishment for the sinful thought. And therefore S. Peter directs Simon to pray, that the thought of his heart may be forgiven him, Acts 8.22.

2. The exhortation is, medle or mingle with him, with Sihon the Amorite King of Heshbon, in war or battle.

What shall we mingle with him? Deal with him at his own weapon. So our Lord coped with the Devil, Scripture against Scripture.

Object. But Sihon suggests evil thoughts. Suggest thou good thoughts against them. Out of the heart proceed evil thoughts. Tis true; but good thoughts also proceed from thence: For Prov. 4.23. Out of the heart, are the issues of life. What though Sihon and Heshbon be strong? the good thoughts are from God and they are stronger. Igneus est illis vigor & coelestis origo. Good thoughts have fervent force, and heavenly birth. Does Sihon the Amorite King of Heshbon fight against thee with wrathful thoughts? answer him with milde and gentle.

Does the Amorite set upon thee with hard speeches? Give him a milde answer. It was the Jews stratagem, when the Romans fought against Jerusalem, and forced their Engine, their Iron Ram against the City walls to batter them, they cast out Wooll-packs; which met the Ram, and saved their wals. A soft answer turneth away wrath, Prov. 15.1.

Does the Amorite proceed to cursing and bitterness? Though they curse, yet bless thou, Psal. 109.28. Bless them that curse you, Matth. 5.44. Its the precept of the true Jehoshuah. Not rendring evil for evil, 1 Pet. 3.9. nor rayling for rayling: but contrary wise blessing, as knowing, that ye are called, that ye should inherit a blessing, 1 Pet. 3.9. It was the practice of the true Jehoshuah, when he was reviled, he reviled not again, 1 Pet. 2.23.

Why therefore should the opposition of Sihon, with his Hesh∣bonites, his Amorites, his Army of evil thoughts discourage the Is∣rael of God? For why should any true Israelite complain? Alas! my vain thoughts lodge in me. Heshbon prevailes over me, Jer. 4.14.

Mistake not thine own state, poor soul! The thoughts are quick and nimble mortons, which, its possible, may be indifferent, or naturally good; or, if evil, haply not evil to thee. There is an open passage from all sensible things to the senses; as they say, Quodlibet visibile radiat, every visible thing sends forth a species or image of its self; the like we may say of other objects in regard of their respective senses. And the way lies as open from the senses unto

the common sense, and fansie and thoughts. If now the thought be evil, as injected and cast into the soul by the Evil one, its evil to thee only if thou entertain it well. If you feed a Dog, hee'l be sure to resort to you, and faun on you, as one who loves him. But if you beat him away, and be constant and earnest in so doing, hee'l be gon, and look at you as his enemy. Even such are our thoughts to us, as we are to them. They faun upon us, as if they loved us, and presented somewhat convenient for us: if we give them good entertainment, feed them with consent and delight in them, they will abide with us, and lodge with us, Jer. 4. But if we beat them away with the Staff of the Law (as the Chald. Par. calls it, Psal. 23.4.) they will forsake us. The Lord knowes the thoughts of man, that they are vain, Ps. 94.11, 12. but then follows, Blessed is the man whom thou correctest, O Lord, and teachest him out of thy Law.

Tis true, a Dog is impudent; his Epithet is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shameless; and our thoughts they are bold and thrust themselves upon us. They were so bold, so unseasonable, and saucy they were, that they intruded into the company of the Disciples even at a time most unseasonable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 9.46.* 1.26 There entred in a reasoning among them, this, which of them should be the greatest. Our Lord complains of them, They came about me like Bees, Psal. 118.27. Beelzebub was the God of Ekron, 2 Kings 1.2. (whence the Poets had their Acheron) who has hi name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Fly, as Macrobius cals him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a god that drives away Flies. He injects and casts his evil thoughts into the souls of men; which are impudent as Flyes are; and though you beat them away, they will return. The only way is to kill them; as they say, it was Domi∣tians the Emperours business, to kill Flyes: An exercise too unsuit∣able for an Emperour, unless he intended thereby to be like his fellow-gods, as he called them, and especially him who was cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jupiter, who drove away flyes. How∣ever, it is a laudable, yea, a divine exercise, and fit for those who would be like unto the true God, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to drive away, mortifie, and kill the vain and sinful thoughts.

Mysticè. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies also to ruminate; ruminate upon him; meditate upon him. The verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so signifies. But being in the reflex form 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it signifies a more then ordinary rumination and meditation.

Let us ruminate and meditate on Sihon, on Heshbon. Sihon is a sweeper; he endeavours to sweep out our good thoughts; let us en∣deavour also to sweep out all his evil thoughts. Sihon is Eradicator, that evil spirit that endeavours to root up all the plants of righteous∣ness. And let us root up all the plants of wickedness. Every plant which our heavenly Father hath not planted shall be rooted out, Matth. 15.13. Let us extirpate every plant of wickedness. Let us

sweep out the dust of the false knowledge. This was Davids practise, Psal. 77.6. in Vulg. Lat. Scopebam spiritum meum, I swept my spi∣rit, or rather, my spirit made diligent search. So let us search, so let us sweep out every Sluts corner in our house. There is no doubt, but, if we will take pains with our selves, we shall finde work enough within doores; even in the inner chambers of our hearts. There is great need to sweep it. There is a treasure lost there. The woman swept that house to finde her Groat, Luke 15.8. The old Latin text had, Evertit domum, she overturnd the house; as ma∣ny endeavour by controversies and vain janglings to overthrow the Church of Christ. The Mistriss bids her Maids sweep the house: the one asked the other for a Broom; the other said, it was a Be••som; no, saith she, it is a Broom: while they thus contended, the house lay unswept. The wisdom of God cals upou us to sweep and cleanse our hearts, James 4.8. And men quarel and contend a∣bout that word whereby they should be cleansed, John 15.3. and leave the work undone. O how often come men to hear the cleansing word, how it should be applyed for the purifying of their hearts, and by that very Opus operatum, as they call it, they think them∣selves cleansed,* 1.27 they are pure in their own eyes, when yet they are not washed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from their own dung.

But let us return unto the former signification of the word: Let us contend, let us medle with Sihon and his Heshbonites in battle.

The enemy must be discovered before we can fight him. The Roman Historian saith of a certain people in Italy, with whom they had war, Difficilius ipsos invenire quàm vincere, It was more difficult to finde them out, then to overcome them. The people of Heshbon are such a subtile people, they lurk within us. How long wilt thou cause thy vain thought to lodge in thee? Jer. 4.14. The man of sin,* 1.28 Sihon, the Leader of evil thoughts, cannot be revealed, unless there be first a departure, 2 Thes. 2.3. While our thoughts lodge in us, and are of our house, while we are one with them, and they with us, we cannot possibly perceive them or discern them as enemies unto us. If the object be too near us, we cannot discover it; Sensibile supra sensorium non facit sensatio∣nem. When what is visible, is upon the sight, it cannot be seen. The god of this world blindes the eyes of men with their own thoughts, whereby they are not discerned. But if we look on our thoughts at a distance, if we depart from the man of sin, he will be then revea∣led; we shall then discover him, and see how fouly we have been abused by him.

When the enemy is discovered, he is not to be conquered by out∣ward means. Our great enemies we have to deal withal, are our vain foolish thoughts. And therefore as he were a mad man, who should hope to overcome a Sword or Dart with a thought; so is

he as mad who thinks to conquer thoughts and imaginations with a Sword or worldly weapon. Yet such hath been the madness of the Cainish generation from the beginning; that what opinions they cannot subdue with spiritual weapons, they confute them with a Prison, Fire, and Fagot. But indeed herein they much betray their own weakness, and their bad cause, who stir up the Magistrate to make Lawes to put men in prison, or put them to death for suppo∣sed Heresies, or erroneous judgements of divine matters; which because the ignorant zealots cannot prove to be such, or convince them by spiritual armes, they betake themselves to temporal and outward. It was the custome of Nero the Emperour to go up and down Greece like a Fidler, and to challenge all Minstrels of the best note, to sing and play with him. If he overcame any, he got the prize; if he were worsted, he took a course with his Adver∣sary, that he should never sing or play more, causing him one way or other to be put to death. Nero was the first persecutor of the Christian Church, whom all follow to this day; and as all men judge of him, so may they of all such absurd and ridiculous men, men of corrupt mindes, reprobate concerning the faith; and their folly (or madness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) shall be made manifest unto all men, as Nero's, Jannes and Jambres, their predecessors hath been, 2 Tim. 3.9. For they declare evidently, that they want spi∣ritual weapons, when they trust to carnal and temporal. This our Lord Jesus Christ shewes and will shew, when he conqures An∣tichrist, not with fire and sword, but with the spirit of his mouth, 2 Thes. 2.2.

Thoughts and opinions are spiritual things, and can be discerned only spiritually, and by spiritual weapons only be overcome; but never in others, unless first they be mastered and subdued in our selves. And how shall that be done?

1. Hate vain thoughts. These are enemies which thou hast a warrant to hate. Yea, hate them with a perfect hatred. Do I not hate them that hate thee? saith David. It could not be otherwise. He was a man according to Gods heart, a friend of God; and friends have communionem consiliorum & voluntatum, communion of counsels and wills. And therefore David hates vain thoughts, Psal. 119.113.

2. Entertain good thoughts and highly esteem them: they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sent of God unto thee. Thou canst not think any thing of thy self, as of thy self, thy sufficiency is of God. So Da∣vid esteemed his good thoughts; How pretious are thy thoughts un∣to me O God! How great is the sum of them? Or,* 1.29 how strong are the heads of them? There are leading good thoughts, which, if they be followed, will prove exceeding strong. Such was that of David, Psal. 119.59. I thought on my wayes; and what came of it? and I turnd my feet unto thy testimonies. I made haste, and

delayed not to keep thy Commandements. The Apostle knew full well, how powerful good leading thoughts are, Phil. 4.8. Ha∣ving reckoned up things true, honest, just, pure, lovely, of good report, what ever vertue, what ever praise, think, saith he, on these things: and then, The God of peace shall be with you.

These are able to cope with Sihon King of Heshbon, both in strength and number: for so it followes, if I number them, they are more then the sand. More, and more mighty were they with David, when all nations compassed him about; yet so strong was he, that, in the Name of his God, he doubted not but he should cut them off, Psal. 118.10, 11, 12. But when did all Nations com∣pass David about? The Psalm; how ever some understand of David in the history, yet it cannot be made good of him, but of Christ the spiritual David and his Church, as it is plain by evi∣dent proof, v. 20.—26. And most true it is, that all Nations have compassed him about. Yea, swarms of temptations from evil thoughts, as of Bees, have compassed him about; for he was tempted in all things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.30 according to similitude, with∣out sin, Hebr. 4.15. And in that he hath suffered being tempted, he is able to succour those who are tempted, Hebr. 2.18. And therefore he being the minister of circumcision for the truth of God, even the true circumcision of the heart, Rom. 15.8. He cuts off all the vain sinful thoughts,* 1.31 from the heart, and so circumciseth it. And thence it is, that Psal. 118.10, 11, 12. he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will circumcise them: so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies; and its thrice there used, importing the circumcision 1. Of the Father, in the place named, Rom. 15.8. 2. Of the Son, Col. 2.11. 3. Of the Spirit, Rom. 2.29. Phil. 3.3. And accordingly he circumciseth his Church under all these dispensations. What though the Gyants, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the earth-born thoughts arise against thee? Are any, are all of them too mighty for thy God to overcome? Retyre unto thine own heart, and to thy God there, and to his pretious thoughts. When the heart is let loose, and the thoughts not kept at home, thousands of wicked imaginations break in, and fill the soul, and indispose it towards God, and weaken it and disable it for resistance of the spiritual enemy. Nunquam tam bene quis exit, quin sit intùs manere melius. Never does any go abroad, but its much better to stay at home. The mighty God is the good mans dwelling place, Psal. 90.1. Through him the Zamzummim the wic∣ked thoughts are subdued, and brought under the obedience of Jesus Christ, Deut. 2.20, 21. 2 Cor. 10.5.

3. Let us put on the whole armour of God, that we may be able to stand against the wile of the Devil: For we wrestle not onely against flesh and blood, carnal thoughts only, which are as Flesh-Flyes, but also against the spiritualities of wickedness, Ephes. 6.11, 12. Wherefore let us gird about our loynes with truth. The

loynes are the seat of lust, both inherent and acquisit. The beast he stirs up evil affections there, Job 40.16. His strength is in his loynes, and his force is in the Navel of his belly. The Apostles coun∣sel is therefore to gird up the loynes of our minde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of our reason or discursive faculty, 1 Pet. 1.13. There's great danger to be foyld at the weapon. While Eve, a figure of the thoughts, 2 Cor. 11.3. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are not mindes, but thoughts and acts of the minde,) adventured, without this girdle,* 1.32 to reason with the Ser∣pent, she was conquered. And while Eves children are un-girt in their thoughts, while they do—ad morem discincti vivore Nattae, live without regard had to their thoughts, Sihon soon prevailes over them.

The brest-plate of righteousness; Lights and perfections were in Aarons brest-plate; and they are required in all those who are made Priests unto God, to be so armed, Levit. 8.8.* 1.33 and having your feet shod; shooing your feet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the preparation of the Gospel of peace, or, with the confirmation and establishment. Thou walkest in the midst of snares, Ecclus. 9.13. Briars and Thorns are with thee, Ezech. 2.6. while we have to do with Sihon and his Heshbonites, evil thoughts, spirits and men, we had need to be well shod. Not so when we converse with good thoughts, good spirits, and good men. When Moses came with his feet shod towards the Mount of God,* 1.34 the Lord bad him put off his shooes, Exod. 3.5. So said the Angel to Jehoshuah: And there is the same reason alleaged to both; because the place was holiness. No Briars, no Thorns there; there's no need of fencing and arm∣ing our selves, unless against thoughts and words and men of Belial, 2 Sam. 23.6, 7.

Adde to these arms, the shield of faith, the helmet of salvation, and the sword of the Spirit, which is the Word of God; praying with all prayer and supplication at all times, (or in every season 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in every opportunity: yea, in season and out of season, conti∣nually) in the Spirit, and watching thereunto with all perseve∣rance and supplication for all Saints. This part of the spiritual ar∣mour is not fixt to any part of the body, as others are: for here∣with the whole armour of God is knit together. Thus being armed with the weapons of our warfare mighty through God for the pulling down of strong holds,* 1.35 casting down reasonings (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and every height or high thing exalted (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) against the knowledge of God, and captiving every thought (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) unto the obedience of Christ, 2 Cor. 10.5.

So will the Lord of hosts give Sihon and Heshbon into our hand and power, and tread Satan under our feet shortly. For this end, The grace of our Lord Jesus Christ be with you. Amen. Rom. 16.20.

What nation is there so great that hath God so nigh unto them,* 1.36 as the Lord our God is in all things that we call upon him for?] The Translators here have understood Moses, as if he had compared the only true God and his presence with other nations, and with his own people. As if he had said, God is more present with Israel, then with any other nation. But the comparison stands between the Heathen gods, & the true God of Israel. For 1. Therefore there is added the proper name of the true God Jehovah; and appropriation of him to his people, Jehovah our God. Such comparison we read, Deut. 32.31. Jer. 14.22. 1 Cor. 8.4.5. and often elsewhere.

And because the Heathen worshipped many gods, the word here is to be turned plurally, gods. And thus the Vulg. Lat. Pagnin, Castellio, Munster, the French and Spanish Translations, Martin Luther, two translations in the Low Dutch, five English Tran∣slations; all these render the word plurally, gods; and Diodati, though he render it in the singular number, yet he acknowledgeth that some understand the word plurally, the gods of the Gentiles, which could not succour their own worshippers. So the Tigurin Bible; and Vatablus acknowledgeth, that in the Hebrew the words are gods nigh.

Herein Tremellius and Ainsworth mislead our Translators, who understood the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the singular number, and of the true God. And Drusius is mistaken with them; who, though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be plural, and signifie gods neer, excuseth it by saying, that Elohim is of the common number; and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was put in the plural to answer the termination, not the sense. A strange reason; as if the Spirit of God had more regard to an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or a like ending of words, then of the sense and matter. And although Tremellius alleage a like example, Josh. 24.19. and Ainsworth another, Deut. 5.26. Yet the common name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 applyed to the other nations, and the proper name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with his re∣lation joyn'd to his people, evidently prove, that there is not the same reason of these testimonies, and the Scripture now before us.

Beside, there was no doubt or question could be made, whe∣ther the God of Israel were so neer to any other nation, as to his own people in covenant with him. Which yet is all, that these men contend for. Whereas indeed the comparison stands between the presence and help of other gods to their respective people, and the presence and help of the only true God to his people of Israel.

2. The words following in v. 8. make this sense clear and evi∣dent; what great nation is there which hath so righteous statutes and judgements, as all this Law, which I set before you this day? So that the Lord God of Israel is compared and preferred before the gods of other nations in regard of his nighness and accessibleness

when his people call upon him; so in respect of all his righteous Law set before his people, in comparison of the statutes and judge∣ments of other nations, which how ever they might, at least, many of them be called righteous; yet were they mixt with unrighteous Lawes: As those of the Lacedemonians, which however they had many just lawes delivered to them by Lycurgus, yet theft was tole∣rated among them, yea, commanded; provided, that the thing stoln were kept so close, that it could not be found, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; It was held lawful, or commanded by the Law, to steal, but it was accounted dishonest to be discovered, saith Plutarch.

And although some Law-givers, as Numa and Lycurgus, for the credit of their Lawes, pretended the authority of a Deity; yet, beside that, their subtilty was soon known, the vanity and superstition of the Lawes themselves Ex insitis argumentis, easily made manifest, what god was the author of them.

I wish therefore, that the words were thus rendred: what great nation is there, whose gods are so near unto them, as Jehovah our God is in all things we call upon him for?

The truth of this hath hitherto appeared in the histories of the Egyptians, the Amalekites, the Midianites, the Moabites, and the Ammonites; whose gods were not so nigh unto them, nor helpful at all in the necessities of their respective worshippers, as the Lord God of Israel had been unto his people, in all things for which they called upon him. So that the words are an appeal to the peoples experience, touching the truth of all these Histories; and a strong argument obliging them to believe and obey the Lord their God so nigh unto them in all things they call upon him for.

1. Take notice hence, O thou Israel of God, what God that is whom thou worshippest; how near he is unto thee; and can he be neerer then in the midst of thee? Levit. 26.11, 12. Numb. 5.3. Deut. 23.14. Ezech. 37.26. even in thy heart and in thy mouth, Deut. 30.14. Rom. 10.8. James 1.21.

2. How ready he is to hear thee and answer thee, when thou callest upon him, Psal. 145.18. Esay 58.9. Yea, before thou callest upon him, Psal. 32.5. Esay 65.24.

3. How reasonable therefore is it that we should renounce those false gods, who cannot draw near unto, or help their own people? Such are the gods of the Edomites (earthly men) whose god is their belly, who minde earthly things, 2 Chron. 25.15. Phil. 3.19.

Yea, how unreasonable is it, that we draw near unto the Lord our God, the only true God, who is most near, most able, most wil∣ling, and most ready to help his people? By so doing, we shall invite the Lord to draw nigh unto us. It is the exhortation of S. James, Chap. 4.8. Draw near unto God, and he will draw near unto you.

But how shall we draw near unto our God? How else but by humbling our selves under his mighty hand, and opposing the temptati∣ons of his and our enemy; therefore the same Apostle premiseth immediately these means,* 1.37 v. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They are all Military phrases; S. James, as a Captain or Leader, gives words of Command; Be sub∣ject or subordinate unto God (the Commander in chief,) withstand the Devil, (the great enemy, and then he warrants them, they shall rout him) he will flee from you. Such were the antient engage∣ments of the person baptized, who being turnd toward the West, said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I renounce Satan. And then be∣ing turnd toward the East, he said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am co-ordinate or conjoyn'd as a Souldier unto Jesus Christ. And so, much of antiquity there is extant in that excellent form of Bap∣tism, though antiquated; wherein the person baptized is admit∣ted into Christs matricula, his Military Roll and Army for this end; Manfully to fight under his Banner, against Sin, the World, and the Devil; and to continue Christs faithful Souldier and servant unto his lives end.

When such Souldiers are foyled and wounded by the enemy, and are sorrowful for their wounds, the Emperour of the World, the Commander in Chief vouchsafes to visit them. So saith that man of war who had experience of it,* 1.38 Psal. 34.18. The Lord is near to the broken of heart, and will save the wounded or contrite of spirit. And, his salvation is nigh them that fear him; that glory may dwell in our land, Psal. 85.9.

Now who would not serve under such a Commander, who disdains not to visit, yea, to be billetted with the meanest of his common Souldiers?* 1.39 Hear what he saith, Esay 57.15. Thus saith the High and Lofty One, who dwelleth or abideth for ever, and whose Name is holy. I dwell in the high and holy; even with him who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. And there∣fore it is no mervail that his Name alone is exalted,* 1.40 and his Maje∣stie is above the Earth and the Heaven, who exalteth the horn of his people, the praise of all his Saints (or mercifull ones, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the sons of Israel, the people nigh unto him, Psal. 148.13, 14. Then followes the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or last triumphal song, Revel. 19.1. God grant, we all may sing our parts in it! Hallelujah.

Notes

• * 1.1

  SER. XII.
• * 1.2

  Psal. 44. v. 26. Ephes. 5. v. 14.
• * 1.3

  Acts 3. v. 26.
• * 1.4

  Psal. 119. v. 1.
• * 1.5

  Revel. 22. v. 11.
• * 1.6

  Rom. 2. v. 7. Hebr. 10. v. 38, 39.
• * 1.7

  Gal. 2.16.
• * 1.8

  Eph. 2. v. 10.
• * 1.9

  Exod. 16. v. 16. Psal. 37. v. 3.
• * 1.10

  1 Cor. 10. v. 4.
• * 1.11

  3 John. v. 2.
• * 1.12

  Esay 8. v. 20.
• * 1.13

  Tit. 2. v. 11.
• * 1.14

  Gal. 4. v. 1.
• * 1.15

  Ephes. 4. v. 14.
• * 1.16

  Job 31. v. 1.
• * 1.17

  James 3. v. 11.
• * 1.18

  Ephes. 6. v. 12.
• * 1.19

  Psal. 56. v. 12.
• * 1.20

  2 Esdr. 15 v. 16.
• * 1.21

  Gal. 5. v. 7.
• * 1.22

  Gal. 3. v. 3.
• * 1.23

  Deut. 2. v. 31.
• * 1.24

  Prov. 17. v. 14.
• * 1.25

  Prov. 12. v. 5.
• * 1.26

  Luke 9. v. 46.
• * 1.27

  Prov. 30. v. 12.
• * 1.28

  Jer. 4. v. 14.
• * 1.29

  Psal. 139. v. 17.
• * 1.30

  Hebr. 4. v. 15.
• * 1.31

  Psal. 118. v. 10, 11, 12.
• * 1.32

  2 Cor. 11. v. 3.
• * 1.33

  Ephes. 6. v. 14.
• * 1.34

  Exod. 3. v. 5. Josh. 5. v. 15.
• * 1.35

  2 Cor. 10. v. 5.
• * 1.36

  Deut. 4. ver. 7.
• * 1.37

  Jam. 4. v. 7.
• * 1.38

  Psal. 34. v. 18.
• * 1.39

  Esay 57. v. 15.
• * 1.40

  Psal. 148. v. 13, 14.