of raising the dead will enbolden a man to any thing witness Martyrs 3. It will be usefull frequently and seriously to meditate on this evidence of Faith as it is the greatest evidence of Gods power so of the strength and vigour of mans faith 4. By way of allusion and inference we may be here stirred up to use all means for quickning the dead in sin and to use them in Faith for we have 〈◊〉 ground here in this world to believe the Resurrection from death in sin than from a natural death When Dorcas was dead Peter was sent for Act. 8. 38. So send for Ministers or at least carry thy Children and other friends unto the means of quickning their souls as the friends of him that had a dead palsey carried him unto Christ Mark 2. 1. §. 242. Of Believers receiving the benefit of others Faith THough they were Prophets that were the Ministers of raising the dead yet the women that believed the Prophets in Gods Name could do it received the benefit hereof They received their dead Elijah delivered the Child whom he raised unto his Mother 1 King 17. 23. So did Elisha 2 King 4. 36. and Christ delivered the young man whom he raised to his Mother Luk. 7. 15. and Peter presented Dorcas whom he raised from the dead to the Widows Act. 9. 41. The like is noted of other miracles wrought by Christ and his Apostles Yea Faith is of such power as it can draw vertue and benefit from the labour and gifts of others that receive not the benefit thereof themselves They that entred into the Ark enjoyed the benefit of their pains and skill who built the Ark though the builders thereof perished The like may be said of those who were cured by wicked mens working miracles Matth. 7. 22 23. and who were wrought upon by the ministery of Iudas Mark 6. 12. Faith hath an attractive vertue It is to Gods Power Truth Mercy and other like properties wheresoever they appear as the Loadstone to Iron drawing them or rather the benefit of them to it self 1. This sheweth one reason of that little or no profit which is reaped from those excellent endowments which God hath conferred on many of his servants in these later days and from those powerfull means of grace which he hath afforded the reason is unbelief 2. To other Motives of getting and nourishing Faith add this thereby maist thou partake of the benefit of all Gods properties and excellencies in himself in his Son in his Spirit in his Saints in other men and in other creatures Who would be without so usefull so behoovefull a gift §. 243. Of Faith inabling Saints to beare sore trials IN the two verses immediately before this and former part of this verse the Apostle hath noted ten distinct rare acts whereby the vigour of the Faith of Gods ancient Worthies was manifested Here he beginneth to add great sufferings whereby a like vigour is demonstrated They are ten in number but may be drawn to three heads 1. Of such as were Professors 2. Of such as were Martyrs 3. Of such as were Confessors Of the first rank five particulars are mentioned The first is thus expressed And others were tortured c. This copulative and is in Greek but which being joyned with this distributive particle others implieth that howsoever some may be inabled unto worthy exploits yet God calls others to sore sufferings and that Faith is exercised and manifested in the one as well as in the other For Faith inables to endure as well as to do and the excellency of this grace doth shine forth as much in the one as in the other For this phrase through Faith vers 33. must be extended to all the particulars following to vers 39. I cannot produce greater instances to prove the point than are here set down by our Apostle They shew to what trials Saints are subject hereof see the whole Armour of God on Eph. 6. 15. § 12. and how Faith inables to passe through all Faith perswades the Soul of such principles as are sufficient to support it in the greatest trials even such as these 1. God is our Father 2. God ordereth our estate 3. All our enemies can do no more than what our Father permits 4. Our Father is with us in our greatest trial even in fire and water Isa. 43. 2. 5. Our Father knoweth the greatnesse of our pressures 6. He is not ignorant of our strength or weaknesse 7. He can lighten the burden 8. He can give us sufficient strength to bear it 9. He will not suffer us to be tempted above that we are able to bear 10. He will with the temptation make a way to escape 1 Cor. 10. 13. 11. He will make all things work together for our good Rom. 8. 28. §. 244. Of the Apostles quoting things out of humane Authors THe particular instances wherein and whereby the trials of the Saints are exemplified are such as are not registred in any part of the old Testament 〈◊〉 hereupon some infer that the trials of Christians for the Gospel are here intended But that is not probable for 1. This Epistle was written by an Apostle that lived in Christs time see Chap. 2. vers 3. § 27. 2. It is said of all those that were brought to these trials that they received not the promises vers 39. namely the promise of Christ exhibited and of the full Revelation of the Gospel by Christ. If they which received not the promises endured so much what should not we endure It is more than problable that the Apostle doth in the suffering of Saints set down in this and the verses following aim at the persecutions of the Church after the Jews return from the Babylonish captivity Quest. How could the Apostle come to the knowledge of them Answ. He might have them either out of humane records or from traditions conveied from Fathers to Children age after age So had Paul the expresse names of Jannes and Jambres 2 Tim. 3. 8. So had another Apostle the striving of Michael with the Devil about the body of Moses and the Prophesie of Enoch 〈◊〉 vers 9. 14. and our Apostle this of Moses that he said I fear and quake Heb. 12. 21. Quest. Doth not this make humane records as authentick as sacred Scripture and Traditions equal to the written word Answ. In no wise For though in humane records there may be and are maâ—… truths yet we cannot absolutely rest upon them because there may be falsehood in them but sacred Scripture is the word of truth Jam. 1. 18. Yea truth it self Joh. 17. 17. and that in three respects 1. In regard of the Author who is the God of truth Psal. 31. 5. from whom nothing but truth can come He cannot lie Tit. 1. 2. 2. In regard of the matter there is nothing but truth in it no falshood no 〈◊〉 no uncertainty Psal. 19. 8. 3. In regard of the
righteous and of the wicked The righteous shall be taken with Christ into the highest heaven where they â—…all enjoy such glory and happiness as the tongue of man cannot express nor heart of man conceive It shall never be altered but be everlasting and therefore called eternall life Matth. 25. 46. The wicked shall be cast down into hell fire prepared for the devill and his angels where they shall be tormented in soul and body which torment shall be endless and remediless and therefore called eternall fire Iud. v. 7. Many more principles especially such as may be counted strong meat might have been reckoned up But the principles intended by the Apostle are such as may be comprised under the metaphor of Milk In that respect we have reckoned up no more Yet these which are reckoned up do evidently demonstrate that the six principles named by the Apostle are such as may comprise a compleat Catechisme even all the fundamentalls of Religion §. 22. Of the resolution of Heb. 6. 1 2. Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God Of the Doctrine of Baptismes and of laying on of hands and of resurrection of the dead and of eternall judgement THe sum of these two verses is an exhortation to progress in the Christian Religion Hereabout are two points 1. An inference Therefore 2. The substance The substance is set down two wayes 1. Negatively 2. Affirmatively The Negative declares from what we must proceed The Affirmative to what The Negative is 1. Propounded 2. Repeated In the Proposition there is 1. An act required leaving 2. The object to be left Herein is shewed 1. The kinde of object the principles of the Doctrine 2. The Author thereof Christ. The Affirmative also noteth 1. An act to be done Let us go on 2. The mark to be aimed at unto perfection In the repetition of the negative another act is inhibited not laying again And another object is specified and that is 1. Generally set down in a Metaphor the foundation 2. Particularly exemplified in six heads The first declares a duty of repentance and the subject thereof from dead workes The second manifesteth a grace of faith and the object thereof towards God The third hinteth two speciall meanes of grace Doctrine and Baptismes The fourth pointeth at an ancient rite laying on of hands The fifth reveales a speciall priviledge resurrection and the persons to be made partakers thereof the dead The sixt declareth the last act of Christ as Mediator judgement and the continuance or the issue thereof eternall §. 23. Of the Doctrines raised out of Heb. 6. 1 2. I. TO reproof instruction must be added This Chapter containes many instructions which the Apostle addes to his reproof in the latter end of the former Chapter See § 2. II. Christians must not alwayes stick in first principles This is the meaning of this word leaving See § 3. III. The principles taught in Christs Church must be the Doctrine of Christ. This is here expressely set down See § 3. IIII. Christians must daily grow in grace This is to go on See § 4. V. Perfection must be a Christians aime This is it whereunto he must go oâ—… See § 5. VI. A foundation of Religion must be laid This is implied under the Metaphor of a foundation here used See § 6. VII The foundation must be but once laid It is here forbidden to be laid again See § 6. VIII The primitive Church had a set Catechisme The distinct principles here set down import as much See § 7. IX The naturall mans workes are all dead So here they are said to be See § 8. X. Repentance is necessary It 's here set down as the first principle See § 8. XI God is to be known For this end mention is here made of God See § 9. XII Faith is a true grace It is therefore here expressely required See § 10 XIII Faith is to be fixed on God This is the meaning of this phrase towards God See § 10. XIIII Gods word is the Churches Doctrine It is that wherein the members of the Church are to be instructed See § 11. XV. Baptisme is the Churches priviledge It is here reckoned among the priâ—…ledges which belong to the Church See § 14. XVI There is an inward and outward Baptisme This may be one reason of using the plurall number Baptismes See § 12. XVII Baptisme is common to many This may be another reason of the plurall number See § 12. XVIII Imposition of hands is an evangelicall rite It is one of the principles of the Christians Catechisme See § 16. XIX Ministers may be set apart by imposition of hands Hereabout was this 〈◊〉 used in the Apostles time See § 17. XX. Our bodies are subiect to death This is here taken for granted See § 19. XXI Our dead bodies shall be raised The resurrection here mentioned is of our bodies See § 20. XXII There shall be a generall judgement This also is here taken for graâ—… See § 21. XXIII The sentence at the last judgement will be inalterable In this respect it 〈◊〉 stiled eternall judgement See § 21. §. 24. Of the sense of these words And this will we do Heb. 6. 3. And this will we do if God permit THe Apostle to his exhortation made to the Hebrewes that they would go 〈◊〉 persection by this copulative particle AND addeth a promise of his OWN indevour to do what in him lyeth for helping them on in that progress The relative THIS hath reference to that generall point which he intended about leaving principles and going on to persection There about he maketh this promise We will do namely that which belonged to a Minister to help on peoples going to perfection which was not to lay the foundation again but to open deeper mysteries as he doth in the seventh and other Chapters following In setting down the promise he useth the plurall number We will do 1. In reference to other Ministers For there were other Ministers of this Church besides the Apostle himself who were all of the same minde as the Apostle testifeth of himself and Titus thus Walked we not in the same Spirit 2 Cor. 12. 18. 2. To set forth the disposition of other Ministers in his own example as where he saith We Ambassadours for Christ as though God did beseech you by us we pray 〈◊〉 3. In relation to the indevour of them to whom he wrote For being perswaded that they would make progress according to that Doctrine which should be delivered to them by him he saith this will we do I in Doctrine and you in proâ—…iency will go on to perfection Thus he includes them with himself where he saith in the plurall number and first person Let us go on vers 1. Thus it appeares that it was not an ambitious episcopall
continuance three months The reason was a divine stamp upon the child They saw he was a proper Child The latter proof of their saith was their courage which is 1. Manifested by the contrary they were not afraid 2. Amplified 1. By the subject matter which they feared not a commandement 2. By the Author of that commandement the King Doctrines I. PArents are honoured by worthy Children For honours sake the parties are here described by their relation to their son Moses See § 124. II. Parents especially ought to have care of their Children So had Moses Parents See § 124. III. There ought be a joynt care of Fathers and Mothers For both these are comprised under the word Parents See § 124. IV. Persons in danger may be concealed from mischievous persons So was Moses from the Egyptians See § 125. V. Danger is to be prevented betimes So soon as Moses was born he was hid See § 126. VI. Care in preventing danger must be continued This phrase three months intendeth as much See § 127. VII God sets a stamp on such as he deputes to a special work Thus he did here on Moses See § 128. VIII Gods stamp works a good esteem So did this about Moses See § 128. IX Faith expells fear It was faith that made these not afraid See § 129. X. Unlawfull Edicts fright not believers Moses Parents were not afraid of such commandements See § 130. 〈◊〉 Kings in sinfull things are not to be obeyed It was the Kings Commandements that was not feared See § 130. §. 132. Of Moses acting when he was of years Heb 11. 24. 〈◊〉 Faith Moses when he was come to years refused to be called the son of Phanohs daughter THE tenth instance to demonstrate the vigor of faith is Moses himself Of the notation of this name Moses See Chap. 3. v. 2. § 37. His saith is largely set forth Three times by an elegant Anaphora is this phrase 〈◊〉 saith used in setting out the fruits of Moses faith v. 24 27 28. The first fruit is contempt of the word This he began to manifest betimes 〈◊〉 when he came to years In Greek it is word for word thus when he was 〈◊〉 This is here diversly taken For some refer it to dignity others to age They who are advanced to honour are said to be great Matth. 20. 26. They also who are grown up to years are said to be grown great or become 〈◊〉 That here it is to be referred to Moses his age is evident 1. By the history Exod. 2. 11. There the Hebrew hath such a word that sigâ—… Great as the Greek here hath The Hebrews do oft use that word in 〈◊〉 to age as where it is said the boyes grew Gen. 25. 27. And the child 〈◊〉 grew namely in years â—… Stephen having reference to this circumstance saith Moses was full 40. 〈◊〉 old Acts 7. 23. In that respect he became great This is noted to shew that Moses was of mature judgment when he did what 〈◊〉 did he was not spurred on thereto by rash youth for years teach wisdom Job 3â—… 7. 1 Cor. 13. 11. It is said of Christ that he increased in Wisdom and Staâ—… Luk 2. 52. or in Wisdom and Age as in the one so in the other As parts of body grow in bigness and strength so the faculties of the soul 〈◊〉 more capable of their several endowments and more active in exercising 〈◊〉 same This instance sheweth that weighty things are to be enterprised when men 〈◊〉 〈◊〉 well to mannage the same It is a judgment that Children shall be peoples 〈◊〉 Isa. 3. 4. And the wise man denounceth a woe against that land whose 〈◊〉 is a Child Eccles. 10. 16. The like may be applied to other functions I will not deny but that there my be a Iosiah an Edward the sixt a Samuel a Timothy but these are not orâ—… By continuing to some ripeness of years means of fitting one to a function remultiplyed and thereby a man is better fitted thereto They who come to years and remain Children in understanding wisdom and 〈◊〉 Christian graces are a shame to their profession This is upbraided as a great â—…grace Chap. 5. v. 12. 1 Cor. 3. 1. §. 133. Of Moses his Trialls BEfore I come to handle those particulars wherein the Apostle doth here seâ—… out the faith of Moses it will not be impertinent to note out the heads of Moses his Trialls Gifts and Privileges as we have done in other Worthies 1. The Trialls of Moses were these and such like 1. So soon as he was born his life was in hazard Exod. 2. 3. c. 2. He was in great danger to have been cut off from the Church by being accounted the Son of Pharaoh's daughter Exod. 2. 10. 3. He was trained up forty years in an Idolatrous court Acts 7. 22 23. 4. Though he himself lived as a Prince yet his whole Nation lay in a miserable bondage which could not but be a great trial to him As the like was to Nehemiah Neh. 1. 4. c. 5. His own people though he sought their good regarded him not 〈◊〉 2. 14. Acts 7. 25 27. 6. He was forced from the place of his education yea and from his own nation which was the Church to save his life Exod. 2. 15. 7. He served 40. years in a strange land Exod. 2. 22. Acts 7. 29 30. 8. God himself was incensed against him for neglecting to Circumcise his Son Exod. 4. 24. 9. He was sent to a cruell King with a displeasing message Exod. 5. â—… 10. His own people for whose good he was sent murmured against him Exod. 5. 21. and 6. 9. 11. His people whom he brought out of Egypt revolted from God and from him Exod. 32. 1. c. 12. His people in their streights were ready to stone him Gâ—…n 17. 4. 13. Korah and sundry others made head against him Numb 16. 1. c. 14. Hard charges were laid to his charge Numb 20. 8. 15. He was provoked to speak unadvisedly with his lips Psal. 106. 33. 16. He was excluded out of Canaan By these as by other Saints trialls we see what Saints on earth are subject unto answerably it becometh us to expect trialls to prepare for them patiently to bear them and to be comforted under them §. 134. Of Moses his Gifts 1. HE was learned in all the wisdom of the Egyptians Acts 7. 22. 2. He was mighty in words and deeds Acts 7. 22. 3. He was a man of great faith This is here proved 4. He had great zeal for Gods glory Exod. 32. 32. 5. He was of great courage in Gods cause v. 27. 6. He had great indignation against Idolaters Exod. 32. 19. 7. He was of a meek spirit in his own cause Numb 12. 3. 8. Great was his love of his Brethren Exod. 2. 12. and 32. 32. 9. He contemned the world This is here at large proved 10. Great was his patience in reference to wrongs done
ignorance thereof a great disadvantage 2 King 6. 11. This therefore hath ever been counted one of the lawfull stratagems of war as Abrahams pursuing enemies by night Gen. 14. 15. And Ioshuahs laying men in ambush Iosh. 8. 3 c. So Iudg. 20. 29 c. By this meanes men have preserved themselves as David 1 Sam. 26. 3 4. And enemies have been destroyed as Iudg. 18. 9 10 27. Object This seems to be a treacherous circumventing of men Answ. There is no treachery therein because it is not against trust and truth Where the war is just enemies may be surprized or vanquished by fraud or force openly or secretly It stands both with Prudence and Valour to entrap or beat down an enemie any way On the other side it argues much improvidence to be circumvented for want of Spies The application of this point especially concerneth Governours of States and Commanders in wars §. 187. Of Rahabs receiving the Spies COncerning Rahabs receiving the forenamed Spies the history expresseth these particular circumstances 1. She gave them entertainment in her house 2. Enquirie being made after them she hid them 3. By her cunning speech she kept them who were sent to search for them to seek any further in her house for them 4. She used meanes for their fâ—…ir escape 5. She gave them advice after they were to be gone from her how to remain in safety Quest. Was it lawfull thus to receive Spies against her own Countrey Answ. 1. These were the people of God whom she received 2. Her Countreymen were by God himself devoted to destruction 3. Their land was by the supreme Lord given to the Israelites 4. She knew that the death of the Spies might more exasperate the Israelites and that their life could not prejudice her Countreymen 5. She did it in no treachery or hatred nor for any â—…ilthy lucre or any other by-respect 6. That which she did was by special instinct and by an extraordinary spirit On the forementioned grounds she is said to receive them with peace that is as special friends kindly safely securely not as enemies treacherously not 〈◊〉 any ill against them but sending them away in peace This pattern sheweth that men in danger are to be preserved from such as seek their lives Hereof see more v. 23. § 125. §. 188. Of dismissing in peace such as confide in us THE addition of this last phrase with peace added to Rahabs act in receiving the Spies giveth a cleer proof that they who are taken into protection must as far as may be be dismissed in safety Memorable in this respect is the example of Lot in entertaining the two that he took into his house Gen. 19. 7 c. The like is noted of the old man of Gibeah Judg. 19. 22 c. And of the woâ—… in Bahurim 2 Sam. 17. 18 19 c. And of Ionathan 1 Sam. 20. 42. And 〈◊〉 Obâ—…diah 1 King 18. 13. And of Iehoshabeath 2 Chro. 22. 11. We have for 〈◊〉 the pattern of God himself Ier. 36. 26. And his express charge for hiding the 〈◊〉 and not bewraying him that wandreth Isa. 16. 3. 1. Truth and sidelity requireth as much 2. This is the maine end of undertaking protection to dismiss them in safety Do nothing to these men saith Lot for therefore came they under the shadow of my roof Gen. 19. 8. Great therefore is their treachery who bewray such as put themselves under their protection This was the sin of the Ziphites 1 Sam. 23. 19. which occaâ—… David to pen the 54. Psalm against them This was it that as a perpeâ—… infamy occasioned this stile Iudas the Traitor Luk. 6. 16. §. 189. Of Equivocation ABout Rahabs receiving and dismissing the Spies in peace It is noted in the history that she answered the Officers whom the King sent to apprehend the Spies with these words I wist not whence they were and whether the men 〈◊〉 I wot not Josh. 2. 4 5. Hence a question is raised whither these words may be justified or no Answ. Surely no for she did well know that they came from the Camp of 〈◊〉 and she herself directed them in the way whether they went So as her answer was against a known truth Object Her example is here produced even in receiving and dismissing the Spies as an effect of Faith Answ. In the general that was an act of Faith and so approved but not in the particular circumstances thereof Rahabs answer is somewhat like to the direction which Rebekah gave to her son Iacob In the general Rebekahs direction and intent was a fruit of great faith for it had respect unto the promise of of God made unto Iacob in these words the elder shall serve the younger Gen. 25. 23. But in sundry circumstances it can no way be approved Gen. 27. 6 7 c. It pleaseth the Lord in tender compassion to pass by many infirmities of his Children when he observeth an upright heart and an aim to accomplish his promises Thus did God here accept of Rahabs faith manifested by many fruits § 182. And graciously pass over her infirmities There are some that do excuse Rahab even in the circumstance before noted and that two wayes 1. By freeing it from all untruth thus Rahabs house being a common Inn and diverse passengers lodging therein some might then come into her house and of them she might say I wist not whence they where for Inn-keepers do not know whence all the guess that come to their house are she might also say of them whether the men went I wot not Thus by her speaking of other persons she might speak the truth Answ. 1. There is no expression in the history of any such matter 2. There is little probabilitie thereof 3. That had been no direct answer to the question propounded about the Spies and in that respect an untruth 2. By making up that which Rahab uttered with a mental reservation thus I wist not whence they were to make them known to you and whither the men went I wot not to betray them to you This Iesuites call Equivocation Because in these latter yeares a great controversie hath been raised by Popish Iesuites about Equivocation I will endeavour plainly to set down the state of the question and arguments pro and con Equivocation taken in the most antient and accustomed sense is an ambiguous signification of a word or a doubtfull disposition of a sentence To equivocate is in general to use a word or sentence so ambiguously as it may be taken diversely in this sense or that sense Thus saith Christ Lazarus sleepeth John 11. 11. Christ meaneth the sleep of death the disciples take it of the natural sleep of the body Equivocation in a sentence is when a sentence is so composed aâ—… it may be diversly taken Thus it is said That Ahaziah was forty and two yearâ—…s old when he began to raign 2 Chro. 22. 2. This may be
21 15 16 17. For true saving grace cannot be utterly lost See more hereof Chap. 3. v. 12. § 132. c. This is a great enforcement to such as by any occasion have fallen from grace and grieved Gods good Spirit thorowly to repent thereof and to turn to their God again §. 203. Of Samsons kind of death THE last act of Samson was the greatest and best It was the greatest evidence of his faith and the most profitable to Gods Church Yet out of it a double question ariseth 1. Whether it were a lawfull act 2. Whether the like may lawfully be don by others His act was this that he pulled down a great house where he was upon himself and upon the enemies of the Church which were in and upon that house Iudg. 16. 27. c. This personal act was in it self as he did it lawfull For 1. He did it with true devotion and invocation of Gods Name Iudg. 16. 28. So true so hearty so intire was his devotion as God had respect thereto even as he had to his Prophet Iona. 2. 2. 2. He did it with a true and stedfast faith For it was his last act and he is here brought in as a pattern of faith Of him as well as of others it is said These all having obtained a good report through faith c. v. 39. 3. He did it by vertue of his vocation and function which was deputed to him from his mothers womb Iudg. 13. 5. Which was to deliver Israel out of the hands of the Philistines If a valiant Souldier should cut asunder a post of a bridge whereon an Army of enemies stand though the bridge should fall upon himself yet he did but what his calling required 4. He did it with a well composed mind not in any such passion or perplexity of mind as self murderers do It was a zeal of Gods glory love of the Church of his and of his own Country due and just revenge on the Churches enemies and a recompence of his former folly 5. He did it with a special warrant which was the immediate and extraordinary motion of Gods Spirit He did it with such a Spirit as Elijah did when he called for fire upon the Messengers that came to apprehend him 2 King 1. 10. 6. He did it as a type of Christ. Hereof see § 206. §. 204. Of self-murther COncerning the second question § 203. whether the like may be lawfull in others a negative answer must be given unless they have such a Spirit This answer of Christ Ye know not of what manner of Spirit ye are of Luk. 9. 55. is perâ—…inent to the point in hand Self-murther is in it self a capitall and damnable sin For 1. It is apparently against the very letter and sense of the morall Law Exod. â—…0 13. 2. It is against the rule of Charity For this phrase Thou shalt love thy neighâ—… as thy self Math. 22. 39. sheweth that a mans self is the rule of loving 〈◊〉 For a man therefore to destroy himself is to break the very rule of 〈◊〉 3. Divine revenge is expresly threatned against it For this distinction of Gods requiring blood at the hand of man and at the hand of every mans brother Gen. 9. 5. sheweth that God will require that blood which one man 〈◊〉 of himself as well as of his brother 4. Self-murther is the highest pitch of tempting God This was it which the Devill assayed to bring Christ unto Matth. 4. 6 7. It provoketh God to let the 〈◊〉 sink into hell or in an unusuall and strange manner to save it 5. It is a presumptuous usurpation of Gods prerogative unto whom belong the issues of death Psal. 68. 20. 6. It is a preposterous prevention of Gods call thrusting a mans self out of that place wherein his Lord hath set him 7. It setts a dam against Gods mercy for who can tell if God will turn and 〈◊〉 and turn away from his fierce anger that we perish not Jona 3. 9. But self 〈◊〉 give judgment against themselves as if they knew that God would not turn away from his anger 8. It is a violent preruption of the place time and means of ones own repenâ—…ance The place is a body animated by the soul a dead carcass cannot reâ—… The time is this life Heb. 3. 13. The means are Gods Word Christian conference Invocation and such like whereof the Self-murtherer depriveth himself 9. It is against the most principal principle of nature which is to preserve its own being 10. It is against that remainder of Gods Image which is reserved in man â—…y vertue whereof sundry of the Heathen Philosophers and others have condemned it The Roman Orator excludes them out of heaven The prime of Roman Poets placeth them in hell wishing that they might be on earth to enâ—…ure any want or hard labour §. 205. Of the future estate of self-murtherers A Question is moved of self-murtherers whether there is any hope of their salvation or no. Answ. 1. All the instances that the Scripture giveth of self-murtherers are branded for Reprobates as Saul Achitophel and Iudas 2. We have as little ground of hope for them as for any 3. The order of the Church in denying them Christian buriall imports as much 4. The very Heathen had such a Law which forbid their buriall Yet because the wayes of the Lord are unsearchable and the mercies of the Lord infinit and the work of his Spirit unconceâ—…vable For at the moment of death the Spirit can work Faith and repentance we cannot we may not pass a peremptory sentence on them Pretences alledged for the hope of the salvation of many of them are these 1. They may be distracted in their witts Answ. Such are not to be accounted self-murtherers Our Law doth acquit such 2. They do it to avoid sin or to prevent such Tortures as they fear may draw them from the profession of the true Faith Answ. 1. They are undue pretences For 1. No evill is to be done upon pretence of good Rom. 3. 8. 2. A meer passive evill is not sin 3. The pretended evill may by the Divine Providence be prevented 4. The remedy used is the worst of evills It is like the Flounders leaping out of hot water into flaming fire The pretence of preventing torments that might cause Apostacy implieth Pusillanimity and Infidelity As if God could not prevent or mitigate or give sufficient Strength Courage and Comfort in all Tortures 3. Some pretend an hastning of their heavenly glory thereby Heathen Authors give instances hereof namely of Cleambrot us and Cato Answ. That is no way to hasten but for ever to exclude ones self from heavenly glory 4. Some thinking to give evidences of their salvation set down the confidence they have in Gods mercy and leave it written in their pocketâ—…s that it may be seen by Survivers Answ. It is a plain mockage of God to crave
2. The subject whereupon it was exercised Armies 3. The kind persons whose Armies they were Aliens 10. That effect of Faith which concerned women is thus expressed women received their dead raised to life again Here observe 1. The persons whose act is was women 2. The act it self received 3. The subject or thing which they received their dead 4. The great alteration of that subject which was to life again The other head of fruits of Faith are great Sufferings which are ten in number Those may be reduced to three heads 1. The sufferings of Professors 2. The sufferings of Martyrs 3. The sufferings of Confessors § 259. Of the sufferings of Professors five distinct heads are set down Of the sufferings of Martyrs four heads Of the sufferings of Confessors one general one The five effects of Professors sufferings were these 1. They were tortured This is amplified 1. By their willing undergoing their tortures thus not accepting deliverance 2. By the end of their enduring that they might obtain a better Resurrection 2. They had trial of cruel mockings Here observe 1. The reality of the thing they had trial 2. The kind of suffering mockings 3. The extent of that kind In this epithete cruel 3. They were scourged 4. They were cast into bonds 5. They were imprisoned Three effects of Martyrs were these 1. They were stoned 2. They were sawen asunder 3. They were slain with the sword 4. Before this last this which was as dangerous as the other three is inserted thus were tempted The effect of Confessors is expressed in this phrase wandred about And it is aggravated 1. By the places whether they wandred 2. By the reason of their wandring The places whether they wandred were of two sorts 1. Habitable by men 2. Habitable by beasts for the most part The former sort of places is implyed under other mens neglect of them This is set down four ways 1. By their mean apparel Sheep-skins and Goate-skins 2. By their want being destitute 3. By their affliction afflicted 4. By mens evill entreating them in this word tormented The reason of the wandring of Confessors is taken from the worlds unworthiness of them thus expressed of whom the world was not worthy The places not inhabited by men are expressed in these four kinds 1. Desarts 2. Mountains 3. Denns 4. Caves of the earth §. 273. Of observations raised out of Hebr. 11. 33 34 35 36 37 38. I. FAith doth things above human power Such were many effects of Faith here set down See § 227. II. War is lawfull This act of Faith subdued was by wars See § 227. III. Nations may be subdued by war So much is implyed under this word Kingdoms See § 227. IV. Faith is operative It is here said to work See § 228. V. The proper work of Faith is righteousnes Believers are here said to work righteousnes See § 228. VI. Divine promises are the ground of Faith Those are they on which Faith hath an eye See § 229. VII Promises are received by Faith They are here expresly said to be obtained thereby See § 228. VIII Faith can vanquish the fiercenes of unreasonable crâ—…atures Lions are the fiercest of all yet their mouths stopped by Faith See § 230. IX Faith freeth from the most violent senseless creatures Fire is that creature yet by Faith quenched See § 231. X. Faith preserveth from the deadliest instrument that is the sword See § 23â—… XI Saints may be weak This is here taken for grant in this phrase oâ—…t of weaknes See § 233. XII By faith such as are weak may be made strong This is here plainly expressed See § 234. XIII Valour is commendable Believers are here commended for it in this word waxed valiant See § 236. XIV Faith makes valiant This is an effect here attributed to faith See § 237. XV. Faith makes valiant in greatest danger namely in fight See § 235. XVI Faith makes victorious This phrase turned to flight intends as much See § 238. XVII War is especially to be against Aliens Their armies are here said to be turned to flight See § 239. XVIII Women may have a strong Faith The express mention of womâ—…n proves as much See § 240 241. XIX By Faith the dead have been raised See § 241. XX. Faith receives benefit from others acts Those believing women received their dead children raised by the Prophets See § 242. XXI Believers are enabled to endure sore trials Such were they which follow See § 243. XXII Matters of Faith may be quoted out of humane Authors Such were the Authors out of whom the Apostle quotes many of these acts of Faith See § 244. XXIII Professors of truth may be brought to exquisite torments for the truths sake Such were many of the torments here set down See § 245. XXIV True Professors willingly endure their torments They would not be delivered See § 246. XXV Persecutors can offer favour upon yielding So much is here intended See § 247. XXVI Faith in the resurrection makes Professors endurâ—… what they do This enâ—… is here expressely set down See § 248. XXVII The last Resurrection is the best It is here stiled the better in comparison of all other resurrections See § 248. XXVIII Believers suffer advisedly The end which they propound to themselves demonstrateth as much in this word that See § 249. XXIX Believers suffer for their advantage This phrase that they might obtain intends as much See § 250. XXX Mockings are a kind of persecution It s an instance of persecution they are here mentioned See § 251. XXXI Mockings pierced deep Therefore this Epithete cruel is added to them See § 251. XXXII Professors are basely handled For they are scourged See § 252. XXXIII Professors of the truth are used as malefactors Witness their bonds and imprisonments See § 253. XXXIV The things which professors endure are reall They have triall or experience thereof See § 254. XXXV Stoning was an antient kind of death Express mention is here made of it See § 254. XXXVI Multitudes may have their hands in persecuting Saints For in stoning a multitude of people were used See § 255. XXXVII Professors have been sawed asunder This is expresly set down See § 255. XXXVIII The death of Martyrs hath been with much cruelty The distinct kinds of death here specified demonstrate as much See § 256. XXXIX Professors may prove Martyrs This word slaine imports as much See § 257. XL. Persecutors make many Martyrs This instrument sword implies as much See § 258. XLI Temptations on the right hand are as dangerous as cruell Martyrdom This word were tempted joyned with sundry kinds of death intendeth as much See § 256. XLII Such as suffer not as Martyrs may prove Confessors For it is said that they wandred c. See § 259. XLIII Believers may be wanderers So much is here expressed of them See § 260. XLIV Confessors may flie from persecution The word Wandâ—…ing
of those that can plead for the dignity and authority of such as are spirituall Guides or Governours in Gods Church §. 98. Of Gods Word to be Preached THe subject matter to be preached is here styled the Word of God Though that which is uttered by men as Ministers be properly the sound of a mans voice yet that which true Ministers of God in exercising their ministeriall Function preach is the Word of God Thus it is said of the Apostles They spake the Word of God Act. 4. 31. and hereupon it is said of the people of Antioch that almost the whole City came together to hear the Word of God Acts 13. 44. That which Ministers do or ought to preach is styled the Word of God in a fourfold respect 1. In regard of the primary Author thereof which is God God did immediatly inspire extraordinary Ministers and thereby informed them in his will For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. Therefore they were wont to use these Prefaces The Word of the Lord Hos. 1. 1. Thus saith the Lord Isa. 7. 7. And an Apostle thus I have received of the Lord that which also I delivered unto you 1 Cor. 11. 23. As for ordinary Ministers they have Gods Word written and left upon record for their use For all Scripture is given by inspiration of God 2 Tim. 3. 16. They therefore that ground what they preach upon the Scripture and deliver nothing but what is agreeable thereunto preach the Word of God 2. In regard of the subject matter which they preach which is the will of God as the Apostle exhorteth to understand what the will of the Lord is Eph. 5. 17. and to prove what is that good that acceptable and perfect will of God Rom. 12. 2. 3. In regard of the end of preaching which is the glory of God and making known the maâ—…ifold wisdom of God Eph. 3. 10. 4. In regard of the mighty effect and efficacy thereof For preaching Gods Word is the power of God unto salvation Rom. 1. 16. Preaching the Word of God this is it which is mighty through God to bring every thought to the obedience of Christ 2 Cor. 10. 4 5. For the Word of God is quick and powerfull c. Heb. 4. 12. So close ought Ministers to hold to Gods Word in their preaching as not to dare to swerve in any thing from it The Apostle denounceth a curse against him whosoever he be that shall preach any other word Gal. 1. 8 9. Upon this we have just cause to avoid such teachers as preach contrary to this doctrine Rom. 16. 17. 2 Ioh. v. 10. The whole mass of Popery is hereupon to be rejected So are the manifold errours and heresies that in former ages and in this our age have been broached Pretence of new light and immediate inspiration in these daies is a meer pretence By this subject matter of preaching the Word of God we may receive a good direction to observe two caveats enjoyned by Christ concerning hearing The first is concerning the matter which we hear Take heed what you hear Matth. 4. 25. We must with approbation hear nothing but what we know to be the Word of God We must therefore our selves be well acquainted with the Scriptures and by them try the things which we hear whether they be the Word of God or no as the men of Berea did Act. 17. 11. The second caveat is concerning the manner of hearing Take heed how you hear Luke 8. 18. That which we know to be grounded upon the Scriptures we must receive not as the word of men but as it is in truth the Word of God 1 Thess. 2. 13. We must with reverence attend unto it we must in our hearts beleeve and we must in our lives obey it It is Gods Word that doth convert quicken comfort and build up or on the other side wound and beat down What is the reason that there was so great an alteration made by the Ministry of Christ and his Disciples by the Apostles and others after them Yea by Luther and other Ministers of reformed Churches They preached not Traditions of Elders as the Scribes nor mens inventions as Papists but the pure Word of God The more purely Gods Word is preached the more deeply it pierceth the more kindly it worketh §. 99. Of that Faith which is to be followed ONe particular wherein the foresaid Guides are to be remembred is thus set down Whose faith follow Of faith in generall as it is a gift of God or grace whereby we are justified and saved I have at large discoursed in the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 11 c. This word Faith must in this place be taken for something that may be heard or seen and in that respect imitable namely for the doctrine of faith Rom. 1. 5. or profession of faith Act. 14. 22. Rom. 1. 8. or effects and fruits of faith Iam. 2. 14 18. or for fidelity and faithfulness Matth. 23. 23. Our English Translators do turn the Greek word which properly signifieth faith into fidelity Tit. 2. 10. Either or every of these significations may here not unfitly be intended For when obedience is yielded to the doctrine of faith which Ministers preach or when people conform themselves to that profession of the faith which their Ministers do or when they shew forth such fruits of faith as they do or are faithfull in their own place as their Ministers were in their own then they follow the faith of their Guides The Apostle setteth out the object of Christians imitation under this word Faith 1. Because faith is a mother grace a breeding grace All the acts of Gods ancient Worthies are produced as acts of faith Heb. 11. 2. Because faith is that grace that makes all things acceptable Without faith it is impossible to please God Heb. 11. 6. 3. Because God is most glorified by the faith of his servants 4. Because in regard of mans good faith is the most necessary profitable and comfortable grace Of the glory which faith brings to God and good to man See The whole Armour of God on Eph. 6. 16. Of Faith § 7 8. §. 100. Of imitating our Guides THe duty which is required of people in reference to the foresaid faith of their Guides is expressed in this word Follow The Greek word translated follow implieth an endeavour to be like those whom they set before them Our English hath borrowed a word from the Latine which carrieth some emphasis namely to imitate There is a Noun derived from the Greek word which we translate follower frequently used in the New Testament as 1 Cor. 4. 16. Heb. 11. 1. and in other places That Noun is by other Authors used to set out a stage-player who endeavoureth to be as like him whose part he
often termed his best friend next unto Iesus Christ. And that Saturday though he kept his bed through weaknesse yet was he more wakefull and his spirit more lively and cheerfull than for severall daies before which questionlesse was from his joyfull apprehension of his approaching departure His speeches that day were more than ordinarily heavenly speaking much in admiration of the freenesse of Gods grace and riches of his Mercy in Iesus Christ. As while he lived he led an heavenly life so about the time of his death by those comforts and joyes which he found in his Soul he seemed to be in Heaven while he was upon the Earth and so continued full of sweet comfort and heavenly expressions to the last of his understanding and speech which continued till Monday morning when both failed him from which time he lay breathing but shorter and shorter till eight of the clock that night about which time in the presence of all his Chilren and divers friends he quietly slept in the Lord making an happy change from earth to heaven Dec. 12. Anno Christi 1653. Being 79. years old having served God faithfully and painfully in his generation The Names of such Books as this Author hath written 1. OF Domesticall duties eight treatises out of part of the fifth and sixth Chapters of the Epistle to the Ephesians 2. The whole Armour of God on part of the sixth Chapter of the Epistle to the Ephesians 3. A Treatise of the sin against the Holy Ghost out of Matth. 12. 31 32. Mark 3. 28 29. 4. Two Catechismes one handling the fundamentall principles of Christian Religion the other brief answers to the chief Articles of Religion 5. A Guide to go to God or an Explanation of the Lords prayer 6. Gods three Arrowes Plague Famine Sword in three treatises 1. A plaister for the Plague on Num. 16. 44. to the 50. 2. Dearths death on 2 Sam. 21. 1. 3. The Churches Conquest over the Sword on Exod. 17. 8. to the end 7. The extent of Gods providence A Sermon on Matth. 10. 29 30 31. preached Nov. 5. 1623. on occasion of the downâ—…all of Papists in Black-friers ten daies before with the Relation of the said downfall 8. The Dignity of Chivalry A Sermon on 2 Chron. 8 9. preached before the Artillery Company of London June 13. 1626. 9 The Saints Sacrifice or a Commentary on the 116. Psalm 10. Two treatises 1. The Sabbaths Sanctification 2. A Treatise of Apostacy on Luke 15 31. 11. The Saints support A Sermon on Neh. 5. 19. preached before the Commons of Parliament June 29. 1645. 12. Mercies Memoriall A Sermon on Evod. 13. 3. preached in Pauls Church London Nov 17. 1644. being the day of Q. Elizabeths inauguration 13. The progress of divine providence A Sermon on Ezek. 36. 11. preached before the house of Peers Sep. 24. 1645. 14. A Sermon on Ezek. 24. 16. preached at the Funerall of Mrs. Margaret Duck with a large Relation of her life and death 15. The right way A Sermon on Ezra 8. 21. preached before the Lords Sep. 12. 1648. The day of humiliation for a blessing on the Treaty between the King and Parliament 16. A large Commentary and exposition on the whole Epistle of Saint Paul to the Hebrewes These Books are lately printed and are sold at the Kings Armes in Pauls Church-yard AN exposition of the Book of the Prophet Isaiah by William Day late Fellow of Kings Colege Cambridge now Minister at Maple Durham in Oxford-shire Of Government and Obedience as they stand directed and determined by Scripture and Reason Four books by Iohn Hall of Richmond Judiciall Astrology largely confuted from Scripture Authority Nature Reason Experience Confession large observations on History and from severall other particulars of that unlawfull Art by Iohn Gaule of Staughton in Huntingdon-shire A large Scripture Concordance containing a Survey of Theologiâ—…all propositions with their Reasons and Uses Alphabetically digested by William Knight The History of the Counicll of Trent written in Italian by Picero Soave Polano and translated into English by that learned Kinght Sir Nathaniel Brent and enlarged in this fourth edition with many considerable and remarkable additions A Scripture Chronology wherein the principall Periods of time from the Creation of the world to the death of Christ are included and many questions of great importance resolved by William Nisbet Minister in Scotland The Character and History of the Bishops in the Reigns of Queen Elizabeth and King Iames written by Sr. Iohn Harrington for Prince Henry Nâ—…w observations on the Creed Commandements Sacrament with the use of the Lords prayer maintained and a Treatise of popular errors in Religion by Iean Despagne The Magistrates Authority in matters of Religion aâ—…erted or the Right of the State in the Church A discourse written by Hugo Grotius Loci communes D. Martini Lutheri ex Scriptis ipsius latinis in 5. classes distributi â—… M. Theodosiâ—… Fabricio A Teatise of Contrition Conversion and Self-deniall being the summe of 80. Sermons on Act 2. 37. by R. Ienison Dr. of Divinity A plain Discovery of the whole Revelation of St. Iohn by Iohn L. Napier The great mystery of Ungodliness discovered from the writings and speakings of a company of spirituall Juglers called Quakers wherein their cheats are manifested to the world by Ralph Farmer Minister at Bristoll A Vindication of the Parish-Churches and Parcchial Ministers of England from the uncharita ble Censure and infamous Title of Antichristian and Rabylonish by Thomas Gage Preacher of the Word at Deâ—…l in Kent A COMMENTARY Upon the EPISTLE to the HEBREVVS §. 1. Of the Authority of this Epistle 1. THAT we may with the better warrant collect Articles of Faith and Rules for Life out of this Epistle it is requisite that we be well informed in the Divine Authority thereof and also well weigh the excellency of it These Evidences following make clear the Divine Authority of this Epistle 1. The Matter of it which is beyond the reach of humane invention So profound Mysteries are revealed therein as could not be known but by divine Revelation 2. The Manner of unfolding those Mysteries which is with such Majesty and Gravity as argueth a divine Spirit 3. The Congruity of it with other Canonical Scriptures so as if all Scripture be given by inspiration of God then this also 4. The direct Refutation of pernicious heresies which since the writing of this Epistle have been forged so as it must needs be inspired by a fore-knowing Spirit 5. The whole Tenour of this Epistle and manner of expressing the legal Ordinances therein shew that this Epistle was written while the Temple stood and Levitical Rites were in use which was in the Apostles time so as if it had not been Canonical it would questionless have been discovered by them 6. The Pen-man of it whom we shall shew hereafter to be Paul the Apostle 7. The express Approbation which St Peter gives of it for he makes
his duty to be so Here it is used in this later relation to duty and in that respect well translated we ought that is it is our duty yet so as a necessity lieth upon us It is not an arbitrary matter left to our own will to do or not to do but by reason of the Sovereignty and power which God hath over us and charge which he hath laid upon us we are bound to observe it It may be said of hearing the Gospel what Paul said of preaching it Necessity is laid upon me yea wo is unto me if I preach not the Gospel 1 Cor. 9. 16. It may be said in this case what Christ said to every of the seven Churches of Asia He that hath an ear let him hear Rev. 2 7 11 17 29. 3. 6 13 22. As Gods ordinance and charge requireth as much so our own good our best good the spirituall edification and eternall salvation of our souls As it is our duty in regard of Gods Commandment we ought to obey God so it will be our wisdom so to do We ought to do the things which make to our own happiness §. 4. Of inciting our selves to that whereunto we stirre up others IT is observable how the Apostle ranks himself in the number of those on whom he laieth this necessity He speaketh not to them in the second person ye ought but in the first person and plural number we ought I and you You and I even all of us It is noted as a property of a good husband who would have that to be well effected whereupon he puts others to go along himself and to put to his own hand that by his own practice and pattern he might the more quicken them whom he imploieth This difference useth to be put betwixt a man carefull about his undertakings and a man careless therein This later may in a morning say to others Go Sirs to such a task and he himself lie in his bed or pursue his pastime But the other saith Gaw Sirs that is go we let us go together I will go with you This ought to be the care of such as incite others to duty they must also speak to themselves and quicken up their own spirits thereto Hereby they shall much more effectually work upon their hearers For when hearers observe that their teachers lay no more on them then upon themselves they willingly put their shoulder under the burden A teachers example prevails much with hearers Ioh. 13. 15. Ioshua's pattern is pertinent to this purpose for thus he saith of himself and of such as were under his charge WE will serve the Lord Josh. 24. 18. §. 5. Of giving heed to the Gospel THe duty which the Apostle presseth upon himself and others as a matter of necessity is to give earnest heed to the things which they had heard Hereby he means the Gospel which he stiles Salvation and of which he saith It was first spoken by the Lord and afterwards by his Apostles v. 3 4. Of these excellencies of the Gospel we shall speak in their due place By expressing the matter in the time past things which we have heard he giveth us to understand that the Gospel had been formerly preached unto them even before he wrote this Epistle so as he wrote no new doctrine but rather endeavoured to establish them in that which they had received He counts it safe to write the same things to them Phil. 3. 1. even the same which they had heard before Hereby he watered what had been sown amongst them Whither the seed of the Gospel had been cast amongst theâ—…e Hebrews by himself or some other he doth not declare But certain it is that that precious seed had been cast among them They had heard the Gospel He doth here water it that the crop may be the more plentifull For this end he calls upon them to give heed thereto This is the interpretation of one Greek word but a compound one which signifieth to set a mans minde on a thing I finde it used in the new Testament in a double relation 1. To things hurtfull 2. To things usefull In the former respect it signifieth to beware or to take heed of a thing as Beware of false prophets Matth. 7 15. Take heed to your selves Luk. 21. 34. In the latter respect it signifieth to give heed or to attend as they gave heed to those things which Philip spake Acts 8. 6. And Lydia attended to the things which were spoken of Paul Acts 16. 4. It is also of attending to the duties of ones calling Heb. 7. 13. 1 Tim. 4. 13. It is here taken in the latter sense and intendeth more then a bare hearing of a matter This being applied to Gods word is opposed to all manner of slighting it whether by contempt or neglect of it He that despiseth the word of the Lord Numb 15. 31. and they that spake against it Acts 13. 45. and they that turn away their ears from the truth 2 Tim. 4. 4. and they that make light of the offer of grace Matth. 22. 4 5. and they whose hearts are to the word as the way side or the stony or thorny ground to the seed Matth. 13. 19 c. do all of them that which is contrary to this duty they do not give such heed to the word as is here required The duty here intended is a serious firm and fixed setting of the minde upon that which we hear a bowing and bending of the will to yeeld unto it an applying of the heart to it a placing of the affections upon it and bringing the whole man into a holy conformity thereunto Thus it compriseth knowledge of the word faith therein obedience thereto and all other due respect that may any way concern it 2 Tim. 2. 7. Matth. 15. 10. 13. 23. Acts 4. 4. 16. 14. The comparative particle More earnest further sheweth that a diligent attention is here intended The positive in Greek signifieth that which is more then usuall or ordinary that which excelleth or exceedeth It is translated advantage Rom. 3. 1. and above measure Mark 10. 26. It hath reference both to that which is good and also to that which is evill and signifieth an exceeding in the one and in the other In setting out Christs gift it is translated abundantly Joh. 10. 10. and in aggravating Pauls rage it is translated exceedingly Acts 26. 11. and in Peters over confident profession vehemently Mark 14. 31. The comparitive degree addeth much emphasis and intendeth a greater care and indeavour about the matter in hand then in any other thing as if he had said More heed is to be given to the Gospel then to the Law more to the Son then to any servant for he speaks of the Gospel preached by Christ. It may be here put for the superlative degree and imply the greatest heed that may possibly be given and the best
house of my Father and among the sonnes of my Father he liked me to make me King over all Israel and of all my sonnes he hath chosen Solomon my sonne to sit upon his Throne c. 1 Chron. 28. 4 5. 3. God is the wisest of all He is wise in heart Job 9. 4. yea mighty in wisdom Job 36. 5. his understanding is infinite Psal. 147. 5. He is onely wise Rom. 16. 27. He therefore best knoweth what is fittest for every one and he is fittest to order it according to his will 4. Gods will is the rule of righteousnesse Whatsoever is ordered thereby and agreeable thereto is righteous and whatsoever cometh from it is altogether righteous The Lord is righteous in all his wayes His ordering therefore of matters must needs be according to right and equity 5. The Lord fitteth gifts and functions one to another Such gifts as are needfull for such a function and such a function as is fittest for 〈◊〉 〈◊〉 The Lord gave talents to every of his servants according to his severall ability Mattl 25. 15. and having called Bezaleel to the work of the Tabernacle he filled him with the Spirit of God in wisdom and in understanding and in knowledge and in all manner of workmanship to devise cunning works Exod. 31. 2 3 c. This teacheth us every one to be content with our own measure which God hath proportioned to us for we may be assured thereupon that it is the fittest and best for us Hast thou a small measure bear it patiently that measure is fittest for thee Hast thou a great measure use it conscionably that is fittest for thee If thou grudgest thou grudgest against the most high wise righteous God the fountain of all blessings Remember Aarons and Miriams fault and Gods answer thereto Numb 12. 2 8. Let the consideration hereof suppresse in thee all murmuring and repining against that measure which others have received Object We are exhorted earnestly to covet the best gifts 1 Cor. 12. 31. and to seek to excell 1 Cor. 14. 12. and to grow up in all things Ephes. 4. 15. Answ. None of these nor any such like exhortations are contrary to Christian contentednesse For 1. Though a man covet a more excellent gift then God hath ordained for him yet when he seeth that God hath bestowed such and such a gift upon him lesse then his desire he may quietly subject himself to Gods wise disposition and rest contented therewith For the will of God being now made known unto him he may perswade himself that the gift he hath is best For him 2. Seeking to excell is not ambitiously to strive for the highest places and greatest offices in the Church as Diâ—…trephes did 3 Ioh. ver 9. but every one to strive in his one place to do most good in Gods Church This therefore is the full exhortation Seek that you may excell to the edifying of the Church 1 Cor. 14. 12. So as this teacheth us how to make the best use of the place wherein God hath set us and of the parts which he hath given us 3. A Continuall growth in grace is no more opposite to Christian contentednesse then the growth of the little finger is to the place wherein it is set Growth and contentednesse may well stand together yea they alwayes go together Growth in grace received sheweth our good liking thereof and that we think it the fittest for us and are thereupon stirred up to nourish and cherish it to keep it from decay and to increase it more and more §. 38. Of the resolution of the 2d 3d and 4th verses of the second Chapter THe summe of these verses is A motive to inforce a diligent heeding of the Gospel Two generall points are to be observed 1. The Inference 2. The Substance The Inference is in this causall particle FOR. The Substance setteth out an argument from the lesse to the greater In laying down that argument we are to observe 1. The manner of propounding it 2. The matter whereof it consisteth The manner is by way of supposition in this conditionall particle IF The matter declares the two parts of the Argument The Argument is comparitive The first part thereof setteth out Just vengeance on transgressours of the word of Angels This is the Lesse ver 2. The second part setteth out greater vengeance on transgressours of the Gospel ver 3 4. In the former we have 1. A description of that whereupon vengeance was executed 2. A declaration of the kinde of vengeance The thing described is set out 1. By the means of making it known The word spoken 2. By the ministry thereof by Angels 3. By the stedfastnesse of it was stedfast In the declaration of the vengeance is set down 1. The fault 2. The punishment The fault is expressed in two kindes 1. Transgression 2. Disobedience Both these are manifested by their extent in this particle every The punishment is set uut 1. By the kinde of it Recompence of reward 2. By the equity of it in these two words just received In the second part of the comparison we are likewise to observe 1. The manner of setting it down by an interrogation How 2. The matter Herein is declared 1. The judgment 2. The cause thereof In the judgment are noted 1. The Persons liable thereunto in this Pronoun of the first person plurall WE 2. The kinde of judgment is expressed in this word escape The cause is 1. Propounded 2. Aggravated In the Proposition there is noted 1. The act wherein the sinne consisteth neglect 2. The object Which manfesteth 1. The benefit neglected Salvation 2. The excellency of that benefit so great The aggravation thereof is manifested 1. By the publication of that salvation 2. By the ratification thereof The publication of salvation is here commended by the principall author thereof Who is set out 1. By his dignity The Lord. 2. By his Ministry Herein is expressed 1. The kinde of it in this word spoken 2. The prâ—…heminence of it at first began The ratification is there expressed was confirmed About which is further set down 1. The persons that confirm it 2. The means whereby it was confirmed The persons admit a double consideration 1. Who confirmed it 2. To whom it was confirmed The persons confirming it were 1. Men. 2. God The men were such as heard Christ. The persons to whom they confirmed it are expressed in this Pronoun of the plurall number and first person us To us The other person confirming is set out 1. By his title GOD. 2. By the kinde of ratification bearing them witnesse In setting down the means of ratification are noted 1. The kinde of them 2. The Rule whereby they are ordered The kinde of means are of two sorts 1. Works 2. Gifts Works are here set out 1. By their distinct
Christs death was sufficient to redeem every one In this respect it is said The blood of Christ cleanseth from all sinne 1 John 2. 7. 5. In regard of the impotency of all other means There is no other means to redeem man but the death of Christ so as every one that is redeemed is redeemed by his death In this respect saith this Lord I am the Lord and beside me there is no Saviour Isa. 43. 11. Where in a City there is but one Physician we use to say all that are sick are cured by him meaning all the sick that are cured §. 82. Of Gods impartiality THis in generall verifieth that which was of old affirmed by Moses Deut. 10. 17. by Elihu Job 34. 19. in Iehoshaphat 2 Chron. 19. 7. by Peter Acts 10. 35. by Paul Rom. 2. 11. and sundry others namely that with God is no respect of persons All sorts in all Nations whether male or female great or mean free or bond learned or unlearned rich or poor or what other outward difference may be betwixt them All are alike to God By this may every one be bold to apply Christs death to himself Hereof see more in The whole armour of God on Eph. 6 16. Treat 2. of Faith § 29 30 c. §. 83. Of Christs dying for us THe end of Christs death being thus set down for every man sheweth that it was man even mans good for whom and for which Christ died Rom. 5. 8. His birth his life his death were all for us children of men A Prophet who was a sonne of man thus setteth out Christs birth Unto us a Childe is born unto us a Sâ—… is given Isa. 9. 6. And an Angel speaking to sons of men thus Unto you is born â—… Saviour Luke 2. 11. The obedience of Christs life was also for us Rom. 5. 19. So he died for us 1 Thes 5. 10. The like is said of his buriall for in regard of the benefit which we receive from Christs buriall we are said to be buried with him Roâ—… 6. 4. Col. 2. 12. yea he was made sinne for us 2 Cor. 5. 21. and a curse for us Gal. 3. 12. For us he vanquished the devil Heb. 2. 14. The like also of his resurrection Rom. 4. 25. Of his ascension Iohn 14. 2. Of his intercession Rom. 8. 34. and oâ—… his abode in heaven Iohn 17. 24. All is for us Good ground we have hereupon to apply as other things of Christ so especially that which is here in particular expressed his death and to rest thereon as on a satisfaction for our sinnes and as the means of pulling out the sting of death 1 Câ—…r 15 55. and making it a sweet sleep to us 1 Thes. 4. 14 15. §. 84. Of the Resolution of Heb. 2. 9. But we see Iesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast deaâ—… for every man THe summe of this verse is The End of Christs humiliation This is set down by way of Answer to the Objection propounded in the former verse The Objection was against the supream Authority of Christ over 〈◊〉 creatures Of the Objection See § 68. The Answer hath reference unto two branches of the Objection One concerns the Person intended which was man meaning a meer man This the Apostle so yields unto as notwithstanding he affirmeth Jesus who was morâ—… then man to be so highly exalted as is mentioned in the Testimony The other concerns the evidence alleadged against the foresaid supream Authority which is thus set down We see not yet c. This he answereth by a distinction of sights to this purpose though with bodily eyes we can see no such matter yet we may with the eyes of our soul. See § 7â—… In setting down the foresaid end two points are distinctly expressed 1. A description of Christs humiliation 2. A declaration of the end thereof Christs humiliation is set down by the low degree thereof and that comparatively in reference to Angels thus Lower then Angels Hereof see § 64. The end is 1. Generally propounded 2. Particularly exemplified In the generall is declared 1. The end it self 2. The consequence that followeth thereupon The end it self is 1. Propounded in this word Death 2. Aggravated by this Epithete Suffering The consequence following was exaltation This is 1. Propounded in the metaphor of a Crown which implieth a royall dignity 2. It is amplified two waies 1. By the excellency of that Crown in this word Glory 2. By the esteem that others have of it in this word Honour Of these two words See § 60. In the particular exemplification of the end are set out 1. The manner of Christs partaking of death in this metaphor Tast. 2. The causes thereof Which are two 1. The procuring cause The grace of God 2. The finall cause For every man §. 85. Of Doctrines raised out of Heb. 2. 9. I. OBjections against truth are to be answered Thus such clouds as obscure truth will be removed Thus may men be kept from forsaking the truth This particle BUT intendeth the Doctrine See § 68. II. Christ is the Saviour of man For he is Iesus See § 73. III. Things supercelestiall may be seen Supercelestials are such as are above the starres even in the highest heaven where Jesus hath abode ever since his ascension There may we now see him namely with the eyes of the soul. See § 72. IV. Truths invisible are most sure to Beleevers They are Beleevers of whom the Apostle thus saith We see See § 72. Of Doctrines raised out of these words made a little lower then the Angels and out of these Crowned with glory and honour See § 65. V. Christ was incarnate that he might be a fit sacrifice See § 74 75. VI. Christ suffered unto death His death is here expresly mentioned VII Christs death was with great suffering It is here stiled the suffering of death See § 76. VIII Great glory followed upon Christs great suffering This phrase the suffering of death imports great suffering and this Crowned with glory great glory and the order of setting down these two shews that the later followed upon the former See § 74. IX Christs high dignity giveth proof of the subjection of all things under him The Apostle here proveth that subjection by Christs Dignity See § 74. X. Gods free grace was the procuring cause of Christs suffering for man This is here directly set down See § 78. XI Gods grace and Christs merit may stand together See § 78. XII Christ was not swallowed up of death XIII Christ actually and really died XIV Christ began the cup of death to us These three last Doctrines arise from this metaphor Tast. See § 80. XV. Christ died for all of all sorts See § 81. XVI Christ died not for himself See § 74. XVII God is no respecter of persons For he gave his Sonne
described in the former words namely to God Surely the thing it self may well be applied to God and imply a reason why it became God to make his Sonne perfect through sufferings even because his purpose was to bring many other sonnes to glory and the best way to bring them thereunto was by his Sonnes suffering This is a good and congruous sense but the construction of the Greek words will not bear it for the Antecedent to which this relative in that sense should have reference is of the dative case but the relative is of the accusative case of which case the word translated Captain is Now it is without all question that Christ is meant under that word Captain therefore in grammaticall construction this act of bringing many sonnes to glory is to be applied to Christ. Thus it sheweth a reason why Christ himself passed by suffering unto glory namely that thereby he might bring many sonnes to glory Both references tend to the same scope The latter attributes that act to the Sonne which the former doth to the Father In this there is no great incongruity For the Father and Son are one in Essence minde will and work What thing soever the Father doth these also doth the Sonne likewise Joh. 5. 19. Against the reference of bringing sonnes unto glory made to Christ it is objected that the persons here said to be brought to glory are called Christs brethren ver 11. If they be his brethren how can they be his sonnes Answ. 1. They are not called HIS sonnes in relation to Christ but indefinitely sonnes so as it may be thus explained Christ brought many sonnes of God to glory 2. The same persons that in one respect are called Christs brethren may in another respect be called his sonnes How Saints are called Christs brethren See § 106. They are called his sonnes in these respects 1. As Christ is the everlasting Father Isa. 9. 6. Thus he hath given them their being and adopted them into his family 2. As the Father hath given all his elect unto Christ to be nourished and nurtured by him Thus they who were nurtured and instructed by ancient Prophets are called sonnes of the Prophets 2 King 2. 3. In like manner and on the same ground the elect of God are called Christs sonnes They whom Ministers beget unto the Lord are called their sonnes Philem. v. 10. much more they who are saved by Christ may be called his sonnes 3. As Christ bears a fatherly affection to them loving them as sonnes taking an especiall care of them as of his sonnes purchasing an inheritance for them and doing all the good he can for them The sonnes of God and the sonnes of Christ are all one even such as are adopted and regenerate for by the grace of adoption and by the work of regeneration we are made the sonnes of God and heirs of glory Rom. 8. 15 16 17. 1 Pet. 1. 3 4. These are sanctified and cleansed with the washing of water by the word Ephes. 6. 25. These have washed their robes and made them white in the blood of the Lamb Rev. 7. 14. And thus are they fitted for glory Boast not of any title to glory till thou hast evidence of thy sonship that thou art adopted and born again The sonne of the bond-woman shall not be heir with the sonne of the free-woman Gal. 4. 30. How may we have evidence that we are sonnes Ans. By the Spirit Rom. 8. 14. The Spirit worketh two things 1. An earnest desire of Gods fatherly favour Gal. 4. 6. 2. A carefull endeavour to please and honour God Col. 1. 10. Mal. 1. 6. The former is a fruit of faith the latter of love Hence arise grief for the provocations of Gods wrath and indignation at the dishonour done to God By these evidences we may know that we are the sonnes here meant and having that assurance no doubt can be made of obtaining glory for Christ undertaketh to bring such to glory In this respect salvation by a kind of property is said to be theirs for Christ is stiled the Captain of THEIR salvation All sonnes and none but sonnes shall be saved Iesus shall save His people Matth. 1. 21. He is the Saviour of the body Eph. 5. 23. If children then heirs Rom. 8. 17. not otherwise With much confidence may sonnes rest upon such a Father as Christ is to be much pitied and succoured in all their distresses to have all their wants supplied to be tenderly dealt with in all their weaknesses to be sufficiently provided for with all needfull good things to be safely protected against all dangers to have whatsoever may be expected from such a Father Consider on the one side the love and care of naturall Fathers to and for their children yea and of Apostles too for those whom they begat by the Gospel and on the other side well weigh how farre Christ exalteth all those Fathers in power wisdom and goodnesse and you shall finde just cause with confidence to rest on him at all times on all occasions By virtue of this relation it becomes us all who account our selves to be in the number of Gods elect and to be given by him as sonnes to Christ it becomes us every way to shew our selves to be Christs sonnes even in our inward disposition and also in our outward conversation and thereupon to love him and fear him to reverence and obey him in all things to please him and honour him to depend on him for all needfull good things and to be content with that condition wherein he sets us and with those gifts of soul body or state that he is pleased to bestow upon us In a word what duties soever in Gods Word are required of sonnes as sonnes we must conscionably perform to Christ whose sonnes we are That these duties may be performed according to the extent of the persons whom they concern we must take notice that as all sorts and conditions of men great and mean rich and poor young and old so also both Sexes male and female are comprised under this relative Sonnes For that is the nature of relatives to comprise both under one as under this title men indefinitely used women also are comprised and under brethren sisters also To manifest this the other relatiâ—… daughters are oft expressed as ye shall be my sons and daughters 2 Cor. 6. 18. §. 91. Of the multitude of them that shall be saved THe sons before mentioned are said to be many Though this include not all the sons of Adam for they that have done evil shall come forth unto the resurrectiâ—… of damnation John 5. 29. and this Captain of salvation will say to multitudes at the last day Depart from me ye cursed into everlasting fire Matth. 25. 41. Yet this includeth a very great multitude For it was in relation to these sons who are the spiritual seed of Abraham that God said to Abraham Isaac and
patience This doth God manifest himself to be 1. To set forth his own glory For when he proclaimed his Name among other excellencies he sets down this Long-suffering Exod. 34. 6. 2. To bring men to repentance Despisest thou the riches of Gods goodness 〈◊〉 forbearance and long-suffering not knowing that the goodness of God leadeth 〈◊〉 repentance Rom. 2. 4. 3. To keep us from destruction The Lord is long-suffering to us-ward not willing that any should perish 2 Pet. 3. 9. 4. To bring us to salvation Account that the long-suffering of the Lord is sâ—…vation 2 Pet. 3. 15. These being the ends which God aimeth at in his long-suffering we that have experience of this Divine property as who hath not ought to have an eye 〈◊〉 those ends And 1. To magnifie the Name of God even in and for this excellent Property 2. To endeavour after repentance and so long as God beareth us to renew 〈◊〉 repentance 3. To come out of all those courses that lead to destruction 4. To lay hold on eternall life while we have time so to do In these respects let us ofâ—… cast our eye back upon our former courses We mâ—…y many of us say If God had not long born with me I had now been in a most â—…full plight If God had cut me off and taken me out of this world at such a tiâ—… in such a course as I then eagerly pursued I could have had little or no hope Bâ—… now blessed be God I have better hope that my desperate course is made knoâ—… to me I loath it God hath given me some measure of repentance and assuraâ—… of his favour I dare cast my soul on Jesus Christ for remission of sinnes and reconciliation with God! I am perswaded that when I die I shall be saved These these are they that have cause to magnifie the patience of God We ought further in forbearance and long-suffering to set God before us 〈◊〉 to indeavour as in other graces so in this to be like unto God Colosâ—… 3. 1â—… Eph. 4. 32. We may not be hasty to take revenge upon every offence but rather try if 〈◊〉 forbearing the wrong doer may be bettered Be not overcome of evil but overcâ—… evil with good Rom. 12. 21. §. 102. Of the hainousness of sin continued in Verse 10. Wherefore I was grieved with that generation and said They dâ—… alway 〈◊〉 in their hearts and they have not known my waies THe fearfull effect of their sin is here propounded in this verse and aggravâ—… in the next This first particle Wherefore is not in the Psalm but here fitly added by 〈◊〉 Apostle to set out more distinctly both the cause of Gods grief and also 〈◊〉 effect or consequence of the peoples sinne It is the very same that was used before v. 7. § 73. It giveth to understand that long continuing in sinne grieveth Goâ—… Spirit Because they tempted God fourty years therefore God was grieved To this purpose is this time of Israels continuing fourty years to sinne against God oft pressed as Numb 32. 13. Amos 5. 25. Acts 7. 42 13. 18. This their long continuing in sin is also upbraided as a great aggravation thereof Exod. 16. 28. Nâ—…h 9. 30. Psal. 78. 40. Luk. 13. 34. For 1. Sin the longer it continueth the stronger it groweth and proves to be the more daring and outfacing and in that respect the more provoking Ierem. 44. 17. 2. Continuance in sinne is a multiplication of sinne and in that respect an addition of more fuell which maketh the flame of the fire greater Thus Gods Spirit is more grieved and his wrath more incensed whether by the same man lying in one sin or adding sin to sin or by other men children or other successors treading in the footsteps of their Fathers and predecessors This may be a forcible motive to such as have sinned to repent and not to continue in sinne As continuing in sinne causeth grief and wrath so there is jâ—…y in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. This also may be a warning to such as observe the sinnes of others to take heed that they hold not on in the same course lest they cause more grief and wrath §. 103. Of Gods grieving at sinners THe Greek word translated grieved is emphaticall Some derive it from a Noun that signifieth a bank of a river or a bunch in a mans body Thence cometh a simple Verb which signifieth to take a thing grievously For the heart of him who is grieved or offended doth as it were swell and rise up The compound here used signifieth to be much grieved and exceedingly offended There is another Greek Noun like to that before mentioned differing only in one small letter and signifieth a weight or grief and a Verb thence derived which signifieth to be pressed with a burden or to be offended Both notations or derivations of the word here used tend to the same purpose namely to set out the greatness of Gods displeasure which he took at their manifold kinds of tempting him and at their long continuing so to do The compound here used doth adde aggravation to the offence which God took at his people It is no where else used in the new Testament but here and vers 17. Yet by the Greek Interpreters of the old Testament it is frequently used It is used to set out the great grief and offence which Rebekah conceived at Esaus hatred of his brother and thus translated I am weary of my life Gen. 27. 46. and penitents loathing themselves for their former sinnes Ezek 36. 31. and a Lands â—…ing out her inhabitants for their monstrous abominations Levit. 18. 25. The same Hebrew word that is used Psal. 95. 10. and translated grieved is also used Ezek. 36. 31. the place before mentioned and translated loath These significations of this word shew that it carrieth much emphasis and imports an high degree of Gods displeasure Herein such passion by way of resemblance for teaching sake is attributed to God as is incident to Parents and other Governours who earnestly desiring the good of those that are under them are exceedingly grieved and offended when they see them stubbornly runne on in destructive courses notwithstanding all the mean that have been used to reclaim them Under the Law a parent that had a stubborn and rebellious child that regarded no admonition but despised private correction brought him forth to the Judges to stone him to death Deut. 21. 18 c. This is a manifestation of very great displeasure and much aggravates the childes stubborn disposition In this respect saith God to his people O Ephraim what shall I do unto thee O Iudah what shall I do unto thee Hos. 6. 4. And our Lord Christ O Hierusalem Hierusalem How 〈◊〉 would I have gathered thy children together even as a hen gathereth her
truth mercy justice wrath c. In reference hereunto thus saith Moses of God He is the rock his work is perfect for all his waies are judgement A God of truth and without iniquity just and right is he Deut. 32. 4. In reference also hereunto the Psalmist thus saith The Lord is righteous in all his waies and holy in all his works Psal. 145. 17. The waies wherein God would have us to walk are his precepts whereof thus saith the Psalmist Shew me thy waies O Lord teach me thy path The Lord will â—…each sinners in the way and the meek he will teach his way Psal. 25. 4 8 9. Isa. 2. 3. And God himself thus saith O that my people had hearkened unto me and Israel had walked in my waies Psal. 81. 13. The two later kindes of waies are here especially meant namely his works and his precepts The works of God are styled his waies because we may see him as it were walking therein For by his works we may discâ—…rn the footsteps of his properties and providence They have seen thy goings O God even the goings of my God Psal. 68. 24. By the goings of God are meant the distinct acts of the Divine providence Where it is said to God Thy way is in the sea and thy path in the great waters reference is had to Gods manifestation of his power wisdom mercy and justice in dividing the red sea for the Israelites to pass through it and overwhelming their enemies thereby Psal. 77. 19. In this respect that Gods works are waies wherein he may be seen walking it is our duty 1. To understand the waies of God so farre as he is pleased to walk in theâ—… and to make them known to us Thereby he shews himself to be such a God is none can be imagined to be like unto him so as we may say unto him How terrible art thou in thy works Psal. 66. 3. Among the Gods there is none like unto thee 〈◊〉 Lord neither are there any works like unto thy works Psal. 86. 8. 2. To acknowledge the equity and righteousness of Gods waies The Lâ—… 〈◊〉 righteous in all his wales and holy in all his works Psal. 145. 17. This is it whereaboâ—… God makes with the Israelites this vehement expostulation and that again and again Hear now O house of Israel is not my way equà l are not your waies unequall Ezek. 18. 25 29. 33. 17 20. To impeach Gods waies of iniquity is an high degree of blasphemy 3. To admire and magnifie the Lord in his waies All the Kings of the earth 〈◊〉 praise thee O Lord yea they shall sing in the waies of the Lord Psal. 138. 4 5. Mâ—… is this duty pressed in and under the title of Gods works I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Psal. 9. 1. Maâ—…y 〈◊〉 Lord my God are thy wonderfull works which thou hast done Psal. 40. 5. Gods precepts are frequently styled his waies To demonstrate this more â—…ly this Epithete Way is oft joyned with Gods Precepts and Commandâ—… Thus prayeth David Make me to understand the way of thy Precepts Teach 〈◊〉 〈◊〉 Lord the way of thy statutes make me to go in the path of thy Commandâ—… And thus he professeth I will runne the way of thy Commandments Psal. 119 â—… 32 33 35. God by his Precepts doth declare unto men how they should carry themselâ—… towards him and towards one another so as they are as a way for them to walâ—… to observe and to do them Gods Precepts are not for meer speculation but for practice It is the peoâ—… use of a way to walk in it Of practising Gods Commandments See the Saints Sacrifice on Psal. 116. â—… â—… § 59. §. 111. Of Ignorance aggravating a sin THat which is here set down of the Israelites not knowing Gods waies iâ—… 〈◊〉 down by way of aggravation We must therefore here consider in what â—…spect ignorance may be an aggravation For Christ makes it a matter of exteâ—…tion saying He that knew not and did commit things worthy of stripes shall 〈◊〉 beaten with few stripes Luk. 12. 48. Upon this ground Christ thus prayed for 〈◊〉 of the Jews Father forgive them for they know not what they do Luke 23. 34. 〈◊〉 Apostle also doth herein extenuate the sinne of the Jews in that they did it thâ—… ignorance Act. 3. 17. And Paul sets it down as an occasion of the mercy which 〈◊〉 found 1 Tim. 1. 13. To clear the point in hand more fully it is meet distinctly to set down the 〈◊〉 of not knowing Men may be said not to know Simply or Relatively 1. Simply when there is in them a meer want of knowing such and suâ—… thing This is called Nescience and it is blamelesse and without sinne in 〈◊〉 cases 1. When it is of things which cannot be known as the perfection of 〈◊〉 excellencies Canst thou by searching sinde out God Canst thou finde 〈◊〉 〈◊〉 Almighty unto perfection Job 11. 7. God dwelleth in the light which no mâ—… 〈◊〉 approach unto whom no man hath seen nor can see 1 Tim. 6. 16. There shall 〈◊〉 〈◊〉 see God and live Exod. 33. 20. 2. When it is of things that are not to be known as Gods secret coâ—… The secret things belong unto the Lord our God but those things which are â—…ed belong unto us Deut. 29. 29. Thus it is said of the day of judgement Oâ—… 〈◊〉 day and that hour knoweth no man no not the Angels which are in heaven 〈◊〉 the Son Mark 13. 32. 3. Of such things as are not meet or fit to be known in this respect Christ saith to his Disciples It is not for you to know the times or the seasons which the Father hath put in his own power Act. 1. 7. 2. Relatively men are said not to know in reference to such knowledge as they might or should have This is properly called Ignorance Ignorance is a privation of knowledge Now a privation presupposeth a contrary habit of that which one hath had or is capable of having As blindnesse presupposeth sight in him that is blinde or at least such a subject as was capable of sight A man that never had sight may be said to be blinde Iohn 9. 1. because he was capable of sight Ignorance thus properly taken is simple or wilfull Simple ignorance is in two cases 1. When means are not afforded to know what we ought to know In this respect the Apostle saith of the times wherein the Gentiles wanted means of knowledge The times of this ignorance God winked at Act. 17 30 This kinde of ignorance is sinfull and that because God at first gave man ability to know whatsoever was meet for him to know That men after Adams fall knew not their duty it was their own fault 2. When means afforded are too slightly used to finde out the true case of a thing The ignorance which Abimelech
men as here to Moses It was indeed the Lord that brought them out of Egypt Exod. 20. 2. yet it is here ascribed to Moses Not only the people of Israel but also God himself doth ascribe this great work to Moses and in that respect calleth the children of Israel the people of Moses Exod. 32. 1 7. 34. 10. But herein Moses is to be considered as Gods Minister whom God used under himself to bring this work to pass For 1. Moses brought them the first tidings of Gods purpose to deliver them Exod. 4. 28 29 30. 2. Moses went as a messenger from God to Pharaoh to charge him to let the people go Exod. 5. 1. 3. Moses was Gods instrument in bringing the plagues on Egypt whereby Pharach was forced to let Israel go oat of his Land Exod. 7. 20. 4. Moses as their Guide and Captain directed them when and how to go out Exod. 14. 13. Psal. 77. 20. 5. Moses was used as a means by striking the red sea to divide the waters and make a path for the Israelites to go through on dry Land Exod. 14. 16. 2â—… 6. Moses was the means by striking the sea again to overwhelm the Egyptians and so to destroy them all Exod. 14. 27. Thus Gods work is attributed to man In this respect Moses is styled a deliverer Act. 7. 35. So Othniel and Ehud Judg. 3. 9 15. yea all that God used as instruments to work publique deliverances for his people are styled Saviours Neh. 9. 27. And Ionathan is said to work great deliverance in Israel 1 Sam. 14. 45. and Mordecai to seek the wealth of his people Esth. 10. 3. God doth herein and hereby honour their calling and service whom he is pleased to use as his Ministers Should not people then respect and honour them whom God so honoureth as to ascribe unto them his own works Shall men dare to despise them whom God doth so respect as to style them Gods and Children of the most Higâ—… Psal. 82. 6. The like dignity is ascribed to Ministers of the word who are styled Faâ—… 1 Cor. 4. 15. and are said to beget people to God Philem. v. 10. yea to save peple 1 Tim. 4. 16. and to be co-workers with God 2 Cor. 6. 1. This should make us conscionable in using mens Ministry for attaining that 〈◊〉 which God is pleased to effect thereby §. 165. Of the Resolution and Observations of Heb. 3. v. 16. 16. For some when they had heard did provoke howbeit not all that came out of 〈◊〉 by Moses THe summe of this verse is The notice which God taketh of different persoâ—… The parts are two 1. An aggravation of the sin of them that sinned 2. An exemption of others that sinned not The aggravation is manifested two waies 1. By the effect that followed thereon They provoked 2. By the means which God afforded to reclaim them The means are of two sorts 1. Gods Word which they heard 2. His mighty work This is described 1. By the place whence they were brought Egypt 2. By the manner of delivering them They came out 3. By the Minister whom God used The exemption is 1. Intimated some 2. Expressed not all Doctrines I. Professors obstinacy provokes God Such were the persons such the sinne 〈◊〉 mentioned See § 162. II. Neglect of Gods Word heard aggravates sin To this end this act they 〈◊〉 here set down See § 162. III. Extraordinary works of God work not on incredulous This deliverance 〈◊〉 Egypt was extraordinary yet it wrought not See § 163 99. IV. Kindnesse works not on the obstinate This deliverance was a great act of â—…nesse yet it wrought not See § 92. V. God ascribes his own work to his Ministers See § 164. VI. All are not to be blamed for the fault of some See § 160. VII God can put difference betwixt different persons See § 161. §. 166. Of propounding and resolving Points interrogatory Verse 17. But with whom was he grieved fourty years was it not with them 〈◊〉 sinned whose carkases fell in the wilderness THe exemplification of the persons that sinned and were punished in the â—…-derness is laid down in this and the next verse That it might the better appear who they were that were exempted the â—…stle here makes inquiry after those who grieved God and thereupon â—…nished The particle of opposition BUT intimateth that the questions in this 〈◊〉 propounded tend to that purpose as if he had said Seeing all of them proâ—… not God who were they that provoked him By this propounding the matter interrogatively he gives them occasion 〈◊〉 seriously to consider it For a Question propounded makes them who hear 〈◊〉 think with themselves what fit resolution may be given thereto For this eâ—…d 〈◊〉 and such like phrases use to be set before Questions How think you What 〈◊〉 you Do you think Tell me How think you If a man have an hundred 〈◊〉 and one of them be gone astray doth he not leave c. Matth. 18. 12. What thiâ—… a certain man had two sonnes c. Matth. 21. 28. Do you think that the Scripture saith in vain c. Iames 4. 5. Tell me Which of them will love him most Luk. 7. 42. The Apostle was desirous that they might clearly and fully understand the point in hand and that they might well heed it and therefore thus propounds it interrogatively Parables Paraphrases Analyses or Resolutions of Scripture and all manner of Expositions tend to the same end That which the Apostle expressed in the former verse under this word provoked he here sets down under this metaphor grieved The former had reference to the people that sinned they provoked God This later hath reference to God and is an effect or consequence following thereupon By their provoking God God was grieved Of grieving God See v. 10. § 103. Gods continuing to be grieved is expressed in these words fourty years This circumstance of time was set down before in reference to the peoples continuing in sin See v. 10. § 102. Here it is applied to the continuance of Gods grieving at them and therein amplifies his patience in bearing with them so long Hereof see v. 9. § 100 101. The Answer to the foresaid Question is returned by another Question thus Was it not with them that had sinned This manner of answering one Question with another is very elegant and emphaticall It shews two points The first is conclusive and implieth that the matter questioned is so clear and evident as no Question need to be made thereof as where the Apostle having made this Question Is God unrighteous who taketh vengeance thus answereth it Then how shall God judge the world Rom. 3. 5 6. And to this Question Shall we sinne because we are under grace he giveth this Answer Know ye not that to whom yâ—… yield your selves servants to obey his servants ye are Rom. 6. 15 16. The other point is exclusive and implieth that
well as to the Israelites The Apostle layeth it down as a case unquestionable that the Gospel was preached to the Israelites even under the Law for these are they who are comprized under these words As unto them This was before proved Chap. 2. v. 3. § 20. The Gospel only and the preaching of it is the power of God to salvation Rom. 1. 16. They who since Adams fall had not the Gospel had no ordinary way to be saved This gives us information of sundry remarkable points As 1. Of the Antiquity of the Gospel 2. Of the Constancy of God in saving man the same way 3. Of the Necessity of Jesus Christ who is the very substance of the Gospel 4. Of the Unity of the Catholick Church which hath ever been the same 〈◊〉 〈◊〉 of such as have believed the Gospel 5. Of the Identity of the old and new Covenant I do not mean the old Câ—…nant of works made with Adam in his innocency but that which was confirmed Abraham by Circumcision and to the Israelites by Sacrifices and other legaâ—… For the Gospel waâ—… comprized under that Covenant This priviledge concerning the Gospel preached to the Jews is here set doâ—… way of comparison in this word as well It hath reference to Christians who 〈◊〉 not therein inferiour to the Israelites There are many priviledges wherein we go before them as the actual estâ—… on of Christ the clear revelation of the mysteries of godliness the powerfull â—…ration of Gods Spirit the truth and substance of their types and shadows 〈◊〉 â—…complishment of their Prophecies and promises They did indeed â—…at spiâ—… meat and drink spiritual drink which was Christ But it was the same 〈◊〉 we eat and drink 1 Cor. 10. 3 4. We have a like figure to that which 〈◊〉 1 Pet. 3. 20. Should we now come behinde them in any gift or grace Can we think 〈◊〉 more scoâ—…-free then they did Or to escape if we so slight the Gospel they did Well mark the inference which the Apostle makes upon a like gâ—… 1 Cor. 10. â—… c. Where like priviledges and benefits are bestowed there evidences are giveâ—… like grace and favour Therefore like faith like obedience like patience 〈◊〉 thankfulness like faithfulness is expected § 18. Of the Word of hearing BY this particle of opposition BUT the Apostle intends an unsutablâ—…â—…riage in the Israelites to Gods gracious dealing with them God affâ—…â—…hem his Gospel BUT they gave not that respect to it which was meet 〈◊〉 believed it not So as the most gracious message and powerfull means of 〈◊〉 grace nought wrought on the incredulous Of peoples sinning under the Gâ—… See Chap. 3 v. 16. § 162. The Word here intended is the Gospel before mentioned It is in Greek 〈◊〉 〈◊〉 of hearing after the Hebrew manner for the word heard The Word spoken is as no word if it be not heard Our former English Iâ—… slators thus 〈◊〉 it The Word that they heard It was a word which they did 〈◊〉 or might or should have heard The Apostle thus sâ—…iles it in two especial respects 1. To demonstrate the necessity of hearing the Word The Word if 〈◊〉 receive any benefit thereby must be heard For the Word spoken or preacheâ—… do no good to him that hears it not no more then the light to him that 〈◊〉 not The Apostle saith of a word spoken in a strange language that it 〈◊〉 profit him who understands it not 1 Cor. 14. 9. Much less can any good be 〈◊〉 ved by the Word if it be not heard It is as a necessary requisite requâ—… hear Gen. â—…9 2. Deut. 5. 1. Acts 2. 22. Revel 2. 7. Hearing is that 〈◊〉 sense whereby words spoken may enter into the soul. Hereby we are 〈◊〉 That 1. Deafnesse is a great calamity 2. It is a wretched disposition to refuse to come where the sound of the 〈◊〉 may be heard 3. To sleep at Church while the Word is preaching is a great evil They 〈◊〉 asleep cannot hear the Word 4. A Preachers weak and low voice is a great discommodity 5. Shoutings or any other loud noises or loud sounds neer the place 〈◊〉 the Word is preached or other Divine Service performed and very â—…venient The Word cannot be in these cases a Word of hearing 2. To take away vain pretences and excuses from such as grumble at judgements inflicted on such as profit not by the Word The blame hereby appears to be in themselves because it is a Word of hearing For it it be demanded as Rom. 10. 18. have they not heard This phrase gives a ready answer The Word afforded unto them is a word of hearing It was heard or might have been heard It was not concealed as the conference betwixt King Zedekiah and the Prophet Ieâ—…emiah was Ier. 38. 27. It was not softly whispered in the ground as the Word of them that had familiar spirits was Isa. 8. 19. It was not uttered in a strange language which could not be understood by the hearers 1 Cor. 14. 2. But it was a word of hearing This doth not only take away all excuse from non proficients but it doth also much aggravate their sin It is said of the Israelites that the Word of hearing profited them not no though it were heard by them For these last words in them that heard it take it for grant that the Israelites heard the Word so as the Word heard may be without profit Thus it is in most hearers This Christ doth exemplifie and evidence in the Parable of the seed wherein is shewed that of four sorts of hearers only one sort proves profitable Matth. 13. 23. In that Parable sundry reasons are rendred of hearers non proficiency It is therefore necessary to take heed how we hear Luk. 8. 18. Hereof see more Chap. 3. v. 7. § â—…7 The word translated profited comprizeth under it all manner of good Mat. 15. 5. But a negative added thereunto implieth no good at all Gal. 5. 2. Such is the extent of the negative in this place and of the privative compound translated unprofitablenesse Chap. 7. vers 8. § 85. §. 19. Of Faith making the word profitable THe Apostle declareth an especial reason of hearers non-proficiency in these words Not being mixed with faith in them that heard it Our last English Translators in their margin note another reading namely this Because they were not united by faith to them that heard it Sundry Greek copies and Fathers so set down this Text. Thus it carrieth this sense the greatest part of Israel were not of the minde whereof Ioshua Caleb and others who believed Gods promise of bringing them into Canaan were and thereupon reaped no benefit by the promise Though there be a difference in the words betwixt this and the other reading yet both agree in the same sense which is this that want of saith makes the word unprofitable It makes even the Gospel it self
derived useth to be applied to such as are in great distresse as to blinde men Matth. 9. 27. to men affrighted and in danger Matth. 14. 26 30. to a woman in travell Revel 12. 2. to lamenters of great desolations Revel 18. 18 19. to such as 〈◊〉 others destruction and to such as seek pardon for others sinnes Acts 7. 57 60. There is also another Verb derived from this Noun that carrieth a greater emphasis and is attributed to the woman who cried after Jesus for her childe grievously vexed with a devil Matth. 15. 22. to them that would have 〈◊〉 crucified Ioh. 18. 40. 19. 6 15. and to them that would have Paul destroyed Act. 22. 23. yea it is used to set out Christs cry at the raising of 〈◊〉 Ioh. 11 43. This Noun is applied to that cry which was raised about the dissention 〈◊〉 〈◊〉 and Sadduces Acts 23. 9. To the Angell that called for Divine â—…geance Rev. 14. 18. and to the cry that shall be at Christs coming to judgement Matth. 25. 6. Thus the word it self intendeth vehemency and ardency Whether we take crying for extension of voice for so much is noted of 〈◊〉 on the Crosse Matth. 27. 46. and it may be that he did so in his agony in the Gaâ—…den Matth. 26. 39. or to the inward extention earnestnesse and 〈◊〉 of his spirit as Exod. 14. 15. Psal. 119. 145. Lam. 2. 18. It implieth one and the same thing namely ardency in prayer Christ manifested his ardency both waies by voice Matth. 27. 46. in spirit Luk. 22. 44. To shew further that it was more then ordinary ardency this epithere strong is 〈◊〉 thereunto This epithete is derived from a Noun that signifieth power Thence a Verb 〈◊〉 signifieth to be able It useth to be applied to such things as are extraordinarily 〈◊〉 as a strong man Mat. 12. 29. a strong winde Mat. 14. 30. a strong or mighty 〈◊〉 Luk. 15. 14. a strong or mighty City Rev. 18. 10. a strong or mighty thunâ—… Revel 19. 6. a strong Angel Revel 5. 2. and to the strong Lord Revel 18. 8. Strong crying then implieth an extraordinary great crying This is yet further illustrated by adding tears thereunto For tears are signs of 〈◊〉 prayer Of this see The whole Armour of God Treat 3. Part. 2. Of 〈◊〉 on Ephes 6. 18. § 97. Tears are an effect of inward anguish Ier. 31. 15. They are attributed to the anguish of hell Matth. 8 12. §. 38. Of Christs grievous Agony IN these words With strong crying and tears the Apostle hath an especial relation to Christs Agony partly in the Garden and partly on the Crosse. Christs tears are not mentioned in his Agony Yet on other occasions they are â—…entioned For he wept at Lazarus grave Iohn 11. 35. and he wept over Ieruâ—… Luk. 19 41. As for Christs Agony it may be well supposed that he also then shed tears For 〈◊〉 is not credible that he which wept at the fore-sight of Ierusalems calamity had â—…ry eyes in his own bitter Agony Can we think that his sweat should be as it 〈◊〉 great drops of bloud Luk. 22. 44. and that no tears should gush out of his eyes It doth not follow that he shed no tears because no mention is made thereof Many other things did Iesus which are not written John 20. 30. That which the Apostle here saith of Christs strong crying and tears gives evidence of the great anguish that Christ endured Christ had not a childish womanish faint spirit Never any so manfully endured so much as Christ did If other circumstances be compared with these it will appear that never such effects of anguish were manifested in any other To omit his falling to the ground and groveling thereon his falling down to prayer and rising up again and again his bloudy sweat the matter of his prayer If it be possible let this Cup passe Why hast thou for saken me and the descent of an Angel to strengthen him All which do shew that never any mans agony was 〈◊〉 to his Beside these evidences the Scripture saith That at the time of his Agony he began to be sorrowfull to be sore troubled and to be very heavy and that in his Agony his soul was exceeding sorrowfull even unto the death Matth. 26. 30 39. Mâ—…k 14. 33 34. and troubled Joh. 12. 27. Hence it appears that Christs anguish was very great The cause hereof was our sinne and the just desert of it For he became our surety and took upon him our debt In this respect it is said That he was made sinne for us 2 Cor. 5. 21. And that he hath born our griefs and carried our sorrows Isa. 53. 3 c. yea it is said That he was made a curse for us Gal. 3 13. In this case two things caused his foresaid Agony 1. The weight of the burden that lay upon him 2. The weaknesse of his humane nature 1. The weight must needs be great for it was the punishment of all the sins of all the Elect. Sinne being committed against God hath a kinde of infinite hainousnesse and the punishment must be proportionable The punishment is Gods wrath and thereupon infinite The reprobate because they are not able to stand under it themselves nor have any to hear it for them lie eternally under it Obj. Christ was the Sonne of Gods love and never provoked his wrathâ—… How then could it lie upon him Answ. 1. To speak properly God was never angry with his Sonne nor did his wrath lie upon him but rather the effects thereof God was as well pleased with the person of his Sonne even then when he was in his greatest Agony and said Why hast thou forsaken me as he was at his Baptism and transfiguration when he said This is my beloved Son in whom I am well-pleased 2. We must distinguish betwixt the person and undertaking of Christ Though Christ in his Person was the beloved Sonne of God yet by his undertaking to be a Surety he stood in the room of sinners and though he himself never provoked Gods wrath yet they whose Surety he was had provoked it and for their sakesâ—… endured the heavy burthen thereof Object 2. The effects of Gods wrath for sin is to be cast into hell to lie in â—…nesse to be tormented with fire and all this everlastingly Answ. The place the distinct kindes of torments and other like circumstances are but accidents belonging to the punishment of sinne God can in any place maâ—… the creature feel the fiercenesse of his wrath As for darknesse fire worm and other like expressions of hell torments they are but metaphors to aggravate 〈◊〉 torment in our apprehensions Concerning the Eternity of hels torment it is because the damned are not able to bear it in time and they have none to deliver thâ—… But Christ being supported by his Divine power was able at once to
must children endeavour to be like him We are all children of Abraham Gal. 3. 7 29. Now it is an honour for a childe to be like his Father We ought then rather to be like him because there are no such difficulties and obstacles opposed unto us Gods promises and means of accomplishing them do now sweetly concur We live in times wherein we see the substance of all former promises accomplished Rom. 4. 24. §. 95. Of Christ comprised under the promises made to Abraham THe foresaid promises and also Abrahams faith therein were the greater in that they held out Christ and Abraham eyed Christ in them For 1. That generall promise that God would bless Abraham did set out Christ for all blessings come to children of men in Christ. 2. The promise of seed intended Christ which the Apostle proveth by the singular number seed spoken as of one Gal. 3. 16. 3. The numerous encrease as the Stars of Heaven dust of the earth and sand of the Sea hath especiall respect to the Church which is the body of Christ. 4. The extent of the blessing to all Nations Gen. 12. 3. and 22. 18. was in and by Christ accomplished 5. The Land of Canaan which was promised was a Type of heaven which was purchased by Christ and where we shall have an eternall communion with Christ. To Christ therefore Abraham had an eye in the promises which were made to him In which respect Christ thus saith to the Jewes Your Father Abraham reâ—…ed to see â—…y day and he saw it and was glad Joh. 8. 56. Hereby we may learn what specially to behold in Gods promises namely Iesus Christ and in him Gods favour and all needfull blessings that may bring us to an eternall communion with him Thus shall our faith be more firmly stablished and we made the more patient in expecting the issue and end of all the Salvation of our soules §. 96. Of Gods promise the ground of Faith and Patience THe Apostle to give proof of Abrahams Faith and Patience maketh mention of Gods promise to shew that Gods promise is the only true ground of Faith and Patience This made Caleb and Ioshua constant in their Faith and Patience fortie yeares together in the wilderness notwithstanding the many murmurings and rebellions of the other Israelites This made David endure many yeares persecution from the time of his annointing to the time of his possessing the Kingdome This was the ground of the Faith and Patience of all Martyrs and other Saints iâ—… all ages The word which David intendeth where he saith Remember the 〈◊〉 unto thy servant was a word of promise whereof he thus further saith upon which thou hast caused me to hope this is my comfort in my affliction c. Psal. 119. 49 50. Gods promise is as his very essence which changeth not Mal. 3. 6. Heaâ—… and earth may pass away but Gods word shall not pass away Mar. 13. 31. For faithâ—…l 〈◊〉 he which promiseth Heb. 10. 23. and will also do it 1 Thes. 5 24. For breeding and strengthning faith for adding patience thereunto and for making us without fainting to hold out it will be needfull and usefull to acquaint our selves with the promises of God and with his truth in performing the same Though God in his unsearchable wisdome may set a long date for the accomplishment of his promises so as to us who know not his time and season he may seem to forget his promises yet his justice truth faithfulness and unchangeableness will not suffer him to make his promise utterly void If a King or great man make a promise of this and that we can waite for it yet they are but 〈◊〉 and many wayes subject to faile for every man is a lyar but God most true Rom. 3. 4. Let us not therefore by incredulity or impatiency make void to our selves any promise of God as the incredulous Prince did 2 King 7. 2 20. Let us rather shew our selves to be true children of Abraham by such a faith as he had and manifest the truth thereof by patience §. 97. Of Gods confirming his promise by oath GOd that made the aforesaid promise to Abraham did most solemnly confirm it by his oath Thus it is here taken for granted in that he sets down the boâ—…d whereby he bound himself together with the reason thereof in this manner because he could swear by no greater he sware by himself Here therefore is to be considered 1. This act of swearing atributed to God 2. That object by whom he swore himself 3. The reason hereof He could swear by no greater Of the notation of the Hebrew word translated swearing of the generall nature of an oath of this act attributed unto God and of the bonds whereby God â—…yeth himself in his oath See Chap. 3. v. 11. § 114 115. Of the certainty or infallibility of Gods oath See Chap. 3. v. 3. § 26. God is oft said to swear in wrath as we may see in the places whereunto reference is made But here his swearing is in mercy for confirmation of his promise made for the good of Abraham and his seed Thus he confirmed the promise of Christs Priest-hood Psal. 110. 4. And of the everlasting continuance of Daâ—…ids Kingdome Psal. 13â—… 11. And of the calling of the Gentiles Isai. 45. â—…3 And of the prosperity of the Church Esai 62. 8. This manner of Gods confirming his promise may not be imagined to arise from any variableness in God but rather from his tender respect to man partly to strengthen his faith the more and partly to move him with patience to expect Gods season for the accomplishment of his promise Object Abraham gave testimony of his faith what need was there then that God â—…ld swear to him Answ. 1. Though in some things he testified a strong faith Rom. 4. 18. c. Heb. 〈◊〉 8. c. Yet he being a man was subject to humane frailties Instance his twice 〈◊〉 all of Sarah to be his wife and that for fear Gen. 12. 12. and 20. 2. This phrase also Lord God whereby shall I know that I shall inherit it Gen. 15. 8. And his going in unto Hagar Gen. 16. 4. imply a kind of distrustfulness We read â—…e like of David a man of great faith as is evidenced by his setting upon a Lyon and a Bear and a Giant 1 Sam. 17. 36. And by his long bearing out Sauls persecution yet afterwards he manifested great weakness when he said in his heart I 〈◊〉 now perish one day by the hand of Saul 1 Sam. 27. 1. And when in his haste he 〈◊〉 all men are lyers Psal. 116. 11. which he especially intendeth of such Proâ—…ts as told him he should be King 2. Gods oath was needfull for and usefull to Isaac who was newly delivered 〈◊〉 of the very jawes of death and then present when God confirmed his promise to Abraham by oath Gen. 22. 12. c. for the promise concerned
his hand upon his bosome protested that he would constantly hold that faith His Judges thought that he plainly meant the Nicene faith but he himself meant his own faith that was iâ—… his bosome Of equivocation at large See Chap. 11. v. 31. § 189. §. 126. Of dispensing with Oaths A Fist errour is to dispence with Oaths Popes of Rome usurp this power as might be exemplified in many particulars but I will insist only upon his dispensing with the solemn oath of Subjects made to their lawfull Soveraign or to use their own words absolving Subjects from their oath This is evidenced by that Declaâ—… sentence commonly called a Bull which Pope Lius the fift denounced against Queen Elizabeth In the very title thereof this clause is inserted wherin also all Subjects are declared to be absolved from the oath of alleagiance In the body of the 〈◊〉 this The Peers Subjects and People of the said Kingdome and all others who have 〈◊〉 way sworn to her we declare to be for ever absolved from that oath c. O Antichristian presumption This is he that opposeth and exalteth himself above all that is called God â—… Thess. â—… 4 For oaths are made to God thereby men are bound to God When Zedekiah had broken his oath made to the King of Babylon the Lord said Mine oath he hath despised Ezek. 17. 19. Oaths are made in Gods name God is made a witnesse and Judge in that case Whosoever therefore dispenseth with an Oath or absolveth the swearer from it maketh himself therein greater then God and exalteth himself above God which is a note of Antichrist §. 127. Of perjury A Sixt errour is Perjury Perjury in generall is a false swearing or ratifying a lye with an Oath Perjury may be distinguished according to the distinctions of an Oath set down § 119. It may have respect either to matters past or to come 1. When a man swears that to be true which he knoweth or thinks to be false he forsweareth himself 2. When a man sweares that to be false which he knoweth or believeth to be true then also he forswears himself 3. When a man by oath promises to do what he intends not that is perjury 4. When a man sweareth to do a thing and at the time of swearing intends to do it yet afterwards though he might do it yet doth it not forsweareth himself Perjury in every case is a most heynous sin and that to God our neighbour and our selves 1. Gods name is highly prophaned hereby and his Majesty vilified for he is made like the devill a patron of a lie In this respect he is provoked to execute extraordinary vengeance on perjured persons as he did on Zedekiah Ezek. 17. 19. These two clauses ye shall not swear by my Name falsly neither shalt thou profane the name of thy God Lev. 19. 12. so joyned together give proof that to swear falsly is to profane Gods name Hereupon a false oath is put in the number of those things that God hateth Zec. 8. 17. Surely there is no fear of God in false swearers they seem to out-face and to challenge the most high against themselves 2. Neighbours are exceedingly beguiled by such they are made to believe a lye and to expect that which will never fall out 3. False swearers pull much mischief upon their own pates they make themselves liable to his vengeance who is a consuming fire He threatneth to be a swift witness against such Mal. 3. 5. and to cause his curse to remain in the midst of his house that sweareth falsly by his name to consume it with the timber and stones thereof Zec. 5. 4. There is no one sin that sets the conscience more on a rack for the most part then this and none that ordinarily bringeth greater infamy upon a man §. 128. Of common and rash swearing A Seventh errour is ordinary and rash swearing when men on every occasion almost in every sentence that they utter for every trifle swear This is a grievous sin and a sin crying for vengeance This is the sin against which in speciall Christ giveth this direction let your communication be yea yea nay nay Mat. 5. 37. 1. Hereby Gods great name which ought alwayes to be reverenced and honoured is frequently taken in vain 2. Frequent swearing cannot be freed from forswearing 3. Rash swearing is herein aggravated in that it hath not such temptations as other sins Some sins are drawn on by preferment others by reputation others by delight others by gain others by other like temptations But what preferâ—… what reputation what gain can be got by swearings what delight can there be therein Much swearing is a note of a profane disposition Herein a difference iâ—… made betwixt a pious and impious person the one feareth an Oath the other sweareth namely rashly and frequently Eccles. 9. 2. 4. Sore judgements are threatned against this sin Hos. 4. 2 3. This phrase because of swearing the land mourneth Jer. 23. 10. implieth that severe judgements were executed on the land for this sin Even this one sin giveth unto us just cause of great humiliation for the land is full of Oathes All sorts do too much accustome themselves thereunto â—…ers Citizens Countrimen University men High and low rich and poor â—…strates and Subjects Minister and People Masters and Servants Male and Female Parents and Children yea little children so soon as they can speak A man cannot passe by shops or houses but if he hear men speaking he shall for the most part hear them swearing Custom hath made it so familiar as it is thought no sin But Christians be not deceived God is not mocked Gal. 6. 7. For avoiding it keep not company with swearers accustome not thy self 〈◊〉 reprove it in others §. 129. Of the resolution and observations of Heb. 6. 16. For men verily swear by the greater and an Oath for confirmation is to theâ—… an end of all strife THe sum of this verse is The end of an Oath Here of are two parts 1. A description of an Oath 2. A declaration of the end thereof In the description we may observe 1. The manner of setting it down in this note of asseveration verily 2. The matter Whereabout is expressed 1. The act it self swear 2. The persons who swear men and by whom the greater In setting down the end we may observe 1. The kind of end for confirmation 2. A consequence following thereupon which is an end of all strife This is amplified 1. By the persons to whom it is an end to them namely to them betwixt whom there is controversie 2. By the extent thereof in this generall all Doctrines I. God in swearing conforms himself to men In the former verses Gods swearing was set down here the reason of it is thus rendred For men swear See § 115. II. Weighty truths may with an asseveration be set down so doth the Apostle this truth thus Verily See § 115. III. It is lawfull
it The use of hope is manifested in a metaphor which is 1. Propounded 2. Amplified The metaphor as propounded is in this word Anchor It is amplified by the kind thereof in this word soul which sheweth it to be spirituall 2. By the interest we have therein in this word we have The qualities are 1. Expressed 2. Confirmed They are expressed in two Epithites Sure and stedfast They are confirmed by the place whereon that Anchor of the soul is setled That place is 1. Generally propounded 2. Particularly exemplified In the generall there is noted 1. An Act which entred 2. A type whereby the place was prefigured That within the vaile Verse 20. The exemplification of the place is by Christ entring thereinto In this there is 1. An expression of the act it selfe is entred Illustrates by the end thereof for us 2. A description of the person who entred The person is described 1. By his proper name Iesus 2. By his functions which are two One a fore-runner The other a Priest The later function is set out 1. By the warrant he had to excercise it in this word made 2. By the eminency of his office High-Priest 3. By the perpetuity of it For ever 4. By the distinct order of it after the orders of Melchesidec §. 163. Of observations raised out Heb. 6. 19 20. I. HOpe is an Anchor See § 153. Vers. 19. II. Hope keepes safe This is gathered out of the meaning of the first Epithite translated sure Seâ—… § 154. III. Hope is stedfast See § 154. IV. Hope keeps the soul safe It is an Anchor of the soul. See § 153. V. Hope is â—…eiled in heaven Heaven is the place that is meant under this phrase 〈◊〉 within See § 155. VI. The most holy place was a type of heaven That within the vaile was the most holy place which typified heaven See § 155. VII Heaven is invisible It is within the vaile See § 155. VIII Hope is of things not seen For that within the vaile was not seen of the people See § 156. Verse 20. IX Christ ran in the Christian race This is implied under this word fore-runner See § 158. X. Christ is a fore-runner This is plainly expressed See § 159. XI Christ entred into heaven This phrase whether he entred intendeth as 〈◊〉 See § 160. XII Christ ascended into heaven for us See § 160. XIII Christ is Iesus See § 160. Six other observations raised out of these words made an High-Priest for ever â—…ter the order of Melchisedec are distinctly set down § 161. §. 1. Of the resolution of HEB. Chap. VII THe Apostle in this Chapter returneth to that mysterious matter which he had interrupted Chap. 5. v. 11. which was concerning Christs Priest-hood after the order of Melchisedec The sum of this Chapter is The excellency of Christs Priest-hood This is set out two wayes 1. By way of similitude 2. By way of dissimilitude The similitude hath reference to the Priest-hood of Melchisedec from the beginning to v. 11. This dissimilitude to the Priest-hood of Aaron from v. 11. to the end The Apostle doth the rather induce these two orders because there never were in the Church any but these two orders of typicall Priests The Iewes had the order of Aarons Priest-hood in high account The Apostle therefore proves the other order of Melchisedec after which Christ was a Priest to be far the more excellent that thereby he might draw the Hebrewes from the legall ceremonies unto Christ and his Gospell The excellency of Melchisedecs Priest-hood is demonstrated two wayes 1. Simply v. 1 2 3. 2. Comparatively from v. 4. to v. 11. The simple demonstration is 1. Propounded 2. Illustrated It is propounded 1. By an historicall narration of sundry passages registred 2. By a mysticall explanation of some of them and others Matters of History are four 1. The name of the High Priest here intended Melchisedec 2. His offices These are two 1. A King 2. A Priest 3. His Actions These are of two kinds 1. Royall He met Abraham returning from his victory 2. Priestly He blessed Abraham 4. His prerogative which was to receive tithe of Abraham Matters of mystery are of things either revealed or concealed Two mysteries are gathered out of things revealed One from his name Melchisedec that he was a King of righteousnesse The other from the place of his government Salem that he was a King of peace Five mysteries are gathered from things concealed 1. That he was without Father 2. That he was without Mother 3. That he was without descent 4. That he had no beginning of dayes 5. That he had no end of life The illustration is by a resemblance of Melchisedec to the Son of God v. 3. The comparative demonstration is from the excellency of Melchisedec above Abraham out of whose loines Levi Aaron and all their posterity came This comparative excellency of Melchisedec is exemplified in three particulars 1. That Abraham paied tithes to Melchisedec This was an act of an inferiority and that in Abraham to Melchisedec It is amplified by the relation betwixt Abraham and Aaron Abraham was the great Grand-father of Levi from whom Aaron descended and whose posterity was deputed to the Priest-hood Upon this account Levi and all his posterity were in the loines of Abraham and in him paid tithes to Melchisedec The argument thus lyeth That Priest-hood which received tithes of others is more excellent then that which paided tithes thereto But Melchisedec received in Abraham tithes of Levi Aaron and all their posterity Therefore Melchisedecs Priest-hood was the more excellent v. 4 5 6. 2. That Melchisedec blessed Abraham This is an act of eminency and superiority Therefore Melchisedec was greater then Abraham and by consequence greater then they who descended from Abraham v. 6 7. 3. That Melchisedec ever liveth But all the Leviticall Priests died Therefore Melchisedec must needs be greater then Aaron and all the Leviticall Priests v. 8. The extent of the first argument unto Levi and his posterity is asserted v. 9 10. The dissimilitude betwixt Christs Priest-hood and Aarons is largely amplified in the remainder of this Chapter The dissimilitude betwixt Christs and the Leviticall Priest-hood consists in this That the Leviticall Priest-hood was imperfect and insufficient but Christs every way perfect and all-sufficient Yea the Apostle distinctly noteth in every branch of the insufficiency of the Leviticall Priesthood a sufficient and an abundant supply in and by Christs Priest-hood This is exemplified in seven particulars 1. The change of the Leviticall Priest-hood There was another order of Priesthood to succeed the Leviticall Therefore the Leviticall was imperfect For that which is perfect needs not be altered v. 11. The consequence is confirmed by this that the change of the Priest-hood presupposeth the change of the law v. 12. The proposition that the Leviticall Priest-hood was changed by a Priest-hood of another order is hereby proved That Christ the other Priest was of another tribe
Gods name to some religious use In this respect the Apostle thus saith of the sacramentall cup the cup of blessing which we blesse 1 Cor. 10. 16. One man is blessed of another two wayes 1. By supplication or gratulation 2. By confirmation 1. By supplication when one prayeth for another or desireth God to blesse him Thus any one may blesse another An inferiour may blesse a superiour Thus the workmen of Boaz blessed him Ruth 2. 4. In this respect Christ adviseth to blesse them that curse us Matth. 5. 44. So his Apostle Rom. 12. 14. By gratulation one man blesseth another by thanking him for a kindnesse or by praising God for him Iob. 29. 11. and 31. 20. 2. By confirmation when one in Gods name assures another that God will bless him thus is this an act of superiours In this sense the lesse is blessed of the greater v. 7. These must be such superiours as stand in Gods roome and have an especiall charge over them whom they blesse Of these there are three sorts Governours of Families Magistrates in common-wealths Ministers of Gods word 1. For Governours of Families it is said that David returned to blesse his 〈◊〉 2 Sam. 6. 20. Of these Governours Parents have the most especiall power to bless their children Hereof see Domest Duties Treat 5. § 9. and Treat 6. § 58 5â—… 2. For Governours in Commonwealths the highest therein have especially this prerogative Ioshua in his time blessed Caleb Iosh. 14. 13. And he blessed the tribe of Reuben Gad and half tribe of Manasseh Josh. 22. 6. So David blessed the people 2 Sam. 6. 18. And Solomon 1 King 8. 14. 3. For Ministers of Gods word to them especially belongeth this solemne 〈◊〉 publick kind of blessing by way of confirmation For they in a most peculiar 〈◊〉 stand in Gods roome We are ambassadours for Christ as though God did 〈◊〉 you by us c. 2 Cor. 5. 20. According to the different calling and function of Ministers may their blessing be distinguished Some Ministers calling is extraordinary as the calling of Prophets and Apostles were Others ordinary The blessing of extraordinary Ministers is more extraordinary in the kind and infallible in the issue Their blessing extraordinary in the kind was by way of prediction They foreâ—…old the future estate of those whom they blessed In the issue it was infallible in 〈◊〉 the blessing that they foretold did so fall out in every circumstance and failed not Thus Isaac blessed Iaacob and Esau concerning things to come Heb. 11. 20. and accordingly they so fell out The blessing of ordinary Ministers though it be not so extraordinary distinct and infallible a prediction of things to come yet is it much more then a private Prayer or desire namely a Testimony a pledge and assurance of that which God will do So as it is a kind of Divine work and a blessing rather of God then of man The Minister uttereth what he uttereth in Gods name or rather God uttereth it by his Ministers mouth In testimony here of the Minister useth to stand on high over the people and to lift up his hand to shew that he speaketh from him who is above all In this respect God having given a charge unto the Priests under the Law to blesse his people addeth this ratification and I will blesse them Num. 6. 27. To apply what hath in generall been said to the blessing intended in my Text the blessing here spoken of was of one mans blessing another And that man a publick Minister and an extraordinary one It was a most solemn blessing of confirmation a part of his Priestly function wherein he shewed himself to be greater then Abraham v. 7. Quest. What good thing was it that Melchisedec by this blessing ratified to Abram Answ. 1. Because no particular is expressed it may in generall be extended to all those good things which God promised to Abraham as the stock of the Church and the Father of the faithfull 2. This Apostle hinteth one main particular where he saith of Melchisedec in reference to Abraham He blessed him that had the promises v. 6. Now because the principall promise of all under which all the rest may be comprised was the blessed seed questionlesse that blessing was here in speciall ratified and sealed up to Abraham §. 13. Of Saints pious salutations MElchisedecs foresaid blessing of Abraham was in general a congratulation and salutation and it sheweth how Saints should carry themselves one towards another when they first meet even with wishing well one to another and blessing one another when Boaz came to see his reapers he said The Lord be with you and they answered him The Lord blesse thee Ruth 2. 4. This phrase we have blessed you out of the house of the Lord Psal. 118. 26. implyeth that it was usuall especially for such as belonged to the house of the Lord to blesse those that came to them In that such holy wishes are denyed to unworthy ones it appeares that it was very usuall to blesse those whom they deemed worthy The denyall hereof is thus expressed Neither do they which go by say the blessing of the Lord be upon you we blesse you in the name of the Lord Psal. 129. 8. This kind of salutation is both a testification of mutual love and also a meanes of preserving it 1. Commendable in this respect is the common practise of Christians who use to salute one another with these or such like speeches God save you The Lord be with you Then especially are they most commendable when they come from the heart â—… What may be thought of the usuall imprecations of many when they meet one another They are such as I am ashamed to name Let them well weigh 〈◊〉 doome thus expressed As he loved cursing So let it come unto him as he 〈◊〉 not in blessing so let it be far from him c. Psal. 109. 17 18. See more hereof in 〈◊〉 whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 57 58. §. 14. Of Ministers blessing the people MEchisedec being considered in generall as a Minister of God giveth instance that Ministers of the word have power to blesse Gods people to blesse thâ—… I say not onely with a meer desire and prayer but also with a declaration of Gods blessing them Thus much is intended in this charge of Christ to his Disciplâ—… When ye come into an house salute it Matth. 10. 12. Hereby is meant the foreâ—…id kind of blessing as appears by this consequence If the house be worthy let your 〈◊〉 come upon it For this end did God prescribe an expresse form of blessing to the Priests under the Law Numb 6. 23. The Apostle useth a blessing â—… Cor. 13. 1â—… which the Christian Church to this day observeth so it doth Christs bleâ—…ng Luk. 11. 28. Ministers stand in Gods room and are to people in his stead and as his mouâ—… as was shewed before Such a Ministeriall
5. v. 6. § 29. 3. That Christ continually executeth his Priest-hood without intermission In this respect as a Priest he is said to continue ever and to have an unchargeable Priest-hoâ—…d and ever to live to make intercession for vs v. 24 25. In regard of the continuall efficacy of Christs Priest-hood it is said that he offered one sacrifice for 〈◊〉 for ever or continually and to perfect continually them that are sanctifiâ—…d Heb. 10. 12 14. Christ is in this respect as a spring that continually â—…loweth forth There is in men a continuall spring of corruption which from time to time deâ—… them So as they need continually to bâ—… clâ—…ansed They also by their continuall sins continually provoke Gods wrath so as they have need of a continuall Priest to make continuall attonement for them On this ground we have just 〈◊〉 on all occasions to look unto Jesus to behold him our Priest making continuall intercession for us A point this is of singular comfort §. 27. Of the bread and wine which Melchisedec brought forth PApists doe here infer another mystery about the Priest-hood of Melchisedec namely that the bread and wine which he brought forth was the sacrifice proper to the order of his Priest-hood and prefigured the body and blood of Christ which they say is comprised in their Mass under the shew of bread and wine Answ. If this were such a mystery why did the Apostle in setting out so many Mysteries as he did about Melchisedec make no mention at all of this which as they say is the greatest and most pertinent to Melchisedecs Priest-hood Beâ—…armine is forced in answer hereunto to say that it was nothing to the Apostles purpose to make mention of it here What is it nothing to the purpose of him that sets down a speciall order of Priest-hood to declare the speciall sacrifice that belongeth thereunto and to give notice thereof to the Christian Church It was b too deep a mystery saith Bellarmine for the Hebrewes Answ. Was it deeper then those other mysteries which he mentioneth v. 2. and sundry others in other parts of this Epistle The truth is that the thing it self as they would have people to believe it that the very body and blood of Christ under the visible shew of bread and wine is offered up for a true reall propitiatory sacrifice is a meer mockage apparently against Scripture against reason against sense 1. The Scripture affirmeth that the body of Christ is in heaven and there must continue untill the times of restitution of all things Acts 3. 21. 2. Reason tels us that a true body cannot be in divers places at once But by their position the body of Christ must be in millions of places at the same time 3. Sight taste smell and feeling tell men that that which they eat and drink at the Sacrament is bread and wine to say it is flesh and blood is against all those sences Papists presse this phrase he brought forth bread and wine as signifying an offering up of bread and wine Answ. 1. To bring forth doth not properly nor necessarily in that place import an offering up 2. It was shewed § 8. that the bringing forth of bread and wine there did declare a royall intertainment of Abraham and his army 3. This was brought in the History as an act of Melchisedecs Kingly office rather then of his Priestly Papists reply that there was no need of refreshing Abrahams army which had got great spoiles Answ. 1. Though Abraham might not need such entertainment yet Melchisedec might in good respect restifie his bounty to Abraham 2. Though there might be great spoyles yet they might want victuals 3. Abraham might rather choose to have his army refreshed with Melchisedecs provision then with the spoyles that belonged to the King of Sodom Gen. 14. 23. They further say that if bread and wine were not Melchisedecs sacrifice there is no mention of any sacrifice at all whence it would follow that he should be a Priest without sacrifice Answ. That would not follow He might have sacrifices belonging to his Priesthood though they were not there mentioned besides though his order were anâ—…ther order then Aarons yet such sacrifices might belong to his Priest-hood as belonged to others Priest-hood If bread and wine had been Melchisedecs offering it had been most improper to bring them forth to Abraham they should have been brought forth to God This improbable supposition of Melchisedecs offering up bread and wine is 〈◊〉 sandie a foundation for such a Batel as transubstantiation is to be built upon §. 28. Of the resolution of Heb. 7. 1 2 3. 1. For this Melchisedec King of Salem Priest of the most high God who 〈◊〉 â—…ham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretatiâ—… King of righteousnesse and after that also King of Salem which is 〈◊〉 peace 3. Without Father without Mother without descent having neither beginning 〈◊〉 dayes nor end of life but made like unto the Son of God abideth a Priest â—…tinually THe sum of these three verses is The excellency of Melchisedecs Priest-hood â—…about observe 1. The inference in this causall particle for Vers. 1. 2. The substance which is 1. Propounded 2. Illustrated v. 3. Of the substance propounded there are two parts 1. An historicall narration of some passages 2. A mysticall application of others About the hystoricall narration there are two points One concernes Melchisedec The other Abraham Three points concern Melchisedec 1. His name 2. His functions These are two 1. Kingly amplified by the place King of Salem 2. Priestly amplified by the Lord whose Priest he was This Lord is described 1. By his nature God 2. By his soveraignty Most high 3. By his actions These are of two sorts 1. Regall He met Abraham Amplified by the victory which Abraham goâ—… This victory is described two wayes 1. By Abrahams return from the wars 2. By the slaughter of the Kings 2. Priestly he blessed him Vers. 2. The act which concerned Abraham was an act of piety mixed with gratitude In setting it down are noted 1. The person Abraham 2. His kind of act gave 3. The subject matter the tenth part This is amplified by the extent of all The mysticall application is of two sorts 1. An interpretation of things expressed 2. A manifestation of things concealed Two things are interpreted 1. Melchisedecs name 2. The City of his Kingdome Salem Vers. 3. Five things concealed are in a mystery observed 1. Without father 2. Without mother 3. Without descent 4. Without begining 5. Without end The illustration of the foresaid points is 1. Generally expressed made like unto the Son of God 2. Particularly exemplified Abideth a Priest continually §. 29. Of observations raised out of Heb. 7. 1 2 3. Vers. 1. I. DEep mysteries must be explained This causall particle FOR sheweth the reason why the
Gods Priests On these grounds 1. That people might shew their willingnesse to give part of all they had to God Ministers according to the equity of that rule which is prescribed by the Apostle Gal. 6. 6. 2. Upon a good perswasion that people are blessed in their undertakings by the prayers of Gods Ministers 3. In testimony of their acknowledgement of Gods providence in giving them good successe whereby they obtained the spoyles that they have The things which other authors comprised under the Greek word here used were commonly the best for the best things are to be given to God Abel brought of the first â—…ings of his flock and of the fat thereof unto the Lord Gen. 4. 4. The beast 〈◊〉 〈◊〉 〈◊〉 was not to be sacrificed to the Lord Deut. 15. 21. 1. God is worthy of the best for we have all from him 2. That which is dedicated to God is best imployed Herein is manifested the deceitfulnesse of their heart and undue respect towards God who seem to give something unto God but of the worst that they have and 〈◊〉 in Ministers allowance in setting apart some of their children to the Ministry in works of piety of charity and other like things Let us be otherwise minded and as we desire to be accepted of God give him the best we have even our soules our hearts our strength the best of our time the towardest of our children The best of our fruits and the like in other things §. 35. Of the resolution of Heb. 7. 4. and observations raised from thence THe sum of this verse is a proof of Melchisedecs greatnesse Here observe 1. The manner of propounding it 2. The matter The manner is in two branches 1. By calling them to consider what he was 2. By way of an indefinite interrogation How great this man was The matter 〈◊〉 out Abrahams inferiority to Melchisedec Of this there are two parts 1. A description of his person 2. Declaration of his act of inferiority The person is described 1. By his name Abraham 2. By his dignity Patriarch His act is set out 1. By the manner gave which implies readinesse 2. By the measure the tenth 3. By the subject matter spoyles Doctrines I. Weighty matters must be well weighed Consider saith the Apostle See § 30. II. Melchisedec was super-excellently great This emphaticall expression how great this man was implies as much See § 31. III. Tenths of old were paid Abraham paid them to Melchisedec See v. 2. 〈◊〉 16. IV. What is given to Gods Ministers must be chearfully given See § 33. V. Abraham was a Patriarch He is so expresly stiled See § 32. VI. Iust titles may be given to men Patriarch was Abrahams just title See § 32. VII To receive tenth is an act of superiority Hereby Melchisedec is proved to be greater then Abraham See § 33. VIII Victories are to be ascribed to God This did Abraham by giving of the spoyles to Gods Priest See § 34. IX The beâ—…t is to be given unto God The Greek word translated spoyles importeth as much See § 34. §. 36. Of the main scope of v. 5 6 7. Heb. 7. 5 6 7. 5. And verily they that are of the sons of Levi who receive the office of the Priest-hood have a commandement to take tythes of the people according to the Law that is of their brethren though they come out of the Loynes of Abraham 6. But he whose descent is not counted from them received tithes of Abraham and blessed him that had the promises 7. And without all contraction the lesse is blessed of the better IN these three verses there is a confirmation of the former argument whereby the greatnesse of Melchisedec above Abraham was proved That argument was taken from Abrahams giving tithes to Melchisedec See § 33. The confirmation of that argument is taken from that which in Logick is called the lesse In sâ—…tting down this confirmation there is a double difference of persons manifest 1 A difference of the persons that received tithes 2. A difference of the persons who gave tithes or of whom tithes were received 1. The persons that received tithes being the sons of Levi were of the same 〈◊〉 that the other Israelites who payed tithes were But Melchisedec was not so 2. The Levites received tithes of the children of Abraham But 〈◊〉 recâ—…ived tithes of Abraham himself Two arguments out of the Apostles words may be gathered for 〈◊〉 〈◊〉 thâ—… former proof of Melchisedecs greatnesse and thus framed 1. Arg. If among them that are brethren comming from the same stock they 〈◊〉 receive tithes are in that respect the greater then much more 〈◊〉 whose descent is not counted among them of whom he 〈◊〉 tithâ—…s But the Levites who received tithes of their brethren were in that 〈◊〉 greater then their brethren Therefore Melchisedec whose descent is not from them of whom â—…e â—…ceived tithes must needs be greater â—… Arg. He that receiveth tithes of the head and stock is greater then they whâ—… receive tithes of the branches that sprout out of that head and 〈◊〉 But Melchisedec received tithes from Abraham the father and stock of the Levites who received tithes of the children of Abraham Therefore Melchisedec is greater then the Levites There are that make the first verse to contain an objection against the 〈◊〉 former argument taken from Melchisedecs receiving tithes of Abraham to be â—…upon the greater and an answer to be made to this objection in the sixt verse They make the objection to be this Object The sons of Levi received tithes of the other Israelites yet were not thereupon greater for they were all brethren Therefore Melchisedecs receiving tithes doth not argue him to be greater In answer to this objection they say that the Apostle granteth it to be true of the Levites that their receiving tithes argued no superiority of them over the other Israelites but that he denyeth the consequence namely that thereupon it should follow that Melchisedecs receiving tithes of Abraham did not argue him to be greater then Abraham and that for two reasons here alleadged One Because Melchisedec was not counted to be of the same stock that Abraham was But the 〈◊〉 and other Israelites were all brethren of the same stock The other because the Levites had a Commandement to receive tithes So as their brethren were bound by the Law to pay them But Abraham was bound by 〈◊〉 such Law He gave tithes to Melchisedec voluntarily in testimony of his reverencâ—… subjection and inferiority to Melchisedec Therefore Melchisedecs receiving of 〈◊〉 may argue a superiority though the Levites receiving tithes do argue no such thing I take the Apostles confirmation of his former argument to be most especially here intended §. 37. Of those Sons of Levi that were Priests THe Greek adverb translated verily is oft used meerly in reference to the adversative conjunction translated But which is used v. 6. whereunto 〈◊〉 hath reference Sometimes it is a
office were more excellent and in this priviledge of receiving tithes greater Thus we see that equality in outward condition is no bar to superiority in office nor hinderance to just rights appertaining thereunto Moses and 〈◊〉 〈◊〉 uterine brothers that came out of the same womb yet Moses was so preferr'd 〈◊〉 office before Aaron as God himself said to Moses in reference to Aaron 〈◊〉 〈◊〉 be to him instead of God Exod. 4. 16. The Israelites were to choose a King from among their brethren Deut. 17. 15. yet being King he had a superiority and â—…nity over his brethren Men who were like unto others in their nature are in regard of their function stiled gods and children of the most High Psal. 82. 6. The â—…postles were but of mean outward condition yet in regard of their function 〈◊〉 were in a high degree advanced above others Excellency Dignity Superiority and other like priviledges are not from â—…ture but from that order which God is pleased to set betwixt party and party They whom God advanceth have in that respect an excellency whatsoever their birth were instance David who though the youngest yet was advanced above 〈◊〉 his brethren Object The first-born had a dignity by their birth Gen. 4. 7. and 49. 3. So Sons of Kings and Nobles have by their birth a dignity Answ. Even all these are from that order which God hath set amongst men On this ground we are to respect men according to that place and office wherein God setteth them This may in particular be applied to Ministers whose function is not by birth The Jewes looking upon Christ as a meer and mean man 〈◊〉 and brought up amongst them did not discern either his excellent function or his eminent gifts and thereupon despised him Matth. 13. 54 55. From this evill disposition arose that Proverb A Prophet is not without honour save in his Country 〈◊〉 in his own house Matth. 13. 57. This was the pretended ground of Corah 〈◊〉 and Abirams mutiny Numb 16. 3. Great damage doth hence arise not only to â—…sters persons who are basely accounted of but also to their function which is too much disrespected It hath been an old trick of Satan thus to bring contempt upon Ministers and Ministery §. 42. Of Melchisedecs Priest-hood greater then Levi. THe main point that Melchisedec exceeded Levi is here proved in this sixt 〈◊〉 and withall the consequence of the former argument mentioned § 36. is confirmed The consequence was this If the sons of Levi in receiving tithes from their brethren were therein counted greater then their brethren then 〈◊〉 must needs be counted greater then they The confirmation of the consequence resteth on the person of whom 〈◊〉 received tithes which was Abraham the Father of Levi. For he that is greater then the Father must needs be greater then the son The former part of the sixt verse containeth a description of Melchisedec in 〈◊〉 〈◊〉 He whose descent is not counted from them which are the interpretation of this mystery without descent because his descent or pedigree was not 〈◊〉 up This phrase descent is counted is the interpretation of one Greek word which is a compound of a noun and a verb. The noun signifieth among other things â—… 〈◊〉 or pedigree or linage The verb signifieth to utter or declare or 〈◊〉 〈◊〉 So as to have ones descent counted is to have those from whom he comâ—… and who descend from him reckoned up and declared But no such thing is done of Melchisedec therefore it is said his descent is not counted This clause from them is here added to shew a further difference betwixt 〈◊〉 and the Levits Their descent was counted from Levi and from Abraham 〈◊〉 Melchisedecs from none such Or otherwise this phrase from them may indefinitely be taken as if it had been 〈◊〉 from men For he was without descent as is noted § 24. This sheweth that the right which Melchisedec had to receive tithes was by no priviledge of kindred as being one of Abrahams progenitors or predecessors but only in regard of his office meerly and simply because he was a Priest of God and in that respeâ—… hath a speciall prerogative power and dignity above Abraham And iâ—… above Abraham then much more above Levi who descended from Abraham and for this end it is again expresly mentioned that he received tithes from Abraham The issue of all is that Melchisedecs Priest-hood was greater then the Priest-hood of the 〈◊〉 and in that respect much mâ—…re was Christs Priest-hood greater and thâ—…reupon the more to be admired and with greater confidence to be rested upon See v. 4. § 31. and v. 11. § 66. §. 43. Of Melchisedecs blessing Abraham A Second argument to prove the preheminency of Melchisedecs Priest-hood is taken from an act of superiority which Melchisedec performed in reference to Abraham the Father of Levi. This act was to blesse The argument may be thus framed He that blesseth one is greater then he whom he blesseth But Melchisedec blessed Abraham therefore Melchisedec was greater then Abraham The generall proposition is cleared in the next verse The assumption which containeth the act it self is here set down Of the various acceptions of this word blessed and of the particular intendment thereof in this place See v. 1. § 12 14 15. §. 44. Of the priviledge of having promises THe person blessed is not by name expressed but thus described him that had the promises This description doth so cleerly belong to Abraham as it may easily be known that he is meant thereby for it hath reference to this phrase God made promise to Abraham Chap. 6. v. 13. This pâ—…rticiple had may have reference both to God who made the promises and so gave them to Abraham and also to Abraham himself who believed and injoyed the benefit of the promises In this respect he is said to have received the promises Chap. 11. v. 17. and to have obtained them Chap. 6. v. 15. Of this word 〈◊〉 See Chap. 4. v. 1. § 6. Of promises This description of Abraham is set down for honour sake For the Apostle setteth forth Abrahams priviledges that thereby the priviledges and dignities of Melchisedec might appear to be the greater 〈◊〉 seeing the promises were such as appertained to the whole mystical body of Christ why are they here appropriated to Abraham Answ. God was pleased to chuse Abraham as an head and Father of his Church â—… that both of that paculiar visible Church of the Jews which for many ages was severed from the whole world and also of that spirituall invisible Church the company of true believers which should be to the end of the world Rom. 4. 11. Though this honour of having the promises be here in speciall applied to â—…ham yet is it not proper to him alone but rather common to all that are of the same faith who are stiled â—…eires of promise Chap. 6. v. 17. It hereby
appeareth that it is a great priviledge to have a right to Gods 〈◊〉 Among other priviledges belonging to the Jewes this is one that the promises â—…tain to them Rom. 9. 4. On the contrary side it is noted as a matter of inâ—…amy 〈◊〉 be aliens from the covenants of promise Eph. 2. 12. Gods promise is the ground of all our happinesse There is no other right whereby we may claim any thing Man by his fall utterly deprived himself of all 〈◊〉 happinesse wherein God made him It is Gods free promise that gives him 〈◊〉 hope of other happinesse Gen. 3. 15. But they who have a right to Gods â—…ses have a right to all things that may make to their happinesse For what good thing is there whereof God hath not made promise Beleevers have much cause to rest hereupon and to rejoyce herein Let 〈◊〉 brag of their outward priviledges The promises made in Christ whereof 〈◊〉 infidelity they have deprived themselves far exceed and excell all their 〈◊〉 Let worldings brag of their outward preferments dignities wealth and 〈◊〉 like things If they have not a right to the promises they have a right to 〈◊〉 This should stir us up in generall to walk worthy of the Lord who hath 〈◊〉 these promises Col. 1. 10. 1 Thes. 2. 12. and of the Gospell wherein and 〈◊〉 they are tendered unto us Phil. 1. 27. In particular we ought hereupon To believe the promises made unto us â—…wise we deprive our selves of the benefit of the promises Chap. 4. v. 1 6. 2. It will be our wisdome to observe the conditions annexed to those promises 3. It is just and equall that we moderate our care about the things of this world and not seek great things for our selves here Ier. 45. 5. 4. It becomes us to rest content in the state where God sets us Having such promises as God hath made unto us we have enough 5. These promises should make us with patience expect the time appointed for the accomplishment of them §. 45. Of the need that the best have of means to strengthen their Faith THis phrase him that had the promises being inferred upon Melchisedecs blessing giveth instance that the best faith needeth strengthning Melchisedecs blessing was by way of ratification and confirmation of those promises which Abraham had Now consider what a man Abraham was and how great his faith was yet this meanes of blessing was used to ratifie the same For this end God added promise to promise and his oath also See Chap. 6. v. 13. § 97. The ground hereof resteth not in our selves For 1. As we know but in part 1 Cor. 13. 9. So we beleeve but in part the 〈◊〉 have cause to say Lord I beleeve help thou my unbelief Mark 9. 24. 2. The flesh is in the best which is weak when the spirit is ready Matth. 26. 41. 3. The best are subject to many temptations The better men are the more will Satan seek to fist them Luke 22. 31. How diligent should men hereupon be in observing what meanes God hath â—…ctified for strengthning their faith and how conscionable in using the same Above all let men take heed of too much confidence in themselves God is thereby provoked to give men over to themselves which if he do Satan will soon take an advantage against them Take instance hereof in Peters example Matth. 26. 69. c. §. 46. Of undeniable Principles Vers. 7. THe generall proposition noted § 43. is here in the seventh verse expresly set down namely that he who blesseth is greater then he 〈◊〉 he blesseth So true and sure is this proposition as the Apostle premiseth this phrase of asseveration without all contradiction The Greek noun translated contradiction is the same that was used Chap. 6. 〈◊〉 16. § 121. and translated strife The notation of the word was there declared This generall particle all addeth emphasis and implieth that none that is of understanding can or will deny the truth of the foresaid assertion This manner of asseveration as it setteth forth the certainty of the thing it self so a duty on our part which is to yeeld to the truth thereof and not oppose against it From this particular instance may well be inferred this generall observation There are principles so infallibly true as they admit no doubt or despute thereabout The Apostle about another and greater principle useth a like asseveration without controversie 1 Tim. 3. 16. To like purpose this phrase is used This iâ—… a faithâ—…ull saying and worthy all accâ—…ptation 1 Tim. 1. 15. and 4. 9. 1. Some principles are expresly set down in the word of truth these are to be received without all contradiction He that commeth unto God must believe that he is c. Hâ—…b 11. 6. A must A necessity of believing it is laid upon us Such are all fundamentall principles 2. There are principles so agreeable to the light of nature to reason it self and common sense as they admit no contradiction such are these a true body is circumscribed within a place and it hath the essentiall properties of a body A Priest is greater then the sacrifice works of merit must be answerable to the reward meâ—…ited They on whom we call must be able to hear us and help us 1. The 〈◊〉 of Papists is hereby discovered in that they maintaine many hereâ—… contradictory to expresse evidence of Scripture and to principles of nature as those before named and sâ—…ndry others Therein they contradict those things which are without all contradiction 2. It will be our wisdome carefully to observe such principles and quietly to rest in them neither stirring up needlesse controversies about them nor suffering our selves to be drawn from them The Philosopher thought not him worthy to be disputed with all that denyed principles If a man deny the fire to be hot the best demonstration to prove it is to put his finger or hand into the fire §. 47. Of blessing as an act of preheminency THat principle which is here brought in to be without all contradiction is thus expessed The lesse â—…s blessed of the better or greater Of the Greek word translated â—…etter See Chap. 1. v. 4. § 39. This comparative the lesse though it be of the neuter gender yet it hath reference to Abraham who is said to be blessed of Melchisedec v. 1. The neuter gender is used because it is a generall proposition and may be extended to all sorts of things as well as persons The other comparative greater hath reference to Melchisedec who blessed Abraham v. 1. Of 〈◊〉 in generall See Chap. 6. That we may the better discern how the foresaid proposition is without all contradiction we must take notice of the kind of blessing that is here meant For men may blesse God who is infinitely greater then all men Iudg. 5. 9. Iames 3. 9. And among men the lesse in many cases blesse the greater As Solomon a King blessed his people
so the people blessed him 1 King 8. 55 66. Mean persons that are relieved blesse great ones that relieve them Iob. 31. 20. The blessing here meant is a blessing of ratification whereby Melchisedec assureth Abraham of the full accomplishment of all those promises that God had made unto him This Melchisedec did as a Minister and Priest and Prophet of God in all which functions he was greater then Abraham Thus are all they who by vertue of their calling or relation to others stand in Gods room and in Gods name assure them of Gods blessing to them or at least call upon God for his blessing upon them This is an authoritative kind of blessing and argueth superiority in them who 〈◊〉 Parents Governours of Families Governours of Common-wealths and 〈◊〉 〈◊〉 the word have a power in this manner to blesse See more hereof v. 1. § 12. Object Kings and other Governours are oft times among them whom 〈◊〉 Ministers blesse Are Ministers thereupon greater then Kings or other 〈◊〉 Answ. Though in their persons and civill government Kings and other governours are greater then Ministers of the word yet such Ministers in the execution 〈◊〉 their office are greater then the foresaid persons For they stand in Gods 〈◊〉 and are Gods mouth they command in Gods name they exhort to doe Gods 〈◊〉 So they blesse in Gods name 1. This doth much commend the Ministeriall function 2. It should stir up men to have that calling in high account and to believe Godâ—… word preached by them 1 Thes. 2. 13. The main point here proved is that Melchisedec was greater then Abraham 〈◊〉 by consequence then Levi and his Priest-hood greater then the Priest-hood of 〈◊〉 Levites and that thereupon Christs Priest-hood which is after the order of Melchisedec is greater then the Priest-hood of the Levites and answerably to be 〈◊〉 way preferr'd Melchisedec as a type blessed Abraham the father of the faithfull Christ 〈◊〉 truth did not onely blesse little children Mar. 10. 16. but also upon his 〈◊〉 on into heaven he lift up his hands and blessed his Apostles Luk. 24. 50 51. 〈◊〉 that in the room of all the faithfull §. 48. Of the resolution of Heb. Chap. 7. v. 5 6 7. 5. And verily they that are of the sons of Levi who receive the office of the Priest 〈◊〉 have a Commandement to take tythes of the people according to the Law that 〈◊〉 〈◊〉 their brethren though they come out of the loynes of Abraham 6. But he whose descent is not counted from them received tithes of Abraham 〈◊〉 blessed him that had the promises 7. And without all contradiction the lesse is blessed of the better Vers. 5. THe sum of these three verses is a proof of Melchisedecs greatnesse above Abraham The parts are two 1. A confirmation of a former argument 2. Another argument The confirmation is taken from the difference betwixt Melchisedec and the â—…evites Hereof are two branches One concerneth the Levites The other Melchisedec In the former is set down 1. A description of the persons 2. A declaration of the difference The persons are described 1. By their relation Sons of Levi which is amplified by a select company in this phrase of the Sons namely some of them 2. By their function which is set out 1. By the kind of it the office of the Priest-hood 2. By their right to it in this word receive The foresaid function is amplified by a priviledge appertaining 〈◊〉 Hereabout four points are observed 1. The kind of priviledge to take tithes 2. Their warrant for it they have a Commandement 3. The rule according to Law 4. The persons of whom they took tithes These are 1. Generally expressed the people 2. Particularly described and that by a double relation 1. To themselves in this word Brethren 2. To their common Father In setting him down is noted 1. The kind of inference in this particle though 2. The manner of comming from him They come out of his loynes 3. The name of their Father Abraham The other part of difference declareth two points 1. Wherein Melchisedec agreed with Levi He received tithes Vers. 6. 2. Wherein they differed Hereof are two branches 1. A description of Melchisedec He whose descent is not counted from them 2. The name of the person of whom he received tithes Abraham The second argument whereby Melchisedecs greatnesse is proved is an act of 〈◊〉 on his part Hereabout observe 1. The substance of the argument 2. An inference made thereupon In the substance we may observe 1. The kind of act performed Blessed 2. The person to whom it was performed him that had the promises Vers. 7. The inference is an excellency In setting down whereof observe 1. The manner of bringing it in with this asseveration Without all contradiâ—… 2. The matter which declareth the difference betwixt him that blessed and him that was blessed He that did blesse was greater the other lesse §. 49. Of the Doctrines raised out of Heb. 7. 5 6 7. I. THe excellency of Melchisedecs Priest-hood is a certain truth This note of asseveration verily proves as much See § 37. II. All Leâ—…ies sons had not the same dignity They were but some of them See § 37. III. The Priest-hood was a choyce office So it is here brought in to be See § 37. IV. Trâ—…e Priests were deputed to that office They received it See § 37. V. 〈◊〉 were due to Priests They had a Commandement to receive them See § 39. VI. Gods command is a good warrant It was the Levites warrant See § 39. VII Gods Command was ordered according to Law Hereof is given a particular instance See § 39. VIII All sorts paid tithes Under this word people all sorts are comprised See § 39. IX An office may give a dignity over Equals This phrase came out of the loynes implieth an equality yet Priests had a dignity above others that came out of the same loynes See § 41. X. Priests and others were brethren For Priests received tithes of their brethren See § 41. Vers. 6. XI Melchisedecs pedigree was not counted from men This is here expresly affirmed See § 42. XII Melchisedec received tithes of the father of Levi namely of Abraham See § 42. XIII There is an authoritative kind of blessing Such an one is here mentioned See § 43. XIV Priests had a power to blesse authoritatively So did Melchisedec See § 43. XV. The â—…aith of the best needs strengthning Instance Abraham See § 45. XVI It is a priviledge to have a right to Gods promises This is here noted as one of Abrahams priviledges See § 44. Vers 7. XVII There are unquestionable truths Even such as are without all 〈◊〉 See § 46. XVIII To blesse is an act of superiority In this was Melchisedec greater See § 47. XIX To be blessed is an act of inferiority In this was Abraham lesse See § 47. XX. Christ is greater then all Christ was the truth of that which is here set
§ 57. §. 77. Of Christs eternal Spirit THe ground of that valew and vertue which ariseth from the blood of Christ is thus expressed who thorow the eternal Spirit offered himself Here are two principal causes set down 1. The efficient The eternal Spirit 2. The matter or thing offered himself By eternal Spirit is here meant the divine nature of Christ. As God he offered 〈◊〉 his humane nature Object Christ denieth himself to be a spirit Luk. 24. 37 39. Answ. 1. Christ speaketh according to their imagination for they conceited him to be a ghost 2. He denyeth his body to be a spirit and thereupon bids them handle him and behold his hands and feet for a spirit hath not flesh and bones But here the word spirit is used in regard of the divine nature of Christ which is of a spiritual subâ—…ance For God is a spirit Ioh. 4. 24. and the Spirit is called eternal because it is without beginning as Christ in his divine nature it That the divine nature of Christ is here meant is evident by this act of offering him For what other Spirit could offer Christ. 1. Not the spirit of man for 1. That is polluted 2. Christ was offered for that 3. That is not eternal 2. Not an Angelical spirit This action of offering Christ is too transcendent for a created Spirit Angels are neither fit nor worthy to offer such a sacrifice as Christ nor are they properly eternal 3. Not the soul of Christ himself For that is part of the sacrifice which was offered up Thou shalt make his soul an offering for sin Isa. 53. 10. This Spirit or soul of Christ was made in time and cannot properly be called eternal 4. Not the Father himself the first person in Trinity Indeed the Father in regard of his nature is an eternal Spirit but to him was this sacrifice offered therefore he did not offer it He that offered is distinct from him to whom the offering was made 5. Not the Holy-Ghost the third person in sacred Trinity who though in regard of his proceeding from the Father and the Son he be stiled a Spirit and in his nature he be an eternal Spirit yet he hath not this function of a Priest to offer sacrifice to God and to make satisfaction for sin I will not put into this Catalogue the spirit of beasts or devils For it is blasphemy to have any conceit of their doing that which is attributed to this spirit It remaineth that no other spirit can be meant by this eternal Spirit then the deity of Christ. To which this title Spirit is oft attributed as Ioh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45. This title is here used to set out Christs divine nature 1. By way of distinction from his humane nature which was true flesh weak and srail flesh flesh created in time Observe most of the places before quoted and you shall find the word Spirit opposed to Christs humane nature and that under this title flesh 2. To shew the ground of the effectual operation of Christs offering himself This description of Christs divine nature doth confirm sundry great mysteries of our Christian faith namely these 1. Christ is true God 2. He is God eternal 3. He is of a spiritual substance 4. He is a distinct person 5. He is God and man This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legall sacrifices and the blood of Christ For it might be objected that Christs blood was a material external carnal thing How then could it have such spiritual vigour above other blood Answ. Because it was the blood of him that is an eternall Spirit and offered up by that eternal Spirit So as his blood was effectual not simply as it was materiall blood but as offered by the eternal Spirit whose blood it was In this case I may say it is the spirit that quickeneth the flesh profiteth nothing John 6. 63. This description of Christ teacheth us to worship him in spirit and truth John 4. â—…4 To offer up spiritual sacrifices unto him and with the spiritual eye of faith to look on him Heb. 11. 27. Of this Epithite eternal see § 65. Of etemity atttibuted to Christ see chap. 1. v. 10. § 129 145. and chap. 2. v. 16 § 160. Much comfort and courage may believers receive against their spiritual enemies that Christ their head and Lord is an eternal spirit hereof see more in the whole Armour of God Ephes. 6. 12 Treat 1. Part. 3. § 27. Among other Arguments against Arrius his heresie concerning Christs being a God made in time this description of Christs deity is one special one This also confirms that which hath been noted of eternal salvation chap. 5. v. 9. § 51. and of eternal redemption chap. 9. v. 12. § 65. For Christ our Priest being an eternal spirit he can provide for preserve deliver and save eternally From an eternal spirit proceedeth an eternal efficacy This is the reason why that blood which was shed in time freeth from eternal damnation because it was offered by an eternal spirit §. 78. Of Christ a Priest in both natures A Special Act attributed to the foresaid eternal Spirit is thus expressed offered himselfe The word Offer in reference to a sacrifice is proper to a Priestly function see chap. 5. v. 1. § 6. The sacrifice offered is said to be himself which comprizeth both natures of Christ see v. 12. § 57. So as Christ was Priest in both his natures in his divine as well as in his humane This is further evident 1. By the Order after which Christ was a Priest chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests chap. 7. v. 27 28. 3. By that divine relation which is manifested between him and his Father as he was Priest chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God Acts 20. 28. In this respect is he justly stiled not only an high Priest but also a great high Priest chap. 4 14. Obj. Christ as God is equal to his Father but as Priest is inferior therefore he would not be Priest as God Answ. 1. We must distinguish betwixt the natures of Christ and his person Christ in his divine nature was equal with the Father but in his person consisting of God-man he may be said to be inferior As God-man he differs from God and man in the extreams being greater then man and lesse then God 2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another may in office be inferior to him The office of Christ namely his Priesthood is a work of his person The beginning of this or that work is of the nature as to suffer is a work
this rule the Apostles argument may be thus framed Men are perfected either by legal sacrifices or by Christs sacrifice But they are not perfected by legal sacrifices therefore they are perfected by Christs sacrifice The proposition or Major as in schools it is termed is implyed by the mention of these two distinct sacrifices in this testimony and throughout the whole Epistle For no other means of perfecting men can be imagined but either the things that the Law enjoyned or that which the Gospel induceth which is Christ and his sacrifice Thus it must be one of them The assumption or minor is in the eighth verse for there the Apostle skeweth that the legal sacrifices were rejected of God in that case of perfecting men The conclusion that men are perfected by Christs sacrifice is implyed in the ninth verse by Christs offering himself to do that which the Law could not That this is the intendment of the foresaid testimony is evident by this application thereof He taketh away the first that he may establish the second By the first he meaneth the sacrifices of the Law which were first ordained namely in the time of the Law and were first mentioned in this testimony By the second he meaneth the sacrifice of Christ which came in the room of the sacrifices of the Law and immediatly succeeded them for there was no other betwixt the sacrifices of the Law and the sacrifices of Christ. As they were the first so this was the second In this very respect the old Covenant which was ratified by the sacrifices of the Law is called the first and the new Covenant ratified by the sacrifice of Christ the second see chap. 8. v. 7. § 27. The Greek verb thus translated he taketh away is a compound The simple verb signifieth to take up Mat. 9. 6. This compound to take away is usually applyed to the taking away of life as Act. 16. 27. which is the utter destroying of a living thing It is here fitly used to set out the utter abolishing of the legal sacrifices Their life is clean taken away they are as dead things of no use by continuing of them they prove very noysom as dead Carion Herein this phrase carrieth a greater emphasis then these words made olâ—… and vanish away applied to the old Covenant chap. 8. v. 13. § 81. The word applyed to the sacrifice of Christ thus translated establish carrieth as great an Emphasis on the other side as the former did for it implyeth a firm standing so as it is never to be removed or altered This is here so brought in as an end of taking away the former For the conjunction translated that doth properly set out the final cause 1 Cor. 2. 12. §. 24. Of taking away legall sacrifices and establishing Christs THe Apostle by repeating the several clauses of the former testimony doth confirm all the observations raised from thence and by this inference thereupon he taketh away the first that he may establish the second he plainly declareth That the legal Types are clean taken away They are as a man dead When a man is dead all his power is gone whether he be a King or another Governour or a Master in a Family or an Husband or a Parent or have any other power while he lives all is gone when he is dead Rom. 7. â—… c. Hereof see more chap. 7. v. 12. § 68. On the contrary it is said of Christs sacrifice that it is established that shall never be taken away it shall for ever retain that virtue vigour and power which it hath In this respect Christ is said to have an unchangeable Priest-hood see chap. 7. v. 24. § 99. The sacrifice of Christ was perfect in itself and all-sufficient and able to make all that trust thereunto perfect Herein it is unlike those things that were abrogated For there is verily a disanulling of the Commandemens going before for the weakness and unprofitablenesse thereof for the Law made nothing perfect but the bringing in of a better hope doth Christs sacrifice is that better hope Chap. 7. v. 18 19. If Christs sacrifice be perfect and make others perfect why should it be abrogated If it â—…uld be abrogated what more perfect can be surrogated in the room 〈◊〉 A good ground this is wholly and only to rest on Christ and his sacrifice All â—…es that are of force to enforce a duty are of force to enforce this duty 〈◊〉 1. Christ is able to save to the uttermost Chap. 7. v. 25. 2. Christ alone is able to do it Psal. 59. 16. 3. There is no other name whereby we can be saved Act. 4. 12. 4. He ever remaineth the same Heb. 13. 8. Oâ—… whom now shall we relie if not on Christ and what need is there of any other 〈◊〉 upon but Christ alone §. 25. Of Christs sacrifice comming in the roome of legall sacrifices THe opposition that is here made betwixt legall sacrifices and Christs manifesteth that they cannot both stand together This point was that which was discussed and determined in the great councell at Jerusalem by the Apostles and Elders and other brethren Acts 15. 1 c. If they might have stood together why were the legall sacrifices taken away for the establishing of Christs This demonstrateth the great danger and damage of reviving Jewish ceremonies They are not only idle and unprofitable but mischievous and deadly they do not only no good but are un-utterably hurtfull They deprive such as trust unto them of the most rich and precious jewel that ever the world had What the Apostle said of circumcision may be applyed to all legal types and rites If ye be circumcised Christ shall profit you nothing Gal. 5. 2. Can a Christian think it a small dammage to have Christ made unprofitable and of no use unto him Well may this infeâ—…ce be made he taketh away the first that he may establish the second Christs sacrifice cannot be established unlesse they be abrogated Christs sacrifice was not added to those former as if they standing could confer any help to Christ but when Christ was to be established they were taken away The manner of bringing in Christs sacrifice upon the rejecting of the legall sacrifices giveth proof that there must be a sacrifice for the Church As one kind was abrogated another was surrogated in the room thereof This phrase a change of priesthood a change of the law doth imply as much Heb. 7. 12. The one is not absolutely taken away so as none at all to be but it is changed into another But because Christ is never to be taken away that is stiled unchangeable Heb. 7. 24. The Church consisteth of such as have sin in them and to take away sin there must of necessity be a sacrifice Our adversaries grant thus much and on this ground they make the Masse to be a propitiatory sacrifice but herein they manifest their ignorance of the perpetuall
support it against sense True faith makes him that hath it believe that God is his loving Father when he seems to be angry with him it makes him believe that he is in a blessed estate though he be subject to many outward miseries Well were the Martyrs instructed herein Had they not had evidence of things not seen they would never have endured what they did This is rendred as the reason of Moses his enduring He endured as seeing him who is invisible v. 27. Invisible comforts and recompences swallowed up the terrours of those present trials which Martyrs saw and felt How much doth it now concern us to acquaint our selves with things invisible such as the Word hath revealed for our stability This was it that 〈◊〉 Christians from fainting They did look not at the things which are seen 〈◊〉 the things which are not seen 1 Cor. 4. 18. This made David when he was greatly distressed and saw no outward help to encourage himself in the 〈◊〉 〈◊〉 God 1 Sam. 30. 6. We know not what to do faith Iehoshaphat to God in regâ—… of outward helps but our eyes are upon thee 2 Chron. 20. 12. Thus may 〈◊〉 encouraged in all manner of cases that can here befall us §. 5. Of the resolution of and Observations from Heb. 11. 1. Now Faith is the substance of things hoped for the evidence of thâ—… 〈◊〉 seen THE sum of this verse is a description of faith Herein two points are observable 1. The Inference in this note of assumption Now or but. 2. The Substance whereof there are two branches 1. The point described which is Faith 2. The arguments whereby it is described These are two properties of faith both amplified by their distinct object The first property is thus expressed the substance The object hereof is things hoped for The other property is thus expressed the evidence The object thereof is things not seen Doctrines I. Helps prescribed are to be explained This ariseth from the inference Now. See § 2. II. Faith is a prime grace This ariseth both from the description and also from the large amplification thereof See § 2. III. Faith gives a being to future things The word substance intends as much See § 3. IV. There is a mutual relation betwixt Faith and Hope For they are future things hoped for whereof faith is the substance See § 3. V. Faith works assurance This property evidence intends as much See § 4. VI. Things invisible are not incredible Though they be not seen yet is faith 〈◊〉 evidence of them See § 4. §. 6. Of the meaning of Heb. 11. 2. By it the Elders obtained a good report IN this and the other verses following the foresaid definition of faith is amplified and exemplified and that by the vertue and efficacy of faith manifested in sundry particulars The first is a good report which it brought to Saints that lived in former times This relative By it or in it hath reference to that grace described in the former verse which is Faith The persons whose faith is here commended are stiled Elders Both our English and also the Greek word is of the comparative degree The positive signifieth an old man Luk. 1. 18. Men in place of dignity or authority have this title given unto them in the plural number and that in two especial respects 1. Because old men were fittest to have dignity and authority by reason of their experience which teacheth wisdome Iob 32. 7. 1 King 12. 7. 2. Because such honour was done unto them as useth to be done unto old men for old men carrying gravity in their faces use to be reverenced yea the Law requireth as much Lev. 19. 32. The comparative here translated Elder is attributed to men in regard of their age or office In reference to age both those that have attained to many years are so called 1 Tim. 5. 1. 1 Pet. 5. 5. in which sense antient women have this title in the feminine gender given unto them 1 Tim. 5. 2. and also they who are elder than others in reference to the younger are called elder though they be not old in age Luk. 15. 25. They also who have lived in former times are called Elders in that the times wherein they lived were antienter than our times especially such as were men of parts of worth of dignity authority or any other esteem Thus is the word frequently used in the New Testament Matth. 15. 2. In regard of office men were called Elders in reference to Civil and Ecclesiastical matters We read of Elders of the People Exod. 19. 7. Matth. 21. 23 Elders of the Town 1 Sam. 16. 4. Elders of the City Deut. 21. 3. Elders of the Lands 1 King 20. 7. These were Elders for civil affairs The Elders of the Jews who in the Evangelists and Acts are said to meet with Priests Scribes and other Rulers were for Ecclesiastical affairs For the Civil power was then taken from the Jews There were a number of these Elders which may be called Senators that made up a Council which the Jews called Sanhedrim Their greatest Council consisted of LXXI Senators which number is suppos'd to be order'd according to this direction which God gave to Moses Gather unto me seventy men of the Elders of Israel c. Numb 11. 16. Moses being added to these maketh 〈◊〉 seventy one By Elders in this text are meant such as lived in former ages before the times wherein these Hebrews lived We call such Ancestors Predecessors The Rhemists translate them old men which is absurd obscure and untrue For all those Elders that obtained a good report were not old men witness Enoch compared to the other Patriarchs before the Flood Gen. 5. 23. Saul's Son 1 Sam. 31. 2. Iosiah 2 Kings 22. 1. Ieroboam's Son 1 Kings 14. 13. They might be therefore young men as well as old men that are comprised under this word Elders The Apostle useth this indefinite word which excludeth none that in former times believed because there were many more that manifested the truth and vigour of their faith besides those that are mentioned in the Catalogue following Of all of them it is said they obtained a good report This is the interpretation of one Greek word The verb whence it is derived signifieth to witness a thing See Chap. 2. v. 4. § 30. Chap. 3. v. 5. § 53. It is here of the passive voyce and may word for word be thus translated were witnessed that is had witness or testimony given unto them they were approved and honoured with testimony Testimony given is under this passive word frequently used in the New Testament in the better part for â—… good and honourable testimony as v. 4. Acts 6. 3. 22. 12 1 Tim. 5. 10. Quest. By what kind of testimony were those Antients so honoured Answ. Both by Gods testimony and also by Mens God three waies gave good testimony unto them 1. He
Abrahams faith both Abraham himself is described and also his Son about whom he was tempted Abraham is described in this phrase He that had received the promisâ—… This description is joyned to Abrahams name by the copulative AND which doth not here joyn different persons but distinct properties of the same person as his name and his privilege His name Abraham and this privilege he received the promises In this respect the copulative AND is emphatical and to express the emphasis it may be translated even even he that had receaved c. This phrase received the promises is the same in our English that is set down negatively v. 13. § 65. But the Greek verb receive is one in one place and an other in the other In this place the Greek word is a compound The simple verb signifieth to take or receive This compound hath a further emphasis It intendeth a receiving to ones self and a good entertaining of a thing It is but once more used in the new Testament and applyed to Publius his entertaining Paul and his company and thus translated who received us Acts 28. 7. The promises here intended were made by God immediatly to Abraham himself Abraham heard them with his own ears from Gods own mouth They were not brought to him by an uncertain messenger or by common report but by the surest evidence that could be in which respect as he had just cause he applyed them to himself and stedfastly believed the truth of them that they should be assuredly accomplished Thus he received them to himself Of the composition and meaning of the word translated promises See Chap. â—… v. 1. § 6. Here under the word promises are comprised not only general promises made to all believers that God will be their God and that God would bless them and provide for them which were likewise in special made to Abraham Gen. 12. 7. 15. 1. and 17. 7. but also such particular promises as this act of offering Isaac seemed to cross namely this that God would establish his covenant with Isaac for an everlasting Covenant and with his seed after him Gen. 17. 19. Isaac was that seed which God intended in whose posterity Canaan should be possessed Gen. 12. 7. and whose posterity should be for number as the starrs Gen. 15. 5. and that seed with whom God would establish his Covenant and in whom all Nations should be blessed Gen. 17. 7. The accomplishment of these and other like promises depended upon the preservation of Isaac's life at least till Isaac should have a child in whom the hope of the said promises might be continued till they should be fully accomplished For Abraham then who in special received these promises to offer up him by whom they should be accomplished must needs be an evidence of more than ordinary faith and this privilege of receiving the promises a great amplification hereof It â—…reth instance that no obstacle can hinder the vigor of true faith I suppose that a greater instance cannot be given than this of Abrahams receiving the promises and yet doing that which seemed to take away the effect and fâ—…uit of all the promises Though the act in it self had been a matter of great â—…dmiration yet had it not been so great for any other to have done it as for him who had received the aforesaid promises §. 86. Of this title Isaac THe description of him that is said to be offered up is yet a further amplification of Abrahams faith First his name is here expressed which was Isaac This is set down 1. For distinctions sake from other Sons For at that time he had another Son by his mayd which was Ishmael 2. For amplification sake For it shews him to be a Son of joy This name Isaac is derived from a veâ—…b that signifieth to laugh It is applyed to Abrahams expression of his joy when God promised this Son Gen. 17. 17 and to Sarah's expression of her distrust as of an impossible thing Gen. 18. 12 and to Ishmael's manifestation of his deriding humour and translated mocking Gen. 21. 9. It hath the very letters that Abraham's laughter is expressed withall Gen. 17. 17. In relation thereunto was this name first instituted yet also it had relation to future times as is evident by this phrase Prophetically uttered by Sarah God hath made me to laugh so that all that hear will laugh with me Gen. 21. 6. Thus the very Name of the child addeth much to the tryal It was a child of joy of joy to parents and of joy to others even to all his posterity and to the whole Church of God in all generations §. 87. Of the Relations betwixt Abraham and Isaac THe foresaid child of joy is further described by the special relation that was betwixt him and Abraham and that in sundry branches 1. He was a Son in general a Son of man To have sacrifised him had been 〈◊〉 2. He was his Son Thus he had a special charge of him in which respect that act might seem to be inhuman 3. He was his own Son begotten of him not adopted as Eliezar was Gen. 15. 2. This makes it seem unnatural to offer him up 4. He was his only begotten Son and so there was no hope of another in that kind This made it seem the more strange 5. In the history this clause is added whom thou lovest Gen. 22. 2. The LXX do there translate that phrase by a word that signifieth one on whom all love is cast See Chap. 3. v. 1. § 17. yea they double that word of affection thus Thy beloved Son whom thou lovest He was a beloved one both in his fathers affection and also by his own desert If we add to these relations sundry circumstances expresly noted in the history about Abraham's going about this strange act we shall find his faith the more rare for 1. He rose up early in the morning A note of his alacrity 2. The place where he was to offer up his Son was three days journey from him An evidence of his constancy 3. The wood wherewith Isaac should be burnt upon the Altar was layd on Isaac's shoulders Isaac himself carried it 4. Abraham himself carryed the fire to kindle it 5. The child in this journey asketh his Father where the offering was which question could not but pierce the bowells of a tender Father 6. The Father and child being both come to the top of the Mount the Father erects an Altar layeth wood thereon binds his Son layeth him on the 〈◊〉 upon the wood stretcheth forth his hand and takes the knife to slay his Son Was ever the like heard yet behold more §. 88. Of Promises appointed to Isaac It is added Of whom it was said that in Isaac shall thy seed be called THis hath express reference to Gods promise concerning Isaac when Ishmael was to be cast out Gen. 21. 12. This promise was made
books of Moses and Ioshua then are here recited 2. There were without question many more in the severall ages of the world than are 〈◊〉 in the foresaid books or in any other part of the Bible It is said of Enoch that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of thâ—… men that did so are by name registred It is said of all those pious long-liv'd atriarks that lived befored and after the Flood that they begat Sonns and Daughters Gen. 5. 4 c. and 11. 11 c. No doubt but that many of those Sonns and Daughters gave good proof of their true faith Yet are they not by name registred It is of person as of things Many commendable things were done which are not set down Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in publick records 1. In regard of those Saints themselves It was enough that God took speciall notice of them registred their name in his book of life gave them evidences of his favour while they lived received their souls to glory when they died and gave them assurance of the resurrection of their bodies 2. In regard of others that from time to time lived after them it is sufficient that God hath afforded them so many patterns and examples registred in his book as he hath done By them direction and encouragement sufficient and given to run the race as they did They who are not moved by them would not be moved with millions more if they were registred 1. Considering that many Worthies have had their names buryed with their bodies let not us be over sollicitous about memorialls after our death but leave it to the divine providence and to the wisdom of our survivors There may be a good use of Chronicles and of Memorialls of some mens names and acts yet there 〈◊〉 be too great excess therein Some things that in their compass are very usefull may beyond their compass be unusefull if not hurtfull Should there be â—…emorialls of all good mens names I suppose the world would not contain them especially if thereto were added their Meditations Sermons Conferences Works and Labours 2. This may stay those who in their time and generation do the will of God faithfully imploying their talent and doing much good by their words and works and yet nothing thereof remembred after death It is enough that in their generation they have been enabled to do good and that the present age in which they liâ—…ed had the benefit thereof They may so much the more rest herein in that the 〈◊〉 living God knowes it remembers it and will aboundantly recompense it Their works will follow them Rev. 14. 13. The answer which the Apostle himself gives to his own question thus for the 〈◊〉 will fail me being a reason of his forbearing to go on in setting down more particular examples as he had done before giveth us to understand that there 〈◊〉 very many more whom he might have produced The multitude of Believers is very great very many are registred in sacred Scripture which the Apostle stiâ—… a cloud of witnesses Hebr. 12. 1. But questionless there were many more age after age whose names are concealed When Elijah thought that he had been leâ—…t alone God knew seven thousand more and that in Israel 1 King 19. 18. besides those that were in Iudah If there were before Christ was exhibited multitudes of beleevers what are there since considering these promises I will pour out 〈◊〉 Spirit upon all flesh Joel 2. 28. And many shall come from the East and West 〈◊〉 sit down with Abraham c. Matth. 8. 11. See Chap. 2. ver 10. 〈◊〉 91. This reason as it hath reference to the altering of the stile in contracting such points as he more inlarged himself upon in the former examples sheweth that â—…ediousnes must wisely be avoided Having many things to write unto you faith â—…n Apostle to an Elect Lady I would not write with paper and ink 2 Joh. v. 12. The like he saith to Gaius 3 John v. 13. Tediousnes dulls the mind wearies the spirit hinders devotion draws away affection yea and many times deprives people of that comfort which otherwise they might receive from Gods Ordinances Some who have some while given good attention and that with cheerfull affection by overmuch tediousnes have been so dâ—…lled in their devotion as their former comfort hath been taken away It is therefore a point of prudence somewhat carefully to observe ordinary times 〈◊〉 for sacred duties There are times wherein men may enlarge themselves both in praying and preaching namely when dayes are set apart for those duties for then people come prepared to hold out the day As for private duties performed by one alone as any finds the vigor of his spirit to be in him he may enlarge himself But we must not measure others spirits by our own Christ when he was alone spent nights in prayer Luk. 6. 12. But we do not read that he did so with his Disciples §. 192. Of the Apostles setting the more excellent before others UPon the foresaid transition the Apostle continues his Catalogue of Worthies but much contracted In this verse he setts them down two ways 1. By their particular name 2. By the function of some of them in this word Prophets There are six set down by name whereof four were Judges One a King One a Judge and a Prophet both which is Samuel The four Judges are as the Apostle hath set them down Gideon Barak Samson and Iephthah There were in all betwixt Ioshua their General and Saul their first King fifteen Judges 1 Othniel 2 Ehud 3 Shamgar 4 Barak 5 Gideon 6 Abimelech 7 Tola 8 Iair 9 Iephthah 10 Ibran 11 Elon 12 Abdon 13 Samson 14 Ely 15 Samuel Out of these only five are called The rest were either not worthy to be named as Abimelech who usurped that dignity by fraud and blood or had no memorable matter recorded of them in their histories as Tola Iair Ibzan 〈◊〉 and Abdon The others as Othniel Ehud Shamgar and Ely did no greater matters than those which were done by those who are named Therefore there was no great need to mention them especially in this place where the Apostle labors to contract his discourse In the particulars which are set down the precise order of the history is not observed For Gideon who is in the first place was after Barak and Samson the third was after Iephthah and David the fift was after Samuel Hereupon some say that the Apostle had an eye only on his matter to set down some choyse Worthies as they came to his head but had no respect to method or order But I suppose that he rather aimed at some special thing in altering the order of these and that might be to prefer the more excellent For thereis a double method One of
general implyeth that true Professors willingly endure 〈◊〉 for their professions sake they are not as Bears hailed to the stake and brought per force to endure the baiting biting and tearing of 〈◊〉 dogs â—…ut willingly yield In another kind of suffering it is said of Moses that he reâ—… honours and chose to suffer affliction v. 24 25. § 136 137. It is in this respect said of Aquila and Priscilla that they layd down their necks Rom. 16. 4. which implyeth a voluntary yielding to suffer so doth this phrase I am reaâ—… to dy for the Name of the Lord Iesus Acts 21. 13. They discern much good and great advantage to accrew by their sufferings and that 1. To God whose glory in having such servants is set out 1 Pet. 4. 14. 2. To the Truth which is maintained and ratified thereby Phil. 1. 17. 3. To other Professors who are encouraged and emboldned thereby Phil. 1. 14. 4. To succeeding ages whose ground of Faith being by their Predecessors left sealed unto them they are made more confident in standing to it Hence arose this Christian Proverb The blood of Martyrs is the seed of the Church 5. In reference to enemies who cannot be but much daunâ—…ed and disappointed hereby 6. To themselves whose present joy and comfort is the more abundant 2 Cor. 1. 5. and whose recompence shall be great Matth 5. 12. This is a worthy pattern for us to set before us when we are called to suffer for the Name of Christ by yielding thereto willingly and cheerfully we make a verâ—… of necessity and we make that which we endure more acceptable to God For God who loveth a cheerfull giver 2 Cor. 9 7. doth much more love a cheerfull sufferer All the sacrifices that we offer unto God must be freewill offerings much more this oblation of our selves Quest. Ought professors to offer themselves to martyrdom Answ. In this case we must distinguish betwixt the ordinary course wherein all ought to walk and extraordinary occasions In an ordinary course Professors are not bound to offer themselves There is no precept nor approved pattern in Gods Word to enforce this The liberty that is granted for escaping when a fair way is opened by the divine providence maketh against this conceit Matth. 10. 23. Yea if persecutors do freely let them go they may go and escape so did the Apostles Acts 4. 21 23. But if God do give to any such a Spirit as openly to make known himself and so to offer himself to any persecution we are to account it a speciall motion and not over-rashly to censure them Verianus and Marcellianus in the time of Decius the Emperour seeing Secundianus led to Martyrdom cryed out that they also were Christians and thereupon were apprehended and cruelly tortured to death So many others Polycarpus being sought after might have escaped but would not saying as Paul did Acts 21. 14. the will of the Lord be done Apollonia leaped into the fire while they were moving her to recant God hath in all ages been pleased to put more than an ordinary spirit into many of his servants §. 247. Of Persecutors offering release from tortures THIS phrase not accepting deliverance presupposeth that deliverance was offered to them otherwise they could not have rejected it For there not accepting was a rejecting That offering of deliverance was by their persecutors but upon condition that they should yield to them This is evident by that which Nebuchadnezar said to Daniel's three Companions when they were accused for not worshipping his Idol which was this If ye be ready to fall down and worship the Image he thereby implies that they should be spared for he addeth If you worship not you shall be cast into a fiery fornace Dan. 3. 15. Most evident is this in those to whom this Apostle hath reference 2 Maccab. 6. 22 30. and 7. 24. So also Act. 4. 18. This was usuall with the persecuting Emperors and Governors under them in the first ten persecutions against Christians and also with Antichristian persecutors and particularly with such persecutors in England in Queen Maryes dayes 1. Their envy and and malice is more against the truth professed than against the professors thereof If therefore the professors will relinquish the truth they shall find fauour enough That their malice is not so much against the persons of professors as against the truth professed is evident in that they persecute strangers whom they knew not before It is said of Paul that if he found any such he brought them bound Act. 9. 2. Yea if the dearest to them as Father Child Brother or any others linked unto them by neer bond shall profess the Truth they will prosecute them Matth. 10. 21. Truth is a light that discovereth their darkness therefore they persecute all that hold out that light Iohn 3. 19. 2. They aime at a corrupt triumph over the Truth In this respect they can be content to spare such as they hate that they may get matter of this boasting thinking thereby to justifie themselves 1. This is a great aggravation of the wretched and cursed disposition of persecutors It is against Gods Truth against Gods manifested Will yea and against God himself so as indeed they are haters of God Will God let such go scot-free He may use them for a while as his rod but at length the rod shall be cast into the fire 2. This may encourage Professors of the Truth more willingly and patiently to suffer what shall be inflicted upon them in that they suffer more for the Truth yea and for God himself than for themselves Will not God stand by such Will he not give sufficient assistance to them Yea and an abundant recompence too 3. It is a matter of great comfort and content to Martyrs that Gods Truth yea and God himself suffers in them and with them and that more directly than they themselves §. 248. Of the meaning of these words That they might obtain a better Resurrection THE end of Professors suffering what they do is thus set down That they might obtain a better Resurrection Of the derivation of this word obtain see Chap. 6. v. 15. § 109. It here importeth again that they aimed at For the verbe here to obtain signifieth to get something by that which we do undergo or let go To get I say not upon merit but upon Gods promise To shew that it was mo small gain he expresseth it under this word Resurrection The Greek word translated Resurrection is a compound of a simple verb that signifieth to settle or establish from thence a compound with a preposition that in composition signifieth again The compound verb is sometimes used neutrally and signifieth to rise Rom. 14. 9. and sometimes transitively to raise Act. 2. 24. Thence this word Resurrection It presupposeth a former life so as such rise or are raised again to a new life Here in this place is
as here from caves of the earth Some Caves were so big as they could lodge fiftie men together 1 King 18. 4. Yea six hundred For David had an Army of about six hundred men 1 Sam. 23. 13. and they were in a cave together When men were in Dens and Caves it was when they durst abide no where else as the Israelites 1 Sam. 13. 6. and the Prophets 1 King 18. 4. Therefore they are said to be hid therein Ordinarily and most usually Desarts Mountains Dens and Caves of the earth are the habitations of wild and savage beasts Mark 1. 13. which implyeth that Confessors of the true Faith have less feared wild and savage beasts than persecuting men for they have fled from the habitation of such men to the habitation of beasts §. 270. Of Confessors keeping out of the sight of Persecutors THE wandring of confessors in places not habited by men such as were Desarts Mountains Dens and Caves of the earth plainly demonstrateth that they lived in such times as they durst not be known where they were This was the case of David 1 Sam. 23 13 16. and 24. 3. and of Elijah 1 King 19. 3 4. And of the hundred Prophets whom Obadiah fed in two caves 1 King 18. 4. and of Ieremiah and Baruck Jer. 36. 26. So of others in others ages This so fell out not upon any guilt or wrong done by them but by the implacable hatred of the world against them Could the men of this world get them into their clutches they would do with them as Doggs do with Hares even teare them all to pieces As Hares therefore and other like creatures keep as much as they can out of the sight of Hunters and hounds So do these keep themselves from the sight of persecutors 1. Papists hence infer that it is lawfull and commendable yea more than ordinarily meritorious to live as Hermites in Desarts Dens and Caves to give themselves as they pretend to contemplation and devotion but to give a full answer to these 1. They clean mistake their grounds For these did not voluntarily affect such places they were forced to do what they did 2. Popish Hermites and Anchorites now dwell by Townes Cities and High-wayes to make a gain to themselves thereby 3. They cast themselves out of all callings whereby they might do more honour to God and good to men than by their pretended devotion 4. Their pretence of private devotion apparently hindereth publick devotion which is more honourable to God So as they come under this censure of Christ Thus have ye made the Commandement of God of none effect by your tradition Matth. 15. 6 7. 5. By Solitariness men make themselves more subject to the Devill Then did the Devill most fiercely set upon Christ when he was alone in the Wilderness Mark 1. 12 13. 2. This admonisheth us to get into acquaintance with God to be well exercised in his Word to accustome our selves unto divine contemplation and meditation to be well instructed in the presence and attendance of Angels or Saints that if we be ever forced thus to wander we may have wherein to solace our selves 3. Hereby we have a warrant of the lawfulness of Saints concealing themselves in time of persecution Prov. 22. 3. §. 271. Of Persecutors cruelty exceeding brute beasts THE places whereunto Confessors wandred being for the most part such as wild beasts doe accustome themselves unto giveth instance that Comfessors of the Truth have less feared savage beasts than persecuting men It is said of Christ when he was in the Wilderness that he was with the wild beasts Mark 1. 13. Cruell men have been resembled to the most cruell beasts as to a Lion 2 Tim. 4. 17. a Woolf a Leopard a Bear an Ape a Cokatrice Isa. 11. 6 7 8. Yea to such beasts as never were Such as are described Dan. 7. 4. c. because they exceed all beasts in savagenes and cruelty 1. Brute beasts make no difference betwixt professors and others they discern not the Image of God in man nor the light of Gods Word which do much incense adversaries of the truth 2. Brute beasts have not that wit to search after such as are out of their sight as reasonable men have nor can they so use the help one of another to find out such as they hate as men can 3. Reason abused and perverted proves the more violent As ordinary men are more violent than beasts to such as they hate so false Christians Dan. 6. 22. Luk. 16. 21. Antichristians have proved more cruell than Pagans 4. Sathan puts on men to mischief more than he puts on brute beasts 1. Herein we may see the power that Sathan takes over men when he is permitted We may also see the depth of the corruption of mans heart when man is left to himself and not restrained In such cases men are worse than brute beasts Mans filthy delight in sin is worse than any beasts delight in any thing 2. Hereupon we see great cause to pray both on our own and others behalf to have our naturall corruption suppressed and altered §. 272. Of the resolution of Hebr. 11. 33 34 35 36 37 38. 33. Who through Faith subdued Kingdoms wrought righteousnes obtained promises stopped the mouths of Lions 34. Quenched the violence of fire escaped the edge of the sword out of 〈◊〉 were made strong waxed valiant in fight turned to flight the Armies of the Aliens 35. Women received their dead raised to life again and others were 〈◊〉 not accepting deliverance that they might obtain a better Resurrection 36. And others had trial of cruel mockings and scourgings yea moreover of bonds and imprisonment 37. They were stoned they were sawed asunder were tempted were stain with the sword they wandred about in Sheep-skins and Goat-skins being destitute afflicted tormented 38. Of whom the world was not worthy they wandred in Desarts and in Mountains and in Dens and Caves of the earth THE summe of these six verses is an enumeration of sundry effects of Faith All which may be brought to two heads 1. Great Acts v. 33 34 35. 2. Great sufferings v. 35 36 37 38. Great acts are in number ten Of them nine concern men and one concemeth women The nine concerning men are these in order 1. They subdued Kingdoms 2. They wrought righteousness 3. Obtained promises 4. Stopped the mouths of Lions 5. Quenched the violence of fire 6. Escaped the edge of the sword In these six there is a distinct mention both of the several acts and also of the subject whereon the distinct acts were exercised 7. Out of weakness were made strong Here one thing is presupposed namely that Believers were weak Another expressed that they were made strong 8. They waxed valiant in fight Here we have an especial property of a Believer Valiant And the extent thereof in fight 9. Turned to flight the Army of the Aliens Here we have 1. The act put to flight
prison dores and iron gates Acts 5. 19. and 12. 10. 12. The great earth-quake Acts 16. 26. Before I set down particular effects I will first shew that acts and effects both of grief or trouble and also of joy or rejocing are set out under this metaphor of being moved For when strange unexpected and admirable things fall out such as are troubled or such as rejoyce thereat are said to be moved as Ruth 1. 19. The whole City was moved 1 all the inhabitants were astonished and much rejoyced So Matth. 21. 10. And contrariwise Isa. 7. 2. Ier. 49. 21. Acts 21. 30. Thus we see that when the inhabitants of a place give any expressions of grief or joy the place is said to be moved Thus were both earth and heaven moved and shaken at bringing in the Gospel as appeareth by these effects 1. The appearing of Angels Luk. 1. 11 26. and 2. 9 13. So in the wildernesse as Mark. 1. 13. In Christs agony Luk. 23. 4. at his resurrection Luk. 24. 5. and at his ascension Act. 1. 10 11. 2. The shepherds relating what they had seen and heard Luk. 2. 17 18. 3. The wise men comming from the East and the trouble following Matth. 2. 1 c. 4. The prophecies of Simeon and Hannah and the effects thereupon Luk. 2. 25 c. 5. Christs disputing at twelve years old to astonishment Luk. 2. 46. 6. His preaching and people wondering thereat Luk. 4. 22. Matth. 7. 28. Iohn 7. 46. 7. His miracles and peoples amazement Mark 1. 27. Luk. 5. 26. Iohn 12. 19. 8. The astonishment of people at his death Matth. 27. 54. 9. The watch-mens astonishment at his resurrection Matth. 28. 4. 10. His Disciples amazement at his ascension Acts 1. 11. 11. His Disciples powerfull preaching Acts 2. and their miracles 12. The conversion of nations and constancy of Martyrs Of this phrase yet once more we shall speake more on the following verse §. 129. Of Christs delivering the Law together with the uses of the Law IN the foregoing Section I shewed that by the voice that shooke the earth is meant the Voice of Christ in the delivery of the Law upon Mount Sinai So that the Apostle by those words points out two things unto us 1. That Christ delivered the Law 2. That the delivery of the Law was terrible 1. The first is further evident by the title Angel which being applied to Iehovah sets out the second person in sacred Trinity even the Angel of the Covenant Mal. 3. 1. That this Angel was Iehovah is evident Exod. 3. 2 4 6. and 14. 19 24. It was the Son that was sent of the Father and by whom the Father declared his mind Iohn 3. 34. and therefore stiled an Angel 1. Obj. The Law was ordained by Angels in the plurall number many of them Gal. 3. 19. Answ. Many Angels accompanied this Arch-Angel 2. Obj. The Law was given by Moses Iohn 1. 17. Answ. As a Minister and Mediator Gal. 3. 19. Moses did not first utter it on the Mount Deut. 5. 22 27. 3. Obj. Christ in opposition to the Law is made author of the Gospel Iohn 1. 17. Heb. 12. 25. and 2. 2 3. Answ. Christ as God gave the Law but as Emmanuel he gave the Gospel oft called the Gospel of Iesus Christ. Thus Heb. 1. 2. The reasons why the Law was delivered by Christ were 1. That the Church might be the more assured of the infallible verity and certainty thereof Prov. 8. 7 8 9. Psal. 19. 7 c. 2. To work in people a better and higher esteem thereof and a more carefull and conscionable observance thereof Exod. 20. 1. Deut. 4. 6 7 8. and 6. 1 2 3. 1. This doth inform us of one main ground whereby David and others were moved so highly to account the Law as they did They preferred it before the most precious things that were No question but the very matter of the Law being so true so large so perfect a rule as it was made it worthy of all esteem but yet the author thereof added much thereto 2. Which doth exceedingly aggravate their contempt of the Law who make a null of it If we rightly distinguish in many respects it is indeed abrogated as I have shewed on Chap. 7. v. 12. § 67 68. But yet in sundry respects it is worthy of all high account 3. Let us learn wisely to weigh in what respect the Law may yet be of use unto us and for the Authors sake to have it in higher account Briefly to shew you the use of the Law There was a double use of the Law one before the fall the other after The use of the Law before the fall was to be a platform of the Covenant between God and Man On Gods part what he required promised 1. God required obedience 1. Personall Rom. 10. 5. 2. Perfect Deut. 5. 32 33. Matth. 22. 37 39. Iam. 2. 10. 3. Perpetuall Deut. 5. 29. Psal. 119. 112. 4. In the whole man 1 Cor. 6. 20. 2. God promised life upon obedience Lev. 18. 5. On mans part 1. To perform what God required as God required Luk. 10. 27. 2. To be justified thereby Rom. 4. 4. 3. To be blessed Deut. 11. 26 27. The use of the Law after the fall is Common Proper to Unregenerat Regenerat Common 1. To instruct us in the will of God Isa. 8. 20. which is an everlasting rule as Matth. 5. 18. 2. To inform men in every duty Micah 6. 8. 3. To declare sin Rom. 3. 20. 7. 7. 4. To restrain from sin Rom. 2. 9. and 4. 15. 5. To be a directory for examination 6. To convince of the impossibility of justification by the Law Gal. 3. 10. 7. To work humiliation 2 King 22. 11. 8. To cause abnegation Rom. 3. 19 9. To stir us up to enquire after another remedy Rom. 7. 24. The use of the Law proper to the Regenerat 1. To bring them to Christ Gal. 3. 24. 2. To quicken them to more thankfullness for Christs fulfilling the Law for them Christs enduring the curse of the Law Rom. 7. 25. Luk. i. 68 c. Obj. Rom. 6. 14. Ye are not under the Law but under grace and againe 1 Tim. 1. 9. Answ. The Law is abrogated to the regenerat 1. As a Covenant of works Heb. 8. 8 13. 2. In case of justification Act 13. 39. 3. In the exactnesâ—… 〈◊〉 Rom. 10. 5 6 7 8 9. 4. In regard of the exâ—…iting power of it Rom. 7. 8 13. 5. In regard of the 〈◊〉 Gal. 3. 13. Rom. 8. 1. The use of the Law to the unregenerat which are all by consequence 1. To irritate corrupt nature Rom. 7. 8. 2. To aggravate sin Rom. 4. 15. 3. To leave them inexcusable Rom. 2. 1 15. 4. To make them accursed Gal. 3. 10. Of the other point here noted by the Apostle namely The terrible delivery of the Law see v. 18. § 99. §. 130. Of the shaking of heaven and earth upon the
house Acts 16. 15 33. 12. Gaius with an honourable testimony Rom. 16. 23. 3 Ioh. 1 5 6. 13. Onesiphorus with Pauls prayer 2 Tim. 1. 18. 14. The Barbarians with cure of their sick bodies and souls Acts 28. 9. 15. The greatest recompence of all is that recompence which Christ giveth at the day of judgement Matth. 25. 34 35. All these give evidence of the notice which God taketh of those which set themselves to do what he requires and of his approbation thereof He also gives proof of the goodnesse kindnesse bounty and other like gracious properties of God in not suffering good things to passe away without a recompence Psal. 62. 12. Hereupon the Apostle saith that whatsoever good thing any man doth the same he shall receive of the Lord Eph. 6. 8. It is therefore a strange conceit of men to think that all that is bestowed on strangers is lost and thereupon omit many fair opportunities of bringing manifold blessings to themselves For our parts we have just cause to judge that as in other works of mercy so in this what is given is as seed sown which will bring forth in 〈◊〉 season a plentifull crop §. 20. Of Gods giving more then expected THat which the Apostle saies of their receiving this blessing unawareâ—… gives us to understand that men in the good things which they do oft receive more from the Lord then they looked for Whereas it is said that the â—…ing asked life of God it is added that God gave it him even length of daies and that for ever and ever Psal. 21 4. And where Solomon asked wisdom of God sufficient to govern his people God gave him so wise an heart that there was â—…one like him before him nor after him Yea he gave him also that which he 〈◊〉 not both riches and honour c. 1 King 3. 12 13. So where Hanna desired a sonne of God God gave her three sonnes and two daughters Ruthâ—…ccompanieth â—…ccompanieth her poor mother in law for the true Religion sake and unawares 〈◊〉 meeteth with a great Prince of the Tribe of Iudah to be her husband as from her though an alien descended the Messiah Ruth 1. 16 17. 〈◊〉 13. Matth. 1. 5. Saul goeth to a Seer to enquire after his fathers Asses and 〈◊〉 heareth news of a Kingdom intended to him 1 Sam. 9. 6 7. 10. 1. 〈◊〉 to give a proof parallel to this of my Text yea farre exceeding it the Disciples that constrained a stranger as they thought to abide with them entertained 〈◊〉 Lord Jesus unawares Luk. 24. 29. God doth thus exceed in his remuneration to give evidence of his free grace and bountifull minde To give what is not so much as thought on argueth free grace To give above expectation argueth bounty What an encouragement is this for a Christian cheerfully to do his duty and constantly to go on therein referring the issue to God He may do more then is desired or expected yea or thought on For he is able to do exceeding abundantly above all that we ask or think Eph. 3. 20. §. 21. Of applying to our selves rewards given to others COncerning the persons that unawares were thus recompenced they are thus set down some Hereby the Apostle himself inferres that every one who performed that duty received not that particular recompence yet he sets it down as a motive unto all For all may be encouraged by that recompence which is given to some only This kinde of argument is oft and much pressed in the New Testament In the inference which this Apostle makes in the beginning of the sixt verse of this Chapter Concerning Gods imputing righteousnesse unto Abraham who beleeved the Apostle inferres that it was not written for his sake alone But for us also to whom it shall be imputed if we beleeve Romanes 4. 23. 24. From Gods delivering Lot out of Sodom when it was consumed with fire the Apostle maketh this conclusion The Lord knoweth how to deliver the godly c. 2 Pet. 2. 9. This Apostle having set down the many great rewards which God gave to the â—…aith of his servants in the 11th Chapter of this Epistle maketh this inference Wherefore let us run with patience Heb. 12. 1. On this ground Saints of old pleaded for themselves Gods former dealings with others as Psal. 22. 4 5. 2 Chron. 20. 7. Nehem. 9. 10. Gods blessings on some are evidences of his good will of what is pleasing to him and what he approves For did he not approve such and such things and were he not well-pleased with them certainly he would not bestow blessings on the performers thereof in reference to the doing of them Now God is ever of the same minde Iob 22. 13. Malach. 3. 6. what once he approveth he will ever approve and what he approveth he will assuredly recompence This assuredly is the best and most proper use that we can make of Gods former gracious dealing with Saints registred in sacred Scripture namely to apply them to our selves and to be encouraged thereby to go on in such courses as they did resting on this that God approves us therein and that he will recompence us some way or other They who reade the acts of Saints and Gods goodnesse to them as meer histories of things done in former times and apply them not to themselves fail of the best use to be made thereof Wherefore to make a right use of the Scriptures observe these few Rules 1. Exercise thy self in Gods Word by reading and hearing it frequently diligently that thou maist be well acquainted with the very letter and history of the Scripture 2. Use all means to get understanding of the true sense and meaning thereof For this end Prayer Meditation Conference and diligent attending upon the publique Ministry are good helps 3. Beleeve what thou conceivest to be the true sense and intent thereof 4. Apply it to thy self so farre as thou conceivest it any way belonging to thee For whatsoever things were written before time were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. This is a great point of prudence The life the power the profit of the word consisteth herein 5. Be a follower of those who are therein approved so farre as that which they did may concern thee 6. For thy farther encouragement well observe all the effects and fruits that followed upon Gods approving them §. 22. Of the Resolution of the 2d verse of Heb. 13. THe summe of this verse is A Christians respect to strangers Two points are considerable hereabouts 1. The inference of this verse upon the former For it is a particular exemplification of the former both in the duty of love and also in the person brother 2. The substance of the duty Herein two points are to be noted 1. The manner of propounding the duty in this phrase Forget not 2. The matter whereof it consisteth About the matter is
Thus Iacob said concerning his Brother Esau I fear him thereupon he prayed to God to be delivered from him and withall used means to prevent what mischief he could Genesis 32 11 13 c. The evil therefore of fear of man is in the excesse thereof and that 1. When man is feared more then God so as in that case there is an opposition betwixt God and man This Christ for bids where he saith Fear not them which kill the body but rather fear him which is able to destroy both soul and body Matth. 10. 28. 2. When fear of man keeps us from our bounden duty as They which knew Christ yet were kept from speaking openly of him for fear of the Iews Iohn 7. 13. 3. When it puts us on to any sinne as Abraham was hereby brought to dissemble his wife Gen. 12. 11 c. 20. 2. So Isaac Gen. 26. 7. and Peter was hereby brought to deny his Master Matth. 26. 69 c. Saul acknowledgeth his sinfull fear in this kinde 1 Samuel 15. 24. §. 86. Of Motives against fear of man III. AMong other Motives against fear of man these following are of force 1. Expresse Prohibition 1 Pet. 3. 14. Christ himself hath thrice together inculcated this prohibition Matth. 10. 26 28 31. which makes it the more forcible 2. The Patern of such Worthies of old as have not feared man The Parents of Moses were not afraid of the Kings commandment Moses himself feared not the wrath of the King Heb. 11. 23 27. David as here so in sundry other places professed that he feared not man Psal. 56. 4. Micaiah feared not the threatning of Ahab 1 King 22. 28. Nor Daniel nor his three Companions feared the King and his Princes Dan. 3. 16. 6. 10. The Apostles feared not the threatning of the Priests of the Jews Acts 4. 19. 5. 29. The examples of Martyrs in all ages are memorable in this kinde 3. The Disgrace that followeth upon fear of man It ill beseems yea it is a great shame to servants of God to fear men Should such a man as I flee saith Nehemiah in this case Neh. 6. 11. There can be no greater disgrace to a souldier then upon fear to flee from his colours 4. The evil Effects that follow thereupon Many are thereby brought against their conscience to omit bounden duties as openly to professe Christ Iohn 7. 13. and to acknowledge other truths Iohn 9. 22. Others are brought to commit grosse sins This moved Aarâ—…n to make the golden Calf Exod. 32. 22 c. This made many Christians of old to offer Sacrifice to Devils as the Heathen did and otherwise to commit abominable Idolatry This made many English in Queen Maries dayes to go to Masse and professe Popery This in our dayes hath made many to seem more prophane then their consciences told them they should be This hath made many Judges to pervert judgment There is scarce a sin that fear of man brings not men unto 5. The Restraint of mans power It can at the uttermost but reach to the body and all that it can do to the body cannot make a man miserable See more hereof in The Extent of Gods Providence on Mat. 10. 29. § 8. 6. The Extent of Gods Power no way limited but by his own will The Extent thereof in this case is to be considered two wayes 1. Against such as Gods servants may be afraid of 2. For Gods servants themselves In the former respect five things are duly to be observed 1. God can turn the minds of enemies The Kings heart is in the hand of the Lord c. Prov. 21. 1. God turned the fury of Esau into favour towards his brother Compare Gen. 32. 6. with Gen. 33. 4. 2. God can abate the spirit of the stoutest God made all the Inhabitants of Canaan to faint Ioshua 2. 9. The terrour of God was upon the Cities that were round about Iacob Gen. 35. 5. Even the youth shall faint c. Isa. 40. 30. 3. God can weaken the power of the strongest He weakneth the strength of the mighty Job 12. 21. 4. He can disappoint mens plots He disappointeth the devices of the crafty so that their hands cannot accomplish their enterprize Job 5. 12. Ye thought evil against me saith Ioseph to his brethren but God meant unto good Gen. 50. 20 Act. 12. 6. 5. God can utterly destroy his servants enemies 2 King 19. 35. In the later respect five other things are duly to be observed 1. God can keep his servants safe in the midst of danger He kept Daniels three companions safe in the midst of a fiery fornace and Daniel himself in a Den of Lions Dan. 3. 25. 6. 22. God in general hath promised as much Isa. 43. 2. 2. He can deliver out of the danger He caused Ieremiah to be pulled out of the dungeon He delivered also him that pulled out Ieremiah Jer. 38. 13. 39. 17 18. 3. He can turn the judgement to an advantage The carrying of Daniel and his three companions and Mordecai and Esther into Captivity proved much to their advantage Dan. 2. 48 49. Esth. 2. 17. 6. 10. 4. God can make a temporal judgment to be a means of spiritual good When Manasse was in affliction He prayed unto God and God was intreated of him 2 Chron. 33. 12 13. 5. By the uttermost that man can do which is death God can free his servants from greater evils Isa. 57. 1. Iosiah was killed by an enemy at that very time when the floud-gates of Israels misery began to be pulled up Hereupon it is said That he should be gathered to his grave in peace and that his eye should not see all the evil c. 2 Kings 22. 20. §. 87. Of Rules for redressing fear of man IV. FOr preventing and redressing fear of man these Rules following are observable 1. Possesse thy soul with a fear of God Fear of God and fear of man are contrary one to another as light and darknesse life and death Light keeps out darknesse and so long as life remains in a man death is kept away The more fear of God there is in one the lesse fear of man there will be in him If the fear of God were perfect in one there would be no fear of man in him Christ prescribeth this Rule where after he had forbidden his to be afraid of them that kill the body he addeth But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you Fear him Luk. 12. 4 5. 2. Lift up the eye of thy soul which is Faith higher then thou canst the eye of thy body Thus shalt thou see him who is invisible So did Moses and feared not the wrath of the King Heb. 11. 27. 3. Frequently and seriously meditate on Gods Promises and on his Properties of Mercy Goodnesse Truth Faithfulnesse Wisdom Power and the like Psal. 18. 2.