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 ...

Deuteronomy.

These be the words which Moses spake unto all Israel, on this side Jor∣dan,* 1.1 in the Wilderness, in the Plain, over against the Red Sea, between Paran and Toph l, and Laban, and Hazeroth, and Dizahab. (There are eleven dayes journey from Horeb, by the way of Mount Seir, unto Kadeshbarnea.]

In these words before us, is the Title of the fifth book of Moses, and the Argument of that Book. The Title of the Book, is either that in the Hebrew, which is the same with the first words of the Book, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These are the words; (and there is the like reason of all the other four Books of the Pentateuch. Whose Titles are the first words of their respective Books;) Or, that of the Greek Interpreters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deuteronomie; which Title other languages, by a common consent, have followed, and ours among the rest. And they meet happily in it. For the Title is or ought to be Communi fax, as a common light to the whole Work, whose Title it is. And indeed such is this of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to this Book; as we shall shew anon.

Meantime the LXX and their followers have good warrant for this Title out of Deut. 17.18. Where Moses faith concerning this Book, the King shall write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which they render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deuteronomie. So Hierom and Pagnin, which yet Arias Montanus would rather express by Duplum legis, a Duplicate of the Law. Ours rather, a Copy of the Law: Others, Secundam le∣gem,* 1.2 the Second Law. Ours rather, a Copy of the Law. So likewise Josh. 8.32. I believe, they might very well here, as in the Title, have retained the word Deuteronomie.

For this Title bodes something more excellent in this Book, according to some Proverbs and Proverbial speeches, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Secundis melioribus, Second things, or thoughts better; Secundae res are prosperaeres, prosperity; and—melior fortuna seque∣tur; better fortune will follow, &c. The excellency of this Book therefore appears, in that it is Secunda Lex, a Second Law; or, as some have rendred, Deuteronomium, Secundilegium. For a new Law well beseeemed a new people, such as this was;* 1.3 according to Numb. 26.64, 65. Among these (mustered by Moses and Eliazar)

there was not a man of those mustered by Moses and Aaron the Priest who mustered the sons of Israel in the Wilderness of Sinai. For the Lord had said of them, Dying they shall die in the Wil∣derness: And there was not left a man of them, save Caleb the son of Jephunneh, and Jehoshuah the son of Nun.

And as the Law and the people were new, so was the Governour new also, even Jehoshuah. Not that this Book containeth a new Law, but indeed the iteration and repetition of the old. As S. John writes of the old and new Commandement of love. Beside, this Book hath great affinity with the Gospel, which is often by the Antients called Nova Lex, the New Law, and known by the name of the New Testament. So it is called by S. Hierom, Evangelica le∣gis praefiguratio, a prefiguration of the Evangelical Law. For this Book of Deuteronomie hath in it much of the Gospel, as will easi∣ly appear unto the humble and docible readers of it. Moses ex∣presly saith so much,* 1.4 Deut. 29.1. These are the words of the Co∣venant which the Lord commanded Moses to strike with the sons of Israel in the land of Moab, Beside the Covenant (mark that) which he stroke with them in Horeb. And what other covenant is that but the second and new Covenant, the second or new Law, which is Deuteronomie. Which is the same whereof the Prophet speaks, Jer. 31.31. Behold, the dayes come, saith the Lord, that I will strike a new Covenant with the house of Israel, and with the house of Israel,* 1.5 and with the house of Judah. Not according to the Co∣venant which I stroke with their Fathers in the day, that I took them by the hand to bring them out of the land of Egypt (which my Covenant they brake, although I was an husband unto them, saith the Lord: which later words our Translators turn otherwise in the margent: but neither text nor margent will yield so good a sense as if instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [I was an husband] we read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [I rejected or abhorred them;] and so the word is used, Levit. 26.43. 2 Sam. 1.21. and the sense is plain, and will agree with the paral∣lel Scripture, Hebr. 8.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and I regarded them not, or, I cared not for them, or rejected them. And with Hie∣rom, Ego neglexi eos, I neglected them.) But this shall be the Cove∣nant that I will strike with the house of Israel, after those dayes, saith the Lord, I will put my Law in their inward part, and write it upon their heart, and will be their God, and they shall be my people, &c. That Evangelical Covenant is intimated by S. Paul, 2 Cor. 3.3.

Hitherto we have considered the Title of this fifth Book of Moses, stiled, These words, according to the Hebrew; and accord∣ing to the LXX called Deuteronomie, the Second Law written in the heart: which the Lord be pleased to make good unto us!

Come we now to consider somewhat of the Argument of this Book, in the following words.

On this side Jordan, in the Wilderness, in the Plain,* 1.6 over against the Red-Sea.] These and all other places here named are held most-what to be circumstantial to the speech of Moses. Howbeit what they render, on this side Jordan, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is no more on this side, then on that, but in transitu, in the passage, that is, when they were now ready to pass over Jordan.

As for the Red Sea, concerning it, I have formerly spoken; but here is no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no Sea expressed, but only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which they turn Red, which is indeed the Reed-Sea rather. But I have shewen reason elsewhere why the LXX and others render it the Red Sea, as here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neer the Red Sea; and the Vulg. Latin, Prope rubrum mare. But if here the Red Sea were to be understood, how could the same place be neer Jordan, as it is said to be, both in the Greek and Latin? And therefore Cajetan and others affirm, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here taken for Cannetum, a place where Cannae, Reeds grow; or, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifies, Finis or Ter∣minus, the term or bound of the promised land; as neer to Mare mortuum or Lacus Asphaltites, the Dead-Sea, the bound of the Holy Land.

But indeed why should Moses be so extreme curious in descri∣bing the place where he spake these words to all Israel? It is true, the Argument he treats of, is of great moment; but so likewise are many other, which are not so circumstantiated with names of places; as the first giving the Law, Exod. 20. The Apostasie of Is∣rael, Numb. 13.14. In both Scriptures the actions are named and specified each by one place, and no more. And there are many like.

Nor were some of these places named, so nigh the passage over Jordan, where these words were spoken, as to specifie it; as ap∣pears by most of them, if we compare them with the Chorogra∣phical Tables. Yea, some words understood of places, will hard∣ly prove so, as will be manifest unto those who shall well exa∣mine them.

The Chaldee Paraphrast opens the whole business, declaring summarily in these few words, the Argument of the whole Book of Deuteronomie, and the practise of Moses herein conformable un∣to other Governours of Gods Church. For thus he understood and explained this verse, as minding and reproving Israel for their sins committed in the places mentioned. Thus by, [These words] he understands hard and reprehensory words: Moses repro∣ved them, saith he, because they sinned in the Wilderness, and be∣cause they tempted God in the Plains over against the Red Sea, and in Pharan. Where they murmured against Manna. And in Hazeroth, where they provoked God for flesh. And in that they made themselves a golden Calf. So he interprets Dizahab; which is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sufficientia auri, whence the LXX turn the

word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Vulg. Latin, Ubi auri est plurimum, where there is much gold. And many suppose Dizahab the pro∣per name of a place, which is no where else named; nor doth Hierom mention it, where purposely he treats De locis Hebraicis. The Appellative signifies the abuse of their plenty of gold to the making of an Idol.

Which opinion of the Chald. Par. is so probable, that Rabbi Salomon, and Munster, and others follow it. Yea, Rupertus was so far perswaded of this, that hereby he explains the Lords words, Numb. 14.22. [They have tempted me these ten times,] to be proper∣ly understood, and not taken for many, as elsewhere, Levit. 26.26. Job. 19.3. But whether exactly that number of provocations may be found in these words, as Ainsworth on Numb. 14.22. hath recko∣ned up just so many, I leave to their inquiry, who have more leisure.

Lastly, according to this interpretation, the Chald. Paraph. brings in Moses now toward his death, reproving the sons of Israel; as Moses had brought in Israel himself doing the like, immediate∣ly before his end, Gen. 49.1, 2, 3.—33. In like manner Samuel in his old age sharply rebuked the people, 1 Sam. 12. And that great example of all Governours, the Lord Jesus Christ, whom the Lord raised up like unto Moses, He, before his asscension into heaven, left a severe reproof with his commission to the Apostles, Mark 16.14.

But let us proceed unto the following words.

(There were eleven dayes journey from Horeb by the way of Mount Seir,* 1.7 unto Kadeshbarnea.)

The word journey is not in the Text; howbeit the literal sense will bear it well enough. The words might well be let loose from the Parenthesis, both because they are consentany with the former verse, as also because they agree with ver. 6, 7, Where the Lord commands the people to take their journey from Horeb, as they did ver. 19. and came to Kadeshbarnea. They agree very well with ver. 1. and make good proof of that sense which the Chaldee Paraphrast gives of it, viz. A Reprehension of the people for their sin: There was eleven dayes journey from Horeb the way of Mount Seir unto Kadeshbarnea. They had now gone thorow that great and terrible Wilderness, and were come to the con∣fines of the promised land, v. 19. and that in eleven dayes.

Whence we may consider that inestimable loss of the unbe∣lieving Israelites, who in so short a time had finished so much of their journey, and refused, through unbelief and disobedience to make further progress toward the holy land. Insomuch, as what remained of their journey, was not finished in less then thirty and eight years; which, had they been willing and obedient, according to the proportion of their journey past, might have been accompli∣shed in less then so many dayes, Deut. 2.14.

Let the Israel of God take notice of this; That there intercede eleven dayes or legal lights, between Mount Horeb [the Sword, and terrour, and killing letter of the Law] and Kadeshbarnea [the move∣able, or mutable holiness of the child] and that in compasing Mount 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Seir, [that formidable doctrine which causeth horripila∣tion, and makes the hair stand on end through fear.]

Besides, the number Undenarius, eleven is of ill omen, as being that which is called in the Interlineary Gloss, Numerus transgres∣sionis, the number of transgression, since the mysteries of it, for the most part, bode somewhat that's evil.

It is S. Augustins observation, lib. 15. de Civit. Dei, cap. 20. That the tenth generation of those who built up the City of God, ended in Noah: But Cain, who was the builder of the Devils City, he had eleven in his posterity before the flood. Quoniam lex denario numero praedicatur, unde est memorabilis ille decalogus; profectò numerus undenarius, quoniam transgreditur denarium, transgressionem legis, ac per hoc, peccatum significat. Because the Law is delivered in the number of ten, whence that Decalogue is memorable; surely the number Eleven, because it transgresseth (or goes beyond the denary or number of Ten,) it signifies a transgression of the Law, and thereby Sin. The same Father gives further instance of eleven Curtains, Ʋndecim vela Cilicina. In Cilicio recordatio est peccati, propter haedos ad sinistram futuros; quòd confitentes in Cilicio proster∣nimur. Progenies ergo Adam per Cain scelerationem, undenario numero finitur, quo peccatum significatur. Eleven Curtains of Goats hair, (or Sackcloth;) In Goats-hair is the remembrance of Sin, by reason of the Goats which are to be at the left hand. Because when we confess in Sackcloth, we are humbled or cast down. Therefore the Progenie of Adam, by the wickedness of Cain is finished in the number of eleven, whereby Sin is signified. And this number falling short of twelve, is that notable number of the twelve Patriarchs and Apostles; as there were eleven children of Ham before the flood, sons of Canaan, Gen. 10.15.—18. In un∣denario fuerunt Apostoli, tempore passionis, quando defecerunt à fide. The Apostles were in the number Eleven in the time of the Passi∣on, when they fell from the faith, saith S. Bernard. And as the num∣ber eleven is ominous in regard of the sin, so likewise is it unlucky in respect of the punishment. For the like number of dreadful Epi∣thites, we meet withal, noting the day of the Lord, most terrible unto sinful men, Zephan. 1.15, 16. Where we have a description of the day of the Lord, by Eleven adjuncts and circumstances of it, which render that day most formidable and terrible. For its cal∣led a day of wrath, and that day brings forth Twins; and every one of them speaks terrour and affrightment; and imports an abhorrency unto our nature. How much more the whole num∣ber of them, and that number, the number of Eleven? which in

it self alwayes bodes some evil or other; That day is a day of wrath, a day of trouble and distre•••• a day of wastness and deso∣lation; a day of darkness and gloominess; a day of clouds and thick darkness; a day of the Trumpet and alarm against the fen∣ced Cities, and against the high Towers.

1. Wherefore let no man hastily presume of his attainments, as if he were already come into the heavenly Canaan, the land of Rest. There are eleven dayes from Horeb, by the way of Mount Seir, to Kadeshbarnea. Moses describes that way, ver. 19. of this Chapter; when we departed from Horeb, we went through all that great, that terrible wilderness: (the words are ful of Emphases) which ye saw by the way of the Mountain of the Amorites, as the Lord our God commanded us; and we came unto Kadeshbarnea. After we receive the Law, in Horeb, that is 1. in heat of concupi∣scence accidentally stirred up by the Law, Rom. 7.8. 2. In drought, without any rain or dew of grace to extinguish or allay it. 3. In terrour of the sword, that killing letter. All which S. Hierom under∣stands by Horeb. We then come into the Wilderness, the Wil∣derness of Paran; where Hagar and Israel dwelt, Gen. 21.20, 21. which are allegorically understood of the first covenant, saith S. Paul, Gal. 4.21.—25. A solitary, a lonely condition, which is described,* 1.8 Deut. 8.15. That great Wilderness, a state of long solitude, and desertion; and that terrible, by reason of the fiery Serpent, (the word is singular) the Devil, which usually frequents such Deserts, and annoys us with his venemous temptations, as with fiery darts of the evil one,* 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 6.16. He allures us with blandish∣ments and inticements, until we embrace his suggestions; and then, as the Scorpion, he smites with the tail of despairing re∣morse, accusation, and condemnation. Such Briars and Thorns are with us in Sinai, and we dwell among such Scorpions, Ezech. 2.6. A place of thirst (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) [thirst after comfort and life] but in which there are no waters, [of spiritual consolation.] All that great, that terrible Wilderness we pass thorow, before we come to Kadeshbarnea [the unstable holiness of the childehood] and then we are not yet come unto the rest.

2. Let no son of Israel despair. There are but eleven dayes from Mount Horeb unto Kadeshbarnea. Passuri graviora! dabit Deus his quo{que} finem. We must endure greater and more grievous evils then these, by how much we draw nearer to the heavenly rest: And our God will put an end to those also.

It is at the Lords command that we take this journey, Deut. 1.19. And he is leading us thorow that great, that terrible Wilderness. He is bringing forth water out of the Rock of Flint: He is feeding thee with Manna in the Wilderness: giving thee to eat the same spiritual meat,* 1.10 and causing thee to drink the same spiritual drink, 1 Cor. 10. Deut. 8.15, 16. The words are in the Participle, and

imply the continued acts, the perpetual guidance of our God, his causing us to drink into one spirit, and feeding us continually with the bread of life. Wherefore be weak, that is, acknowledge thy weakness; and thou shalt be strong. So the Arabic Proverb. And the Apostle, Hebr. 11.34. Out of weakness they were made strong. Remember what befel the fearful and unbelieving Israe∣lites in Kadeshbarnea, in the wilderness of Paran; they were a∣fraid of the sons of Anac, and believed not in the mighty power of God; and so entred not into Gods rest; which is the Apostles main argument of Hebr. 3. and 4^th Chapters, with allegorical allu∣sion to Num. 13. and 14 Chapters. Degeneres animos timor arguit—Fear proves base spirits, female and effeminate—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, timerous Ismaelites, not valiant and couragious Israelites. Consider what he saith, who sits upon the throne, he who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first and the last, Revel. 21.1.—8. S. John having seen the new Heaven and the new Earth, and the holy City, the new Jerusalem; he heard the great voice, saying, the Tabernacle of God it with men, and he will take up his Tabernacle (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) with them, &c. then ver. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.11 he who is overcoming, shall inherit these things, or (according to another copie) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all things, and I will be to him a God, and he shall be a son unto me: But to the fearful, and unbelievers, and sin∣ners, and abominated ones, and murderers, and fornicators, and Sorcerers, and idolaters, and all liars, their portion is in the Lake burning with fire and brimstone; which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that second death.

Wherefore rest not in Kadeshbarnea; be not alwayes children, Ephes. 4.14. lest ye perish in the childehood, (as they did, Num. 14.) but v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, attaining to the truth of these types and figures, by love, grow up unto Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in all things (or who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all things, and in all things, Col. 3.11.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be men, be valiant and couragious, through that faith which overcomes the world, 1 John 5.4. Fol∣lowing the Lords cloud of witnesses, Hebr. 12.1. who through faith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, longsuffering, inherited the promises, Hebr. 6.12.* 1.12 With such victorious faith & such longsuffering endure ye travail and labour, your six dayes; so shall ye attain unto the seventh, the true Sabbath, the Rest-day of your souls, even Jesus Christ, even through Jesus Christ our Lord.

The Lord God of your fathers make you a thousand times so many more as ye are, and blesse you, as he hath promised you.* 1.13] These words contain Moses his Blessing of Israel. And as they are here ren∣dred, they make a good sense. But they reach not unto the full blessing, such as Moses intended, and the Lord had promised.

For whereas Moses acknowledgeth Gods blessing promised to Abraham, to be fulfilled in part unto Israel, he prayes for the ac∣complishment and fulness of it, in bringing in the true Israel of God, whereof the Israel according to the flesh, was a type and figure.

The promise made to Abraham, was of a twofold seed; where∣of the one was, that it should be as the dust, Gen. 13.16. and as the sand on the sea shore, Gen. 22.17. The other, that it should be, as the Stars of heaven, Gen. 15.5. and 22.17. The former is fulfil∣led in Israel according to the flesh; the later in Israel according to the promise; according to which, Abrahams seed was to be cal∣led, Gen. 17.19.21.

The former promise was made good unto the fathers of these Is∣raelites, to whom Moses here speaks; who were numerous and multiplyed, but of an hard and impenitent heart, Rom. 2.5. like the sand on the Sea-shore, and as the Dust, Gen. 13.16. minding earthly things, Phil. 3.19.

The later part of Gods promise unto Abraham was fulfilled in the people to whom Moses here speaks, as he affirms, v. 10. The Lord your God hath multiplyed you; and behold, ye are this day as the stars of heaven for multitude. Howbeit this accomplishment was only figurative; and it self was to be yet fulfilled in the true Israel. And therefore Moses prayes thus. The Lord God of your fathers adde beside, or over and above you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it were you, or, like unto you, or such as you, a thousand such as you are, that is, true Israelites, such as you represent in type.

And thus many both antient and later Translators understand the words, and commend them to us in this sense. The LXX thus, The Lord God of your fathers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Addat vobis (not as the Latin Translators there turn it, Ut sitis, that ye may be, but) ut estis, as ye are. The Samaritan version, The Lord God of your fathers adde over and above you, as ye are. So the Ara∣bic, such as ye are. To the same purpose, the Tigurin Bible, and Vatablus, Addat super vos, sicut estis, that is, Hebr. Ʋt tales, quales estis, that such they may be as ye are. So the Spanish Bible, so Pisca∣tor and Pagnin. Howbeit Arias Montanus, though often very ju∣diciously he render by the Participle, what Pagnin turns by the Verb, yet both of them agree to render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Addat, the Lord adde, which is better here turnd by the Participle, and not harsh in En∣glish, The Lord God of your fathers be adding unto you, such as ye are! So that hereby is imported Gods continued act of adding unto his Church and people, such as they are. Which is very reasonable. For,

1. Such is the vertuous inclination of holy love in every pious soul, that it moveth and disposeth every one to his like; so that good men soon finde out one another. 2. The Divine Wisdom goeth about seeking such as are worthy of her, and sheweth her self

favourable unto them in the wayes, and me••t••th them in every thought, Wisd. 6.16. according to what our Lord saith of the Fa∣ther,* 1.14 that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he seeketh such worshipping him; and such he brings unto the Son, and is daily adding such unto his Church; according to what S. Luke saith, Acts 2.47. that God added unto the Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those who being obedient unto the exhortation, v. 40. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, save your selves, or, be ye saved) saved themselves from the crooked or untoward generation; such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such saved ones, God added unto the Church daily. 3. Here∣in consists much of Gods blessing upon his people, that, addition of such, as they themselves are, is made unto them. Which the Psalmist proves, Psal. 115.13, 14. He will blesse them that fear the Lord, the small with the great: Wherein that followes;* 1.15 the Lord will be adding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above you, above you, and above your children. 4. From such addition, or from addition of such, results the glory of God. So the Prophet Esay 26.15.* 1.16 Thou hast added to the nation, (then followes) thou art glorified, viz. in regard of his faithfulness, in that he makes good his promised blessing.

So that, under the figure of Israel here mentioned, and the increase of them, and addition unto them, Moses prayes for the Is∣rael of God; such as are pure in heart: unto whom, in special man∣ner, God is gratious; as Asaph saith, God is good unto Israel; and then he explains what Israel that is, and adds; to the pure in heart, Psal. 73.1. The like distinction our Lord intimates, John 1.47.* 1.17 speaking of Nathanael, Behold, faith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Israelite indeed (or truly,) in whom there is no guile. For so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, veritas, the truth is oppo∣sed to types and figures very often in Scripture, Dan. 7.16.19. and 11.2. John 6.32. and 15.1. Hebr. 8.2. and 19.24.

This is Israel indeed and truly. And such is the Israel which God respects and saves, and according to which, he is said to be the God of Israel. And therefore when the Apostle had spoken the wisdom of God among the perfect, and had declared the secrets of the divine dispensation, and shewen in what manner and order God declares his wrath on the vessels of wrath, and the riches of his glory on the vessels of mercy, and had now taught, that every one who is a vessel of wrath, he becomes such, because, through his hard∣ness and impenitent heart, he treasures up wrath against the day of wrath: but the vessels of mercy, are such, as have cleansed themselves from these, and have prepared themselves unto every good work, Rom. 9.27. He confirmes this doctrine, by the authority of the Prophet Esay 10.22. If the number, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the sons of Israel be as the sand of the Sea, a remnant shall be saved. They who are not to be saved, are as the sand of the Sea; they who shall be saved, are as the Stars of heaven. For the speech contains both parts of the promise made to Abraham, Gen. 15. saith one of the pious Antients.

Howbeit I cannot but note a mistake of the Translators in the place named,* 1.18 Esay 10.22. where they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though; and in Rom. 9.27. they so render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: both which, in both places of Scripture are conditionals, not discretives, and are to be turnd by Si, if, not, though.

And as God could adde no other then such unto his Israel; so nei∣ther could Moses pray for any other than such to be added unto Gods Israel. For if the sons of Israel be as the sand of the Sea, an hard hearted, fruitless, and unprofitable people, if an earthly minded people, how ever numerous, yea innumerable, nor can God bless such, nor adde them to the Church of Christ; nor can Moses or any other true servant of God, pray for the addition of such. It is the advice of the Wise man; Desire not a multitude of unprofitable children, nei∣ther delight in ungodly sons; Though they multiply, rejoyce not in them, except the fear of God be with them. Trust not thou in their life, neither respect their multitude: For one that is just, is better then a thousand, &c. Which he proves by many examples of Gods judgements on the increase of sinful men, whom God pitied not, nor spared the six hundred thousand footmen who were gathered together in the hardness of their hearts, Ecclus. 16.1.—10.

Consider this, O thou Israel of God! and endeavour to assimi∣late and make others like unto thy self, that they may be added unto thee, Esay 54: 1, 2, 3. and 60. and 61. and 62. And let all others know, that God seeks for such; and that, upon such is his blessing; and from such ariseth his glory; and such an Israel of God it is, for which Moses here prayes. And such are they, for whom he prayes who is like unto Moses, Acts 3.22. even the Christ of God, John 17.6.—20, 21. they are the pure in heart, such as are without guile, they are saved from their sins,* 1.19 and are conformable unto the will of God. On such an Israel, the Apostle also prayes for a blessing, as Christ himself did, as Moses here doth: As many as walk, or, whosoever shall walk orderly, according to this rule, (the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) peace be upon them, and mercy, and up∣on the Israel of God! Gal. 6.16.

Judge righteously between every man and his brother, and the stranger that is with him.* 1.20 Ye shall not respect persons in judge∣ment.] Moses in these words gives two precepts to the Judges: 1. Affirmative: 2. Negative. The Affirmative, judge righteous∣ness between a man and his brother, and his stranger. For the word they turn righteously, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 justice, or righteousness, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in righteousness; which might be rendred righteously. There is a broad difference between these two. For to judge righteously qualifies the Judge; but to judge righteousness, notes the object or matter judged; which is here commanded, and elsewhere we

read the like; as Deut. 16.20. Zach. 8.16. Psal. 58.1.* 1.21 (Where yet our Translators have turnd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 uprightly for uprightness.) So the Chald. Paraphrast here hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judge truth, inte∣grity, or uprightness. And the Vulg. Latin, Quod justum est, judicate, judge ye what is just. And thus Moses here gives precepts concern∣ing the object which ought to be just. And the like precept con∣cerning the object, we have, Zach. 8.16.* 1.22 Execute the judgement of truth and peace in your gates. Where the Hebrew is acknow∣ledged in the margent to be, judge truth and the judgement of peace.

Elsewhere the person judging or otherwise acting, is qualified,* 1.23 as Psal. 112.5. The good man guides his affairs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in judgement.

Moses puts both together, Levit. 19.15. Ye shall do no un∣righteousness in judgement, thou shalt not respect the person of the poor, nor honour the person of the mighty: (there's both real and personal object, and lawes concerning both: then followes the law qualifying the Judge,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in justitia, LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in righteousness shalt thou judge thy neighbour.

Nor was this distinction unknown to the Philosopher, who puts difference between doing what is just, and doing the same justly; to which is required, that he who so doth, be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he know what he doth, that he do it out of election or choice, and that he be habitually and immutably radicated and confirmed in so doing.

What the Translators turn the stranger that is with him, is no more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his stranger. For howsoever Psal. 41.9. that which we read, he that eateth my bread, is in the parallel Scripture, John 13.18. He that eateth bread with me; so that my bread, and with me, and his stranger, the stranger with him, should be all one, as Ainsworth observeth, yet here seems not to be the same reason. For in the Scripture before us, a brother and his Proselyte or stranger, are as Actor and Reus; whereof one, by the law of Re∣lation, is, and may be said to be the others. And thus Solomon couples them, Prov. 18.17. He that is first in his own cause, seemeth just: but his neighbour cometh, and searcheth him; where the neighbour is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his adversary: and both are the Actor and Reus, the Plaintiff and Defendant; and the one of them, is said to be the others.

2. As for the negative precept, Ye shall not respect persons in judgement, the Hebrew words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non agnoscetis facies in judicio, ye shall not acknowledge faces in judg∣ment; which accordingly the LXX turn, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This is a prohibition of very large extent; and whether the Hebrew phrase speak not more home to the business, and make

it more plain, then that whereby we express it, viz. to respect persons, I leave it to the consideration of the judicious Reader. For therefore the wise Heathen intending the same thing, have represented their Judges pictured without eyes, as the Thebans, with∣out eyes and ears, as the Lacedemonians; and the Athenien Judges being about to pronounce sentence, withdrew themselves and re∣tyred into some dark room.

All which imported that exact care in the Judges, that they might exactly and precisely consider the cause it self without no∣tice or knowledge of Actor or Reus, Plaintiff or Defendant; and so might exclude all things what ever were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not appertaining to the business in question.

The Psalmist found and blamed this kinde of unjustice in the publick judicatories,* 1.24 Psal. 82.2. How long will ye judge iniquity, and accept the faces of the wicked? And S. James found the like fault in the Christian Assemblies, James 2.1. My brethren, have not the faith of our Lord Jesus Christ of glory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with respects of persons or face: For if there come into your As∣sembly a man having a gold Ring in gay apparel;* 1.25 and there come in also a poor man in vile rayment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and ye look upon him, that weareth the gay clothing, and say unto him, sit thou here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, well or conveniently; and say to the poor man, stand thou here, or sit here under my footstool. And are ye not partial in your selves? and are ye not become judges of evil thoughts, or rather, evil reasonings? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And is not the same partiality and acknowledgement of faces, pro∣pagated from age to age, even down to our times, and practised at this day in our Assemblies? when men, without regard had unto the faith in our Lord Jesus Christ of glory, look up and down their Congregations, for men with gold Rings, and Plush Jackets, and set them in convenient places; because such as these may prove good customers, and buy off their commodities. As for others in vile rayment, how ever faithful and obedient, let them sit or stand, it matters not where; there's no gain to be hoped for from them. Are not men at this day, thus partial? are they not judges of these evil reasonings? Do not men thus endeavour to serve God and Mammon? This is an acknowledgement of faces, and that unexcusable.

But whether, out of this consideration, all incivility and neg∣lect of persons, Magistrates, men of place and authority, aged and gray-headed, &c. whom the Word of God commands us to ho∣nour; whether an unmannerly disrespect of these, ought to be in∣troduced and brought in among Christians; whether honour of all men enjoyned, 1 Pet. 2.17. ought from this pretence, to be waived; whether the outward signes of honour, (since honour it self is a signe, and in the person honouring,) ought, for this reason, to be for∣born;

let them well consider, who go about to bring in an uni∣versal parity, with a rude and unwinning behaviour, among the people of God; which the Scripture every where holds forth, as the most civil, most courteous, best behaved, of the most winning conversation of all societies in the world. Let them well ponder this in their mindes, who think to excuse all outward honour, with pre∣tence of inward. If it be inward, what inconvenience will follow, if it be brought forth and become outward? How else can it be known to the person honoured?

Our Lord Jesus, the Head of his Church, judged not accord∣ing to the sight of his eyes, nor reproved according to the hearing of his ears, &c. Esay 11.3. and he forbids us to judge according to sight, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and commands us to judge righteous judgement,* 1.26 John 7.24. Yet he teacheth us to salute not onely our brethren, but others also. Yea, the scope of his exhortation is, that herein we should out-do all other men. If ye salute your brethren onely, what do ye more. (Our Lords will is, that we should herein do more then others do.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what do ye more? do not the Publicans so? His Disciples must exceed them in their salutations, and salu∣tations of others, beside their brethren, Matth. 5.47. Certainly they who forbear such outward salutations, as they pretend, lest they should foment and nourish pride in those whom they salute; its much to be feared, lest that forbearance of salutation, proceed from pride: As when the Cynic slovenly trampled upon Plato's handsom Bed, with his durty feet, saying, That he trod down Plato's pride, he was well answered, At superbiâ majori, but with greater pride then his.

How needful therefore is it, my brethren, in our judging, to begin with our selves, when the Lord is come, 1 Cor. 4, 5. and to judge righteousness for righteousness, and approve of it, because it is such? and condemn for sin, even because it is such, Rom. 8.3. Not for any other respect, as profit, pleasure, credit, or what ever else is impertinent, and belongs not to the object or matter to be judged; when we our selves are stablished and confirmed in righteousness, we shall be able to judge righteousness without ac∣knowledging of faces: For Righteousness is neither Actor nor Reus, neither one brother nor another, neither brother nor his stranger; but a third thing more sacred then them both. For justitia est aliena virtus, justice is anothers vertue, saith Aquinas,* 1.27 and the judgment that is Gods, Deut. 1.17. 2 Chron. 19.8. Even so raise up thy self un∣to us, O Lord, for the judgement that thou hast commanded, Psal. 7.6.

Your little ones which ye said, should be a prey, and your children which in that day had no knowledge between good and evil,* 1.28 they shall go in thither, and unto them will I give it, and they shall possess it.]

These words contain part of Gods sentence against this apo∣state people; which is the frustration of their fear, but in favour of their obedient children. They said Numb. 14.3. That their wives and children should be a prey; but v. 31. the Lord secures them of that fear: and here again; these, the Lord saith, shall go in to the land, &c. Accordingly there are in these words two Axioms.

• 1. They had said despairingly, that their little ones and their children who had no knowledge between good and evil, should be a prey.
• 2. The Lord saith with confidence, that those their little ones, and their children who had no knowledge between good and evil, should go into the land, and unto them he would give the land, and they should possesse it.

In the former, two things are to be explained; 1. What is here to be understood by the little ones. 2. What it is to have knowledge between good and evil.

1. The word turnd little ones, is in the singular number, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to be understood plurally; and so the LXX render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, your little children; which two are explained in the fol∣lowing words, to be such as had no understanding between good and evil. Howbeit, the words are not so to be rendred, but thus word for word. Your sons which knew not, or had not knowen, in that day, good or evil. So the Chald. Paraphrast. So likewise the LXX, which yet they turn distinctively, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good or evil. Vulg. Lat. Boni & mali ignorant distantiam, they know not the distance of good and evil. Its literally the description of that age which wants discretion or discerning good and evil.

By good and evil we are to understand what is honestum & tur∣pe, honest and dishonest, just and unjust, righteousness and unrighte∣ousness. The knowledge of good and evil, is either laudable, divine and godly, or blame-worthy, humane, that is, belonging to the fallen man, and ungodly. There is a laudable, a divine and god∣like knowledge of good and evil, such as is in God himself, Gen. 3.5. whereby he knowes all the good and evil that is done in the world; how else could God judge the Earth? Gen. 18.25. For know∣ledge is necessarily required unto judgement, according to that of the Philosopher, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every man judgeth well of what he knowes, and of these he is a good judge. And like knowledge in his measure, man had before his fall. So we may understand, Gen. 3.22. Behold, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the man was, or hath been, as one of us knowing good and evil. Of which, I have spoken in its place.

The humane, the fallen mans ungodly knowledge of good and evil, is practical, and consists in the disobedient life, in not doing

what good, he knowes, ought to be done; and doing and not eschewing the evil which he knowes, ought to be avoyded.

And thus the little ones, the sons of the apostates had not known good and evil; whom their unbelieving fathers predestinate to be exposed as a prey to their enemies; and themselves to be devou∣red by the sword, Numb. 14.3.

And the reason of this surmise, is intimated by the Lord him∣self, ver. 11. of the Chapter; They believed not in his mighty power for the subduing of their enemies, and for their own preservati∣tion; nor thought they the innocency of their little ones a defence unto them, nor that it won upon the favour of their strong helper; nor durst they trust him with the tuition of their supposed Orphans.

1. Whence we may note, how dear, children are to their pa∣rents. They are a part of them; and therefore they fear all evil that may befal them, as incident unto themselves.

2. Of children, the males commonly take up most of their pa∣rents affections. Your sons; because these carry their fathers name, and propagate it unto posterity. These build up their fa∣thers house, and family, whence they have their name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to build.

3. Of children, and males, the little ones, and of little ones, the least takes up most of their parents cares; the word is here in the singular, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, parvulus, your little one: which is here rendred little ones. So careful was Jacob for Joseph, the yongest, and afterward for little Benjamin.

4. See from hence, what is our Primitive estate, the state of in∣nocency, the not knowing of good and evil otherwise then God knowes it; the good as to love it, and do it; the evil as to hate it and avoid it. Thus not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Adam, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, man is made. So Solo∣mon saith, that God made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the man upright; and its evi∣dent it must be understood of man in general; for it followes, But they have found out many inventions, Eccles. 7.29. Yea, how can man be said to be fallen man, unless we first have stood?

5. Take notice hence, what is the fallen mans estate, The know∣ledge of good and evil. The knowledge of the good, and holding it captive under the evil; the disobedient knowledge of what is ho∣ly, just, and good. The knowledge of the evil, the obeying un∣righteousness, Rom. 2.8.

6. Observe what good education of children there was among the people of God, and that under evil parents. All under twenty years are here called little ones; and they retained their innocency, so that they had not known good and evil. Such a little one was Saul, in the beginning of his reign, innocent, as a childe of one year old, 1 Sam. 13.1. as the Paraphrast improves the Hebraism; and the Lord tels Samuel, and he saith to Saul, when thou wert little in thine own eyes, &c. 1 Sam. 15.17.

If evil fathers love their children, care for them, procure good for them, how much more shall your heavenly Father give good things, Matth. 7.11. Yea, his holy Spirit, Luke 11.13. unto his children who ask it of him.

2. The Lord saith, your little ones, which ye said, should be a prey, and your sons which in that day had not known good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.

These words contain the Lords frustration and disappoint∣ment of the unbelieving and rebellious fathers fears and cares touching their little ones; for whom their heavenly Father pro∣vides better.

The sins of evil parents shall not prejudice or hurt their chil∣dren, as to their entrance into the heavenly countrey.

Note hence the qualification of those who shall enter into the holy land, even the little ones, even they who have not known the good and the evil.

Such little ones not knowing good and evil, we have been; inno∣cent, simple, without malice, humble and obedient, 1 Cor. 14.20. But when we grow up from this childehood, we lose our inno∣cency, become subtil, crafty, malicious, prowd, disobedient; and so we are excluded out of the holy land: for none such inherit it, 1 Cor. 6.9, 10.

The holy Spirit could as well have expressed it self in the plu∣ral, and it had been more proper to this place, had it intended only a literal meaning of these words.

Our Lord saith, that our little one, and our sons shall go in, &c.

There is one in us, and he a little one whom we know not, Joh. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, humble and lowly and little in his own eyes, and the Teacher of littleness, Matth. 11. whom we have esteemed stricken, smitten of God and afflicted, Esay 53. even exposed as a prey to the roaring Lion, and such as are the sons born of the everlasting Father. For what one man is he, who shall chase a thousand? Josh. 23.10. Who, when he ariseth, scatters all his enemies? Psal. 68.1. He is the guide and Captain of all his little ones who know not good and evil: This is that one who obtaines the prize, and all his little ones through him, 1 Cor. 9.24.

Let us strive to enter into the promised land. Its the same exhor∣tation in the type and figure which our Lord Jesus gives to his Disciples under another metaphore, when he exhorts us to strive to enter in at the strait gate.

We are estrang'd from the womb, and turnd backward; full and swollen big with the knowledge of good and evil, 1 Cor. 8.1, 2. And so we proceed, and flatter our selves in our knowing know∣ledge, and thereby justifie our selves; when all this while we are more and more 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alien'd from the life of God,

while we think our selves neer unto it; yea, partakers of it. Thus the Cynic wittily reproved the Stoicks, whom they laughed at, because he walked backward in their School. Ye jeer me, saith he, but think your selves wise, who go backward in your life. A tart retorsion, and a true one. And therefore there is a necessi∣ty of rav'ling all our partial work. Our Lord assures us of this,* 1.29 Matth. 18.3. Verily I say unto you, except ye be converted (or turn'd about) and become as little children, ye shall by no means enter into the kingdom of heaven. Wherefore let us pray to the Lord, that he will set that little one in the midst of us, that we may be renewed in the spirit of our minde; that we may put on the new man who is renewed in knowledge, according to the image of him that created him; that so we may become fools in this world that we may be wise, that we may become little ones like that little one, that we may know the good and the evil as God knowes it. That we may so run, so strive, that we may obtain. That we may enter into the holy land, and receive the kingdom of heaven, as little ones, through the little one the heir of the king∣dom Jesus Christ our Lord.

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

SERMON XII.

Deuteronomie 2. ver. 24.

Rise ye up, take your journey, and pass over the river Arnon: 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,* 1.30 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,* 1.31 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,* 1.32 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.* 1.33 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;* 1.34 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,* 1.35 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,* 1.36 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,* 1.37 〈 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,* 1.38 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;* 1.39 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,* 1.40 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.* 1.41 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.* 1.42 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.* 1.43 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,* 1.44 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,* 1.45 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.* 1.46 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.* 1.47 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:* 1.48 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.* 1.49 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;* 1.50 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,* 1.51 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,* 1.52 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,* 1.53 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,* 1.54 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.* 1.55 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,* 1.56 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,* 1.57 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,* 1.58 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 〉,* 1.59 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,* 1.60 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,* 1.61 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.* 1.62 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,* 1.63 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,* 1.64 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,* 1.65 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,* 1.66 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,* 1.67 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?* 1.68 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,* 1.69 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.

Attende Tibi.* 1.70 Look to thy Self.

SERMON XIII.

Deuteronomie 4. ver. 9.

Onely take heed to thy self, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart, all the dayes of thy life, but teach them thy sons and thy sons sons.]

THis Text containes precepts of greatest moment; yea, as the first. is here propounded, its of only moment, Only take heed to thy self, and keep thy soul diligently. And the precept of conveying the doctrine to after ages, is of like mo∣ment; Thou shalt teach them thy sons and thy sons sons. Which is the same, but in a more large sense, which S. Paul saith to Ti∣mothy, 1 Tim. 4.16. Look to thy self, and the doctrine.

The words may be considered in themselves, or with reference unto those preceding. In themselves, they contain two general precepts. The former may be divided into two formally differing one from another, but really one and the same. 1. Only take heed to thy self. 2. The next is very like unto it, and indeed the same with it, or little differing from it; And keep thy soul diligently. This is demonstrated from the end, and the adjunct caution. The end is two wayes expressed, and the later the effect of the for∣mer: 1. Lest thou forget the things which thine eyes have seen; and 2. Lest they depart from thy heart; which later will follow, in case of our fail in the former.

This precept or precepts must be observed for this end or ends,* 1.71 without fail, without interruption, all the dayes of thy life. And thou must take care of the transmitting what thine eyes have seen, to thy sons and to thy sons sons.

In the words are contained these divine sentences.

• 1. Israel had seen some things or words.
• 2. Israel ought only to take heed to himself, and keep his soul diligently.
• 3. Israel ought to take heed to himself, and keep his soul dili∣gently, lest he forget the things or words which his eyes have seen, and lest they depart from his heart.
• 4. Thus and thus Israel ought to do, for these ends, all the dayes of his life.
• 5. Israel ought to teach them his sons, and his sons sons.

1. Israel had seen some things or words.

Wherein we must enquire, what these things or words were; and how Israel had seen them. 1. What they here turn things, are properly words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and indeed so to be rendred as I shall shew anon. Those things or words, if we look for 1. In the former part of the Chapter, they are either the Law of the Lord taught by Moses, v. 1.5. Or Examples of the breach, and observa∣tion of the Law, with their suitable events, v. 3. Your eyes have seen that which the Lord did, because of Baal-Peor: For every man which went after Baal-Peor, the Lord thy God hath destroyed him from the midst of thee: But ye that did cleave unto the Lord your God, are alive all of you this day.

2. The things or words which their eyes had seen, are expressed in the tenth Verse following the words of the Text. Take heed to thy self and keep thy soul diligently, lest thou forget the things or words which thine eyes have seen, &c. The day when thou stoodest before the Lord thy God in Horeb, &c. For the words, they had seen, are understood of those which follow, v. 10. viz. the words of the Law, v. 13. the Ten words, Deut. 10.4. which therefore Israel is commanded to convey to their sons and their sons sons.

Accordingly the LXX have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the words which thine eyes have seen. So Hierom, Ne obliviscaris verborum, that thou forget not the words, &c. So likewise the Chald. Par. and Arias Montanus.

But could Israel see words? The use of the sight for hearing, is very frequent in Scripture. All the people saw those thunderings or voyces 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;* 1.72 and they are said to see the noise of the Trumpet, Exod. 20.18. So Luke 2.15. Let us go even unto Bethle∣hem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and let us see this word. John speaks of himself and his fellow Apostles and Disciples, That which we have seen with our eyes, that which we have looked upon, and our hands have handled of the word of life, 1 John 1.1. And again, v. 3. That which we have seen, &c.

But why must Israel see these things or words? 1. Surely what is purely divine, cannot otherwise be revealed unto man, but by a divine Oracle, could Plato say.

2. Nor can there be an intercourse between God and man otherwise then by divine words.

But how could this be truly spoken to Israel, That their eyes had seen the words of God, namely, the Decalogue or Ten Words, as they are called? For many of Israel, to whom Moses spake, were yet unborn when the Law was given, as all under 38 years of age. And how then can it be said of them, that their eyes had seen the Ten Words?

It is well known, that the Lord deals with a whole Nation, as with one man; so he speaks of Moab and Ammon, of Elam, of Assur, and to Israel here; Thine eyes have seen. For although the persons may be diminished or increased, yet the Nation is the same; as a River alwayes ebbing or flowing is yet the same River.

Beside, the parents had a charge to transmit the knowledge of the divine words to their children and posterity: which there∣fore they must regard, as if their own eyes had seen what their Parents convey unto them. Yea, succeeding ages accounted what their forefathers did or suffered, to be suffered or done by, and to themselves. Hos. 12.4. He found him in Bethel, and there he spake with Us, saith Hosea many ages afterward.

However this be true and satisfactory, yet are there inward and spiritual words, and an inward sight of them. What other words are they, whereof the Psalmist, Psal. 19. and the Apostle speak, Rom. 10.18. Have they not heard? Yea verily; Their sound went into all the earth, and their words into the ends of the world.

1. Hence it followes, that Gods words are visible words. S. John saith, as before, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life. And again, v. 3. That which we have seen and heard, declare we unto you. The Word of life was visible unto S. John and his fellow Apostles.

For howsoever some men may satisfie themselves and others, with saying, that S. John here speaks of the dayes of Christs flesh, when the Apostles saw and heard him; surely the same may as well be said of those who apprehended him, smote him, crucified him. For these saw him, heard him, handled him, and that roughly. Be∣sides, the humanity and flesh of Christ is no where called the Word; but the Word is said to be made flesh, and to dwell in us, John 1.14. Adde hereunto, that what S. John saw, heard, and hand∣led, was from the beginning, 1 John 1.1. Whereas the flesh of Christ was not from the beginning; but in time and the fulness of time, Gal. 4.

There are inward and spiritual senses, whereby the man of God sees and hears, savors, tastes, and handles the words of God. Such senses there must be, because there is an inward man of the heart; which must not want his due powers and faculties. For since his words are spirit and life, John 6. how can they be otherwise per∣ceived then by spiritual senses? according to the Apostles reaso∣ning, 1 Cor. 2.14. The natural, animalish, or souly man, perceiveth not the things of the Spirit of God; for they are foolishness unto him;* 1.73 and he cannot know them, because they are spiritually dis∣cerned. And therefore the perfect men have their senses exerci∣sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the discerning of both good & evil, Heb. 5.14.

The words of God are sure, firm, and certainly true, as being demonstrable, and that by the most principal demonstration, even from the evidence of sense; The words which thine eyes have seen. For although the words of God are conveyed by hearing, whereby faith cometh, Rom. 10.17. Yet the most certain sense is that of seeing; according to that well-known and approved speech of the Poet,

Tardiùs irritant animos demissa per aures, Quàm quae sunt oculis commissa fidelibus— Things heard more slowly move the minde, then they Which are committed to faithful eyes—

Hence proceeds the tactual, approbative and experimental know∣ledge of the divine words. So that unto such experienced men, we may appeal; Do you not see this truth? do you not handle with your hands this word of life? do you not taste, that the Lord is gra∣tious? 1 Pet. 2.3. This is the most certain knowledge, and most beneficial attainment of the living Word of God, when we relish, savor, handle, see, and taste it; when we have our share of what we know. Thus according to the old Etymologist, Sapientia est sapida scientia; Wisdom is a savory knowledge of divine things.

I shall end this point with the Apostles prayer for his Philip∣pians. For this I pray,* 1.74 that your love may abound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in acknowledgement and all or every sense, Phil. 1.9.

2. Only take heed to thy self, and keep thy soul diligently. In which words, we must inquire, 1. What this self is; 2. What the taking heed and keeping of thy self, is; and 3. What it is only and diligently so to do.

1. Moses explaines, thy self, by thy soul; and thy soul, by thy heart. For so no doubt Animus cujus{que} is est quis{que} every mans soul and minde is himself, and is very frequently so used in Scripture, as I have heretofore shewen. Thus what S. Luke 9.5. cals him∣self, S. Matth. 16.26. cals his soul. And the soul is here explained by the heart: for although the heart sometime be specially taken for the affective part of the soul,* 1.75 and is so distinguished from the minde, Matth. 22.37. Yet most-what its understood more gene∣rally

of all the parts of the soul, and the whole inward man: so, what is called the heart, Matth. 15.19. is what is within, Mark 7.21.

This is thy self here understood, when Moses saith, Take heed to thy self. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 turnd take heed, is passive, and properly signifies, Be thou observed, or kept; and it is the Passive of the same Verb following; howbeit the force and use of it, is reciprocal and reflex, as Deut. 2.4.23.10. Josh. 23.11. Mal. 2.15. The LXX ren∣der this word by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to heed, which is elliptical and defe∣ctive in regard of the sense: For it signifies no more then adhibere, to apply and lay to, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to apply the minde, the understanding, the thoughts, the heart, the memory: as we say, adhibere, applicare, adjicere, advertere animum, to apply ones minde to something.

This we often meet withal in Scripture, Esay 42.25. he laid it not to heart: and 47.7. and 57.11. Ezech. 40.4. Set thine heart up∣on all that I shall shew thee, Dan. 10.12. Thou didst set thine heart to understand. This is done, when we fix our wandring thoughts and desires, by meditation, and laying them up in our memory, and reserving them for life and practice.

As for the manner, measure, and degree of keeping, its two wayes expressed in the text; 1. Only. 2. Diligently. 1. Only excludes all other keeping and care of any thing else to be kept, except thy self, thy heart, thy soul; at least comparatively; so that the keeping of thy self, thine heart, thy soul, is either sufficient of it self, in lieu of all other duties; or to be preferred before and above all other.

To which is also added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which they render dili∣gently, which imports two things; 1. Not only care; whence Hierom turns it Solicitè, carefully: and the Orator defines care, Aegritudinem animi cum cogitatione, a pensiveness of minde, with taking thought. 2. It implies also strength to be used, that thereby we may prove and improve our care: whence its rendred by Valdè, which is Validè, strongly, mightily.

The Wiseman exhorting to the same duty, keep thy heart, saith he, with all diligence: which is better rendred in the margent,* 1.76 keep thy heart above all keeping; which answers to the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a note of comparison; so that the Wiseman requires a great degree of keeping the heart, above all other keeping. And therefore Moses having exhorted Israel to keep himself, adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and keep thy soul diligently. The first precept is, only keep thy self, let it be thine only care. And when he thought that was not enough, he added, and keep thy soul diligent∣ly. The like addition we have, Zeph. 2.1. Scrutamini vos ipsos, search your selves, an act of great diligence;* 1.77 yet the Prophet presently adds, & scrutamini, and search.

But a man cannot take heed or observe himself as he ought, unless he first know himself; and therefore that precept which was fa∣mous

among the wise Heathen, Know thy self, was said to come down from heaven.

That we may the better understand this, we must be very care∣ful to make a Spagyric separation, and exactly sever that which is truly the mans self, from what is untruly so called. For although a man hath in him, much of the brute nature, while he lives according to sense; and though every man hath in him some degree of rea∣son, though most-what corrupt and defective, while he lives ac∣cording to what is called the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the natural, animalish or souly man; yet neither of these are truly and properly thy self. Thou camest forth from thy God; thou art his off-spring, Acts 17.29. and thou mayest truly and properly be said to be thy self, when thine heart and thy soul is defecated and purged from the defile∣ment of the earthly man, and livest according to the words which thine eyes have seen, which are the precepts of the heavenly man. And this is thy genuine self. And therefore Solomon, after long inquisi∣tion and search after wisdom, in the conclusion of his Ecclesia∣stes, Chap. 12.13.* 1.78 Fear God, saith he, and keep his Comman∣dements; (the words which thine eyes have seen;) for this is All man.

The reason why Israel must onely keep himself, his heart, his soul diligently, may appear from consideration 1. Of the thing to be kept: 2. The words to be kept in it. 3. The manner, measure, and degree of keeping them.

1. The thing to be kept, is thy self, thy heart, thy soul. Of thy self, O man, thou art weak, and the heart and soul which is either thy self, or the principal part of thy self, its weak and tender, and wants keeping. And therfore when the Wiseman gives the same precept, Prov. 4.23. Keep thy heart with all diligence, he useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is properly to keep what is yong, tender, weak, and in danger to be destroyed. Whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 has the name, which sig∣nifies a tender shoot, or weak plant in danger to be troden down by the beasts, and therefore its fenc'd about and kept. Such, and so chary ought to be the keeping of the heart. Yea, nature it self, in the natural heart, directs, with what care we ought to keep the ra∣tional and moral heart. It hath about it, for a covering, a strong skin which they call capsula cordis; and about that, to fence it, a strong wall of ribs; and that which we call the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or brest. How much more ought the rational and moral heart, the minde, will, and affections, to be kept with all, yea, above all keeping? Nam pretium pars haec corpore majus habet; This, then the body, hath a greater price.

Thou, thy heart, thy soul, is in danger to be lost, and that many wayes, especially two. 1. Its in danger to lose it self, by turning away from the Lord, Deut. 29.11. running forth to outward things and so corrupting it self. 2. Its in danger to be lost by others; yet

not without the mans own betraying of his own heart. As Dali∣lah stole away Samsons heart: But his heart had first run out and followed his eyes, Judges 14.2. and then she got his heart, 16.16. and betrayed him to his enemies.

2. If the Casket be so pretious, how much more pretious and excellent is the Jewel in it? It is no less no other then the Lord himself. Hos. 4.10. They have left off to keep the Lord; that is, to observe and wait on him, as his Priests and Levites were wont to do, Numb. 1.53. and 3.36. and to retain him in their acknowledge∣ment,* 1.79 Rom. 1.28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

3. There is reason also why the heart should be thus kept, from consideration of the manner, measure, and degree of keeping it. Which in reason must arise with the excellency of the thing to be kept; and what is kept in it; as also from the tenderness of it, and danger to be corrupted and lost. All which considerations inforce upon us an exact keeping, yea, such a keeping as is above all other keepings as the marginal reading hath it, Prov. 4.23. Yea, adde to these the Wisemans reason on that place: Out of the heart are the issues of life; whether we speak of the natural heart and the issues of it; or of the moral heart and the issues of it, both are true. For the natural heart is the cause of the natural life, Primum vivens and ultimum moriens, first living, last dead. And if we speak of the true life, it is Christ, which is our life, Col. 3.4. who dwels in our hearts by faith; with whom, when he appears, we shall appear in glory. Whereof S. John speaks, now are we the sons of God; but it appears not what we shall be, 1 John 3.1. meantime with the heart, man believeth unto righteousness, Rom. 10.10. And the righteous man lives by his faith, Hebr. 10.38. And by faith his heart is purified, Acts 15.9. And the pure in heart see God, Matth. 5.8. And this is the eternal life, to know thee the only God and whom thou hast sent, Jesus Christ, John 17.3. So that, whether we understand Christ our life, or our faith or righteous∣ness by faith, and life by faith, and purifying the heart by faith, or seeing and knowing God and Christ by faith, all these refer unto the heart; and so out of it are the issues of life. Whence it appears, that the keeping of the heart, is a business of the greatest mo∣ment in the world; and therefore, in all reason, it requires a keeping above all keeping.

Whence we may take notice, that, 1. The precept is not, Take heed or look well to what is thine; or to those things or persons that are about thee; no, nor is it, look to thy body; nor for what is needful for thy body; nor for what may be an ornament un∣to thy body. The precept is directed to thee, to thy heart, to thy soul, to thine immortal soul; which is none of all those things, but above them all; and the taking heed to this, the keeping of this, must be above all the keeping of them all.

2. Hence it appears, that Moses supposed in Israel a power to take heed to himself and to keep his heart and his soul diligently. For surely Moses would not have given such a serious admoniti∣on from the Lord, nor would the wise Salomon directed by the onely wise God, have injoynd the same in vain, that every one should keep himself, his heart, his soul diligently, If no man had power so to do. At least they were confident that the Sons of wisdom, the Israel of God, Believeres in Christ, (such as we all profess our selves to be) that such as they have power over their own soules hearts and spirits, to keep them: Because they have in them the power of God, which is Christ himself, to keep them, 1 Cor. 1.24.

3. A man cannot be too strict, too carefull, too diligent in the keeping of his own heart. He must keep it with all keeping, yea, above all keeping. So that what care and regard men have to their houses, their fields, their treasures; the safety of their wives, their children, their friends, their servants; Such care, such vigilancy, yea, greater care, greater regard ought to be had of the heart. If these must be garded, the heart must be re-garded, the gards must be doubled, in defence of the heart. If we set on locks, for the preservation of our treasure, we must set on locks, double locks and barres for the preservation and keeping of our heart.

4. If this care, this watchfullnes be required of every one, in regard of himself,* 1.80 how great must their care, their observation be, who watch for others souls? Hebr. 13.17. Obey 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 them that lead you, and submit your selves; for they watch for your soul, &c. How much greater must their care be, who have charge of all, 2 Cor. 11.28. the care of all the Churches? Such was S. Pauls charge. But the keeping of others, and Watching over them, is not the ministers duty onely; but even every mans in re∣gard of every man, according to his power. And therefore the wiseman, Ecclus. 17.14. He, (that is, the Lord) said unto them, Beware of all unrighteousnes; (that's a command to look to our selves, and to keepe our owne hearts) and he gave every man com∣mandement concerning his neighbour that's the care for others. And, that men are grown careless and regardless of others, it pro∣ceeds from that Cainish nature, which men have gotten by long walking in the way of Cain; It was his speech, Gen. 4.9. Am I my brothers keeper?

1. This justly reproves the gross mistake (if we may so call it) of this precept. Moses saith, only take heed to thy self, and keep thy soul diligently: And how many of the Apostate Israelites take heed to their brutish, those carnal selves, and keep their body diligently, take care of their flesh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉?* 1.81 Rom. 13.14. pamper their bodies, feed them riotously and gluttonously, clothe them gorge∣ously.

They who wear soft raiment, are in Kings houses, saith our Lord, Matth. 11.8. Should some one of our Saviours genu∣ine Disciples behold our Congregations, he would think we were all Courtiers.

2. Others, when they are counselled by Moses to take heed to themselves, and keep their souls diligently, let them alone to provide for their natural, their animalish selves, and they keep their souls diligently: Their money is their souls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gold is the blood and soul of these men.

Meantime that divine self that off-spring of God its troden under the feet of the beastly the brutish self, the sensual self. The immortal soul born out of God, and created to bear the image of the heaven∣ly, its wholly neglected, miserable, poor and naked.

This, this is the wisdom of the carnal man to take great heed un∣to the flesh, which is corruptible, and must shortly perish; to pro∣vide with greatest care for the body, which is no better then a man∣case, feed it, clothe it, deck it, wash it, trim it, rub it, paint it, powder it, spot it, &c. In cute curanda plus aequo operati, Too busie men and women are in caring for their skin. As for the immortal soul bought with an inestimable price, which should feed on faith,* 1.82 Psal. 34.3. and be gloriously clothed with the Lord Jesus Christ and his Spirit, made to be the dwelling of the Deity; its so little cared for, so slighted and disregarded, as if indeed it were not at all. Minima maximi, maxima minimi aestimantur, least things are most regarded, the greatest least.

O thou degenerate, unworthy, brutish man! Consider once what thou art, and know thy self. Call thy self seriously to an ac∣count, whence thou art; and of how noble a stock; who was thy maker, and for what end he made thee; and how unlike thou art unto thy God to whose image thou wert made; and how unlike thy self when thou camest out of Gods hands. Humble thy self, and sit in the dust, whereinto that flesh thou tamperest, is ere long to be resolved. Put off thine ornaments, that the Lord may know, what to do to thee, Exod. 33.5. Clothe thy proud flesh with beasts skins, as our God clothed sinful Adam, to teach him thereby mortification of his sin, Gen. 3.21.

Be exhorted, O Israel to take heed to thy self, to keep thy heart, to keep thy soul diligently. Care, O care for thy soul as a thing of greatest price; as that, whose worth cannot be countervailed by all the creatures, as being better worth then all the world. For what shall it profit a man if he shall gain the whole world,* 1.83 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and lose (or be punished with the loss of) his own soul? Or, what shall a man give in exchange for his soul? Mark 8.36, 37.

Consider how easily the heart walks after the eyes, Job 31.7. How slippery our standing is, how dangerous our fall; that be∣ing fallen, we can never rise by our selves; that sin which defiles

the soul, may be engendred by an evil word; yea, by a vain thought, Jer. 4.14.* 1.84 O Jerusalem cleanse thy heart from wickedness, that thou mayest be saved: How long 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wilt thou cause thy vain thoughts to lodge in the midst of thee? That, consent unto the tempta∣tion, compleats and perfects the sin. That sin being perfected, brings forth death. O what great need therefore is there that we take heed to our selves, and that we keep our souls diligently, that we keep our hearts above all keeping!

The meanes to keep thy self, thine heart, thy soul, O Israel, is not here prescribed by Moses! The most effectual meanes was reserved for him whom the Lord would raise up, who should be like unto Moses. For surely the Lord (such is his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his moderation and equity) would not injoyn such an hard duty, as this is, to be done, but he would also shew the most effectual meanes and way, how it should be done. Wherefore the Lord Jesus, whose main end of comming into the world, was to save mens soules, he prescribes two powerfull expedients and meanes to be used by his disciples, for the effecting of it, Luke 9.23. 1. Self-denyall, and 2. Taking up the Cross. 1. Self-denyall stands as a Porter to keep the dore of the heart; And there∣fore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we turn to keep, signifies all the Porters duty, in three acts, Observare, Cohibere, prohibere. 1. To observe who comes in, and who goes out. For so every one ought to take heed, what thoughts enter into his heart, and what desires run out. 2. To keep the heart at home, that it go not after the eyes, Num. 15.39. 3. To award and keep off temptations, Job. 31.1.

2. The Cross and patience of Jesus Christ is as a strong dore, with locks and barrs to withstand and bear off all forcible entry. And therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a Prison-house, Gen. 40.3. Accor∣ding to our Lords precept,* 1.85 Luke 21.19. In, or by your patience, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 possess ye, or, gain ye the possession of your souls.

Such diligent heed must be taken, for the avoiding of great evills that otherwise will follow. That's the third divine Axiom.

3. Israel ought to take heed to himself and keep his soul diligent∣ly, lest he forget the words which his eyes have seen, and lest they de∣part from his heart.

This point adds to the former, the consideration of the ends, why Israel ought to take heed to himself, and keep his soul; and these ends are powerful reasons of this important duty, from the great and imminent danger which will ensue upon the neglect of it.

Wherein we have 1. The caution or warning; only take heed to thy self, and keep thy soul diligently. 2. The peril and danger that otherwise will follow, lest thou forget the words which thine eyes have seen; and this danger brings in another; lest these words de∣part from thine heart.

Herein we must enquire, what forgetfulness is; which, because its a privation, and privatives are best known by their positives, we must first learn what memory is, and what it is to remember: which according to Plato, Speusippus, and others of that School; is Cogitationes conservare, to keep our thoughts. And they say, that the better memory is Dispositio animae inhaerentem veritatem custodi∣ens, a disposition and frame of the soul keeping truth inherent in it. But these descriptions seem too strait for the nature of memo∣ry. Others therefore ascribe two offices unto it; others three. 1. To lay up in memory. 2. To retain. 3. To recall to minde. The two former may be reduced to one; 1. As to keep and retain the thoughts. 2. To recal them when they are lost, or in danger of losing, when we have use of them. Thus Jacob 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 laid up and kept in his memory the dreams of his son Joseph, Gen. 37.11. So did Mary keep in her heart 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the words which were spoken of Christ, by the Shepherds, Luke 2.19.* 1.86 And again v. 51. His Mother kept 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all these words. Our Translators turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former place, things, in the later, more advisedly, sayings. And as to remember, is to commit and retain our thoughts in memory, so likewise it sig∣nifies to recal them, as Luke 22.61. Peter remembred the words of the Lord, Luke 24.6, 7, 8. To forget therefore is to lose our thoughts, and let them slip out of our custody and keeping. So the Apostle un∣derstood forgetfulness, Hebr. 2.1.

If we inquire into the reason of this warning, it proceeds from the great love of God toward his Israel.

1. He knowes the excellency of the words and things commit∣ted to our trust, and the custody of our memories, even the holy and blessed Trinity, and the work of our creation, Eccles. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy Creators: the Law of God the Father, Malac. 4.4. The Redempti∣on by Jesus, figured by bringing Israel out of Egypt, Deut. 16.3. Jude v. 5. Vulg. Lat. Sins committed against so great grace, Deut. 9.7. Ceasing from our sins, figured by the Sabbath, Exod. 20.8. and many the like: which is not a bare memory, but such as puts us upon sutable duty. Verba sensuum innuunt affectum, & effectum; words of sense (inward and outward) import affection and effect answerable thereunto, as Deut. 8.18, 19, 20. Psalm 22.27. and ma∣ny the like.

2. These are too sublime, and of too high a nature, for the foolish heart of man left to it self, to contain, Prov. 24.7. And there is in us, by corrupt nature, a stupidity and dulness in re∣gard of spiritual things, Hebr. 5.11. And Satan with his evil spirits (interpreted by our Saviour the fowls of the air) is watch∣ful to catch the Word of God, out of the heart, when it is sowen, Matth. 13.19. He is ready 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to drink and swallow up the

precious liquor of the spiritual doctrine, if we let it slip, and it run out of our vessels,* 1.87 Hebr. 2.1. 1 Pet. 5.8.

3. The memory it self is frail and weak, as a vessel that has got a fall, that's crackt and riven. So saith the Wiseman, that the in∣ward parts of a Fool are like a broken vessel: he will hold no know∣ledge as long as he liveth, Ecclus. 21.14.

4. The memory is too often full of somewhat else; and so intùs existens prohibet extraneum; a vessel full of one liquor, will not hold another. Non datur penetratio dimensionum, two bodies can∣not be in one place; nor two contrary spirits in one soul. The Fool full of his own knowledge, cannot receive divine understanding, Proverbs 30.22. Great need therefore there was that the Lord should warn us of this danger.

1. Whence we may observe, the Lord hath given us the tutelage and gardianship of our selves, our souls, our hearts; and what is that but our memories, whereby we retain holy thoughts and the divine words which our eyes have seen. Plato tells us, that Mnemosyne is the Mother of the Muses. The meaning is, that the memory brings forth, and nourisheth all the good thoughts. It is the true inward Eve, the Mother of all the Living ones; which brings forth unto us spiritual Children: According to which, whosoever doth the will of God, he is the Mother of Christ, Matth. 12.50. For all the senses outward and inward were made for the life, especially the two disciplinary senses, Seeing and Hearing. The Lord hath given them both for this end. And therefore the eye is a seeing eye, when a man sees the divine Words, and discerns aright what the will of the Lord is: and the ear is an hearing ear, when he obeyes the commands of God. And therefore the wiseman tells us, that the hearing ear and the seeing eye, the Lord hath made even both of them, Prov. 20.12. Whence our Lord, he that hath an ear to hear, saith he, let him hear, Matth. 13.9. Rev. 13.9. Thus the retentive memory and the heedfull thoughts are given unto man as his meet help before him, Ephes. 1.4. Thus the woman was created for the man, 1 Cor. 11.9. to bring him forth living children, and to keep the house of his heart.

Thus the thoughts are brought under the obedience of Christ, 2 Cor. 10.5. and they are serviceable unto God and Christ who is our life, and heed and keep his words, the words of life. This is the wife of which Solomon speaks; and thus the Wise man gives excellent counsel, Eccles. 9.9. See, or injoy life, with the wife which thou hast oved, all the dayes of the life of thy vanity, w^ch he hath given thee under the Sun, all the dayes of thy vanity; for that is thy portion in this life, and in thy labour which thou takest under the Sun. And an excellent portion it is, in this vain life; that with our wife, our memory and thoughts we may see and enjoy the divine life, and the words of life, and keep the words of life in our heart and in our soul all

the dayes of our vain life. For unless thus, or in like manner, the advice of Solomon be understood, a sensual Epicurean might make notable use of it, to confirm himself in his voluptuousness.

2. There is danger, imminent danger, lest our memory preg∣nant with good thoughts, miscarry through forgetfulness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the LXX turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, least happly, or unhapply rather, or lest at any time. In this expression some evill instrument is imported, as doubted or feared; and so Danger is defined, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the neerness of evill.

3. Note hence the goodness of our God, who warnes us of the danger. So often we finde the Lord warning us to take heed, lest the evill surprize us, Gen. 3.3. Touch it not lest ye die. Fly to to the Mountaines, lest yee be consumed in the iniquity of the City, Gen. 19.15. Num. 18.32. Pollute not your selves lest yee die. Circumcise your selves unto the Lord, lest my fury come forth like fire, and burn that none can quench it; because of the evill of your doings, Jer. 4.4.

4. If thou takest not heed to thy self, and keep not thy soul dili∣gently, thou wilt forget the words which thine eyes have seen. The remembring of Gods words, requires an exact, a diligent an onely taking heed to thy self, an onely keeping of thy soul; otherwise thou wilt forget them.

1. This is a just reproof of all those who heed not the words which their eyes have seen, but carelesly forget them, and let them slip.

2. Yea, though they have many monuments and memorials of Gods favour, which might put them in mind of him and his will and his words; Yea, the whole world of the creatures might mind them of their Creators, yet how many are there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even Atheists and without God in the world? Ephes. 2.12.

3. Nay, through the depraved nature of man, it comes to pass, that what, in all justice and reason, should remember us of our God, even that occasions men to forget him and his words. The Lord supposed this possible, Deut. 8.9.—14. & 32.15. and the prophets feared it, Prov. 30.9.

4. But most reproveable are they who oppose and maligne the remembrance and remembrancers of God, his will, his wayes, and his words unto them. Against such, our Lord denounces an heavie judgment, Matth. 23.34.35. I send unto you Pro∣phets, and wise men, and Scribes, and some of them ye shall kill &c. From the bloud of righteous Abel to the blood of Zachariah whom ye slew between the Porch and the Altar;—all shall come upon this generation. It seemes an harsh sentence. For the Lord saith, I the Lord thy God am a jealous God visiting the sins of the fathers upon the children, to the third and fourth

generation; but here the Lord revenges the bloud of righteous men to the Thirtieth and Fortieth generation; for so many, yea, more generations passed from the bloud of Abel, to the Scribes and Pharisees, whom the Lord threatens here. So dangerous it is to persecute righteous men, especially the Lords Prophets, Scribes, and Witnesses Ambassadors, Agents, and Remembran∣cers: 'Tis a serious dinuntiation; Touch not mine annointed and do my Prophets no harm, Psal. 104. He that toucheth them, toucheth the apple of his eye, Zach. 2. And do we think, it be∣longs no neerer unto us? Would God it did not! But I appeal to any soul, who hath taken notice of its own actions and the workings of God upon it, how many godly motions, how many pious inspirations, how many breathings towards this God, hast thou received from his spirit, yet hast thou killed and crucified them, put them off with worldly mirth? And so hast thou killed Abel in the field; Abel is a mourning according to Philo, and a breathing towards God, &c. He was slain in the field, that is, the world, saith our Saviour, Matth. 13. even the field of the earth∣ly and worldly heart; wherein the world is set, Eccles. 3.11. How often hast thou been moved by the feare of thy God, to depart from all sin and all iniquitie? How often hast thou been put in mind by thy God, yea, how many pious purposes and intentions hast thou had to mortifie them, and to consume them upon the Altar of Christs patience? Yet instead of killing thy sinns, thou hast killed those holy and godly admonitions and counsells of the spirit, and what is this but to kill Zachariah, that is the memorie of the Lord, or the admonition of the Lord, and that between the Porch of the Temple (that's the fear of the Lord, and the Altar, that's the patience of Jesus Christ, and so deprive our selves of the birth of Iohn the true grace of the Lord.

But malum accidit malo, as links of a Chain, one drawes on the other. The peril here whereof thou art warned, O Israel, is con∣catenatum malum, the evil of forgetfulness drawes in another evil, the departure of these words from the heart. And that is the second danger, lest they depart from thine heart.

These words some understand to be no other then a second expression of the same danger, lest thou forget the words which thine eyes have seen, lest they depart from thine heart. Others rather under∣stand by the heart here the affective part of the soul; whereby it be∣comes retentive of the words which our eyes have seen, and in love cleaving unto them.

But we must remember, that the memory retains God him∣self and his Christ and holy Spirit, and the words of life, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the living Oracles of God. And therefore when these are neglected, slighted and forgotten by us, they depart from us in fury and indignation. When his words and commands are neg∣lected

and contemned, the Lord himself is neglected and con∣temned. Wherefore be thou instructed, O Jerusalem, (it is the the Lords exhortation to his Church, Jer. 6.8.* 1.88) lest my soul depart thee. Most unwilling the Lord is to depart from the soul. Our soul is, as it were, a part of his; and we are as it were joyn'd and continued unto him as one with him, 1 Cor. 6.17. He that is joyned un∣to the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, agglutinatus, glued as it were, and inti∣mately united unto the Lord, he is one spirit (the Syriac adds,) with him. And therefore it must needs be irksom, and painful to part from him, as a bone dis-joynted and parted from its bone; & so the word in Jer. 6.8. signifies, as the Translators acknowledge in the margent; and it is so used, Gen. 32.24. And indeed it most concerns us, and in all reason we should be most sensible of it, when our soul is dislocated and out of joynt, and so it is, when the Lord departs from it; because we have first departed from him. And therefore he complains, Ezech. 6.9. I am broken with your whorish heart that hath departed from me.

And therefore the Lord, out of his great love, seems sensible of such paines as accompany dis-joynting, or wounding, or breaking of the body part from part.

Wherefore the Lord out of intense love, exhorts us, Be in∣structed, or corrected, or instruct thy self, O Jerusalem, Ne avel∣latur anima mea, (so Arias Montanus turns it,) lest my soul be vio∣lently pluckt away from thee as unwilling, yet forced by thee to depart from thee. And what will come of it? lest I make thee as a Desart, a wasted desolate land not inhabited.

These words must not depart from thy heart all the dayes of thy life. Thou hast no warrant to neglect the heeding of thy self, or keeping of thy soul, no, not one day of thy life.

The reason is; 1. Our God is the God of all our times, all our dayes.

2. His words are the words of this life, Acts 5.20.

Be exhorted, O Israel, only to take heed to thy self and keep thy soul diligently, lest thou forget the words, which thine eyes have seen, and lest they depart from thy heart, all the dayes of thy life.

Solomon having exhorted his son or disciple, to heed his words, and give attention to his sayings, Prov. 4.20. well knowing the common guise of hearers, to let what they hear, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, slip, or drop like water thorow a riven dish, as that word properly sig∣nifies, Hebr. 2.1. he adviseth his son to beware, lest the wicked cause these words to depart from his eyes. For so the word is in Hiphil, and requires 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be understood, out of the verse before,* 1.89〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ne recedere faciant, let not the wicked cause them to depart from thine eyes; but that he keep them in his heart, as an hid∣den treasure laid up in the midst of his heart, as most dear unto him.

This keeping of them will not be in vain; for they are words of life to those who finde them, v. 22. And whereas some Physical Receipt may be soveraign for the cure of some one or other disease, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this Receipt or received doctrine, as he calls it, ver. 2. of of that Chapter, its a Catholicon, an universal medicine, its health to all their flesh. Which is literally and really true; for the healing doctrine of the Word,* 1.90 as the Apostle calls it, 1 Tim. 1.10. not on∣ly restraines the concupiscible from all excess and riot, from all surfeting and drunkenness, from all chambering and wantonness, all foolish and hurtful lusts, which betray the soul unto these ex∣orbitancies; but it moderates also the passions of the irafcible, as anger, fierceness, indignation, desire of revenge, vain fears, vain hopes. Which spiritual maladies, the learned Physitians in their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, plainly declare to be the causes of many bodily diseases.

But though the words of wisdom be attended unto, though laid up in the heart, yea, in the midst of the heart; yet unless the heart it self be well kept, we are in danger to forget the words which our eyes have seen, and they will depart from our heart.

To prevent so great an evil, its needful that we learn an Art of memory, a method and way to keep these words; For certainly, by cor∣rupt nature, we are not able to keep them.

Herein we must proceed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Somewhat that hinders, must be removed, and some positive helpful means used.

1. As for the former, I shall name some impediments of the natural memory, and the removal of them, with Analogy unto spi∣ritual hindrances and removal of them also.

The corrupt animal spirit hurts the natural memory. And many unclean spirits there are which destroy the remembrance of those words which our eyes have seen. One ye read of in Mark 1. Yea, Mark 5.2. there's a whole Legion of them in one man who dwels in the tombs, even in dead works. He cannot be bound with the bands and fetters of the Law, but he breaks them, and casts them a∣way, Psal. 2. Such unclean spirits ye read of, who have destroyed the memory of God and his Word, extreamly in these last dayes, Revel. 16.13, 14. Jer. 23.14.27. How needful therefore is it, to discern of the spirits, whether they be of God or not, 1 John 4.

2. The Physitians say, Delirium & phrenitis causat oblivionem; when the reason is lost, the memory is lost. 'Tis the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the guide and rudder of the soul. The Prodigal for this reason, forgat his fathers house; as it is evident from hence, that afterward he is said to come to himself, Luke 15.

3. A third hurt of the memory is said to be negotiorum moles, incombrance with many businesses, Mark 4.19. the cares of this

world, and the deceitfulness of riches, and the lusts of other things, choak the word. And therefore the Apostle exhorts us to lay aside every weight, and the sin that besets us in every circum∣stance, Hebr. 12.1.

4. That which they say, helps the natural memory, hurts the spi∣ritual, namely, images. For experience hath proved that hereby forgetfulness of God and divine things, hath crept into the Church of God. Hereby the antient people of God were extreamly de∣ceived. They made an Idol to help their memory of God, and thereby the lost it, Psal. 106.19, 20, 21. They made a Calf in Horeb, and worshipped the molten image, &c. Then followes, they forgat God their Saviour. And it is a vain impiety to set men to look Pictures and Images of God the Father, Son, and Spi∣rit, which draw down the thoughts from conceiving a-right of God to be a Spirit, unto corporeal and sensible things.

2. Come we to positive helps. Certain it is, Quae curamus, meminimus. Those things which we take heed unto, and take care of, those even when we are old, we remember; especially when we fasten them in our souls by meditation on them day and night, Psal. 1.

They are wont to preserve the natural memory, with cer∣tain ointments applyed to the head. Such a spiritual unction we receive from the holy One, 1 John 2.20. which remembers us of all that ever we have done, John 4.29. which will teach us all things and bring them to our remembrance, Chap. 14.26.

For although the memory be the keeper of those words which our eyes have seen, yet Quis custodiet ipsum custodem?—who shall keep the keeper it self? unless God himself through faith and pati∣ence keep the heart and memory, it will forget the things which our eyes have seen. And therefore Solomon exhorts us to keep our heart above all keeping. Surely his meaning is not, that we should keep it above all power we have to keep it; the keeping of the heart above all keeping, is the committing of it unto God by prayer and resignation of our selves unto him.

Prayer therefore is to be made unto him by lifting up the heart and minde unto him: as naturally when we imagine any thing, we lift up the fore-part of our head. When we would recall any thing to memory, we lift up the hinder part of the head towards heaven. From him descends every good giving and every perfect gift. He it is who preserves us from all evil; yea, he it is who will keep our soul, yea, the Lord will preserve our going out and our comming in, from this time forth and for evermore, Psalm 121.7, 8.

Hitherto we have heard the former precept touching the keep∣ing of our own hearts, that we forget not the words which our eyes have seen, and lest they depart from our heart all the dayes of our life. We should proceed unto the next Axiom touching the conveyance of them to our sons and our sons sons. But that precept is more fully delivered, Deut. 6.6, 7. and there I shall speak of it, if the Lord will.

The Lord will not hold him guiltless that taketh his Name in vain.] The word which we turn, To hold guiltless, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.91 The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to be clear from a fault, or from a punishment: And accordingly there are different translations of the words. The LXX render them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord will by no means purge the man, &c. Arias Montanus also turns the words, Non mundificabit, the Lord will not cleanse the man. So Exod. 20.7. and 34.7. Numb. 14.17. In which sense, the Arabic and Chaldee may be understood. Other Translations in all languages that I have seen, render the words as ours do, or to the same effect, as not to clear from punishment. The phrase 'tis according to a figure called in Rhetorick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, containing much more in it, then the words seem to express. Such is that in the Poet, Nec tibi cura canum fuerit postrema,—if applyed to one who spent his time in following Hounds: as if he should have said, you spend much of your time and care that way. We have like examples in Scripture, 1 Sam. 12.21. Follow not after vain things, that will not profit, he means Idols; which not only not profit, but do the greatest mischief, Jer. 32.35. They caused their sons and their daugh∣ters to pass thorow the fire to Moloch, which I commanded them not: No, he severely prohibited it, Levit. 18.21. Such a figure we have in these words, if understood in this sense, he will not hold him guiltless, that he will certainly punish him.; he will not leave him unpunished: so Luther in his translation. Both Translations are divine truths; and the truth saith, let nothing be lost.

They are serviceable unto two sorts or degrees of men. 1. One under the Law; such are acted by the spirit of fear; and so it is a demonstration, the Lord will not hold him guiltless, but will cer∣tainly punish him. 2. Others are under grace; and to them the Law is spiritual; and so it is the will of God revealed unto them, that the Lord will not cleanse him from his sins, who takes his Name in vain. And that its such a revelation of grace, appears, Exod. 34.7. Numb. 14.17. where it is reckoned among all the names of God, wherein he declares his goodness and grace unto Moses.

The name, nature, and being of God, may be taken, or born in vain or falsly (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) two wayes; 1. More especially by false swearing, so the Chald. Paraph. the Syriac and Arabic versions here. 2. By hypocritical pretences and arts of seeming holy, just and good, like unto God, without the reality, truth and being of these in the heart and life. The holy Ghost meets with both these, James 5.12. Where first the Apostle prohibits vain and false swearing; Above all things my brethren swear not,* 1.92 neither by the Heaven, nor Earth, nor any other oath, (then he forbids hypo∣crisie:) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that your yea be yea, and that your nay be nay,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lest ye fall into hypocrisie. So the Tigu∣rin Bible, Arias Montanus, Castellio, Luther, two Low Dutch, and four of our old English Translations.

I would now propound the question to the godly Reader, what might be the cause of so great conspiracy among the Tran∣slators in different tongues, that they have enclind to render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord will not leave him guiltless and unpunished, ra∣ther then, the Lord will not cleanse him? There is no doubt but the words will bear both Translations, as hath been shewen. But I much fear, the true reason is, men rather desire to be clear'd from the guilt and punishment of their sins, then to be cleansed from the sins themselves. Is it not so? why otherwise do so many under∣stand the Angel Gabriels etymologie of the Name Jesus, Mat. 1.2. For he shall save his people from their sins, rather of the punishments, then of the sins themselves? And the like mis-understanding there is of many like places, as I have formerly shewen.

The reason why the Lord will not cleanse hypocrites who bear his name vainly and falsly, may be, because hypocrisie pollutes and de∣files the name of God, Ezech 20.39. they offered outward sacrifice to the true God, yet inwardly had their idols in their hearts, as Ezech. 14.2, 3. These are said to defile God name. So are they said to pol∣lute the Sanctuary of strength, who take away the daily sacrifice, that is, the mortification of sin, and our daily dying thereunto. And therefore, according to that Lex Talionis, the law of rendring like for like, the righteous God will not cleanse such hypocrites, 1 Cor. 3.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.93 If any defile Gods Temple, him will God defile. That is, he will leave him in his pollution, and not cleanse him, according to Revel. 22.11. He who is filthy, let him be filthy still.

1. Whence it appears, that the alone outward performances of duties, wherein the Name of God is pretended, do not purifie a man from his sin. Such are giving of almes with a Trumpet, praying to be seen of men, and fasting for the same end. Unto all these our our Lord adds, they have their reward, Matth. 6.2.5.16. What they desire and aim at, they have; namely, the applause and praise of men. But the inward cleansing from sinne is not obtained by these outward performances; that's gotten by righteousness, Dan. 4.94. It was Daniels counsel to Nabuchadnezzar, do away thy sins by righteousness, and thine iniquities by being merciful to the afflicted. And therefore the inward good intention of the heart, mercy, and compassion, and the like spiritual graces must accompany almesgi∣ving, and thereby the cleansing is obtained. So our Lords speech is to be understood, as its clear by the context, Luke 11.41. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. which our Translators turn, Give almes of what ye have, which they render otherwise in the margent, as ye are able; neither way well 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are inexistentia,

as Arias Montanus well renders that word, and so the words will afford this sense, give or offer ye the things which are within (such as I named before) your almes or merciful gift (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and behold all things are clean unto you.

For that which cleanseth and purifieth, is somewhat of God and Christ, not the outward work, although that also ought to be done. So the Apostle, 1 Cor. 6.11. but ye are washed, but ye are sanctified, but ye are justified by the name of our Lord Jesus, and by the Spirit of our God. Unless there be that inward purger and cleanser, the work is not wrought. Outward shewes and pretenses how specious soever, are uneffectual. This the sons of Sceva found with a mischief, when they adjured those who had evil spirits, by the Name of Jesus, Acts 19.14, 15. The evil spirit answered, Jesus I know, and Paul I know; but who are ye? And the man who had the evil spirit, prevailed over them. As the Galls having taken Rome, they came upon the Senators, who were invested with their Robes and all En∣signes and shewes of majesty, whom the Galls slew like beasts, whom at first they had looked upon as gods.

2. What a poor opinion, hypocritical men have of the true God and his Name: they make him and his Name inferiour and ser∣viceable to their poor base ends, a little wealth, a little honour, a little pleasure. Ahab wanted but a little spot of ground; and the Kings name and Gods name must be taken in vain for the ob∣taining of it. What a preposterous inverting and perverting things is this? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sursum deorsum, sus{que} deque, turn∣ing of things upside down, setting the means above the end, the end below the means; God and his name must serve a turn. What ever any hypocrite does, though evil, yet somewhat of God, is pre∣tended for the warrant of it, as when he saith, its just, its equal, its true, its right, Jer. 50.7. John 16.2. In nomine Domini incipit omne malum, mischief begins with the name of the Lord, as they said of old, concerning the Popes Bulls.

But this taking of Gods name in vain, shall be in vain to them who so take it. For though the hypocrite, by his turning things upside down, may possibly deceive a man, yet God his Maker he cannot deceive. And therefore the Lord denounceth a woe to those who seek deep to hide their counsel from the Lord,* 1.94 and their works are in the darkness; and they say, who is seeing us, and who is knowing us? This woe shall be 1. To their work; that shall be frustrate. Your subversion or turning of things, shall be esteemed as the Potters Clay. For shall the work say to him that made it, he made me not? or shall the thing framed say to him that fra∣med it, he understood not? 2. And this woe shall be to their pre∣sent state, which, in requital to their subversion, shall also be changed. Is it not yet a very little while, and Lebanon (figuring the Gentiles state) shall be turn'd into Carmel (very fruitful, as the

Jewes had been, through the blessing of God upon it,) and Car∣mel shall be esteemed a Forest. Whereby the Prophet implyes the conversion of the Heathen unto Christ, whom the Jewes should reject; as the words following evidently prove. And what was charged as a crime upon the Apostles, that they turn'd the world upside down, Acts 17.6. had yet a truth in it, when, what was above and high in men, Luke 16.15. so that they called the prowd happy, Malac. 3.15. that is, brought low; and the brother of low degree glorieth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his height,* 1.95 and the rich 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his abasement, James 1.9, 10. when every valley is fil∣led, and every Mountain and hill is brought down, Luke 3.5.

3. Learn what manner of people, Gods Israel is; no vain and empty men; no, they have God and his fulness in them, Ephes. 3.19. filled or filling unto all the fulness of God.* 1.96 They have his name written on them, Revel 3.12. Jehovah is the being; so that great name signifies; not the shew, not the seeming only. They have his mercy, his grace, his long suffering, his goodness, his truth in them, that's his name for ever, Exod. 34.7. They have his love in them, John 5. that's his name, 1 John 4.8.16. These are the true Esseni which have their name, saith Epiphanius, from Jesse, the father of David. Jesse is the very being it self, without fiction, without hypocrisie.

Be we exhorted to a most serious earnestness and sincerity in the bearing of Gods name. Tis worth all thy love, all thy reverence. And why then hadst thou rather seem to be, then in earnest and indeed to be, what thou wouldst be thought to be? If the shew and form be so highly esteemed by thee, how much more will the substance it self, if thou knowest it? It is worth our inquiring what name thou bearest, and whether the name of thy God and his Christ; and if so, whether in vain yea or no.

John sent his Disciples unto Jesus, Matth. 11. to inquire, whe∣ther he were the Christ or no; our Lords answer was, the blinde see, the lame walk, &c. Many there are, penitent men, disciples of John, who would gladly come to Christ; they enquire after Christ; would gladly bear his name: canst thou answer them so? canst thou shew by thy life and works, that thou bearest Christs name? So when the Greeks came to Philip and Andrew, desiring to see Jesus, John 12. Our Lord shewed them himself, and his Disciples, in their death and life, a grain of Wheat dead and li∣ving, and bringing forth much fruit; that is Iesus. Canst thou shew them Iesus, in his death or life? canst thou shew thy self dead with him, and risen with him? Then will mighty works shew them∣selves in thee; as Herod reasoned. Thus doing we shall not bear the Lords name in vain, while we are bringing forth fruit; but he will purge us, and we shall bring forth more fruit. Hereby the name of the Lord shall not be polluted or dishonoured by us; but in this, the

Father shall be glorified, that we bring forth much fruit,* 1.97 and be made the disciples of Iesus Christ.* 1.98 So will he cleanse us when we thus bear his name. Even so, O God, make clean our hearts within us; and take not thine holy spirit from us!

Thou shalt not kill.] What? not according to Law and justice?* 1.99 Is the act of the Magistrate here inhibited, who proceeds accord∣ing to the Law of God, when he adjudgeth him to die, who bath shed mans blood? Gen. 9.6. No act of justice, is hereby forbidden, but established rather.

But what if a private man kill another ignorantly, whom he hu∣ted not before time? Deut. 19.4, 5. Casually comes not under this pre∣cept. Its possible a man may not lie in wait to shed blood, yet may God deliver a man into his hand, whom, though he slay, yet he is excusable; for the Lord hath provided Cities of refuge, and propounds a case, whereby he, who kills another, shall not be put to death, Deut. 9.4, 5.

Yet the act of the Magistrate, and of him who slayes another, without laying wait for him, both acts come under the word kil∣ling. Which therefore is not adequate and proper to this prohi∣bition before us. Yea, the taking away life, from the beast, for the sustenance of man, is killing also, but not forbidden.

The killing here forbidden in regard of the object is of an inno∣cent person; in respect of the act, its wilfully and felloniously com∣mitted, and out of propense malice, as our Lawyers speak. And that is Murder; as our old Translators have held forth this Com∣mandment, in these terms; Thou shalt do no murder. The old is better. Touching this word, as I remember, I spake somewhat on Exod. 20. parallel unto this place before us.

But because in the book of Deuteronomie there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an iteration and repetition, as of the Law, so of divers other matters formerly spoken of in the former books, I shall either wholly waive, or very briefly touch upon what arguments I have spoken unto.

The Law is spiritual, whereunto our Lord here directs us. As for the outward murder, of what extent it is, and what punish∣ment is due unto it, humane lawes, civil and municipal take cog∣nisance of it. The spiritual murder is committed 1. Against ones own soul; or 2. Against ones neighbour, or against ones God and his Christ.

There is a murder committed against ones own soul, Prov. 6.32. and 29.24. Job 5.2. In these and like cases a man is felo de se, a self-murderer.

2. Spiritual murder is also committed against ones neighbour, Matth. 5.21, 22. 1 John 3.15.

3. There is also a spiritual murder of the divine nature and the

Lord Christ, three wayes: 1. In Adam, when his innocent na∣ture in us is murdered, Revel 13.8. 2. In the flesh upon the Cross, 1 Cor. 15.3. 3. In the spirit, so often as his good motions in us are suppressed, Hebr. 6.6.

These, and such as these he calls murderers. For whereas every sin hath the name from the end, whereat it aimes, and is to be esteemed according to the will and purpose whence it proceeds; as wrath, envie or hatred against our neighbour may be called murder; because they tend thereunto, and the will and purpose of him, who is angry, envious, or malitious, is a murderous will and purpose, although really and in the event, they murder not their neighbour. Even so the wrath, envie, and malice against the Lord and his Christ, may be called murders, although they proceed no further then the perverse will. Ye go about to kill me, saith our Lord, John 8. So Traytors are esteemed and suffer death, ac∣cording to their will and purpose, although they effect it not.

What reason is there for this? There are in the heart these three notable parts: 1. The Rational, the 2. Concupiscible, and the 3. Irascible; which answers unto these three necessary Of∣fices in a City; the chief Magistrate, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the rational ordering all things by reason: the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the concupiscible, which is the Quaestor or Treasurer, who provides and layes out for what is necessary for the support of the City. Now if any obstruction or hindrance happen in the execution of the Questors office, then ariseth in the heart 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the irascible, which answers to the Militia and Garrison-souldiers, who re∣move those impediments and obstructions. This irascible, though it be the seat of more compounded affections, yet the principle here understood is wrath or anger; which is not sin, because im∣planted of God in our nature; and the Psalmist really distin∣guisheth them, and after him the Apostle; Be angry and sin not: Howbeit from the exorbitancy of the concupiscible, the appetite inflamed toward something desirable, and hindred from fruition, naturally there is a boyling of the blood about the heart, whence the Questor or Treasurer desires the help of the Militia, the soul∣dery, for the removing of the impediment. The wrath being kindled, sometimes burnes excessively and beyond measure; and it is a sin.

We shall observe this in the way of Cain, as S. Jude calls it, v. 11. Cain signifying possession and peculiar propriety in the flesh, de∣siring, yea, ingrossing all things natural, humane and divine; all must serve it, as Psal. 73.9. According to Martin Luther, what they say, must be spoken from Heaven; and what they speak, must prevail upon Earth. Whence it is that the sensual proprie∣ty challenges Gods acceptance of whatsoever it doth; yea, and ingrosseth it unto it self; so that Gods approbation being given

to the simple, harmless, and righteous Abel, wrath, and envie burns against him and all the holy Prophets, from the blood of Abel, to the blood of Zachariah. This inordinate desire, and wrathful, and envious disposition, is from the evil one, who is called Abaddon and Apollyon, Revel. 9.11. a murderer from the be∣ginning: and by the Jews at this day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a destroyer. This we finde, 1 John 3.11, 12. Whence the Greek tongue retains the memory of the first murderers name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to kill.

Quaere. Since it is murder, while yet in the heart, and such in Gods sight, whether is any thing added by performing the out∣ward act, yea, or no? surely there is. For proof of this, let the first murder be examined, Gen. 4.4. It was such in Gods sight, when Cain was very wroth and his countenance fell. But all that time the Lord was patient and dehorted him, and reasoned with him, If thou do well, shalt thou not be accepted? And if thou doest not well, sin lieth at the dore, &c. All this time Cain was guilty before God, and in danger of the judgement; but having performed the outward act, then the Lord denounced his judgement against him. This will further appear from Gods different rewards of good or evil works intended and performed. For since God re∣wards 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 Da∣vid was plotting the death of Ʋriah; 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 wic∣ked one slayeth the innocent, Psal. 10.8.

2. A man may possibly be a murderer, who yet layes no vio∣lent hands on any. Is he angry with his brother? he is guilty of the judgement, Matth. 5.22. yes, if he be angry, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without a cause. S. Hierom and S. Augustin both agree, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ex∣tant 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 gene∣ration, what murdering and malitious hearts, full of rancor and ha∣tred they bear one party against another, one man against ano∣ther. 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 bro∣ther,

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 ha∣tred, 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 belie∣ver 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 two∣fold killing, as the Scripture distinguisheth, Deut. 19. the one wil∣ful 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 igno∣rantly, 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 Je∣sus, 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 Neph∣tali. 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 se∣cond City of refuge is Shechem, which signifies early. This also is

in a Mountain, hard & difficult in ascent; in the Tribe of Ephraim, in fruitfulness, growing, and increasing.

Thus doing, we shall come to the third City, even Hebron, the society of all 〈…〉〈…〉 the 〈…〉〈…〉 ••••••∣ting our hearts unto the living God, that's Hebron. This is 〈…〉〈…〉 a Mountain, Heb. 12. and in the Tribe of Judah, praysing and glori∣fying our God, confessing to his name, and singing Hallelujahs for ever.

Yea, the Lord Jesus prayes for his persecutors and murderers. Father, forgive them, &c. This is proper to the Christian spirit, as appears Luke 9.5, 6. they as yet were of a legal spirit. Abels blood cryed from the earth, Zachariah the son of Jehoiada, 2 Chro. 24.22. Jer. 11.••0. and 20.21. But what saith our Lord? Father forgive them. And S. Stephen, Acts 7. Christs blood of sprinkling speaks better things then that of Abel. This is the strength of the Spirit of Jesus, which rejoyceth in tribulation. So S. Paul prayes for the Colossians, Col. 1.11. that they may be strengthned with all might, according to his glorious power unto all patience and long-suffering with joyfulness.

Attende Tibi, & Doctrinae. Look to thy Self, and the Doctrine.

SERMON XIV.

Deuteronomie 6. ver. 6, 7.

These words which I command thee this day, shall be in thine heart, and thou shalt teach them diligently unto thy children.]

BEfore we can consider a-right and speak to these words particularly, let us render them, and read them right; as thus.

These same words which I am commanding thee this day, shall be in, or upon thine heart: And thou shalt whet them upon thy sons. I shall shew this to be the true translation of the Text, as I come to the Axiomatical handling of it.

The words contain an injunction to parents, and those in place of parents, to transmit and conveigh the Commandements of God unto their sons, and all under their care.

Wherein we have a Series, Process, or Succession of commands, one in order to other.

1. These same words I am commanding thee this day. 2. These same words which I am commanding thee this day, shall be in or up∣on thine heart. 3. These same words which I am commanding thee this day, shall be upon thine heart; and thou shalt whet them upon thy sons.

1. These same words I am commanding thee this day. Wherein we must inquire, 1. What these same words commanded are; 2. What is the commanding of these same words, and this day.

I render them the same words; because there is a double em∣phasis upon them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These same words are either extended unto all the Commandements of God, as often else∣where, so especially in this Book; or else they have special refe∣rence unto the words next preceeding, even the great Commande∣ment of the Law.

1. These same words are extended to all the Commandements both affirmative and negative; more specially to those principal precepts of the Decalogue delivered in the former Chapter. So Aben Ezra. And this is clear out of the context: For v. 1, 2. Mo∣ses propounds to Israel, all the Commandements, the Statutes, and the Judgements.

2. By these same words, those next preceding may be under∣stood, even the first and great Commandement, as our Lord calls it, Matth. 22.37. Mark 12.29. Hear, O Israel, the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might. Then followes, and these same words shall be upon thy heart, &c.

In the fourth verse is contained the Object of our duty; in the fifth the duty it self. The Object of our duty is Triunus Deus, the Unity in Trinity; The Lord, that's the Father; our God, that's the Son, Immanuel, God with us; and again, the Lord, who is the Lord the Spirit, 2 Cor. 1.17. and these are one God.

There's the Uunity of the Object. There is also an Universality of the duty required of all Nations, inhabiting in the four quarters of the World. For so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hear; hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Capital letter, and bigger then the other; which, being numerical, signifies the LXX Nations, which may be reckoned up, Gen. 10. and are implyed by Moses, Deut. 32.8. which Seventy Nations inhabited the four quarters of the Earth; which is intimated in the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, another Capital letter, which is the last in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Then followes the Ʋniversal duty of all the Seventy Nations in∣habiting the four parts of the World; Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might.

These same are the words, which the Lord is commanding, may be understood both wayes, both generally of all the Commande∣ments; and more specially of the first and great Commandement; which comprehends vertually all the rest.

2. Now what is the commanding of these same words? As for this manner of speech, [I am commanding;] It is no nice or formal difference, but indeed a material and real one, between these two expressions, I command, and I am commanding; For the former imports only a present act; the later signifies the continua∣tion of the act. Ye have a like example v. 2. of this Chapter, and very often elsewhere; where the act is put for the conntinuation of

the act; which is no doubt a wrong to the holy Text, and that a greater then men at first conceive; as I shall shew more fully hereafter, if the Lord will. For although it seem to some no more then a circumlocution of the present, yet we shall finde that there is more in it. This will appear in part, by one or two brief Observations from these words; and so I shall leave this point.

1. Observe hence, what an excellent Lawgiver the Lord our God is; he has given Commandements, and he is yet command∣ing them, he is yet giving them. Inferiour Lawgivers, as Lycurgus, Numa, Solon, &c. when they have once published their Lawes, they leave them to the people to observe them at their peril. Not so the Lord our Lawgiver, as he is called, Esay 33.22. He gives Lawes, and Lawes for publication of those Lawes, and himself is still giving them. Artificers having done their work, they leave it to the care of others whom it concerns; as the Carpenter having built an house, he takes no more thought for it. The Shipwright having made a vessel fit to sail, it concerns him no more, whether it sink or swim. The Husbandman having planted a Vineyard, he leaves it to the weather, and to the ordinary providence of God. Our most gracious God having done any spiritual work like these, or any of these, though he has done it, yet he has not so done it, but that he is still doing it.

Gods people are his Vineyard, Esay 27.2. I the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Custodiens eam,* 1.100 I am keeping it; I will water it every moment, lest any hurt it, I will keep it night and day. I have planted, Apollo hath watered; the words are indefinite, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dabat, did give, that is, he so gave, as he is yet giving increase. And so the Apostle expresseth himself in the next words, Therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that is planting is not any thing, nor he that is watering, but God who is giving increase. Ye are Gods building, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which Pagnin and Beza turn aedificatio, a work in fieri, which is yet a doing, 1 Cor. 3.9. And therefore the Apostle, I commend you, saith he, unto God, and to the word of his grace 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 able further to buiid you; which Beza turns Superstruere; the Son of God saith, My Father worketh hitherto, and I also work, John 5.17.

2. Whence appears the great goodness, love, and care of the Lord our God toward his people, in that he is alwayes in∣structing, informing, counselling, admonishing, reproving, cor∣recting, chastening, comforting, exhorting, dehorting, and per∣forming all other acts of a fatherly Lawgiver and Teacher. Who like him? saith Elihu, Job 36.22. That spirit which spake very often to the old Romans, whom therefore they called Locutius, at length lest speaking, when they had built him a Temple. But

the Lord who is yesterday, and to day, and the same for ever, hath spoken in every soul even from the beginning; whence he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word, by S. John.

This is very often expressed in the Chald. Paraph. when God is said to say or do something, the Paraphrast adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by his word. Thus Psal. 110.1. The Lord said unto my Lord, sit thou on my right hand; the Thargum hath, the Lord said unto his Word; and Psal. 144.2. where the Hebrew hath, I will trust in him, the Chaldee paraphraseth it, I will trust in his Word. Where it is in the Hebrew, your new Moons and Feasts my soul hateth, the Paraphrast puts, my Word hateth, Esay 1.4. and 45.17. Israel is saved by the Lord, is express in the Chaldee, by the Word of the Lord. So Jer. 1.8. where the Lord saith to the Prophet, I will be with the, the Paraphrast ex∣presseth it, my Word shall be with thee. And many the like.

Which it were much to be wished, that they well considered, who confine the eternal Deity of the Son of God unto his temporal dispensation and manifestation in the flesh. Surely they would judge otherwise, if they remembred that the Father hath never been without his Son, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word, which hath spoken all things from the Father; and the infinite works which he hath wrought, whereof S. John speaks, John 21.25.

2. These same words shall be in thine heart, or rather, upon thine heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so Arias Montanus, Munster, and the Spanish Translation. Martin Luther, and two Low Duch Tran∣slations, express this phrase, by Nemen ter herten, which Co∣verdale turns, take them to heart. The words may be considered as a precept; and so Piscator explains In corde erunt, by Sunto in corde, let them be in your heart; and Castellio turns them imperatively, In corde habetote; have ye them in your heart. And they have good reason so to render them, from the parallel place, Deut. 11.18.* 1.101 Ye shall put, or put ye these my words upon your heart, and up∣on your soul. Howbeit, because these same words are so beneficial unto us; nor can we our selves; of our selves, put them upon our own hearts: and, because the Lord hath said, I will put my Law (or Lawes) in their inward parts (or minde) and I will write it (or them) upon their hearts, Jer. 31.33. Hebr. 8.10. I doubt not to call these same words a promise also. They are a precept which puts us upon our utmost endeavour to be obedient, and to use all meanes for the effecting of it. And they are a promise importing thus much, that, when we have done our utmost endeavour, we we have done all we have done, and God himself also does what he does, out of grace, when he puts these same words in or up∣on our hearts. So that the parts of that distinction, that Ronum is either officii or praemii, good is is either of duty or of reward, may coincidere, meet in one and the same sentence, as here they do.

We have a phrase among us, that such or such a thing is upon our spirits: when we say so, our meaning is, that we have actual and present thoughts of it.

And so these same words are to be understood here to be upon our hearts, and upon our Spirits, when we actually think of them, have them present in our mindes, wills and affections, and are in a rea∣diness to do them.

It we inquire into the reason why these same words must be in or upon our hearts, we shall finde them exceedingly necessary and behoofull for us; For indeed, through our fall, we have a dark heart and blinde eyes; Yee were darkness, Ephes. 5. and he that walketh in darkness, knoweth not whither he goeth, Joh. 12.35. And therefore there is great need of the pure and holy commandement of the Lord which is a Lamp and the law a light, Prov. 6.23. Which is inlightning the eyes, Psal. 19.8. 2. And whereas the heart and soule has gon a stray, and lost it self, the law of the Lord is perfect converting or restoring the soul. 3. And whereas the heart is defiled, and who can say, (for he is a very rare man who can say,) my heart is clean, these same words bring with them the fear of God, Exod. 20.20. Which is clean, Psal. 19. and cleanseth the heart, Ephes. 5.26. and perfects the holyness and purity of it, 2 Cor. 7.1.

4. And whereas there is a kinde of Acidia, as it's called in the School, a deadness and laziness in regard of our cold affections unto any spiritual good, these same words, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fiery words, such as come out of the fire tryed and proved, Deut. 4.33. And therefore they are called a fiery law, Deut. 33.2. Even the law of the spirit, which is as fire, Rom. 8.2. These same fiery words enflame the heart, and make it zealous and ready to every good work.

5. And least the heart should be transported with an heady zeal without a guide, which is a kind of wild fire, or Ignis fatuus; these same words regulate our zeal, Gal. 4.18. They stere the course of our whole life; and therefore they are said to be our life, Prov. 3.22.

6. And as the naturall heart is seated as a King in the midst of the body; So these same words sit in the heart, and rule it with divine wisdom, and make it a wise and understanding heart. These same words satisfy the soul which is commonly taken for the desire. And because the affections are seated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the irrational part of the soul, these same words quiet the tumultuous perturbations and passions of the heart. So that when the affections begin to mutany, the love and peace of God empires all differences, according to Col. 3.15.

But touching these same words in, or upon the heart, I spake somewhat on Deut. 4.9. Come we now to the transmitting of

these same words unto posterity. And that's the third divine sentence.

3. These same words which I am commanding thee this day shall be in or upon thine heart; and thou shalt teach them dili∣gently unto thy children. I turn them rather, thou shalt whet them upon thy sons. For why should we loose so elegant a metaphore chosen by the spirit of God? For although to whet, be diligently to teach as the phrase is explained, Deut. 11.19. yet is it not the native signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word here is used, which R. Solo∣mon interprets by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sharpen or whet. And so Luther and Pis∣cator and one low Dutch translation, Tremellius also turns it, acutè ingeres, thou shalt sharply put into, and one of our old English. Munster recensebis. Pagnin turns the word repetes; so the Spanish and the French, thou shalt recite them. Castellio inculcatote, and the Tigurin Bible hath the same word.

Two things are to be inquired into; 1. what these children are, which indeed are to be turned sons. 2. What it is to whet.

1. By sons whether natural or spiritual, we are to understand such as are to be begotten unto God, by the immortal seed of the word; such are disciples. Thus R. Solomon interprets them the sons of the Prophets. And so John Baptist had his sons, thus Simon is called the son of Jonah, Josh. 1.42. Jonah is the Syriack contraction of Johanna, as may appear from hence, that whereas our Lord had called Peter, Si∣mon son of Jonah, he calls him thrice, without contraction, Si∣mon son of John; so St. Hierom, Joh. 21.15, 16, 17. Simon fili Johannis. And accordingly Nonnus in his paraphrase, hath those words, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Simon thou son of John father divine. The ministers of God are fathers unto those whom they beget unto God and Christ; thus St. Paul calls the Corinthians his sons, 1 Cor. 4.14. as my beloved sons I warn you: For, though ye have ten thousand instructors in Christ, yet ye have not many fathers; for in Christ Jesus I have begotten you, through the Gospel. And thus he calls the Gala∣tians his little Children, Gal. 4.19.

Now what is it to whet these same words upon our sons. David Kimchi turns it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 assignè loqui, to speak dayly of them. One old English Translator, who turns the phrase to whet the commandements upon our children, explains it by exercising them in speaking and hearing, and causing them to practise them in their living.

The metaphore is taken from souldiers, saith Tremellius, who whet their weapons that they may easily pierce into their ene∣mies: And so the Lord commands parents to propound the do∣ctrin of God unto their children quàm accommodatissimè, most con∣veniently for their profit. So he.

To whet or sharpen, is to work off the rust and soyl that cleaves to sword, knife or other weapon, tool or instrument, to make it bright, to make it sharp, to set an edge upon it, to make it fit to pierce, and cut. This is done by often and often repetition, by in∣culcating again and again of these same words. The book of Deute∣ronomy may have the name from the frequent iterating, repeat∣ing, inculcating, and so whetting and sharpening these same words up∣on the sons of Israel. For howsoever there seems to be a frequent rehearsing of the same things over and over, yet if it be well ob∣served, the main conclusion, that is principally aimed at in that Book, is, that we hearken to the voice of the Lord, obey and do the commandements, which conclusion is inferred by great variety of arguments; which the divine Logitian, who is taught by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the inward and living word, can easily understand and distinguish. And because others know them not, that E∣vangelical Book seems irksome and tedious unto them; though these same words be Gospel words; and so much is intimated by the often repetition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hodie, to day, which answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 13.8. as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answers to the Law, under which Jesus was a minister, Rom. 15.8. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in secula, respects the everlasting Gospel, Rev. 14.6. And such variety ought to be used in whetting and sharpening these same words upon men in this time of the Gospel.

There is reason for transmitting of these same words unto poste∣rity, whether we consider these same words; or Israel in whose heart these same words are; or the sons of Israel, on whom they must whet and sharpen these same words.

1. As for these same words; they are not proper to any one person, or nation, or age, but common and coextensive to all persons, nations and ages. So saith the Prophet, Psalm 119.142. Thy righteousness is an everlasting righteousnses, and thy law is the truth, and ver. 144. the righteousness of thy testimonies is everlasting.

2. Israel in whose heart these same words are, has received them, and that not for himself only; but he ows to his sons, Esse neutriti∣vum & instructivum, as the school speaks, nutrimentum & docu∣mentum, nourishment, and nurture or education.

3. The sons of Israel have an equal share in the promises of God, with their fathers, as being made to them and to their seed for ever; and alike capable they are of Gods image, and the divine nature promoted and advanced by these same words.

But must Israel teach only those same words? Must he whet no o∣ther words upon his sons? What think we of tongues and arts and other secular learning? Must Israel sharpen those words upon his sons or not?

It is true, that secular learning is exceeding useful; but as an handmaid, not as a mistress; no, by no means. And therefore

if Hagar be proud and saucy (as she has been long in the Church) her mistress Sarah must chasten and correct her; yea, and if she will not humble her self, turn her out of doores, till she learn better manners. Hagar signifies advena, peregina, a stranger. Now Israel might entertain strangers to be servants unto them, Levit. 25.45. And what do these strangers signifie in their mystery, but forraign arts and tongues and other learnings of the strange nati∣ons, which Sarah the Lady (as her name imports) may receive into her service; and very serviceable Hagar may be in Abrahams house; but she must not pride her self, above her mistress; no, nor equalize her self unto her, this servant must not abide in the house always, John 8. When Isaac is born and growen up, Ha∣gar and her son Ishmael must be both thrust out of doors, Galati∣ans 4.

Hear what the law saith; when thou seest among the captives a beautiful woman, and hast a desire unto her, that thou would∣est have her to wife, Then thou shalt bring her home to thine house;* 1.102 and she shall shave her head and pare her nails.] As to the literal meaning of these words, what is here turned to pare her nails, is, word for word, make her nails. Now whether to make her nails, be to pare and cut them off, or to let them grow, it is much questioned. And the Translators themselves seem to have been divided concerning this question, since they put the one in the Text, and the other in the margent; but as unhappily, as often elsewhere; for, beside the reason intimated before, that to make nails, as it is in the Hebrew, is rather to let them grow, then to cut them off; the end here aimed at, viz. to deform the captive maid; lest he who hath a desire toward her, should perditè ama∣re be too much enamoured with her; that end requires unhan∣someness, and uncomeliness in her; that thereby the heat of his affection might be cooled, taken off and abated. Now that this end is here intended, appears by the context; wherein it is re∣quired, that this maid be shaven; which would be a shame unto her; as on the contrary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to nourish her hair, let it grow, and so to have long hair, is a glory to the woman, as her comely or∣nament, 1 Cor. 11.6.15. Beside, the law saith, ver. 13. she shall put of the rayment of her captivity from her; (wherewith her Amoretto was taken;) then she must be in sordibus, in mourning attire, a full moneth, for her father and her mother. All this being performed, he might go in unto her; but its sup∣posed to be likely, that his love may be allayed toward her, ver. 14. And thus the learned Jews understood this law.

Now because the law is spiritual, St. Hierome understood by this maid, the learning of the Gentils, which hath a ravishing beauty, and capta capit, being taken, it is much taking also; and wins very much upon mens affections; and very great danger

there is, Ne depereant, id est, perdite ament, lest men court the Handmaid rather then her Mistress, (the divine wisdom to their own destruction. Very, needful therefore it is, that the Hand∣maid be humbled, that the proud Slut be brought under, and that her glory be turned into shame, that she may be made to know her self; that she was born to be a servant, and to perform the drudge∣ry about the letter, and serviceable word of the Lord. And therefore Moses, who was learned in all the wisdom of the Egyptians, Acts 7.22. he was a servant in Gods house, Hebr. 3. And S. Paul a very learned man in Arts and Languages, as appears in all his Epistles, was a servant of God in the Gospel of his Son; and the Lord found use for both kinds of learning in his Church; and both may be taught as serviceable unto these same words.

1. Observe with how great caution, how warily Moses com∣mends the Commandements of God unto Israel, to be conveyed unto their sons; they must be these same words. Moses no doubt foresaw, that there would be a generation who should afterward teach for doctrines the commandements of men; as the Pharisees and Scribes laid aside the Commandement of God, and held the tradition of men, Mark 7.8. That if they own'd the Law, yet so as to pick and choose among the Ten Commandements of God, take some one, and reject all the rest. As in the dayes of Christs flesh, yea, and at this day, great account is made of the Sabbath; as if it were indeed the onely Commandement of God, and that extream∣ly misunderstood; and all the rest are neglected. And will not our Lord call us to a reckoning for all these same words, and say, like what he spake of the Lepers, were there not ten words, ten cleansing, healing, saving words given? but where are the other nine?

2. Take notice hence, that Moses speaks not this to Eleazar or any other teaching Priest only, though that was their duty also, but to Israel, v. 3. Hear, O Israel; and again, v. 4. Hear, O Israel; Moses speaks this to thee and me, to every one who hath these same words in his heart, and hath others under his care, who ought to be as his sons. S. Paul wrote not to the Priests, but indifferently to all in like condition with those to whom he saith, Hebr. 5.12. For the time, ye ought to be Teachers, &c. Nor were they Priests only to whom he orders Timothy to convey these same words,* 1.103 2 Tim. 2.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things (or words) which thou hast heard of me by many witnesses, these commit thou to faithful men who shall be able to teach others also.

3. Gods truths are not so committed to any person, or genera∣tion and age of men, as to rest there; there must be a conveyance of them unto others, who ought—Vitae lampada tradere, to hand the Lamp of life from age to age, Deut. 4.9. and 11.19.

4. It is not enough, that these same words be in or upon our heart, unless they be there as a form of words, whereby, and out of which we may instruct others.

5. How stupid, how dull we are in receiving these same words; Israel must sharpen and whet them, often and often inculcat them, iterate and repeat them again and again, yet hardly do we receive them. Such improficients the Apostle met withal, Hebr. 5.11, 12.

6. Though the sons of Israel be dull, & fungantur vice cotis — and are as a Whetstone, yet must Israel with unwearied patience whet and sharpen and inculcate these same words unto them.

7. Take notice how qualified he ought to be, to whom the only wise God gives licence and authority to teach the sons of men. He must have these same words of God written in his heart, as a li∣ving form and Idea or exemplary cause and principle, according to which he must speak, Jer. 23.28.* 1.104 The Prophet with whom a dream is, let him tell his dream; and with whom is my word, let him speak my word faithfully; or rather, the truth of my word: what is the chaff with the Wheat? saith the Lord. The Lord would, that the truth and spirit of his Word, be spoken; as for the Letter only, without the spirit and truth, it is but as the chaff. Now my words, saith our Lord, are spirit and they are life, John 6.63. and what is the chaff to the wheat? what is the letter to the spirit? And the Lord himself is that word, and that spirit, and that life; and unless he be in the heart, and speaks these same words there, what authority hath any man to speak these same words? what else means the A∣postle, Gal. 1.15. when God was pleased separating me from my mothers womb, and calling me by his grace,* 1.105 to reveal his Son in me, that I might preach (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the glad tydings of) him to the Gentiles, Gal. 1.15. the Son must first be revealed in the Preacher, before he can preach the Son, or whet these same words up∣on his sons.

8. These same words are a form, patern, and example, according to which the thoughts are inwardly molded, and made up out∣wardly into words, and so conveyed unto men. But whereas a form is either good or evil, as the Rabbins say, that there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the good or evil frame of the heart; which may be understood as well of the minde and thoughts, as of the concupis∣cence, unto which many restrain it. According to which, our Lord saith, that a good man out of the good treasure of his heart, bringeth forth good things, and the evil man out of the evil trea∣sure of his heart, bringeth forth evil things. Of the former of these, David speaks, 1 Chron. 29.18. where, when the people had offe∣red willingly to the Lord, David prayes, Keep for ever, saith he, in the frame or form (w^ch ours turn, imagination) of the thoughts of the heart of thy people. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For whereas the heart of the people was willing, and joyful in offering to the Lord,

David prayes not for a floting and unsetled imagination, but for a constant, permanent and setled form to be imprinted on their heart. Such is that form of doctrine,* 1.106 Rom. 6.17. that form of sound or rather healing words, 2 Tim. 1.13.

9. If Israel must teach his sons, then must the sons of Israel learn these same words. This necessarily followes according to the Law of relation.

1. They are much to blame, who when their fathers whet these same words upon their sons, they oppose their hard, their sto∣ny hearts unto them; they say really, and in their life and practise, unto God; Depart from us, for we desire not the knowledge of thy wayes, Job 21.14.

2. How justly may this reprove parents, and those whoare in place o•• parents, who whet not, inculcate not these same words upon their sons? I doubt not to say it, that some men take more pains and care to teach a Colty to pace or amble, then they do to instruct their sons to walk in the way of Gods Commandements. What enemies are they to the Church of God, and to the Common-wealth wherein they live, who whet not these same words upon their sons? This is utterly a fault, a great fault among us in this nation, espe∣cially in this City. Parents honour their sons before, and above their God. This was Eli's sin. He rebuked his sons indeed, 1 Sam. 2.23, 24, 25. but softly, but gently, but friendly; that reproof in another mans mouth for a less sin, might have done well; but the high Priest should have reproved his sons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cuttingly, sharply, severely, and put them out of the Priests office. Sure I am, many Priests among us, have been so dealt withal, and been made offenders for a word, and that ill placed.

For the neglect of this severity, the Lord sware, that the ini∣quity of Eli's house should not be purg'd with sacrifice nor offe∣ring for ever, 1 Sam. 2.

3. But much more to blame are many spiritual parents, who whet not these same words upon their sons. Liceat en••m vobis aurem secretam purgatum{que} personare, non coràm & audiente plebe, sed ha∣bitâ veluti ad clerum conciunculâ. Siquidem ad vos nunc jam (fratres è clero, qui ministri estis,) ad vos, inquam, opportunè se convertit oratio: Vos cujâ potissimùm interest haec ipsa verba in populum fidei vestrae concreditum acuminare. Quin vos prae caeteris eadem, par est, in animo atque in corde habere, haec etiam eadem & facere & docere; quippe qui gregis exemplaria sitis, ei∣dem{que} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 5.3.

Liceat apud vos his de verbis expostulare paucis atque con∣queri, quid in causa sit quòd haec ipsa verba pro concione saepiùs ad populum non habeatis. At potiùs de Christi merito, qui haec omnia pro nobis, at non citra nostram cooperationem, praestite∣rit; De fide sine operibus otiosa; de praedestinatione, electione, repro∣batione,

ut plurimùm agatis; quae vestros auditores vel planè se∣curos reddit, vel animum despondentes: Quò factum, uti vel perditâ licentia aestuent, & Rantores, quos vocant, evadant, vel omnem planè spem salutis objiciant, fiant{que} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

An non multò rectiùs his ipsis de verbis; de lege per fidem in Christum praestanda, de obedientia, de mortificatione peccati, de vitâ Dei redintegranda & caelitùs acquirenda, &c. An non de istis majori cum fructu sermo haberi potest, ut eo modo populus habeat, quo collimare possit?

Atqui quod è catechismis & confessionibus conjicere licet, haec ipsa verba penitùs impossibilia putantur, at{que} eodem nomine po∣pulo traduntur; eadem{que} operâ praeciditur omnis eadem prae∣standi at{que} implendi spes. Quis enim vel tantillùm id facere co∣nabitur, quod nullâ potentiâ, nullâ virtute à Deo datâ, intra hu∣jus vitae cancellos unquam posse fieri arbitratur? Siquidem spes conatûs omnis initium est at{que} fundamentum, quâ semel amotâ, quicquid superstruas omninò corruat, necesse est.

Hinc factum uti plurimi frustrà spirituali soboli dent prius o∣peram procreandae, quàm fuerit in ipsis immortale semen, haec ipsa verba. Quod autem si quid inde oriatur boni, non illud ho∣minis operâ velut aequivocâ, sed quasi univocâ boni Dei virtute generatur.

Praeter enim alias quae suppetunt abundè, rationes, accipite vulgare illud à signo argumentum. Quae quis habet intimo in animo, at{que} super{que} in corde agitat, ille uti{que} probabile est, ea∣dem recitare memoritèr, adhibitâ saltem operâ, potest. Quod autem si horum verborum fuerit memor, cur eadem libris inscripta semper habet ob oculos in pulpito, haud aliter ad populum con∣cionaturus? Certè si haec eadem prae manibus essent, uti fierent à nobis unicè; si prae pedibus ut in iisdem ambularemus, quod sanctus ait Paulus, Ephes. 2.10. si perinde curae nobis essent (Tertulliani vox est) uti diu noctu{que} meditationi essent, haud uti{que} necesse esset è libro eadem populo praelegere.

Nostrum enim est (viri fratres,) uti scribas decet ad regnum Dei eruditos, è thesauro nostro nova & vetera depromere, fon∣tem aque viventis in animo intimo possidere. Nimirum aliàs cuivis est è plebe admodum proclive dicere: Hem, bellum con∣cionatorculum! Legit ut Clericus. E fonte non exhaurit, at ex∣antlat è cisterna. Quantum infudit aquae, tantum, nihil quic∣quam amplius, ne guttulam quidem effundit; haud facturus ip∣se, fontem si penitùs haberet in seipso ad vitam aeternam prosili∣entem. Siquidem vos, opinor, haud latet uti scurrae suggillant: Ita non nemo; vel puerulus meus, ait, praescriptam sibi concionem le∣gere potest. Alius, Parechus noster, inquit, similis videtur esse plau∣strario caballo, qui os non commovet agitat{que} nisi plena faeno corbis ad os appendeat.

Imò dicam apertiùs quod harum rerum periti autumant, ve∣rendum esse ne lectores isti verba vitae, quae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt, in corde habeant. Quod enim si forent inibi, ex animo, tanquam è charta Socratis illa meliori, expromerentur: Si cor sermonem coqueret, esset uti{que} lingua, ceu scribae calamus expediti, Ps. 45.1. Sic enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ebullire at{que} adeò coquere significat veluti sacrifi∣cium cibarium in sar tagine mixtum oleo, Domino{que} offeren dum. Fuit enim, uti vos probè nostis, hoc ipsum olim cuivis è clero Episcopali maximo tum crimini datum, quod sermones ad po∣pulum legeret. At certè nemo tum fermè quisquam id fecit, nisi forte grandior aetate qui causari justè potuit memoriolam, eò quod effaetus esset; quod nemo non satetur esse rationi conso∣num: Eò quod memoria primùm deficiat in sene, quod medici monent. Quòd autem si fuerit aetate provectiori probro datum, quantò illud erit juveni magis? Cui memoria non deficit, at ipse suae, suâ segnitiâ, deficit memoriae. Dicam clariùs: illis esto pecca∣tum: Sit sanè, atqui non id ipsum peccatum sanctificabitur exemplo nostro. Quocirca (fratres mei) haec ipsa verba nobis, uti forma intima, vivum{que} exemplar insint: At{que} inde arduum non erit memoritèr eadem in linguam nostram ebullire. Nimitum si ••••r nostrum hisce verbis imbuatur, spiritus in spiritum auditorum spiri∣tualia eructabit.

Certè quicquid aliàs humanitùs ab hominibus in homines pro∣fectae ordinationes apud homines authoritatis habeant, uti liceat hominbus praedicare; At si divinitùs tamen haec ipsa non fuerint animis nostris inscripta verba, nihil ipsa penitùs divinae virtutis, nihil energiae quicquam sunt habitura. Quod enim à carne ori∣tur, id etiam caro est; dicente Domino; quod autem est à spi∣ritu profectum, id ipsum etiam spiritus est. Ne{que} locutus unquam priùs ad populum propheta, quàm verbum Domini ad populum ve∣nisse memoratur.

Ita fiet, uti, qui loquimur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro{que} ut ipse spiritus eloqui dat, eloquamur, Acts 2.4. 1 Pet. 4.11. At à Clero tandem sermonem ad populum convertamus.

O Israel! take these same words to heart, and let them be in thine heart, and whet them, sharpen them, inculcate and repeat them of∣ten to thy sons.

These same words, for want of use, are become even rusty: they have been laid by, and out of the way, as unprofitable and useless things are cast into a corner, and not at all regarded, 2 Kings 22.8. Hilkiah the high Priest found the book of the Law in the house of the Lord, and he tels Shaphan of it, as of a strange thing. The book of the Law had been lost all the reign of Manasseh and Amon, Cum blattis tinis, it lay among the Worms and Moths; and now in the time of Josiah, Hilkiah findes it. And truly it is even so. All the time that Manasseh and Amon reigns, while we for∣forget

the Lord, and are true to our own false knowledge, and the lusts of our own hearts (ther's Manasseh and Amon) the book of the Law is lost, forgotten, and quite out of minde; it lies, as commonly our Bibles do, all the week long upon the dusty shelf, till the first peal remembers us to keep the Sabbath with it. But when Josiah, the fire and spirit of the Lord rules, (that's Josiah) then Hilkiah, that Divinae particula aurae, that portion of the Lord in us, findes the book of the Law, and brings it out of the dust, and rust, and rubbish of forgetfulness. The book of Gods Law is become like an old Sta∣tute repeald and out of date; so saith the Psalmist, They have made void thy law, Psal. 119.126. And therefore he saith, its time for the Lord to work. In the dayes of Josiah (the fire and spirit of the Lord) the law of the spirit of life that is in Christ Jesus our Lord, its furbished and made bright. It comes out of Sion; its sharpned and made fit to pierce and cut, Hebr. 4.12. these same words are sharp to prick unto the heart: and as a two edged sword to cut off the known sin and the false righteousness, both the outward and in∣ward iniquity, the filthiness both of flesh and spirit.

And blessed be the Lord! there are in these dayes of Josiah, in the dayes of the spirit, some who are pricked to the heart, with these same sharp words, Acts 2.37. who have suffered unto blood, striving against sin; whom these same words have pierced, and let-out the life-blood of sin and iniquity, and lodged themselves in their hearts.

And these are, as Noah and his family were, before the deluge. O Israel! save thy self from the untoward generation while the preach∣ing of Gods true righteousness lasteth. The overflowing scourge certainly draweth nigh. 2 Kings 23. Ye read of the reformation that Josiah had made; and many, no doubt, had received these same words; as for Josiah himself, let them who say, that these same words are im∣possibie, read, and be ashamed to read, what effect they had in him, v. 25. He turnd to the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses. Notwithstand∣ing, maugre all that glorious reformation, mark what the Scripture saith, ver. 26. Nevertheless the Lord turned not from the fierce∣ness of his great wrath, wherewith his anger was kindled against Judah,* 1.107 because of all the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) wrathful provocations where∣with Manasseh had wrathfully provoked him.

And may not we justly expect, that, for the sin of Manasseh, for our forgetfulness of these same words, the fierceness of Gods great wrath will be kindled against us also? If the real reformation of Josiah could not avert the anger of the Lord, shall our hypocritical and pretended reformation turn his wrath away? The Lord will not cleanse him who takes his Name in vain, as hath been shewen. And will he convert them,* 1.108 or give them repentance who continue in their sins, and in contempt of these same words? The Prophet as∣sures

us from the Lord; For three transgressions of Judah and for four, I will not turn them or cause them to repent; because they have despised the law of the Lord, and not kept the Commandements; but their eyes have caused them to erre after which their fathers have walked. Such traditional lies (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) have caused our Judah to erre; as that the Law is impossible to be performed, yea, by those who are in Christ, &c. Remember what the Lord saith, Deut. 32.41. If I whet my glittering Sword, and my hand take hold on judgement, I will render vengeance to mine enemies, and will reward them that hate me, &c. And certainly that of Psal. 7.12. is most true, if he turn not, if the man who hath for∣gotten his God, and these same words, and returns not unto God, and to his fear, as the Chald. Paraphrast explaines it: if he ad∣mit not these same words to be sharpned upon him, the Lord will whet his Sword, pierce him to the heart, and cut off his iniquities; he hath bent his Bow, and made it ready.

O Israel! Because the Lord saith, he will do thus and thus, let us timely prevent him; let us prepare to meet our God, O Israel. Let us return unto him. Let us believe in the mighty power of our God, who will enable us to do all these same words, Phil. 4.13. and write them in our hearts, Hebr. 8.10. Let us believe the doctrine of the old holy Fathers; who taught, that, if any one should say, that God commands any thing impossible, let him be accursed. Let us unbelieve the traditions received from our forefathers of ye∣sterday, who taught their sons a Lesson quite contrary to these same words; and let us say with that believing Father, Mark 9.24 Lord! I believe, help mine unbelief. Lord help us to unbelieve the false principles received from our late fathers. Help us to believe in Christ thy power enabling us to do thy will. This is the doctrine of the holy Church received from the antient holy Fathers. And this do∣ctrine hath been delivered unto this Church, whose sons we are, in many of her Homilies, and her pious Liturgie. Let us conclude with one or other of her prayers; one in Prose; That all our doings may be ordered by thy governance, to do alwayes that which is righteous in thy sight, through Jesus Christ our Lord. Let us adde one also in Meeter, commanded by the authority of the Church to be used, and accordingly practised in the Church of England.

The spirit of grace grant us, O Lord, To keep these Lawes, our hearts restore; And cause us all, with one accord, To magnifie thy Name therefore. For of our selves no strength we have, To keep these Lawes after thy will; Thy might therefore, O Christ, we crave, That we in thee may them fulfil.

And thou shalt consume all the people which the Lord thy God shall deliver thee.] The words are a command, or in another respect,* 1.109 a promise touching the disposing of those nations, which the Lord would give into the power of Israel. A threefold just exception lies against the translation of these words. If they be rendred right, they sound thus: And thou shalt eat up all the peoples, which the Lord thy God is giving to thee.

1. What they turn people, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plural, those peo∣ples; which though harsh to our English ears, yet, by use, it may be made familiar.

2. These peoples are the same which before are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nations, v. 1. whom the Lord is delivering, or giving unto Israel. For the words are, The Lord thy God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dans tibi, giving unto thee: which imports the continuation of the act; so that, what God hath done, he is yet doing. So that Hierom renders the words, Daturus est tibi, he is about to give to thee.

Thus the Lord is said to have given Sihon and his land, into the hand of Israel, Deut. 2.24. Yet hereby is implied a beginning, pro∣gress, and continuation of the act of giving: And therefore,* 1.110 v. 31. he saith, See, I have begun to give Sihon and his land before thy face. Begin, inherit, that thou mayest inherit his land. As I shewed on v. 24. of that Chapter.

3. The Lord commands, or makes promise unto Israel, that they shall consume all these peoples. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou shalt eat them up. So Arias Montanus renders it, Comedes; and S. Hierom, Devorabis omnes populos, quos Dominus Deus tuus daturus est tibi. Ac∣cording to which, Ainsworth turns the words, Thou shalt eat up all the peoples, &c. Its true, there is analogie between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to consume and sustain, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to eat: yet they have their diffe∣rent significations. Nor are these two, to eat, and to consume, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 equipollent, or of equal power and extent one with o∣ther. For to consume is a degree of evil beyond eating up and de∣vouring. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gal. 5.15. which S. Hierom turns, Quodsi invicem mordetis & comeditis, videte ne ab invicem consumamini. And our Translators, But if ye bite and devour one another, take heed (or see ye) that ye be not consumed one of another. Where, to devour or eat up, is a lesse degree of evil, in order to a greater, to consume.

But some will say, These Seven Nations were to be consumed. Be it so. Howbeit, since the Spirit of God thought meet to ex∣press it self by eating, not consuming; is it not reasonable Sequi Deum? Thus the metaphore is borrowed either from evil beasts, as Gen. 49.9. or from fire, w^ch devoureth. Howbeit, its literally true of certain people in Africa, who eat up their enemies, the

Locusts; which were allowed the Jewes as a clean food, Levit. 11. whereon John Baptist fed, Matth. 3.

For remedy of such mistakes, (which seem light and slight to a careless Reader, not so to him who precisely and seriously considers what he reads,) it were to be wished, that every word, if possible, in our English tongue, answered in property to its proper word in the Hebrew: And if a metaphore be founded upon it in the He∣brew, let the proper word be expressed in English, and the mo∣taphore in the Hebrew, be understood out of it; so let the origi∣nal precede, and other tongues follow it.

Nor is this metaphore uncouth in holy writ: For the Psalmist complains to the Lord,* 1.111 that the ungodly eat up his people, Psal. 14.4. Have all the workers of iniquity not known? eating up my people, as they eat bread. So these Nations are said to be bread for Israel,* 1.112 Numb. 14.9. Nor is that metaphore unlike this, when Moab saith of Israel, Now shall this company lick up all round about us, as the Ox licketh up the grass of the field, Numb. 22.4. which Balaam confirmes, Chap. 24.8. Whence also Amalek hath his name, Populus lambens, a people licking up their enemies. Com∣pare Psal. 79.7. Mich. 3.2, 3.

1. Let the people of God take notice of his gratious promise unto his Church here signified by Israel, who must lick and eat up their enemies. And this the Lord speaks by the mouth of his Churches enemies, Numb. 22.4. Moab saith, Now shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ecclesia, the Church or Congregation lick up all round about us. And Balaam sutably to the words before us, Numb. 24.8. He shall eat up the nations his enemies. To like effect, we read other Prophesies; as, that the Lord will make Jerusalem a cup of trembling to all the people round about, Zach. 12.2. And ver. 3. A burdensom stone for all people: all that burden themselves with it, shall be cut in pieces, though all the people of the earth be gathered against it. (Such opposition must the genuine Israel of God expect from all the divided judge∣ments of the religious World; and they may assure themselves of like deliverance. Take notice of it; for it shall certainly come to pass, according to that history of future time, 2 Esdr. 13.) v. 6. The Governours of Judah shall be like an Hearth of fire among the wood, and like a Torch of fire in a sheaf; and they shall devour all the people round about. All which, and many like prophesies, bode a consumption of the Churches enemies; whom it shall eat up and assi∣milate unto it self, and subdue them unto the obedience of faith: or if desperately obstinate and incorrigible, that of the Prophet Esay 60.12. shall take place; The Nation and Kingdom that will not serve thee, shall perish; yea, these nations shall be utterly wasted.

Note hence Gods main designe, whereunto the Scripture be∣fore us is serviceable; viz. That the body of sin be destroyed, that the kingdom of Satan, Sin and Death be abolished, Rom. 6.6. and that the

Kingdom of God may come and be raised up in us, Dan. 9.24. This is typified by the burning up the sin offering and burnt of∣fering, and by the destruction of the seven Nations figuring the seven capital sins according to Lyra, and diverse of the Antients whom he followeth. This is meant by the Prophet, if rightly translated and understood; Behold, the eyes of the Lord God, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in regnum peccati, upon the kingdom of sin,* 1.113 and I will destroy it from off the face of the earth, Dan. 7.14. Mat. 6.10.

Wherefore be couragious, O ye faithfull Israelites, who march against your spiritual enemies; ye have the promise of the Lord of hosts, that ye shall eat up all the peoples which the Lord your God is giving to you.

Hearken not to the faint-hearted and unbelieving Spies; who say, that the people are greater and taller then ye are; and that ye are as Grashoppers, (or rather, as Locusts,* 1.114 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in your own eyes, and in the peoples eyes, Numb. 13.33. Let them not discou∣rage (or rather) melt your heart. Why should that significant metaphore be obscured, and lost, by mis-translation? whereof the Spirit of God makes use, as taken either from Ice resolved into water, Josh. 7.5. or from Wax melted, Psal. 22.15. Unbelief and fear, soften and melt the heart; which is strengthened by belief and courage, Gen. 45.26. Psal. 27.13, 14.

Believe the faithful and valiant Spies and witnesses of God, Je∣hoshua (the Lord the Saviour) and Caleb (the hearty and couragious man, according to the heart of God;) these will assure us, that we are well able to overcome, and eat up the peoples: For so they say, Numb. 14.9. Fear not ye the people of the land, for they are bread for us. If we be thus strong in the Lord, the Lord will strengthen us, Psal. 31.24. and the Lord Jesus will take away the sin, John 1.29. and the wicked shall perish, and the enemies of the Lord shall be as the pretiousness of Lambs, they shall con∣sume into smoke, Psalm 37.20. For so the Altar of Christs pati∣ence, consumes and eats up the Sacrifices: Therefore the Altar is called Ariel, that is, the Lion of God, Ezech. 43.16. which devours the flesh of sin which is laid upon it. And thus the spiritual ene∣mies of the Lord, and his people, are consumed by the fire and spirit of love burning on the Altar, the patience of Jesus Christ. So the Prophet prayes, Consume in wrath; consume, and let them not be. He prayes against the sinnes, not the persons of his enemies; for ver. 11. he had prayed, slay them not. He prayes, that the Lord would consume the iniquity, that it might not be. For should he pray here against the sinners, that they should not be, how could he pray for them in the words next following? Let them know, that the Lord ruleth in Jacob, and to the ends of the earth. And to shew, that what he had said, is worth our consideration, he adds, Selah.

Which imports the suppressing of our earthly thoughts, and raising up our heavenly meditations: like that, Psal. 9.16. Higgaion, or medidation. Selah.

Even so, O Lord, impower us by thy mortifying spirit, Rom. 8.13. which may kill, eat up, and consume all the wicked populacy, all the seven nations the deadly sins, (which will otherwise eat up and consume us.) And quicken us unto the life of thee, our God, through the spirit of life which is in Christ Jesus our Lord.

Gods request unto his People.* 1.115 OR, Gods Petition of Right.

SERMON XV.

Deuteronomie 10. ver. 12, 13.

And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his wayes; and to love him, and to serve the Lord thy God, with all thy heart, and with all thy soul: to keep the Commandements of the Lord and his Statutes, which I command thee this day for thy good.]

SOme of these words are otherwise to be rendred, as I shall shew in the particular handling of them. Meantime we may know, that they contain a summary comprehension.

These words are a summary comprehension of the peopses du∣ty to their God, inferred from the consideration of his goodness in renewing the Law, continuance of the Priesthood, and adding thereto the Levites. Whence the words before us are deduced as a conclusion.

The 1. And, is here collective, as gathering all the promises together, conclusive and illative, as inferring from those pro∣mises Israels obedience, and very emphatical, as often elsewhere.

If for our better understanding of these words, we take in the two following verses, which depend upon the two former, we shall finde that this Paragraph hath two parts: 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Request or Desire: 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Rendring of a reason for that Desire and Request.

In the former, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Request and Desire, is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the thing desired and requested, and the end why it is requested and desired.

1. The thing desired and requested, is either the peoples holy af∣fections, or the sutable effects issuing from them. Their holy affecti∣ons are either the holy fear of the Lord; whose effect is, walking in all his wayes: Or the holy and intire love of God; whose effect is, serving him with all the heart and with all the soul. The common effect of both these holy affections, is keeping Gods Com∣mandements and Statutes. 2. The End aimed at in all this, is either Cujus, as they call it, for which the request is made, that is, for good; or Cui, for whose sake, and for whose benefit, this duty unto God, is requested for thee.

2. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or reason of this Request and Desire, is either negative implicitly set down; not that the Lord needs thee, O Is∣rael, or any thing of thine; For behold, the Heavens, and the Heavens of Heavens are the Lords thy Gods; the earth also, with all that therein is. 2. Positive and express, the affection of God toward the holy Fathers, only the Lord did cleave unto thy Fa∣thers to love them:* 1.116 out of which, he chose their children above all other people. Which was the special grace of Christ to∣ward his Church, Ephes. 1.3, 4, 5.

Ye perceive by this Analyse, that the Text is Oratio argumen∣tosa, a speech full of Arguments, and may afford manifold Axioms of greatest regard. But I have elsewhere spoken to diverse of them.

The divine Axiomes contained in these words, are either, 1. Gods Requests unto his people: or 2. Gods Requesting these of them; or his servant Moses Requiring of them; or the ends why the Lord requests and Moses requires these of Israel.

Gods Requests are, that,

• 1. Israel fear the Lord their God.
• 2. That Israel walk in all his wayes.
• 3. That Israel love him.
• 4. That Israel serve the Lord their God with all their heart, and with all their soul.
• 5. That Israel keep the Commandements of the Lord and his Statutes.
• 6. The Lord requires all these of Israel.
• 7. Moses requstes or commands all these this day.
• 8. The Lord requests nothing more, nor does Moses require any thing more of Israel but these.
• 9. For what end doth the Lord request, or Moses require these of thee, O Israel, but for good, and to thee, O Israel?

I intend not to treat of all these, having spoken to many of them upon their Texts of Scripture. Wherefore I shall waive

the Press handling of what I have formerly delivered, and speak to what more properly concerns our present purpose.

1. The Lords first Request to Israel is, to fear the Lord their God. But what fear of the Lord, is here understood? And why is that fear his first Request?

1. The fear of the Lord here meant, is not only servile; which is a necessary introduction unto a better; but filial, initial, and in∣genuous fear also, which hath the temper of love with it.

2. This fear of the Lord, is his first Request unto Israel; be∣cause fear and reverence properly belongs to his soveraignty and supream Majesty, Mal. 1.6. For it is the property of Saviraigns to expect reverence from their Subjects. To this man will I look, to the poor (or humble) and broken of spirit, and trembling at my word; viz. so trembling as the balances in aequi pondio, when they are one weight, ready to turn with the weight of the word. And therefore this fear of the Lord appertains ad primam mensu∣ram divinitatis, quae janua est ad intrandum in palatium Regis, to the first measure of the Deity, which is the gate and in-let into the Pa∣lace of the great King, saith Georgius Ʋenetus, out of the antient Divines. Hence it is, that this fear of the Lord, is said by David, to be the beginning of divine Wisdom, Psal. 111.10. which is confirmed by his wise son Solomon, Prov. 1.7.

Here is then the first service of the Lord, and his first Request unto Israel; to fear the Lord his God, Ezod. 20.20.

2. This fear of the Lord is the principle of walking in all his wayes: That's the Lords second Request. And what are those wayes? There are many of them, but they may be reduced unto three.

1. There is a way of Gods Commandements, Psal. 119.1.* 1.117 O the blessednesses of the perfect in the way, walking in the Law of the Lord, wherein they walk who fear the Lord. O the blessednesses of every one fearing the Lord, walking in his wayes. This is the way of the Law.

2. There is a way of faith, which is Christ: For so the Lord saith of himself, I am the way, John 14.6. and Christ and faith in him, are promiscuously taken sometime, as 2 Cor. 13.5. Gal. 3.23, 24, 25. And this is the way of the Gospel.

3. There is a way of love, a most excellent way, 1 Cor. 12.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and yet I declare unto you a way,* 1.118 Secun∣dum excellentiam, according to eminency and excellency. What that way is, the Apostle shewes in the following Chapter; If I speak with the tongues of men and Angels, but have not love (or chari∣ty,) &c. Whereby its evident, that Archbishop Stephen Langhton, who divided the Scriptures into Chapters, though elsewhere very happily most what; yet herein he violently brake the last verse of the twelfth Chapter, from the first of the thirteenth. For the

Apostle in the last verse of the twelfth Chapter, begins a new argument or subject distinct, by way of excellency, from the former part of that Chapter, which he prosecutes Chap. 13.

This is the third way, the way of love, the way of the everlasting Gospel, Matth. 24.14. Revel. 14.6.

1. Whence it appears, that the fear of the Lord, is only a soveraign and effectual preservative against sin, according to that of the Wiseman, The fear of the Lord driveth out sin, and wrath, Ecclus. 1.26. And, by the fear of the Lord, men depart from evil. But also it is a means as helpful for the advancement and promoting of every positive good, as here, for the walking in all the wayes of God.

2. The Lord expecteth of Israel, an universal obedience, a walking in all his wayes; obedience of fear, Exod. 20.20. Obedi∣ence of faith, Rom. 1.5. and 16.26. And obedience of love or cha∣rity, 1 Pet. 1.22.* 1.119 So Hierom read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and so he rendred the words, Animas ve∣stras castificantes in obedientia charitatis; having purified your souls in (or by) the obedience of charity. And this reading suits best with the context: For the Apostle having spoken of faith and hope, two of the Theological vertues, v. 21. he proceeds to the third, which is charity, ver. 22.

1. Whence they are justly to be reproved who have all the wayes of the Lord propounded unto them to walk in,* 1.120 yet choose rather to walk in a way not good, after their own thoughts, Esay 65.2.

2. Such as pick and choose one or other of Gods wayes to walk in, especially such as seems to them to be most smooth and easie. Such are they who leave the way of the Law, under pretence ei∣ther of impertinency, and that it belongs not unto them; or, which amounts to the same, of impossibility for them to walk in; and choose to themselves that way which they call the Gospel; as if Christs walking in the way of the Law, excused them from walking in it; not remembring, that the righteousness of the Law is to be fulfilled in us who walk not after the flesh, but after the Spirit, Rom. 8.3, 4. Not considering, that the Lord Jesus saith of the Gospel, that strait, (or, how strait) is, the gate, and narrow is the way,* 1.121 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) leading unto life, Matth. 7.14. Yea, full as much obedience, and as tedious travailing there is, in the way of the Gospel, as in that of the Law; as will appear to him who shall consider these Scriptures advisedly, Matth. 5.17.18.19.20.48. and 7.14. 2 Cor. 7.1 . Col. 4.12. beside many others to be named in due place. Only under the Gospel, the Lord giveth more grace and strength to run the way of his Commandements.

3. But most abominable are they who walk in lasciviousness, excess of wine, in rioting and drunkenness, in chambering and wantonness, yet pretend to walk in the way of pure and holy love.

These at this day are the close civil Ranters. These are they, of whom the Apostle saith, that they turn the grace of our God into lasciviousness. These are spots in our feasts of charity,* 1.122 feast∣ing with you, feeding themselves without fear. Enoch the seventh from Adam (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) prophesied unto these.

So far are these from walking in all Gods most holy wayes, that they dare affirm, (Os blasphemum & impudens! O blasphe∣mous and bold-faced men!) that the most holy God walks with them in all their most unholy and most unclean wayes. Yea, these set the Devil in the seat of God, and make God like unto their ungodly selves; of which the Lord will convince them in his judgement. Thou thoughtst that I was altogether such as thy self;* 1.123 but I will reprove thee, and I will set in order (thy sins, so the LXX) in thine eyes. Now, (or, I beseech ye) consider this, ye forgetful of God, lest I tear in pieces, and there be none delivering. He who is offering praise, shall honour me; and I will cause him to see into the salvation of God, who is disposing (or ordering) his way, Psalm 50.21, 22, 23.

But away with false and hypocritical pretences of love: Its a pure and holy love, which the Lord intreats of Israel.

3. And it is the Lords third Request unto Israel, that we love the Lord our God; and a most just and reasonable Request it is. Of which I have elsewhere spoken more fully: as also of,

4. The fourth Request, That we serve him with all our heart, and with all our soul.

Now as the first and second Request make up the first service of God, viz. the service of fear, Exod. 20.20. out of which, we walk in all the wayes of the Lord: so the third and fourth Request of the Lord, contain his last and greatest service, his service of love.

From the consideration of both the services, take notice, that the service of love, doth not make void the first; viz. that of fear. For there is a Copulative that unites them, to fear the Lord, and to love him.

But the time will come, when the service of love, shall cast out the fear, 1 John 4.18. viz. that fear which hath torment (or punish∣ment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) But as for the filial and reverential fear, that en∣dures for ever, Psal. 19.9. And although love be perfect; and though that which is perfect, be come; though the spirits of men be made perfect, and perfectly partakers of the divine nature; yet none of these, no, not all these together can make the creature its Creator. Although the will of God be done perfectly in earth, even as it is done in heaven; yet this standing compleat in all the will of God; this running the way of Gods Commandements, this perfect follow∣ing of God, cannot equalize the creature to its Creator; as some have vainly imagined. The two later wheels of the Chariot, though they run as fast as the two former, yet can they never overtake the

former;* 1.124 they must still follow; they must ever come behinde.

TThe Lords fifth and last Request unto Israel, is, to keep the Commandements of the Lord and his Statutes.

The fifth and last Request, though it differ formally from the rest, yet it summarily containes all the former; Thou shalt keep the Commandements of the Lord thy God; to walk in his wayes, and to fear him, Deut. 8.6. And it is indeed as reasonable and just a Request, as the other are.

For obedience unto all the Commandements of God, pro∣ceeds from the two fore-mentioned principles, fear and love. Whence it is, that the keeping of Gods Commandements, issueth sometime from fear, as Eccles. 12.13. Let us hear the conclusion of the whole matter, Fear God and keep his Commandements. Or, according to the Vulg. Latin, Finem loquendi pariter omnes audiamus, Let us all a like hear the end of speaking. Or rather, according to Pagnin, the end of every word hath been heard. Wherein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the End, is a Capital letter, importing the End at which the whole word aimeth, under the first dispensation, the service of the fear of the Lord; viz. that, out of that fear of the Lord, we should keep his Commandements. Sometime the keeping of Gods Commandements, is said to proceed from Love. So, Deut. 5.10. the Lord saith, I am 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doing mercy to thou∣sands, to the lovers of me,* 1.125 and keeping my Commandements. As Israel is loving God and keeping his Commandements, so the Lord is concurring with his continued and collateral act of doing mer∣cy unto those who are loving him, and keeping his Commandements.

And as Solomon said of the first dispensation, that the End of every word hath been heard,* 1.126 Fear God, &c. So S. Paul saith of the third Dispensation, 1 Tim. 1.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but the end of the Commandement, is love out of a pure heart, and a good consci∣ence, and faith unfeigned. I put the note of diveristy [But] an∣swering to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Hierom, Arias Montanus, Pagnin, and others have done: whereby a diversity is put between the effect and end of fables & endless Genealogies, and the Commandement of God; they minister questions; but the end of the Commandement is love. Which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though a very small word, yet it is of very great pow∣er, which suspends the understanding, as the little Echeveis, or Remora stayes the course of a Ship, though under sail, saith Aelian. Yea, and oftentimes it is no less then Totius negotii cardo, the Hinge of the whole business, as the learned Logician knowes. And therefore it should not be rendred copulatively, as yet our Translators have done in the New Testament, I believe, more then one hundred times.

These two services of fear and love, the Lord so countenanceth, that he is styled after their names. So, what Laban calls the God of Isaac, Jacob calls the fear of Isaac, Gen. 31.29.42.53. But where∣as

he is here so named with relation and application unto Isaac,* 1.127 we finde him called absolutely The Fear, Psal. 76.11.* 1.128 Vow and pay to the Lord your God, all round about him; let them bring a gift 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to The Fear, which in the former part of the verse is called The Lord. Thus he so honoureth the service of love, that he is styled absolutely by the name Love, 1 John 4.8. And again, v. 16. God is Love. And therefore S. Augustin affirms, that eve∣ry good work proceeds from these principles; Ad omne rectè factum Amor & Timor ducit; Love and Fear leadeth to what ever is rightly done.

6. Hitherto we have heard the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lords five Requests unto Israel, in so many divine Axioms. Come we now to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lords requesting these of Israel. The word here used, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to intreat, ask, petition for, desire; Yea, it imports the lowest degree of petitioning; as to beg, Prov. 20.4. Its commonly used when men petition for any thing of God, as, 1 Sam. 1.17.20.27. & 12, 13. and often elsewhere. Whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a petition put up unto God, Job 6.8. Psal. 20.5.

This word, our Translators turn here by Require; What doth the Lord Require of thee? Which is not properly rendred; as may appear, partly by what hath been alrready said; partly by the distinct significations of words which seem equipollent, but in∣deed, in their use, much differ one from other.

The Latin Criticks distinguish peto, posco and postulo thus. 1. Petimus prece, we entreat and desire by prayer. And it is com∣monly the act of an inferiour, who intreats and petitions for some thing, by prayer, of his Superiour; and the foot of a Petition, is therefore called the prayer of it.

2. Poscimus pro imperio, we command with authority; and it is the act of a Superiour, who commands somewhat by authority to be done by his inferiour under his power.

3. Postulamus jure, we demand by right; and it is an act com∣mon to all who have right, to make demand, that right be done.

The word here used, to require, answers to the two later sig∣nifications. And indeed it is a word used by the supream Magi∣strate; as in that usual form of speech, We will and require, we require and command, &c. Now although the most high God have soveraigne authority and independent right unto his creatures, especially to man; in whom he hath a manifold right, of 1. Crea∣tion; 2. Preservation, (which is a continuing and perpetuating creation;) 3. Covenant; 4. Forefeiture; 5. Redemption, and 6. New Covenunt; of which I have spoken heretofore particular∣ly; yet here the Lord Non postulat, he requires not his right; Non poscit, he interposeth not his authority and command: but Petit, he desires, intreats, and requests, which last word, in our language, is equipollent to the two former: And though it be of the same

Latin Original (Requiro,) yet it differs in usu,* 1.129 whence vis & nor∣ma loquendi; use is the rule of speech. O the wonderful conde∣scent of the most high God, King of Kings, and Lord of Lords, and the only Ruler of Princes! He hath all authority, all right, beyond all compare, yet he deigns to petition for that which he hath inde∣pendent right and authority to command and require of his Israel.

But lest this discourse should seem to be meerly critical, we shall finde a like condescension expressed by S. Paul, 2 Cor. 5.20. We are therefore Ambassadours for Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tanquam Deo precante, or, exhortante, as God praying you, (so Beza) or, exhorting you, (so Pagnin,) we be∣seech you, &c.

The word is in the Participle present, The Lord is praying, is exhorting you, by us. And so in the Text, the Lord is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pe∣tens (so Arias Montanus,) requesting, desiring, entreating thee, O Israel. Thus the Lord hath done, thus he is still doing.

And what reason is there, that the Lord intreats, and is conti∣nually intreating these duties of us? 1. He knowes our necessity, and how extream needful these are for us. 2. He loves exceed∣ingly our immortal souls, which being come forth from God, whose off-spring we are, Acts 17.28. and by sin separated from God, he would not that our immortal souls should perish in sin and death: And therefore he labours their return unto him, by all means, both by fear, whereby we may depart from the sin; and by lave, whereby we may be reunited and adjoyned unto him and his righteousness. This is the scope of the Apostle in the place now named, 2 Cor. 5.20. God is entreating you by us, we beseech you, be ye reconciled unto God.

But why does the Lord thus continually sollicit us hereunto, en∣treating and beseeching us daily to be reconciled unto him? He knowes the daily necessity of his Israel in all successive generati∣ons. He has a right unto all these duties, which he requests of us. And hence it is that he continually moves us inwardly and outward∣ly: And this continal claim preserves his right.

1. Behold, O Israel, what thy debts and engagements are unto thy God, to fear him, and to walk in all his wayes, and to love him and serve him with all thine heart and with all thy soul, and to keep his Com∣mandements and his Statutes. These are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things which are Gods, Matth. 22.21. These, and such as these are the debts which we confess and acknowledge, that we owe, when we pray the Lord to forgive them, Matth. 6.12.

2. Hence also it appears, that Israel detains these dues and debts from his God, and aliens them, to whom Israel is not in∣debted, Rom. 8.12. We have given his fear unto men, Esay 51.12, 13. which is his due, and he claims it, Mal. 1.6. A Son honoreth his father, and a servant his Lord. If then I be a father, where is

mine honour? And if I be a Lord, where is my fear?* 1.130 saith the Lord of hosts. I rather turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lord then Master, as ours have here done: both, 1. Because [Master] is doubtful, as an∣swering to Magister, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, John. 13.13, 14. 2. Its the same also with Herus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which hath relation to any private and obscure family; to any one, Cui servus est atque arca; who hath a servant and a Chest; as the Poet describes him as a very poor man, Cui neque servus neque arca, who hath neither. Whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here used in the plurall, to render the Lord more illustrious, so Esay 19.4.

We have walked in our own wayes, which are extreamly diffe∣rent from Gods wayes, Esay 55.8, 9. We have withdrawn our love from our God, and placed it on vain things which will not profit in the later end, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ambitious, and lovers of vain glory, lovers of money, lovers of pleasures more then lovers of God, 2 Tim. 3.4. Yea, and thus we become abominable, according to the things which we have lo∣ved, Hos. 9.10. For, Amor transformat amantem in rem amatam, love transforms him who loveth, into the thing which is beloved, whe∣ther it be good or evil.

We have served our own lusts, and the idols of our own hearts, all the other gods, and have not served the one and only true God, with all our heart and with all our soul.

We have detained the truth in unrighteousness, and the power of our God in pretence of impotency and weakness; So that we have not obeyed the voice of the Lord our God, to walk in his lawes which he set before us. All these Rights, Debts and dues, Israel hath with-held from the Lord his God. And for these, the most high God condescends even to petition Israel. He takes on him the form of a servant; Yea, and what a servant would not do, what a servant was ashamed to do, Luke 16.3. He vouchsafes to do, even to beg for that, which he might most justly require and command.

3. The most eminent and highest degree of Majesty and the very meanest and lowest degree of humility, are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they may well consist and stand together. The most high God con∣descends to petition and beg for his own right, of his own sub∣jects.

4 Since the King of the worlds,* 1.131 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) conde∣scends to entreat and request his Israel, for what is his right, it will not misbeseem the greatest Monarchs and Potentates upon earth, to petition and supplicate their subjects for their right. Yea, it is their safest way for the obtaining of it. When, maugre all the con∣spiracy and opposition of the Kings and Rulers of the earth, the Lord had set his King upon his holy hill of Sion, he gives serious warning, Be wise now therefore, O yee Kings, be instructed

(or, chasten your selves;) yee Judges of the earth. The spirit of God in David,* 1.132 well fore-saw, that the Kings and Princes of the earth, would 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 20.25. Domineer and Abuse their authority over Christs Church. (So Beza well renders those words, by Dominari and Licentiâ uti.) Yea, and that some mistaking their honourable and holy calling, to be made Kings and Priests unto God, Revel. 1.6. would forget their duty to Kings and Potentates on earth. And therefore the Apostle exhorts Titus to remember them, or put them in mind (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to be subject to principalities and powers,* 1.133 to be obedient, Tit. 3.1. Which also the Lord foretells unto Esdras, that there should be inconstabilitio unsetledness (not sedition, as our Translators turn that word,) among men; and invading one another; that they would not regard their Kings and Prin∣ces; and the course of their actions should stand in their power, 2. Esd. 15.16. which we finde in part to be fulfilled. And it is to be wished that the Kings and Judges of the earth, be wise, and curb and chastise their exorbitant wills, lest they fall under the contempt of their peoples; and they regard them not. The Horse in time may know his strength.

Hence they are justly to be blamed, who, out of their humane providence and voluntary humility, will not allow the great God so demit, empty, and abase himself, as to petition, and entreat; but, out of the pride of their own hearts, they dispense and fashion the dea∣lings of God with men, and they will have him onely Require and command, not request and entreat, as here he doth. Of this stamp, are many of the present generation, who, out of pretence of an high esteem of God,* 1.134 and Christ, and their eminencies, will not suffer the Deity it self, to take up its residence in the holy Church and people of God, but will have such expressions of Gods, or Christs dwelling in his Saints and people, to be understood of the Influence of Gods graces. Thus when the Lord saith, I dwell in the high and holy, even with him who is of a contrite and humble spirit, to revive the spirit of the humble and to revive the heart of the contrite ones. This in-dwelling of God, must, according to these mens doctrin, be understood of the influence of Gods grace. And the like meaning they will have of that speach of the Prophet,* 1.135 O Lord! Thou hast been a dwelling for us in gene∣ration, and generation, that must be by the influence of his grace. So they understand, Joh. 14.23. and many like Scriptures. Thus the most gratious and endeering expressions of Gods and Christs favourable presence, being and abiding in us, and with us, are elu∣ded and made void by their influence, a term knowen in Astrology, but denyed to be in nature, of late dayes, by men of like spirit with those; who have promoted it unto Divinity, where it was never knowen; untill a new generation of men, of late dayes,

pointed them to God and Christ neerer to them, then they were aware of; as Jacob said, the Lord was in this place, and I knew not, Gen. 28.16. And Iohn Baptist tells the Priests and Levites sent unto him, Joh. 1.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He hath stood in the midst of you, whom ye have not known.* 1.136 Thus at this day, men of John Baptists dispensation, tell the Priests and Levites, that Christ hath long been in them, yea, crucified in them, Gal. 3.1. which our Translators turn, among you; the words are,* 1.137 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, crucified in you. And know ye not your selves that Christ Jesus is in you, except ye be reprobates? 2 Cor. 13.5. But these men are too high to learn any thing of Johns Disciples, they have otherwise learnd Christ, whom they understand only either according to his humane person and history; or, as their new phrase is, the influence of his graces; so that, what S. Paul cals the mystery hid from ages and generations, but now made manifest to his Saints; To whom God would make known, what is the riches of the glory of this mystery in the Gentiles, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Christ in you the hope of glory: All this, to which the Apostle makes so large a Preface, and prepares the Colossians and us, for expe∣ctation of a mystery, its still a mysterie to these men; and reputed no more, then the influence of Christs grace, Col. 1.27.

The Heathen Poets had a better and more clear understand∣ing of the Divine Presence, then these men:

Est Deus in nobis, agitante calescimus illo. God is in us; he moving, we grow hot.

Nor can it be truly said of God, that he is omnipresent, unless his Essence and being be every where with his creatures. He no doubt thought so, who said, Praesentem{que} refert quaelibet herba Deum. Even every Herb speaks God present with it. Whence we may rea∣son à fortiori, That if God be present with every herb of the field, how much more with his Creatures of a more eminent degree in na∣ture? according to that of S. Paul, He gives to all, life and breath and all things; and hath made of one blood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.138 every nation of men to dwell upon all the face of the earth, &c. that they should seek the Lord, if haply they may feel after him, and finde him; though he be not far from every one of us: For in him we live and move and have our being. How is this to be un∣derstood, but by his essential and beingly presence? For although that old verse

Enter, praesenter, Deus hîc & ubi{que} potenter,

seem to distinguish the omnipresence of Gods power, from his essence and being, yet where ever his power is, he himself is essentially present. That rule in Metaphysicks may convince them of this: Ens depen∣dens non potest abesse ab independente ne momento quidem temporis. That the dependent being cannot be absent from the independent, no, not a moment of time.

Whence we may recollect and infer forcibly thus much; that, if the divine presence be with every creature, how much more with that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The creature, Mark 16.15. Col. 1.23. and compendium and breviate of all the creatures? And if he be essentially present with that creature, how much more doth he afford his gracious presence (and not only the presence of his grace,) unto those his excellent ones who are partakers of his divine nature, 2 Pet. 1.4. and his new creatures? 2 Cor. 5.17.

All which if duly considered, what can we judge of these mens seeming modesty, but that it is a voluntary, chosen, and groundless humility. And that, whereas some of them despight∣fully term others different in judgment from them, Sadducees, they themselves may be thought to differ little from Epicureans, (if what is said of them, be true) that they confine the divine essence, within the heavenly bodies; and admit no operation of God, below the Moon. Yea, how like those, are they, who say, the Lord hath forsaken the earth? Ezech. 8.12. And however they pretend mo∣desty and high thoughts of God, they are doubtless a daring generati∣on. For what boldness, what presumption is it, to adde unto Gods words? Prov. 30.6.

If they say, it is no addition, but only an explication. Surely explication of Scripture (especially such as is of so great moment as this is, touching the being of God and Christ and his spirit in us,) ought to be taken out of Scripture, (which, I am confident, they are never able to do,) not out of their own imagination, and as they think good; which S. Hierom calls Boni opinio, good thinking.

Yea, the spirit of God foreseeing such false Glosses, hath left some such expressions, as are not easy to be corrupted; whereby the truth of Gods and Christs being in his Saints is averred.

As when Christ is called Immanuel God with us: that he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the indwelling deity. That the Kingdom of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is inwardly within you. That the people of God are partakers of the divine nature, 2. Pet. 1.4. That Christ, by himself is making the purging of our sins,* 1.139 Hebr. 1.3. And many the like.

What they say, that it is presumption to think, that God and Christ should be in his Saints, (as the Scripture often holds forth,) unless understood according to their influence; that it is against our modesty to judg that God should entreat and request any thing of Israel, which he should rather require and command. Whe∣ther to understand Gods word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as he hath left it to his Church; or to impose a sense upon it, of our own, be more breach of modesty, and the greater presumption, let the Godly learned judge. Surely the onely-wise God can best determin, what is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the decorum, and what expressions may best become himself, in his dealing with his Israel. But the entreaties of Princes are interpreta∣tive

their commands; their Requests are their Requirings. And therefore, what the Lord here entreats or, is entreating.

7. Moses commands, or is commanding, this day, whether understood of the Law of Gospel. Lex imperat; Evangelium impetrat, saith one of the Antients. The Law commands; The Gospel obtaines power to be obedient unto the Law. Commands befit the law; Entreatyes and Re∣quests, the Gospel. The Lord leaves no meanes untryed; he makes use of both.

But why does the Lord entreat, and Moses command?

1. Our God in himself is Love, sweetness, and goodness; which inclines him to request and desire of us, our bounden duty. And that his goodness ought to lead us unto repentance, Rom. 2.4. But sin, iniquity and obstinacy in sin brings in rigour and austerity, yea, wrath and fury, which is no genuine property of our God, who saith, Fury is not in me, Esay 27.4. and 28.21. vengeance is his strange work, his strange act, which when he executes, he puts on his armour, Esay 59.17.

2. He well knowes our heart who made it, that it being perver∣ted, its not fit to be wrought upon by love, goodness, and mercy; which, by accident hardens it, as in the case of Pharaoh; but then severity, commands, and threatnings are most proper for it. And therefore, since è malis moribus, ortaesunt bonae leges, good lawes arise from, and suppose ill manners of men; hence it is, that they are propounded imperatively, and have their due and respective san∣ctions by punishments annexed. And the Magistrate, in such case, is more feared then God himself. Which was wisely considered by John Fisher Bishop of Rochester, who composed the local statutes of Christs Colledge in Cambridge; in the Chapter de visitatore, he hath these, or the like words; Si Deum non timeant, at visitatorem saltem reformidabunt; if they fear not God, yet they will at least be af∣fraid of the Visitour. They who will not grant the Lords Request, will be obedient unto the Command of Moses.

1. Note hence how wisely and gratiously God deals with his people. He dispenseth his acts of grace, by himself, his acts of severity, by his servant. Israel is the seed of Abraham his friend: He therefore softens the Commands of Moses, by his own entrea∣ties; and, lest his own Requests should be thought too much in∣dulgence, they are somewhat straitned by Mose's commands.

Yea, such is the intimacy of his friend-ship with his Israel, that, as friends have mutual power one over the other, he vouchsafes to Israel, power over himself, as Israels name imports: and as Is∣rael entreats his God, so God interchangeably entreats his Isra∣el. Yea, and as the Lord commands Israel, so (a wonderful digna∣tion, and condescent!) he gives power to Israel, to command himself, Esay 45.11.

2. It is in Israels power, or may be obtained by faith and prayer,

to fear the Lord his God;* 1.140 to walk in his wayes; to love him; to serve him with all his heart and with all his soul; and to keep his Commandements and his Statutes. How does this appear? from the context; what is the Lords requesting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a tecum, from with thee. Thou hast power with thee. So St. Paul chargeth Timothy, to stir up the gift that was in him. The gift was with him and in him, and wanted onely stirring up, 2 Tim. 1.6. And the Lord tells the Church of Thyatira, that somewhat they had, which he warns them to hold fast, till he came. What ye have, hold fast till I come, Revel. 2.25. And the Apostle knew, what power he had, when he told the Philipians, that he was able to do all things through Christ inwardly enabling him, Phil. 4.13. Much more does the Lord know what Israel can do, when he requests him to fear him, walk in all his wayes, love him, serve him, and keep his Com∣mandements and Statutes. The Lord requests no more, Moses requires no more then we have power with us to perform. The Lord is most wise and most righteous, and would injoyn no more, nor request any more, nor would his servant Moses require more in the name of the Lord, then might stand with Gods wisdom and righteousness to request or require.

8. What doth the Lord request of thee? and what doth Mo∣ses require of thee, O Israel, but these duties named? Does the Lord request or require no more? Are there not 248 affirmative Precepts in the Law, answerable to the same number of bones in a mans body? which also import the strengths and powers of the inward man, to be perfected by the Commandements of God. And therefore when the Lord was now about to give Abraham his name,) which contains in the letters of it the same number,) the Lord saith unto him, walk before me, and be perfect, Gen. 17.1. Implying, that he had given him strength to obey all the affirma∣tive precepts, as indeed he did: For the Lord himself testifies so much; Abraham obeyed my voice, and kept my charge, my Com∣mandements, 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 af∣firm; 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 perfe∣cted; 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 Com∣mandements, he contracts them unto ten, which are the Decalogue,

or ten better known then practised Commandements of God;* 1.141 and the radical precepts, unto which the whole number of affirma∣tive 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 com∣prehended in the Decalogue.

This is the supputation of the Cabalists, reported by Georgius Ve∣netus, which I leave to the examination and judgement of others. Only, thus much we may note, that as the multitude of sins occa∣sioned 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Book of Reproofs or Rebukes,* 1.142 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.* 1.1432. 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,* 1.144 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 Commande∣ments, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;) For the minde, Mens, hath the name from resting; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports discoursing and reasoning,) this is the first and great Commandement. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. in regard of him who moved the que∣stion, 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; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unexpectedly he infers the se∣cond; 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 con∣science, and faith unfeigned, 1 Tim. 1.5. and that which advan∣ceth the chief good, even thy good, O Israel! Thats 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 where∣at all these aime, which the Lords entreates, and Moses's com∣mands tend unto, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 re∣ward 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Commande∣ments of God, is comprehended in true self-love,; For as the be∣ginning of the Christian Religion, is self-denial, denial of the false self-love, Luke 9.23. So the end of it consists in the true self-love, when we fear the Lord our God, and walk in all his wayes, and love him, and serve him with all our heart, and with all our soul, and keep his Commandements and his Statutes for good for our selves. What an easie precept is it, Love thy self? And that's the end of this Text.

Does the Lord entreat us, petition us, yea, beg all this of us, and that for good, for our own good, O Israel? Does Moses command all this, this day? Let us command our selves to obey what Moses

commands. Let us, with all readiness and alacrity, grant, what the Lord requests of us.

There is an overture toward this, in thine immortall soul, O Israel! That off-spring of God having departed from him, carnest∣ly, though secretly, desires again union with him. Hence are the many pantings and breathings, the deep sighings and groanings, whereof, there can be no other reason given, but that the immortal soul broken off from the living God, intensely and vehe∣mently desires to be reunited unto Him her true Original. This the Prophet David well expresseth Psal. 42.1. As the Hinde brayeth after the streams of water, so brayeth my soul unto thee, O God.* 1.145 My soul hath thirsted for God, for the living God: when shall I come and appear before God. I render it, the Hinde, the femal; as the LXX have, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the feminin, joynd to it, requires it so to be understood.

The desires of the pious and zealous soul after God and his Righteousness, are compared to those naturall appetites of hunger and thirst, Matth. 5.6. Whereof the later is more vehement, and less tolerable then the former, especially in femal creatures, as the Hinde. And thirst is yet more intense and eager, when that beast is chased and hunted. Whence Christ Psal. 22. in the tittle, is compared to the Hinde compassed about with Doggs, Ver. 16. And most justly may the living God the fountain of living waters, Jer. 2.13. and 17.13. elicit and draw forth the height of our most intense affection. And if Amor complacentiae, that love of complacency in God toward his Israel, be so great, surely Amor indigentiae the love of indigency and want in Israel, ought in some measure to be correspondent thereunto. And if the most high God, out of wonderfull condescent, vouchsafe even to petition Israel for his own Right, and for good unto Israel; how much more ought Israel to meet his God with humble petitions and prayers? That the Lord would knit our heart unto him, that we may fear his name, and walk in his wayes. That the Lord will be pleased to circumcise our heart to love the Lord our God, and serve him with all our heart and with all our soul, Deut. 30.6. O Israel! do this right unto thy God; Yea, do this right unto thy self, O Israel! If thou honour thy God, thy God will honour thee, 1 Sam. 2.30. Even with that honour which cometh of God onely, Joh. 5.44. Which is Jesus Christ our Lord, 1 Pet. 2.7.

To whom be all honour, fear, and love, and service, and obedi∣ence,* 1.146 now and for evermore! Amen,

Thou shalt therefore sacrlfice the Passeover unto the Lord thy God,* 1.147 of the flock and of the herd.] So the Vulgar Latin renders the words, Immolabis{que} Phase Domino Deo tuo, de ovibus & de bobus; And thou shalt sacrifice the Passeover unto the Lord thy God of the Sheep and of the Oxen. So likewise the Chaldee Paraphrast. And Pagnin hath De pecudibus & bobus, of the Sheep (or smaller cattle;) and of thine Oxen. So likewise Ainsworth.

This Translation leads unto a great errour; as if the yong Lamb for the Passeover, were here changed into a grown Sheep, or an Ox; which at first was instituted by the Lord, to be a Lamb or Kid of the first year, Exod. 12-3.5. And it is enjoyn'd to Israel to be observed in their generations as an Ordinance for ever, ver, 14.17.

Some of the learned Jewes were of this opinion. And they feigned a reason, viz. Because in a great family, one Lamb or Kid was no enough. And therefore they conceived, that the Lord here exchanged a yong Lamb or Kid for a growen Sheep or Ox.

But the Lord himself wisely foresaw, and graciously provided for such a case, as appears, Exod. 12.4. If the houshold be too little for the Lamb, let him and his neighbour next unto his house, take it, according to the number of the souls, &c. Beside, the Lamb for the Passeover, was not ordained for the filling of their bellies, but for a thankful memorial of their deliverance out of Egypt; that the heart might be established with grace,* 1.148 and not with meats; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which they who have been walking, (or conversant,) have not been profited.

But why then are Sheep and Oxen, here added, if they be not the Passeover, or a part of it? I answer, The Lords Sacrifices were to be offered in their appointed times. Howbeit, beside the precise observation of every respective offering, there were certain incidental oblations, which, though offered unto God, the same day, yet they properly appertained not unto the service and offering of that day. Thus the daily burnt offering was com∣manded to be offered day by day continually, Exod. 29.38.—42. Yet beside the daily burnt offering, other Sacrifices were offered; which distinguished from it; as we read expresly, Numb. 28. where the continual burnt offering is again enjoyn'd, ver. 3.—8. But every Sabbath day had its proper service and offering, ver. 9. which yet did not discontinue, nor yet was it co-incident with the daily burnt offering, but distinguiwed from it, ver. 10. This is the burnt offering of every Sabbath, beside the continual burnt offe∣ring, and his drink-offering. The like is observable in the obla∣tions at the beginnings of the moneths, ver. 11. which were offe∣red

beside the continual burnt offering, ver. 15. So in the day of the first fruits, ver. 26. the Sacrifices proper to that day must be beside the continual burnt offering, ver. 31.

The like may be noted in the solemnity of the Passeover it self; which, as it was to be observed apart and beside the daily burnt offering, ver. 23.24. So likewise was the service and duty of that day, sacred from the proper services and offerings of the feast of unleavened bread: For so ver. 16. on the fourteenth day of the first moneth, is the Passeover of the Lord. And in the fifteenth day of this moneth, is the feast, according to the first institution, Exod. 12.14, 15. So that on the fourteenth day the Paskal Lamb only was slain and eaten; but on the feast of unleavened bread, be∣ginning on the fifteenth day, and continuing seven days, were Sacrifices offered of Bullocks, Rams, and Lambs, Numb. 28.18.—24.

Whence its evident, that where Moses saith, Thou shalt sacri∣fice the Passeover, of the flock and of the herd; he speaks compen∣diously of the Passeover it self, and the Sacrifices of the feast of unlea∣vened bread, annexed thereunto.

Hitherto we have considered the Law and rule of the Passeover. Practise and example will best expound that Law and Rule, which we finde 2 Chron. 30.15. Where its said, that they killed the Passe∣over on the fourteenth day of the second moneth, (Num. 9.10.11.) And the Priests and the Levites were ashamed and sanctified themselves, and brought in the burnt offerings into the house of the Lord. First, they are said to have killed the Passeover; then the Priests and Levites ashamed (of their uncleanness) brought in the burnt offerings into the house of the Lord; which must be understood of those offered in the feast of unleavened bread: For we read of no other prescribed in the Passeover, but one Lamb or Kid; and this Rite and Ceremony is said to have been performed according to the law of Moses the man of God, 2 Chron. 13.15, 16.

There is another example which speaks more home to this purpose, viz. that Passeover of Josiah, whereof its said, Surely there was not such a Passeover, from the dayes of the Judges, that judged Israel, nor in all the dayes of the Kings of Israel, nor of the Kings of Judah, 2 Kings 23.22. This Passeover is related more particularly, 2 Chron. 35.1.—19. where express mention is made of killing the Passeover in the fourteenth day of the first moneth, ver. 1. which consisted of Lambs and kids, according to Exod. 12. The King also is said, beside the Passeover offerings, to have given to the people 3000 Bullocks, ver. 7. And the Princes are said to have done the like where the Passeover is killed on the fourteenth day, ver. 1.11. and the other Sacrifices are said to be removed, v. 12.

The distinct wayes of dressing these offerings prove this; for ver. 13. they rosted the Passeover (which is said before to consist of

Lambs and Kids, v. 7.) with fire, according to the Ordinance: But the other holy offerings sod they in Pots, and in Cauldrons, and in Pans.

By all which, it appears, that, although mention be made of the flock and the herd, yet by these are not to be understood the Passeover, (which was offered by it self) but the offerings annexed thereunto in the feast of unleavened bread, v. 17.

I could wish therefore, that [of] were left out, and the words read thus; Thou shalt therefore sacrifice the Passeover unto the Lord thy God, Sheep and Ox.

Thus the Greek Interpreters render the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sheep and Oxen. So Munster, Ovem & Bovem; Arias Montanus also, and Tremellius: So likewise the Tigurin Bible. Thus also the French and Italian, and Luthers Translation, with that which was turned out of Luthers, in the Low Dutch.

To prevent the errour noted before, Piscator turns the words thus; Thou shalt kill the Passeover to the Lord thy God, also Sheep and Oxen. And two of our old English Translators have done the like; whom it had been to be wished, that our last had followed.

All this might have been a kinde of Rationale divinorum, or, a Directory to the Levitical ceremonial service of the Passeover; but what is it unto us? It is an Essay towards the amendment of the last English Translation of the Bible; and so a part of my business. But I intended not a bare critical discourse.

Surely beside the commemoration of our Lords death, who is our true Passeover, or Paskal Lamb, the Spirit of God requires of us, that we offer up also our spiritual Sacrifices.

That we may the better understand this, we must remember, that the Lamb is called the Lords Passeover, Exod. 12.11. as he who gives the Paskal Lamb. Its also called our Passeover, as being given to us, 1 Cor. 5.7. Now its a worn saying, Omne beneficium postulat officium, Every benefit requires an answerable duty. And every holy rite and ceremony, as it imports and holds forth something unto us, so it claims something of us. And such is the Passeover; a divine rite signifying the Lamb of God slain; and the blood sprink∣led on the Lentil or upper door-post, and the two side-posts (which import the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or rational part, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the concupiscible and irascible) Exod. 12.7.* 1.149 and the Lord passing over. For God set forth this Lamb a propitiation through faith in his blood for a declaration of his righteousness for the passing over the sinnes formerly commit∣ted, by the forbearance of God, for a declaration of his righte∣ousness at this time, that he may be just, and making him just who is out of the faith of Jesus, Rom. 3.25, 26. Which divine cere∣mony requires also a duty at our hands; but with a difference.

For the same rite was diversly performed, 1. By those who came newly out of Egypt; and 2. By those who were come in∣to the holy Land, Exod. 12.52. 1. By those who were now going out of Egypt, the Feast of unleavened bread was kept, which figured sincerity and truth, 1 Cor. 5.7, 8. and was required out of the Passe∣over. Purge out of you the old leaven, that ye may be a new lump, as ye are unleavened: For even Christ our Passeover is sacrificed (or slain) for us: Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice (or naughtiness) and wickedness, but with the unleavened breads (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of sincerity and truth.

This sincerity and truth was required in those who were coming out of Egypt; and is of those who are coming forth of the straits of sin, the spiritual Egypt, Mich. 7.19. And the good Lord pardons every one who with sincerity prepareth his heart, and endeavou∣reth without hypocrisie, to purge out the old leaven of sin; as in the case of those who were in the same state, 2 Chron. 30.18, 19, 20.

Howbeit, this sincerity of endeavour is not all the whole duty which is required of those who keep the feast of unleavened bread: much less is it the perfection of the Christians duty; as our Translators usually render what is in the holy Text, [perfection or perfect,] by sincerity and sincere and upright, as Psalm 18.23. or else, mislead the credulous Reader by putting one or other in the margent, as Gen. 17.1. and often elsewhere.

The feast of unleavened bread was alwayes adjoyn'd unto the Passeover. And the sincerity and truth alwayes answereth unto the Lamb slain, even in the childehood; and while Israel is a childe, and the Lord loves him, and calls his fon out of Egypt, Hos. 11.1. Is∣rael is even then sincere in love unto God and his neighbour, Ephes. 4.15. and that love is without hypocrisie.

But Israel, though he must ever be sincere, yet not alwayes a childe, but must grow up unto him in all things, who is the Head, even Christ, Ephes. 4.14, 15.

This is that which the Apostle prayes for, in behalf of the Phi∣lippians,* 1.150 That their love might abound yet more and more in ac∣knowledgement and in all sense, that they might approve, (or try) things that are excellent, (or, which differ, and so might have the true Discrimen honestorum & turpium, the discerning between things honest and dishonest; and have their senses exercised for the discern∣ing of good and evil, Hebr. 5.14.* 1.151) that they might be sincere and without offence, unto the day of Jesus Christ; when there is a Period put, not unto the sincerity, which must continue, but to the childehood; for the childe growes up and becomes fruitful and profi∣table: therefore to the yong Paskal Lamb in the feast of unleavened bread, is added the grown sheep most fruitful, and profitable, and meek, and harmless. And therefore the Apostle having prayed that they might be sincere until the day of Jesus Christ, Phil. 1.9, 10.

adds presently, filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God.

And of this growth are or ought to be, the common sort of be∣lievers in Jesus Christ. Which antiently were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Laiks, according to Clemens in his Epistle to the Corinthians, to name no other testimony of the Fathers.

There is also another sort of Believers in Jesus Christ, who grow up as Calves in the stall, that they may become strong Oxen, Mal. 4.2. who, in the spiritual old age of the divine wisdom, tread down the wicked. Senilis Bos fortiter figit pedem; the old one treads sure, Psal. 18.38.

The Prophet prayes for both,* 1.152 Psal. 144.13, 14. That our Sheep may be bringing forth thousands, and become multiplyed into ten thousands in our streets, (where our Translators leave out the Participle) that our Oxen may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 loaden with flesh, or fatted, or able to bear the burdens of the weak, Rom. 15.1. where the word signifying Oxen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports also Teachers, (which ours turn Dukes,* 1.153 Gen. 36.21.29.30.) Job 33.33. & 35.11. Whence S. Paul accordingly applyes that of Moses, Deut. 25.4. Thou shalt not muzle the Ox in his treading out corn, 1 Cor. 9.9.

Doth God take care of Oxen? or saith he it altogether for our sakes? for our sakes it was written; because he who is plowghing, ought to plowgh in hope; and he who is (treading out) or thresh∣ing in hope, ought to partake of his hope. This is the labour of the strong Oxen, who tread out the pure grain of the Spirit, out of the husk of the letter. According to which, the Wiseman saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where there are not Oxen (or, Teachers) the Crib is clean;* 1.154 but greatness of increase is in the strength of the Ox, Prov. 14.4.

1. Hence it appears, that the acceptable Sacrifices of Sheep and Oxen, suppose the Sacrifice of the Lamb. All our services offered unto God, have their tincture and vertue from Christs oblation. Whence it is, that the offerings on the Sabbath, new Moons, and first-fruits, they pre-require the continual burnt offering of the Lamb, Numb. 28. And it is by him, that we offer the Sacrifice of praise to God continually, Hebr. 13.15. And, because Christ our Passeover is sacrificed for us, therefore we must keep the feast, 1 Cor. 5.7, 8.

2. The Sacrifice of the Lamb, infers and requires our spiritual Sacrifices. This argument is of more general consideration. For the divine bounty is obligatory; and Religion hath its name from that tye of Gods goodness upon us, whereby we are Religati, ob∣liged and bound unto suitable and grateful obedience, which our conscience elicites and drawes from us. For, whereas it is the di∣ctate of nature, saith the Orator, Dei proprium esse, servare & bene∣facere, that it is Gods property, to save from evil, and to do good,

the acknowledgement of this divine grace and favour, inclines us and puts us upon some way or other, whereby we may shew our thankfulness. Whence it is, that the Philisopher saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nature teacheth us to sacrifice. Howbeit, so to sacri∣fice, as to finde acceptance with God, ncessarily supposeth a di∣vine Oracle revealing what is that acceptable will of God; other∣wise all service of God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no other then will-worship.

But since God hath made known his will in his Word, it ap∣pears to him who duely considers it, that Religion, especially that of the Christians, is wholly practical, even in every Article of the Christian faith, and requires our conformity thereunto. As, that Christ was born of the Virgin Mary; it mindes us of being obedi∣ent unto the pure doctrine and doing the will of our Father who is in heaven, out of which, Christ is born; so that every one of us, who believe and obey, may be the Mother of Christ, Matth. 12.50. that he may be formed in us, and we conformed unto him, Gal. 4.19. And as he suffered, so his sufferings may abound in us, 2 Cor. 1.5. As he was crucified, so our old man may be crucified with him, Ram. 6.6. As he died, so we may die with him, and be buried with him by baptism, Rom. 6.5. As he arose, so we may arise with him; and as he ascended, we also may seek the things chat are above, where Christ is at the right hand of God, Col. 3.1.* 1.155 where we may sit with him in heavenly things, in Christ Jesus. And as he cometh to judge the world; so shall the Saints be his Assessors, and shall judge the world with him, 1 Cor. 6.2.

So that the Lord Jesus Christ requires our imitation of his most meritorious death and passion for us. For the love of Christ constraineth us judging this thing, That, if one be dead for all,* 1.156 therefore all were dead; And he died for all, that the living may no more live unto themselves, but unto him who hath died, and is risen again for them, 2 Cor. 5.14, 15.

And hence it is that the genuine and true Christians, how harmless, how profitable soever they are to their generation, yet are they, for Christs sake, mortified all the day;* 1.157 and have been accounted as sheep of the slaughter. For so the most fruitful trees of righteousness, are most cudgeld.

The like reason there is of those laborious Oxen who spend their strength in treading out the corn; they are Sacrifices unto God, as that painful Ox, S. Paul, who laboured more then his fellowes, he was offered up unto God as a Sacrifice, or rather as a Drink-offe∣ring, Phil. 2.17. 2 Tim. 4.6. And all the Lords Labourers, as they receive their strength from God, so they spend it in his service, and are spent and offered up as Sacrifices unto God, and so keep the feast of unleavened bread: as we read, that Herod the King laid on hands to vex certain (eminent ones) of the Church. (So I render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.158 eminent ones, according to Gal. 2.6. And so Aliquis is used in

Latin, Sese aliquem credens—Thinking himself Some-body. So Persius.) And he killed James, that labouring Ox; and he proceed∣ed to apprehend Peter also, his painful Yoke-fellow. And S. Luke adds, But they were the dayes of unleavened bread. Why was menti∣on made of those dayes, but to intimate a spiritual celebration of that Feast?

3. The Lord expects a gradual obedience of his people; of eve∣ry 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 minimo{que} 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;* 1.159 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 con∣sider not, nor acknowledge, that they themselves have crucified and slain that innocent Lamb, in Sodom and Egypt, Revel. 11.8. and 13.8.* 1.160 even Christ crucified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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;* 1.161 but take forget∣fulness 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.* 1.162

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 some∣what preceding in the former words, and hath something depending upon it, in the words following. Its 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 there∣fore the condition on Gods part depends on performance of ano∣ther 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;* 1.163 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all at once.* 1.164 There hath been a dispute, whether the Creator having once in the beginning, put an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, re∣calling him, requiring and commanding him, entreating and request∣ing 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 shew∣en, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All that Commandement to do it. Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are emphatical, importing the excellency of that Commandement, and demonstrative and pointing at that Commandement here intended, and expressed in the next follow∣ing words; If thou keep all that Commandement to do it, which I am commanding thee this day, To love the Lord thy God.

Its strange, that there hath been so great an inadvertency in the Authors of all the old English Translations, as well as of this last; as also in the French, Spanish, and Italian; yea, in Hierom also, in Luther, and the Low Dutch; that they should not take notice of the singular number, this Commandement, which would have directed them to the first and great Commandement in the next words.

Howbeit, a matter of so great moment, past not without due observation of some learned Translators, as Pagnin, Vatablus, Ca∣stellio, Tremellius, Munster, the Tigurin Bible, Piscator, and of our English, Ainsworth, who with one consent read the words to one effect, Thou shalt keep all that Commandement to do it; viz. to love the Lord thy God, &c.

Herein we must inquire, 1. What it is, to keep that Comman∣dement; which is the duty here commanded; 2. What it is to keep all that Commandement; which is the latitude and generality of the duty.

To keep that Commandement, and do it, are phrases sometime equipollent and of the same extent; for so to keep the Comman∣dement, is to do the Commandement.

Sometime they are distinguished; and the former is in order to the later, as Gen. 18.19. Deut. 4.6. and 5.1. Ye shall learn them, and keep to do them.

And thus the observing and keeping the Commandement is in or with the heart, as Psal. 119.34. I shall keep thy Law; yea, I shall observe it in the whole heart.

Here then I commend unto you the highest service of God, even the love of the Lord our God. That ye may perceive it to be no other, ye may consider the man on whom God first works, to be moved by the spirit of bondage, under which he lives in fear,

Rom. 8. Fear takes away half the understanding from servants, saith Plato, out of Homer. Yea, Timor minuit, it takes away half their strength. A man is not able to do half so much in his fear, as when it is off him. Then is he brought to faith, but that works not, but by love, Gal. 5.6. And at the last he comes to the love of God. And that is the end, 1 Cor. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the perfect that is to come.

And therefore we read of a threefold obedience. The first out of fear; and that takes away half the spirit and strength of men: This was figured by the Porch of the Temple; whence they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Acts 10.2. and 13.16.26. 2. There is an obedience of faith, Rom. 1. and 16. This was figured by the holy. Lastly, there is an obedience of charity, 1 Pet. 1.1. Castificantes—sub obedientia charitatis: This was figured by the Most-Holy, where∣in Jesus Christ himself is the High Priest, the Minister of the hea∣venly good. This is tacitly enjoyned, Exod. 20.6. doing mercy to thousands of them that love me and keep my Commandements. This is the most durable service of God. When Faith and Hope have an end, 1 Cor. 13. ult. The true light, the resurrection, and the ever∣lasting life. The new birth, the new heaven and earth wherein righte∣ousness dwels, the kingdom of God and his righteousness; the Paradise of God, wherein is the tree of life, wherein is the fulness of life and peace. In a word, this is God himself, 1 John 4.8.16. The Son of God,* 1.165 Col. 1.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Son, his love. The holy Spirit of God shed in the hearts of men, as Peter Lombard ex∣cellently explains that place; Then that which is perfect is come.

We have hitherto heard the duty of the first and great Com∣mandement, the love of the Lord our God; now followes the gene∣rality and integrity of that duty of love and obedience; of love; we ought to keep all that Commandement to do it. That we may the better understand the generality and integrity of this duty, I shall refer you to our Lords Commentary upon this Commandement, Matth. 22.37. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy minde: which words com∣mend unto us the generality and integrity of this duty, even all this Commandement, as considerable extensively and intensively. 1. Ex∣tensively, in regard of parts; and so we ought to love the Lord our God with heart, soul, and minde. 2. Intensively, in regard of degrees, with the utmost degree of all these parts; we ought to love the Lord our God, and so to keep all this Commandement to do it, with all our heart, with all our soul; and as it is in S. Luke, with all our strength, and with all our minde.

Doubt. 1. But how can we love the Lord our God so intensive∣ly and extensively, and keep all this Commandement to do it? God is immense, unmeasurable, and infinite. But thou, and I, and

every creature of us is finite and hath certain bounds and limits of being. Between infinite and finite, we say, there is no proporti∣on. How then can we so keep all this Commandement, to love the Lord our God with all our heart, with all our minde, with all our soul, and with all our strength?

Beloved! we are subject to be much mistaken, as in other things, so most of all, in ourselves: The man was taken, accord∣ing to his better part, out of his God, & therefore he hath greater resemblance unto him, then he is aware of. God is infinite; and man is, in a sort, infinite; Infinite in his thoughts and imaginations. Name the utmost part of the known World, of the Eastern or Western Indies; or toward the Northern of Southern Pole, the thoughts are presently there upon the very first naming of them. Put case there were more Worlds, and those larger then this known World; the thoughts could enlarge themselves according to the number of them, and utmost extent of them.

The like we may say of the will and appetite, it is infinite, Eccles. 6.7. All the labour of the man is for his mouth; and his appetite or will (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is not filled; no, but it ranges and seeks about for what may fill it: as the Wiseman intimates, v. 9. Better is the sight of the eyes then the wandring of the desire. Yea, by reason of the unsatiable and infinite appetite, the eye is not satisfied with see∣ing, nor the ear with hearing, Eccles. 1.8. nor the desire with lust∣ing. He that loveth silver, shal not be satisfied with silver, Eccles. 5.10.

As therefore God himself is infinite; so is the desire an abyss, a bottomless depth which cannot be filled otherwise then by an infinite God. So that by how much the soul desires God more, by so much the more it may desire him. And by how much the more it loves God, by so much the more it may love him. For God in himself is an infinite good without any defect; and the soul was made according to his image, and for this end, to know and love him: and, till it so do, it rambles and wanders about the creatures, and is never satisfied. Fecisti nos Domine propter te, & irrequietum est cor nostrum donec pervenerit ad te. Lord! thou hast made us for thy self. And our heart is unquiet until it come unto Thee.

1. All that Commandement, to love the Lord our God, with all our heart, with all our soul, and all our minde, is a most excellent Com∣mandement: This appears from a double Emphasis upon it in the text: if thou shalt keep 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even all that Com∣mandement. And therefore whereas the Jews had four Sections of the Law, in more religious observation; 1. Exod. 13.3. touch∣ing their coming forth of the land of Egypt. 2. Verse 11.—16. concerning the destruction of the first-born. 3. Deut. 6.4.—9. touching the property and service of God. 4. Deut. 11.13. con∣cerning the former and the later rain.

That which the first recited of all these four parts ofthe Law, was this Commandement touching the love of the Lord our God. This they first recited every morning and every evening; and thence it is most worthy of our morning and evening meditation. And therefore the Apostle having treated of spiritual gifts, 1 Cor. 12.1.—30. Be zealous of the best gifts, saith he; yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I shew you a way secundùm excellentiam,* 1.166 a way according to excellency, a most excellent way. But what that is, Stephen Langton, who divided the holy Scripture into Chapters, rendred obscure, by dividing the Apostles testimony of that ex∣ultent way, from that excellent way it self, in the following Chapt.

This is that which holy David intended,* 1.167 Psal. 119.96. I have seen an end of all perfection, thine exceeding broad Commiandement. The Text is corrupted by the Translation: There is no [But] no diversity at all; but the later part explains the former. This is the end of the Commandement. The end or perfection of the Com∣mandement, is love out of a pure heart, and a good conscience and faith unfeigned, 1 Tim. 1.5. This is that perfect bond, Col. 3.

2. The Lord so speaks to all Israel, as to one man; If thou keep all this Commandement, to do it, to love the Lord thy God; the Lord requires obedience unto this Commandement of all, and of every man.

3. To keep all this one Commandement, is virtually and radically to keep all the Commandements. So much the Lord implyes in the body of the Decalogue, Exod. 20.6. they that love me and keep my Commandements. Yea, S. John tels us, that this is the love of God, that we keep his Commandements, 1 John 5.3.

4. Note hence the integrity of Gods will and Commandement, re∣quiring a like intire obedience of us. But whereas Bonus actus ex in∣tegra causa, malus ex quolibet defectu; every good act requires inte∣grity of causes, and circumstances all good; but an act is rendred evil, by any one defect of these: hence it is, that man having lost his integrity, and fallen into manifold sins and strayings from his God, there was a necessity of a manifold Law, to follow the man, and search him out in his manifold aberrations and wandrings.

According to which, we may understand the Prophet Hos. 8.12. I have written to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.168 which our Translators turn, the great things; Arias Montanus, Praecipua, the chief things; Pagnin, Honorabilia, the honourable things; which may as well be rendred, the multitude of my Law.

Whence we may justly reprove a wicked generation of men, who being exhorted to keep the Commandement to this end to do it, they limit the will of the Holy One of Israel. And, whereas the Lord commands us to keep all that Commandement, to love him with all our heart, minde, soul, and strength, they love him with their minde only. They flatter themselves into a false conceit, that they

are in S. Pauls condition, where he saith, I my self with my minde serve the Law of God, but with my flesh the Law of Sin. Yea, whether with their minde they serve the Law of God, as S. Paul did, it may be very much doubted. For the Apostle saith of himself, or of one in that state, The good that I will, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I do not; but the evil which I will not, that I do. And, I finde therefore a law that evil lies neer me being willing to do good, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) & diverse other places in that Rom. 7. The words, ye perceive, are turnd, as if the Apostle spake here of a velleity, or half-will; the good that I would, the evil that I would not. There's no such matter; the Apostle speaks of a compleat and full will, and that which hath no hindrance from it self; the good that I will; the evil which I will not. This man he has a will compleat and ready to do what good he wills, and to depart from the evil which he wills not. Yea, I delight, saith he, in the Law of God, according to the inward man; and, whereas he hath such a good will to the good, and so delights in it, and so hates the evil, to do that evil, its captivity, its misery, its death, its a body of death unto him. And therefore he complaines, Wretched man that I am, who shall deliver me from the body of this death? And he hath answer (according to the antient reading of S. Ambrose, Origen, S. Hierom, S. Augustin, and others, and the present Vulg. Latin,) Gratia Dei per Dominum Iesum Chri∣stum, the grace of God, through Jesus Christ our Lord. And by that grace, he is made free from the Law of sin and death, by the Law of the spirit of life.

Is it thus with this perverse and sinful generation, who pretend a minde and good will to serve the Law of God? Does not their life declare them? Does not their practice plainly speak, what their minde and will is? Does not the shew of their countenance te∣stifie against them? or rather, as it is in the Hebrew, does not the acknowledgement of their faces answer against them? Do they not declare their sin like Sodom? they hide it not. Wo unto their soul; for they have requited evil unto themselves.

Be we exhorted, O Israel, to keep and do all this Commande∣ment, to love the Lord our God with all our heart, soul, minde, and strength. Let us not hearken to that objection of unbelieving and lazy men, which hath more of will then reason in it, that this Commandement is impossible.

This opinion hath gotten ground in the mindes of men, partly from the authority of one of the Antients; partly from an in∣bred lightlesness in the most of us; of whom it may be truly said, that Quae nolumus, difficulter credimus, those things which we would not, we hardly believe. And as true is that saying; Pro∣clives sumus à labore ad libidinem, that which is troublesome or chargeable, we have no heart to believe it. Now because to love

the Lord our God, with all our heart, soul, mind, and strength, will cost us all we have, and all we are, we are hardly brought off to think, tis possible ever to be performed. Hence it is that they have made this plausible interpretation of the words, that in them is prescribed Non tam quàm currendum, quà quò currendum. Not so much the way wherein we should walk, as the end of our way, whi∣ther we hope to attain after this life.

These, and such like sayings please us well; because they agree with our lazy disposition. But if the command had been reserved for another life, it would not have been prescribed in this, Eccles. 9.10. Acts 5.20. No, nor have been said to be fulfilled in this; as it is said of David, 1 Kings 14.8. so it is recorded of Josiah, 2 Kings 23.25. That he turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses. Nor would it be said to be the practise of the Saints, Psal. 119.2. Whence we may reason thus; If the Saints of God, if Josiah, if David thus loved the Lord their God, under the dispensation of the Law, when the Lord gave a more scanty measure of his spirit, how much more is the same duly expected of us? Zach. 12.8. If they under the Law, loved the Lord with all their strength when the Law was weak; how much more is expected of us under the Gospel? what the Law could not do, &c. Rom. 8.3. Now if ever, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Certainly, by how much the more the Spirit and power of God is vouchsafed unto us, by so much the more we should perform this Commandement, to love the Lord with all our heart, soul, minde and strength.

Surely, if the Lord require obedience unto all that Commande∣ment, so as to love the Lord our God with all these, the Lord allowes no place at all, no room within us for any iniquity. He is to be lo∣ved with all our heart, soul, minde, and strength. And therefore there is not left any place, any degree at all for what is contrary to his love. The Church, which is signified by the Kings Daughter, is all glorious within, Psal. 45.13. All that is within me, bless his holy Name, Psal. 103.1. Whose cause then do they undertake to de∣fend, for whom do they plead, for God or Baal, for Christ or Be∣lial, who say, That sin must remain in us? The Lord Jesus Christ tells thee, that thou shalt love the Lord thy God with all thy heart, &c. They say, That this cannot be done. Our Lord saith, This do, and thou shalt live, Luke 10.28. And, this is the love of God, that ye keep his Commandements. They say, Ye shall live, though ye keep not the Commandements; for its impossible to keep them. Just so the Serpent told Eve, Ye shall not die: A lie, point-blank contradictory to the God of Truth. They say, Christ has kept the Commandements for us, and He has loved God with all his heart, &c. and all for us. And this is imputed unto us, as if we our selves had so loved the Lord, &c. as if we our selves had kept all the

Commandements. Their meaning is, Christ was wise, just, good, humble, loving, meek, sober, chaste, &c. Therefore we may be un∣wise, unjust, wicked, prowd, hateful, and hating one another, wrathful, and impatient, drunkards, lascivious, &c. Why? because Christ was wise, sober, &c. all for us. Grant all this. But hath not Christ suffered, leaving as an example, &c. 1 Pet. 2.21. and 4.1. Object. Hath not Christ paid the ransom and made the atonement? Tis true; Christ hath paid the ransom for all; but for whom effectu∣ally? Is it not for these who believe him, love him, walk in all obedi∣ence unto him? 2 Cor. 4.10.11. and 5.14. 1 Pet. 4.2. A great Prince payes a Ransom for a multitude of Captives: Howbeit, thus he indents with them, that they shall ever afterward relinquish and leave their Prison, and be Subjects and obedient only unto him. The Lord Jesus is that great Prince and Saviour, Acts 5. He hath paid that Ransom for us, who were captives unto Satan, and served sin and iniquity, And He, upon the like terms, agrees with us, that we should no more serve sin, Rom. 6. but that we being delivered out of the hands of our enemies, should serve him in holiness and righte∣ousness before him, all the dayes of our life, Luke 1.74, 75.

But to come home to their own Assertion and similitude; why is not the love of the Lord our God with all our heart, &c? Via quâ currendum, but Scopus the mark whither we must run? Its impos∣sible, say they, by reason of the infirmities of this life, alwayes actu∣ally to think of God, and to be moved in love toward him. And there∣fore so to love him, is not the way wherein we must run.

I answer. Nor is it necessary for him who loves God and keeps all that Commandement, alwayes actually to think of God, as he is defi∣ned, or to be moved actually with love towards him. It is enough, if he alwayes think and do what is good, just and honest, and so, what is worthy of God. Yea, so to think, and so to do, is to love God. For this is the love of God, that we keep his Commandements, 1 John 5.3. And therefore he who is alwayes busied about what is holy, just, and good, as the Commandement is, Rom. 7.12. he loves God with all his heart, &c.

And what they say, that it is not the way, but the end of the way, surely a Traveller who walkes on in the right way, it is not need∣ful, that, every step he takes, he should think of the end of his jour∣ney; but its enough, that he keep on in the right way toward his journeys end. And therefore holy David doubted not to resolve, I will run the way of thy Commandements, when thou hast enlarged my heart. And he, no doubt, who does so, loves God with all his heart.

I know well, the contrary doctrine is and hath long been taught. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is an holy thing to prefer the truth before all opinions and authorities of men, could Aristotle say.

Our Lord and his Apostles when they taught the Gospel, gave

precepts to be done, not in another life, but in this life. And there∣fore, as was intimated before, the Angel commanding the Apo∣stles to preach the Gospel, calls it, the words of this life. And it is very observable, when the Lord gives this precept touching the love of God with all our heart, &c. Matth. 22.37. He doth not cite the words out of Exodus, wherein is contained the Law out of Mount Sinai; but he quotes them out of Deut. 6.5. wherein many things are contained, which belong to the New Covenant, as it is taught by Christ and his Apostles, and comes out of Mount Sion, and brings with it strength and power. And such is this in the Text.

Besides, since the nature of this Commandement, is such, that, without it, eternal life cannot be obtained, surely our God would not have prescribed this precept to be done in this life, if it had been to be reserved for another life.

Now that this precept is of that importance, that, without it, the eternal life cannot be obtained; and that, by observing it, the eternal life may be obtained, appears, by what our Lord saith, Luke 10.25. when the Lawyer asked him, What shall I do, inherit eter∣nal life? our Saviour having asked him, what is written in the Law, &c, And the Lawyer returned answer, out of Deut. 6.5. Thou shalt love the Lord thy God with all thy heart, &c. Our Saviour then answers to this question, ver. 28. This do, and thou shalt live.

Now, Beloved, consider advisedly; It concernes every soul, which hopes and desires the eternal life: If this be a necessary con∣dition for the obtaining of eternal life, surely, if eternal life be possible to be obtained, it must also be possible to perform the condition, where∣by it may be obtained; which is, to love the Lord our God with all our heart, &c. If otherwise the means be impossible, the end also must be impossible whereby that end should be obtained; & its all one to say, Thou shalt not inherit eternal life. The rule is well known; Conditio impossibilis aequipollet negativae; An impossible condition is all one with a negative. But that we may be the more excited hereunto, ye may be pleased to consider what a mans heart is car∣ried unto in this world; what objects, or what in any object, drawes his love most. For the heart, soul, and minde are so swayed and carried by love, as the body is by the weight of it. Amor meus pondus animae meae, saith S. Augustin. And as the weight of the body inclines it to the place proper and most convenient for it, so love swayes and inclines the whole man to that, which is as it were the proper place and centre wherein it rests.

Now what objects most incline the love of the natural man? or what most of all does the love of the natural man incline him unto?

The Philosopher long since observed that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Beauty or Comeliness most takes our fansie, and wins our heart. And the

Wiseman confirmes it, when he saith, the man loves nothing better, Eccles. 36.22. Why a man loves that which is fair and beautiful, is a blinde mans question.

2. A second object lovely, or the Formale objecti, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be loved. So that if one discerned love in another, toward him, he must be inclined to love him again as naturally, as the stone is swayed and moved towards the centre. Whence it is a good rule, (and would God we all observed it!) Ut ameris amabilis esto; that thou mayest be beloved, (as every one would be,) be loving, amiable, lovely, and courteous; and thou shalt win upon his love whom thou lovest.

3. A third Formale objecti, or object lovely, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bounty, beneficence, doing good, Manifestatio dilectionis est exhibitio operis. This is loving in the deed, saith S. John.

Now, Beloved, all these are eminently in God as in their root, their spring, their centre. 1. All beauty and comeliness it is in him most eminently: He is the fairest of ten thousand. The most glo∣rious Angels, who behold the face of God, they cover their own faces and their feet, as conscious of their own desormity com∣pared with Gods beauty. From his beauty, what ever is beautiful in any kinde, receives its beauty. And to love this most beautiful ob∣ject, renders him that loves it, like unto it; otherwise then it is a∣mong the creatures. For a man deformed and ill favoured, loving the most beautiful woman, is not thereby made beautiful himself, but rather he appears more deformed. But he who loves the Lord with all his heart, &c. He becomes like unto him, 1 John 3.2. Amor transform at amantem in rem amatam. Hence it is, that Moses his face shined. And they who beheld Stephen, saw his face like the face of an Angel. This comeliness the Lord imparts unto all those who behold him and love his appearance and manifestation of himself in them, Ezech. 16. We all behold as in a Glass the glory of the Lord and are transformed into the same image, &c. 2 Cor. 3.18. What they falsly said of Helena, that she was so fair, that she was worth all that ten years war undertaken for her sake, is most true of the beauty in God; its worth all our labour, all our warring, all our mortification for his sake, Romans 8.36. The second object is to be beloved; and this is eminent also in God. He prevents us with his love, 1 John 4.10. He so loved the world, &c. John 3. So, without bounds or limits, so, without example. See how he loved him, John 11. The third motive of love is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bounty and liberality: All we are, all we have, yea, all the whole Creation and every creature, is as streams from his Foun∣tain, as beams from his light, as beauty from his beauty. Should we begin to speak of his bounty and goodness and beneficence, where, and when should we make an end?

So that, if the eyes of our understanding were opened, how could we be but ravished with the love of our God? Ut se habet sim∣pliciter ad simpliciter, ita magis ad magis & maximè ad maximè; if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if he be worthy of love, who is good, as the Philosopher could say; then most amiable and lovely is he, who is the best. Amor meus pondus animae meae, My love is the weight of my soul, saith S. Augustine. Whence is it, that all and every creature inclines to the proper place: the Fowles unto the Air, the Fishes unto the Sea, the Stone to the centre? is it not that these are their rest? Tell me, who ever thou art, in what creature hast thou ever found a true, solid, and lasting rest? I believe that we have found that Nihil aequè gratum est adeptis quàm concupiscen∣tibus; there is no creature so amiable in the enjoying, as in the de∣sire of it. Let me appeal to the experience of the Amaretto, whe∣ther he soon lothe not that which he most loved. The example of Amnon, 2 Sam. 13. is of large extent, ver. 2. He was so vexed, that he fell sick for his sister Tamar, and waxed lean from day to day. When he had enjoyed her, he hated her exceedingly, so that the hatred wherewith he hated her, was greater then the love wherewith he had loved her, v. 15.

O how contrary to this, is the love of our God! when his love has touched our heart with his finger, that is, with his spirit, when he drawes us with the cords of his love; when he manifests him∣self unto us. The more near we draw unto him, by so much our love more and more increaseth toward him; and in his presence is the fulness of joy, and at his right hand, pleasures for ever more, Psalm 16.11.

This Commandement is said to be the first, by our Saviour, Mat. 22. and that both in regard of the Lawgiver; and in respect of man, to whom the Law is given. 1. In regard of the Lawgiver, he is the first and chief good. Since therefore love is naturally car∣ried unto goodness, and first in order of dignity unto the first and chief good, there is good reason why we should first love him; and consequently that this should be the first Commandement. Yea, first it is in order of intention, or the end which the Lawgiver aims at, and that's love, 1 Tim. 1.5. The end of the Commandement is love. For howsoever the knowledge of God must precede in order of time; because Ignoti nulla cupido, there is no desire of that which is un∣known; no, nor love, nor hope, nor fear, nor joy; no affection at all toward that, whereof there is first no knowledge; nor can we love, desire, hope in, or fear God, unless first we know him; yet this is to be understood in order of time. As for the order of intention which God aimes at, he would not, that the man should rest in a con∣templative knowledge of himself, but that he should be affected ac∣cording to his knowledge, which must cease; but love must remain, 1 Cor. 13. Charitas intrat, ubi scientia foris stat; Charity enters, when

Knowledge stands without doores. Yea, although fear go before love, Primus in orbe deos fecit timor; and that it is Prima mensura divinitatis, the first measure of the Deity, yet this is to be under∣stood in regard of the mans fallen estate. For fear of punishment had never been, unless first sin had entred into the World, as ap∣pears, Gen. 3. Yea, and initial fear makes way for love, as a ser∣viceable means for that end; which being obtained and perfected, as being principally intended, fear is cast out, as being used only as a means to obtain the end, with which it cannot consist; as Phy∣sick having brought us to an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or good habitude of body, is it self purged out: and the Needle is cut off, when it hath drawn in the threed and united the cloath. And therefore the Wiseman saith, that fear is the beginning of love, Ecclus. 25.12.

2. In regard of man, to whom this Law is given, this Comman∣dement is first; and that in respect 1. Of mans obligation to act; and 2. In respect of his principle of action. 1. Gods work of creation and preservation, whereby he prevents the man, layes the first obligation and tye upon the man, to love and to be thankful unto his God; which truth the Gentiles held in unrighteousness, Rom. 1.18.—21. 2. In regard of the principle of action, in the man. For howsoever there be diverse principles, whence the observati∣on of the Commandements, is said to proceed, as Fear, Faith, Hope, yet none of them either severally or joyntly brings forth that obedience to the Commandements which God requires, but love. For howsoever faith be the fundamental saving principle, yet that works not but by love, Gal. 5.6. Which principle we finde in the promulgation of the Law, Exod. 20.5, 6. And the same method our Lord observes in the Gospel, John 14.15. If ye love me, keep my Commandements. He saith not, if ye fear, believe, or trust in me. The Apostle gives the reason of it, 1 Tim. 1.5. the end of the Com∣mandement is charity. Now if charity be the end, that is, the perfe∣ction of the Commandement, then is it the first and chief principle, out of which obedience to the Commandements, must proceed; Sapi∣ens incipit à fine, a wise man begins from the end.

Yea, till the man keep the Commandements out of this principle, he cannot be said to keep the covenant of his God; nor God to keep covenant with the man. But when the man loves his God, and, out of that love, obeyes his God, then the Lord keeps covenant with him. So Dan. 9.4. O Lord the great and dreadful God keeping the Covenant and mercy towards them that love him, and keep his Com∣mandement, &c.

As this is the first Commandement, so it is also called by our Lord the great Commandement. And whereas a thing is said to be great, Quantitate molis, or, quantitate virtutis, in regard of bulk, or power and vertue, this later way, this Commandement is said to be great, or, the greatest, according to S. Hierom, by reason of the vertue,

power, and efficacy of it; and that both in respect of the subject, and of the duty it self.

1. In regard of the subject; whoever thus loves God with all his heart, his heart and minde must be enabled thereunto by the Spirit of God, 1 Tim. 1.5. It is the first fruit and strength of the Spirit, Gal. 5.22. And the Lord so circumciseth his heart, that he may so love him with all his heart, and with all thy soul, and keep the Com∣mandements and live, Deut. 30.6. Zach. 11.19, 20. Rom. 6.11, 13.

2. The duty it self is most required, and best accepted by our God. For as love is in nature the first of all the affections, which like the great wheel of the Clock, turns about all the rest. For so we desire, rejoyce in, fear, hope for, grieve for, &c. some thing which we love; such is the divine love to all other graces. The Spirit of God in this great wheel actuates and moves all the other graces. Yea, and this divine love swallowes up all other inferiour affections, all other love, concupiscence, and desire. As the Serpent of Moses de∣voured all the Serpents of the Egyptian Magicians. For he who loves God with all his heart, and keeps all this Commandement, he can love nothing repugnant unto God, nothing but in order unto God; he loves himself only in order unto God, and for God. He loves his neighbour out of his love of God, even as he loves himself, that is, in order unto God. So he loves his neighbour, that he is of one heart, and one soul with his neighbour, Acts 4.32. So that his love of his neighbour, and of himself, are no way contrary to the intire love of God.

Yea, howsoever many other duties are enjoyned us, beside this Commandement, yet this of all the rest is the greatest, and most excellent, 1 Cor. 12. ult. and that for two reasons.

1. Its most durable, and outlasts all the rest; and therefore its preferred before Prophesie, Tongues, Knowledge; yea, before Faith and Hope it self, 1 Cor. 13. ult.

2. The love of God is the Seisin, and the common ingredient of all the Christian mans actions; that pretious tincture that turns all, it touches, into gold, as, they say, Midas did. And what ever wants this divine tincture of holy love, tis like the Terra damnata, tis nothing worth.

Hence the Apostles general advise is; Let all your things be done in charity, 1 Cor. 16.14. A rule so necessary, that the very best and greatest duties otherwise performed, whether towards God, or towards our neighbour, are of no value, in the sight of God, 1 Cor. 13.

I shall adde no more motives. Let us rather come to discover our love to the Lord our God, whether we keep this Commande∣ment, or not.

1. The love of God proceeds from a pure heart, a good consci∣ence and faith unfeigned, 1 Tim. 1.5. How then canst thou love thy

God, when thou sayest, thy heart cannot be pure? And how can thy faith be unfeigned, when thou believest not, that thou art able to love the Lord thy God with all thy heart?

2. Love will suffer nothing to intervene, or separate us from the party we love, that may hinder our union. Love knits, unites, and makes one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is continued, is one.

Our love unto God unites us, and makes us one with him, accord∣ing to our Saviours prayer, John 17.21. and that of the Apostle, he who is joyned unto the Lord, is one Spirit, 1 Cor. 6.17. Such love of our God, will not endure any mixture of what is contrary to our God. And therefore S. Paul having exhorted to sincerity of love, which is required even in the lowest degree of it, as hath been shewen; Let love be without dissimulation, Rom. 12.9. he pre∣sently adds, Abhor that which is evil. Sincerity of love unto our God, will not endure any corrival, any thing or person, to share with our God in our love of him.

How then canst thou say, thou lovest the Lord thy God with all thy heart and all thy soul, and keepest all that Commandement, when yet thou knowest, that thou lovest thy pleasures more then thou lovest thy God? when thou knowest, thou lovest the world and the things of this world? Ye Adulterers and Adulteresses! Know ye not, that the friendship of the world is the enmity of God? Jam. 4.4. So the Greek text hath it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Who∣soever therefore will be a friend of the world, is made an enemy of God. Wouldst thou believe thy wife, should she say, she loved thee, whilest she prostitutes her self unto another man? And wilt thou pretend to be the loving Spouse of thy Maker, yet love his enemy?

3. The love of God puts us upon such works as he loves. Whence the Apostle, This, saith he, is the love of God, that we keep his Commandements. It puts us upon the love of our neighbour; Love works no evil to his neighbour, Rom. 13.10. Ad populum Phaleras—Away with all trappings and false pretences of love, without the reality of it!

Good discourse and holy conference proceeding from a life wor∣thy of God, and a heart and soul which loves God, is an edge which pierceth to the assimilating of others unto it self. Such a soul edi∣fies, and conveighs grace to the hearers: For charity edifies, not knowledge, not holy talk without it. The Pharisees of old knew ve∣ry much of God and his Word, and wayes, and spake very much of God. And they of all others, most reasoned with our Lord, concerning God and his truth. But our Lord tells them, I know, that ye have not the love of God in you, John 5.42. And we may say the like of the Pharisees of our time; They are great talkers of God, and of Religion; and indeed would seem to be the onely people of God, and to know all things knowable. They are indeed

the true Amorites; great Talkers and most bitter men in their inve∣ctives against all, who are not of their opinion, (as no wise man is;) And therefore we may know, that they have not the love of God in them. They have a knowing knowledge, or such as reflects upon it self, as the Apostle saith, we know, that we all have know∣ledge. This knowledge puffs men up and makes them proud; but charity edifies, 1 Cor. 8.1.2. That knowing knowledge is the dust, the food of the Serpentine generation, according to their doom, Gen. 3.14. which the Prophet Esay 65.25. tells us, must be fulfilled in these last dayes; a food, wherewithal they so glut themselves, that there is no place left for the love of God in them. Therefore Jehu cuts off and destroyes the knowing knowledge; so the Chald. Paraphrast renders 2 Kings 9.8. Every one that pisseth against the wall, all the knowing knowledge; which excludes the love of God. For so the true Jehu,* 1.169 who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Qui est, a type of Christ, Hebr. 1.12. Thou art He; for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Notat aliquid divinitatis, saith Galatinus; it imports somewhat of the Divinity. And there∣fore Scaliger, having reckoned up many names of God, concludes them all with Ipse, He. This spiritual Jehu destroyes all the false, the knowing disobedient knowledge, which is the true spiritual, in∣ward Antichrist, and consumes him with the spirit of his mouth, and destroyes him with the brightness of his coming, or presence, 2 Thes. 2.8.* 1.170 And therefore Moses the man of God prayes, Psal. 90.12. that the Lord would teach him to number his dayes, that he might bring unto him a wise heart (so the words signifie) not a wise, not a subtil, crafty head, not a strong head-piece, as they call it.

Let us name some means and helps to advance this great duty.

1. The fear of God, is the beginning of his love, Ecclus. 1.14. And that fear drives out the evil. And when the love of God is brought into the soul, it makes a compleat separation from the sin. O ye that love the Lord, see that ye hate the thing that is evil, Psal. 97.10.

2. Whatsoever thou seest amiable and lovely in the creature, love it wholly for God, and in order unto God the Creator of it. How shall that be done? When thou seest ravishing Beauty in the Creature, reason thus; O how much more beautiful is my God, who created this Beauty! When thou seest great strength; think, how much more strong is He, who is, the Power! Mark 14.62. Thou lovest wealth: consider, how much better is it, to be rich towards God! Or thou art desirous of Honour: Reason thus; How much more excellent is the honour that comes of God only! Thou lo∣vest Pleasures: but think how much more satisfying and durable are the pleasures at Gods right hand for evermore!

3. Pray we unto the Lord that he will be pleased to circumcise our hearts, that we may love him with all our heart, and with all our soul, that we may live, Deut. 30.6.

For the advancement of this divine and eternal life and kingdom of God, there are who point us unto faith only. But beside it, ma∣ny other graces are necessary, 2 Pet. 1. and above all, charity.

But they will say, that it is not the saving faith, which S. Peter there speaks of. I answer, It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is equally pretious faith with that which the Apostles themselves had. And yet, saith he, Adde in that your faith, vertue; but in that vertue, knowledge; but in that knowledge, temperance; but in that temperance,* 1.171 patience; but in that patience, godliness; but in that godliness, bro∣therly kindness; but in that brotherly kindness, charity or common love to God and men, 2 Pet. 1.1.—7. There is a kinde of Acidia or spi∣ritual slothfulness, which would cause us lazily to sit down in faith alone without this train of graces following it; as many do at this day; and, which is worse, dangerously misunderstand the very foundation, the true Christian faith. Which S. Peter foreseeing, adde, saith he, in your pretious faith, vertue (or prowess and cou∣rage) therein the lazy soul would rest; but, saith the Apostle, adde in that your vertue, knowledge, that is, experimental knowledge, that what we believed, through vertue & prowess, is found possi∣ble. And this is the reason of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the note of diversity repeated of∣ten, both precedent and following; all which our Translators, contrary to the express text, have rendred by the copulative, And.

The Apostle goes on. For these things being and abounding, make you neither barren nor unfruitful towards the knowledge or acknowledgement (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of our Lord and Saviour Jesus Christ. And v. 10. So an entrance shall be administred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

The Lord direct your hearts into the love of God and the pati∣ence (or expectation) of Christ! 2 Thess. 3.5.

Thou shalt not see thy brothers Asse or his Ox fall down by the way,* 1.172 and hide thy self from them. Thou shalt surely help him to lift them up again.] By this translation, some elegancy of the holy tongue, is lost; and somewhat of the mystery contained in these words, obscured.

The Hebrew words of the later part, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Raising, thou shalt raise them up with him. Wherein the Hebrew elegancy imports and supposes a cooperation in the brother, or neighbour, the owner of the Asse and Ox; and the like reason there is of his Sheep, Horse, mule, or other beast. Which the Sa∣maritan version expresseth. Thou shalt not see thy brothers Asse or any other of his cattle, &c.

What the Hebrew text hath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cum illo, with him, is not neglected by the LXX, where we read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with him; nor by the Samaritan, Syriac, or Arabic versions; nor by the Chald. Par. Vulg. Lat. the Spanish, French, nor Italian Translations. Castellio hath, Ʋnà cum eo sublevabis, thou shalt lift him or it up together with him. So the Tigurin Translation, and Piscator, Luther, and the Low Dutch which followes him.

This curiosity, as some will call it, is not nodum in scirpo quaere∣re, to seek a knot in a Bulrush; to search for a fault where there is none. For to help him to lift them up, and to raise them up with him, are not the same. The later is more emphatical and full.

The words thus turnd have a sense very important, whether we consider the literal or spiritual meaning of them. As for the literal sense, the words imply thus much.

1. That they, whom, our God would, that we should help, they should be helpful unto themselves.

2. What is here called thy brothers Asse, is Exod. 23.5. called the Asse of him that is hating thee, who is in actual enmity against thee. For the book of Deuteronomy is, much of it, Evangelical, and holds forth unto believers early, what is that good, accepta∣ble, and perfect will of God; which our Lord, that Prophet like to Moses, more clearly reveals; when he teacheth us to love our enemies,* 1.173 to bless those who are cursing us, to do good to those who are hating us, and to pray for those who are using us despight∣fully, and persecuting us, Matth. 5.44.

3. These and such like actions tend much to the melting of enmity and hatred into love and favour. For there is no greater incen∣tive unto love, then preventing love.

4. Especially if these or like actions be agitated and used fre∣quently so often as occasion calls for them. So much is implyed by the repetition of the verb, Raising thou shalt raise them up.

5. But no doubt if this we ought to do to the Ox or Asse, we ought much more to do it unto the owner himself or brother, Matth. 18.22.

But hath God care of Asses or Oxen? 1 Cor. 9.9. Or saith he it altogether for our sakes? The words no doubt have their mysti∣cal sense.

The Lord Jesus Christ deals so with his brethren, (He is not ashamed to call us so, Hebr. 2.11.) He could not, he cannot see the humanity fallen to the ground, and cleaving to the earth, and minding earthly things, embracing Dunghils, Lam. 4.5. (to such the solemn Feasts are compared, Mal. 2.3. and all ceremonial services; yea, all things, if opposite unto Christ, Phil. 3.8.) He could not, he cannot hide himself from his own flesh, Esay 58.7. Hebr. 2.14. but he stoops to take and raise up the fallen man from mind∣ing earthly things, to a conversation in the heavens, Phil. 3.19, 20.

Yet would he not, that the fallen man should be like the Lunt, heavie and lazy beast.* 1.174 I will make thee understand (saith he) and I will teach thee in the way wherein thou shalt walk; I will give counsel with mine eye unto thee. Be not as the Horse, as the Mule without understanding, &c. For why? He teacheth us rather then the cattle of the earth. Indeed who is teaching like him? who gives man reason and understanding, which other teachers can∣not give, but suppose in those, they teach.

Yea, in the fallen Ox and Asse there is a principle of life and power toward the raising of it self. And how much better prin∣ciple is there in the fallen believing man toward the raising of him∣self to a more eminent life? For otherwise all exhortations, dehor∣tations, reproofs, in a word, all Gods dealings with fallen men, would be in vain and to no purpose. Our brother would raise them with them; but they have no power in them to comply with him. Wherefore thus saith the Apostle, out of the Prophet Esay, 1.9. Except the Lord of hosts had left unto us a seed,* 1.175 we should have been as Sodom, and should have been made like unto Gomorrha, Rom. 9.29. This divine seed lives, when all, what is temporal and earthly, is dead; and that recovers and restores all what shall live, unto life. Of which our Lord saith, Except a corn of Wheat fall into the ground, and die, it abides alone; but if it die, it brings forth much fruit.

There is remaining in the grain of Wheat now dead, an active principle of life, the Balsamum naturale, the natural and radical bal∣sum, which recals and raiseth up the plant to life, and multiplyes it, John 12.24.

But, that this may be done, the Lord calls upon us to plough up our fallow grounds, to mortifie our earthly members. To die daily unto sin; for that's implyed in the next words, he that loves his life, shall lose it, &c.

Also, that we believe in the mighty power of God who raiseth the dead. And by this faith, we are raised unto life; as the Apostle

testifies of the Colossians,* 1.176 wherein also ye are raised by faith in the operative power of God having raised him from the dead, Col. 2.12.

How justly therefore are many of this present generation to be blamed? who being fallen into sins of intemperancy, incontinen∣cy, injustice, oppression, violence, impiety and profaneness, lie still like arrant Beasts, and continue in them; and expect a time, when they shall receive such an irresistable power of grace, as shall enforce them to arise out of the slow of their sins, unto righteousness; whether they will or not.

But surely the grace of God does not work with violence; but gently and sweetly, according to the fabrick of mans heart, which God the maker of it, best knowes; and accordingly drawes men with the cords of a man, even with loving kindness, Hos. 11.4.

And therefore when this grace is withstood and resisted, the Lord complains, as Matth. 23.27. O Jerusalem, how often would I, and ye would not? &c. And Acts 7. O ye stiff-necked and uncir∣cumcised of heart, ye do alwayes resist the Holy Ghost, &c. And Esay 65.2, 3. I have stretched out my hands all the day to a rebel∣lious people, &c. Ezech. 18.31. Cast away from you all your trans∣gressions, &c. Why will ye die, &c? John 5.34. These things I say unto you, that ye may be saved, &c. ye will not come unto me, that ye may have life. Esay 5.4. What could I have done more for my vineyard then I have done?

These, and many like Scriptures there are, wherein the Spirit of God complains, that men resist the grace of God, & yield not obe∣dience thereunto. But we never read of any compulsion or force used to compel men to obedience. For that should be contrary to Gods cre∣ation in the framing of mans heart; so that it is not to be wrought upon otherwise then by perswasions. Contrary to the nature of obedience, which is never forced, but is purely voluntary, as appears in the example of Pauls conversion; which, if ever any should seem to be forced; yet he saith expresly, I was not disobedient unto the heavenly vision, Acts 26.19. Otherwise, if the grace of God should force men to break off their sin, to deny ungodliness, &c. this then would follow, and I beseech you mark it: That the grace of God should enforce men to be obedient; and then reward them for being so; which how absurd, and against Gods dealing, it would be, ye, that are wise men judge.

Besides, this is contrary to the nature of a command, that it should be directed by a wise King unto his Subjects to be perfor∣med, and that upon pain of death; which yet his Subject cannot choose but he must do, being compelled by an irresistible power. What else do they affirm, who live in their sins, and say, That they wait for such grace from God, as shall make them even a∣gainst their wills, to deny their ungodliness and worldly lusts, &c.

and after this compulsion, the only wise God shall reward them with everlasting bliss and salvation. But does not the Apostle bid us to hope perfectly for the grace that shall come unto us at the reve∣lation of Jesus Christ? Tis true; but what are the words imme∣diately before? Gird up the loyns of your minde, be sober, and hope to the end, &c. 1 Pet. 1.13. But Abraham hoped against hope. Its true; he hoped against the impotency and weakness of his own flesh, in the mighty power of God, who had promised, and was able to perform, Rom. 4. But Abraham, when he thus hoped, was obedient unto God, and kept his charge, his Commandements, his Statutes, and his Lawes, Gen. 26.5. But what promise, what word of God hast thou to hope in, who livest in thy disobedience, and contrary to the Com∣mandement of God? he who hopes for the grace that shall be re∣vealed, &c. he purifies himself as God is pure, 1 John 3.3.

The grace of God to the fallen man, supposeth a power in him to receive it, and so to comply with it, that he receive it not in vain, 2 Cor. 6.1. Our brother raiseth us up with us. Otherwise, should we lie still in our fall, and expect, that he should raise us up with∣out us, it would be great folly and vain presumption, and would prove us as much without understanding, as the Asse or Ox, or Horse or Mule, Psal. 32.9. Which was intended by that in the Fable, of the Carter, whose Wain was laid fast in a Bog; he cryed out, Hercules help me: But he was well answered; Fool, set thy shoul∣der to the wheel, and put on thy Horse, and then God will help thee.

Wherefore brethren, if any man be prevented or surprized in a fall, or fault, ye who are spiritual and strong, restore such an one with the Spirit of meekness, Gal. 6.1. We are commanded to raise up our brothers beast with him; how much more our brother himself? So let us bear one anothers burdens.

Let us stir up the gift of God that is in us; Let us not receive the grace of God in vain. Arise thou who art sleeping, and stand up from the dead, and Christ shall enlighten thee, Ephes. 5.14.* 1.177 Be∣lieve not that seducing spirit of unbelief, which would perswade us, that we have no power to arise from our fall. To this seducing spi∣rit, the wicked man gives heed, and believeth not to return out of darkness, and is waited for by the sword, Job 15.22.* 1.178 Such a spi∣rit were they acted by, who render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when we were yet without strength, Rom. 5.6. which is only, we being weak. To be without strength, is a total deprivation, and takes away all a∣bility toward the raising of our selves, when our brother would raise us with us, we helping and working together with him, though we be yet but weak. Which yet implyes some strength: As the good Samaritan found, and had compassion on the wounded man, who was not quite dead, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, half dead, Luke 10.30. That good Samaritan drawes us with the cords of a man, even with

loving kindness. Its heavie drawing at a dead weight. Let us be coming, yielding, complying, stirring up the graces of God in us, and our God will be present with us. Habenti Deum nihil desu••u∣rum, si ipse non desit Deo, saith S. Cyprian, nothing shall be want∣ing to him who hath God with him, if he be not wanting unto God. For Facienti quod in se est, Deus non deest, God is not want∣ing to him, who is doing what lieth in him, who is not wanting to himself. Arise, be doing; and the Lord will be with you, 2 Cor. 13.11. Phil. 4.8, 9.

When a man hath taken a wife, and married her, and it come to pass,* 1.179 that she finde no favour in his eyes, because he hath found some unclean∣ness in her, then let him write her a bill of divorcement, and give it in her hand, and send her out of his house:

2. And when she is departed out of his house, she may go and be another mans wife.

3. And if the later husband hate her, and write her a bill of di∣vorcement, and giveth it in her hand, and sendeth her out of his house, or if the later husband die, which took her to be his wife,

4. Her former husband that sent her away, may not take her again to be his wife, after that she is defiled: For that is abomination before the Lord; and thou shalt not cause the land to sin, which the Lord thy God giveth thee for an inheritance.]

The mis-translation in these words could not so well be dis∣covered, without the expression, and setting down of the whole Paragraph. Which howsoever it be broken into four verses, yet is it, in the whole, no more then one connex Axiom, or condi∣tional proposition, as will appear, if we shall first understand, that, it is not generally true, though many conceive it to be so, that our Lord, in his most divine Sermon on the Mount, intended only the confutation of the Pharisees false glosses, and mis-interpretations of Gods Law: For it is evident, that both the first and second instan∣ces, Mat. 5. v. 21.—30. are no other then the very Law of God, in the sixth and seventh Commandements. And our Lords exposi∣tions of them, have no way confuted them; but only added their inward and spiritual meanings thereunto. That, whereas the Lawes against murder and adultery, in the letter, were understood onely to restrain the outward act; our Lord shewes, that these Lawes reach even to the heart also.

Wherefore it could not be his general scope: Howbeit in that Sermon, I deny not, but he meets with false glosses and mis-under∣standing of Gods Law. And such was this custome and practice of the Jewes divorcement, which we have now before us; which they grounded upon these four verses so rendred, as our Transla∣tors have turnd them. And indeed that Translation confirmes their practice.

Notwithstanding, the words of Moses will hardly afford any such sense, as they gather from them, to warrant them to put away their wives.

Those words ver. 1. so turnd, [Then let him write her a bill of divorcement, (or, cutting off) and send her away out of his house.] These words do not necessarily bear any such construction: yet hence they collected, that, for many causes, a man might put a∣way his wife.

But if these four first verses be well lookt into, and the Law∣givers

scope considered, we shall finde, that these verses make up one intire sentence; and that the three first of those verses, are but only the Antecedent of a Connex Axiom; and the fourth verse the Consequent, and that which makes the sentence full.

For whereas ver. 1. the Translators render the words Impera∣tively, by way of precept, Then let him write her a bill of divorce∣ment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the very same words meet us again ver. 3. which yet they turn not Imperatively, as before; nor indeed are they so to be rendred; and therefore neither the former: since they are both in the very same tense; and all those three verses are but Sententia pendula, as it is called, an imperfect sentence depend∣ing upon somewhat following, and which is compleated and perfe∣cted by the fourth verse, thus.

If (or, when) a man hath taken a wife and married her; and it come to pass, that she finde no favour in his eyes, because, &c. and (if) he write her a bill of divorcement, &c. and (if) she go, and be another mans: and if the later husband hate her, &c. or, if the later husband die, &c. (all which are parts of the Antece∣dent; then) her former husband, who sent her away, may not take her again to be his wife, &c. So that all the three first ver∣ses are but a condition of the Antecedent in order to the consequent; a supposition of somewhat which possibly might be; and if it so come to pass, then the consequent will take place. For Suppositio nihil ponit in esse; A supposition makes nothing to be.

And thus the Greek Interpreters express the sense of these four verses. And the vulg. Latin, yea, and the Chald. Paraph. may be so understood: And so Tremellius renders the words; and so Vatablus explains them: Scripserit{que} ei libellum repudii, & dederit ei in manu ejeceritque, &c. non est hîosententia absoluta: sed debet hic versus jungi verbis sequentibus, non poterit prior, &c. And if he shall write her a bill of divorce, and give it to her in her hand, and shall cast her out, &c. This is not an absolute sentence, saith he; but this verse ought to be joyned to the words following; the for∣mer husband, &c. ver. 4.

And that this is the main scope of this Law, That the former husband may not take his wife again, which hath been the wife of another man, its clear by the Prophet Jeremies reference unto this very text, Jer. 3.1. They say, (or saying) if a man put away his wife, and she go from him, and become another mans, shall he re∣turn unto her again? shall not the land be greatly polluted? where we read no command, that a man should put away his wife. But only that a man having put away his wife, and she become ano∣ther mans, he must not receive her again. Only from supposition, that a man having put away his wife, and given her a bill of divorce∣ment, hence they collected, that a man might put away his wife. How witty men are in misconstruing the Law of God, to make it suit with their own corrupt wills?

Our Lord discovers this fallacious collection of the Scribes and Pharisees, Matth. 5.31. It hath been said, If a man put away his wife, let him give her a bill of divorce. But by whom was it so said, or to whom? In the former instances, which our Lord gives, we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: where the word is left doubtful whether to them of old time, or, by them of old time; that is, the Antients. But that word we read not there added by our Lord. Why? This speech was not said to them, nor by them of old time. Our Lord tells us as much, Matth. 19.8. That because of the hardness of their hearts, Moses had suffered them to put awuy their wives; but, from the beginning, it was not so: Therefore he saith not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as formerly, it was said to them of old time, or, the Antients, Thou shalt not commit adultery, &c. but it was not said to, or, by the Antients, if a man put away his wife, let him give her a bill of divorcement. That this is the true reason, why 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to, or by the Ancients, is not there added by our Lord, to the matter of divorcement, will appear, beside what hath been said, if we compare herewith Jer. 3.1. which was named before. Where the Prophet speaking of the very same argument, he puts first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which our Translators turn, They say, or, in the mar∣gent, saying; whereby is implyed that this was not said from the beginning, but since the hearts of men have been hardned by unbelief and disobedience.

But so far is the Lord from warranting divorce and separation of a wife from her husband, that it may well be questioned, whe∣ther divorce, in any case, be necessary, yea, or not; yea, whether a man be bound even in the case of adultery, to put away his wife. Our Lord, Matth. 5.32. rather permits divorcement, in that case, then commands it. So that 1. We do not read any Law of God enjoyning the wronged man so to do. 2. Besides, God is a witness of mutual faith plighted one to other. It is the Lords own reason, Mal. 2.14. The Lord hath been witness between thee and the wife of thy youth. She is thy companion and the wife of thy co∣venant. It is thy covenant, and the Lotd is witness to it. 3. The Lord hates putting away, Mal. 2.16. and we ought not to do the thing that he hates, Jer. 14.4. 4. Though it be true, that adultery is a capital crime, and to be punished by the Judges, Job 31.11. that is, If the business be brought before them and proved. Yet we read not, that the husband was any where bound to prosecute his wife; especially if he saw her penitent, or thought good ei∣ther to retain her; (for what knowest thou, O man, whether thou mayest gain thy wife? 1 Cor. 7.16.) or put her away, without noyse, without publick shame, more privately, by bill of divorce. We finde not, that Jacob put away his wife, or handmaid (which was a secondary wife) whom Reuben had abused. And Joseph in his ignorance, suspecting his espoused wife to have been an adulte∣ress,

being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.180 that is, a merciful man, he would not make her a publick example, but thought privately to put her away by bill of divorce, Matth. 1.19.

Hence take an estimate, how merciful the good God is towards the fallen man. He took the Jewes, he takes us Gentiles, to be his Spouse. Thy Maker is thine husband, Esay 54.5. What Adulterers, what Adulteresses have we been, yea, yet are we! how unchaste, how unfaithful to our husband? The Lord aggravates this great sin, Ezech. 16. Jer. 3.2. Lift up thine eyes to the High-places, and see where thou hast not been lien with, &c. See Chap. 5.7. and 13.26, 27. Notwithstanding all this, mark what the Lord saith, Esay 50.1. Where is the bill of your mothers divorcement? And though a man having put away his wife, he must not receive her, yet return to me, saith the Lord, Jer. 3.

How justly therefore are they to be blamed, who cause di∣vorcement and separation between man and wife? Such I mean, who make unequal mariages either between themselves, or their children, or other relations? These, while they intend to lay a lasting foundation of love, friendship and union between persons and families, even these unwittingly are the cause of greatest breach, dissention, and disagreement. What else shall we judge of those who make mariages only out of wordly respects, as wealth, honour, or high place? without any consideration of that, which ought first of all to be lookt into, the fear and love of God, and Chri∣stian education adorning it. As also that due sympathy and harmony of nature mutually inclining, disposing, and uniting the mindes and hearts, and making them in a sort, one.

For where these bonds are wanting, though nothing else be wanting of wordly interest, as honour, wealth, places of dignity, and what ever else can be wished, yet contracts and unions made between some parties so unequally yoked together, ordinarily incense and kindle dissensious and differences between themselves, and all in relation unto them. The tying together of Sampsons Foxes set all on fire.

This must needs be the very worst divorcement of all other, when their mindes and hearts are opposite and contrary one to other, yet, by bonds of matrimony, they are obliged and bound to maintain a bodily presence one with other.

Let covetous, proud, and ambitious parents think seriously of this, who ingage their children in perpetual bonds of unequal maria∣ges, to begin a kinde of hell upon earth; which, without Gods great mercy, will never have an end. Surely such mariages were never made in heaven.

They say, that mariage is a civil ordinance; and therefore the power of contracting it, hath been devolved from the minister to the civil Magistrate; though S. Paul calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a

great mystery, Ephes. 5..32. But such mariages as these are, can scarce be termed civil; and therefore indeed they are more fit to be published among the rable in the market-place, then among the Saints in that which (according to the new reformation of words) is called the meeting place.

Mystice. There is a lawful and necessary divorcement to be made between us and our sinful thoughts; which spiritually are signified by a wife. Thus Eve and the Thoughts are compared, 2 Cor. 11.2, 3. These are the femal part of the man, as the life is the male. And these are adjoyned to the male, even to the life, as a meet help unto it.

Howbeit, if she prove unquiet, if she be a Skold, (such are the false-accusing thoughts;) if she be vain and idle, of such the Apo∣stle speaks, 1 Tim. 5.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not only idle, but tatlers also and busiebodies; if she be a Slut, (unclean thoughts,) its the Wisemans advise, Cut her off from thy flesh, and let her go, Ecclus. 25.26. The Lord, though he hate put∣ting away, Malac. 2.16. yet he reproves us, that we admit such idle Huzzies into our bosoms;* 1.181 How long 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wilt thou cause thy vain thoughts to lodge in thee? Jer. 4.14. Of this Moses may be under∣stood in the place before us, Deut. 24.1. If the husband finde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nuditatem verbi, the nakedness or uncleanness of the word. What is the uncleanness of the word? There is a pure and holy word; The Commandement of the Lord is pure, Psalm 19.8. There is a word also of Belial, saith the Wiseman, even the word of Antichrist, which opposeth and exalts it self against God and whatsoever is of God and Christ in us; A word clothed about with death; God grant it be not found in the heritage of Jacob! Ecclus. 23.12. Our Lord speaks of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a word of fornicati∣on, Matth. 5.32. which is in and comes out of the heart, Mat. 15.19. This is the Harlot which is to be divorced: O let it not be found lodging in us. Let us be chaste and faithful to our God, O Israel! We are his Spouse, Hos. 2. He is our husband, Esay 54. Such there∣fore we ought to be unto him, as becomes such a Consort, holy and without blame before him in love, Ephes. 1.4. Let there be no word of fornication, no uncleanness in us; So will he own us for his Spouse and say, Thou art my people; and we shall say, Thou art my God, Hos. 2.23.

Then shall his brothers wife come unto him in the presence of the El∣ders, and loose his shooe from off his foot,* 1.182 and spit in his face; and shall answer and say, So it shall be done unto that man that will not build up his brothers house. And his name shall be called in Israel, The house of him that hath his shooe loosed.]

From verse 5. to the tenth inclusively, is contained the Law concerning a Widow whose husband died without issue male. In which Paragraph we have the Law and the sanction of it. 1. The Law is, that, in that case, the deceased husbands brother (or next kinsman) shall raise up seed unto his brother; and the reason of that Law, from the end of it. 2. The sanction and ratifying of that Law by pu∣nishment of him who should refuse to raise up seed unto his brother; Disgrace, 1. To his person; 2. To his family. The disgrace to his person, 1. Loosing his shooe from off his foot; 2. Spitting, whe∣ther in his face, as our Translators render it, or otherwhere, it may well be questioned.

For there is not, nor hath been any nation under Heaven, so prevented and informed with precepts of civil conversation and good manners, nor more abounding with examples of well nurtured and behaved persons of both Sexes, then Gods Israel, whether his anti∣ent people so called, or his surrogate and substituted Israel, his Christi∣an people, Gal. 6.16. And therefore it may be much doubted, whether such a behaviour were not unseemly and unbecoming this Israelitish woman; and unsuitable to other holy Lawes; and un∣worthy of the God of Israel, the Author and giver of those Lawes, and the God of that people.

Beside, whereas Spittle is an excrement of the first concoction, to be bespattered with it, its a great disparagement and indignity to the man, as Esay 50.6. our Lord saith, I hid not my face from shame and spitting. And in the woman, an argument of extream vilifying and contempt. Both which are contrary to that due esteem where∣in we ought to have one another. Its prescribed in the same Chapter, Deut. 25.3. that stripes, although well deserved, yet should not exceed a certain number; and the reason is given, lest thy brother should seem vile unto thee, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be vile in thine eyes. Wherefore it seems not probable, that the most holy God would prescribe such an act, as whereby the man should be vile in the womans eyes.

Yea, this disgrace and despight is so much the greater, in that it should proceed from the Woman, and from her who desired to be the consort unto this man; and to submit her self unto him as her Lord, as Sarah called Abraham, 1 Pet. 3.6.

Besides, as in salutation with an holy kiss, as of old, Rom. 16.16. a signe of love and reverence is expressed, when the breath, soul, and spirit seems to be communicated; so on the contraty, by such

rude and unseemly greeting, as spitting in the face, the excrementi∣tious filth is cast out as a signe of greatest scorn, hatred, loathing, and contempt.

All which being laid together, we may adde hereunto this con∣sideration; that since a disgrace was intended unto the person of him who refused to perform this office of love unto his deceased brother or kinsman, the dishonour should not seem to be placed, so much in loosing of his shooe from off his foot, as spitting in his face: since the face and head are the most honourable parts of the body; and the foot the most dishonourable, as the Apostle opposeth them, 1 Cor. 12.21. So that the brand of infamy on him and his family, should then seem to be this or the like; The house of him, whose face was spit on.

The result of these reasons, may be a strong inference and per∣swasion, that these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though in rigore sermonis, they may signifie, She shall spit in his face; and so the same phrase is rendred, Numb. 12.14. Yet, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may as well be turn'd before him, in his sight, or, in his presence, as our Translators also turn it, Deut. 4.37. He brought thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his sight, with his mighty power, out of Egypt: and Chap. 11.25.* 1.183 There shall no man stand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before you. The same phrase may, and for the avoiding of so great inconveniencies, ought to be so turn'd; She shall spit before him, or, in his sight or presence.

I confess, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the indecorum, uncomeliness and ugli∣ness of the fact, caused me to suspect, that all was not right; though herein the Translators follow all the old English that I have seen, their predecessors and precedents. Howbeit I finde some other learned men to have been of an other judgement; as Tremellius, who renders the words, Spuet ante faciem ejus, she shall spit before his face. And the Tigurin Bible, hath, Spuat coram eo, let her spit before him. And the learned Jewes so understood the phrase; as Rabbi Salomon, she shall spit before him on the ground, and set a brand of infamy upon him and his whole family.

Now howsoever the superiour, as a father might by way of just reprehension, so deal with his disobedient childe; as our hea∣venly father gives instance, Numb. 12.14. If her father had spit in her face, that is, as the Chald. Par. there hath it, had sharply rebuked her; yet there is not the like reason of the inferiour; nor is it likely, that the Lord would allow the woman so unde∣cently, so contrary to her due modesty, so unbecoming her sex, to exercise authority over the man.

Meantime we cannot but hence take notice, how basely the wisdom, righteousness, and holiness, the Son, the Christ of God, hath bin reputed and dealt withal in the ungodly world; as he speaks concerning himself in the time past, Esay 50.6.* 1.184 I have not hid my face, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab ignominiis, from shames and spitting; which

was accomplished in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fore-sufferings; as the E∣vangelist records it, Matth. 26.67. and 27.30.

Men look for some nasty hole, some sluttish corner or other, to spit in; whence an unmannerly fellow spit in a Philosophers face; & excused it, saying, it was the foulest place about the house. Yet our Lord the very wisdom and righteousness of God it self hath been ac∣counted by the evil world 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Conspuendus, one worthy to be spit upon; as Job typically represented him, where he saith of his enemies, they abhor me, they spare not to spit in my face, Job 30.10. Have many even of those who profess the Christian religion, a more honourable esteem of the true Christ of God? when they oppose the truth of God, and deny it in their sinful lives, do they not spit in the face of Christ? He is the Truth, John 14.6.

This Law, as all agree, was ceremonial; and therefore as to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & the letter of it, it was to cease, when the seed was rai∣sed up, to whom the promises were made. Howbeit out of the letter we may.

Note here the kindness and love of God unto men, how gratiously he condescends to comply with man in his natural affections. Men naturally love their children; the continuance of their names among men; the propagation of their family, &c. And the Philosopher could say, if the separated soules take care for any thing, it is for the good and welfare of their posterity. Thus 2 Sam. 7.11, 12, 16. see how kindly David accepted this at the Lords hand, v. 18.19. which care for posterity, children, house, and name, David calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the law of Adam; that which is implanted in man, to love, and take care of his children, his name, and his posterity. And with this love, the Lord himself vouchsafes gratiously to com∣ply in this Law.

Mysticè. As for the mystical understanding of this Law; we finde an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and graphical exemplification of it, in the history of Ruth, Chap. 1.5. where Mahlon the husband of Ruth is said to be dead in Moab.

Who is this brother that is dead? who else but Christ, who is not ashamed to call us brethren, Hebr. 2.11. He is dead; Mahlon died in Moab, Moab is a patre Diabolo, as the Antients give the ety∣mon. Sinful men are of their father the Devil, John 8. And while we are sinners, Christ dies, Rom. 5.8. For he is wounded of our transgressions,* 1.185 and bruised of our iniquities, Esay 53.5. And there∣fore he is said to be crucified in Sodom and Egypt, Rev. 11.8. while we are weak, and cannot withstand the temptations unto sin, and while Christ is weak in us, he is crucified in weakness, 2 Cor. 13.4. that's Mahlon, which signifies infirmity and weakness. Thus the ho∣ly seed is sowen in weakness, 1 Cor. 15.43.

The Lord hath his inheritance given him by his Father, Psa. 2.8.

A large one; nay yet a larger, Hebr. 1.2. The Father hath ap∣pointed him heir of all things.

The Lords Name is to be be raised up, upon his inheritance: His people are to be called after his Name; they are his inheritance. They are his Spouse. But she is barren, and brings him no children in the dayes of his flesh. But his Apostles (whom he calls his brethren, John 20.17.) these raise up seed unto their brother by the uncorrup∣tible seed the Word of God, 1 Cor. 4.15. Gal. 1.19. And these raise up their brothers name upon his inheritance, his Church which is called, not after their names, but after the name of their brother, Acts 11.26. they are called Christians, Psal. 72.17. His Name shall be con∣tinued. The Hebrew word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. His Name, Filiabitur, if we might so speak, according to the Hebrew, which is of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a son; as the margent expresses it well; His name shalbe as a son to continue his fathers name for ever. Thus no doubt the Ministers of the Word ought to raise up the name of Christ upon his inheritance, his Church. They ought not to raise up their own names.

Whence I cannot see how that practice can be justified out of the Word of God, that Christians should call themselves after the names of men, and say, they are of such or such a ones Church. I am of Paul, I am of Apollo, 1 Cor. 1.12. But the Apostle interprets this the peoples weakness, Chap. 3.3, 4. Are ye not carnal, and walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.186 according to man, the earthly, the carnal man?

But if any of their Leaders gather Disciples to themselves to raise up their own names upon the Lords inheritance, its unjustifiable and abominable, and unwarrantable out of the Word of God. What saith the Apostle, 1 Cor. 13.4, 5. was Paul crucified for you? or were ye baptized into the name of Paul? &c. No, no: Paul and Barnabas gathered not Churches to themselves, but themselves were ga∣thered to the Church, Acts 11.26. they assembled themselves with the Church. They made no Proselytes to themselves.

Be we all exhorted to raise up seed unto our brother, to endea∣vour every one of us to gather our selves and others unto him; unto him all the people must be gathered, Gen. 49.10. And the Church must be called after his name, as the wife by the name of her husband, Esay 4.1. His name shall endure for ever: his name Filiabitur,* 1.187 shall be continued by succession of many sons, (the children which God hath given him, Hebr. 2.3.) before the Sun. And men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall bless themselves in him; and all Nations shall call him Blessed. Blessed be the Lord God of Israel doing wondrous things alone! And blessed be the Name of his glory for ever. And the whole Earth shall be filled with his glory. Amen! and Amen! Psal 72.17, 18, 19.

A Syrian ready to perish was my father,* 1.188 and he went down into Egypt, &c.] This the Israelite, who brought his Basket of first-fruits, must say before the Lord. But must he say that before the Lord which is untrue? And does Moses teach him to say that which is untrue, before the Lord? Surely Jacob, who is here meant, was not a Syrian, but born in the holy land, Gen. 25.11.24, &c. Un∣less a man should be that countryman whither he came as a stranger, as Jacob did to Laban, Gen. 29. The Syrian therefore here meant is Laban. And he really did persecute Jacob, Gen. 3.1. whom the Israelite here calls his father. Thus the Vulg. Latin Syrus persequebatur patrem meum, A Syrian persecuted my Father. And so Castellio, and Martin Luther turns the words: and the like we finde in the Low Dutch Bibles. And although the French hath the same with our last English Translation, yet, they have the other Translation in the margent. Coverdale, and all the old English that I have seen, render the words thus; A Syrian perse∣cuted my father. And the Hebrew text will bear this Translation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For Hierom no doubt read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Piel, w^ch signi∣fies to persecute, destroy, kill, &c. The Chald. Paraphrast is most express and full, and comes home to our purpose. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Laban the Syrian sought to destroy my father, &c. From this Lesson which the Lawgiver taught the people, we may learn some profitable instruction for our selves.

Moses here prescribing to the people, a form of acknowledge∣ment and thankfulness, in offering their first-fruits unto God, when they had entred into the Holy Land, and had taken possession of it, he teaches them to lay their Foundation low in the depth of Humility, confessing not only their own, but their fathers abase∣ment and misery, as their fore-fathers had done, from whence God had raised them.

Abraham was a leading example of this kinde; whom God Himself styles The Father of many Nations, Gen. 12.15.17, 18, 22. Ecclus. 44.19. So great a father, that the Jews took it in disdeign, that our Lord should intimate, he was greater then Abraham, John 8.53. Yet if we hear Abrahams own acknowledgement, I am, saith he, but dust and ashes, Gen. 18.27. so low he layes his founda∣tion. And Jacob, however by the Lord surnamed Israel, and great in the estimation of others, Joh. 4.12. yet he acknowledgeth himself small,* 1.189 Gen. 32.10. I am little in regard of all thy mercies, and all that truth, which thou hast performed unto thy servant. How great was David in Gods account? yet in his own, he scarce knew himself, he was so little: and therefore he asks God, Who am I, O Lord, and what is mine house, that thou hast brought me hitherto? And he acknowledgeth, from what obscure imployment, he had his

rise, unto the Kingdom, even from keeping Sheep; which yet was a kinde of introduction unto a like Shepherdie, that he might be the more expert 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Shepherd of the peoples. He chose David his servant, and took him from the sheepfolds,* 1.190 from after the Ewes great with yong. He brought him to feed Jacob his people, and Israel his inheritance, Psalm 78.70, 71.

And thus must the Israelite say, in his plenty and abundance; A Syrian was persecuting my father. He was in the eyes of Laban, and in his own eyes a lost man; lost in Syria, oppressed by Laban; lost in his return homeward; persecuted by Laban and his brethren; lost in Egypt under the tyranny of Pharaoh; lost, in his own appre∣hensions, in his passage out of Egypt. But when we cryed unto the Lord, he had compassion on us, and brought us out of Egypt, with a mighty hand, & outstretched arm; and he hath brought us into this place, and hath given us this land that floweth with Milk and Ho∣ney. And now behold, I have brought the first-fruits of the land, which thou, O Lord, hast given me.

Such first-fruits arising and growing from that deep root of humility, are most acceptable unto our God. For hereby men are made and kept lowly, even in the height whether of temporal, or spiritual estate, when they can say, with him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from how lit∣tle, to how great! This consideration made and kept the great Apo∣stle humble, so that he could say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am the least of the Apostles, and not worthy to be called an Apostle, 1 Cor. 15.9. Yea, if the glorious company of the Apostles were too great and glorious for him to be accounted though but the least of them, he shrowds himself among the Saints. And lest peradventure the very least of the Saints should be too great for him to be compared withal, he makes a word of his own (for I read it no where else, nor is it, I believe, elsewhere to be found) to signifie his least littleness; To me, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 less then the least of all Saints, this grace was given, &c. Ephes. 3.8. And if thus he seem not little enough, he calls himself just nothing, 2 Cor. 12.11.

He well remembred, that he was, not persecuted, but which was infinitely worse, that he persecuted the Church of God, 1 Cor. 15.9. that he was a blasphemer and a persecutor, and injurious, 1 Tim. 1.13.

A second Lesson we may learn from hence; that the Israelite must say, A Syrian persecuted my father. He must not say, that his father persecuted the Syrian. O no: One Dog, or one Wolf may per∣secute a thousand Sheep; but ten thousand sheep will not persecute one Wolf, or one Dog.

O that the hungry Dogs, and ravening Wolves of these dayes, who go in Sheeps clothing, would consider, whom, and what manner of persons the Apostle calls grievous Wolves, Acts 20.29. and what

manner of men they are, whom he means, when he warns the Philippians to beware of Dogs, Phil. 3.2.

Mystice. But this persecution may be neerer haply then we are aware of. Surely as any man becomes more like unto Jacob (who was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a perfect man,* 1.191 Gen. 25.27.) he shall have experience of Syrians or Aramites pursuing and persecuting him. For what is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but sublimity, or height of pride? somewhat that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, high in men? Pride is a Worm that often breeds even in the trees of Righteousness. And by how much it is the more inward, its the more dangerous persecutor. Pride is deceitful, Obad. v. 3. And therefore Aram also signifies deceit; and deceit is accompanied with cursing, Ps. 10.7. and Aram signifies also cursing. And all these are covered with a Mantle of Hypocrisie, a white vail of pretended piety. Laban (the Syrian) signifies White. A form of godliness covers all ungodliness, 2 Tim. 3.5. That White Devil hides the Black one. Laban was either a White Devil, or the Devils familiar friend; a great Cacomagus, a notorious Sorcerer, and the most famous of all the East.* 1.192

But fear not thou Worm Jacob, ye mortal men of Israel; I will help thee, saith the Lord, and thy Redeemer, the Holy One of Israel. Go on in thine humility, and thy simplicity, O thou Israelite indeed, in whom there is no guile, John 1.

The Lord hath not beheld iniquity in (such a) Jacob; neither hath he seen perverseness in (such an) Israel. He can rebuke and re∣strain the persecuter, as he checkt and restrained Laban the Syrian persecuting Jacob thy father, Gen. 31.29. What though Laban be a Wizard? it was confessed by Balaam, Labans countreyman the Syri∣an, That there is no enchantment against Jacob, neither is there any divination against Israel, Numb. 23.23. Remember what Balak King of Moab consulted, and what Balaam the son of Beeor answe∣red him, Mich. 6.5. (Balak is the destroyer, and Balaam the false Pro∣phet which devours the people,* 1.193 as the false Prophets do, 2 Cor. 11.20. the son of Beor the Beast,) Remember how the Lord thy God turn'd the Curse to a Blessing, Deut. 23.5. that ye may know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Justitias, the righteousnesses or mercies of the Lord.

What though the Aramites, the Syrians curse, yet bless thou, Psal. 109.28. and thou shalt obtain a blessing:* 1.194 yea, a double bles∣sing. For there is a double blessing pronounced by the Lord Jesus, (who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Blessings, Psal. 21.6.) upon his persecuted ones, Mat. 5.10, 11, 12. For as we are called unto suffering, so likewise are we called unto a blessing, to a double blessing for our sufferings, 1 Pet. 2.20, 21. that we render not evil for evil, or rayling for rayling, but contrariwise blessing, knowing that we are hereunto called that we should inherit a blessing, 1 Pet. 3.9. which the Lord vouchsafe to all his persecuted ones, through him who is the Blessings, and Son of the Blessed, Jesus Christ our Lord!

But if thine heart turn away, so that thou wilt not hear,* 1.195 but shalt be drawen away, and worship other gods and serve them; I denounce unto you this day that ye shall surely perish.]

Ver. 15. Moses sets life and good, and death and evil before us. 1. Life and good; if we love the Lord our God to walk in his wayes, and keep his Commandements, and his Statutes, and his Judgements, &c. 2. Death and evil, if our heart turn away and we shall be drawn away, and worship other gods, and serve them, &c.

I read the words, according to the Hebrew text, thus. If thine heart turn itself away, and thou wilt not obey, and thou be driven away, and worship other gods and serve them, I denounce unto you this day, that perishing ye shall perish, that is, by little and little, or by degrees ye shall perish.

This text may be considered in it self absolutely, or with refe∣rence to the words before injoyning the love of God and walk∣ing in his wayes: But if, &c.

The words are a serious commination, denuntiation, or threat∣ning of judgement upon condition and supposition of sin. 1. In aversione, turning away, not hearing, not obeying. 2. In conversione, turning-to, being driven away to worship other gods, and serve them. Now because in every serious conditional threatning, a possibility of offending is supposed, the Antecedent of this con∣nex or conditional Axiom, will afford us these divine Truths.

• 1. That its possible, the heart may turn it self away from God.
• 2. That the people of God may not hear or obey God.
• 3. That they may be driven away from the true God.
• 4. That they may worship and serve other gods.
• 5. That they may be so driven from the true God, that they may worship other gods and serve them.
• 6. If the heart turn it self away, if the people of God obey him not, if they be driven away, and worship other gods and serve them, the Lord denounceth unto them, that perishing they shall perish.

1. The heart may turn it self away from God. So, or to the same effect, all Translations that I have seen, render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The heart is sometime taken more specially for the affective part of the soul; and so it is distinguished from the minde and from the will, Matth. 22.37. Sometime its taken more generally for all the parts of the soul, and the whole inward man, all that is within us, Mark 7.21, 22. compar'd with Matth. 15.19, 20. We may understand the heart here largely, as the affective part following the dictate and determination of the understanding.

The reason of this is evident, 1. From the precedent words, where life, and good, and death, and evil are set before us, where∣unto the heart may indifferently turn it self. And 2. the Lord

having made man after his own image,* 1.196 left him in the hand of his own counsel. Ecclus. 15.14.—17. Before men (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is life and death and whether him liketh shall be given unto him.

1. Hence it appears, that the heart is Vertibile principium, a mutable, a changeable principle.

2. The heart may decline, may turn it self away even from the Summum Bonum, even the chief good, while it is Non clarè cognitum, not yet clearly understood.

Hence we may note a decision and determination of that great question controverted by Philosophers and Divines, concerning the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Principale; or, as Tully calls it, Principalus, that supream and principal part of the soul. I shall not name the manifold opinions of the Antients. Many with Plato have thought it to be in the Head, which therefore is called Arx totius corporis, regia & capitolium. Others, with the Stoicks, rather place it in the heart: and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Laertius. Which Plutarch renders and ex∣plains thus: The Stoicks say, That the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or principal part of the soul, is that which makes the imaginations, assents, sen∣ses, and appetites; whence proceeds and ascends the rational; which, saith he, is in the Heart.

2. Tis possible, the people of God may not hear or obey. The word here used signifies both; but being applyed to the heart, the hearing of that is obeying; as it should here have been ren∣dred, and elsewhere, though our Translators turn it to hear; as Eccles. 5.1.* 1.197 Be more ready to hear, that is, to obey, then to give the sacrifice of Fools; which is parallel to 1 Sam, 15.22. To obey is better then sacrifice, Hos. 6.6. and in many other Scriptures.

That this is possible, its evident by the complaints of all the Prophets; and needs no proof. Come we rather to the next Ax∣iom, which hath somewhat more difficulty.

3. The people of God may be driven away from him. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, not to be drawn away, as it is here turn'd, but to be driven away.* 1.198 And so our Translators themselves turn the word, Deut. 4.19. and 22.1. Thou shalt not see thy brothers Ox or his Sheep go astray; the word is the same we have in question, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Impul∣sos, so Arias Montanus, driven away. So Vatablus turns the word here, Impulsus, driven: so Tremellius; so Pagnin. Munster hath, Expelleris, if thou be driven away.

How comes this to pass? Doubtless by misapprehensions of God, whence men conceive false and erroneous opinions of him; So the Disciples were affraid when they saw Jesus walking on the Sea, and said, He was a Spirit; or rather indeed a fansie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.199 Matth. 14.26. Thus the Devil deceived and drove a∣way our first parents from their God when he perswaded them

that he envied them their happiness. But more of this anon.

4. Its possible that the people of God may worship and serve other gods. Wherein let us inquire, 1. What these other gods are; and what it is to worship and serve these other gods.

The other gods are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies other, and also after; implying, that the other god is after Him who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the one and only true God. So that the other gods are whatso∣ever the heart of man turns unto, obeyes, and is driven unto, when it turns from and obeyes not, but is driven from the only true God.

2. The word, To worship, hath diverse words answering to it in the Hebrew; as 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To bow down the head especially, with some other part of the body. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To bow the knee. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To prostrate and cast down the whole body; which comprehends the other two; and this last is here used. The Scripture is full of the expressions of honour and reverence, which of old were, and yet are usual in the East parts of the World.

But as there are other inward Idols and false gods, whereof the outward were types and figures: So are there also inward and spi∣ritual false worships of these inward false deities represented by those outward.

The Lord our God will be known, trusted, remembred, loved, feared, obeyed, and honoured alone.

The Lord being now about to send his people to Chaldea, whi∣ther he had already sent some of them, furnishes them with an answer to those who should tempt them to worship other gods, Jer. 10.11. The gods who have not made the Heavens and the Earth, they shall perish from the Earth, and from under these Heavens. This is written in the Chaldee, and this only, of all the Prophesie of Jeremiah: Which therefore the Chald. Paraph. saith, was a Copy of the Epistle which Jeremiah wrote into Baby∣lon, that the Jews if tempted to worship their gods, might speak to them in their own language: The gods that neither can give rain from Heaven, nor cause the fruit to grow out of the Earth, they and their worshippers shall perish from the Earth, and from under these Heavens.

Note hence the vast dominion & sole soveraignty of the true God. He is Lord Paramount; he loveth not; he will not have any Cor∣rival. Faith, & Fear, & Love, & Honour, & Hope, these things are the inward worship of God, and are to be given unto him.

What is the true separation which the Lord our God requires of us, 2 Cor. 6. What else but the cleansing our selves and putting away all our strange gods? Gen. 39. 2 Cor. 6.

See a vast difference between the worshippers of the one and only God, and the servants of other gods.

The Rich mans Wealth, his Mammon, is taken away, &c.

he despairs and dies; as Aristotle saith, Despair is the cause of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, self-murder, and worldly sorrow causeth death.

The Honourable man hath lost his Honour: God staines the pride of all glory, and brings into contempt all the honoura∣ble of the Earth, Esay 23.9. The dishonoured man sinks in despa∣ration, and is lost.

The fulness of bread is taken from the Glutton; and his god and he are both lost. The Wine is taken from the Drunkard, Joel 1.5. Awake ye Drunkards and weep and houl all ye drinkers of wine; because of the Wine: for it is cut off from your mouth.

The Amaretto, the lascivious Letcher; the poor forsaken Whore she mourns and weeps. Alas, there's no more hire. So ye finde the women, Ezech. 8.14. There sate at the North-gate Women weeping for Tammuz, that is, for Adonis, as the Latin Fathers commonly understand it; or, as others, Osiris; for their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their pleasure and voluptuousness, their belly which is their god, they have not, wherewith to worship it. And there is great reason for it. That which all these had for their god, is now taken away. The heart cannot be removed from what it extreamly loved, without grief, yea, great grief. Ye have taken away my gods; and what have I more? Judges 18.24. Micha had a house of gods, which the Tribe of Dan took away. When the judgements of the jea∣lous God are in the land, and upon all our gods, (as he executed judgement upon the gods of the land of Egypt;) when the Danites (the judgements of God) plunder us of all our gods, is it not time, high time to have a God, that cannot be taken away from us? Such an only God have the true worshippers, Esay 5.13.17. When the false gods, and their worshippers are removed, then shall the Lambs, the innocent, blameless ones, feed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the Word. Nebuzaradan left of the poor of the land to be Vine-dressers and Husbandmen, 2 Kings 25.12. Zeph. 3.11. Mal. 3.18. with 4.1, 2.

Those who have more gods then the one and only God, are hence justly reproved of this great sin, whereof were and are guilty both Romani and Romanenses the older and later Rome.

1. This lost the old Romans the knowledge and faith of Jesus Christ the true God: They would have acknowledged him such; but they understood, he would be worshipped alone: and they were loth to part with all their false gods for one; and so they lost him. Their case was much to be lamented; but is not thine the same? Alas! (beloved!) this is Malum epidemicum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a common evil to the Gentiles, to the Papists, to the Prote∣stants, any thoughts, wills, affections, actions, works, due to God, and aliened from God unto the Creature, makes a man a wor∣shipper of another God.

Give me children, or else I die, saith Rachel to Jacob; where∣upon Jacobs anger was kindled. Am I, saith he, in Gods stead, who

who hath withheld from thee the fruit of thy womb? Gen. 30.12. Am I a God to kill and make alive, that I should cure Naaman of his leprosie? so Joram said, having rent his clothes, 2 Kings 5.7. So Paul and Barnabas rent their clothes when the Lystrians would have done sacrifice unto them, Acts 14.14. The Apostle tells us, that all things befell the antient people, in types and figures, and were written for our example. And therefore it is more then probable, that we may finde the same false gods among us. We condemn Salomon for worshipping Ashteroth and Baalim. Even to this day we worship Ashteroth the goddess of the Zidonians, 1 Kings 11. and that with as much solemnity as ever, that is, wealth and riches, we worship Mammon: And though our Lord hath told us, that we cannot, yet we will serve God and Mammon together. We worship many Baalims, that is, Lordliness and Domineering, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we will be many Masters. This was the pride of the Clergie heretofore. Truly pride or any other sin, in the Minister, is most abominable. They had many Titles of Honour; but we Clergie and Lay, Priests and People can be as proud as they, without any titles of honour, and like the Cynik, tread down Plato's pride, with greater pride of our own. We have our Baal Perazim, the god of Divisions; and therefore the Lord threatens to deal with us, in this time of the overflowing scourge, as he dealt in Mount Perazim, Esay 28. We have our Baal Berith, Judges 9.4. the god of the Covenant; making indeed a god of some part of it, and neglecting that principal part of it, That God should be one, and his Name one, Zach. 14. We have our Belial, that is disobedience 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Abs{que} jugo, without yoke: and though the Apostle tells us, there is no agreement between Christ and Belial; yet we are re∣solved to make them agree, 2 Cor. 6.15. We worship Chemosh the god of the Moabites, and serve him together with the true and on∣ly God: Chemosh is Quasi palpans, Flattery; which is judged to be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 13.13. which the Scholiast on Aristo∣phanes tells us was a Tavern-deity, and wont to be worshipped with drinking after Supper; Night-meetings; I may call them the Clubbing; when men supple one another with Wine, & flatter one another into good bargains. This is a compendious way of worship∣ping Mammon, Ashteroth, Bacchus, and Chemosh all at once. We wor∣ship Dagon, the god of Gluttony, and fulness of bread and abundance of idleness, the Philistines god, Potu cadentes, tipling till they reel, as S. Hierom interprets the Philistins. For Bacchus and Ceres will be worshipped together; Whose god is their belly, Phil. 3. we will have the Ark of the only God and Dagon stand together. We worship Mauzzim, which we render the god of the Forces, Dan. 11.38. And least any order of men should be exempt from this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we worship Mercury, and have gotten many Mercuries; gods of words, 1 Cor. 2.4. We have Nebo, when the Prophets

set themselves up for gods, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Poet calls it. I say nothing to those ugly deities, Baal-Phegor, Beelzebul, Priapus, which yet are worshipped among us. These are not conjectures and allusions but reality and truth. For do we think, our God is more offended with the title of those false gods, or the worship of them in spirit and truth? with the names, or the things themselves? He himself suffers the names of these and many more false gods in holy Scripture, but he abhors & abominates the service of them, the having of those other gods. We have them for our gods and Corrivals with the only true God; and yet think our selves guilt∣less, because we abhor the names only.

While we fall short of the end of our creation, the glory of God, it is by reason of some false god or other whom we have in our heart; so much the Apostle implyes, Rom. 3.23. All have sin∣ned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (the word answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) they come short or after the glory of God.

So that there is, beside that gross outward idolatry, one more subtil, spiritual, and inward. Such are those Idols or Images ima∣gined and conceived in opinion; such as the Leaders and Image-makers of every several Sect, have graven, set up, and chosen to hold, and propound to their followers to be worshipped. There are many of this kinde. They have found out many inventions, Eccles. 7. ult. For whereas the outward idolatry seemed to be too gross and palpable to deceive the world any longer, Satan obtru∣ded upon men an inward kinde of idolatry more subtil and refi∣ned. For after the Synagoga magna had quite discountenanced out∣ward Idols, calling Baal Bosheth, Bethel Bethaven, Beelzebub Beel∣zebul, &c. Instead of these, the Elders of the Jews chose other Images, Mark 7.1.—7. And such as these are many Idols of later time; which men of several opinions, imagine and engrave, and set up above all the rest to be adored. As among the Philoso∣phers, Aliquid magni est in unaquaque Secta, saith Mirandula, some great thing there is in every Sect; so among Christians; to sin∣gle out some tenent or other and cry up that; and if that can but be in credit, it matters not what becomes of all the rest.

And so zealous men are for the worship, every man of his own Idol, that every one drawes another to the worship of it; and if that cannot be obtained, then the bond of charity must be broken. Yea, if such Idol-makers get power into their hands, they force others to the worship of their Idols, even with fear of death; like Nebuchadnezzar, Dan. 3.6. Whoso falls not down and worships, shall be cast into the midst of a burning fiery furnace. Of this the Prophet, Esay 66.5. Your brethren that hate you, that cast you out, for my names sake, say, Let the Lord be glorified, and think in so doing, they do God good service, Ier. 50.7. We offend not, because they have sinned against the Lord. Our Lord forewarns his Disciples

of this, and many of them have experienced the truth of it, John 16.2. The time cometh, that whosoever killeth you, he shall think, that he offereth a gift unto God. The Syriac Interpreter hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a gift, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, divine service.

But proceed we to the following Axiom.

5. It is possible, that Gods people may be so driven away, that they may worship and serve other gods.

The truth of this appears in the words before us; as also Deut. 4.19. lest thou lift up thine eyes to the heavens, and, when thou seest the Sun, and the Moon, and the Stars, the whole host of the hea∣vens,* 1.200〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and thou be driven (so our Translators turn the word there) to worship them and serve them, &c.

The reason why tis possible, that the people of God, may be driven to worship and serve other gods, may appear from the danger of the other gods; To have them, endangers the worship of them. So the Lord having prohibited other gods, Exod. 20.3. and making Idols, adds, thou shalt not bow down thy self to them nor serve them. Ducit enim & affectu quodam infirmo rapit infirma corda mortalium formae similitudo, &c. For the likeness of form wins upon the affe∣ctions, and takes the weak hearts of men.

2. Beside, there is a proneness, by corrupt nature to Idolatry and Superstition; as appears by the frequent prohibitions of it, and by that care and providence of God towards man, in that he hath revealed no bodily image of himself, Deut. 4.

But how can it be true, that the people of God should be dri∣ven away from him, and so worship other gods? 1. God will not. 2. The Devil cannot.

1. God will not. It suits neither with his Wisdom, nor with his Justice, that he should drive men to that, from which, by so many Motives and Arguments, in his Word, he withdrawes them.

2. The Devil cannot drive a believer to worship other gods: but on the contrary, a believer may resist and drive away the Devil. Resist the Devil, and he will fly from you.

Whence then is it, that the people of God, are driven to wor∣ship and serve other gods? Whence, but from the drift and impetu∣ousness of their own perverse will? So Luther, and Piscator, If thou lettest thy self be driven, &c. Accordingly the Apostles phrase is; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye know, that when ye were Gentiles, ye were carried away, or, driven away (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to the dumb idols,* 1.201 according as ye were lead, 1 Cor. 12.2. Who carried them, or drove them? There is no doubt, but they had their Drivers of Reli∣gion as well as we have; as they who use all arguments to per∣swade men to the worship of their gods. But no Counsel in the world can enforce or drive any man to embrace or follow it, but it leaves him free to obey, or not to obey it.

Hence it appears, that the man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his own self-actor and mover, his own self-driver to Idolatry.

They who affirm this or the like Positions, they are accounted Free-willers, as if this were the name of some old Sect or Heresie. Whereas indeed to will or nill the same thing, or, to will or nill the contrary, is as natural to a man as any other property he has. Yea, take these from a man, and ye will utterly unman him.

What is more supposed in the holy Scripture then this? If ye be willing, if ye be obedient, &c. How often would I, and ye would not?

So that I may undoubtedly affirm, that they, who call men Free-willers, do not know, what Free-will is. Its a new term that hath its original from the ignorance and madness of the people.

A man is driven like a beast from the one and only God, to other false gods; from the worship and serving of God, to the ser∣vice and worship of Idols.

And because the heart is so moveable even from the chief good, let us pray to the Lord to fix our hearts, and knit them unto himself, that we may fear his Name. And when we are so strengthened, let us strengthen our brethren.

When our heart is strengthened and confirmed in the good, we may then every one sing with holy David, My heart is fixed, O Lord, my heart is fixed, I will sing, and I will chaunt or praise, Psal. 57.7.

The Regenerate become Degenerate.

SERMON XVII.

Deuteronomie 32. ver. 5.

They have corrupted themselves; their spot is not the spot of his children. They are a perverse and crooked generation.]

AS this Book of Deuteronomy is called by the learned Jews, A Book of Rebukes, in regard of Israels sins now past; so the Lord foreseeing their sins to come, ordered this Swan∣song of Moses as a testimony against Israel, Deut. 31.28, 29. Wherein, when he has summoned his Auditors and witnesses, he reproves them of their sin by discovering the disparity and un∣likeness of the people unto that patern, according to which they were made, and that's the image of God, his perfect work, v. 4. Our Translators turn the words thus; He is the Rock,* 1.202 his work is perfect.] The words in the Hebrew are capable of divers Tran∣slations: Howbeit there is no Verb among these words; which, to make sense, must necessarily be supplyed; Because there is nei∣ther sense nor sentence, neither truth nor falsehood without a Verb. Yet are not Verbs to be multiplyed beyond necessity. There are two in the sentence, as it is rendred by our Translators; and its made a copulate, which may be only a simple Axiom. The words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I would turn, His perfect work is that Rock; or That Rock is his perfect work.

The word here turnd a Rock, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Emphatical, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 extraordinary great, and exceeding the quantity of the o∣ther letters.

The Rabbins understand by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God,* 1.203 (as the LXX render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both here, and v. 30.) but with reference unto his venge∣ance for sin upon those who transgress his Law. Howbeit he doth not hastily wreak vengeance; but with judgement, because his work is perfect. So R. Salomon.

He is called a Rock, to let us know, that all that evil which be∣fel Israel, was for their evil works. And that he is called a Rock, because he stands firm. So Aben Ezra.

But the Apostle tells us, that the Rock is Christ, 1 Cor. 10. And therefore its expressed with an Emphasis more then ordinary, as hath been shewen.

The Lord Jesus Christ may be understood to be the perfect work of the Father, both 1. By eternal generation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the off-shining of his glory; the light of the Fa∣thers light, by eternal emanation, and 2. By Temporal incarnation.

And that Rock being, as I may so say, the Master-piece of the great Artisun, he made him the patern of all his works. He made all things by Jesus Christ, Ephes. 1.9. whether visible or invisible, &c. Col. 1.16, 17. And consequently, according to this perfect patern, was man made, and after he was marr'd, was re-made and made a-new;* 1.204 as Israel and the whole Church of God. So the Psalmist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Formasti me, thou hast fashioned or formed me behinde and before, Psal. 139.5.

All his wayes are judgement. And in those wayes the man ought to have walked; and Christ himself is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that way, John 14.6. A God of Truth, or God Truth, that is, Christ is that Truth, John 14.6.* 1.205 And it is prophesied of him, Esay 65.16. that he who bles∣seth himself in the Earth, shall bless himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the God Amen as Christ is called, Revel. 3.14.

And according to this Image was the man made. But further; God is just and righteous; and in righteousness was the man made according to Gods image, even in righteousness & holiness of Truth, Ephes. 4.24. God is right or upright. And God made the man right or upright, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eccles. 7.29.

Thus Wisdom built the house wherein God would dwell; but Folly pull'd it down with her hands, saith the Wiseman. And thus one sinner destroyes much good, Eccles. 9.18. For where now shall we finde the sons of God who bear this Image?

When the Foster-fathers, Mothers, or Nurses, had lost their children, they sought them, and discovered them by certain marks, which they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By such marks the true Mother knew her son, 1 Kings 3. And Moses who had been to Israel as a Foster-father, a Mother, or Nurse, Numb. 11.12. When Israel had now departed from his fathers house, Moses seeks him out. And whereas these sons of God had their fathers characters and lineaments upon them, these were now worn out, and they be∣come

quite another people, and not the sons of God. Moses lookes for the form and fashion wherein they were made. He looks for them in that way, wherein they should walk; but they were all gon out of the way, they are corrupt, and have done abominable things, Psal. 14. He looked for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judgement,* 1.206 and behold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Scab, a Spot of Leprosie; and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, righteousness, and behold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cry; the Spirit of God abhors not such elegant Paranomasia's and Allusions, Esay 5.7. Moses looked for an upright people, as God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upright, ver. 4. but behold they are become a crooked and perverse generation.

All the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the marks and characters which are to∣kens of Gods sons, they were worn quite out, depraved and lost; the true image of God corrupted and marred instead of the righteous∣ness of God, he findes spots, blemishes, & defilements; in lieu of Gods rectitude & uprightness he finds obliquity crockedness & perverseness.

So that in the Text we have these Axioms.

• 1. The people corrupted themselves.
• 2. Their spot is not of his Sons.
• 3. They are a perverse and a crooked generation.

1. As to the first of these. They have corrupted themselves.

The words are in the Singular number, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He hath cor∣rupted himself. Howbeit, since the people of Israel, are here un∣derstood as a collective of many, the Scripture speaks both wayes, and the sense will amount to the same. Let us therefore inquire into the object of this corruption, and the corruption it self.

There is a difference concerning the object of this corruption; For whereas the words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether we should un∣derstand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 directly, and so understand God, as Hierom turns the words, Peccaverunt illi, they have sinned unto or against him, that is, God, as by corrupting his Covenant. Or, whether we should understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reflexly and reciprocally, as our Translators render it, They have corrupted themselves; or, as the word more proper∣ly signifies, to themselves, meaning the corrupt people themselves. They have all a good sense; and we may make use of them all.

As for the corruption it self. The word here used signifies all manner of destruction, and is rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, utterly to corrupt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to destroy, and by many other words they express what is in the Text, to corrupt.

But more especially, the word signifies to sin and commit ini∣quity; and therefore the LXX turn it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to do unjustly, as Moses speaking of this corrupt people, Deut. 31.29. I know that ye will utterly corrupt your selves, the LXX turn it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye will do very unjustly. And the LXX render the word in the Text by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Hierom turns Peccaverunt, they have sinned.

And yet more particularly by this corruption, a more particu∣lar

sin is to be understood, and that's Idolatry; as Exod. 32.7. Thy people have corrupted themselves; what corruption that was, ye finde in the next words, They have made them a molten Calf, verse 8. and so the Chald. Paraphrast explains this Text.

This corruption spreads far, and extends it self to the mindes and thoughts of men; for so we read of men of corrupt mindes, 2 Tim. 3.8. and thence to their words, Eph. 4.29. and to their doings, Ezek. 16.47.

The Philosophers define corruption a substantial mutation, a change of the nature, which is opposite and contrary to generation, the other substantial mutation.

And if we apply it unto our present business, it's a change of the man from his true manlike nature, Eccles. 12.13. viz. from the fear of God, and keeping His Commandments, from the truth, righ∣teousness, holyness, and uprightness of God. This corruption, we see,* 1.207 is a substantial mutation: But how came this people to be cor∣rupted? surely corruption begins with the thoughts: And there∣fore the Woman was tempted, and first corrupted; And I fear, saith the Apostle, lest as the Serpent beguiled Eve through his sub∣tilty; so your thoughts (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) should be corrupted from the sim∣plicity that is in Christ, 2 Cor. 11.3. The thoughts corrupt the life, the will, and affections; and so we read that the old man is corrupt by deceitful lusts, Ephes. 4.22.

1. Take notice by what foul names the holy Scripture represents our sins unto us, as here under the name of corruption; so 2 Pet. 2.19. and in the fore-named Chapter by mire and vomit; after∣wards in the Text, by spots and blemishes, crookedness and perverse∣ness, elsewhere by the menstruous cloth of an unclean Woman, putrefaction of sores, the excremont of a man, Prov. 30.12. And scarce shall we meet with any thing odious to our fansie, from which sin borrows not a name, to shew how the Lord hates it, and would also, that we should hate it.

2. Corruption supposeth integrity: For whatsoever is corrupted, was at first sound and whole; whatsoever is fallen, it sometime stood: If man therefore be corrupted, he was sometime whole and sound.

Consider we therefore the man under both these conditions, before and after his corruption. 1. Before it: And then, behold, O man, the purity and integrity of thy primitive estate. The generati∣ons of the World were healthful, and there is no poyson of cor∣ruption or destruction in them, Wisd. 1.14.

This was no doubt, an honorable estate wherewithal the Man was invested, even with Christ, the honor that cometh of God onely, Iohn 5.44. 1 Pet. 2.7. But man being in this Honor, understood not, but became like the Beasts that perish, Psalm 49.12, 20.

Whence wicked men are called Wolves, Dogs, Foxes, Bears, Lions, &c. as acting according to the bestial principle of life.

3. A wicked man is the very worst of all living creatures; and the reason is, because being yet intire and uncorrupt, he is the best; and therefore being corrupted he is the very worst; Corruptio optimi est pessima, the corruption of that which is the best, is the worst of all.

What a dangerous companion is a wicked man to himself? He loves not himself, but corrupts and destroyes himself.

How dangerous a companion is a wicked man unto another? Can he love another who hates himself? can he preserve another, who destroyes himself? Yet its strange, how carefully men shun one who hath the Poul disease, or the Plague, or some other infe∣ctious malady; yet fear not intimate conversation with men of corrupt mindes, yea, life, and manners. Yea we are wont to warn our children, lest they have society with such as may infect their bodies, or early corrupt their thoughts: yet meantime we consider not, that both they and our selves have the poyson of corruption in us, as vain thoughts which are destructive, Jer. 4.14.

Justly are they hence to be reproved, who are self-corrupters.

How much more are they to blame who corrupt and destroy o∣thers, whether in body or soul. The Spirit of God is so tender of the natural life that it allowes not a will or affection toward the ta∣king it away from another. He that hates his brother, is a murderer. Much lesse ought any man to actuate such a wicked affection, no not for any price. The Lord denounceth a curse against such an one.

Cursed be he that taketh reward to slay an innocent person.] This Translation doth not fully express the Hebrew text;* 1.208 for what is rendred an innocent person, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not expressed at all in the Translation.

I wish it were thus rendred. Cursed be he that taketh (or is taking in the Participle) a reward to smite or slay the soul, the innocent blood, or, blood of the innocent; so that the soul and innocent blood, or blood of the innocent should be joyn'd by Apposition. So we read them put together, Gen. 9.4. But flesh with the life thereof, which is the blood thereof ye shall not eat. The words are better un∣derstood by apposition without the supplement; but flesh in or with (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the life or soul thereof, the blood thereof, ye shall not eat. Where life or soul and blood are to be understood as the same thing. For the blood is such a vehicle of the soul, that its often said to be the same with it.

If the natural life be so pretious, how much more pretious is the spiritual life? The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies the soul. And how little is it regarded by most men how they corrupt others by their lewd examples, by corrupt doings, Ezech. 20.44. by corrupt

communication, by wicked counsels? What a brand is that upon the name and memory of Jeroboam, that he made Israel to sin.

How neerly does this concern those, who, by their office and place, are to give ghostly counsel unto others? How dreadful will their account be, who take reward to slay the souls that should not dye? and save the souls alive, that should not live, by their lying to Gods people who hear their lyes, Ezech. 13.19.

How careful and watchful are men, especially over any one in relation unto them, if by deep melancholy, or Vi morbi, by force of a disease, he attempt to lay violent hands upon himself: but how many wilfully corrupt and destroy themselves, how many are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, self-murderers, soul-murderers, their own and others? Yet such a Cainish generation we live in, that al∣most every man thinks it strange, that he should be his brothers keeper, Gen. 4.9. when yet in the creation God gave every man com∣mandement concerning his neighbour, Ecclus. 17.14. These are the corrupting sons, Esay 1.24. who plunge themselves and others in the pit of corruption. Let us endeavour to get out of this pit.

There is a dispute hotly pursued at this day, touching our fall, whether it came to pass through one person; or, whether every one falls in his own person: w^ch controversie concerning our fall, I believe not so necessary, as our endeavour to arise from our fall.

A company of people fell into a pit, and when many reasoned and disputed, how they came there; one wiser then the rest, ad∣vised them for the present to leave off that question, and rather to finde means how they might get out Surely all have sinned, and are come short of the glory of God.

But how shall corruption inherit incorruption, 1 Cor. 15.50. We cannot otherwise receive incorruption and immortality, unless we be united (by Faith, Hope, and Love,) unto incorruption and im∣mortality, saith Irenaeus. Faith in the operative power of God, rai∣seth us up from the dead, Col. 2.12. Without this Faith, corrupt men abide in the pit of corruption, who will not believe to return out of darkness, Job 15.22. But as the Son of God could not be held by the pains, (or, as it is in the Syriac, the bands) of death, but according to what was prophesied of Him, Thou wilt not suffer thine Holy One to see corruption: The like may be said of those who believe in the operative power of God, who raised up Christ from the dead; The Lord will not suffer his holy, or rather, mer∣ciful ones to see corruption.

The word there rendred Holy one, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies not properly holy but merciful; and so Pagnin and others render it, Psal. 16.10. And although the Apostle applyes the words in the singular number, unto Christ, Acts 2.27. yet the word in the Psalm is in the plural number; Thou wilt not suffer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy merciful ones to see corruption, as being understood also of those who are

Christs, and raised with him, Per motum antityprae, by confor∣mity unto their Head, from death to life, from corruption unto incorruption, without spot and blameless; whereby they are de∣clared to be the sons of God; as they, who corrupt themselves, are not:

For 2. Their spot is not of his sons. This is the depravation of the second divine character and image of God, his righteousness; which is stained by the spot of iniquity. The word Spot is but once in the Hebrew text: which is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which, word for word, sounds thus, Non filiorum ejus macula illorum, that is, Their spot is not of his sons. I doubt not but herein, as elsewhere, our Translators did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and were much biassed by their private opinion; That there must some spot remain in the sons of God. For by this Translation, they strongly intimate, That there are different spots, some of Gods Sons, others of the Heathen. As expresly some have explained these words, by distinguishing two kindes of spots, the one of infirmity, the other of malignity.

So prone men are to retain any blemish, and to get authority for it, out of the word of God. As some out of these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we turn, abominable idolatries,* 1.209 they have hence distinguished idolatries into two sorts, some abo∣minable, others not abominable; whereas indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a com∣mon adjunct unto all idolatry. This fraudulent collection some have observed, who yet will not see the like done by themselves and others of their party, when, without ground, they so distin∣guish spots, nor have they authority from any Translation either French, Italian, or Spanish, High or Low Dutch, or any of the Latin or old English Translations.

The reason why this Spot cannot be of his Sons, may appear from consideration of the most holy God whose sons they are. As also in regard of their patern, the Son of God, unto whose image they are predestinated to be conformed, Rom. 8.29. As also in re∣spect of the inheritance undefiled whereunto the Father hath be∣gotten them, 1 Pet. 1.3.4. and which they cannot enter into who are defiled, Revel. 21.27.

Observe hence, what an excellent people are the true and ge∣nuine sons of God. They are without spot and blameless, 2 Pet. 3. These sons do Patrizare, they are like their Father, holy as he is holy; pure as he is pure; merciful as their heavenly Father is merciful. For so the Lord is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the LXX turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of great mercy. And the sons of God are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 merciful ones; which yet our Translators often turn Saints. O love the Lord,* 1.210 all ye his Saints. Here and elsewhere our Translation hath Saints, whereas the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies mercifull men; and the word Saints hath a more proper Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which answers to it. The like mis-translation we meet with 2 Chro. 6.41.

Let thy Saints rejoyce in goodness, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, merci∣ful. So Psal. 16.10. and 37.28. and 43.1. So the same word is rendred godly, Psalm 4.3. and 12.1. and 30.4. and 32.6. beside other places. What should be the reason of this? I fear we may without breach of charity suspect that herein our Translators did side with a party not so zealous as they ought to be for mercy and good works; but have imagined a godliness and holiness without either. Whereas we are commanded by the Lord not only to be holy as he is holy, but also to be merciful, as our heavenly Father is merciful.

Yea, the same men will not scruple the naming of some men Saints and holy ones, (especially of their own party,) even while they are yet only in agone, fighting the good fight of faith; yet will they not allow the most eminent sons of God, the same title, no not after they have fought the good fight, and finished their course; but think it superstition at least, to call the Evangelists and Apo∣stles, S. Matthew, S. Mark, S. Luke, S. John, S. Peter, S. Paul, &c. What an injury is this to the spirits of righteous men, when they have attained unto the most eminent degree of Sanctity, even to per∣fection, Hebr. 12.23. not then to afford them the name of Saints; but dishonourably to degrade them?

Hereby they may justly be reproved, who plead for their spots and staines, and alleage for themselves, that they must be defiled with them, while they live here: but when then shall they be clean∣sed from them? cleansed they must be; For nothing that defileth must enter the holy City, Revel. 21.17.

They say they shall be purified at the end of this life: yea, when they can sin no more, then they shall be cleansed from their spots. What Scripture can they alleage for this? Sure I am, there's none in the whole Word of God.

Besides, they attribute more to their own natural death, then they do to the death of Christ and our conformity thereunto. For the Scripture saith, Rom. 8.13. If ye, by the Spirit, shall mortifie the deeds of the body, ye shall live. But where read we of any purging by the natural death at the end of this life?

If therefore the spots cannot be washed out in this life, nor at the end of this life, it must then follow, that there must be a time, after this life, & before we enter into the holy City, when these spots shall be washed out. And when and where must that be, but in Purgatory?

Mark now, beloved, whither this unclean doctrine, of necessity, leads the Authors of it. They who are great enemies to Popery, are, by this their tenent, the greatest Patrons of Purgatory.

But the reliques of sin, they say, must remain; yea, and God will have them to remain in us, to abase us and humble us, lest we should be proud. Where, I wonder, have these men learned this secret will of God. For sure I am, it is not revealed in the whole

written Word of God. Nor indeed is it reasonable so to speak. As if God would have us to be disobedient, lest we should be disobe∣dient. As if he would not that we should be without spot, lest we should be spotted. Doubtless these men fear most where no fear is; and they are altogether fearless, where the most fear is. They fear to be without spot, lest they should be proud; whereas, if they be without spot, how can they be proud? They fear not the reliques of sin which the Scripture saith, are most to be feared. For a little leaven, leavens the whole lump, Gal. 5.9. And he who keeps the whole Law, and offends in one point, is guilty of all, Jam. 2.10. O take heed and look diligently, lest any root of bitterness springing up trouble you, and thereby many be defiled, Heb. 12.15. He that neglects small things shall fall by little and little, Ecclus. 19.1.

And for whom do these men plead? for the Lord, or for Baal, their own ruling lusts? for the most holy God, or for the unclean Devil? for Christ or Belial? Let Baal plead for himself. But they implead others (who would willingly wash out their spots with the water of the Word, Ephes. 5.) as Hereticks, men of corrupt and er∣roneous judgements, dangerous men. Dangerous indeed, but to whom? to the Devil and his kingdom, which they uphold. And he stirs these men up, out of hatred to the pure & spotless Bride of Christ, whom, he pursues into the Wilderness, and casts a flood of re∣proaches after her, Rev. 12. They tell a story of an Ethiopian woman which brought forth a white childe; whom therefore the most condemned to death before her cause was heard. But the Phy∣sitians knowing the womans piety and chastity, began to enquire; and making search in her bed-chamber, they found the picture of Andromeda, a fair white woman. Whereupon they judged, that, since Phantasia habet opera realia, the phansie hath real effects, this woman in her conception looked upon that picture, which thereby might form and bring forth a white childe.

The Spouse of Christ black but comely, Cant. 1.5. is accused as an Harlot she labours and is in travaill, bringing forth a pure and spot∣less birth. And rash judges of evill thoughts, like Judah, pronounce sentence against her; and say, let her be burned for an Harlot for an Heritick. But judge now righteous judgment, ye Physitians of souls, whether it be possible, yea or no, that the chast and holy Spouse of Christ may bring forth a white child, a pure and holy life:

St. Paul hath determined this controversy long a go, 2 Cor. 3. He speakes of himself together with the holy Church; we all be∣holding as in a glass, the glory of the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with his, that is, Christs open face (in opposition to Moses,* 1.211 with his face covered, ver. 13.) we are transformed, into the same image from glory unto glory.

Yea, Christ himself gives approbation to the beauty and purity

of his Spouse, thou art fair my love, thou art fair, Cant. 4.1. Yea ver. 7. Thou art all fair my love; no spot in thee.

And are not they Gods sons who have their spots? Alas! what then shall become of me?

Hath not Christ so loved his Church, that he hath given him∣self for it, that he might sanctifie and cleanse it with the washing of water by the Word, that he might present it unto himself a glorious Church not having spot (of deformity) or wrinkle (of the old man) or any such thing, but that it should be holy and without blemish, Ephes. 5.25, 26, 27.

But I have contracted long customary sins, and am even wo••ded in them.

Nullum tempus occurrit Regi; No long time can prescribe unto the King Christ, but that he may cleanse his Spouse. But alas! Long custome is another nature; mine habitual spots are as indelible and fixt in me, as blackness in the Ethiopian and spots in the Leo∣pard. And can the Ethiopian change his skin, or the Leopard his spots? Jer. 13.

Thou complainest very much of thy sin; but deal faithfully between God and thine own soul; would'st thou indeed be clean∣sed from it? We read that a blinde man cryed after our Lord, Jesus, thou Son of David, have mercy upon me; and again, Jesus, thou Son of David, have mercy upon me; nor could the people make him hold his peace, Mark 10.50, 51. He is brought unto Jesus. And he ask'd the blind man, what would'st thou that I should do unto thee? A strange question. For what else, what greater boon could the blind man desire then that he might re∣ceive his sight? Our Lord well knew, that many love darkness more then light. He knew that some men love the lusts of their eyes, better then their eyes.

And for like reason, when a certain man lay at the pool of Bethesda, thirty and eight years, Jesus saw him, and knew that he had been now a long time in that case; yea, though he knew all this, yet he saith unto him, wilt thou be made whole? Certainly our Lord Jesus knew right well, and foreknew, that many then were, and would be in aftertime, yea, and are at this day, who have had their infirmities as long, yea longer then that man; So they call their habitual sins, their infirmities, which they love so well that they desire not to be made whole. Therefore our Lord in∣quires into the mans will. For without the mans will, Christ may will, and no cure be wrought: I would, but ye would not, Matth. 23.37. But with the mans will the greatest cure may be wrought, even of habitual and customary sins: Jer. 13.23. The peoples sins were as fixt as blackness to the Ethiopian, and spots to the Leopard. And these spots the foulest, adulteries, neighings, leaud∣ness of whoredom and abominations on the hills in the fields, &c.

Those spots were of the deepest die; yet the Lord required of Je∣rusalem onely her will toward the cure of them, Wilt thou not be made clean? When shall it once be?

Be we exhorted to keep our selves unspotted from the world. Its a part of the pure religion and undefiled, James 1.27. So shall we be the sons of God, and have his characters, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his marks upon us; even his mark of love even unto enemies, Mat. 5.44. His mark of mercy and pity, Ecclus. 4.10. Blameless and harmless (or, sincere or simple) the sons of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Immacula∣ti, without spot, (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a spot) in a crooked and perverse nation, or rather generation, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.212 as they render the word in the text,) Phil. 2.15. That's the third and last Axiom.

They are a perverse and crooked generation.

This is the result of their corruption and depravation, their spot and their stain; This corrupt and spotted people are a perverse and crooked generation.

Let us inquire into the meaning of these words. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies an age or time while men live successively in the world, (whence is Durare to continue in the Latin). By the same word also the men of an age are understood, by Synecdoche, as in this place. So the Lord saith to Noah, I have seen thee righteous 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this generation, that is, in this age and among these men, Gen. 7.1. And that was a very crooked and perverse generation; and so was that of which Moses here speaks. These words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in their metaphorical sense as here used have like sig∣nification one to other: and both import subtilty, oblique, crook∣ed, and perverse dealing among men: Howbeit they have their difference; for the former signifies oblique and crooked, which the LXX turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a crooked generation. The later im∣ports the same crooked generation, to be perverted and depraved, and accordingly tis rendred by the Greek Interpreters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a perverse generation. But although the words have like sig∣nification of wresting, writhing, depraving, yet should not the Translators have inverted and perverted the genuine order of the words, as they have done, (unless thereby they intended an ele∣gancy) turning them perverse and crooked, instead of crooked and perverse generation; which errour they corrected, Phil. 2.15. Where we have, the same words in the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which our Translators render in the midst of a crooked and perverse nation, or rather generation.

The two former characters of this wicked people, do not neces∣sarily imply a spreading beyond themselves; He corrupted him∣self, not another: so the Chald. Paraphrast; and their spot, its not said that it infects another. But when this people are called a crooked and perverse generation, the Hebrew words import craft and subtilty to circumvent and deceive others; so Mich. 3.9. They

make crooked what is straight, which elegant opposition is lost in our Translation. In the later word, the metaphore is taken from Wrestlers, who by turning and winding their bodies endea∣vouring to supplant and overthrow others; the Wiseman de∣scribes such a perverse generation, Prov. 4.16. They sleep not, ex∣cept they have done mischief, and their sleep is taken away, un∣less they cause some to fall.

But since both these words signify crooked, and are accordingly rendred by the LXX, the former, in the text and elsewhere, the later, Prov. 8.8. its needfull that we inquire what's here meant by crooked. Privations are known by their habits, and deprivations by their integrity and soundness. That therefore we may know, what's meant by crooked, we must know what is straight, because, Rectum est judex sui & obliqui; what is straight, discovers it self, and what is crooked. That's straight and right which inclines to neither part; as a straight line lies even between two termes: as a straight way inclines neither to the right hand nor to the left; as we read it described by Moses, Num. 20.17. Deut. 2.27. The rule of this Rectitude is the word of God, which is Right, Psal. 19.8. and 33.4. And his word is conformable to himself who is right, Deut. 32.4. In this rectitude and uprightness the up∣right God made and set man at the first, Eceles. 7.29.

Hence we may understand what is obliquety and crookedness, namely, an aversion and deflexion, from that original straightness rectitude and uprightness in our God.

And this crookedness is framed by a rule, which is iniquity, law∣lesness and irregularity. For as rectitude and uprightness is compared to a straight way; so is iniquity, to by-wayes, crooked and erroneous wayes: So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sin signifies properly to miss the right way or Mark, Judg. 20.16. And of like sense is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Pecco, to sin. And as rectitude, and the rule of it, is conformity unto the upright God himself, so crookedness and irregularity the rule of it, is conformity to the Devill himself, the crooked Serpent, Esay, 27.1. And as the upright God made the man upright in his generation, and according to his will; So the Divill the crooked Serpent de∣leuded man and brought him to the bent of his will, in the degene∣ration. God made man upright; but they have found out many inventions, Eccles. 7.29.

Whence appears the reason why this generation became crooked and perverse. For although the heart it self perverts it self, (as hath been shewen on Deut. 30.17.) yet this comes not to pass without a Tempter declining and bending the man to his will.

Nor is he in vain called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Tempter, Matth. 4.3. It is his business, and he is fitted for it, being a subtil Serpent full of windings and turnings, and insinuations; full of mischief, or readi∣ness

and easiness to do mischief (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) whence Elymas is cal∣led the Devils childe, Acts 13.10. He hath also his instruments and ministers, 2 Cor. 11.14, 15. not only such as are in his ordinary service, as Sorcerers and Wizzards, whereof one ye read of in the place now named; but his great designe is to gain to his party and service, some of Gods Ministers. And because Levi was in reputation for holiness, the Law of truth was in his mouth, and iniquity was not found in his lips, he walked with God in peace and equity, and he turned many from iniquity, Mal. 2.6. If Satan can perswade a Levite to corrupt the covenant of Levi, and so gain a Levite unto his side, to do his work, to turn men and decline them from righteousness to iniquity, then what mischief may not the De∣vil and the Priest do? And too often he gets this advantage; whence he has gotten himself a name, and is called Leviathan, the piercing Serpent, and again, Leviathan the crooked Serpent, Esay 27.1. that is, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Levi the Priest, and the Dragon. These two joynd are abundantly sufficient to make a crooked and per∣verse generation, Incurvas interam animas et coelestium inanes; Souls bow'd to th'earth and void of heavenly things.

1. Whence we may learn, by the rule of contraries, what maner of people are the sons of God. As the Devills children are the crooked generation, as Elymas the Sorcerer is called the son of the Devill, because he went about to turn the deputy from the faith, Act. 13, 8.9.10. So Gods sons are generatio rectorum, the generation of the upright, Psal. 112.2. being such as turn sinners from the errour of their way, Jam. 5.20. and turn many unto righteousness, Dan. 12.3. These are Gods Jeshurun, his upright ones.

2. Hence we gather, what is the Heathenish life, where-with this people were corrupted and spotted; and so pronounced not to be the sons of God, but a crooked and perverse generation. That life consists in craft and cunning, to circumvent and deceive: si possis, rectè, si non, quocunque modo rem; to be getting, quo jurè quâve inju∣riâ, by right or wrong, any way to lurch, cousin, cheat, go beyond another. And being growen rich, to spend prodigally and wast∣fully, upon their lusts, what they got injuiously. The former part of this description, is in the text: the later yea read, 1 Thess. 4.5. 1 Pet. 4.3. That the will of the Gentiles consists in lasciviousness, lusts, excess of wine, &c. Both parts of this Heathenish life, too many of this City live, yet think themselves, and would be ac∣counted by others very good Christians, although their spot de∣clares evidently that they are not Gods sons, but Gentiles or Hea∣thens, a crooked and perverse generation.

3. Hence we learn, that it is no good reason, wherewithal yet many sooth and flatter themselves, into a good opinion of that way of religion wherein they walk, that it is Orthodox and sound, pure, undefiled, and upright; when yet its corrupt, spotted and

impure,* 1.213 crooked and perverse. That such there are, the Wiseman assures us, Prov. 30.12. There is a generation, that is pure in their own eyes; and yet is not washed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from their dung. They reason thus; They of the Church of Rome, worship Idols; teach the doctrine of merit by workes, &c. therefore they are a crooked generation. Now as for us; though we commit that which the world calls Sacriledge, yet we abhor Idols, Rom. 2.22. And as for merit by good works, we conscientiously abstain from them; for fear, lest we should hope to be saved by them. I doubt not but I speak the inward thoughts and reasonings of many Pro∣fessors.

Its possible, that men of contrary minds and opposite wayes in Re∣ligion, may neither of them walk in Gods way, which is the right way; yea, they may both be crooked and perverse generations. Ye read, that Ephraim was against Manasseh, and Manasseh against Ephraim; and both together against Judah, which alone was in the Right, Esay 9.21. and therefore both the other must be in the wrong. The Pharisees were against the Saducies, and the Saducies against the Pharisees, Matth. 22.23.—40. Acts 23.6, 7, 8.9. and both against Christ who is That way, John 14.6. that one straight way to life. There are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, many Antichrists: but Christ is One.

And the reason is: A right line is but one between two terms: But crooked lines may be infinite between the same two termes. And the like we may say of the true religion and undefiled; that it is but one,* 1.214 but one upright way: And blessed are the perfect in the way who are walking in the Law of the Lord. But erroneous and by-wayes are as so many crooked lines, innumerable, and infinite.

So that, although the present Christians accuse, judge and con∣demn one another, yet that sentence of the Psalmist is true of too many of them; They are all gone out of the way; they are cor∣rupt and become abominable; their feet are swift to shed blood; destru∣ction and unhappiness are in their wayes; and the way of peace (that's Gods right way) they have not known.

4. The Lord owns not his own people and nation corrupted, spot∣ted, crooked, and perverted; but reputes them as Gentiles and Hea∣then; their spot is not of his sons; they are a crooked and perverse generation. For why? It is the Gentiles and Heathenish life, that makes Gentiles and Heathen, be they otherwise of what nation or people soever they may be. The unconverted Macedonians were a crooked and perverse nation or generation, Phil. 2.15. And well might they be so termed, when S. Peter cals the Jews a crooked generation, Acts 2.40. Yea, the perverted people are called after the names of those nations, whose lives and manners they imitated. So Esay 1.10. the Princes of the Jewes are called Rulers of Sodom, and the nation, the people of Gomorrha. And Ezech. 16.3. The birth

and the nativity of Jerusalem is said to be of the land of Canaan; their Father an Amorite, their Mother an Hittite. Yea, the Israelites, who usually are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the people, and people of God, when they lost their rectitude, uprightness, and conformity to the one and only God, and brake the bond of unity among themselves, by reason of their rents and divisions, from one another, and from their God, the Lord calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nations, Ezech. 2.2. as it is acknowledged in the margent.

Nay, when the people have depraved the divine characters and image of their God, they are judged unworthy the name of a peo∣ple, so saith the Lord; They have provoked me to jealousie with that which is not God, and I will provoke them to jealousie with those who are not a people, Deut. 32.21. And the divine Image being renewed, it restores the name of a people unto them. Ye, saith S. Peter, are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that ye should shew forth the vertues or praises of him, who hath called us out of darkness to his mervai∣lous light.

1. And why may we not exhort the crooked and perverse gene∣ration to repentance? why may not they hope to return to their Primitive rectitude and uprightness? There is a promise left, that the crooked shall become straight, Esay 40.4. alwayes provided, that they admit the doctrine of Repentance and amendment of life: For to such penitent ones John Baptist brings that promise,* 1.215 that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the crooked things shall become a straight and plain way.

Provided also, that they yield unto Gods wrestling and striving with them. For, as with the merciful, the Lord will be merciful, and with the perfect man, he will be perfect, and with the pure,* 1.216 he will be pure; so with the perverse, he will be cross, wrestle and strive to overcome him; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies: And such are the wrestlings of God, with the perverse man, Gen. 30.8.

This is the method of the divine wisdom in converting the man, observed by the Son of Syrac, Ecclus. 4.17. &c. At the first she will walk with him (not by crooked wayes,* 1.217 as our Translators turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but) perversly or crosly; (as thwarting his perverse will) and bring fear and dread upon him, and torment him with her discipline, until she may trust his soul, and try him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Justificationibus suis, with her justifications, or Laws which make righteous. Then will she return by the straight way unto him, and comfort him, or, make him glad, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and shew him her secrets. But if he go wrong, she will utterly forsake him, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and deliver him (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into the hands) into the power of his own fall or ruin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

O that the crooked and perverse generation would consider this, and take to heart this advise of the Wiseman and other counsel

of his, in that excellent Book: So shall they experimentally know that what is crooked,* 1.218 may be made straight; yea, that he, whom, the just God leaves in his wilful hardness and impenitency, his crookedness and perverseness, and so may be said to make him crooked, even him now become penitent and relenting, the merciful God can again make straight and upright, according to the promise, Esay 40.4. Luke 3.5.

2.* 1.219 Meantime, let the new converts be exhorted to save them∣selves, o••, be saved (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salvamini) from the crooked generati∣on, according to S. Peters counsel, Acts 2.40. So will the Lord adde unto the Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as are saved from the crooked generation.

3. And ye, who have attained unto a greater measure of light and strength,* 1.220 continue ye blameless and harmless the sons of God, with∣out spot, in a crooked and perverse generation; among whom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shine ye as lights in the world. Direct and strengthen and turn many unto righteousness. So shall ye shine as the Stars for ever and ever, Dan. 12.3.

Who is wise, and he shall understand these things? prudent, and he shall know them experimentally? (so the LXX turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) For the wayes of the Lord are right, and the just shall walk in them;* 1.221 but the transgressors shall fall therein, Hos. 14.9.

Notes

• * 1.1

  Deut. 1. ver. 1, 2.
• * 1.2

  Deut. 17. v. 18. Josh. 8. v. 32.
• * 1.3

  Numb. 26. v. 64, 65.
• * 1.4

  Deut. 29. v. 1.
• * 1.5

  Jer. 31. v. 32, 33.
• * 1.6

  Deut. 1. v. 1.
• * 1.7

  Deut. 1. v. 2.
• * 1.8

  Deut. 8. v. 15.
• * 1.9

  Ephes. 6. v. 16.
• * 1.10

  Deut. 8. v. 15, 16.
• * 1.11

  Rev. 21. v. 7, 8.
• * 1.12

  Heb. 6. v. 12.
• * 1.13

  Deut. 1. v. 11.
• * 1.14

  John 4. v. 23. Acts 2. v. 40.47.
• * 1.15

  Psal. 115. v. 13, 14.
• * 1.16

  Esay 26. v. 15.
• * 1.17

  John 1. v. 47.
• * 1.18

  Esay 10. v. 22. Rom. 9. v. 27.
• * 1.19

  Gal. 6. v. 16.
• * 1.20

  Deut. 1. v. 16, 17.
• * 1.21

  Psal. 58. v. 1.
• * 1.22

  Zach. 8. v. 16.
• * 1.23

  Psal. 112. v. 5.
• * 1.24

  Psal. 82. v. 2.
• * 1.25

  James 2. v. 1.—4.
• * 1.26

  John 7. v. 24.
• * 1.27

  Deut. 1. v. 17. Psal. 7. v. 6.
• * 1.28

  Deut. 1. v. 39.
• * 1.29

  Matth. 18 v. 3.
• * 1.30

  SER. XII.
• * 1.31

  Psal. 44. v. 26. Ephes. 5. v. 14.
• * 1.32

  Acts 3. v. 26.
• * 1.33

  Psal. 119. v. 1.
• * 1.34

  Revel. 22. v. 11.
• * 1.35

  Rom. 2. v. 7. Hebr. 10. v. 38, 39.
• * 1.36

  Gal. 2.16.
• * 1.37

  Eph. 2. v. 10.
• * 1.38

  Exod. 16. v. 16. Psal. 37. v. 3.
• * 1.39

  1 Cor. 10. v. 4.
• * 1.40

  3 John. v. 2.
• * 1.41

  Esay 8. v. 20.
• * 1.42

  Tit. 2. v. 11.
• * 1.43

  Gal. 4. v. 1.
• * 1.44

  Ephes. 4. v. 14.
• * 1.45

  Job 31. v. 1.
• * 1.46

  James 3. v. 11.
• * 1.47

  Ephes. 6. v. 12.
• * 1.48

  Psal. 56. v. 12.
• * 1.49

  2 Esdr. 15 v. 16.
• * 1.50

  Gal. 5. v. 7.
• * 1.51

  Gal. 3. v. 3.
• * 1.52

  Deut. 2. v. 31.
• * 1.53

  Prov. 17. v. 14.
• * 1.54

  Prov. 12. v. 5.
• * 1.55

  Luke 9. v. 46.
• * 1.56

  Prov. 30. v. 12.
• * 1.57

  Jer. 4. v. 14.
• * 1.58

  Psal. 139. v. 17.
• * 1.59

  Hebr. 4. v. 15.
• * 1.60

  Psal. 118. v. 10, 11, 12.
• * 1.61

  2 Cor. 11. v. 3.
• * 1.62

  Ephes. 6. v. 14.
• * 1.63

  Exod. 3. v. 5. Josh. 5. v. 15.
• * 1.64

  2 Cor. 10. v. 5.
• * 1.65

  Deut. 4. ver. 7.
• * 1.66

  Jam. 4. v. 7.
• * 1.67

  Psal. 34. v. 18.
• * 1.68

  Esay 57. v. 15.
• * 1.69

  Psal. 148. v. 13, 14.
• * 1.70

  SER. XIII.
• * 1.71

  SER. XIII.
• * 1.72

  Exod. 20. v. 18. Luke 2. v. 15.
• * 1.73

  Hebr. 5. v. 14.
• * 1.74

  Phil. 1. v. 9.
• * 1.75

  Phil. 1. v. 9.
• * 1.76

  Prov. 4. v. 23.
• * 1.77

  Zeph. 2. v. 1.
• * 1.78

  Eccles. 12. v. 13.
• * 1.79

  Rom. 1. v. 28.
• * 1.80

  Hebr. 13. v. 17.
• * 1.81

  Rom. 13. v. 14.
• * 1.82

  Psal. 34. v. 3.
• * 1.83

  Mark 8. v. 36, 37.
• * 1.84

  Jer. 4. v. 14.
• * 1.85

  Luke 21. v. 19.
• * 1.86

  Luke 2. v. 19.51.
• * 1.87

  1 Pet. 5. v. 8.
• * 1.88

  Jer. 6. v. 8.
• * 1.89

  Prov. 4. v. 21.
• * 1.90

  1 Tim. 1. v. 10.
• * 1.91

  Deut. 5. v. 11.
• * 1.92

  James 5. v. 12.
• * 1.93

  1 Cor. 3.17.
• * 1.94

  Esay 29. v. 15, 16.
• * 1.95

  James 1. v. 9, 10.
• * 1.96

  Ephes. 3. v. 19.
• * 1.97

  SER. XIV.
• * 1.98

  John 15. v. 2.8.
• * 1.99

  Deut. 5. v. 17.
• * 1.100

  Esay 27. v. 3. 1 Cor. 3. v. 6.7.
• * 1.101

  Deut. 11. v. 18.
• * 1.102

  Deut. 21. v. 12.
• * 1.103

  2 Tim. 2. v. 2.
• * 1.104

  Jer. 23. v. 28.
• * 1.105

  Gal. 1. v. 15.
• * 1.106

  2 Tim. 1. v. 13.
• * 1.107

  2 Kings 23. v. 26.
• * 1.108

  Amos 2. v. 4.
• * 1.109

  Deut. 7. v. 16.
• * 1.110

  Deut. 4. v. 31.
• * 1.111

  Psal. 14. v. 4.
• * 1.112

  Numb. 22. v. 4.
• * 1.113

  Amos 9. v. 8.
• * 1.114

  Num. 13. v. 33.
• * 1.115

  SER. XV.
• * 1.116

  Deut. 10. v. 16.
• * 1.117

  Psal. 119. v. 1. and 128. v. 1.
• * 1.118

  1 Cor. 12. v. 31. and 13.1.
• * 1.119

  1 Pet. 1. v. 22.
• * 1.120

  Esay. 65. v. 2.
• * 1.121

  Mat. 7. v. 14.
• * 1.122

  Jude v. 12 14.
• * 1.123

  Psal. 50. v. 21, 22, 23.
• * 1.124

  SER. XIV.
• * 1.125

  Deut. 5. v. 10.
• * 1.126

  1 Tim. 1. v. 5.
• * 1.127

  SER. XV.
• * 1.128

  Psal. 76. v. 11.
• * 1.129

  SER. XIV.
• * 1.130

  SER. XV.
• * 1.131

  1 Tim. 1. v. 17.
• * 1.132

  Psal. 2. v. 10. Matth. 20. v. 25.
• * 1.133

  Tit. 3. v. 1. 2 Esd. 15. v. 16.
• * 1.134

  Esay 57. v. 15.
• * 1.135

  Psal. 90. v. 1.
• * 1.136

  John 1. v. 26.
• * 1.137

  Gal. 3. v. 1.
• * 1.138

  Acts 17. v. 26.
• * 1.139

  Hebr. 1. v. 3.
• * 1.140

  SER. XIV.
• * 1.141

  SER. XV.
• * 1.142

  Prov. 15. v. 32.
• * 1.143

  Zach. 8. v. 16, 17.
• * 1.144

  Mich. 6. v. 8.
• * 1.145

  Psal. 42. v. 1.
• * 1.146

  1 Pet. 2. v. 7.
• * 1.147

  Deut. 16. v. 2.
• * 1.148

  Hebr. 13. v. 9.
• * 1.149

  Rom. 3. v. 25, 26.
• * 1.150

  Phil. 1. v. 9.
• * 1.151

  Hebr. 5. v. 14.
• * 1.152

  Psal. 144. v. 13, 14.
• * 1.153

  1 Cor. 9. v. 9, 10.
• * 1.154

  Prov. 14. v. 4.
• * 1.155

  Ephes. 2. v. 6.
• * 1.156

  2 Cor. 5. v. 14, 15.
• * 1.157

  Rom. 8. v. 36.
• * 1.158

  Acts 12. v. 1.
• * 1.159

  Jer. 11. v. 19.
• * 1.160

  Gal. 3. v. 1.
• * 1.161

  2 Pet. 1. v. 9.
• * 1.162

  SER. XVI.
• * 1.163

  Rom. 7. v. 19.21.
• * 1.164

  Esay 3. v. 9.
• * 1.165

  Col. 1. v. 13.
• * 1.166

  1 Cor. 12. v. 31.
• * 1.167

  Psal. 119. v. 96.
• * 1.168

  Hos. 8. v. 12.
• * 1.169

  Hebr. 1. v. 12.
• * 1.170

  Psal. 90. v. 12.
• * 1.171

  2 Pet. 1. v. 5, 6, 7.
• * 1.172

  Deut. 22. v. 4.
• * 1.173

  Mat. 5. v. 44.
• * 1.174

  Psal. 32. v. 8.9. Job 35. v. 11. & 36. v. 22.
• * 1.175

  Rom. 9. v. 23.
• * 1.176

  Col. 2. v. 12.
• * 1.177

  Ephes. 5. v. 14.
• * 1.178

  Job 15. v. 22. Rom. 5. v. 6.
• * 1.179

  Deut. 24. v. 1.
• * 1.180

  Matth. 1. v. 19.
• * 1.181

  Jer. 4. v. 14.
• * 1.182

  Deut. 25. v. 9.
• * 1.183

  Deut. 11. v. 25.
• * 1.184

  Esay 50. v. 6.
• * 1.185

  Efay 53. v. 5.
• * 1.186

  1 Cor. 3. v. 3.
• * 1.187

  Psal. 72. v. 17.
• * 1.188

  Deut. 26. v. 1.
• * 1.189

  Gen. 32. v. 10.
• * 1.190

  Psal. 78. v. 30.
• * 1.191

  Gen. 25. v. 27. Luke 16. v. 15.
• * 1.192

  Esay 41. v. 14.
• * 1.193

  Mic. 6. v. 5.
• * 1.194

  Psal. 21. v. 6.
• * 1.195

  Deut. 30. v. 17.
• * 1.196

  Ecclus. 15.17.
• * 1.197

  Eccles. 5. v. 1.
• * 1.198

  Deut. 22. v. 1.
• * 1.199

  Mat. 14. v. 26.
• * 1.200

  Deut. 4. v. 19.
• * 1.201

  1 Cor. 12. v. 2.
• * 1.202

  Deut. 32. v. 4.
• * 1.203

  SER. 17.
• * 1.204

  Psal. 139. v. 5.
• * 1.205

  Esay 65. v. 16.
• * 1.206

  Esay 5. v. 7.
• * 1.207

  2 Cor. 11. v. 3.
• * 1.208

  Deut. 27. v. 25.
• * 1.209

  1 Pet. 4.3.
• * 1.210

  Psal. 31. v. 23.
• * 1.211

  2 Cor. 3. v. 18.
• * 1.212

  Phil. 2. v. 15.
• * 1.213

  Pro. 30. v. 12.
• * 1.214

  Psal. 119. v. 1.
• * 1.215

  Luke 3. v. 5.
• * 1.216

  Psal. 18. v. 25, 26. Gen. 30. v. 8.
• * 1.217

  Ecclus. 4. v. 17, 18, 19.
• * 1.218

  Eccles. 1. v. 15. & 7. v. 13.
• * 1.219

  Acts 2. v. 40.46.
• * 1.220

  Phil. 2. v. 15.
• * 1.221

  Hos. 14. v. 9.