5 6 8. This charge is expresly given by the Lord Be ye not as your Fathers Zec. 1. 4. Steven doth thus aggravate the sinnes of the Israelites As your Fathers did so do ye Acts 7. 51. Our Fathers were of the same mould as we are all sprouting out of the same cursed stock They ignorant of Gods will as well as we they of a rebellious disposition as well as we They prone to all manner of sinne as well as we What sin might not be justified if the practice of Ancients were a sufficient warrant This is a Point to be the rather observed in these daies because the patern of Fathers and Ancestors is much stood upon It is a common plea when an evil practice is spoken against to say Our Fathers did so Many superstitious and idolatrous courses are hereby patronized The Lord in his Law makes this an aggravation of sinne that children walk in the evil courses of their Fathers I am a jealous God saith the Lord visiting the iniquities of the Fathers upon the Children Exo. 20. 5. namely such Children as tread in their Fathers steps §. 96. Of tempting God THe sin of the fore-mentioned Fathers is set down in these two words tempted proved the latter being added as an explanation of the former For to tempt one is to try or prove whether he be such an one as he is taken to be or can and will do such and such a thing This latter word proved may be added as an effect or consequence following upon the former as if it had been said By tempting God they proved and found by experience that God was indeed such a God as he had made himself known to be The Greek word here translated proved signifieth to discern and is so used and translated twice in one verse Ye can discern the face of the Skey and of the earth but how is it that ye do not discern this time The Hebrew word also so used Gen. 42. 15 16. Hereupon God is said to be a trier of the heart Psa. 7. 9. Jer. 17. 10. that is one who findeth out and discerneth what is in mans heart If it be here taken as an explanation of the former word and so set forth in general the same sin that the former doth then two words are here used for the greater aggravation of the sinne Of the meaning both of the Hebrew word used by the Psalmist and also of the Greek word here used by the Apostle and translated tempted and of the divers kindes of temptations See the Guide to go to God on the Lords Praier Peti 6. § 170. Tempting of God in this place is set down as a sinne which provoked God and so is taken in the worst sense In general every transgression is a tempting of God In which respect it is said of those who tempted God that they hearkened not to his voice Num. 14. 22 Thus their Idolatry Exo. 32. 4. their rebellion Num. 16. 2. their adultery Num. 25. 1. and other notorious sinnes are so many particular instances of their tempting God for by such sins men make a triall of Gods justice whether he will execute vengeance upon them or no. In particular men tempt God by two extreams one is presumption the other distrustfulnesse Both these arise from unbelief That distrustfulnesse ariseth from unbelief is without all question And howsoever presumption may seem to arise from over much confidence yet if it be narrowly searched into we shall finde that men presume upon unwarrantable courses because they do not beleeve that God will do what is meet to be done in his own way Had the Israelites beleeved that God in his time and in his own way would have destroyed the Cananites they would not have presumed against an expresse charge to have gone against them without the Ark of the Lord and without Moses as they did Num. 14. 40. c. Men do presumptuously tempt God when without warrant they presume on Gods extraordinary power and providence That whereunto the devil perswaded Christ when he had carried him up to a pinacle of the Temple namely to cast himself down was to tempt God therefore Christ gives him this answer Thou shalt not tempt the Lord thy God Matth. 4. 5 6 7. Men distrustfully tempt God when in distresse they imagine that God cannot oâ—… will not afford sufficient succour Thus did the King of Israel tempt God when â—…e said The Lord hath called these three Kings together to deliver them into the hand 〈◊〉 Moab 2 Kin. 3. 13. So that Prince who said Behold if the Lord would make windâ—… heaven might this thing be 2 Kin. 7. 2. As the Israelites in the Wildernesse tempted God through presumption Nâ—… 14. 44. So most frequently through distrustfulnesse as at the Red Sea when Pâ—…raoh pursued them Exo. 14. 11 12. and at Marah where the waters were bitter Exo. 15. 23 24. and in Sina where they wanted bread Exo. 16. 2 3. and in Râ—…dim where they wanted water Exo. 17. 3. and in Kadesh upon the like occasion Numb 20. 2. and in Kibroth-Hattaavah where they lusted after flesh Numb 11. 4. and when the Spies were returned from searching the Land Numb 14. 2. And when the Lord had executed just judgement on Rebels Numb 16. 41. And when they compassed the Land of Edom Numb 21. 4 5. and at sundry other times The heinousnesse of this sin is manifest by the Causes and Effects thereof and also by the severe judgements inflicted thereupon I. The Causes of tempting God are these 1. Want of Understanding This doth Moses thus set out The Lord hath an given you an heart to perceive and eyes to see and ears to hear unto this day Deut. 29. 4. 2. Forgetfulnesse This the Psalmist thus expresseth They forgat his works and his wonders that he had shewed them Psal. 78. 11. They soon forgat his works c Ps. 106. 13. 3. Unbelief Ye did not beleeve the Lord your God faith Moses to the Israelâ—… Deut. 1. 32. 9. 23. This cause of the Israelites tempting God doth the Psalâ—… ost mention Psal. 78. 22 32. 106. 24. Yea Moses and Aaron were hereby broâ—… to tempt the Lord Numb 20. 12. 4. Too light esteem of God Who is the Lord that I should obey his voice siâ—… Pharaoh who exceedingly tempted God Exod. 5. 2. II. The Effects arising from that sinne of tempting God or Concomiâ—… which go along with it are 1. Murmuring against God Numbers 14. 29. and against his Ministers Numb 14. 2. 2. Impatience in straits They waited not for his counsel Psa. 106. 13. 3. Rebellion The Psalmist stileth these tempters of God A stubborn and 〈◊〉 ous generation Psal. 78. 8. 4. Blasphemy What a blasphemous speech was this Is the Lord amongst 〈◊〉 no Exod. 17. 7. 5. Apostasie They said one to another Let us make a Captain let 〈◊〉 turn into Egypt Numb
Hezekiah It is in mine heart to make a covenant with the Lord c. 2 Chro. 29. 10. Thus also Zedekiah and his people made a covenant that every man should let his man-servant and every man his maid-servant being an Hebrew or an Hebrewesse go free according to the law Ier. 34. 8 9. Hereof are two parts 1. A prayer for obtaining good or removing evill 2. A promise made for performing duty Neh. 9. 32 38. This is as a vow It is divine because we have therein to do with God In the covenant which God maketh with man God freely promiseth some speciall good to man and requireth man in way of gratitude to perform some speciall day to God which he that expecteth to partake of the benefit of the promise must â—…take to do Gen. 17. 7 10 14. This is that which here we intend to speak of §. 40. Of a divine covenant A Divine covenant is a mutuall agreement betwixt God and man whereby the one bindeth himself to the other Hos. 2. 23. Zec. 13. 9. Of this covenant there are two parts 1. A promise on Gods part which is in generall to make man happy Herein and hereby the Lord sheweth himself to be a God Gen. 6. 18. and 17. 2. 2. A retribution on mans part which is to perform his duty in way of gratitude even such duty as God requireth of him Neh. 9. 38. The nature of a divine covenant will more clearly be manifested by a due consideration of the four causes thereof the Efficient Materiall Formall and Finall cause 1. The principall Efficient is God For none can binde the Creator to a creature but God himself and that of his own meer pleasure and good will But the Creator hath power to bind his creature to him and that in what duty he pleasâ—…h to which duty the creature is bound readily to yeeld it self and that as a creaâ—…re and servant of God but more especially as a confederate as one of those that 〈◊〉 in covenant with God The procuring cause is Gods pleasure and good will Eph. 1. 11. Luk. 12. 32. Matth. 11. 26. For there is nothing out of God to move him He is every way perfect and compleat in himself He needeth nothing that any creature can do neither can a creature do any thing that may move him to this or that further then he in his own good pleasure seeth meet Besides though there might be something without God to move him that something cannot be in a creature because the creature it self is of God and whatsoever it hath it hath from God and all the ability that is in it to any good is from God 2. The matter of a divine covenant consisteth in the things that are covenanted These are of two sorts One on Gods part which is the good promised The other on mans part which is the duty engaged and that in way of gratitude 3. The formall cause consisteth in the mutuall binding of the persons covenanting one to the other A covenant is a bond Ezek. 20. 37. Herein it is like a vow and an oath which are strong bonds Numb 30. 3. The bond on Gods part is most sure arising from himself Eph. 1. 11. On mans part it is enjoyned to him and imposed on him Gen. 17. 7 9. 4. The ends of a covenant are of two sorts Supreme and subordinate 1. The supreme end is Gods glory This is the supreme end of all things and the best end that can be Now wisdome teacheth men to aime at the best end God being wisdome it self must needs aime at the best which because his glory is he aimeth at it As he sware by himself because he had no greater to swear by Heb. 6. 13 c. so he aimes at his own glory because he hath no higher nor better end to aim at At this he aimed in his externall decree Rom. 9. 22 23. Eph. 1. 6. At this he aimed in creating the world Prov. 16. 4. and in his providence Isa. 45. 7. So likewise in entring into covenant with man Herein is set out the glory of his Soveraignty by engaging man to what he pleaseth and of his wisdome by ordering matters so as mans failing of blessing ariseth from his own fault namely from breach of covenant So likewise of his truth in performing covenant on his own part of his justice in dealing with man according to his covenant of his free grace in doing what he doth on his good pleasure and of his goodnesse in covenanting that which is for mans good 2. The subordinate end is mans happinesse comprised under this word life This is the end of all Gods covenants with man Rom. 10. 5. Gen. 2. 9. Mal. 2. 5. Ezek. 16. 6 8. Ioh. 3. 16. §. 41. Of instructions and directions arising from a divine covenant 1. GOds covenant with man instructeth us in two especiall points 1. In Gods condescention to man 2. In the sure prop that man hath to rest on God for happinesse 1. Gods condescention to man is manifested four wayes 1. In that God being the most high supreme Soveraign over all vouchsafeth to enter into covenant with his servants To suffer such a relation as confederates and covenanters betwixt so high a Soveraign and so mean servants is a great condescention Deut. 26. 17 18. 2. In that God being a Lord hath power to command what he pleaseth so as he need not covenant or capitulate with them saying do this and I will do that yet doth he enter into covenant This manifesteth a great condescention Maâ—… 20. 14 15. 3. In that being most free and wholly depending upon himself he need not bind himself to any for who shall say unto him what dost thou Iob 9. 12. and 34. 19. Dan. 4. 35. yet by covenant he binds himself to man 4. In that God being the Lord God of truth Psal. 31. 5. he binds himself to perform his promise as if there might be some fear of his falling therein Heb. 6. 17 18. 2. The sure prop that man hath to rest on God for happinesse by reason of his covenant is manifested two wayes 1. In that God who is good and doth good Psal. 119. 68. doth covenant to make man happy God is as a deep full open overflowing everflowing fountain so as that might seem sufficient to make us go to him for every thing that may tend to blessednesse But the covenant which God maketh to bring us unto happinesse doth much more imbolden us to go to him and make us confident of receiving from him what he hath covenanted to give 2. By covenant God hath caused a speciall relation to passe betwixt him and us He and we are confederates This is a sure prop. As God is faithfull in himself so his covenant is most sure It is a covenant of salt for ever Numb 18. 19. Gods confederates may thereupon have strong consolation and confidence Deut. 7. 9. Heb.
conâ—…er grace upon sinners yet he suffereth them not to continue in sin Rom. 6. 1 2. Vnder Repentance all sanctifying graces are comprised that tend to mortification and vivfiâ—…cation which are the two parts of repentance Repentance required by virtue of the Covenant of grace is to be considered as a qualification for participation of that glory which God hath freely promised for the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. no unclean thing shall enter into it Rev. 21. 27. Besides Faith and repentance are not so in mans power as that obedience was which by the former Covenant was required of him God by his Spirit worketh encreaseth and continueth these graces in us Jer. 31. 33. Ezek. 11. 19 20. 10. The ratification of this Covenant is manifold It is ratifyed 1. By Gods word and promise Gen. 3. 15. 2. By Gods Oath Deut. 29. 12 14. Isa. 54. 9 10. 3. By Sacraments whereof God had divers in the several ages of his Church as the Ark in Noahs time 1 Pet. 3. 21. Circumcision enjoyned to Abraham and his seed Gen. 17. 10. the Passeover under the Law Exod. 12. 11. Their passing through the red Sea The Cloud Manna The Rock in the Wildernesse 1 Cor. 10. 2. c. Baptisme and the Lords Supper under the Gospel Mat. 28. 19. 26. 26. 4. Christs blood and that typified before his exhibition by sundry sacrifices even from the beginning Gen. 4. 4. and actually shed upon the Crosse. Ioh. 19. 34. §. 46. Of the uses of the covenant of grace THe covenant of grace is of singular use for instruction consolation incitation direction and gratulation 1. It instructeth us in Gods special love to man Man was a sinner and retained a rebellious disposition against God when God made the foresaid covenant of grace with him There was no reason that could be found in man to move God hereunto VVhen we were enemies we were reconciled Man neither offered to God nor desired of God any attonement The whole cause therefore resteth in God even in his free grace and undeserved love This love of God to man the Apostle layeth down as the true reason of the covenant of grace Tit. 3. 4 5. See more hereof in a plaster for the plague on numb 16. 46. § 34. 2. It instructeth us in the desperate condition of those that reject this covenant of grace and still stand at odds with God This is to count the blood of the covenant an unholy thing which is a great aggravation of sin Heb. 10. 29. That blood which is there intended is the blood of the Sonne of God shed to ransom us from our 〈◊〉 It is the most precious thing that could have been offered up to the Creator and to man the more precious because it was the blood of the covenant that is that blood whereby Gods covenant with man for remission of sins reconciliation with God all needful grace and eternal blisse is sealed up Thus the covenant was made a Testament that is unalterable and inviolable Heb. 9. 16 17. so as that blood was most precious in it self and to man most useful and beneficial To count this an unholy thing cannot be but a great aggravation of sin The word which the Apostle useth in this aggravation which we translate unholy properly signifieth common which implyeth that those persons do account it to have no more virtue and efficacy then any other blood In the law-phrase things prophane and unholy were called common Mark 7. 2. 2. The Covenant of grace affordeth singular comfort to poor sinners who on apperhension of their sinfulness and unworthinesse fear least they should be utterly 〈◊〉 off But let such call to mind this Covenant of grace how God for his own 〈◊〉 on his free grace and favour hath entered into Covenant with men to give 〈◊〉 life in Christ requiring nothing of them but that they reach out the hand of 〈◊〉 to receive this grace and to repent of their former rebellions against him to come into him and to accept of attonement and reconciliation Poor penitent 〈◊〉 whose hearts are broken with sight and sense of sin and beleeve in Christ 〈◊〉 from hence receive much comfort See more hereof in a plaster for the plague on 〈◊〉 16. 46. § 36. 3. We may be incited with an holy boldnesse and confidence to go to Gods throne of grace and there to seek grace to help in time of need Heb. 4. 16. God 〈◊〉 entered into a Covenant of Grace and given a Mediator who is also a Surety see chap. 7. v. 22. § 93. We may therefore take courage to our selves and not fear to go to the Throne of Grace 4. The said Covenant affordeth us a good direction in our addresses and accesses to God which is to have the eye of our soul fast fixed upon this Covenant of Grace to plead it before God and to ground our faith and hope thereupon This will encourage us notwithstanding our sinfulnesse and unworthinesse to powre 〈◊〉 our whole souls before God God is said to remember his Covenant when he 〈◊〉 kindnesse to his people Exod. 2. 24. 2 Kings 13. 23. and this have Saints pleaded Psal. 74. 20. Ier. 14. 31. This hath moved God to refrain his wrath Psal. 8â—… 34. and to repent of his judgements Psal. 106. 45. 5. Great matter of gratulation doth Gods Covenant of Grace afford unto man 〈◊〉 it is the ground of all that hope that we can have of any favour or blessing from God Iâ—… gratulation be due to God for any blessing at all then for this especially which is the ground-work and foundation of all If the particulars about this 〈◊〉 set down § 45. be well weighed namely the Authour of this Covenant God our Father the Mediator Jesus Christ the procuring cause free grace the subject matter full happinesse Gods condescention to man and binding himself to him the ratification thereof by the death of his Son and other like branches we shall finde great and just cause of hearty gratulation even for this Covenant §. 47. Of the agreement betwixt the two Covenants of Works and Grace THe two Covenants of Works and Grace agree 1. In their principal Authour which is God though in a different consideration namely as a Creator and a Saviour In which respect the Prophet thus saith Thy Maker is thine Husband and thy Redeemer the holy one of Isael the God of the whole earth shall he be called Isai. 54. 5. Deut. 32. 6. 2. In the general procuring cause which is Gods good pleasure without any desert of man Eph. 1. 11. Rom. 11. 35 36. 3. In the parties between whom the Covenants passed which were God and 〈◊〉 Gen. 2. 8 9. and 3. 15. and 17. 7. 4. In the good promised by both which is life even eternal happiness Rom. 10. 5. 〈◊〉 3. 16. 5. In a mutual stipulation that is on mans part Though there be
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
Gods also were destroyed Exod. 1â—… 12. The first born of their Children were most dear unto them Their Beasts were very profitable unto them Their Gods were in high account amongst them We have here an instance that God can take away the dearest and the usefullest things yea and things which we have in highest account This is further â—…emplified in Iob Iob 1. 19. and in the Iews Ezek. 24. 25. 1. God is an high supreme Lord over all all are under his jurisdiction as Children Cattle and such as we esteem as Gods 2. He doth sometime in this extent manifest his power to aggravate his â—…rrour 3. He doth so in some persons to prevent future mischiefs that they might do Thus he took away Davids dear Absolon 2 Sam. 18. 15. 4. He sometimes so dealeth with his Children to try them Gen. 22. 2. Yea and to manifest that grace that is in them This was the end of Gods dealing with Iob so as â—…he did that faith patience and other graces that were in him might be manifested to be in him 1. What cause have all of all sorts to take heed of provoking such an one as the Lord is He can make the stoutest to stoop witness Pharaoh and all Egypt Exod. 12. 31. c. If there be any thing that men set their heart upon God can spoil them of it and make them repent their opposing against God 2. This may admonish us to take heed of setting our heart and doting too much upon any thing here below We ought to account all things that here we enjoy to be such as may be taken from us Besides the forementioned instances of Children Beasts and Gods the Lord may take away his Ordinances as he suffered the Arks to be taken from Israel 1 Sam. 4. 11. 3. Well use all things that are dear and usefull unto thee that thou provoke not God to take them away from thee This Judgment is aggravated by the extent thereof implyed in the plural number The history thus expresseth the circumstance All the first born in the land of Egypt shall dye from the first born of Pharash that sitteth upon his Throns even unto the first-born of the Maid-servant thâ—… is be kind the Mill and all the first-born of beasts Exod. 11. 5. It is further added in the execution of this judgment that there was not an house where there was not one dead Exod. 12. 30. Thus we see how God can extend his judgment to all of all sorts In another place mention is made of old and young Maids little Children and Women to be destroyed Ezek. 9. 6. Yea of the Priest and Prophet of Virgins and young men Lam. 2. 20 21 22. Read Lamentations Chap. 5. v. 11 12 13 14. To God all are alike with him is no respect of persons It therefore concerneth all of all sorts to fear and to take heed of provoking the wrath of the Lord. This extent prevents all vain pretences as if God would spare the Prince or the honorable person or the rich or the poor or the meane or any other kind No outward condition can exempt us from Gods jurisdiction and as God can so he will keep under all of all sorts §. 160. Of Gods ordering Iudgments answerable to sins THIS kind of judgement in destroying the first born is the more observable in that it was answerable to their great sin Their sin was to seek the extirpation of the Children of Isradel for which end the King commanded the Midwives to kill all the male-children of the Israelites in the birth which cruell Edict because it took not effect therefore he made another as cruel if not more cruell that all his people should cast every son that is born of an Israelite into the water Exod. 1. 16 22. God therefore destroyeth all their first born and thus ordereth the judgment answerable to their sin The Lord further followed the Egyptians in this kind for they sought to drown the Children of the Israelites and their King and all his mighty Host were drowned in the red Sea Many are the instances which the Scripture giveth in this kind Nadab and Abihu offered Incense with strange fire and were themselves devoured with strange fire Lev. 10. 1 2. Memorable is the instance of Adonibezek Judg. 1. 7. And of Eliâ—…s sons who prophaned the holy things of God and were destroyed in bearing the Ark of the Lord 1 Sam. 4. 11. Agag was thus dealt withall in his kind 1 Sam. 15. 33. And David in sundry cases as 2 Sam. 12. 11. and 24. 1. 15. God hath expresly threatned thus much Lev. 26. 23 24. Psal. 18. 26. 1. Thus God dealeth to manifest the equity of his proceeding against men that so he may be the more justified 2. The Lord doth this in mercy to afford unto men a meanes to find out the cause of Judgment that so they may take away the cause by true repentance and thereupon the Judgment be removed or otherwise that they may be made the more inexcusable Let us therefore take occasion from the kind of Gods Judgments to search after the causes thereof Hereof see more in the Plaister for the Plague on Numb 16. 44. § 4. 5. §. 161. Of Children punished for their Fathers sins IT is more than probable that among those first born very many were young Children which never had done themselves any hurt to the Israelites so as Children may suffer for their Fathers sins The law threatneth as much Exod. 20. 5. And God herein manifesteth the extent of his Justice Exod. 34. 5. This may be exemplified in the Children of Dathan and his complices Numb 16. 27 32. And in the Children of Ieroboam 1 King 15. 29. and sundry others Divine vengeance is hereby much aggravated As Gods mercy by the extent thereof to the seed and Children of such as believe on him is much amplified Gen. 17. 7. Prov. 20. 7. Psal. 112. 2. so is the Judgment aggravated by this extent Obj. This may seem to be against justice and against Gods express Word who hath said it and sworn it that the Child shall not dy for the sin of the Father Ezek. 18. 2 3. c. Answ. 1. The Justice of God is manifested by the universal Contagion and corruption of all Children of men Is it not just with men to destroy the young cubbs of Foxes Wolves and other mischievous creatures by reason of their ravenous nature 2. Besides Children appertain to Parents they are theirs In this respect it iâ—… not against Justice to punish them in their Parents case Children of Traitors are deprived of their patrimony by reason of their parents demerit As for Gods avouching not to punish the Child for the Father that is spoken of penitent Children and withall it is intended of the personal sins of Parents and the eternal punishment thereof which punishment no Child shall bear simply for his parents Personal sin This should the rather
much more weaned from sin This use is the main end of adding this epithite of bitternesse to the root of corruption 3. Learn how to remove this bitternesse This must be done by taking bitter pills which are the pills of contrition Matth. 26. 75. 2 Cor. 7. 10. This is manifested by spirituall grief for offending God and for the danger we bring to the soul Psal. 51. 4 12. They who thoroughly feele the bitternesse of sin will willingly take these pills 2 Chron. 33. 12. Luk. 7. 38. and 18. 13. Act. 2. 37. 2 Cor. 7. 11. §. 85. Of keeping down corruption THis phrase springing up added to the foresaid root of corruption sheweth that that root is to be kept down and in the very beginning to be suppressed Herein the Apostle alluded to a skilfull and carefull Gardner who will weed up all noysome weeds so soon as they begin to spring and peepe above ground So did David 1 Sam. 24. 6. 2 Sam. 24. 10. and Peter Matth. 26. 75. This is to be done 1. In regard of the nature of it which is growing and encreasing Like an ill weed that groweth apace and the longer it groweth the stronger it groweth and the stronger it groweth it is the more hardly rooted out It is said of the Crocodile that no creature growes from so small a beginning to so great a magnitude as it doth and that no creature is so dangerous to man as it is Corruptions in the soul are like noysome humors in the body which suffered to abide prove incurable Experience gives sufficient evidence hereof Ier. 13. 23. In relation to the metaphor note Prov. 24. 30 31. 2. Corruption is speedily to be rooted out in regard of the effects For it is â—…trary to Gods purity it offendeth his majesty and incenseth his wrath which is as a fire See more hereof in The plaistâ—…r for the Plague on Num. 16. 46. § 32. 1. This sheweth an especiall reason of that abundance of corruption which every where aboundeth Breeding corruptions are suffered to spring and grow up to get head and so to soake out the life of grace 2. This discovereth the folly of putting off and deferring repentance See The whole Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. 3. To observe the main direction here given for diligent circumspection against corruption For this end observe these rules 1. The first peeping of corruption which is in the heart and affections Herein every one hath a great advantage over himself because he knoweth the things within himself 1 Cor. 2. 11. This we cannot know of others 2. Do what thou canst to pluck it up by the roots other waies it may sprout up again 3. So soon as the blade of corruption is seen to grow up in others suffer it no longer to grow in them Lev. 19. 17. §. 86. Of the trouble which corruption causeth A Fearfull effect of the forementioned corruption springing up is thus expressed trouble you This is in Greek a compound word and here only used in the New Testament The simple verb is used to set out that anguish and vexation which the Devill doth oft use to those whom he possesseth Luk. 6. 18. Act. 5. 16. This compound loseth nothing of the emphasis but rather addeth thereto It iâ—… by other authors used to set out noysome savours irksome sounds which molest and trouble the senses it is also used to set out importunate Creditors who will not let their debtors be quiet and to wind in the body which much troubleth it and to all such as cause trouble in a mans house in the Church and Common-wealth Thus the sprouts of the forenamed bitter roots will exceedingly molest a mans mind and conscience and never let him be quiet till he redresse what is amisse That growth of corruption causeth trouble is evident by the Holy Ghosts joyning evill and trouble together Deut. 31. 17 21. Take a particular view of the distinct kinds of â—…roubles which arise from thence and the poynt will more evidenly appear 1. It troubles the conscience instance Iudas Matth. 27. 3 4. In this respect it is said that there is no peace to the wicked 2. It troubles a man in his body by noysome diseases and paines and want of necessaries In this respect the wise man sayeth of a wicked man that he troubleth his own flesh Prov. 11. 17. 3. It troubles his estate by wasting or intangling it For he is said to trouble his own house Prov. 11. 27. 4. It troubleth his children kindred and such as any way depend on him 2 King 10. 31. 5. It troubleth the Church This it doth by false teachers Gal. 1. 7. and 5. 12. 6. It troubleth the whole state Iosh. 7. 25. 1 King 18. 13. 7. The worst trouble of all is in the world to come Rom. 2. 9. 2 Thes. 1. 6. It was before noted that corruption incenseth Gods wrath Gods wrath is a fire The longer that houses on fire continue to burne the more trouble they bring Learn hereby when troubles arise to search after the cause thereof Hereof see The Plaistâ—…r for the Plague on Numb 16. 46. § 4. As the cause is found out so remove it Hereof sâ—…e Dearths death on 2 Sam. 21. 1. § 18. §. 87. Of Corruptions defiling many TO the former effect of troubling the Apostle addeth another of defiling The Greek word is properly translated as Iude v. 8. and in sundry other places There are nouns derived from it whereof one signifieth pollution 2 Pet. 2. 20. The other uncleanesse The adding of this effect to the former sheweth that the trouble before mentioned is no such trouble as any can have comfort therein in that it iâ—… a defiling trouble For corruption which is the cause of that trouble infecteth and defileth In this respect sundry corruptions are resembled to Leven which sowreth and infecteth as corrupt doctrine Matth. 16. 6. hypocrisie Luk. 10. â—… maliciousnesse 1 Cor. 5. 8. lewd and evill company 1 Cor. 5. 6 7. Our spreading 〈◊〉 infecting nature The Apostle reckons up sundry effects that sprout from thence 〈◊〉 5. 9. Obj. The kingdome of hevean is said to be as leven how then can leven infect Answ. Things resembled to leven are to be taken according to their own kind whether they be good or evill and the metaphor of leven is used in the generall nature of it which is to diffuse to others that vertue which it hath in it self If the 〈◊〉 it self be good then it intendeth a diffusion of that which is good If it be 〈◊〉 then it intendeth infection and diffusion of that which is evill Thus the word iâ—… said to be a savor of life unto life and a savor of death unto death thus Christ and 〈◊〉 Devill are both resembled to a Lyon Christ in his strength and courage the Devill in his voracity and desire of mischief so in sundry other things the same siâ—… litude may set out
to sow and v. 24. Christ said Take heed what ye hear So likewise Luke 8. 18. Rev. 2. 7. The grounds and reasons thereof may be taken 1. From the excellency of it As God himself is without question the most excellent of all so his word See a commendation hereof Psal. 19. 7 8 9. Prov. 8. 6 c. 2. From Sathans malicious endeavour to steal it from us that so it should do us no good In that respect he is resembled to fouls which pick up the seed that is sown Matth. 13. 4 19. 3. From our own in disposition thereto The more divine heavenly and excellent any thing is the more dull and heavy we are thereto by nature Our hearts being naturally earthly and sensuall And therefore saith the Apostle 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God It is God that must open the heart as he did the heart of Lydia Act. 16. 14. before we can attend unto the word of God This reason is rendred why the Iewes received not the word Matth. 11. 25. and 13. 11. 1. This may inform us in the reason of that small profit which by many is made of Gods word Gods word is in it self a word of great price and worth Psal. 19. 10. Yea it is sweet and comfortable It hath also a great power and efficacy in it Rom. 1. 16. Heb. 4. 12. It s an excellent light and guide Psal. 119. 24 105. How is it then that it is no more regarded Surely by reason of mens supine negligency and carelessenesse they do not see to this matter they do not heed it they do not consider the worth the benefit the comfort of it and the need wherein we stand of it If they did more advisedly and seriouslly see to and consider this matter they would have the word in more high esteem and reap more benefit by it 2. How should this stir us up to give diligent heed to Gods word unto that which above all other things is to be regarded See to it that it be not any way slighted It s the most excellent Prov. 3. 14 15. the most comfortable Psal. 119. 50. and every way most profitable 1 Tim. 3. 16. §. 124. Of Christ speaking to us in the Gospel THe matter whereof the inhibition consisteth follows wherein 1. One thing is implied 2. Another expressed 1. The thing implied is that in the Ministry of the Gospel Christ speaketh to his Church This is here presupposed and taken for granted for if Christ speak not he could not be refused 2. the thing expressed by way of inhibition is to refuse Christ speaking From the former we may observe That Christ speaketh to us in the Gospel That which is spoken of the revelation Rev. 1. 1. where it s called The Revelation of Iesus Christ may be applied to the whole Gospel and to all the mysteries thereof It s therefore oft stiled the Gospel of Iesus Christ Mark 1. 1. Rom. 1. 16. 2 Cor. 4. 4. Gal. 1. 7. 2 Thess. 1. 8. because Christ is the revealer of as well as the subject matter of it 1. Obj. Christ delivered the Law The Angel mentioned Act. 7. 38. was the Angel of the Covenant Jesus Christ so stiled Mal. 3. 1. Thereupon it s said Exod. 20. 1. God spake all these words and v. 2. I am Jehovah the Lord thy God For that Angel was Iehovah true God And by him the Father alwaies made known his mind to the Church In which respect he is stiled the word John 1. 1. yea the word of God Rev. 19. 13. Answ. What is spoken of Christs revealing his Fathers will before his exhibition in the flesh is intended of him as the Son of God the second person in sacred Trinity So as true God he spake by his divine Spirit as 1 Pet. 3. 19. But the Gospel was revealed by him as Emmanuel God with us Matth. 1. 23. The word was made flesh John 1. 14. And so God manifested in the flesh 1 Tim. 3. 16. 2. Obj. Rom. 2. 16. The Gospel is termed the Gospel of Paul So likewise in Rom. 16. 25 2 Cor. 4. 3. 1 Thess. 1. 5. 2 Thess. 2. 14. Answ. A thing is said to be a mans own many waies 1. As he is the author and orignall cause of it Luke 6. 44. 2. As he hath a just right and title unto it Matth. 20. 15. Prov. 5. 17. 3. As the care and custody of it is committed to his charge Numb 17. 9. 2 Tim. 4. 5. In this last sense the Gospel is said to be Pauls and other Ministers Rom. 1. 1. and 15. 16. 1 Thess. 2. 4. 1 Pet. 1. 12. But in the two former respects it is the Gospel of Christ yea also as Christ is the subject matter of it But distinctly to explain the point In five severall respects Christ is said to speake in and by the Gospel and the ministry thereof 1. Before the time of the Gospel Christ incarnate spaâ—…e not but upon the revelation of it being incarnate he spake visibly audibly with his own voice In this sense the Apostle Heb. 1. 1 2. God who in times past spake unto the Fathers by the Prophets hath in these last daies spoken unto us by his Son 2 Christ incarnat made known the Gospel and all the mysteries thereof to his Apostles Ioh. 15. 15. Act. 1. 3. And whereas St. Paul had heard nothing out of Christs mouth while he lived on earth being called to be an Apostle he was wrapt into heaven and there by Christ himself was instructed in the mysteries of the Gospel Gal. 1. 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it St. Paul and others prefix this title before their Epistles An Apostle of Iesus Christ. 3. Christ after he had ascended from earth to heaven sent his Spirit further to instruct his Apostles and to bring to their minds all that he had revealed to them before Iohn 14. 26. 4. Other Ministers living in the Apostles times declared what the Apostles had revealed to them from Christ 2 Tim. 2. 2. Heb. 2. 3. 5. Ministers suceeding the Apostles age after age preach the mysteries which are by Evangelists and Apostles written and recorded from Christ himself If any do otherwise he is pronounced accursed Gal. 1. 8. Rev. 22. 18. Thus we see how Christ still speaketh to his Church under the Gospel The reasons proving Christ to speak unto us in the Gospel may be 1. The profundity of the mysteries in themselves They are such as eye hath not seen nor ear heard neither have entred into the heart of man c. 2. The excellency of them 1 Tim. 3. 16. None but the Son of God was fit to reveale them Rev. 5. 4 5. 3. The kind of mysteries of the Gospel They all concern the free grace and rich mercy of God to man in Christ Jesus The summe of all is this God so loved the world that