had to the manner of doing duty 1. Examination 2. Humiliation 3. Abnegation 4. Exhortation 5. Direction 6. Consolation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God directs how to worship him Of Gods manifold making known his mind See Chap. 1. v. 1. Sect. 11. Why God took Moses into the Mount Solitarinesse fit for communion with God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Noster ille Pontifex Beza Pareâ—…s Iunius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod derivatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde vaâ—…ia tempora mutuatur f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What a Mediator is â—… Whâ—… is there â—… Mediator â—… Who were at variance â—… Who is the Mediator 〈…〉 7. Who partake of that benefit 8. How long lasteth this office Their miserable plight who are without a Mediator Against other Mediators Vuigo dicitur qui divitem affectat thelo-dives qui sapientem thelo-sapiens c. Ergo hic thelo hnmilis dicitur i. volens-humilis affectans humilitatem Aug. Epist ad Paulin. Hypocrisis humilitatis Oecum-in loc The distinction of Mediator oâ—… redemption and intercession discussed Christs Mediation a ground of confidence Do all in the name of this Mediator 〈◊〉 to please him whâ—…m 〈◊〉 Mediator hath pacified How Christ is the Mediator of the Covenant Why Christ undertook to be a Mediator of the Covenant Chrisâ—…s love evidenced in his Mediation â—…aith supportâ—…d by Christs Mediation Why covenant to be kept with God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises to Jewes and Christians differ not in substance Wherein lyeth the difference of promises a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by first covenant f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What faultless is h ' A. Wherein the first covenant was faulty a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impotency exempts not from blame a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why things to come are set down in the time present See Chap. 4. v. 3 Sect. 24. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Chap. â—… v. 6. Sect. 72. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 House variously taken The name Israel The notation of the name Iacob b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplantavit Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iacob c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calx d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principem se gerere 〈◊〉 â—…patum 〈◊〉 Prov. 8. 16. Est. 1. â—…2 Notation of Iudah g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…cit In Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebra vit Psal. 136. 1. Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudah h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudeus i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Iudaeus l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaâ—…e m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaizantes Se Iudâ—…os profitebantur Pray for the calling of the Jews a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a covenant is Two parts of a covenant Covenant humane Covenant divine The four causes of a covenant 1. The Efficient The procuring cause 2. The matteâ—… of a covenant 3 The form 4. The Ends of a covenant Gods glory the supreme end Mans happinesse a subordinate end Gods condescention to man in covenanting with him Gods covenant a prop to faith Gods Covenant shewes 1. What God expects of us 2. What we may expect from God 3. What priviledges belong to us 4 What is to be 〈◊〉 by us Two Covenants One of works The other of Grace What the Covenant of works is 1. The Author of it 2. The Ground thereof 3. With whom it was made 4. What was promised therein 5. What was required thereby 6. Mans ability to do what was requited â—… The Seals of it 8. The Ends thereof 9. The Extent of it Why it was proclaimed after mans fall How reward may stand with grace How reward is of debt The covenant of works instructeth 1. In the perfection of Gods will 2. In mans duty 3. In the misery of sinners 4. In the need of a Redeemer The Covenant of works gives matter of humiliation 1. For Adams sinne 2. For natural corruption 3. For actual sins 4. For effects of sinne The Covenant of works directs us 1. To acquaint our selves with it 2. To examine our selves by it The Covenant of works gives cause to prayse God 1. For our Surety 2. For freeing us from it Christian abnegation What the Covenant of Grace is Titles of the Covenant of Grace 2. The Authour 3. The procuring cause 4. The Mediator See chap. 1. verse 9. Sect. 118. 5. The time when 6. The occasion 7. The parties with whom 8. The good promised 9. The duties required 10. The ratification a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods special love to man Woe to them that reject the covenant of Grace b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consolation from the covenant of grace Go boldly to God Oft eye the covenant Gratulation for the covenant of grace The covenant of grace ever since Adams fall New and old covenant 1. Wherein the new and old covenant agree 1. Error Temporall blessings only under the law 2. Error Two wayes to heaven 3. Error Limbus Patrum Bellarm. Tom. 1. de Christo. lib. 4. cap. 1. Et Tom. 2. de Purgat Lib. 2. cap. 6. 4. Error An unknown place of blâ—…sse Efficacy of Christs Sacrifice everlasting Infants baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Catholick Church in all ages Gods manisold wisdom Encrease of Gods goodnesse Saints under the new covenant advanced to greater glory a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v. 16. Sect. 163. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gigno inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No kindnesse wins ungratious persons See Chap. 3. v. 8. Sect. 92. A time of deliverance a fit time for covenant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiâ—… Pagnin Vatabl
and an exceeding vileness of things by substantives Thus the most mighty voice arm hand and rod of the Lord is stiled a voice arm hand rod of power and the mighty Angels Angels of power Yea to amplifie the almightiness of Gods power it is stiled a power of might On the other side to set out the excessiveness of evil the most wicked spirits are called spirits of wickedness and most rebellious men children of disobedience Thus we see what the emphasis of this Hebrew phrase is which sets out the irresistible power of Christs word whereby he supports and disposeth all things And that such is the power of Christs own word is evident by this reciprocal particle HIS for it hath not relation to the Father as it hath in this phrase his person but it reflecteth upon Christs own person The Greek makes an apparent distinction by a different spirit over the head of the first letter Our English oft maketh a difference by adding to the reciprocal word this particle own as if here it had been thus translated by the word of his own power or by his own word of power Thus is the royal function of Christ set out to the life §. 26. Of Christs sufficiency for his Priesthood THe manner of expressing the forementioned excellencies of Christ is observable They are set down in Participles thus who BEING the brightness c. and UPHOLDING all things c. This sheweth that they have relation to that which followes and that as an especial cause thereof Now that which followes sets out Christs Priesthood and that in both the parts thereof which are 1. Expiation of our sinnes 2. Intercession at Gods right hand For the full effecting of these divine dignity and ability were requisite There fore to give evidence of Christs sufficiency to that great function he premiseth that excellent description of Christs dignity and dominion and that in such a manner as shews him to be a most able and sufficient Priest For these phrases being the brightness and upholding all things imply the ground of this sufficiency as if he had more fully and plainly said Seeing Christ is or because he is the brightness c. And because he upholdeth all things c. By himself he purgeth our sinnes and having done that he sate down on the right hand of the Majesty on high Had he not been such a brightness and had he not had such power as to uphold all things he could not have purged away our sinnes This work required a divine efficacy nor could he have sate at Gods right hand This advancement required a divine dignity Thus we see what respect the Apostle had to the order of his words and manner of framing his phrases §. 27. Of Christs purging FRom the Regal function of Christ the Apostle proceeds to his Priesthood the first part whereof is noted in these words When he had by himself purged our sinnes The purging here mentioned compriseth under it the expiation which Christ made by his death on the Cross which was an especial act of his Priestly function for it belonged to the Priests under the Law to offer up Sacrifices whereby expiation was made for peoples sinnes The Metaphor of purging is taken from the Law For almost all things are by the Law purged with blood Heb. 9. 22. The word here used is sometimes put for the means of purging Ioh. 2. 6. and sometimes for the act it self of being purged Mar. 1. 44. To make purgation as the Greek phrase here soundeth is to do that which is sufficient to purge and by a metonymie of the cause it also implieth the very act of purging Now Christ by shedding his blood hath done that which is sufficient to purge away sinne yea that which he hath done doth indeed purge the soul when it is rightly applied In both these respects it is said The blood of Christ cleanseth from all sinne 1 Joh. 1. 7. The purging therefore here meant compriseth under it both the merit of Christs sacrifice whereby the guilt and punishment of sinne is taken away and also the efficacy thereof whereby the power and dominion of sinne is subdued This word purged expounds two words of the original Greek which the Rhemists in imitation of the vulgar Latin translating as they suppose verbatim word for word do extenuate the sense and come short of the minde of the Apostle They translate it thus making purgation of sinnes Herein first they miss the emphasis of the tence which implieth a thing finished The Latines wanting that tence are forced to use the passive and to change the case thus purgatione facta or a periphrasis by premising a conjunction of the time past thus postquam purgationem fecisset So our English when he had purged very fitly according to the sense But we have in our tongue a particle which joyned to the Verb doth fully express the emphasis of the tence and voice thus having purged Besides they that translate it by the present tence thus making purgation imply that Christ is still tempering the medicine as if the purgation were not absolutely finished while Christ was on earth I deny not but that Christ still continueth to apply the merit and efficacy of this purgation but there is difference betwixt making and applying a thing The Verb whence the Greek word is derived is sometimes put for clensing or purging the soul from the guilt of sinne and it importeth justification and is distinguished from sanctification as where it is said that Christ gave himself for his Church that he might sanctifie it having cleansed or purged it Sometimes it is put for purging the soul from the inherent filth of sinne as where it is said Christ gave himself for us that he might redeem us from all iniquity this notes out our justification and purifie or purge us this notes out our sanctification And sometimes it compriseth under it both these benefits as where mention is made of Gods purifying or purging our hearts by faith Faith applies the merit of Christs sacrifice for our justification and drawes vertue from him for our sanctification In this last and largest signification is this metaphor of purging here used whereby it appears that Christs purging is a perfect purging §. 28. Of our sinnes purged by Christ. TO discover the filth that by Christ is purged away the purgation here mentioned is stiled a purgation of sinnes Sinne is the worst filth that ever besmeared a creature It makes the creature loathsome and odious in Gods sight It makes it most wretched and cursed for it pulleth upon the sinner Gods wrath which is an unsupportable burthen and presseth the soul down to hell By sinne Angels of light became Devils and by reason of sinne they are called foul and unclean spirits Mark 9. 25. Rev. 18. 2. Matth. 10.
180. XIV Reconciliation made by Christ is for a peculiar people See § 181. XV. Christ was subject to temptations See § 182. XVI Christ himself suffered under his temptations See § 182. XVII Men are subject to be tempted See § 185. XVIII Christ is ready to succour such as are tempted See § 184. XIX Christs suffering made him more ready to succour others in their sufferings See § 186. XX. Temptations make men stand in need of succour See § 184. CHAP. III. §. 1. Of the Resolution of the third Chapter THe Apostle having distinctly set out the divine Nature of Christ and with it his Royall Function in the first Chapter and his humane nature in the second Chapter in which he exercised his three great Offices of King Priest and Prophet whereof he gave a touch in the seven last verses of the former Chapter He further setteth forth Christs Propheticall Function in this third Chapter and in thirteen verses of the fourth Chapter In this Chapter is 1. laid down the main Point That Christ was an Apostle and a Priest 2. An exemplification of Christs Propheticall Office Of the exemplification there are two parts 1. A Declaration of Christs Faithfulnesse in executing his Office vers 2 3 4 5 6. 2. A disswasion from disrespecting that Office of Câ—…rist ver 7. c. to the end of this Chapter Christs Faithfulnesse is illustrated by a comparison and that two waies 1. By way of similitude 2. By way of dissimilitude Both the similitude and dissimilitude are betwixt the same persons namely Christ and Moses 1. In regard of similitude Christ was faithfull as Moses v. 2. 2. In regard of dissimilitude Christ was more excellent then Moses The dissimilitude is exemplified in two pair of relations One is betwixt a Builder and a house built The Argument thus lieth A Builder of a House is more excellent then any part of the House built But Christ is the Builder and Moses a part of the House Therefore Christ is more excellent then Moses The Proposition is in the 3d verse The Assumption in the 4th The other pair of relations is betwixt a Son who is the Lord and a 〈◊〉 This Argument thus lieth The Son who is Lord is more excellent then any Servant But Christ is the Son and Lord and Moses a Servant Therefore Christ is more excellent then Moses The Proposition is in the 6th verse The Assumption in the 5th By way of prevention that the Jews might not be puffed up with this 〈◊〉 that they are the only house of God the Apostle gives a generall description 〈◊〉 Christs house which he extendeth to all beleevers v. 6. The disswasion from disrespecting Christ is 1. Generally propounded in a divine testimony From the beginning of the 〈◊〉 to the 12th verse 2. Particularly applied from the beginning of ver 12. to the end of the Chapter In the divine Testimony is expressed 1. The Authour thereof The holy Ghost ver 7. 2. The matter which containeth two branches 1. A duty implied If you will hear his voice v. 7. 2. A vice forbidden That is 1. Expressed Harden not your hearts v. 8. 2. Exemplified In the Exemplification are declared 1. The persons who committed the vice Your Fathers v. 9. And the place where it is committed In the Wildernesse And the time how long forty years v. 9. 2. The consequence that followed thereupon This is twofold 1. A grieving of God I was grieved saith the Lord. 2. Incensing his wrath I sware in my wrath v. 11. This latter is aggravated by a fearfull effect They shall not enter into my rest verse 11. In the application of the said divine testimony there is 1. A direction for the right use thereof 2. An Exposition of sundry passages in it Of the direction there are two parts 1. An admonition to take heed of that vice whereby the foresaid Jews provoked God v. 12. 2. An incitation to use an especiall means that may keep them from it which is mutuall exhortation amplified by their continuance therein daily c. v. 13. Both the parts of the direction are enforced by the benefit of observing them ver 14. The exposition of the soresaid divine testimony is continued from the beginning of the 15th verse of this Chapter to the 14th verse of the 4th Chapter The passages of that Testimony expounded are three Two in this Chapter as 1. The tiâ—…e expressed under this word To day v. 15. 2. The persons therein intended These are set down 1. Negatively by way of exemption Some Not all v. 16. 2. Affirmatively by way of determination who they were That more distinct notice might be taken of them the Apostle sets them down by a Dialogism wherein two Questions are propounded and direct answers made unto them Quest. 1. With whom was God grieved To this such an answer is made as specifieth both the cause of grieving God They that sinned and the effect that followed thereon whereby it was manifest they had grieved God Their câ—…rcasses sell in the wildernesse v. 17. Quest. 2. To whom sware he c. This is answered by declaring the particular sin that incensed Gods wrath They beleeved not v. 18. On this last resolution the Apostle maketh an expresse conclusion So we see c. v. 19. The third Point expounded is Rest in the next Chapter §. 2. Of regarding what Christ hath done for us Verse 1. Wherefore holy brethren partakers of the heavenly Calling Consider the the Apostle and High-Priest of our profession Christ Iesus THe Apostle having largely set forth the two natures of Christ his divine and humane and withall his excellency above all creatures by vertue of his divine nature and the benefits that redound to us by his exerâ—…ising of his three great offices in hâ—…s humane nature here he teacheth to make an especiall use of all which use is intended in these two words Wherefore Consider This use he doth so artificially frame as he maketh the setting down of it a fit trantion betwixt the second and third Chapter The transition is a perfect transition for it looketh both waies to that which went before so it sheweth the use that we must make thereof and to that which â—…olloweth So it laieth down the groundwork of those exhortations which follow That groundwork is this Christ Iesus is the Apostle and High-Priest of our profession The Greek particle translated Wherefore is the very same that was used Ch. 2. v. 17. Thereof See more Chap. 2. § 166. It was shewed Chap. 2. § 2. that the excellency of the Teacher requires the greater heed in hearers But this inference further sheweth that the lower any condescendeth for our good and the greater the benefits be that redound to us thereby the more we ought to observe those things that are made known concerning him Who could descend lower then the Son of God by subjecting himself to death for us All that Christ did and endured was for
When thou art overtaken with a sinne speedily return from it and repent So did Peter so soon as by hearing the cock crow and discerning his Lords beck he was put in minde of his sinne he presently repented He went out and wept bitterly Luk. 22. 60. 61 62. The longer sin continues the stronger it groweth it will freâ—… like a canker and eat up the life of the soul Therefore put not off Repentance 4. After thou hast repented be more watchfull over thy self that thou fall not into a relapse If after the hand be blistered and healed a man use the hammer again it will wax the harder 5. Be constant in using means sanctified for softening the heart Among oâ—… means hearing the Gospel is an especiall one to keep or drive off hardness of heaâ—… See 77. in the end of it Therefore suffer the Word to work on thee as it did 〈◊〉 Iosiah 2 Kin. 22. 19. Neither put it off as Felix did Act. 24. 26. nor mock at it 〈◊〉 the Jews did Act. 2. 13. nor blaspheme it as other Jews did Act. 13. 45. To pubâ—… means adde private yea and secret too 6. Walk continually before God as Enoch did Gen. 5. 24. This will keep 〈◊〉 from yeelding to temptations even in secret Gen. 39 9. 7. Apply judgments on others to thy self and by judgements on thy self be â—…ved to examine thy self and to humble thy soul before God Iosephs brethrea 〈◊〉 this means were brought to sight of their sin Gen. 42. 21. 8. Learn to number thy daies aright This will make thee account every day 〈◊〉 last and make thee live as if it were the last day thou shouldst live on earth and 〈◊〉 will make thee think more frequently of that account thou art to give to God 9. At the end of every day examine thy self and consider what sins have passâ—… from thee This may be a means of renewing repentance and keeping thee from 〈◊〉 hard heart 10. While thy heart is soft pray against hardnesse of heart and desire otheâ—… 〈◊〉 pray for thee §. 89. Of forbearing such sins as have been judged in others Verse 8. As in the Provocation in the day of temptation in the Wildernesse THe former point of hardening ones heart is exemplified both by the People and also by the Apostle in the patern of those Israelites whom God brougâ—… out of Egypt and in an especial manner tutored fourty years together in the 〈◊〉 dernesse This first particle AS is a note of comparison It being added to a Proâ—…tion thus Harden not your hearts as such and such did intendeth that we shoâ—… take heed of being like unto them who have sinned in former times against 〈◊〉 sins God hath manifested his indignation For as the sin of those ancient Israeliâ—… 〈◊〉 distinctly set down v. 8 9. so also Gods just indignation against them v. 10 11. This may be a good caveat to us in reading the sins of others in former 〈◊〉 especially those that are registred in sacred Scripture and in observing such â—…dences as are recorded of Gods displeasure against them to take heed that we 〈◊〉 not into the same or the like sins See § 95 158. See more of this point on Câ—… 13. 5. § 68. §. 90. Of registring Predecessors sins THe sinne against which Gods people are here fore-warned is generally 〈◊〉 down in these two words a Provocation b Temptation The later shews 〈◊〉 reason of the former For if the Question be asked How they provoked 〈◊〉 The Answer is They tempted him Of tempting God see § 96. The former word is a c compound It is compounded of a simple Noun 〈◊〉 signifieth bitter Jam. 3. 11 14. Thence a e Verb which signifieth to imbitter 〈◊〉 to make bitter Rev. 8. 11. 10. 9 10. The f Preposition addes an aggravaâ—… and the g Verb compounded therewith signifieth to provoke to bitter anger greaâ—… to provoke much to imbitter It is used v. 16. thence is this word provocationâ—…rived â—…rived It is twice used in this Chapter here and v. 15. The Hebrew word which is used by the Psalmist signifieth strife or contentiâ—… or contradiction It is translated strife Numb 27. 14. and chiding Exod. 17. â—… For chiding is a striving or contending by words or a contradicting The Israeliâ—… did chide with Moses Exod. 17. 7. and thereby provoked the Lord whose servâ—… Moses was These two words Provocation and Temptation are used in the abstract to aggâ—…vate the hainousnesse of their sin Many learned Expositors of the 95. Psalm retain the Hebrew words Meriâ—… and Massah as names of that place where the Israclites provoked God For upon that occasion those names were given to that particular place where the Israclites in an high degree provoked and tempted God Exod. 17. 8. But the words used by the Apostle in this place are taken appellatively and fitly translated provocation and temptation In these two words whether they be taken as particular names Meribah and Massah or as two expressions of their sinne provocation and temptation doe plainly expresse the hainousnesse of the sinne in that as it was a tempting of God so it was a provoking him to great wrath and the manner of expressing them giveth us to understand that it is behovefull for succeeding generations that notorious sins of predecessours be kept on record These very titles provocation temptation are a kinde of record whereby the sins comprised under them are brought to minde and kept in memory The many names given to places occasioned by a sinne gives further proof hereunto as Esâ—…k strife Gen. 26. 20. Sitnah hatred Gen. 26 21. Kibrothhattaavah Graves of lust Numb 11. 34. Bethaven the house of iniquity Hos. 4. 15. Yea the registring of all those notorious sinnes which are recorded in Scripture do further confirm the point When sinne is beheld in others specially as provoking Gods wrath and pulling judgement upon the sinner it appears in its own colours horrible and detestable and so is an occasion for them who so behold it more carefully to avoid it This is the main drift of the Apostle in this place It is therefore an especial point of wisdom to take due and thorow notice of the sinnes of former Ages of the kindes of them of the causes of them and of the effects that have followed thereupon especially if God have executed any remarkable judgement and vengeance thereupon as here the kinde of sinne temptation the cause thereof hardnesse of heart the effect that followed thereupon provocation of Gods wrath and the judgement which was excluding from rest v. 11. are distinctly set down This is to be done not for approbation or imitation of the sinne recorded in that respect no sinne ought to be once named amongst us Ephes. 5. 3. but for greater detestation thereof to make us more abhor it Indeed if there were not in
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
conspicuously manifested himself This world appeared intendeth as much See § 130. XIV Christ did but once come into the world This word once hath reference to Christs appearing in the world See § 129. XV. Christ was exhibited in the end of the world See § 129. XVI The best things are reserved to the last times This followeth by just consequence from the former doctrine for by and with Christ came the best things into the world See § 130. XVII The end of Christs appearing was to put away sin XVIII Sin was put away by a Sacrifice XIX The Sacrifice that put away sin was Christ himself These three last doctrines are plainly expressed See § 131. §. 133. Of all mens subjection to death Heb. 9. 27 28. Vers. 27. And it is appointed unto men once to die and after this judgement Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THese two verses are added as a reason to prove the former point that Christ did but once offer himself The reason is taken from the condition of man which is but once to die Of the Greek word translated to die See Chap. 7. v. 8. § 51. The note of comparison as especially as it hath reference to the next verse wherein the second part of the comparison is set down under this note of the second part of a comparison so demonstrateth as much There are two Greek words which are comprised under this small particle as and may be translated in as much as But our little particle as doth expresse the meaning to the full and the more properly in regard of the latter part of the comparison in the next verse This note of resemblance as sheweth that Christ subjected himself to the common condition of man As man he dyed As man he dyed but once We have shewed how in all things it behoved him to be made like unto his brethren See Chap. 2. v. 17. § 168 c. It is here taken for granted that men must die There needs no proof hereof experience besides the frequent mention hereof in Scripture gives evident proof to the truth hereof See Chap. 7. v. 23. § 97. Sin is the true proper cause hereof Death was first threatned against sin Gen. 2. 17. So as death entred into the world by sin Rom. 5. 12. And the wages of sin is death Rom. 6. 23. Object Sin is taken away from justified persons if then the cause be taken away 〈◊〉 doth the effect remain Answ. 1. Sin is not utterly taken away from any man while here he liveth 1 Ioh. â—… 8. It is one benefit that death bringeth even to those that are justified that all remainder of sin is taken away thereby 2. By Christs death the nature of death is altered and the sting of it is pulled out 1 Cor. 15. 55. whereas death was first instituted as the enterance into hell It is now made to justified persons the enterance into heaven It is to them but an uncloathing and putting off the ragged garment of mortality for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit corruption 1 Cor. 15. 50. In this respect death is as no death This that is indefinitely spoken of men must be applyed to all of all sorts for an indefinite particle is equivolent to a general But to put the point out of all doubt the Apostle plainly expresseth the generall thus death passed upon all men Rom. 5. 12. On this ground the Prophet was commanded to cry all flesh is grasse Isai 46. Object 1. An Apostle seemeth to affirm the contrary thus we shall not all sleep 1 Cor. 15. 51. Answ. 1. That is spoken only of such as are living at the very moment of Christs comming to judgement All before them shall dye 2. Even they shall be changed that is their ragged robe of mortality shall be taken away which is equivolent to death Object 2. Enoch was translated that he should not see death Heb. 11. 5. Answ. 1. One or two extraordinary instances do not infringe an ordinary rule especially when it is altered by him that set the rule Object 3. Eliah also was wrapt up into heaven and died not 2 King 2. 8. Answ. 1. Some affirm that his body was burnt in the region of fier above the clouds but there is no good warrant for that 2. The former Answers about Enoch may be applyed to Eliah 3. It is sufficient that both of them were changed and that their mortality was taken away before they were admitted into heaven 4. A speciall reason of freeing these two from death may be this many years passed betwixt the promise of Christ and the exhibition of him Therefore to support the faith of believers in freedome from death by Christ the Lord was pleased to give two reall demonstrations hereof One in one world before the flood the other since the flood Object 4. Righteousnesse delivereth from death Prov. 11. 4. Answ. There is a threefold death 1. Spiritual 2. Eternal which is called the second death Rev. 2. 11. From both these justified persons are fully freed Rom. 6. 13. Iohn 8. 51. 3. Corporall death even from this in sundry respects may a righteous man be said to be freed 1. In that God doth oft prolong his dayes Exod. 20. 12. Prov. 3. 16. Hezekiah is a particular instance hereof Isa. 38. 3. But on the other side it is threatned that bloody and deceitfull men shal not live out half their dayes Psal. 55. 23. take Absalom for instance 2 Sam. 18. 9 c. 2. Righteous men are kept from capitall lawes For Daniels adversaries could find no occasion or fault against him concerning the kingdome though they sought it Dan. 6. 4. 3. Their name is not swallowed by the death of their body Prov. 10. 7. 4. The sting of death is pulled out to them 1 Cor. 15. 55. So as their death is no death but a sleep 1 Thes. 4. 13. 5. They shall be raised to everlasting life Ioh. 5. 29. 1. This subjection of man to death gives just cause of walking humbly Man who at first was made like God is now like the beasts that perish Psal. 49. 12. Now he is dust and to dust he shall return Gen. 3. 19. He who was created Lord over all must now say to corruption Thou art my Father and to the worm thou art my Mother and my Sister Job 17. 14. This is the reward of sin therefore for sin we ought especially to be humbled When proud man is puffed up with the gay feathers of honour wealth wit beauty or any other like seeming excellency if he cast his eyes upon his black feet of mortality it may move him to cast down those gay feathers 2. We may well think that many are far from making this use of this their
This is done by the Spirit of Christ conveyed into us whereby we are sanctified Rom. 8. 11. 3. The Spirit enableth such as are united to Christ to stand against all assaults and to persevere in a spiritual growth till they come to be perfect men in Christ Ephes. 4. 13. 4. The receiving of the Soul to glory when it leaves the body In assured conâ—… hereof not onely Christ Luk. 23. 46. but Stephen also Act. 7. 59. commended his soul to God 5. The Resurrection of the body to eternall life Iohn 5. 28 29. 6. The uniting of Body and Soul together again and setling them in glory eterâ—… Matth. 22. 32. Christs Argument as it holdeth for the resurrection of the body so for the union of them with their souls For God is not the God of our bodies alone but of our persons consisting of Body and Soul All these are the degrees of mans perfection None of them may be left out In all these were believing Jews made perfect and in all these are and shall be all believing Christians made perfect And without every one of them can none of them be made perfect Quest. 1. How then is perfection denied to them as it seemeth to be denied 〈◊〉 thiâ—… phrase that they should not be made perfect Answ. It is not simply denied but restrictively in relation to us Therefore it 〈◊〉 added without us â—… Quest. How doth their perfection depend on us or on our perfection Ans. 1. In that the Resurrection of the bodyes of all Believers shall be at once and so their perfect consummation in body and Soul Iohn 5. 28 29. Abel the first Believer that died and all others after him must rest in their graves till the last of Gods elect be perfected 2. In that the means of perfecting believing Jewes were reserved to our times which were Christs Incarnation subjection to the Law and accomplishment thereof oblation of himself a Sacrifice Resurrection from the dead and Ascension into heaven All these were in the last dayes in the time of the Jewish Church they were not actually done If in our dayes they had not been done those ancient Believers had not been perfected But being all actually done in our dayes we thereby are perfected and they also are perfected with us For they believed that in the latter dayes they should be accomplished as indeed they were and by that Faith they were justified and sanctified in this life died a blessed death had their souls received to Heaven shall have their bodies raised and united to their souls to enjoy eâ—…ernall rest and glory as we also who believe in Christ exhibited This I take to be the cleer meaning of the text Hereby sundry errors raised from thence are plainly refuted 1. None of the Souls of the faithfull shall be in Heaven till the last day This was the opinion of many ancients as of Tertullian Vigilantius and others Among other arguments they press this text But they erre not knowing the Scriptures nor the power of God Matth 22. 29. For they apply that to the Soul separated from the body which belonged to the last union of body and soul together I deny not but that by Christs entrance into Heaven there was a great access of joy and glory to such Saints as were dead in their soules glorified before But that then their souls should first enter into heaven may and must be denied Besides they take that to be spoken of the effect which is meant of the actuall eâ—…hibition of the means Whereas the means of making men perfect which was Christ was not actually exhibited before the last dayes they deny the effects thereof which is the perfecting of Saints thereby Quest. Could the effect be before the cause Answ. 1. The highest procuring cause was before the effect which was Gods Decree and purpose 2. So also was a primary efficient cause Gods promise Gen. 3. 15. 3. So likewise the vertue and efficacy of the working cause Rev. 13. 4. 4. The instrumentall or applicatory cause which is faith Hebr. 11. 1. As they who maintain the foresaid errors mistake the maine ground thereof which is this text so they goe against the current of other Scriptures which are these and other like 2 Cor. 5. 1 2. c. Luk. 23. 43. Phil. 1. 23. A second error is this The Souls of the faithfull were in a place in the uppermost part of Hell called Limbus Patrum Of this see Chap. 8. v. 8. § 50. A third error is this The Souls of the faithfull before Christ were in a place of beatificall vision but not in heaven This is the error of some Protestants who cut but a third betwixt 〈◊〉 and Papists Hereof see more Chap. 8. v. 8. § 50. §. 279. Of the insufficiency of externall means in case of perfection THE deniall of perfection to the Jews before Christ exhibited is in regard of the means which they had Those means were not sufficient to make them perfect All the means which they had may be comprised under this word Law but the Law made nothing perfect Chap. 7. v. 19. § 86. which in this case must be the moral or ceremonial Law The morall Law cannot make perfect by reason of our impotency Rom. 8. 3. In reference to that law the Apostle saith No man is justified by the Law in the sight of God Gal. 3. 11. Of the Ceremoniall Law it is expresly said that the offerings thereof could not make him that did the service perfect Chap. 9. v. 9. § 49. and Chap. 10. v. 1. § 3. In this respect it is called a carnal Commandement Chap. 7. v. 16. § 21. And the Ordinances thereof are stiled weak and beggerly Elements Gal. 4. 9. 1. Quest. Why was that Law then ordained Answ. 1. To shew we stood in need of means to perfect us 2. To point out those means Therefore they are called â—… shadow of good things to come 2. Quest. Were not then believing Jewes made perfect Answ. Yes But by the means which were typified under their rites This gives a demonstration of their blindness and folly who expected perfection from the observation of that Law Against such the Prophets much inveighed Isa. 1. 11. Mic. 6. 6 7. And Christ in his time Luk. 16. 15. And the Apostles in their time Gall. 4. 9. Great also is their folly who wish the continuance of that external Law yet still and also of them who think to be perfected by humane inventions If external Divine Ordinances could not make perfect â—…uch less can humane §. 280. Of perfecting all Believers in all ages by the same means TO shew that God did not leave his people utterly destitute of all means of perfection This phrase of limitation Without us is inserted Whereby we are given to understand that they had means to be made perfect but such as belong to us Christians and are expresly manifested in our dayes Hereof see more Chap. 7. v. 19.
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
all that Christ indured either in body or soul. To demonstrate the truth hereof the Apostle with an emphasis thus expresseth the kinde of his death even the death of the Crosse Phil. 2. 8. which was a cursed death Gal. 3. 13. This will yet more evidently appear if to Christs external sufferings be added the sufferings of his soul. A Prophet saith that his soul was made an offering for sinne Isa. 53. 10. This was manifested by his inward agony concerning which he himself thus saith My soul is exceeding sorrowfull unto death with strong crying and tears he thus prayeth O my Father if it be possible let this cup pass yea again and the third time he fell on his face and praied in the same manner Such was his agony as his sweat was as it were great drops of blood falling to the ground So great was his agony as an Angell is said to appear unto him from heaven strengthening him When he was upon the Cross he cried with a loud voice saying My God my God why hast thou forsaken me Do not these effects further prove that the Apostle had cause to adde Suffering to Christs death and to stile it Suffering of death All this was to keep us from suffering what by our sinnes we had deserved For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Who is able to comprehend the breadth and length and depth and height of Christs love to us which passeth knowledge Ephes. 3. 18 19. What now should not we do and indure for Christs sake thereby to testifie our love to him §. 77. Of this reading Without God THe proper end of Christs suffering is thus expressed that he by the grace of 〈◊〉 should taste death for every man This conjunction THAT is a note of the finall cause as Matth. 5. 16. Whâ—… in special that end was is shewed in this phrase for every man Hereof See § 83. The chief procuring cause is here said to be The grace of God It appears that some of the Ancients read this clause otherwise then now we reade it though it be confirmed by a constant consent of all Greek copies as we now have it That other reading is thus That WITHOUT God he might taste death The Greek words translated Grace in the Nominative case and without are somewhat like they differ but in one letter Thence might the mistake arise For some have here taken grace in the Nominative case for Christ who died as if he had said That the grace of God might taste death for every man He called him grace 〈◊〉 tasted death for the salvation of all saith one and the Sonne is called the grace of God the Father saith another But the word used by the Apostle is of the Dative case so as hereby the likenesse of the Greek words is taken away and the mistake appears to be the greater The sense wherein the Fathers used this phrase without God was this that though Christ consisted of two Natures Divine and Humane yet he suffered only in his Humane nature his Deity did not suffer But Nestorius a notorious Heretick and his followers inferred from those words without God that Christs Humane nature was a distinct person of it self and so suffered without God not united to God For they held that God and man in Christ were two distinct Persons Thus we see what advantage is given to Hereticks by altering the words of Scripture §. 78. Of Gods grace the cause of Christs death TO come to the true reading of this text which is this by the grace of God Grace is here put for the free favour of God Thus it is oft taken in the holy Scriptures All blessings tending to salvation yea and salvation it self are ascribed thereunto as Election Rom. 11. 5. Redemption Eph. 1. 7. Vocation 2 Tim. 1. 9. Justification Rom. 3. 24. Salvation Eph. 2. 8. It was therefore of Gods grace that Christ was given to man and that he did what he did and endured what he endured for man Iohn 3. 16. Ephes. 2. 4 7. There is nothing out of God to move him to do any thing He worketh all things after the counsell of his own will Eph. 1. 1. See more hereof § 37. and Chap. 4. v. 16. § 97. As for man there can be nothing in him to procure so great a matter as is here spoken of at Gods hand By this it is manifest that Gods free grace and the satisfaction that Christ hath made for our sinnes may stand together Christs satisfaction is so farre from being opposite to the freeness of Gods grace as it is the clearest and greatest evidence that ever was or can be given thereof More grace is manifested in Gods not sparing his Sonne but giving him to death for us then if by his supream authority and absolute prerogative he had forgiven our sinnes and saved our souls We that partake of the benefit of Christs death nor do nor can make any satisfaction at all For God to impute anothers satisfaction to us and to accept it for us is meer grace and that the rather because he that is true God even the proper Son of God made that satisfaction Thus we see how in working out our redemption Divine grace and justice meet together and sweetly kiss each other Iustice in reference to the Sonne of God who hath satisfied Gods justice to the full Grace in reference to us who neither have made nor can make any satisfaction at all Learn hereby to ascribe what thou hast or hopest for to grace and wholly rely thereupon It is the surest ground of comfort and safest rock of confidence that poor sinners can have Paul ascribes all in all to it 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth yet never satisfieth himself therein He stileth it abundance of grace Rom. 5. 17. Exceeding abundant grace 1 Tim. 1. 14. Riches of grace Eph. 1. 7. Exceeding riches of grace Eph. 2. 7. Let us be like minded Let us acknowledge the grace of God to us and ascribe all the good we have thereunto Let us so deeply meditate thereon as we may be ravished therewith Let us so apply it to our selves as we may render all the praise of what we have or are able to do to this grace of God Had it not been by the grace and good pleasure of God no violence or force of man or devils could have brought Christ to die Did he not with a word of his mouth drive back those that came to apprehend him Ioh. 18. 6. He could have had more then twelve legions of Angels to defend him Matth. 26. 53. He was delivered by the determinate counsel of God Acts 2. 23. And this God did upon his free grace and good will towards man This moved Christ to lay down his life Joh. 10. 18. and to give himself
And this Christ led captivity â—…ptive Eph. 4. 8. And this He hath spoiled principalities and powers c. Col. 2. 1â—… For such is Satans might compared unto men such his malice as if he 〈◊〉 not thus destroyed no flesh would be saved Hereby we have evidence of the provident care of our Captain who knowing what flesh and blood it and what our enemies are hath first himself vanquished them and then provided sufficient armour for his children to stand safe against them Eph. 6. 12 c. This is a great comfort against the terrour of the devil Many fearfull and terrible things are written of him in the Scripture Observe in particular how he is described Eph. 6. 12. But this that he is destroyed by our Captain who did take part of flesh and blood is a great comfort to us who are flesh and blood This also is an incouragement to stand against him and to resist He is an enemy spoyled Hereupon an Apostle thus encourageth us Resist the devil and he will flie from you Jam. 4. 5. There is assurance of victory to such as beleeve If Satan get the upper hand it is by reason of our timorousnesse and want of faith As the Ancients by faith were made strong waxed valiant in sight turned to flight the armies of the aliens Heb. 11. 34. So may we in this spirituall combate with the devil The phrase of Christs leading captivity captive Eph. 4. 8. is spoken of our spirituall enemies and implieth that they are as captives chained so as Christ lets them out and puls them in as it pleaseth him If he suffer any of them to assault any of his children he himself will order the combate as seemeth good to himself He will suffer them to fight so long as he seeth cause if he espy an enemy ready to get an advantage he will quickly pull him back This is a great incouragement §. 142. Of that death whereof the devil hath power HE that Christ so destroyed is here said to have the power of death Death here is to be taken in the uttermost extent and to be applied to all kindes of death temporall spirituall and eternall For he was the originall cause and first authour of sin by which all these kindes of death came upon man Rom. 5. 12. By sinne mortality seized on man for God at first made mans body immortall By sinne man forfeited that Image of God wherein consisted his spirituall life Eph. 2. 1. By sinne man made himself guilty of eternall damnation Rom. 6. 23. This extent of death giveth evidence of the malicious and mischievous minde of Satan As in generall he aimed at mans destruction he was a murderer from the beginning for death is the destruction of a thing so he extended his malice as far as he could even to body and soul and that in this world and the world to come He contents not himself to annoy the body and that unto death but also vexeth and perplexeth the soul. Instance his dealing with Saul 1 Sam. 16. 14. yea he seeketh the eternall damnation of mans soul and body Thus much is comprised under this phrase he seeketh whom to devour 1 Pet. 5. 8. §. 143. Of that kinde of power which the devil hath over death THe Greek word whereby Satans power is set forth is somewhat emphaticall It is twelve times used in the New Testament and in every of those places except this attributed to God so as for the most part it sets out a Divine and Almighty power even the power of him that saith See now that I even I am he and there is no God with me I kill and I make alive Deut. 32. 39. 1 Sam. 2. 6. He it is of whom it is said after he hath killed he hath power to cast into hell Luke 12. 5. He that said I have the keys of hell and of death Rev. 1. 18. was true God Therefore here it sets out a subordinate power given by God to him that hath it Power was given to him that sat on the pale horse Rev. 6. 8. For as Christ said to Pilate Thou couldst have no power at all against me except it were given thee from above Joh. 19. 11. so the devil could have no power at all except it were given him from above But the power that is given him is a great power For power of death must needs be a great power What is stronger then death which overcomeâ—… all living creatures Who can stand against death In regard of the greatnesse of the power of the devil a wo was denounced to the inhabitants of the earth and of the sea and this reason is rendred thereof for the dâ—… is come down unto you having great wrath Rev. 12. 12. Sundry are the respects wherein the devil may be said to have the power 〈◊〉 death 1. As he is the executioner of Gods just judgement He is in this regard as an Hangman who may be said to have the power of the Gallows because he hangeâ—… men thereon 2. As he is like an Hunter Fisher Fowler or Faulkner He hunteth fisheth and fowleth for the life not of unreasonable creatures only but also of reasonable men 3. As he is a thief and continually laieth wait for blood and seeks the precious life of mans body and soul. 4. As a continuall tempter to allure or drive men into sin and thereby to death Herein he spared not Christ himself Matth. 4. 1 c. As at first he dealt with the first man so ever since hath he dealt with his whole posterity This moved the Apostle to say I fear least by any means as the Serpent beguiled Eve through 〈◊〉 subtilty so your minde should be corrupted 2 Cor. 11. 3. 5. As he is an accuser of men hereof see more § 145. and as an adversary to presse Gods just Law against men and to call for judgement against them 6. As he is a tormentour for when he hath drawn men to sin he affrighteth them with the terrour of death and damnation In generall nothing is more terrible then death In this respect death is called the King of terrours Iob 18. 14. This kinde of power namely of death attributed to the devil 1. Sheweth wherein his strength especially lieth even in doing mischief and bringing men to destruction His power is to hurt men In this respect he hath names of destruction given unto him as in Hebrew Abaddon and in Greek Apollyon Rev. 9. 11. and he is styled a murderer Ioh. 8. 44. 2. It manifesteth the vile slavery and wofull bondage of the devils vassals They serve him who hath the power of death and doth what he can to bring all to death What can any expect from him but death The task that he puts on them is sinne the wages which he gives is death Rom. 6. 23. Herein such as having been rescued out of his power retain a lingring minde after it again are worse then the
used diversly As 1. To give a reall being to a thing Rom. 4. 17. 2. To manifest a thing to be as it is Luke 1. 32 35. 3. To acknowledge one See Chap. 2. § 107. 4. To give a name to one whereby he is distinguished from others Mat. 1. 25. 5. To depute to a Function and that both extraordinary Rom. 1. 1. and ordinary Heb. 5. 4. Rom. 10 15. How shall they preach except they be sent that is called 6. To set in a condition or state of life 1 Cor. 7. 17 20. 7. To turn one to the true Religion 1 Cor. 1. 24. This is the calling here intended The Greek word here translated calling is eleven times used in the New Testament and only once put for a civil condition of life 1 Cor. 7. 20. In all the other places it is used in a spirituall sense and setteth out the alteration of a mans naturall condition which is a translation or bringing him out of Satans dominion unto Gods Kingdom 1 Thess. 2. 12. This an Apostle doth thus express God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that wofull and miserable estate wherein by nature men lie under the Prince of darkness in the darkness of errour and iniquity subject to utter darkness By light he meaneth the sweet and comfortable light of grace and the eternall light of glory This is stiled a calling because it is effected by the call of God The call of God is twofold 1. Outward by the Ministry of the word and that in a double respect One on Gods part only in offering the means as when he sent forth his servants to call them that were bidden to the wedding and they would not come Matth. 22. 3. The other on mans part also by an outward yielding to the call as he that came to the wedding and had not on a wedding garment Matth. 22. 11. In the former respect all that hear the sound of the Gospel are called In the later respect all hypocrites that live in the Church and profess the faith are called as Cain Ham Saul Iudas Demas Ananias Sapphira and sundry others 2. Inward by the operation of the Spirit who inwardly stirres up mens spirits heartily to accept Gods gracious invitation and so to attend to Gods Word as they do truly and savingly beleeve Thus was Lydia called Act. 16. 14. Of this calling therefore there are two parts 1. Gods invitation 2. Mans acceptation I call unto them saith the Lord they stand up together Isa. 48. 13. This is that calling which makes a link of the golden chain that reacheth from Predestination to Glorification Rom. 8. 30. These are they who are said to be with Christ being called and chosen and faithfull Rev. 17. 14. The outward calling may make men members of a visible Church yet it is an aggravation of their just damnation Matth. 11. 22 24. The inward calling wrought by Gods Spirit makes men members of the invisible Church and is the means of their eternall salvation For all things work together for their good Rom. 8. 28 c. This is the Calling here intended and it is proper and peculiar to such as are indeed holy brethren called to be Saints Rom. 1. 7. 1 Cor. 1. 2. Such were they to whom the Apostle said Ye see YOUR calling 1 Cor. 1. 26. Make YOUR calling sure 2 Pet. 1. 10. These by an excellency are styled The called §. 14. Of the Causes and Effects of Saints Calling 1. THe principall Author of the foresaid Calling is God 1 Thess. 2. 12. The Father in reference to whom this calling is styled HIS calling Eph. 1. 17 18. Sonne who came to call sinners Matth. 9. 13. and the Holy Ghost who worketh in us the graces whereby we yield to the call 1 Cor. 12. 2 c. 2. The procuring cause is Gods free grace and rich mercy For he hath called us with an holy calling not according to our works but according to his own purpose and grace 2 Tim. 1. 9. Men before their calling are dead in sinne Eph. 2. 1. and were alienated from the life of God Eph. 4. 18. If God of his meer mercy and free grace did not call them they would not they could not turn to him Men at their first calling are meer patients They have not such ears as can hear Gods call nor such eyes as can see the excellency of that calling nor such feet as can carry them to him that cals nor such hands as can receive the good things that are offered by that calling It is God that openeth ears enlighteneth eyes and enableth other parts to employ aright their distinct Functions toward the effecting of this great work It is God which worketh in you both to will and to do Phil. 2. 13. God first puts life into them that are dead and then affords continuall assisting grace for persisting and persevering in that Christian course whereunto they are called 3. The instrumental causes which God useth for the effecting this great work are Ministers of his Word These are those Servants whom he sends forth to call men Mat. 22. 3. By their preaching of the Word both that wofull estate wherein men lie by nature is discovered and also that excellent and blessed estate whereunto they are called is made known The former is ordinarily done by preaching Law whereby is the knowledge of sin Rom. 3. 20. and 7. 7. Hence ariseth sight and sense of sin grief horrour and despair for the same The latter by preaching the Gospel which is the power of God unto Salvation to every one that beleeveth Rom. 1. 16. yea Faith cometh by hearing the Gospel Rom. 10. 17. 4. The highest and chiefest end of Saints calling is the glory of Gods grace and mercy God would make known the riches of his glory on the vessels of mercy even us whom he hath called Rom. 9. 23 24. The subordinate end is in reference to man and that to make him partakers of grace here Gal. 1. 6. and of glory hereafter 1 Pet. 5. 10. 5. The effects of this calling are Faith and Repentance the Understanding being enlightned by Gods Word about the misery of mans natural condition and happinesse of his renewed estate and the Will being by Gods Spirit made inclinable and ready to receive that good that is made known in the Gospel by faith resteth on Christ for pardon of sinne and reconciliation with God and then sets himself to change his former course of life by breaking off his former iniquities and by conforming himself to the image of him that hath called him in holinesse and righteousnesse §. 15. Of the Heavenly Calling THe calling of Saints is here commended unto us by this attribute heavenly The Greek word is a compound and hath reference to the highest heaven where the Throne of God is and where Christ now is in his
under the power of sin and Satan 3. Sundry sorts are upon this call of God to be taxed As 1. Such as turn their ears or harden their heart against the means God affordeth to call them Such were those of whom wisdom complaineth Prov. 1. 24 c. and of whom the Lord thus saith I have spread out my hands all the day unto a rebellious people Isa. 65. 2. 2. Such as after they are called of God so open their ears to others as they are soon removed from him that called them Gal. 1. 6. 3. Such as abide in their profession yet live as if they were not called These are ungodly men turning the grace of our God into lasciviousness Jude v. 4. Through these the name of God is blasphemed Rom. 2. 24. 4. All things in this calling afford great matter of admiration As 1. The Authour thereof God himself 2. The only procuring cause his free grace 3. The persons called who were enemies to God dead in sinnes vassals of Satan 4. The many and great priviledges of their calling whereof See § 16. 5. The ends whereunto they were called Particularly their glorious inheritance in heaven 5. As other evidences of Gods grace afford much matter of Gratulation so our calling in speciall For it is the first of our actuall enjoying those things which God hath before the world prepared and Christ in the fulness of time purchased for uâ—… This is comprised under that for which the Apostle blesseth God the Father of 〈◊〉 Lord Iesus Christ 1 Pet. 1. 3. 6. This call of God is a point of exceeding great comfort to us weak children of men who are not able of our selves to stand steadily The calling of God is without repentance Rom. 11. 29. God never repenteth him of calling his Elect. For faithfull is he that calleth you who also will do it 1 Thess. 5. 24. He will establish them and bring them to that end whereunto he hath called them On this ground the Apostle prayeth that they who are called may be made perfect stablished strengthened setled 1 Pet. 5. 10. 7. By the excellency of this calling we are directed to rest contented therewith whatsoever our outward condition be and to say The lines are fallen to me iâ—… pleasant places yea I have a goodly heritage Psal. 16. 6. We need not envy the richest Citizens nor noblest Courtiers nor greatest Officers This calling farre exceeds all Of being content See Chap. 13. § 62 c. 8. This calling gives just occasion of earnest exhortation unto two points especially 1. To make this calling sure An Apostle adviseth to give diligence hereunto 2 Pet. 1. 10. This may be done by giving good heed to the signes mentioned § 18. 2. To walk worthy of the vocation wherewith ye are called Eph. 4. 1. §. 20. Of walking worthy our Calling OF this generall phrase Walk worthy See my Sermon on Ezek. 36. 11. Entiâ—…led The progresse of Divine Providence In the later end thereof Concerning particular rules for walking worthy of our Christian calling respect must be had 1. To the Authour 2. To the Means 3. To the 〈◊〉 thereof I. For the Authour It is God that hath called us Our eyes therefore must be fixed on him that we may conform our selves to him and shew our selves châ—…dren answerable to such a Father Thus shall we walk worthy of the Lord Col. 1. 10 and worthy of God who hath called us 1 Thess. 2. 12. For this end we must obsenâ—… those particulars wherein God hath set himself a pattern before us and therâ—… shew our selves like unto him Thus shall we shew our selves partakers of the Diviâ—… Nature 2 Pet. 1. 4. Yea thus shall we shew forth the praises or vertues of him 〈◊〉 hath called us 1 Pet. 2. 9. Particulars registred in Gods Word to this end are these 1. Holiness in all manner of conversation 1 Pet. 1. 15. 2. Goodness They that do good for goodness sake even to them that 〈◊〉 them are the children of their Father which is in heaven Matth. 5. 44 45. 3. Kindness for God is kinde to the unthankfull Luk 6. 35. 4. Mercy Be ye mercifull saith Christ as your Father also is mercifâ—… Luke 6 36. 5. Love The Apostle gives this instance of following God Eph. 5. 1 2. Maâ—… doth the beloved Disciple press this upon this very ground 1 Ioh. 4. 11. 6. Forgiving one another Forgive one another as God for Christs sake forgave you Eph. 4. 32. 7. Long-suffering Eph. 4. 2. II. For the Means which is the Word of God that sets forth the very Image of God and that which is pleasing and acceptable unto him This therefore must be set before us as a rule to conform our selves thereunto Thus shall we walk worthy â—…f the Lord unto all pleasing Col. 1. 10. The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them Rom. 6. 17. or that form whereunto they were delivered This phrase is metaphoricall taken from a mould whereinto mettal is cast The mettall is thereby formed into that very form or shape which the form it self hath If the form be square or round so will the metall be if there be any engravement upon the form the metall will bear the same Thus they who obey the Word will be such as the Word requireth them to be and because the Word hath Gods Image engraven upon it they who obey the Word will shew forth that very Image III. The Ends of our Christian calling are great and glorious which require that Christians do answerably carry themselves Humane and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called and dignity whereunto they are advanced If a mean man be advanced to an honourable condition or a poor man to a place of much profit or a servant made a Master and a subject a Magistrate they will not carry themselves as mean and poor persons or a servants and subjects but according to their present advanced condition Should not they who are called to the high and honourable calling of Saints much more carry themselves worthy of that calling and answerable thereunto The particular Ends of Saints calling set down in Gods Word are these that follow 1. Light God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that naturall state of ignorance and sinfulness wherein all men before their calling lie By light he meaneth a contrary state which is illumination and regeneration wrought in us by the light of the Gospel and by the work of Gods Spirit 2. Holiness God hath called us to holiness Col. 4. 7. 3. Liberty Ye are called unto liberty Gal. 1. 13. 4. Fellowship of the Son of God By God You were called unto the fellowship of his Son 1 Cor. 1. 9. 5. Peace God hath called us to peace
their hearts Thus was Pharaohs heart hardened Exod. 5. 2. and the heart of the Jews Ier. 44. 16. 5. Presumption When sinnes are committed against knowledge conscience light of nature and motions of the Spirit they are as heavy weights that 〈◊〉 out all spirituall sense and life As a great blow so stuns one as it makes him senslesse so a presumptuous sinne will make a mans spirit senslesse After that Zedekiah had broken his oath with the King of Babâ—…l Ezek. 17. 16. his heart was hardned against all the good councell that the Prophet Ieremiah gave him Ier. 38. 17 c. 6. Oft committing or long lying in the same sinne Many small knocks or 〈◊〉 long continued do in time as much as a great blow at once Mens hands and heels use to be hardened by much work and long travell 7. Relapse To return to sinne after a man hath manifested solemn repentance as the swine after it is washed returneth to the mire especially if it be to the same sinne as the dog licketh up the vomit he had formerly cast out is to make way for the devils re-entry whereby a mans heart will be so hardned as his later end will be worse then his beginning 2 Pet. 2. 20 c. Matth. 12. 43 c. Against this doth Christ give prudent caveats Ioh. 5. 14. 8. 11. 8. Lewd company Lewd companions will by evil counsell bad example 〈◊〉 encouragement make men impudent and obstinate in sinning The wise man therefore much disswadeth from such company Prov. 1. 10 c. 9. Superstuity of the things of this world as of wealth honour ease pleasure applause and other such things as men by nature delight in These are like 〈◊〉 thorns and briers which draw out the moisture of the earth and make it dry and hard or as weights that presse out the juyce of fruits and make them 〈◊〉 These make the things of the Spirit of life to be nothing at all regarded This cause of hardning is then most prevalent when men are raised from a mean estate toâ—… great one or from a troublesom estate to a quiet and pleasing estate If iron be taken out of the fire and put into cold water it waxeth hard 10. Multitude of Crosses not sanctified These are as many blows upon the Smiths anvill King Ahaz in the time of his distresse did trespasse yet more against the Lord 2 Chron. 28. 22. The wrath of God came upon Israel and slew the 〈◊〉 〈◊〉 them for all that they sinned still Psal. 78. 31 32. §. 85. Of mans hardning himself III. MAn hardneth himself two waies 1. Privatively 2. Positively 1. Privatively by refusing or rejecting means whereby his 〈◊〉 might be softned Means of softning a mans heart are Publique Private and Secret 1. Publique means are publique Ordinances of God as the Word read 〈◊〉 preached the Sacraments Praying and Praising God yea also God works and those both of merey and judgement whether ordinary or extraordinary 2. Private means are Reading and expounding Gods Word in private places private praying and praising God repeating Sermons private instruction 〈◊〉 holy conference and such like 3. Secret means Reading the Word and other good books alone praying 〈◊〉 praising God alone meditation and examination of ones self The Jews in the Apostles time hardned their hearts by putting away from 〈◊〉 the Word of God Act. 13. 46. and in Iohn Baptists time they rejected the 〈◊〉 sell of God against themselves being not baptized of Iohn Luk. 7. 30. They refused to subject themselves to that Ordinance In Christs time they hardned their hearts by opposing against his miraculous works Matth. 12. 24. Ioh. 15. 24. About means which are to soften mens hearts men divers waies beguile themselves so as they harden their hearts thereby As 1. By putting off for the present such means as might soften them to another time as he that said to Paul Go thy way for this time when I have a convenient season I will call for thee Act. 24. 25. But that season never came 2. By thinking they have done enough when it is but little that they have done yet can say Behold what a wearinesse is it Mal. 1. 13. 3. By resting in the outward work as they who said Wherefore have we fasted and thou seest not Isa. 58. 3. 4. By doting upon humane ordinances as they who in vain worshipped God teaching for doctrines the commandments of men Matth. 15. 9. 2. Positively Men harden themselves by a slavish yielding to the causes of hardning mens hearts mentioned § 84. This they do by nourishing their naturall hardnesse by opposing against Gods truth in his promises and threatnings by hiding their sinne by pride by presumption by long lying in sin by returning to sin after repentance by setting their hearts too much on the things of this world by perverting Gods chastisements In that hardnesse of heart ariseth from ones self even from his own wilfulnesse it nearly concerns us to be the more watchfull over our selves and to withstand the very beginning of hardnesse For Satan is very subtle and seeks to beguile a man by degrees and sinne is deceitfull and of a bewitching nature It soaks into a man insensibly and we of our selves are very foolish like the silly fish that with a fair baâ—…t is soon taken Hence it is that from small beginnings many come to this high pitch even to be hardned in heart When men are tempted to sinne 1. There is a thought of committing it Gen. 38. 15. 2. A plain consent to yield to it Psal. 50. 18. 3. An actuall committing of it 2 Sam. 11. 4. 4. An iteration of it Iudg. 16. 1 4. 5. A custom therein 1 Sam. 2. 13. 6. An excusing of it 1 Sam. 15. 15. 7. A justifying it Isa. 5. 23. Luk. 16. 15. 8. A glorying in it Psal. 52. 1. 9. An habit that they can scarce do otherwise Ier. 13. 23. 10. Hardnesse of heart Rom. 2. 5. By these degrees it cometh to passe that sinne which upon the first temptation seemed horrible and upon the first committing thereof much perplexed the soul and seemed to be an insupportable burden making the sinner thus to complain Mine iniquities are gone over my head as an heavy burden they are too heavy for me Psal. 38. 4. appears in time not to be so burdensom but rather light and easie yea so unsensible as they can scarce perceive it like him that saith They have stricken me and I was not sick they have beaten me and I felt it not I will seek it yet again Prov. 23. 35. Yea further it comes by degrees to be pleasing and delightfull So sweet in his mouth as he hides it under his tongue Job 20. 12. §. 86. Of the danger and dammage of hardnesse of heart IV. THe danger whereinto men fall by hardnesse of heart and the dammage which they receive is greater then can be expressed
us a pronenesse of nature to rush into sinne of our own accord without example the memory of sin were better be clean blotted out But there is no sinne whereinto others before us have fallen whereof the seed is not in us Therefore for suppressing of sinne the infamy that hath followed such as have fallen thereinto and Gods judgements thereupon may be and ought to be oft called to minde §. 91. Of the Extent of this word Day TO this later word Temptation the time of committing that sinne is thus annexed In the day of temptation This also includes their Provocation for when they tempted God and as long as they tempted him they provoked him This phrase in the day is not that Greek word which was translated to day ver 7. That was an Adverb this a Substantive yet both of them come from the same Greek root The word here used is properly put for that time wherein the Sun is up from the rising to the setting thereof Mat. 20. 2 6 12. Luk. 24. 29. The Greek word signifieth light as well as day Of this day there are commonly accounted twelve hours Iohn 11. 9. It is also put for a natural day consisting of four and twenty hours and so compriseth the night under it Where Luke speaking of Christs fasting mentioneth fourty dayes Luke 4. 2. Matthew speaking of the same point saith He fasted fourty dayes and fourty nights Mat. 14. 2. Luke therefore compriseth the nights under the word dayes The Grecians to expresse the space of four and twenty hours more distinctly use a word compounded of night and day which is thus translated A night and a day 2 Cor. 11. 25. This word Day here used is oft indefinitely put for time as where it is 〈◊〉 The day shall declare it 1 Cor. 3. 13. that is time will manifest it And again Now is the day of salvation 2 Cor. 6. 2. that is the time wherein God offereth means of salvation that is also put for a set determinate time 〈◊〉 Heb. 8. 9. The former word To day is sometimes added to this indefinite word Day when it is restrained to a set day and thus translated This day Act. 20. 26. Here the day may be extended to all the time that the Israelites abode in the wildernesse For all that time they tempted and provoked God as is evident by the expresse mention of fourty years ver 9. which was the time of their abode there This circumstance of time may thus word for word be translated according 〈◊〉 the day Thus our former English translators of the Bible have rendered this phrase This Translation confirmeth the extent of their provocation to their continuance in the wildernesse Their continuance so long is a great aggravation thereof as we shall shew 〈◊〉 this phrase fourty years in the next verse § 100. §. 92. Of the Wildernesse as a place of extraordinary provision THe place where their sinne was committed is here said to be the Wildernesse The Wildernesse here intended was a large vast place betwixt the red Sea 〈◊〉 Iordan Through the red Sea they came into it Exod. 15. 22. and through Iordan they went out of it Iosh. 3. 1 c. This was a very barren place It had no Springs nor rivers of water in it 〈◊〉 had no Woods nor Orchards for shelter or fruit It was not fit to sow 〈◊〉 other seed or to set trees or other plants therein It afforded no manner of â—…dinary commodities for mans use Neither were there any Cities Towns or 〈◊〉 therein for their habitation God purposely brought his people into that place to prove them Exod. 20. 〈◊〉 Deut. 8. 2 16. For he made that his School where he gave them all his 〈◊〉 and did more and greater wonders then ever he did from their first being 〈◊〉 people to the coming of the Messiah That place and the time of the Israelites abiding therein was an especial 〈◊〉 of the abode of the Church militant here on earth Very frequent mentioâ—… made of the particular acts of Gods providence in that place and time both by â—…ceeding Prophets and also by Christ and his Apostles Here the Apostle expresly mentioneth the wildernesse 1. To point out the distinct History which he aims at that thereby 〈◊〉 might the more distinctly know the sinne that he would have them to 〈◊〉 heed of 2. To prevent an Objection For they who tempt will be ready to say Is 〈◊〉 not cause Am I not in such and such straits Am I not brought to such and 〈◊〉 wants To answer that the Apostle shews how they provoked God Who â—…pted him in the wildernesse where they were brought to very great wanâ—…s 〈◊〉 straits 3. To aggravate the sinne and that by the many evidences of that 〈◊〉 God took of them and of that provision which he made for them according 〈◊〉 their needs When they were in a place where they had no ordinary means to guide theâ—… 〈◊〉 were to travel sometimes in the day sometimes in the night The Lord went 〈◊〉 them by day in a pillar of a cloud to lead them the way and by night in a pillar of 〈◊〉 to give them light Exod. 13. 21. When Pharaoh pursued them with a mighty 〈◊〉 so close as they knew not where to escape God opened a way for them 〈◊〉 the red Sea Exod. 14. 22. Where they could finde no water but that which 〈◊〉 bitter God made those waters sweet Exod. 15. 25. When they had no breâ—…d eat God gave them Manna from heaven So also he gave them Quails when they had no flesh Exod. 16. 13 15. Where at another time they had no water at all God caused water to flow out of a Rock for them Exod. 17. 6. When their implacable enemies the Amalekites set upon them the Lord delivered those enemies into their hands Exod. 17. 13. The Lord so ordered matters while they were in the wildernesse that their clothes for fourty years waxed not old upon them nor their shoes neither did their feet swell Deut. 8. 4. 29. 5. In all that time they lacked nothing Deut. 27. Neh. 9. 21. Notwithstanding these and other like seasonable fruits of Gods providence over them they continued to tempt and provoke God even in the wildernesse the place of his extraordinary providence Hereby we see that no evidences of Gods Care Power Goodnesse and other Divine Excellencies will work upon incredulous persons All the miracles that Christ wrought wrought nothing upon the Jews among whom he lived We shewed before § 84. that unbelief was an especial cause of hardnesse of heart Nothing works upon an hard heart See § 128. What cause have we in this respect to judge our selves to be much hardned in our hearts who have long lived in Christs School where we have had his Word and all his sacred Ordinances to build us up in our most holy faith who also have long
Christ where he saith Ye do erre not knowing the Scriptures Mat. 22. 29. sheweth that he meaneth erring in knowledge 2. In Will or heart for the Scripture doth oft put these one for another This is liere especially meant and of it we shall speak more in the next § 3. In the life and actions of men To this purpose saith the Wise-man He is in the way of life that keepeth instruction but he that refuseth reproof erreth Prov. 10. 17. The former clause sheweth that the erring which he speaketh of is in the way and course of a mans life To this purpose saith the Apostle They have forsakâ—… 〈◊〉 right way and are gone astray 2 Pet. 2. 15. or erred viz. out of the right way The first kinde of error is ignorance The second wilfulness The third rebellion §. 107. Of wilfulness aggravating sin THe erring in heart here intended is such perversness of will as made them 〈◊〉 part from the wayes of the Lord and stubbornly oppose against him This is it that much grieved the Lord and forced him to complain against 〈◊〉 Of Gods complaining See § 105. Of sinners wilfulness and stubbornness Wisdom complains Prov. 1. 24 25. Aâ—… God himself Isa. 1. 4 5. And he tels his Prophet That they are impudent and 〈◊〉 hearted Ezek 3. 7. This wilfulness makes men refuse and reject the means which God affords for thâ—… good and brings them into an incurable condition Prov. 1. 24 25 26. How earnest should we be in beating down our stout stomacks and proud heâ—… Such hearts are in us all by nature but much increased by our own perversâ—… Think how little thou gainest thereby It is the Almighty God against whom tâ—… standest out He with the froward will shew himself froward Psal. 18. 26. Obserâ—… how parents deal with stubborn children they will make them feel the smart of thâ—… wilfulness Is it safe for the earthen pot to dash it self against the iron pot Pray to God to give thee a heart of flesh which may be affected with his â—…cies tremble at his judgements and melt at his Word Pray that thy 〈◊〉 may be made pliable to Gods will To this we ought to give the more â—…gence because it is very hardly rooted out as the phrase next to be spâ—… of sheweth §. 108. Of the danger of Wilfulnesse THe Hebrew phrase whereby the wilfulnesse of the afore-said persons is set 〈◊〉 word for word is this A people erring They are so given to erre as 〈◊〉 will not be drawn from it They will still remain such as they are and never 〈◊〉 claim it Witness Pharaoh and his servants Exod. 9. 34. Witness as these â—…lites in the wilderness so others after them God set watchmen over them 〈◊〉 Hearken to the sound of the trumpet but they said We will not hearken Jeâ—… 6. 〈◊〉 Witness especially the Jews in Christs time of whom it is said Though Iesus 〈◊〉 done many miracles before them yet they believed not on him John 12. 37. Aâ—… the Jews in the Apostles time it is said that They were filled with envy and 〈◊〉 against these things which were spoken by Paul contradicting and blasâ—… 〈◊〉 Acts 13. 45. Wilfulness takes away all spiritual sense and exceedingly hardneth mens 〈◊〉 So as no sufficient means can be used to mollifie them and to alter this their 〈◊〉 disposition How should this move us to take heed of giving any way to this wilfull and â—…born disposition It is a bitter root We ought not to suffer any root of biâ—… 〈◊〉 spring up and trouble us Heb. 12. 15. §. 109. Of sinne aggravated by continuing therein THis Adverb alway added by the Greek intendeth a long continuaâ—… 〈◊〉 sinne and it is here brought in as a further aggravation of the sinne oâ—… 〈◊〉 Israclites in the wilderness By this circumstance doth Stephen aggravate both 〈◊〉 sinne and also the sinne of their successors saying Ye do alwaies resist the 〈◊〉 Ghost Acts 7. 51. And the lying disposition of the Cretian is thus aggravated 〈◊〉 Crâ—…tians are alway liars Titus 1. 12. This kinde of aggravation is frequently 〈◊〉 under this expostulary phrase How long as Numb 14. 11 22 27. 1 King 〈◊〉 Psal. 4. 2. Ier. 4. 14. See § 102. Sinne is of an increasing nature Though at first it may seem to be but as a 〈◊〉 of mustard-seed yet by long growing it may come to be as the greatest of 〈◊〉 〈◊〉 cannot be bowed nor rooted up A strong incitation this is to such as have long runne on in sinne at length to repent and to return to their Father as the Prodigall did By repentance mercy may be obtained but obstinacy and impenitency implungeth into utter destruction Well observe Gods pithy expostulation with Israel As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil waies for why will you die O house of Israel Ezek. 33. 11. On the other side Christ hath with a strong asseveration aâ—…er'd twice together this doom Except ye repent ye shall all perish Luke 13. 3 5. A man by an impenitent heart treasureth up unto himself wrath against the day of wrath Rom. 2. 5. §. 110. Of Gods waies HItherto of the first part of Gods complaint which was of their stubbornnesse See § 106. The other part is their ignorance thus set down And they have not known my waies This their ignorance as it is a distinct sinne in itself so it was the cause of the former sin whereupon some turn this copulative AND as it is in the Hebrew and adversative BUT as it is in Greek into a causall FOR. Here we are to consider two points 1. What are the waies of God 2. How their not knowing of them was an aggravation of their sin A way is that course wherein one walketh The Hebrew Verb whence this word way is derived signifieth to tread upon as Thou shalt tread the Olives Mic. 6. 15. And I will tread them in minâ—… anger Isa. 63. 3. The Greek word translated Way is derived from a Verb which signifieth to go According to both these derivations a Way is that whereon one treads or wherein he goeth It is attributed unto God metaphorically and that in two respects 1. Actively setting out that way wherein God himself walks 2. Relatively intending that way wherein he would have us to walk Of the former kinde there are two sorts 1. Gods secret way This is his unsearchable counsell Hereof saith the Apostle How unsearchable are his judgements and his waies past finding out Rom. 11. 33. And God himself by his Prophet thus My waies are higher then your waies and my thoughts then your thoughts Isa. 55. 9. 2. His manifest way Under this in speciall are contained his works whereby he declares himself and his Divine properties unto us as power wisdom
the continuance therein alwaies The later is set out 1. By a deficiency They knew not 2. By the object thereâ—… My waies 2. Gods righteous indignation is manifested in his Oath which is 1. Generaly expressed I sware 2. Particularly described Gods Oath is described 1. By the provoking cause Wrath. 2. By the form of it implied in this particle IF 3. By the matter which is deprivation of what otherwise they might have hâ—…d This deprivation is aggravated 1. By their utter exclusion Shall not enter 2. By the place from whence they were excluded The place is illustrated 1. By the commodity of it Rest. 2. By the excellency of that commodity in reference thereof to God My 〈◊〉 §. 120. Of Observations collected out of Heb 3. 7 8 9 10 11. I. CHrists faithfulness must make Christians heedfull in attending to him The â—…ticle of inference Wherefore intends thus much See § 73. II. The Apostle delivered what was agreeable to the minde of the Spirit 〈◊〉 wrote as the holy Ghost spake This particle AS sheweth the agreeablenâ—… See § 74. III. The holy Ghost is the Authour of the Old Testament He therein spake 〈◊〉 § 74. IV. The Word written is as a Sermon spoken The testimony here alleadged is taken out of the Word written yet of it this Verb saith is used See § 74. V. The first opportunity for grace is to be taken This is intended under this word Today See § 76. VI. Gods Word is mans rule Gods word is implied under this phrase His voice which is here set down as our rule See § 78. VII Gods Word is to be heeded We must hear it See § 77. VIII Hearing Gods Word is a means to prevent hardnesse of heart The manner of premising this duty with this conditionall particle IF intends thus much See § 77. IX Mans heart may be hardened This is here taken for grant in that he admonisheth them not to harden their hearts See § 80 c. X. Man may harden his own heart This Relative Your hath reference to those that are admonished not to harden their hearts See § 85. XI Hardnesse of heart is an hindrance to profitable hearing In that he inferres this admonition not to harden their heart upon the duty of hearing he sheweth that they whose hearts are hardened cannot well hear Gods Word See § 77. XII Sinnes of Predecessours are to be avoided This note of resemblance AS hath reference to their Predecessours to whom they must not be like See § 89. XIII Notice is to be taken of the sinnes of former ages These two titles Provocation Temptation are records of former sinnes that so succeeding persons may take notice thereof See § 90. XIV Mans continuing in sinne is a day of sinning For this end is the Israelites continuing to tempt God called the day of temptation See § 91. XV. Kindnesse works not oâ—… incredulous Many and great were the kindnesseâ—… which God shewed to the Israelies in the wildernesse yet in the wildernesse they remained obstinate See § 92. XVI Straits are no just cause of distrust The Israelites are blamed for their unbelief in the wildernesse though therein they were brought to many straits See § 93. XVII Sinnes of forefathers are no warrant to successors The children that came from the Israelites in the wildernesse are here warned to take heed of their fathers sins See § 95. XVIII It is a great sinne to tempt God Tempting of God is here set down as an high provocation of God See § 96. XIX God is kinde to the ungratefull This word proved being added to tempted sheweth that they who tempted God had sundry proofs of his goodnesse See § 97 98. XX. Extraordinary works work not on incredulous Who ever saw greater works of God then the Israelites in the wildernesse They saw these works and yet believed not See § 99. XXI Mans unbelief straitneth not Gods power Though the Israelites in the wildernesse believed not yet God all that time even fourty years continued to do wonders they saw his works See § 100. XXII God is of long suffering He continued to be grieved fourty years together See § 101. XXIII Continuance in sinne much aggravates sinne This particle of inference Wherefore having reference to Gods swearing vengeance upon their fourty years provocation proveth as much See § 102 109. XXIV Mans obstinacy grieves God It was Israels obstinacy that provoked God to say I was grieved See § 103 XXV Conspiracy of many in sinne is one aggravation XXVI Continuance after others in the like sinne is another aggravation These two Observations arise from the meaning of this word Generation See § 104. XXVII God is oft forced to complain of his people This word said as here used is a word of complaint See § 105. XXVIII Wilfulnesse aggravateth sin Erring in heart is a kinde of wilfulnesse This is here set down as an aggravation See § 106 107. XXIX Gods works are his waies Therein he makes himself to be seen as it 〈◊〉 walking before us Therefore they are here called his waies See § 110. XXX Some ignorance aggravateth sin Their not knowing is here set down as 〈◊〉 aggravation See § 111. XXXI Gods patience may be turned into just vengeance This particle so sheweth that by abuse of patience God was brought to swear judgement 〈◊〉 § 113. XXXII God may be brought to swear vengeance This is here plainly expressed See § 114. XXXIII God may be incensed to wrath For here he saith of himself I sware 〈◊〉 wrath See § 114. XXXIV Men must be tender of imprecations The manner of Gods oâ—… whereby the imprecation is left to be understood intendeth as much See § 11â—… XXXV There is a rest prepared for Gods people This is implied under this 〈◊〉 Rest. See § 116. XXXVI The rest of Gods people is in speciall manner Gods rest For thus Gods 〈◊〉 leth it My rest See § 117. XXXVII Men may deprive themselves of the benefit of Gods promises God 〈◊〉 promised this rest to the children of Israel yet these Israelites deprived themselâ—… thereof See § 118. §. 121. Of this title Brethren used in Admonitions and Reprehensions c. Verse 12. Take heed Brethren lest there be in any of you an evil heart of unbelâ—… 〈◊〉 departing from the living God HEre the Apostle beginneth distinctly to lay down the use which we are to 〈◊〉 of Christs Propheticall Office The use in generall is that we cleave close to Christ and never start 〈◊〉 him In laying down this use the Apostle hath an eye to the forenamed Divine â—…mony as to the groundwork of this use Hereupon he maketh a fit applicâ—… thereof to those in particular to whom he wrote ver 12 13 14. and addeth 〈◊〉 unto a clear exposition of many passages in that testimony in the other verses oâ—… 〈◊〉 Chapter In his application he useth a pithy disswasion from backsliding v. 12. and 〈◊〉 a good direction to prevent the same v.
13 c. The disswasion may have an immediate reference to that which in the siâ—… 〈◊〉 verses of this Chapter is set down concerning Christs Propheticall Office 〈◊〉 the whole Divine testimony being included in a parenthesis this verse may be â—…ferred to the first particle of the 7th verse Thus Wherefore take heed c. See § â—… Or else it may have reference to this note of comparison AS v. 7. and then 〈◊〉 perspicuity sake the other particle of comparison SO be here prefixed in this 〈◊〉 ner As the holy Ghost saith c. So take heed c. Both references tend to 〈◊〉 same end The Apostle enforceth this admonition by this mild sweet insinuating 〈◊〉 brethren Here he seems to be jealous of them and to fear that they might 〈◊〉 Apostates Wherefore to make this bitter pill of jealousie and fear to be the 〈◊〉 taken he sweetens it with this title which is an especiall evidence of his entiâ—… 〈◊〉 to them and tender care over them This is yet more fully evidenced Gal. 4. 11 â—… Heb. 6. 9. Of this title Brethren See § 3 4. There it was shewed that exhortations are 〈◊〉 to be sweetned So are Admonitions 2 Thess. 3. 15. Commands 2 Thes. â—… Prohibitions Iam. 2. 1. Reprehensions Iam. 3. 10. and other like kinâ—… dealing For these are as fulsom potions and bitter pils they have need of â—…ning that they may the better relish Thus it is manifested that Commands Aâ—…nitions Prohibitions Reprehensions Fears and Jealousies do not proceed 〈◊〉 anger or hatred but from love and good will and tend not to the disgrace 〈◊〉 the good of those to whom they are applied That therefore which the Apostle in this kinde practised himself he gave in charge to his Successor 1 Tim. 5. 1. 2 Tim. 2. 25. and is to be observed of all that have power and occasion to command exhort disswade forbid and reprove others §. 122. Of circumspection in preventing Apostasie THe word whereby the Apostle setteth out his admonition properly signifieth to see It is applied in the New Testament both to corporall and also to spirituall sight See Chap. 2. v. 9. § 72. Seeing is an especiall means to avoid danger Blinde men that cannot see if they walk abroad without a guide are ready to rush upon every wall to knock themselves by every post to stumble at every block to fall into every ditch that iâ—… in the way where they passe and to implunge themselves into many other dangers Now because seeing is a means to prevent such mischiefs prudent care in avoiding danger is set out under this word See and it is thus translated in a spirituall sense Heb. 12. 25. It is also thus translated look to 2 Joh. 8. Beware Mar. 12. 38. Take heed Luke 21. 8. So here in this Text. It being here premised as a means to avoid backsliding and falling away sheweth that great circumspection must be used for preventing Apostacy yea and other sinnes also To this purpose is this caveat in this very word frequently used in the New Testament and in other like words and phrases both in the Old and New Testament as Deut. 4. 9 15. 29. 18. Prov. 4. 23 26. Matth. 16. 6. Rom. 11. 20. Heb. 4. 1. 12. 15. Great need there is of much circumspection in regard 1. Of sinne whereby men are brought to fall away 2. Of Satan who continually tempts men thereto 3. Of our selves who are too prone to decay 4. Of God who may be provoked to leave us to sinne Satan and our selves 1. For sinne it is exceeding deceitfull Therefore this Apostle attributeth unto it this Epithete Deceitfulness v. 13. Sinne never presents it self in its own colours but takes upon it the shape of some virtue or other as superstition the dress of Religion licentiousness of Christian liberty coveteousness of thriftiness prodigality of liberality and it ever makes some pretence of delight profit advancement or other like thing that gives content to man as Gen. 3. 6. 34. 23. Mark 12. 7. Prov. 7. 18. Herein it shews it self to be a brat of the devil and like to iâ—… Sire for Satan can translate himself into an Angel of light 2 Cor. 11. 14. Sinne is also of a bewitching nature It insensibly soaks into a man as lust did into David 2 Sam. 11. 2. c. and when once it hath possessed a man that mans heart cannot be withdrawn from it as appears by Davids prosecuting his lust not only by committing adultery with Uriahs wife but also by making him druâ—…k and working his destruction 2 Sam. 11. 13 14. Yea it so bewitched Sampson as though he kâ—…ew that Delilah had consented to the Philistims to betray him into their hands yet he could not leave her Iudg. 16. 5 c. Even so many are so bewitched with sinne as though they know it will cost them both their temporall and eternall life yet they cannot give it over See more of sinnes deceitfulnesse § 148. 2. For Satan he is a mortall enemy unplacable sedulous restlesse and very terrible All these are set forth to the life in these words Your adversary the devil as a roaring lion walketh about seeking whom he may devour 1 Pet. 5. 8. 1. His name devil declares him to be an accuser and therein one that seeketh all the advantages that he can against us 2. He is an adversary who will do us all the spight he can as an adversary in Law 3. He is as a lion strong ravenous fierce and cruell 4. He is as a roaring lion doing what he can to affright us and make us yield to him 5. He walketh up and down Herein he shews himself to be sedulous yea and restless Matth. 12. 43. 6. He seeks whom he may devour This declares him to be a deadly enemy He aims at our death even the damnation of our souls It there not just cause to be very watchfull against such an enemy 3. For our selves We are exceeding foolish like the silly fish that by a 〈◊〉 soon taken with the hook By reason of the flesh that is in us we are prone 〈◊〉 forward to yield to every temptation as dry tinder soon takes the least spark 〈◊〉 fire and as gunpowder taking the least spark is soon all on a flame so we 〈◊〉 nature are soon taken with the least temptation and soon set all on fire 〈◊〉 there is in us a naturall pronenesse of our selves to decay in grace and to fall 〈◊〉 it as in a stone weight of lead or any other earthy and heavy thing to fall â—…ward if continually by some means or other it be not held up or as water to 〈◊〉 cold if fire be not continually kept under it 4. For God he is oft provoked by mens security and carelesnesse to leave 〈◊〉 to the temptations whereunto they are subject which if he do how can we 〈◊〉 Take instance in this case of
Peter Matth. 26. 33 70. Hereby we may take information of one speciall reason of mens failing and â—…ling away from God namely their want of circumspection they do not take 〈◊〉 heed which they should If men that are circumspect be notwithstanding 〈◊〉 overtaken How is it possible that they who are secure and carelesse should 〈◊〉 firm and stable It is noted of the men of Laish that they dwelt carelesse 〈◊〉 secure whereupon they were soon surprized by their enemies Iudg. 18. 7 〈◊〉 Even so in regard of mens spirituall estate they who are carelesse are a fit prey 〈◊〉 the devil Matth. 12. 44. and for such as he sets on work In this respect there is just cause earnestly to incite men to use all diligence 〈◊〉 this Christian care in preventing sinne They who use the greatest diligence 〈◊〉 they can hereabout finde all too little Let me therefore again and again â—…cate this Apostolicall caveat Let him that thinketh he standeth take heed 〈◊〉 fall 1 Cor. 10. 12. Be not secure but fear Be not overbold but fear 〈◊〉 highminded but fear Rom. 11. 20. Ever maintain an holy jealousie over thy 〈◊〉 which is comprised under this word Fear Chap. 4. v. 1. Of means to prevent falling away and to remain steadfast See § 70. §. 123. Of circumspection over a mans self THis phrase In any of you intends an extent of the foresaid duty of cirâ—…spection This word in any extends the duty to others as well as this 〈◊〉 of you applies it to men themselves Indeed this caveat is oft restrained to men themselves as Mar. 13. 9. Luk. 〈◊〉 Phil. 2. 12. Col. 3. 16. 1 Ioh. 5. 21. For 1. Every one is nearest to himself according to this proverb Near is my 〈◊〉 but nearer is my skin Now our greatest care must be of the nearest to us 2. Every one hath an especiall charge of himself even they who have 〈◊〉 over others Take heed unto your selves and to all the flock saith the Apostle 〈◊〉 Elders of Ephesus Act. 20. 28. The reason hereof may be this In doing this 〈◊〉 shall both save themselves and them that hear them 1 Tim. 4. 16. 3. Every one best knows himself and can best discern when he begins to 〈◊〉 What man knoweth the things of a man save the spirit of a man which is in 〈◊〉 1 Cor. 2. 11. On this ground the Apostle thus exhorteth Examine your 〈◊〉 prove your own selves Know you not your own selves c. 2 Cor. 13. 5. 4. Every one is especially to give an account of himself Rom. 14. 12. 〈◊〉 5. 10. They therefore who put off this duty from themselves are most blame 〈◊〉 Of this sort are 1. They who seem to take care of others but have no care of 〈◊〉 Soundly and sharply doth the Apostle upbraid the Jews in this respect 〈◊〉 c. There are many Magistrates that will be carefull to keep others in 〈◊〉 Law yet much transgress themselves Many Ministers will cry out against 〈◊〉 mens committing those sinnes whereunto they greedily give themselves The 〈◊〉 may be said of Husbands Parents Masters Tutors and such as have otherwaies charge over others These and others like them are like the builders of Noah's Aâ—…k who built that which was a means to preserve Noah and his family but entred not themselves thereinto He was not of this minde who said I keep under my body and bring it into subjection left that by any means when I have preached to others I my self should be a cast-away 1 Cor. 9. 27. 2. They who clean put off this duty from themselves to others as the younger to the elder Subjects to Magistrates Hearers to Teachers Poor to Rich Females to Males I suppose none will so do in the case of their body and temporall estate Doth not this argue a fleshy and earthy disposition See v. 13. § 147. All that was delivered in the former § may in speciall be applied to a mans care of himself §. 124. Of circumspection over others THough this be a necessary and bounden duty for every one to be circumspect over himself yet must not the duty of circumspection be bounded limited and restrained only to mens selves it must also be extended to others Where the Apostle saith Take heed unto your selves he addeth and to all the flock Act. 20. 28. And where another Apostle saith Keep your selves c. he addeth And others save c. Iude v. 21 23. This duty is more expresly extended to others Deut. 13. 12 c. Heb. 12. 15. Gal. 6. 1 2. 1 Thess. 5. 11 14. Weighty reasons there are to presse this extent of this duty of circumspection As 1. The near union of all Christians They are children of the same Father Have we not all one Father Mal. 2. 10. Of this union see more § 17. 2. The like common condition of all Others as our selves are subject to manifold infirmities and to all sorts of temptations they have also the same enemies that we have and they are as prone to fall away as we are Thus in these and sundry other like respects there is as great need of being carefull over others as over our selves 3. The extent of brotherly love This is thus set down Thou shalt love thy neighbour as thy self Matth. 22. 39. This is the Law and the Gospel the Prophets and Apostles This is the summe of that Doctrine which in the Law and Gospel by the Prophets and Apostles is taught concerning one another If you do this you do well Jam. 2. 8. Such an affection do men bear to themselves as they will not stick at any pains or cost to do themselves good or to prevent any hurt or damage that might befall themselves Were the extent of brotherly love observed we should be we would be like minded to others 4. The zeal that we ought to bear to the glory of God For to keep men from falling from God so as they may ever remain faithfull to him addes much to his glory Constant and continuall faithfulnesse in servants is an evidence of his goodnesse whom they serve It gives proof that they serve a good Master which makes much to his glory Hereby we see the scantinesse of their duty who wholly cast off all care of keeping others from falling from God supposing it enough that they take care of themselves This later of caring for themselves is commendable but the other concerning their brother ought not to be neglected Some will be ready to say Am I my brothers keeper Gen. 4. 9. To these I answer that That was the speech of a murdering Cain The truth is that we are every one our brothers keeper and ought to take care of our brother They therefore who are carefull over themselves are to be exhorted to extend their care in this kinde to their brother also This especially concerns them who have charge over others See Chap. 2. v. 13. § 126. The Pronoun
1. In that there might be many hypocrites among them For visible Churches are mixed Societies Matth. 22. 14. Hypocrites have evil hearts They have a heart and a heart Psal. 12 2 one is an outward seeming fair heart whereby they beguile men the other an inward evil heart after which they themselves do walk Ier. 7. 24. 11. 8. 2. In them that are effectually called there is a remainder of an evil heart For they are but in part regenerate while here they live Some evil doth still cleave to their heart â—…o as without taking good heed more evil will increase upon them It is said of some that they proceed from evil to evil Jer. 9. 3. and that they wax worse and worse 2 Tim. 3. 13. This may in part befall such as are regenerate if they be not watchfull over themselves True it is that there is in every one by nature an evil heart Yea every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. Every word in this description of a natural mans heart hath its Emphasis As 1. The heart which is a spring from whence all words and actions flow 2. The thoughts which are the innermost motions of the heart 3. The imagination that is the first rise or ground-work of those thoughts 4. Every imagination not only some few but all of them 5. Is evil It is not only somewhat tainted but plainly evil 6. Onely Evil not in part only as if there were some good mixed but wholly altogether evil 7. Continually evil not for a time or at fits as if sometimes it might be good but at all times without intermission evil This is the disposition of every natural mans heart There is further an acquired evil more evil added to that natural evil an increase of evil There may be aâ—… increase of evil in his heart who is regenerate In this respect it will be a part of prudence to avoid all occasions whereby 〈◊〉 may be brought to wax worse then they are Of avoiding occasions and observing other rules for preventing all backsliding See § 70. §. 128. Of unbelief the cause of an evil heart THe cause of the foresaid evil heart is here hinted to be unbelief Our 〈◊〉 doth fitly and fully answer the Greek which is a privative compound and directly contrary to belief or faith Unbelief and faith are set in opposition 〈◊〉 to the other as Rom. 4. 20. 11. 20. So the Adjective believing and unbelieving or not believing Ioh. 20. 27. And believers and unbelievers or such as believe not as 1 Cor. 14. 22. 2 Cor. 6. 15. So also the Verb to believe and not to believe Mark 16. 16. Act. 28. 24. Answerably these contraries have their contrary operations By faith the heart is purified Act. 15. 9. By unbelief the heart is made evil 〈◊〉 here and the minde and conscience is defiled Tit. 1. 15. Unbelief was the door by which sinne first entered into mans heart For wheâ—… the Devil had said contrary to Gods express word about eating of the tree 〈◊〉 knowledge Gen. 2. 17. Ye shall not surely die Gods word was not believed 〈◊〉 thereupon the first sin was committed Gen. 3. 4 5 6. Unbelief makes void all the means which God affordeth to keep evil out of the heart as are Directions Instructions Perswasions Distwasions Promises â—…nings Blessings Judgements None of these nor any other means like these will any whit at all prevail with an unbelieving heart The word preached did not 〈◊〉 sit them not being mixed with faith in them that heard it Heb. 4. 2. There is 〈◊〉 grace for which the Word doth not afford sufficient encouragement to labour 〈◊〉 it There is no sin against which the Word doth not afford sufficient ground to seesake it Yet neither the one nor the other are any whit at all available with an 〈◊〉 believer Of the hainousness of unbelief See The whole Armour of God Treat 2. Part 6. 〈◊〉 Eph. 6. 16. Of Faith ibid. § 133 134. We are advised to look diligently lest any root of bitternesse springing up 〈◊〉 Heb. 12. 15. Among other roots we are especially to take heed lest unbelief 〈◊〉 up This is a root of much bitterness Therefore carefully to be rooted out 〈◊〉 inward corruptions it is one of the greatest breeders Faith is the mother of all graces See The whole Armour of God Treat 2. Part 〈◊〉 Of Faith § 8. and unbelief is the mother of all vices The unbeliever regards neither promises nor threatnings nor any other part of Gods word so as the 〈◊〉 of God cannot possesse his heart and if no fear of God then no conscience 〈◊〉 any sinne Abraham said Because I thought surely the fear of God is 〈◊〉 in 〈◊〉 place they will slay me c. Gen. 20. 11. When the Apostle reckons up a 〈◊〉 of grosse sins he concludes all with this There is no fear of God before their 〈◊〉 Rom. 3. 18. Hereupon Christ having said That the Spirit will reprove or 〈◊〉 the world of sinne addeth because they believe not on me Joh. 16. 9. whereby 〈◊〉 giveth us to understand That unbelief is the cause of all sinne For the â—…liever hath no right to Christ and in him that is out of Christ nothing 〈◊〉 can be found Of the hainousnesse of unbelief See ver 18. § 171. §. 129. Of the damages of Unbelief IT is a dangerous thing not to believe men when they declare such truths as 〈◊〉 for our good Instance the case of Gedaliah wherein his incredulity cost 〈◊〉 his own life and the lives of all his friends with him Ier. 40. 14 16. 41. 2 3. 〈◊〉 more dangerous must it needs be not to believe God all whose words are 〈◊〉 and for our good if we rightly use them Many and great are the damages which in Scripture are set down to ensue 〈◊〉 unbelief Such as these 1. Unbelief hardens mens hearts against means afforded for their good 2 King 17. 14. Exod. 9. 19 21. 2. It keeps them from being established in the way of God Isa. 7. 9. 3. It makes them reject those whom God sends Ioh. 5. 38. Mat. 21. 32. 4. It takes away the profit of Gods word Heb. 4. 2. 5. It perverts the plainnest manner of teaching Ioh. 3. 12. 10. 25. 6. It makes miracles not to be regarded Iohn 12. 37. 7. It enrageth mens mindes against the truth Act. 17. 5. 8. It mov'd the Apostles to depart from people Act. 19. 9. 9. It makes men unfit to call on God Rom. 10. 4. 10. Unbelievers can in nothing please God Heb. 11. 6. 11. They are no sheep of Christ Ioh. 10. 26. 12. They are under Satans power 2 Cor. 4. 4. 13. To unbelievers nothing is pure Tit. 1. 15. 14. The gifts which Christ bestows upon them are fruitless and without power Mat. 17. 20. 15. Christs own power is stinted to them Mat. 13. 58. 16. Unbelief makes men do detestable acts
1 Tim. 1. 13. 17. It was an especial cause of the rejection of the Jews Rom. 11. 20. 18. It was the cause of many external Judgements v. 19. Heb. 11. 31. For it makes men run headlong into danger Exod. 14. 23. 19. It excludes from Heaven Heb. 4. 11. 20. It thrusts down to hell Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8. Can that which is in it self so hainous a sinne and which hath so many fearfull effects following upon it be accounted an infirmity Many do so account unbelief to be and thereupon give too much way unto it and nourish it too much If we would judge it as indeed it is a true proper sinne an hainous sinne a cause of many other grosse sins a sinne most dishonourable to God and damageable to our own souls we should take more heed of it and be more watchfull against it §. 130. Of preventing and redressing unbelief FOr keeping out or casting out unbelief these Directions following will be usefull 1. Use all means to get prove preserve and exercise Faith Hereof See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 17 c. as life keepeth out or driveth out death and light darknesse and heat cold and other like contraries one another So faith unbelief if not wholly For faith and unbelief may stand together in remisse degrees See The whole Armour of God Of Faith § 39. yet so as unbelief shall not bear sway in the heart 2. Set God alwayes before thee and frequently and seriously meditate on Gods Presence Providence Power Truth Mercy and other like Excellencies Due meditation on these is a singular antidote against unbelief 3. Give good entertainment to the holy Spirit of God Stir up and cherish the good motions thereof Hereby thy spirit will be quickned and revived as Iacobs was Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief 4. Do not wilfully and obstinately stand against any good councell given or duty required or direction prescribed as the Egyptians did Exod. 9. 21. Unbelief useth to be joyned with obstinacy as in Pharaoh who said Who is the Lord that I should obey his voice Exod. 5. 2. and in the Israelites who one while through diffidence return to Egypt and another while presume to go against the enemy without yea against the minde of the Lord Numb 14. 4 40 c and in that Prince who said Behold if the Lord would make windows in heaven might this thing be 2 King 7. 2. Yea and in Thomas too who said I will not believe except I shall see c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief so they do increase and aggravate it 5. When thou findest thy heart dull heavy doubting distrustfull 〈◊〉 judgement and understanding thereby reason and discourse with thy 〈◊〉 will and say as David did Psal. 42. â—… 11. Why art thou cast down O 〈◊〉 c. Why art thou so stubborn O my will Why dost thou not believe 〈◊〉 God said this and that Is he not true and faithfull Is he not able to make gooâ—… Word Of a mans reasoning with himself See The Saints Sacrifice on Psal. 116. â—… § 47 48. §. 131. Of Professors falling away UNbelief is here aggravated by a fearfull effect which is Apostasie thaâ—… pressed In departing from the living God The Greek word translated departing is acompound The simple Verb signifieth to stand Matth. 20 3 6 32. And to establish 〈◊〉 3. 31. 10. 3. The compound signifieth to depart Luke 13. 27. To fall away Luke 8. 13 refrain Acts 5. 38. To withdraw 1 Tim. 6. 5. and to draw away Acts 5. 37. 〈◊〉 Noun that signifieth Apostasie is derived from this Verb 2 Thess. 2. 3. This word here used implieth that they to whom the Apostle gave this 〈◊〉 professed the true saith and that they had given up their names to God 〈◊〉 else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession 〈◊〉 they who professe that they believe in God may depart from him The 〈◊〉 caveats given in sacred Scripture to take heed hereof do prove as much 〈◊〉 of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â—… 〈◊〉 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 dry predictions of such as fell away as Deut. 31. 16 c. 2 Thess. 2. 3. 1 Timâ—… â—… 2 Pet 2. 1 2. But especially instances of such as have departed from their â—…sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. â—…mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the 〈◊〉 Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. 〈◊〉 these words As the manner of some is whereby he gives us to understand 〈◊〉 was then usual for Professors to revolt The Greek word there translated â—…ner signifieth also custom and wont and is so translated Luke 2. 42. 〈◊〉 It was too usual with the Jews time after time to apostatize and depart frâ—… 〈◊〉 Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians 〈◊〉 20. 30. The ages after the Apostles and that from time to time even to these 〈◊〉 dayes give too evident proof hereof Are not all the Churches planted bâ—… 〈◊〉 Apostles departed from the Lord Who were those starres whom the taâ—…l 〈◊〉 Dragon drew from Heaven and threw to the Earth Revel 12. 4. were they professors of the faith How did this whole Land revolt in Queen Maries 〈◊〉 And it is like so to do again upon a like change Many make profession on bie-respects to serve the time and to serve 〈◊〉 own turns so as their profession is not seasoned with sincerity and foundâ—… which are necessary to make a good foundation Where they are wanâ—… 〈◊〉 stability can be expected Such a foundation is like the sand whereupon if 〈◊〉 be buiâ—… it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied Thou art not farre from the Kingdom of 〈◊〉 〈◊〉 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â—… 〈◊〉 is the best of every one Yet can we not absolutely conclude simply frâ—…â—…fession that such an one is a member of Christ. If a Professour revolt we 〈◊〉 〈◊〉 as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of 〈◊〉 â—…cessity of mens trying and examining themselves according to the Aposâ—… 〈◊〉 exhortation 2 Cor. 13. 5. Examination in this kinde must be 〈◊〉 soundness of mens heart and the right
or private means 〈◊〉 if those means be not still used the heart will â—…all to its native hardness As 〈◊〉 and clay and other like things which are naturally hard will upon withholding means of softning after they have been once softened fall to their native 〈◊〉 So the heart of man Or as water though it be made scalding hot if fire be taâ—… from it will soon wax cold of it self and as all manner of heavy things being 〈◊〉 some means or other drawn upwards will of themselves fall down again if 〈◊〉 means be taken away So the heart There is a natural proneness and inclinatioâ—… it to hardness The indefinite expression Lâ—…st any of you implieth that all of all sorts even 〈◊〉 best were subject to this decay and to this hardning of their heart In this respâ—… they ought all of them to be carefull in practising the fore-mentioned duty mutuâ—… one to another among all sorts of them See v. 12. § 123. Of hardness of heart and of the great damage thereof See § 80 c. §. 148. Of the deceitfulness of sin THe Apostle doth further declare the ground of that proneness to wax hard 〈◊〉 this phrase through the deceitfulness or with the deceitfulnesse of sinnâ—… 〈◊〉 as it is by the manifold deceits of sinne that it prevails so much as it doth upon 〈◊〉 The particular deceits hereafter specified give evident proof hereunto By sinne is here in special meant the corruption of nature that corruption 〈◊〉 which all are conceived and born which they carry about them so long as 〈◊〉 retain their mortal body It is that which in Scripture is called the 〈◊〉 opposed 〈◊〉 the Spirit It continually lusts against the Spirit Gal. 5. 17. and is ever soliciâ—… man to evil and hindering him in every good thing that he enterprizeth 〈◊〉 18 c. It containeth in it all manner of evil lusts Ephes. 4. 22. which are 〈◊〉 lusts of deceitfulnesse or deceitfull lusts because a man is exceedingly 〈◊〉 therewith By reason hereof deceitfulnesse is attributed to riches Mat. 13. 22. 〈◊〉 this inbred corruption maketh men so to dote on riches as they prefer them beâ—… true godliness and heavenly happiness Though in some special respects the inward corruption may justly be stiled 〈◊〉 fâ—…ll yet is not this evil quality to be restrained only to it As 〈◊〉 damme or 〈◊〉 ther is so are her imps and brats Both innate corruption and also outward 〈◊〉 sprouting from thence are all deceitfull The Apostle attributeth this very 〈◊〉 theâ—…e 〈◊〉 to unrighteousnesse 2 Thess. 2. 10. He also cals 〈◊〉 that is mens conceâ—…ts grounded upon their own corrupt reason and sense 〈◊〉 deceit Colos. 2. 8. And another Apostle cals the lascivious practices and 〈◊〉 carriages of some formal Professors their own deceivings wherein they 〈◊〉 themselves 2 Pet. 2. 13. In all these places the word of the Text is used even six times whereof 〈◊〉 speak of our natural corruption others of the fruits thereof In this Text 〈◊〉 mâ—…y indefinitely be taken for any kinde of sin inward or outward for every 〈◊〉 deceitfull The Verb from whence the Greek Noun translated sinne is derived 〈◊〉 notation from an Hebrew root that signifieth to imbitter and provoke for 〈◊〉 sinne exasperates and provokes God See § 90 103. In that respect it hath many deceitfull devices All the devices of sinne are as fair baits whereby dangerous hooks are covered over to entice silly fish to snap at them so as they are taken and made a prey to the â—…isher There is a Greek word thrice used in the New Testament which is taken from that practice of a fisher Our English translate it excited Jam. 1. 14. beguiling allure 2 Pet. 2. 14 18. The Primitive root from whence the Greek word is derived signifieth deâ—…it Thence a Noun which signifieth meat or a bait whereby fish fowl or other living creatures are taken and the fore-said Verb which signifieth to lay a bait or to catch with a bait and metaphorically to entice allure and beguile This deceitfulnesse of sinne is a strong inducement to make us watchfull against it and that the rather because of our foolish disposition and pronenesse of nature to snap at every bait and to yeeld to every temptation Hereof see § 122. No man is willing to be beguiled Though most men love to be flattered and delight therein yet when they discern that their flattrries mock them they are offended That we may the better discern the mockings and cousenages of sin I will set some of them before you The deceits which sin useth are such as these 1. Sin presents it self in another dresse then its own 2 It pretends fair advantages 3. It insensibly soaketh into mens hearts 4. It so bewitcheth those that give entertainment to it as it cannot be cast off Of these four particulars See § 122. 5. It accommodates it self to particular mens humours as Zedekiah and the four hundred false prophets observing that Ahab was set to go against Ramoâ—…h-Gilead answerably ordered their Prophecies even so as best besitted his humour 1 Kin. 22. 6. Thus lust sets upon the plegmatick humour pride on the sanguine anger on the cholerick revenge on the melancholy passion of the female Sex lasciviousnesse on youth stoutness on the strong man covetousness on the old man so the like on others 6. When once it begins to tempt a man it will hardly cease till it hath prevailed against him Though the Spirit resist it yet will it continue to resist the Spirit Rom. 7. 21 23. When lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death Jam. 1. 15. 7. It works it self into a man by degrees At first it saith as Lot did of Zoar Gen. 19 20. Is it not a little one But that little one is like a little leaven which leaveneth the whole lump 1 Cor. 5. 6. At first it saith Taste a little upon that taste followeth a liking then a desire which moves him to commend it and to accustom himself thereunto Evil communications corrupt good manners 1 Cor. 15. 33. From words they proceed to deeds 8. It suggests good effects and events to follow upon yeelding to it abusing that general principle of the Apostle All things work together for good Rom. 8. 28. Though God thorow his unsearchable wisdome and Almighty power may bring good out of evil yet is not sinne the true and proper cause of good To like purpose doth it pervert this Apostolical cordial Where sin abounded grace did much more abound Rom. 5. 20. 9. It much presseth the common practice of most men charging such as yeeld not with singularity and thereby deceives many 10. It insisteth much upon moderation and alleadgeth That a man may be righteous overmuch and to cast himself into many unnecessary dangers Ecclis 7. 16. 11. It much inculcateth the power of
repentance that supposing the worst that can be said of such and such a sinne it may be redressed by repentance pâ—…sing Nathans answer to David 2 Sam. 12. 13. and the effect that followed 〈◊〉 that repentance of Manasseh 2 Chron. 33. 13. of Peter Matth. 26. 75. and â—…ny others To conclude herein appears the deceitfulness of sinne that there is scaâ—…ce 〈◊〉 sinne committed for which he that committeth it hath not some defence to â—…nize it As all manner of Hereticks and Idolaters so impious profane 〈◊〉 ous unmercifull intemperate riotous seditious ambitious and injurious peâ—… have their apologies §. 149. Of Remedies against the deceitfulnesse of sinne MAny of the means prescribed for perseverance § 70. may be applied agâ—… the deceitfulnesse of sinne But besides them it is meet to set down 〈◊〉 particulars parallel to the particular deceits of sin which are such as follow For 〈◊〉 end pray as Eph. 1. 17. Phil. 1. 9 10. 1. Thorowly try matters as it is said of the Angel of the Church of 〈◊〉 Thou hast tried them which say they are Apostles and are not and hast found 〈◊〉 lyars Revel 2. 2. By a due and thorow triall false shews and pretences will be 〈◊〉 covered 2. Prize the uncertain advantages which sinne maketh shew of with the 〈◊〉 damages that will follow upon yeelding to sinne Thus will the fair proâ—… sinne be rejected Moses esteemed the reproach of Christ greater ricâ—…s 〈◊〉 the treasure of Egypt for he had respect unto the recompence of reward 〈◊〉 11. 26. What is a man profited if he shall gain the whole world and lose 〈◊〉 soul Mat. 18. 26. 3. Be alwayes watchfull So sin cannot seise upon thee unawares This rule is 〈◊〉 this end prescribed 1 Thess. 5. 3 6. 4. Give no entertainment to sin at all lest it so bewitch thee as thou 〈◊〉 cast it off Do as Ioseph did in this kinde Gen. 39. 8 c. 5. Seek not to satisfie thine humour There is great danger therein Thâ—… may we soon fall into great distempers Solomon to this purpose gives this 〈◊〉 Put a knife to thy throat if thou be a man given to appetite Prov. 23. 2. 〈◊〉 Christ thus Take heed to your selves lest at any time your hearts be overcharged â—…sursetting c. Luk. 21. 34. 6. After some repulses prepare for more assaults Satan three several times â—…pted Christ and that three several wayes And when he departed from him 〈◊〉 but for a season Luk. 4. 13. 7. Avoid the least degree of sinne For sinne is of a growing nature â—…ing weeds grow faster then sweet flowers Men use to clip a Proverb â—…ing A little hurts not The full Proverb is this A little hurts not if 〈◊〉 not taken If the Devil get in a claw he will soon make way for his whole paâ—… for head body and all 8. Judge not matters by events Good things may have bad events and 〈◊〉 things may have good events It is not of the nature of evil that good 〈◊〉 thereupon but the Almighty over-ruling Providence of God A skilfull 〈◊〉 cary can so temper poison with other ingredients as to make a cordial thereof 〈◊〉 it thereupon be safe for any man to drink poison 9. Follow not a multitude to do evil Exod. 23. 2. Multitude is so farre from â—…fying or extenuating a sin as it aggravateth the same as many faggots make 〈◊〉 fire to be the greater A Prophet hereby aggravateth the cause of Israelsâ—…vity â—…vity that all Israel transgressed Dan. 9. 11. And herein the sin of the 〈◊〉 is aggravated that both old and young even all the people from every quarter 〈◊〉 therein Gen. 19. 4. 10. Be well instructed in those things which concern God and his glory 〈◊〉 the things that are truly righteous that in them thou maist manifest thy 〈◊〉 zeal and not be cooled with a pretence of undue moderation In those 〈◊〉 fear not the blame of being righteous overmuch A man may indeeâ—… righteous overmuch in matters that have no warrant from Gods word 〈◊〉 are either frothy apprehensions of his own brain or vain inventions of other men In that which is truly and properly righteous one cannot be righteous 〈◊〉 much 11. Take heed of yeelding to sinne upon presuming to repent Repentance is not in thine own power it is a special gift of God Acts 11. 18. 2 Tim. 2. 25. It is not therefore safe in provoking God to presume of that which he onely can give 12. Be well instructed and exercised in Gods Word By this thou maist be made perfect and thorowly furnished to answer all vain apologies for sin By the Law of God David was made wiser then his enemies Psal. 119. 98. §. 150. Of the Resolution and Observations of Heb. 3. 13. 13. But exhort one another daily while it is called to day lest any of you be hardned through the deceitfulnesse of sin THe Summe of this verse is A Direction to keep our selves and others from backsliding Herein we may distinguish the Inference and the Substance The Inference is in this causal particle FOR The Substance layes down 1. A Duty 2. The danger of neglecting that Duty In the Duty is laid forth 1. The Act to be performed Exhort 2. The Persons both agent and patient One another 3. The Time This is set out two wayes 1. By the Extent Daily 2. By the Restraint While it is called To day About the Danger observe 1. The manner of expressing it by Caution Lest. 2. The matter whereof it consisteth Herein we may observe 1. The kinde of danger Hardness Be hardned 2. The persons that may fall into it Any of you 3. The cause of falling into it This is 1. Generally set down to be Sin 2. Particularly exemplified by this Epithete Deceitfulnesse Observations I. Directions must be added to disswasions This I gather from the Inference In the former verse was a Disswasion in this verse is added a Direction See § 142. II. Christians have need to be incited to duty Why else should this duty of mutual exhortation be so pressed as it is here See § 143. III. Christians must quicken themselves in quickning others IV. Christians must stir up others to that which they see meet for themselves These two arise out of this word One another See § 144. V. Private mutual incitations are special means of stability This word one another intends private as well as publick persons And that which is required is for the establishing of one another See § 144. VI. Mutual duties must continually be performed So much is intended under this word Daily See § 145. VII There is a season of doing good This word To day implieth a season See § 146. VIII The opportunity of doing good must be taken This phrase While it is called to day sets out the opportunity when the duty is to be done See § 146. IX There is danger in omitting this season This particle lest
God was grieved with none and punished none but such as sinned Gen. 18. 23 c. Ezek. 18. 4 c. Ezek. 9. 4. Rev. 7. 2. For the Lord is a just and a righteous God Gen. 18. 25. Hereof see more in The Plaister for the Plague on Numb 16. 45. § 12 13 14 15. §. 167. Of sinne grieving God THe later Question wherein the Answer to the former consisteth is set down negatively thus Was it not with them c. This implieth a sure certain and unquestionable affirmation and determination of a point as where it is said Have we not all one Father Hath not one God created us Mal 2. 10. This Christ maketh most clear For after he had propounded this negative Question Shall not God avenge his own Elect c. He thus addeth I tell you that he will avenge them speedily Luk. 18. 7 8. This later express conclusion demonstrateth the infallible certainty of the former Question In that this negative Question inferres that they that had sinned grieved God it is most certain that it was the sinne of the Israelites whereby God was so much grieved It was shewed § 148. that the b Greek word here translated sinned by an Hebrew notation signifieth to imbitter and provoke Sinners therefore must needs grieve God It is said that it grieved God at the heart for the sins of the old world Gen. 6. 6. And of the Son of God it is said that he was grieved for the hardness of peoples hearts Mark 3. 5. Object It is also said that the soul of the Lord was grieved for the misery of Israel Judg. 10. 16. If he be grieved at peoples misery then not at their sinnes only Answ. 1. Sinne was the cause of their misery so as in grieving at their misery God also grieved at their sinne yea sinne also might be mixed with their misery 2. There is a double kinde of grief One through indignation The other through compassion With the former God properly grieves at sinne with the later at misery God cannot but be much grieved at sinne because it is directly contrary to 〈◊〉 minde and will to his purity and holiness to his power and Soveraignty and 〈◊〉 other his Divine Excellencies This ought to be as a bridle and curb to hold us in and restrain us from 〈◊〉 Who would grieve the Divine Majesty especially so as to stirre up the fire 〈◊〉 his indignation Who would set the briars and thorns against me in 〈◊〉 saith the Lord I would go through them I would burn them together Isa. 27. 〈◊〉 Will any be so foolish as being like briars and thorns fit fuell for fire 〈◊〉 dare to blow up the fire of Gods indignation §. 168. Of the vengeance that followed upon grieving God ANother effect of their sinne is set out in these words Whose carkasses sell 〈◊〉 Wildernesse This as it was the fruit of their sinne so it was also a just recompence of 〈◊〉 grieving God By their sinne they grieved God and God being grieved â—…stroyed them The Greek word translated carkasse properly signifieth members of 〈◊〉 body but by a Synecdoche it is put for the body which is constituted of membeâ—… So this word is used in other Greek Authors It is no where else in the New Teâ—…ment The Apostle hath taken it from the LXX For they do oft translate 〈◊〉 Hebrew word which signifieth a carkasse or dead body by this word as 〈◊〉 David saith I will give the carkasses of the hoast of the Philistims 1 Samuel 17. 4â—… Three times is this word used in one Chapter Numb 14. 29 32 33 Yea this 〈◊〉 phrase is there thus used Your carkasses shall fall in this wilderness So as the Aâ—…stle may seem to have taken it from thence Our English word carkass betokeneth a dead body For they did not fall â—…ving bodies so as they might rise up again but they were slain The Verb fall implieth a sudden and extraordinary kinde of death It 〈◊〉 to set out the fall of the walls of Iericho Heb. 11. 30. and the fall of the house 〈◊〉 was built on the sand Matth. 7. 27. And of blinde men falling into a ditch Aâ—… 15. 14. And to Ananias and Saphira their sudden falling down dead Act. 5. 5 And to Euâ—…ychus his falling down dead Act. 20. 9. And to those three and 〈◊〉 thousand which fell in one day in the wilderness 1 Cor. 10. 8. And to the fall of â—…bylon Rev. 148. We do not reade of any one that died a natural death as we speak in the â—…-derness all the time that the Israelites were there Both Moses and 〈◊〉 while they were in health and might according to the course of nature have â—…ved longer Even their death was extraordinary and a judgement on them 〈◊〉 fell and so did all the rest that died in the wilderness They all fell Mention is made of the wildernesse wherein the fore-said judgement was excuted to give a more clear evidence of the kinde of judgement The wilderness was but a passage into the promised Land The reason of the long abode there was their murmuring against God Numb 14. 33. To die in 〈◊〉 wilderness was to come short of the promise made to their fathers In this 〈◊〉 respect to die there was reckoned as a judgement to Aaron Numb 20. 24. and 〈◊〉 Moses Deut. 32. 50 51. Of the wilderness See v. 8. § 92 93. This islue of those sinners that grieved God giveth evidence That they 〈◊〉 by their sinnes grieve God do therein sinne against their own souls they 〈◊〉 vengeance upon themselves So did the old world Through their sinne it grâ—… God at his heart that he had made man and thereupon he said I will destroy man 〈◊〉 6. 6 7. God was displeased at Onans sinne and slew him Gen. 38. 10. When Eâ—… offended in Baal he died Hos. 13. 1. Reade through the book of God and 〈◊〉 shall ever finde some judgement following upon offending grieving or 〈◊〉 the Lord. His Justice Power Prudence Truth and other like Attributes stir him up thâ—… maintain the glory of them Otherwise his wrath his grief and otherlike paâ—… to speak of God after the manner of man would be little regarded nay altogether slighted This cannot but much work upon those that well heed it and make them very wary in taking heed how they grieve God If zeal of Gods glory do not move them yet let them have pity upon their own souls that they bring not ruine to themselves O what terrour must this needs bring to obstinate sinners who persist in grieving God! Where shall they appear Where shall they stand If the wrath of a mortal King be as the roaring of a Lion and if he that provoketh him to anger sinneth against his own soul Prov. 19. 12. 12. 1. What is the wrath of the Almighty God And how doth he sin against his own soul that provoketh the wrath of the Lord §.
169. Of the Resolution and Observations of Heb. 3. 17. 17. But with whom was he grieved fourty years Was it not with them that had sinned whose carkasses fell in the wilderness THe Summe of this verse is The issue of them who grieve God Herein we may observe two points 1. The manner of propounding the thing interrogatively and that by Question upon Question 2. The matter Whereabout we have 1. A thing taken for grant 2. A consequence following thereupon The thing taken for grant is 1. Generally propounded God was grieved 2. In special amplified by the time how long fourty years The consequence is a judgement that followed thereupon In it are set down 1. The Persons that were punished They that had sinned 2. The Kinde of Judgement This was an extraordinary death Their carkasses fell 3. The place where In the wilderness Doctrines I. Discussing of points by interrogations is emphatical The Apostles manner of handling his matters so gives proof hereunto See § 166. II. God may be grieved This is here taken for grant See v. 10. § 103. III. The Lord is a God of long-suffering To continue to be grieved fourty years implieth much patience See v. 9. § 101. IV. Sinne grieveth God It is here said that he was grieved with them that sinned See § 167. V. Sore vengeance follows upon grieving God The judgement whereunto the Apostle hath reference proveth as much See § 168. VI. God can suddenly destroy men So much is intended under this phrase Whose carkasses fell See § 168. VII By sin men deprive themselves of blessings promised All that fell in the wilderness deprived themselves of the promised Canaan See v. 11. § 118. §. 170. Of the meaning of Heb. 3. 18. Verse 18. And to whom sware he that they should not enter into his rest but to them that believed not THe Apostle having in the former verse set down in general That sinne was the cause of the peoples destruction in this verse he declareth what kinde of sin in special it was namely unbelief and withall he proceeds in his enquiry after the persons that did further provoke God even to swear vengeance The Apostle goeth on after the same emphatical manner that he did in the â—…mer verse Dialogue-wise See § 166. The vengeance which God sware is thus expressed That they should not enterâ—… his rest This is a great judgement For so men that have long travelled and been 〈◊〉 troubled rest is very comfortable and acceptable But what rest can be comparable to Gods For it is HIS rest that is here spoken of How can any more be deprived of it then by not entring into it All these and that as an aggravation of the punishment of the Israeliâ—…es 〈◊〉 been before-handled Of Gods swearing vengeance See v. 11. § 114. Of the rest here meant See v. 11. § 116. Of Gods rest See § 117. Of not entring into that rest See § 116. Of Israels forfeiture thereof See § 118. The sin here let down to be the cause of Gods swearing the fore-said vengeâ—… is unbelief In the Greek there are two conjunctions which are comprised under this 〈◊〉 〈◊〉 particle BUT Those two are If not The sentence may thus be translated To whom sware he IF NOT or except or unless to such and such Our English BUT doth sufficiently express the emphasis of both the 〈◊〉 particles and it implieth that these and these alone and none else were the 〈◊〉 here meant This then gives us to understand that all the sinners in the wilderâ—… which there perished were guilty of the sinne here mentioned which is 〈◊〉 belief There were other apparent sins for which many of them were punished 〈◊〉 these the Apostle reckoneth up five kindes as 1. Lust. 2. Idolatry 3. â—…tion 4. Tempting Christ. 5. Murmuring 1 Cor. 10. 6 c. Yet unbelief 〈◊〉 bitter root out of which all of them sprouted and that sour leven with which 〈◊〉 were all infected and tainted See v. 12. § 128. See Chap. 11. v. 31 § 185. §. 171. Of the Nature of Unbelief THe Greek Verb translated believed not is but one word yet a compâ—… word The simple Verb signifieth to perswade The Preposition added to it is privative and imports a negative 〈◊〉 the fore-said Verb joyned to this Preposition sets out a not yeelding or 〈◊〉 to be perswaded This resusal in reference to the minde of him that refuseth most properly â—…eth Unbelief but in reference to the will it intendeth disobedience or 〈◊〉 In the New Testament it is for the most part taken in the former sense for 〈◊〉 lieving yet sometimes also it is taken in the later sense for disobeying 〈◊〉 translated Do not obey Rom. 2. 8. A disobedient people Rom. 10. 21. 〈◊〉 2 Pet. 2. 7 8. The Greek Fathers do also use this word sometimes in the one 〈◊〉 times in the other sense But other Authors do take it for the most part in the former sense 〈◊〉 disobey I see no cause in this place to alter our last English Translation but to 〈◊〉 it as they do namely thus To them that believed not This is most 〈◊〉 the Apostles scope who earnestly exhorteth to take heed of unbelief v. 12. 〈◊〉 the word doth properly and without all question signifie unbelief It is 〈◊〉 word that is used in the last verse of this Chapter wherein the same things down that here in this verse is The word here used being thus taken for such as beleeved not 〈◊〉 That unbelief made the Israelites so to provoke God as to swear vengeance 〈◊〉 them The fore-mentioned notation of the word namely A not yeelding 〈◊〉 swasion addeth much to the aggravation of the sinne of unbelief For â—…sions use to be for a mans good such are all Gods perswasions They who do not believe do thereby imply that they who perswade them intend not their good Now their good being intended what disgrace do they put upon him that perswades them and what wrong do they to their own souls To those who are stiled unbelieving Iews and Iews which believed not Act. 14. 2. 17. 5. the Apostle thus saith Ye put from you the word of God and judge your selves unworthy of everlasting life Act. 13. 46. Did not these do great wrong to their own souls This this is it that exceedingly provokes God and makes him thus complain What could have been done more Isa. 5. 4. And thus O Ephraim what shall I do unto thee O Iudah what shall I do unto thee Hos. 6. 4. And Christ thus O Hierusalem Hierusalem how often would I have gathered thy children together even as a 〈◊〉 gathereth her chickens under her wing and ye would not Matth. 23. 37. Is not God herein despised No marvell therefore that God is so provoked by unbelief as he is forced to swear vengeance Thus turneth kindenesse into fury Reade and observe the memorable judgements registred in Scripture and you shall finde
therefore a Rest to the people of God THis verse sets down the conclusion of the Apostles Discourse concerning the rest of the Sabbath and of the Land of Canaan both which he had proved by sundry arguments not to be the rest intended by David Thereupon he inferreth this conclusion There remaineth a rest that is there is another kind of rest for Gods people to rest in This concluding particle Therefore doth demonstrate this to be a conclusion So it is used Rem 8. 1. Gal. 3. 7. This Conjunction is sometimes used by way of interrogation as Shall he finde faith Luk. 18. 8. So Act. 8. 30. Sometimes for confirmation of a point and tranâ—… no doubt and truly As No doubt the Kingdom of God is among you and 〈◊〉 ye 〈◊〉 〈◊〉 Luk. 11. 20 48. Sometimes by way of addubitation or supposition and translated Perhaps Act. 8. 22. Haply Act. 17. 27. But most frequently it is used by way of inference and translated then as then are ye bastards Heb. 12. 8. This is in a manner all one as here in my Text Therefore An expresse setting down of a conclusion is an especiall means of making ones minde and meaning clear It shews what is the main intendment and what is especially to be observed It is like a white in the Buâ—…t or a mark to such as shoot at rovers to direct the 〈◊〉 in drawing his bow and shooting out his arrow Or rather like to the lanâ—… in the Admirall Ship which directeth all the Ships in the Navy Thus the demonstration of the main conclusion gives great light to the whole Discourse §. 54. Of the Rest to be laboured after THat which is here inferred is that there is a Rest. The Greek word here translated Rest is no where else used throughout the New Testament not in any other Greek Author except in some of the Greek Fathers who have taken it from this place The notation of it is taken from an Hebrew word which signifieth Rest and soundeth Sabbath See § 31. Hereupon the last Translators have thus turned it in the Margin Keeping a Sabbath So as the rest here intended is not simply a lying sitting or standing still without doing any thing at all but a ceasing from such things as are done here in this world These are called our own works in the next verse Of the heavenly Rest here intended See § 6 8 9. This word doth fitly set forth the Rest that is to come For as God who rested on the Sabbath from creating new creatures yet did other works of providence and as Gods people here on earth who cease from the works of their calling on Sabbath daies yet do sundry works of piety and mercy which are proper to the Sabbath So in heaven the glorified Saints who rest from the works of this world do many celestiall works which are proper to that place and time These works are excellent and glorious in their kinde The Saints there have sufficient ability to perform them according to the minde of their Lord and withall there is in them a ready willingnesse and forwardnesse to put out their ability and that to the utmost in those works §. 55. Of Rest in Heaven from Troubles on earth THat which under the word here translated Rest the Apostle doth in speciall give us to understand is that there shall be a freedom from every thing that is toylsom and grievous in this world The wise man in Ecclesiastes declareth how full of outward molestations and inward vexations this world is and that as long as men abide therein Besides the many expressions that he hath of the vanity of the things of this world sometimes in way of aggravation doubling the word and adding this note of generality ALL unto it thus Vanity of vanity vanity of vanities all is vanity Eccl. 1. 2. 12. 8. and besides the labours travels and troubles that he there mentioneth ten severall times he useth this clause Vexation of spirit But in the Rest here mentioned they rest from their labours Rev. 14. 13. and all tears shall be wiped away from their eyes Rev. 21. 4. under labours all molestations of body are comprised and under tears all vexations of spirit Labours and troubles are not the things whereunto God hath ordained man as unto his ultimate end Man by sinne hath pulled them upon himself Sin was the cause of this doom upon the woman I will greatly multiply thy sorrow c. and of this upon the man In sorrow shalt thou eat c. Gen. 3. 16 17. From sin proceeded all manner of evils even evils of punishment Obj. The Lord himself saith I create evil Isa. 45. 7. Hereupon a Prophet maketh this inference Shall there be evil in a City and the Lord hath not done 〈◊〉 Amos 3. 6. Ans. By evil in those and other like places the just punishment of sin is intended That God is said to create and do in these respects 1. God ordained that sin should be punished 2. God by his providence ordereth the punishments which are inflicted on sin and that for the kinde measure and continuance thereof 3. The Ministers and means whereby sinners are punished are appointed and sent by God On these grounds we may conclude that Gods people shall for the present be sufficiently supported in their afflictions and at length be fully freed from all 1 Cor. 10. 13. Upon expectation of the soresaid freedom and rest it is just and equall both diligently to work the work of our Lord and Master all the working time of this our Pilgrimage and also patiently to endure whatsoever the Lord shall be pleased 〈◊〉 upon us Christ hath made himself a worthy pattern herein I must saith 〈◊〉 〈◊〉 the works of him that sent me while it is day Joh. 9. 4. And Though He 〈◊〉 a Son yet learned he obedience by the things which he suffered Heb. 5. 8. There being a freedom and rest to come Christ had an eye thereto Heb. 12. 2. So had 〈◊〉 Heb. 11. 26. When we are pinched or grieved with any work travell trouble or affliction 〈◊〉 us call to minde and meditate on this freedom and rest Marrineâ—…s passe over 〈◊〉 boisterous and dangerous seas in hope of attaining to a quiet haven Labourers toyl all the day in hope of rest at night So others in other cases Expeâ—… of freedom rest and recompence upholds their spirits yet they may â—…ail of their expectation But they for whom this rest is prepared shall not 〈◊〉 thereof What then should we not do what should we not endure in hope of this rest The 〈◊〉 because hope thereof is certain and sure If the joy honour and glory which will accompany this rest were duly 〈◊〉 it would much more stirre us up to this duty §. 56. Of Rest to come OF the soresaid Rest it is here said that it remaineth The same word is here used that was used before v. 6.
two-edged weapon as the Word is Slighting Gods Word hath been the cause of severe judgements â—… 〈◊〉 2. 25. 2 King 17. 14. 2 Chron. 36. 16. 3. Apply Gods Word to thy sinnes It is a sword whereby thou mayest 〈◊〉 them down As Ministers in their Ministry must do this to others so every 〈◊〉 to himself Against prophanenesse apply Heb. 12. 16. Against hypocrisie Mâ—… 24. 51. Against swearing Ier. 23. 10. Against unmercifulnesse Iames 2. â—… Against whoremongers and adulterers Heb. 13. 4. Against liars Rev. 21. 8. So 〈◊〉 other cases 4. Let all evil doers fear This sword of the Word of all other swords shall 〈◊〉 be born in vain Rom. 13. 4. This sword pricked the Iews in their heart Act. â—… â—… This made Felix tremble Act. 24. 25. This struck Ananias and Saphira 〈◊〉 Act. 5. 5. Though these were extraordinary judgements and do not ordâ—… fall out yet assuredly the souls of evil doers are ordinarily struck dead 〈◊〉 with 5. Make use of both edges of the Word because it is a two-edged sword Make use of the Law and of the Gospel for slaying thy corruptions 6. Have this sword alwaies in a readinesse As Gentlemen use to have thâ—… swords Have the Word of God in readinesse to defend thy self against all 〈◊〉 of assaults and also to repell and drive away thy spirituall enemies 7. Let them who are in Authority lift up this sword of the Word of God in 〈◊〉 places where they have Authority for suppressing evil doers and encouraging 〈◊〉 that do well Rom. 13. 4. §. 72. Of the Word a spirituall Sword THe Apostle to make good what he had said of the sharpnesse of the Word namely that it is sharper then any two-edged sword setteth down an indectiâ—… of sundry powerfull effects which are such as cannot be effected by any material sword No materiall sword can pierce to the dividing asunder of soul and spirit â—… but the Word can so farre pierce Therefore no materiall sword is so sharp as the Word If we well observe the kindes of effects produced we shall finde them all to be spirituall Thence we may inferre that the Word is a spirituall sword It is iâ—… 〈◊〉 respect styled The sword of the Spirit Eph. 6. 17. Such is the whole armâ—…â—… God described Eph 6. 14 c. For man consisteth of a soul which is spirituall as well as of a body Thoughâ—… materiall sword may be usefull for the body yet the soul singly considered in 〈◊〉 by it self hath no need of it Besides we have spirituall enemies whom a materiall sword can no way anâ—… and we are subject to spirituall assaults which cannot be repelled by corpâ—… weapons In these respects we have great need and use of a spirituall sword such as one as the Word is Hereby we have an evidence of the wise and good providence of God who â—…fordeth means answerable for our need every way corporall means for our 〈◊〉 spirituall means for our souls And as in wisdom he suffereth spirituall enemies to 〈◊〉 us with spirituall temptations so he furnisheth us with a weapon to resist â—…ose enemies and withstand those temptations It is therefore a point of egregious folly to account this sword a needlesse weapon or to be carelesse in the use of it But it will be our wisdom well to use it for our souls safety against all spirituall enemies and assaults §. 73. Of the Words dividing soul and spirit joynts and marrow THe first particular instance of the piercing power of the Word is that it divideth asunder soul and spirit The simple Verb whence the Greek participle being a compound here translated piercing signifieth to come But the Preposition with which it is compounded addes emphasis For the compound signifieth to come to or into Our English word pierce doth fully expresse as much Our former English thus translates iâ—… 〈◊〉 through How sarre the word pierceth is demonstrated in this phrase To the dividing asunâ—… of soul and spirit Of the Greek word translated dividing asunder See Chap. 2. v. 4. § 35. The things here said to be divided are soul and spirit Each of these words are 〈◊〉 put for the whole soul of man specially when they are singly set and joyned â—…ith the body by way of distinction as 1 Cor. 6. 20. Matth. 10. 28. But here both soul and spirit are put for particular distinct faculties The soul as distinguished from the spirit is put for the will and affections which are accounted inferiour faculties The spirit is put for the understanding or mind which is accounted the highest faculty commanding and guiding the rest Thâ—…s are they distinguished 1 Thess. 5. 23. Luk. 1. 36 37. The soul and spirit are as nearly and firmly knit together as any parts of the body can be yet the Word can divide them asunder and that not only by distinguishing the one from the other but also by discovering the severall desires and delights or dislikings and loathings of the soul and likewise of the castings plottings and contrivements of the spirit and all these both in good and evil things Some apply these words soul spirit to the naturall and regenerate parts of man to corruption and grace which in Scripture are commonly called flesh and spirit Gal. 5. 17. In this sense none can be here meant but such as are regenerate because none else have the spirit in that sense But the power of the Word as here intended is much manifested on those that are not regenerate These words following joynts and marrow are metaphoricall taken from the body and applied to the soul. The Greek Noun translated joynts is derived from a Verb that signifieth to fit or prepare I have espoused or fitted and prepared you saith the Apostle 2 Cor. 11. 2. Joynts are so fitted for that hollow place where they lie as they are as close and can as hardly be pierced or severed as the entire bone The substance of joynts is bony they are very bones so as a sword that easily cutteth asunder the thin skin and soft flesh may stick at the bony joynt and not cut it asâ—…nder By these joynts are meant resolute purposes of the minde obstinate resolutions of the will hard hearts feared consciences stubborn affections and passions Though a sharp two edged sword can hardly out asunder hard bony joynts yet can Gods Word easily cut asunder the aforesaid joynts of the soul. It can alter resolved purposes change obstinate wils beat down hard hearts rouze up feared consciences and subdue violent passions though they cleave so close to the soul as they may seem to be a part thereof How did Gods Word pierce the joynts of the soul of Ahab 1 King 20. 43. 21. 27. and of the Princes of Iudah Jer. 36. 16. and of Pilate Joh. 19 12. So in another kinde it pierced the joynts of the soul of Eli 1 Sam.
metonymically the effect be put for the efficient sinnes for sinners 〈◊〉 where God saith I will be mercifull to their sinnes Heb. 8. 12. that is to 〈◊〉 that have sinned in pardoning their sins Thus saith the Publican God be 〈◊〉 to me a sinner Luk. 18. 13. The Sacrifice may be said to be for sinners even for their good in that it 〈◊〉 〈◊〉 means of removing the guilt and punishment thereof But this particle for being indefinitely taken for an end sins may here 〈◊〉 be understood and Sacrifices offered to obtain pardon of sins Hereupon it is 〈◊〉 concerning such an one as had a Sacrifice offered up for his sin it shall be 〈◊〉 him Lev. 4. 35. If any will extend this end for sinnes to offering up of gifts also the end 〈◊〉 further be taken in reference to sinne pardoned for which mercy gifts in â—…mony of thankfulnesse were brought to God as they who to testifie their â—…nesse for Gods bringing them out of their bondage into the promised Land brought gifts to be offered to the Lord Deut. 26. 10. But I take the former sense of Sacrifice offered for pardon of sin to be most proper to this place Hereby is intended that sin is pardonable All Sacrifices for sin all legal â—…ings for uncleannesse all prayers for pardon all promises of pardon all 〈◊〉 of sinners do prove as much 1. This gives evidence of Gods free grace and rich mercy to man Exod. 34. â—… Isâ—… 43. 25. 2. This affords matter of admiration in that none is like unto God herein Micab 7. 18. 3. This is a ground of singular comfort as Christ said to a poor distressed man Sonne be of good cheer thy sinnes be forgiven thee Matth. 9. 2. Assurance of the pardon of sinne is the most soveraign ground of comfort that can be 4. This affords manifold Directions as 1. To be well-instructed in the grounds of pardon 2. To consider the need we have thereof 3. To apply it aright unto our selves 4. To rest thereupon 5. To be watchfull against sin for the future Ioh. 5. 14. 8. 11. See more hereof in my Treat of the sin against the holy Ghost § 5 6. §. 9. Of compassion in such as have to do with others in the things of God Verse 2. Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmities THe sixth branch of the Description of an High-priest is That he can have compassion Of the notation of the Greek word translated have compassion and of the Greek word translated can how it signifieth a fitnesse and readinesse to do a thing See Ch. 4. v. 15. § 88. From adding this property of an High-priest to have compassion to the former about his dealing for men with God may be inferred that they who are to deal for men especially about God must be full of compassion This the Apostle implieth under sundry properties belonging to a servant of the Lord who must be for 〈◊〉 to God 2 Tim. 2. 24. 1. He must not strive It is want of compassion that makes men strive or be contentious 2. He must be gentle unto all men Gentlenesse and meeknesse arise from compassion 3. He must be apt to teach None more fit and meet to teach others then men of compassion 4. He must be patient One ready to bear with the evils and weaknesses of others Such an one was Moses who is said to be a man very meek above all the men which were upon the face of the earth Num. 12. 2. This language of the Apostle Paul My little children of whom I travel in birth again Gal. 4. 9. sheweth him to be a man full of compassion All men are subject to many weaknesses and imperfections yea in many there 〈◊〉 much perversnesse especially about the wayes of God they are as children prone to provoke them that seek their good so blinde as they cannot discern their own good if therefore they who have to do with them be not as Parents use to be to their children full of compassion they will soon cease to seek their good There is no such means of overcoming evil with goodnesse as bowels of compassion Cruell and hard-hearted men are unfit to be Ministers who are to be for men in things pertaining to God Ministers oft meet with cases which require much pity and great patience If they be ready to fret and fume and in scorn put away such as propound their cases to them they may send away poor souls comfortlesse Let Ministers therefore put on bowels of mercy kindenesse humblenesse of minde â—…eeknesse long-suffering Col. 3. 12. They are as Priests for men in things pertaining to God That they may do this let them consider that they with whom they have to do are their own flesh Isa. 58. 7. and that no man ever yet hated his own flesh but nourisheth and cherisheth it Ephes. 5. 29. Let them also consider how ouâ—… Lord prâ—…nounceth the mercifull to be blessed and promiseth that they shall obtain mercy Maâ—… 5. 7. §. 10. Of Ignorance THe persons on whom compassion is especially to be had are here specified to be of two sorts 1. Such as are ignorant 2. Such as are out of the way Of the distinct kindes of ignorance and of the dangers thereof and duties thence arising See Ch. 3. v. 10. § 111 112. In that the ignorant are here brought in as an instance of such sinners as were to have Sacrifices offered up for their sins the Apostle giveth us to understand that Ignorance is a sin It is expresly said That if any soul sin through ignorance he shall bring a sin-offering Num. 15. 27 28. 1. Ignorance is a transgression of the Law of God for it is contrary to that knowledge which the Law requireth But every transgression is since 1 Iohn 3. 4. 2. Ignorance is a defect of that Image of God after which God at first created man for knowledge was a part of that Image Col. 3. 10. 3. Ignorance is an especial branch of that natural corruption which seised upon the principal part of man namely his understanding 4. 〈◊〉 is the cause of many other sins Gal. 4. 8. 1 Tim. 1. 13. Therefore it must needs be a sin it self 5. Judgements are denounced against ignorance as against a sinne Hos 4. 6. 2 Thess. 1. 8. 6. Ignorance is a punishment of other sinnes Isa. 6. 10. Ioh. 12. 40. Though Ignorance be a sinne yet ignorant persons are here brought in as a 〈◊〉 object of compassion Christ renders this ground of his praying for the Jews that had a hand in crucifying him Luk. 23. 34. And Peter alledgeth it as a ground of his tendring mercy unto them Act. 3. 17. Ignorance is a spiritual blindenesse so as they see not the dangerous course wherein they walk and in that respect are the more to be pitied §. 11. Of having compassion on
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
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…das had them all yet was he not reformed He retained a murtherous mind foâ—… he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessâ—…y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â—… Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nâ—…rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ—… workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateâ—…hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atâ—…in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comâ—…orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
Christs Priest-hood cannot be passed over to another Thus it is 〈◊〉 〈◊〉 See § 99. §. 101. Of the meaning of these words wherefore he is able also to save Heb. 7. 25. Wherefore he is able also to save them to the uttermost that come unto God by 〈◊〉 â—…ing he ever liveth to make intercession for them IN this verse an inference is made upon Christs everlasting Priest-hood This is evident by the first illative conjunction Wherefore hereof see Chap. 2. v. 17. § 166 The reference may in generall be extended to all that hath been before said of the excellency of Christs Priest-hood Because he is the Son of God and 〈◊〉 â—…to heaven made a great High-Priest for ever after the order of Melchisedec 〈◊〉 and remaining after Levi making all things perfect being instituted by the solemn and sacred oath of God and endureth ever he is able to save c. But in that the Apostle in the latter part of this verse expresly mentioneth he is ever living to make intercession a more particular and speciall reference is here intended namely to the verse immediately going before thus Christ ever endured 〈◊〉 hath an unchangeable Priest-hood Therefore he is able to save c. This copulative particle translated also implyeth that Christ ever endured 〈◊〉 only for his own honour but also for our good The verb translated able doth most properly imply power and ability 〈◊〉 do a thing but withall it compriseth under it a fitnesse and readinesse to do a 〈◊〉 See Chap. 2. v. 18. § 183. Here it may intend both especially in relation to the foresaid generall â—…rence Of the various acception of this word save see Chap. 5. v. 7. § 42. Here it is taken in the largest extent for preservation from all misery and for setling in 〈◊〉 happinesse This salvation is the end and benefit of Christs Priest-hood He 〈◊〉 Priest and he continueth Priest to save man Of the salvation whereunto we 〈◊〉 brought by Christ. See Chap. 5. v. 9. § 50. The copulative particle commonly translated and in this place hath 〈◊〉 especiall emphasis and is not unfitly translated also It pointeth at one main 〈◊〉 of Christs being such a Priest as he was even to save c. §. 102. Of Christs power to save THis word able is here inserted by the Apostle to shew that Christ can and will accomplish that salvation which he aimed at There is in this respect a title given unto him and translated Saviour which is proper to such a Saviour as is here spoken of The heathen did appropriate that title both to their chief God and also to other Gods that had preserved them The Roman oratour did 〈◊〉 it to Verres that he applyed that title to himself and caused it to be set over a City gate Most truly and properly is it attributed to Christ and thereupon his name Iesus was given unto him See Chap. 2. v. 9. § 73. In this respect this metaphor horn of salvation is also attributed to him Luk. 1. 69. By horn power is meant therefore it is reckoned up among other like metaphors as Castle 〈◊〉 Fortresse Shield Psal. 18. 1. The metaphor is taken from horned beasts whose chiefest strength is in their hornes Thereby they defend themselves and seek to annoy those that they are afraid of In reference hereunto Zedekiah the false Prophet made him hornes of Iron and said to Abab with these shalt thou push the Syrians until thou have consumed them 2 King 22. 11. By this metaphor the power of Monarchs is set forth Dan. 7. 7 8. and 8. 3 4. 1. Christ is of almighty power and by his power he hath overcome all the enemies that any way hinder our salvation 2. Christ is of infinite dignity in his person and what he did and endured for man 〈◊〉 accompanyed with an infinite merit Thus is he fit to enter into the place of glory and salvation for us Good ground have we hereupon to trust unto Christ. The Philistines much trusted in their Champion Goliah 1 Sam. 17. 4 c. Yet was he but a man and as a man was over thrown Our Lord Christ is another kind of Champion who cannot be overcome Hereof we are to take notice in regard of the power of those enemies which seek to hinder our salvation who though they may seem terrible especially the Devill 1 Pet. 5. 8. Yet he and all the rest are but weaknesse in comparison of Christs power Heb. 2. 14. This also may support us against our own weaknesse We are as water spilt on the ground not able to stand of our selves we must therefore do as Iehosaphat did 2 〈◊〉 20. 12. §. 103. Of Christs saving to the uttermost THe foresaid power of Christ in saving is much amplified by this phrase to the uttermost for it setteth forth the full perfection thereof The Greek adjective translated uttermost is compounded of two nounes whereof one signifieth all and the other end so as it implyeth that which is brought to a full end nothing need more to be done thereabouts Our English word uttermost signifieth as much as can be done There is nothing beyond the uttermost There is nothing beyond his power in the work of salvation that is able to save to the uttermost Nothing needeth to be added as an help to him whatsoever is requisite thereunto is in him Thus the salvation which Christ giveth is full and perfect In this respect Christ is called salvation it self Luk. 2. 30. If we duly weigh the misery from which we are saved and the felicity wherein we are estated by Christ we may well discern that he saveth to the uttermost He saveth from sin Matth. 1. 21. Sin is the cause of all misery They who are saved from it are saved from all manner of evill There is nothing hurtfull to a man but what is caused or poysoned by sin Before sin there was no misery and he that is altogether freed from sin is freed from all manner of misery Christ saves from the contagion guilt punishment power and remainder of sin Of the selicity wherein Christ setleth those who are saved See Chap. 1. v. 14. § 159. 1. Hereby is discovered the vanity of the supposed Churches treasure wheâ—… Papists make their foolish people to trust As mans satisfaction Intercession of â—…gels and Saints merits of men Priests oblations The Churches indulgenciâ—… 〈◊〉 pardons and such like trash This fulnesse of salvation wrought by Christ giveth us further ground to 〈◊〉 wholy and only on Christ and utterly to reject all other grounds of salvation §. 104. Of salvation appropriated to those that come to God GReat is the benefit which is brought to the sons of men by Christs Priest 〈◊〉 even full and perfect salvation but it is here limited and restrained to 〈◊〉 〈◊〉 enâ—…vour to obtain it This endevour is expressed under this phrase of 〈◊〉 〈◊〉 to God
several duties required in the one and in the other yet in this they agree that something is required on mans part in both Lev. 18. 5. Mark 1. 15. 6. In an ability which God giveth to man to fulfil the one and the other Though 〈◊〉 the former God left the ability that he gave in mans power to retain it or lose 〈◊〉 and not so in the latter Covenant yet in both there is an ability given 〈◊〉 7. 29. Ier. 31. 33. 7. In the ratification of both which was by certain seals The two Trees in Eden for the former Gen. 2. 9. And sundry Sacramenâ—…s for the latter 8. In the same general ends of both which were Gods glory and mans good Prov. 16. 4. Isai. 43. 7. Rom. 10. 5. Ioh. 6. 47. 9. In the same general extent of both The former extended to all the branches of the first root which was Adam with whom the first Covenant was made The latter to all the branches of the other Root which is Christ with whom the other Covenant was made Rom. 5. 18. 10. In the penalty against transgressors of the one and other which is death and damnation Gen. 2. 17. Deut. 27. 26. Iohn 3. 18. Luke 13. 35. §. 48. Of the difference betwixt the two Covenants of Works and Grace The Covenants of Works and Grace do differ in the particulars following 1. In the different consideration of the Authour of the one and the other which are in the first Gods supreme Soveraignty and in the latter his rich mercy 2. In the procuring cause of them which was of the former Gods meer will and pleasure of the latter pitty and compassion 3. In the manner of making the one and the other The former was without a Mediator the latter with one 4. In the time the former was made before man had sinned the latter after his transgression 5. In the occasion of making the one and the other The occasion of the former was to try mans faithfulnesse in that integrity wherein God made him The occasion of the latter was to shew the necessity of mans continual dependance on God 6. In the confederates or parties with whom the one and the other was made The former was made with all mankinde The latter with the Elect only 7. In the particular good that was promised In the former a reward was promised upon fulfilling the condition by man himself Rom. 10. 5. In the latter was afforded 1. A Surety for Man Heb. 7. 22. 2. Ability to do what God would accept Ezek. 36. 27. 3. A better reward in Mans Communion with Christ Iohn 14. 3. and 17. 23 24. 8. In the duties required by the one and the other Perfect obedience was required by the former Faith and Repentance by the latter 9. In the order of Gods accepting In the former God accepted the person for the work which is thus expressed If thou do well shalt thou not be accepted Gen. 4. 7. In the latter the work is accepted in reference to the person 10. In the ratification The former was ratified by Word Promise and Seals The latter was further ratified by Oath Heb. 7. 20. and bloud Heb. 9. 16 17. 11. In the issue of the one and the other The former was violable It might be forfeited and was forfeited The latter is inviolable and shall never be broken Ier. 33. 20 21. 12. In the matter of the one and the other These two Covenants do so far differ in the very matter and substance of them as they can no more stand together than the Arke of God and Dagon 1 Sam. 5. 3 4 The Apostle doth so far oppose Works and Grace in the case of justification and salvation as they cannot stand together Rom. 11. 6. This difference betwixt the Covenant of Works and Grace giveth evidence of Gods wisdom in working by contraries and in bringing light out of darknesse 2 Cor. 4. 6. and good out of evil as he brought meat out of the eater Iudg. 4. 14. For mans sin and misery that fell thereupon caused this better Covenant This is an especial instance to prove that all things work together for good 〈◊〉 8. 28. The foresaid difference doth also much amplifie the goodnesse of God For God did not only repair or renew the Covenant of Works after it was broken but entered into a far better Covenant Observe the particulars wherein the Covenant of Grace excelleth the Covenant of Works and you will clearly discern how 〈◊〉 Gods goodnesse is amplified by substituting the covenant of grace insteed of the coâ—… of workes §. 49. Of the agreement betwixt the covenant of grace as it is stiled old and new THe covenant of grace hath continued from Adams fall and shall continue to the end of the world In this respect it is stiled an everlasting covenant But it hath been variously dispensed in the severall ages of the world The greatest difference in the dispensation thereof hath been manifested in the 〈◊〉 that passed before and since Christ was exhibited This difference is so great as the covenant of grace though alwayes one and the same in substance hath been distinguished into an old and new covenant Heb. 8. 13. In what respect it is called new hath been shewed § 35. The old covenant is so called in respects contrary thereunto The latitude of the covenant of grace will more clearly be discerned if we duly consider the agreement and difference as it is called old and new The agreement is manifested 1. In their author and that considered in the same respect Namely as he is our Creator and Lord and as he is our Redeemer and Father for so was God of old called and acknowledged Deut. 32. 6. 2. In the procuring cause which was the feee grace and rich mercy of God 〈◊〉 1. 54 55 72 78. 3. In the same ground and meritorious cause of both which is Jesus Christ Heb. 13. 8. Rev. 13. 8. 4. In the same promises which are remission of sins reconciliation with God and everlasting happinesse Exod. 34. 7. Lev. 8. 15. Psal. 91. 16. 5. In the same duties required which are faith Gen. 15. 6. and repentance 〈◊〉 33. 11. 6. In the same ground of stability which is the continuall abode and operation of the Spirit in Gods confederates Psal. 51. 11 12. 7. In the same generall end which is the praise of the free grace of God Exod. 33. 18 19. and 34. 6. 8. In the same persons with whom the covenants are made which are sinners by nature but elect of God Psal. 33. 12. and 89. 3. 9. In the same word of faith whereby the one and other covenant is revealed Galat. 3. 8. Heb. 4. 2. 10. In the same substance of Sacraments and the same spirituall food 1 Cor. 10. 3 4. §. 50. Of errors contrary to the Identitie of the covenant of grace distinguished into the old and new THe Identitie in substance of the covenants of grace distinguished into old and
covenant or no. If we be then assuredly we have knowledge of the Lord such knowledge as will make 〈◊〉 subject to him and rest upon him It is not a small measure of knowledge that in these times is sufficient The forementioned description of this knowledge thus They shall not teach every man his 〈◊〉 c. sheweth that the knowledge of the Lord shall abound under the new covenant It was foretold that the earth shall be full of the knowledge of the Lord as 〈◊〉 〈◊〉 cover the Sea Isa. 11. 9. This is manifested to be accomplished 1 Ioh. 2. 27. 1 Cor. 1. 5. 2 Cor. 8. 7. 1. Hereby a clear difference betwixt the two covenants is manifested 2. Evidences are hereby given of the encrease of Gods goodnesse 3. This makes much to the honour of Christ and gives evidence that the only beâ—… Son who is in the bosome of the father hath declared him Joh. 1. 18. 1. It is a strange conceit and contrary to this prerogative that men may have too much knowledge Hereof see The Whole Armour of God Treat 2. Part. 8. of the Word of God on Eph. 6. 17. § 23. 2. The practice of many comes too neer to that opinion For they content themselves with a small measure of knowledge Because when they have done all that they can they can know but in part a very small part of knowledge satisfieth them Can such indeed be imagined to have a right to the new covenant 3. This transcendent description of the degree of knowledge which under the nâ—…w covenant is promised should stir up such as think they know much yet further to grow in knowledge till they be rich therein 1 Cor. 1. 5. and filled therewith Col. 1. 9 and abound in it 2 Cor. 8. 7. This is the duty of private Christians how much more of Parents Masters Ministers and others who are in place to instruct those that are under them §. 74. Of pardon of sin the ground of other priviledges of the new Covenant Heb. 8. 12. For I will be mercifull to their unrighteousnesse and their sins and their iniquities will I remember no more THe fourth promise and priviledge is laid down in this verse It is the justification of a sinner consisting in the pardon of sins This is a great one in it self and it is laid down as the ground and cause of all the rest The conjunction of connexion which is a causall particle FOR or Because implyeth as much so as Gods mercy in pardoning the sins of them whom he receiveth into the new covenant is the cause of all other priviledges of the new covenant For this causall conjunction because hath reference to all and every of the forementioned priviledges Because God is mercifull in pardoning our sins he putteth his law into our hearts He is to us a God and he teacheth us to know him Thou hast saith Hezekiah in lovâ—… to 〈◊〉 soul delivered it from the pit of corruption for thou hast cast all my sins behind thy â—…ack Isa. 38. 17. He maketh Gods mercy in pardoning his sin the cause of Godâ—… freeing him from destruction The like reason doth God himself render of redeeming his Church Isa. 44. 22. Hence is it that David setteth this favour of God in the first place Psal. 103. 3. and first craveth it Psal. 51. 1. Yea and placeth blessednesse therein Psal. 32. 1 2. By Gods pardoning of sin all thâ—…t hinders mercy is removed For sin is that cloud which keepeth away the light of Gods mercy the dam that keepeth the currant of Gods grace from flowing on to us and the bar that fast closeth the door against Gods entring into our soul. When that cloud is dispelled and that dam broken down and that bar pulled out a ready way is made for Gods mercy to come unto us 1. Hereby is discovered the vilenesse of sin and the wretchednesse wherein we lye by reason thereof So long as sin lyeth on us no grace and favour can be expected from God neither can there be any comfortable communion betwixt God and uâ—… God in himself is to sinners as sinners a consuming fire Heb. 12. 28. and 〈◊〉 are as stubble Take notice hereof that sorrow for sin hatred of sin desire of pardon and faith therein may be wrought in your hearts 2. This doth much amplifie the benefit of the pardon of sin It is a great benefit in it self but much greater in that it is a means of the forementioned blessed priviledges namely that God is moved to write his Lawes in our heart to be our God and to cause us to know him On this ground might Christ well say to a poor distressed man Son be of good chear thy sins be forgiven thee Matth. 9. 2. Assurance of the pardon of sin is the most soveraign ground of comfort that can be 3. This may put us on to do the uttermost that possibly we can to attain assurance of the pardon of sin and to give no rest to our souls till we have attained some evidence thereof In this case the advice which the wiseman giveth to a debter Prov. 6. 3 4 5. is to be observed The very horror of sin in it self and the wofull plight whereinto it bringeth sinners is motive enough to enforce this poynt But behold a stronger motive a positive motive The priviledges that it bringeth with it Upon pardon of sin followeth every good gift even whatsoever the sanctified heart of man can desire for what can it more desire then what is comprised 〈◊〉 the priviledges of the new covenant Were this well weighed it would make us cry for pardon of sin and plead the grounds thereof as David did Psal. 51. 1. Had a man but one request in his own behalf to make unto God surely this which the Publican made God be mercifull to me a sinner Luk. 18. 13. would be the best §. 75. Of Gods being pacified with his consederates THe Lord thus setteth down the ground of pardon of sin I will be mercifull to their unrighteousnesse The Greek word properly signifieth one that is appeased or pacifiâ—…d by a Mediator The Hebrew word used by the Prophet Ier. 31. 34. may also be applyed to the same sense We translate it forgive which is the generall intendment of it For they that are appeased do use to forgive That Hebrew word is translated spare Deut. 29. 20. Another Hebrew word of the same Letters but transposed hath a contrary signification for it signifieth to consume or utterly destroy Deut. 28. 38. There is another Hebrew word oft used in the same sense that the word of my Text is which properly signifieth to cover and metaphorically to make an attonement Lev. 16. 33 34. The cover of the Ark had a name derived from this word and translated in English a mercy-seat Exod. 25. 17 18. The Latine translates the word of my Text and this latter Hâ—…brew word propitius
the greatest In the fourth promise observe 1. The inference of it as the cause of all the former for 2. The substance This layeth down two points 1. A double act on Gods part 1. Affirmative I will be merciful 2. Relative I will remember no more 2. A treble object concerning men 1. Their unrighteousnesses 2. Their sinns 3. Their iniquities 2. The manner of expressing all the foresaid promises is absolute §. 79. Of Observations raised out of Heb. Chap. 8. v. 8 9 10 11 12. 〈◊〉 8. I. TRransgressors of a covenant are blame-worthy God doth here himself find fault with them See § 30. II. Weaknesse of the covenant excuseth not transgressors thereof The old covenant 〈◊〉 weak yet the transgressors thereof are blamed See § 30. III. God spake in the mouth of his Prophets These phrases He saith Thus saith the Lord prove the point See § 31. IV. God enters into covenant with men This is the main intendment of this testimony See § 39. c. V. The new covenant is a remarkable matter Therefore this note Behold is prefixed See § 32. VI. The new covenant was reserved to the dayes of the Gospell Those were the dayes then to come See § 33 34. VII Gods promises are as performances Therefore they are set down in the time present The days come See § 33. VIII The last covenant is ever fresh This Epithite new intends as much See § 35. IX The Church is as an house It is here so called See § 36. X. The spituall priviledges of the antient Iewes belong to Christians In this respect Christians are comprised under those titles Israel Iudah See § 36 38. XI All nations under the new covenant are united Israel and Iudah that were divided kingdomes are here set down united under the new covenant See § 37. Vers. 9. XII The new covenant is not such an one as the old was It is not according to that but better See § 54. XIII The old covenant was a divine covenant I made it saith the Lord. See § 54. XIV The old covenant was established with the Israelites in the wilderness The fathers here mentioned were they who lived in the wildernesse See § 54. XV. Men are proue soon to revolt In that day wherein God first established his covenant with the Israelites they revolted See § 55. XVI God gives deliverance I lead them out of Egypt saith the Lord. See § 55. XVII Memorable matters are to be remembred The mention of that memorable deliverance out of Egypt so long after giveth proof hereof See § 57. XVIII A time of speciall providence is a fit covenanting time Such was the time of Gods bringing Israel out of Egypt when he renewed his covenant with them See § 57. XIX God deals tenderly with his people These phrases took them by the hand to lead them gives evidence hereunto See § 55. XX God fully delivereth his He leads them out of their danger See § 56. XXI Men are prone to slight Gods kindnesse This is here exemplisied in the Israelites led out of Egypt See § 57. XXII Abuse of Gods kindnesse provoketh him to cast off his people So hath he dealt with the Israelites See § 59. Vers. 10. XXIII Christians must be distinctly informed in their priviledges This I collect from the inference of the particulars of the new covenant upon abrograting the old See § 60. XXIV God is the author of the new covenant It is God that saith thereof I will make See § 40 45. XXV The best things are reserved to the latter times These times are implyed under this phrase after these dayes See § 61. XXVI It is God that worketh on mens souls The inward parts here mentioned and hearts are put for their souls See § 64. XXVII Gods work is an effectuall work He puts into See § 65. XXVIII Gods work abides This phrase I will write intends as much See § 63. XXIX Gods first informes the mind He first puts his lawes into mens minds See § 66. XXX The Lord is in speciaâ—…l a God to his confederates Thus he here promiseth to be See § 67. XXXI God hath a peculiar people Such are they whom he takes to be his people See § 68. XXXII Gods peculiar people will answerably carry themselves This phrase they shall be to me a people implyeth the duty and disposition of Gods people See § 69. Vers. 11. XXXIII Knowledge of the Lord is a priviledge of the new covenant It is here reckoned among the priviledges thereof See § 72. XXXIV There needs not such means of instruction under the new covenant as needed under the old This is the main point intended under this phrase they shall 〈◊〉 teach c. See § 70 71. XXXV All of the new covenant have knowledge of the Lord. This is here plainly expressâ—…d See § 73. XXXVI Knowledge aboundeth under the new covenant The inference of this phrase all shall know me c. upon that which went before proves as much See § 73. Vers. 12. XXXVII Pardon of sin is the ground of other priviledges of the new covenant The inference of this priviledge upon the former by the causall particle for giveth proof hereof See § 74. XXXVIII God is pacified toward his confederates The meaning of this word mercifull intends as much See § 75. XXXIX Sins of Gods confederates deprive them not of his favour He is mercifull to their sins that is he pardoneth them See § 76. XL. All sorts of sins are pardoned to Gods confederates these severall titles unrighteousnesses sins iniquities being all of the plurall number comprise all manner of sins under them See § 76. XLI God fully acquitteth his confederates He remembreth their sins no more See § 76. XLII The promises of the new covenant are absolute So are these here mentioned and like to these are all others See § 77. §. 80. Of the old Covenant abrogated Heb. 8. 13. In that he saith a new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away THe conclusion of the Apostles argument concerning the deficiency of the old covenant is here laid down The argument was this If the first covenant had been faultlesse no place had been sought for the second But place was sought for a second Therefore the first was not faultlesse The proposition is plainly set down in the seventh verse The assumption is largely proved by a divine testimony v. 8 9 c. The conclusion is here in this Text. This conclusion is laid down as a just consequence following upon the foresaid testimony as is evident by this clause In that he saith The force of the consequence lyeth in this That the introduction of a new form presupposeth the abolition of the former The building of a new house where an old one was presupposeth a pulling down of the old The word covenant is not in the Greek but fitly supplyed out of the eight verse Of this epithite new see
their life yet neither their bodies nor their cloathes were consumed Let. 10. 5. A like instance of Mercy remembred in judgement was given in that Prophet who was slain but not devoured by a Lyon 1 King 13. 24. To the fourth This phrase his iniquity is upon him implyeth that he himself was the cause of the judgement he justly deserved it It implyeth the same thing thâ—… this phrase doth he shall bear his iniquity which is spoken of him that onely makes himself accessary to anothers sin by not making it known Lev. 5. 1. To the fift The Apostles resemblance is of unequals his argument is drawn from the lesse so as that place rather maketh against them then for them It is as if he had said If a sin lesse then the sin against the Holy Ghost escaped not 〈◊〉 how much sorer punishment c. This by the way I have noted to keep some weak ones from despaire who from the forenamed Text Numb 15. 30 have inferred that every presumptuous sin is unpardonable But to return to the main point the Apostle useth such a word as compriseth under it all manner of sins and that both in the nature of the word because every sin proceedeth from errour in judgement and also by just consequence for 〈◊〉 sins which may seem to have some extenuation by reason of errour of judgement must be expiated by blood much more more haynous sins Heb. 10. 28 29. Thus it appeareth that all sins must be expiated by blood even the least of them as a sin thorow ignorance Lev. 4. 2. c. Numb 15. 27. On this ground it is said that Christ was delivered to death for our slips Rom. 4. 25. The least slip is against the law which is so strict as it denounceth a curse against every transgression Gal. 3. 10. 1. This discovereth the vain distinction betwixt mortall and veniall sins Hereof see Chap. 5. v. 2. § 10. 2. This manifesteth their deceit who think to excuse themselves because they sinned on ignorance and errour See Chap. 5. v. 2. § 10. 3. A like conceit or rather deceit is theirs who count it a point of puritanisâ—… to make conscience of every small sin Christ saith that every idle word that 〈◊〉 shall speak they shall give an account thereof in the day of judgement Matth. 12. 36. 4. We may hence learn throughly to examine our selves that if it be possible we may finde out our errors and acknowledge them and crave pardon for them and apply the blood of Christ to them Who can understand his errours Psal. 19. 12. 5. This should make us very watchful against all manner of sins even errors 6. Ministers on this ground ought so to instruct their people as they may be kept from errors 7. It concerns people to use all means for attaining such knowledge as may keep them from errors §. 29. Of the Resolution of and Observations from Heb. 9. 7. THiâ—… verse setâ—…eth down special sanctions of an High Priest Hereof are two 〈◊〉 1. The place where he performed his functions 2. The particular duties that he performed 1. The place is propounded in this word the second 2. It is amplified two wayes 1. By a restraint in these two words alone once 2. By the extent every year The duties that he performed were two 1. That he carried in blood He went not without blood 2. That he offered This is illustrated 1. By the persons for whom he offered These are of two sorts 1. For himself 2. For the people 2. By the sins for which he offered errors Doctrines I. The Law had an High-Priest He is here expresly named See § 40. II. Under the Law there was a difference of holy places There was the second as well as the first Tabernacle See § 40. III. The High-Priest alone went into the most holy place So much is expresly set down See § 40. IIII. The High-Priest went every year into the most holy-place This also is expresly set down See § 41. V. The High-Priest went but once in a year into the holy place See § 41. VI. Means must be used for expiation of sin by those that appear before God See § 43. VII Blood is the means of expiating sin This phrase not without blood intendeth these two points See § 43. VIII The High-Priest was subject to sin See § 44. IX The High-Priest was to use means for expiating his own sin These two points arise from the High-Priests act in offering for himself See § 44. X. The High-Priest was to use means for expiating the sins of others He was to offer for the people See § 44. XI All sorts of sins are to be expiated This ariseth from the word errours See § 44. §. 46. Of the Holy Ghost testifying the uses of the legal types Heb. 9. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing THe Apostle having declared both the legall types and services which were done by all sorts of Priests he proceedeth to set out their end and uses v. 8 9 10. The generall end and principal use of them all was to raise up Gods peoples mindes unto things to come which were more spirituall and powerfull then the things that they enjoyed To move them to whom he wrote more diligently to heed what he should deliver here-about he bringeth in the holy Ghost testifying the truth of that which he was about to deliver thus The holy Ghost this signifying Moses declared those types and services which signified that which is here set down But as other holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. So did Moses Oâ—… the Holy-Ghost testifying See chap. 3. v. 7. § 74. The word translated signifying implyeth a clear and full manifestation of a matter It is derived from an adjective that signifieth evident certain and manifest as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7. Another Apostle useth this very word of Christ testifying unto him the kind of his death And it is translated shewed Hence then it appeareth that the testimonies of the holy Ghost are sure and cerâ—… He is the spirit of truth and leadeth into all truth All credence therefore and all obedience is to be yielded to that which the holy Ghost testifieth In that it is said the holy Ghost signifieth that such and such types services had such uses as hereafter follow it is evident that both the types and services themselves and also their use were of divine institution This is further evident in that Moses was admonished of God to do thereabout what he did chap. 8. v. 5. Such was their institution that they might be for their time more religiously observed And that the faith of Gods people built upon the truths typified by them might have a sure ground and firm foundation as divine
This was sprinkled in two respects One of it self another of the people 1 In regard of the law it self It was not able to make perfect as hath been shewed Chap. 7. v. 19. § 86. Therefore it was requisite that another means even Christs blood should be added thereto 2. In regard of children of men who by use or rather abuse made it a condemning letter it needed to be sprinkled with blood 1. This sprinkling of the book with blood and water is directly against the Popish proud conceit of justification by works All works come under the law If man could be justified by the law what need was there of sprinkling this book Object They are works dipt in Christs blood which justifie Answ. Christs blood was added to the law not to enable the law to justifie a man but to bring in a new way of justification Rom. 8. 3. Christ is therefore said to be a new and living way Chap. 10. v. 20. 2. Object Christ merited to make our works meritorious Answ. This is to make Christ to dye that we should be redeemerâ—… 2. Let us by this sprinkling of the book take notice of the necessity of Chriâ—… death without it all Covenants betwixt God and man are in vain Only in Christ the Covenant of God is made effectual to sinners 3. This sprinkling of the book giveth instance that pure and holy things are made impure to sinfull men not that they are so in themselves but in mens use of them The law that was written in this book is pure and clean Psal. 19. 8 9. Bâ—… yet to men a killing letter 2 Cor. 3. 7. yea the Gospell is made a savour of death 2 Cor. 2. 16. And the holy Sacrament judgement or damnation 1 Cor. 11. 29. 〈◊〉 Christ himself a stone of stumbling and rock of offence 1 Pet. 2. 8. The ground hereof is mans sin which turneth blessings into curses and that corruption which is in man whereby he perverteth every good thing that he useth As the sweetest herbs are made poysonous to spiders the cleer sun noysome to dunghils The purest waters that come from heaven produce weeds in ranck groundâ—… not in themselves but by reason of the venom in the spider the stanch in the dunghil and the rancknesse in the ground so is it in this case 1. Much matter of humiliation doth this minister unto us If Iohn had cause to weep because no man was found worthy to open the book Rev. 5. 4. what cause have men to mourn because the book being opened is made death to them Whether iâ—… worst not to have the book opened which endangereth life or to have the book so opened as death to follow thereupon 2. Upon sprinkling the book with blood and water great matter of gratulation is ministred unto us for hereby death is taken away God thought it not enough to give unto his people that book of the Covenant but that it might be usefull unto them he causeth it to be sprinkled with the blood of his Son §. 105. Of sprinkling all the people THe second instance of being sprinkled is here said to be all the people Thiâ—… must here be taken either representatively for the heads that represented all the rest or inclusively for all that were present This general particle all implyeth that all of all sorts are unclean Isay 64. 6. Ioh. 3. 6. Eph. 2. 3. For who can bring a clean thing out of an unclean Job 14. 4. What David said of himself every one hath just cause to say I was shapen in iniquity and in sin did 〈◊〉 mother conceive me Psal. 51. 5. This is a point to be known and acknowledged to keep us lowly and from all self conceit yea and to make us enquire after means of cleansing The sprinkling of all the people sheweth that means of cleansing are afforded to all in the Church 1 Cor. 10. 1 2 3 4. The extent of Gods covenant made to Abraham Gen. 17. 10. declares as much so doth the extent of Christs charge Matth. 28. 19. For with God is no respect of persons See § 101. 1. This is enough to strip man that remains unclean of all excuse Luk. 14. 24. They who living in the Church are not cleansed reject the means of cleansing â—…dered unto them and manifest a contradicting spirit against Christs good will towards them forcing him to say I would but you would not Matth. 22. 3â—… Let this stir us up to use the means of cleansing afforded unto us What stronger motive can we have then this general motive See the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 29 30. §. 106. Of reconciling Moses and the Apostle Heb. 9. 20. Saying This is the blood of the Testament which God hath enjoyned unto you IN this verse the Apostle by way of parenthesis joyneth together the word and sign the Covenant and Seal The sign and seal was the sprinkling of blood Here is shewed the end and use of that riâ—… â—…n this phrase this is the blood of the 〈◊〉 c. The end of the foresaid holy rites were to be signes of the Covenant betwixt God and his people This word of transition seeing implyeth that that which followeth is a declaration of the meaning of that which was done It is necessary that these two testament and blood be joyned together For a Teâ—…ent is of no validity without blood as hath been shewed v. 17. § 93 94. And 〈◊〉 is of no efficacy without a Testament This Text is taken out of Exod. 24. 8. where it is thus expressed Behold the blood of the covenant which the Lord hath made with you concerning all these words In the words of the Prophet and the Apostle there is some seeming difference but in sense there is none The difference in words is either by leaving out or altering some of them 1. This note of attention Behold is left out That being but a circumstance altereth no sense Besides it is implyed in this particle of reference This. 2. The last words concerning all these words are left out Moses in those words had reference to sundry ordinances which he read whereof because the Apostle had no occasion to mention he omitted The alterations are these 1. What Moses calleth a Covenant the Apostle stileth a Testament Answ. 1. The word which the Apostle useth signifieth both a Covenant and a Testament as hath been shewed Chap. 7. v. 22. § 94. 2. Moses wrote before the death of the Testator The Apostle after his death so as the same thing which in Moses time was a Covenant in the Apostles time was a Testament 3. Moses speaking of the matter which was an agreement betwixt God and his people stileth it a covenant but the Apostle speaking of the manner of ratifying it stiles it a Testament 2. Where Moses useth this word covenanted or made the Apostle turns it enjoyned or commanded Answ. Moses used a word
5. 7. The remission that the Apostle here speaketh of is the remission of sins The word translated remission hath for the most part this noun sins added to it as Matth. 26. 28. Mark 1. 4. But sometimes it is set alone and the word sins understood as Mark 3. 29. Luke 4. 18. and here The manner of setting down this point with a double negative thus without No carrieth Emphasis It implyeth that there is no other way for obtaining remission of sins 1. This reason taketh it for granted that sin is remissible It may be pardoned Hereof see the Treat of the Sin against the Holy Ghost Part. 1. § 5 at the end of Domest Dâ—… 2. It is also taken for granted that blood is the means of purging away sin Of these two points see v. 7. § 43. and v. 18. § 99. 3. The main point here intended is that there is no other way to expiate sin but by blood This is to be taken of the procuring cause of remission of sins for there are many means as courses to be taken by us whereby we may gaine assurance that sins are pardoned But if you read the Scripture thorowout you shall finde no other purchase of sin then blood The truth that was tipyfied by the blood under the Law namely the blood sacrifice or death of Christ is the only price that can make satisfaction for sin Sin is that barr which keepeth the flood-gates fast shut against the current of mercy Satisfaction of Justice pulleth out the barr and then mercy flows in apace This is sufficient to disprove the many foolish inventions of Papists wherby they doe egregiously delude their people in seeking pardon of sin In particular this discovereth the vanity of the Popish distinction of a bloody and unbloody sacrifice They say that their Masse is an unbloody sacrifice and yet they affirme that it is a propitiatory sacrifice for remission of sins They thinke to salve up all by a concepit of a concomitancy of blood with flesh But even that conceipt is here refuted by the word which the Apostle here useth shedding of blood without shedding of blood is no remission It is not sufficient that blood be with flesh but blood must be shed and powred out as the notation of the word implyeth Thus much doth Christ expresse in the institution This is my blood which is shed Math. 26. 28. Of the distinction betwixt a bloody and unbloody sacrifice see Chap. 7. v. 27. § 115. For our parts let us learne to trust and that wholy and only to this means of remission the blood of Jesus Christ shed for our sins §. 112. Of the resolution of Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the Law he tooke the blood of Calves and of Goats with Water and Scarlet Wooll and Hysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Vers. 18. IN these five verses is set downe a legall dedication In it we may observe 1. The inference of it upon that which went before in these words whereupon neither 2. The substance of the dedication This is 1. Generally propounded 2. Particularly exemplified In the generall two things are declared 1. The thing dedicated the first Testament 2. The means of dedicating it blood Vers. 19. In the particular exemplification are considerable 1. The Time when the dedication was performed and that was when the meaning thereof was declared In describing this circumstance are noted 1. The person that declared the meaning Moses had spoken 2. The matter that was spoken precept Amplified by the generality every precept 3. By the persons to whom it was spoken to all the people 4. The manner of ordering what he did deliver according unto the 〈◊〉 2. The means of dedicating this is described in four particulars 1. The blood of calves and goats 2. Water 3. Scarlet-wool 4. Hysop 3. The manner of using the blood in this word sprinkled 4. The things dedicated which were either such as were then present or afterwards dedicated v. 21 22 The things then present were of two sorts 1. The book 2. All the people Vers. 20. In the 20. v. is particularly set down the words whereby Moses explained the meaning of what he did This is 1. Generally hinted in this word saying 2. Distinctly expressed where is shewed 1. The matter intended this is the blood of the Testament 2. The warrant he had for what was done which God hath enjoyned you Vers. 21. The things afterwards dedicated are set down v. 21 22. Therein is 1. A repetition of the means of dedicating he sprinkled with blood 2. An expression of the things dedicated and that 1. In two particular kinds 1. The holy place the Tabernacle 2. The holy things all the vessels of the Ministery Vers. 22. 2. In a generall comprehension thus almost all things This generall is amplified 1. By a repetition of the means blood 2. By the effect thereof purged 3. By the ground of all the law 4. By the reason of using that rite Here we may observe 1. The benefit attained thereby remission 2. The manner of using the blood shedding 3. The necessity thereof without such shedding no remission §. 113. Of observations gathered out of Heb. 9. 18 19 20 21 22. Vers. 18. I. LEgall rites were grounded on equity This word of inference â—…upon intendeth as much Because Testaments were usually ratified with the death of the Testator thereupon Gods Testament was ratified with blood See § 97. II. Gods covenant made with the Iewes was the first Testament So it is here â—…alled See § 98. III. God would have sacred things dedicated Thus much is expressed See § 98. IV. Blood is the meanes of attonement between God and man The mention of blood in this place intendeth thus much See § 99. Vers. 19. V. The Covenant must be explained before the seal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not use the seal of sprinkling blood before he had spoken and declared what 〈◊〉 intended See § 100. VI. Ministers must teach what God commands This is implyed under this word 〈◊〉 See § 101. VII The whole counsel of God must be made known Moses spake every precept See § 101. VIII Gods word is to be delivered to all of all sorts Moses spake to all the people See § 101. IX What Ministers doe they must do according to Gods word Moses did what he did according to the Law which was Gods word See § 101. X. Vnder the law the blood of beasts was used Such were Calves and Goats See § 102. XI
indefinite phrase blood of others doth confirm the first difference betwixt Christ and the legal Priests Christ offered himself and with his own blood entered into heaven v. 12. § 57. and thereby procured remission of sins But the Priests offered the blood of beasts and therewith entered into an earthy Tabernacle and could cleanse no further then to the purifying of the flesh v. 13. § 75. God appointed under the law the blood of beasts because that was sufficient for the end whereunto it was appointed namely to typifie a spiritual cleansing not absolutely to cleanse by it self If the Priest himself had been slain his blood could not have purged himself or any others from sin For 1. He was a man and in that respect a sinner 2. His blood was too mean a price to redeem another Psal. 49. 7. 3. He could not have carried his own blood when he was dead 4. If a Priest should have offered himself for others who would have been a Priest For scarcely for a righteous man will one die Rom. 5. 7. 5. It would have been counted a cruel law for a Priest to shed his own blood Herein we have an evidence of Gods tender respect to man in sparing his blood Though man were ordained a Priest to typifie Christs Priest hood though man in that function were to appeare before God though he were to beare their names yea and their sins Exod. 28. 38. all which Christ did yet when it came to the shedding of his blood as Christ did his therin God spared him and accepted the blood of beasts as he accepted the Ram for Isaac Gen. 22. 13. How doth this amplifie Gods love to man who was so tender of mans blood and yet spared not his son but gave him for us to death Rom. 8. 32. There was no other meanes to redeeme man from eternall damnation therefore rather then man should perish eternally God would give his son for him On the other side this doth much aggravate the Heathenish impiety and inhumanity of such Israelites as sacrificed their children to Idols This was one of Ahaz his impieties 2 King 16. 3. God did expresly forbid it Lev. 18 21. The Prophets much complained hereof Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity 2 Kings 17. 7. This also is an aggravation of the sin of murther and shedding mans blood unjustly From the main difference that is here made betwixt the Priests under the law that they every year went with blood into the holy place and Christ who did not often but once only offer himself we may infer that 1. What the Priests did was imperfect See Chap. 7. v. 27. § 112. 2. What Christ did was perfect See Chap. 7. v. 27. § 115. §. 128. Of the necessity of Christs suffering but once v. 26. IN the 26 verse A reason is rendered of the former part of the former verse that Christ did not offer himselfe often The reason is taken from the kinde of offering which was with suffering For then must he often have suffered The Argument may be thus framed If Christ offered himself often he often suffered but he hath not often suffered Therefore he offered not himselfe often It is here taken for granted that Christ offered himselfe up by suffering yea by suffering to death Phil. 2. 8. That Christs death was a suffering death is shewed Chap. 2. v. 9. § 76. The time wherein Christ was to suffer often if he had offered himselfe often is here said to be since the foundation of the world Of this phrase See Cap. 4. v. 3. § 29. The reason of this extent of time is mans sin For man sinned anon after the foundation of the world was laid And anon after man had â—…inned Christ was promised a Redeemer to free him by his blood from sin Gen. 3. 15. In this respect Chriâ—… is said to be a Lambe slaine from the foundation of the world Rev. 13. 8. The must that is here put upon the point thus then must he is in a double respect 1. In regard of Gods purpose so to redeeme man for Gods purpose must be accomplished 2. In regard of Christs undertaking He undertooke to redeeme man by satisfying Gods justice which must be by suffering By this it appears that a frequent offering of Christ is a frequent making him to suffer For there is no true offering up of Christ but by death Therefore he is fail to be a sacrifice in the latter end of this verse which according to the notation of the Greeke word signifieth a thing slaine as is shewed Chap. 8. v. 1. § 7. Iâ—… this respect offering and sacrifice are joyned together as Chap. 10. v. 12. Eph. 5. â—… Let Papists answer this in the case of their frequent offering Christ in theiâ—… masse This word of necessity must implieth a necessity of Christs death See v. 9. § 95. The force and drift of the Apostles Argument demonstrateth that Christ could not oâ—…t suffer The word once in the next Section proveth as much The Apostle expresly saith that Christ dieth no more Rom. 6. 9. So as no other suffering of Christ is to be expected Obj. The Apostle saith that there is behind of the afflictions of Christ. Col. 1. 24. Answ. Christs afflictions or sufferings are to be considered two wayes 1. In his own person which he himself suffered in his humane nature 2. In his body when the members of his mystical body do suffer as members of that body he is said to suffer with them Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord Christ saith Saul Saul why persecutest thou me Act. 9. 1 4. This kind of affliction is that which the Apostle calls the afflictions of Christ but he here speaks of his personal afflictions Christ having finished all sufferings on earth ascended to that glory which he will never leave But leave it he must if he suffer again This should make â—…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh Heb. 6. 6. §. 129. Of Christs suffering in the end of the world THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus but now once c. That which is but once done is not often done This particle of opposition but is here the note of an assumption as Chap. 2. v. 6. § 50. The Apostle that lived in the end of the world useth this word now to shew that experience gave proof that Christ had not suffered before that time He addeth this exclusive particle once to make his argument the more clear for it is here to be taken exclusively as if he had said only once and no oftner Thâ—…s it is taken v. 12. § 60. This phrase in the end of the world is an explication of this particle of time now The word translated end
to free us from our sins He appeared to put away sin So clearly is this revealed to Christians by the Gospell as an Apostle saith to them ye know that the was manifested to take away our sins 1 Joh. 3. 5. An Angel before the birth of Christ declaring by what name he should be called giveth this reason thereof Thou shalt call his name Iesus for he shall save his people from their sins Matth. 1. 21. And his forerunner upon Christs first appearing publickly thus set him out Behold the Lamb of God which taketh away the sin of the world Joh. 1. 29. 1. Sin was it that implunged man into so wofull a plight as it had been better for him not to be then not to be freed from sin 2. Such was his case as neither he himself nor all creatures in the world were able to free him 3. God was pleased to take pitty on man in that miserable condition On these and other like grounds Christ appeared to take away sin This is such an instance of Gods love to man as exceedeth all expression all apprehension If it be demanded how far sin is taken away I answer in a double respect 1. In reference to the condemning power of sin Rom. 8. 1. This is set out in Scripture by many metaphors whereof see The Guide to go to God or An Explanation of the Lords Prayer 5 Petit. § 130 c. 2. In reference to the domineering power of sin for by Christ that power is subdued Sin hath not power in believers to make them slaves to it Object Sin remains in the best and maintains a combate in them Rom. 7. 21 23. Answ. Sin remains in the regenerate as one that hath a deadly wound which can never be cured yet may retain life and so struggle and strive This the Lord suffereth for the tryall and exercise of his Saints These two respects about the condemning and domineering power of sin may be the more fitly applyed to this taking away of sin by reason of that double law which concerneth sin One is a law against sin which is the law of God The other is the law of sin whereby sin hath a kind of command Of this speaketh the Apostle Rom. 7. 23 25. The word here used of putting away is applyed to the ceremonial law and translated a disanulling Heb. 7. 18. and it may imply in some respect a disanulling of the foresaid double law about sin This taking away of sin affords great matter of comfort to poor sinners who know the nature of sin and feel the burthen hereof Were it not for knowledge of this doctrin and faith therein they could not but be cast into Belshazzars passion Dan. 5. 5. But by this doctrine that fear is taken away and matter of thanks is ministred Rom. 7. 25. Yea also of an holy triumph 1 Cor. 15. 55 56. When therefore we have accesse to God for pardon of sin let us think on this But withall let us by the latter namely freedome from the domineering power of sin gain assurance of the former which is freedome from the condemning power of sin For where the Apostle â—…aith there is no condemnation to them which are in Christ he addeth who walk not after the flesh but after the Spirit Rom. 8. 1. They deceive themselves who being held as slaves under sin dream of freedome from the punishment of sin For the wages of sin is death Rom. 6. 23. The means or rather the true proper cause of taking away sin as aforesaid is thus expressed By the Sacrifice of himself The Sacrifice according to the notation of the Greek word implyeth blood yeâ—… death even that which is slain so as Christ put away sin by his death See v. 22. § 111. This Sacrifice was of himself even his own blood See v. 12. § 57. and Chap. 1. v. 3. § 29. These are great amplifications of Christs good respect to us §. 132. Of the resolution of Heb. 9. 25 26. And observations thence raised Vers. 25. Nor yet that he should offer himself often as the high Priest entereth into the Holy place every year with blood of others Vers. 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself Vers. 25. THâ—…se two verses set down another difference betwixt Christ and legall Priests The difference is 1. Propounded v. 25. 2. Proved v. 26. The difference as propounded consisteth in two things especially 1. In the things offered For Christ offered himself but the high-Priest offered the blood of others 2. In the time for Christ did not offer himself often but the high-Priest every year offered the blood of others This latter part of the difference is amplified by the place whereinto the high-Priest entered here sâ—…iled the Holy place Vers. 26. The proof is taken from the kind of Christs offering which was a suffering 1. This is set down by way of supposition then must he often have suffered which is amplified in the time since the foundation of the world 2. An inference is made thereupon The inference is thus expressed he hath appeared And it is enlarged 1. By the time which admits a double consideration 1. One that it was but once 2. The other that it was in the end of the world 2. By the end to put away sin This is illustrated by the means whereby he put away sin the Sacrifice of himself Doctrines I. Christ brought an offering Vers. 25. II. The offering that Christ brought was himself These two doctrines are here taken for granted See § 126. III. Christ did not often offer himself This is here expressed See § 126. IV. Christ in not offering himself often was unlike the legall high-Priest The negative particle nor applyed to Christ and the note of comparison as applied to the high-Priest proves this point See § 127. V. There was an high-Priest under the law See § 127. VI. The high-Priest under the law entered into the tabernacle That was the holy-place here mentioned See § 127. VII The legall Priest oft offered Sacrifice Every year his solemne Sacrifice was offered up See § 127. VIII The legal Priest appeared before God with blood This is here intended under this phrase with the blood See § 127. IX The blood which the legal Priest carried before the Lord was the blood of beasts Under this word others beasts are understood See § 127. X. Christ offering himself was a suffering to death This is raised from the meaning of this word suffered as it is inferred as a reason of Christs not offering himself See § 128. XI Christ must not oft have suffered This is here taken for granted See § 128. XII There was but one Sacrifice of Christ from the beginning of the world to the end This is implyed under this phrase since the foundation of the world See § 128. XIII Christ hath
when they are whipt put in the stocks in an inner prison and that at night as Paul and Silas did Acts 16. 13 24 25. â—… The foresaid point instructeth us in sundry duties as 1. To have an holy conversation 2 Pet. 3. 11. 2. To repent Acts 17. 31 32. 3. To take heed of all sin Eccles. 12. 14. Matth. 12. 36. 4. Faithfully to imploy our talent Matth. 29. 19. 5. To judge our selves 1 Cor. 11. 31. 6. To take heed of judging others rashly 1 Cor. 4. 5. Rom. 14. 10. 7. To take heed of doing wrong 2 Thes. 1. 6. 8. To abound in works of mercy Matth. 25. 35. 9. Patiently to endure Iames 5. 8 9. 10. To long for this day Tit. 2. 13. §. 138. Of repeating the same things IN the 28. verse is the second part of the aforesaid comparison as is evident by this note of reddition or application SO wherein two things in Christ are manifested to be answerable to the two things noted of man 1. Man dyeth but once and Christ was but once offered 2. After mans death commeth judgement and Christ having offered himself will appear the second time in judgement The principal point for this comparison was produced was to prove that Christ was offered but once This is here directly concluded It was thrice before affirmed namely Chap. 7. v. 27. and v. 12. 5. 60. and 26. § 120. of this Chapter Here the fourth time and again Chap. 10. v. 10. The Apostle knew that it was a true sure and weighty point and he foresaw that it would be much questioned and contradicted as it is by the Papists in their Masse wherein they say that the very body of Christ is daily offered up Hereby we see that matters of moment may be again and again repeated 1. This checks the pride of such Ministers as scorn to utter what hath been before delivered by themselves or others Many errours arise from affecting new matter 2. It manifesteth that such hearers as cannot endure to hear the same things again have itching ears It sheweth that they have more desire to have their ear tickled then their heart wrought upon 3. It teacheth Ministers wisdome in putting difference betwixt points of greater and lesser weight and so to presse the weightier matters as their people may not let them slip 4. It admonisheth people both to be patient in hearing the same things again and also to confer with one another yea and to meditate with themselves thereabout For knowledge and faith came not to us as revelations and inspirations did to Prophets we must use means for aâ—…taining them Of repeating the same thing See Chap. 3. v. 15. § 158. §. 139. Of Christs bearing mens sins THe main point here proved is that Christ is offered and that but once Of these two points See Chap. 7. v. 27. § 115. Here is further set down the end why he offered himself namely to beat sins The word translated to bear is a compound and that with the same simple verb that the former compound translated offered was But the propositions in the one and the other are different Of the difference between these two compound verbs See Chap. 7. v. 1. § 6. Whereas in verse 26. it is said that Christ put away sin by the sacrifice of himself and here that he baâ—…e sins This latter setteth down the means whereby the former was effected For Christ by taking our sins upon him and so bearing them took them away from us This was typified by the sin-offering and also by the scape goat Levit. 16. 21 22. The goat which being slain was called the sin-offering was so called because it was a sacrifice for sin over the scape goat which also typified Christ who by his divine nature had victory over death sin was confessed and that goat is said to bear all their sins Expresly was this foretold Esa. 53. 4 5. and it is most cleerly revealed to be accomplished 1 Pet. 2. 24. where the word of Text is used In this respect Christ is said to take the hand-writing that was contrary to us out of the way nailing it to the Crosse Colos. 2. 14. yea he is said to be made sin for us 2 Cor. 5. 21. and a curse for us Gal. 3. 13. Quest. How did Christ bear sins Answ. 1. As sin was a debt and Christ our surety that debt was imputed to him thus was he made sin 2 Cor. 5. 21. 2. He endured the punishment of sin Thus was he made a curse Gal. 3. 13. This he did to free us from sin and the punishment thus we are said to be healed by his stripes Esa. 53. 5. 1 Pet. 2. 24. and to be freed from the curse Gal. 3. 13. This also he did that we might be made the righteousnesse of God in him 2 Cor. 5. 21. O blessed change Christ took upon him our sins and freed us with his righteousnesse 1. This burden of sin that lay on Christ should deeply humble us who are the cause thereof It was such a burden as we had sunk everlastingly under the burden of it if he had not born it If ever thou wilt bâ—…hold sin in the horriblenesse of it behold it lying on the Lord Jesus and making him lye graveling on the ground sweating drops of blood praying thus Father if it be possible let this Câ—…p passe and crying my God my God why hast thou forsaken me It is something to behold sin forcing Adam out of Paradise and pressing the evill Angels down to hell and in the manifold judgements that God hath inflicted on sinners and in the terrours of aâ—… despairing conscience and in the tortures and torments of the damned but all these come far short of the burden that lay upon the Son of God who knew no sin and yet was made sin for us who was the most blessed one and yet was made a 〈◊〉 foâ—… us 2. Thus doth much aggravate the wretched disposition of them who continue to â—…dd sin to sin What is this but to adde load unto load to presse their surety the â—…ore or else to presse themselves more deeply into Hell This causeth the Lord thus to complain behold I am pressed under you as a Cart is pressed that is full of sheaves 〈◊〉 2. 13. O ungrateful and foolish persons ungrateful in slighting the great burthen of their surety foolish in depriving themselves of the benefit thereof 3. This ministreth much comfort to such as are pressed with the burthen of their 〈◊〉 Here is a means of ease As he that beheld the Serpent of brasse that Moses lifted up was eased and cured Numb 21. 9. So shall he be that by faith looketh on Christ. This surety of ours who barâ—… our sins inviteth all that labour and are heavy lâ—…en to come unto him and promiseth to give them rest Math. 11. 28. Rest therefore with confidence on this
thy surety Know that the just God will not exact a 〈◊〉 twice He will not exact that of such as believe in Christ which Christ their 〈◊〉 hath born and discharged for them This believers have two strong pillars to rest upon Gods infinite mercy and â—…ect justice 4. Christ bearing our sins may be a matter of imitation and that in two things especially 1. In bearing Christs Crosse. In reference to Christs bearing of our sins Christ had just cause to say he that taketh not his Crosse and followeth after me is not â—…rthy of me Mat. 10. 38. Hath Christ born our sins our curse and shall not we bear his Crosse 2 In bearing one anothers burthen To this very purpose doth the Apostle presse this very example of Christ. Rom. 15. 1 2 3. Gal. 6. 1 2. §. 40. Of Christs bearing the sins of many THe persons whose sins Christ did bear are said to be many This implyeth both an extent as opposed to few and also a restraint as opposed to all In this double respect it is oft used as Isa 53. 12. Mat. 20. 28. 26. 28. We may from hence infer that the number of those whose sins Christ hath born iâ—… great they are in number many The thousand thousands that ministred to Christ and ten thousand times ten thousand that stood before him may be comprised under this indefinite particle many Dan. 7. 10. And that great multitude which no man could 〈◊〉 Rev. 7. 9. Herein God would manifest both his rich mercy and also the infinite value of Christs death Obj. It is said that few there be that finde the way to life Mat. 7. 14. And that man are called but few chosen Mat. 20. 16. and that Christs flock is a little flock Luke 1â—… 32. Answ. Those places are to be taken comparatively in reference to the number of Reprobates who perish The number of the Elect that are redeemed by Christ simply considered in it self is a very great number But compared with the number of those that are and shall be condemned it is but a small number That Christ did bear the sins of many and that they are many that shall be saved is a great incouragement to go to Christ for pardon of sin and for freedom from the pâ—…ishment thereof Let none think that they shall be driven back because there are many that do partake of the benefit of Christs sacrifice Let them rather be moved to go to Christ because their going may be an evidence of the truth of this that Christ did bear the sins of many The means of partaking of grace are not like to the pool at Bethesda wherein only one and that at a certain time was cursed of his maâ—…dy Iohn 5. 4. The pool of Christs blood that cleanseth from all sin is continually open and all that come unto it are cured At one Sermon three thousand were cured Act. 2. 41. at another five thousand Act. 4. 4. §. 141. Of Christs not dying for all THe restraint of this particle many as opposed to all giveth us to understand that Christ did not bear the sins of all none excepted In this restraint it is said that he bare the sins of many Isa. 53. 12. 1. This is not to be taken of the valew worth and sufficiency of Christs Sacrifice For it was of infinite value and sufficient to have redeemed all the men that ever were and shall be yea and more worlds too if God should make them 2. It is not to be taken of the external ministerial offer of Christ and his Sacrifice It may safely be granted that the offer is general because it is made by such as know not the secret counsel of God Though there be no contrariety betwixt Gods secret and revealed will yet there is a difference betwixt the determination of Gods counsell and dispensation thereof Many things are determined which are not revealed as the day of judgement Mark 13. 32. In the manner also of revealing Gods will many things are so ordered as they do not directly declare what is determined For instance God commanded Abraham to offer up his Son Isaac Gen. 22. 2. but did not reveale that his purpose was only to try Abrahams faith and obedience therein So it was revealed to Ionah that Nineveh should be overthrown but did not make known that the end of that threatning was to bring them to repentance Ionah 3. 4 c. God oft concealeth part of his counsell purposely to effect what he intended To apply this to the point in hand though Christ be by the outward dispensation of Gods ordinances offered to all yet may it not thence be inferred that Christ actually died for all The offer is made to all without exception of any that among those all they for whom Christ was indeed given might believe and others made inexcusable The question therefore is of the very act and intent of Christ in offering himself whether his death were an actual satisfaction for the sins of all and every one and whether he so took the sins of all upon him as he intended to stand a surety for all and so discharged the debt of all 1. Sundry Scriptures prove the negative in that they appropriate Christs death to the elect and restraine it to a peculiar people Of these Scriptures see Chap. 2. v. 9. § 81. 2. Gods gift is made the ground of redeeming those who are redeemed For Christ sanctifieth himself that is setteth himself apart and consecrateth himself to be a Priest and sacrifice for them that are given to him of his Father Iohn 17. 19. but all are not so given unto him For they are given out of the world being called out from the rest of the world Besides all that are given to Christ come to him and he casteth them not away For it is the will of him that sent him that of all which he hath given him he should lose none John 6. 37 39. 3. Christ expressely denyeth to pray for all Ioh. 17. 9. This sheweth that his intercession appertaineth not to all Now satisfaction and intercession are two inseparable parts of Christs Priest-hood and fruits of his sacrifice He maketh intercession for whom he hath made satisfaction and for whom he maketh no intercession he hath made no satisfaction 4. Christs blood is the most precious thing that can be 1 Pet. 1. 18 19. It is too precious to be spilt in vain but spilt in vain it must be in reference to them who partake not of the benefit thereof if it were shed for them Objections made against this point are such as these Object 1. Such places of Scripture are set out the generality of the redeemed under this general particle all thus he died for all 2 Cor. 5. 15. He gave himself a ransome for all 1 Tim. 2. 6. Answ. Of the divers limitations of this general particle all See Heb. 2. v. 9. § 81. Object 2. Christs
but only that they have been guilty of them to be thereby the â—…re put in mind of Gods tender compassion towards them in pardoning their 〈◊〉 for true faith worketh peace and quietnesse of conscience Rom. 5. 1. bâ—… in the legall sacrifices there was an acknowledgement of a present gâ—… Obj. 5. The believing Jews had the guilt of their sins taken away as well as believing Christians Answ. True but not by those sacrifices They rather manifested a guilt The main point here intended is that the guilt of sin once taken away remains no more to accuse the conscience That to this purpose may be applyed which Christ said to Peter He that is washed needeth not save to wash his feet but is clean every whit John 13. 10. The cause being taken away the effect followeth Obj. The cause may be recalled Answ. Not by the wise and immutable God whose guifts and Calling are without repentance Rom. 11. 29. This might be urged against the Arminian errour of excision or abscission and abjection from Christ or a totall falling away of true believers Hereof see more Chap. 3. v. 12. § 132. c. §. 6. Of the meaning of the third verse Heb. 10. 3. But in thâ—…se sacrifices there is a remembrance again of sins every year THe first particle BUT is here the note of an assumption The proposition may be gathered out of the former verse and thus framed If the legal sacrifices had perfected the offerers there would have been no more conscience of sin But in the legal sacrifices there was a remembrance again of sin Therefore the legal sacrifices did not perfect the offerers The sacrifices here meant are the same that were intended v. 1. The noun translated remembrance again is a compound and derived from a simple verb that signifieth to be mindful of and a preposition that signifieth again The compound verb signifieth to call to mind or bring to mind 1 Cor. 4. 17. Our English translators have well added this preposition again to set out the full meaning of the composition a remembrance again Some Latin Interpreters turn it a repeated mention The things again and again remembered are here said to be sins It is the same word that was used in the former verse In all sin-offerings people used to make acknowledgement of their sins both to shew that they were mindful of their sins and also that they believed the pardon of them The type and outward rite manifested their mindfulnesse of sin the truth and inward substance gave them assurance of the pardon of their sin The sacrifices which the Apostle here in special intendeth were those solemn sacrifices which were offered up on their annual day of humiliation Lev. 16. 5. c. as is evident by the last phrase in this verse every yeare which is the same that was used v. 1. § 3. §. 7. Of remainder of sin in the regenerate THat which the Apostle inferreth from the frequent offering of sacrifices that there is a remembrance again of sins giveth us to understand that remembrance of sin implyeth a remainder of sin On this ground that we may know that sin remains in us so long as we remain in this world the Lord that prescribed the Lords prayer for all his Saints hath inserted this Petition to be daily made forgive us oâ—… treâ—…passes Mat. 6. 12. Quest. How can this stand with Christs taking away the sins of believers Answ. By distinguishing betwixt the guilt condemnation raigning power and remainder of sin Christ taketh away 1. The guilt of sin from believers Rom. 4. 7 8. 2. He freeth them from condemnation Rom. 8. 1. 3. By his Spirit he so subdueth the power of sin as it raigneth not in believers Rom. 6. 6 14. Yet there may be and there are remainders of sin in the very best Experience of all Ages gives evidence hereof In reference hereunto Christ saith of justified persons he that is washed needeth not save to wash his feet John 13. 10. This phrase of limitation save to wash his feet implyeth a remainder of sin in him that is clean every whit in regard of justification Had there been no sin in them what needed a remembrance again of sin that had been but a plain mockage 1. Doctrines delivered by many about perfection of sanctification in this world appeare hereby to be false and presumptuous Doctrines 2. This may afford unto us a good direction for setting our selves apart and examining our selves concerning such sins as remain in us that we may see what they are and what cause there is of remembrance again of sin Wherefore comâ—…ne with your own heart upon your bed Psal. 4. 4. And let us try and search our wayes â—…am 3. 40. Sin lyeth close and the heart is deceitful they who are most careful in searching themselves hardly finde out all Some Idols may remain as there did in Iacobs Family Gen. 31. 35. and 35. 2. what hope then can there be of finding out all if no search at all be made 3. Upon finding out sin we ought to be humbled for it A due consideration thereof will make such as are duly affected therewith to cry unclean unclean Lev. 〈◊〉 And O wretched man that I am who shall deliver me from the body of this death 〈◊〉 7. 24. 4. Upon sight and sense of sin and due humiliation for the same it will be our 〈◊〉 to look up unto Christ who is an advocate with the Father and the propitiaâ—… for our sins 1 John 1. 1 2. Thus as the Israelites were healed by looking up to 〈◊〉 Serpent Numb 21. 9. So may such as by faith look upon Christ be cuâ—… their sins Iohn 3. 14 15. In this case we may say to God as Iehosaphat did 〈◊〉 〈◊〉 what to do but our eyes are upon thee 2 Chron. 20. 12. They who rightly 〈◊〉 on Gods name Christs merit and mediation cannot but finde sure ground 〈◊〉 comfort 5. Upon this ground we may and ought to be bold in craving pardon because 〈◊〉 is a means sanctified for obtaining the same and that first generally aske and 〈◊〉 Mat. 7. 7. and then particularly concerning pardon of sin Mat. 6. 12. 〈◊〉 5. 15. 6. â—…craving pardon for sins past repentance must be truly intended This is a 〈◊〉 annexed to one mans forgiving another Luke 17. 4. Much more doth God 〈◊〉 repentance of those whose sins he pardoneth True repentance moveth God 〈◊〉 of his wrath God hath said it and sworn it As I live I have not pleasure 〈◊〉 â—…ath of the wicked but that the wicked turn from his way c. Ezek. 33. 11. 7. To repentance for sins past watchfulnesse against sin for the future must be adâ—…ed There is a pronenesse in our nature to sin that if we be not the more watchâ—…l ovâ—…r our sins we shall soon fall into sin again Hereupon Christ gave this caveâ—… to
other things not comparable to this If ever there were Treasure or Pearl for which all that a man hath is to be sold to get it Mat. 13. 44 45 46. This is it O that accordingly men would esteem it 3. The extent of Christs love he spared not his own body Eph. 5. 25. 2. This aggravateth the more then monstrous ingratitude of men Christ made his body a sacrifice for them yet will not they sacrifice their corrupt lusts for Christs sake or for their own good 3. This teacheth us in generall to hold nothing too dear for Christ but to be â—…ling to sâ—…ll all to follow him Mat. 19. 21. And in particular it teacheth us to present body a living sacrifice holy acceptable unto God which is our reasonable service Rom. 12. 1. 4. This ministreth much comfort to poor distressed souls and giveth them a strong and sure ground of faith for what place is left for doubting and desparing when such a price is paid for our sins They who know and believe the worth of this sacrifice cannot but be much comforted and established thereby The last word translated once for all addeth much to the perfection of Christs sacrifice It needed to be offered up but once These two particles FOR ALL are not in the Greek but yet comprized under the word once which is to be taken exclusively only once and in that respect â—…ly added Hereof see chap. 7. v. 27. § 115. §. 30. Of the resolution of Heb. 10. 5 6 7 8 9 10. Vers. 5. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldest not but a body hast thou prepared me V. 6. In burnt offerings and sacrifices for sin thou hast had no pleasure V. 7. Then said I Loe I come in the volume of the Book it is written of me to dâ—… thy will O God V. 8. Above when he said sacrifice and offering and burnt-offerings and offering for sin thou wouldest not neither hadst pleasure therein which are offered by the Law V. 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second V. 10. By the which will we are sanctified through the offering of the body of Iesus Christ once for all THe summe of these six verses is a difference betwixt the legal sacrifices and Christs This poinâ—… set down in a divine testimony The testimony is 1. Propounded Verse 5 6 7. 2. Applyed Verse 8 9 10. In propounding the testimony we may observe V. 5 6. 1. The inference of it upon that which went before in this word wherefore 2. The substance contained in it 〈◊〉 the substance is noted 1. The manner of bringing it in 2. The matter whereof it consisteth The manner is set out in an elegant figure whereby another person it brought in uttering the point This person is Christ himself in this phrase He saith amplified by the time when he said it in these words when he cometh into the world The matter of the testimony consisteth of two parts 1. Gods rejecting of some things 2. Gods approving of others In the former is declared 1. The act of Gods rejecting 2. The kind of things rejected Gods act of rejecting is manifested in two phrases 1. In this Thou wouldest not 2. In this Thou hast had no pleasure This latter is the cause of the former The things rejected are these four 1. Sacrifices 2. Offering 3. Burnt-Offerings 4. Sacrifices for sin In expressing Gods approving of other things there is also set down 1. The Act of approving 2. The Object approved The Act of Gods approving is implied in two phrases 1. That God prepared it Verse 5. 2. That he foretold it in this phrase It is written of me amplified by the place where it is written in the volume of the Book The Object approved is Christs body Verse 5. This is illustriated by Christs readinesse to do that which God foretold of him and for which he prepared his body That readinesse of Christ is set out 1. By his own profession thereof then said I. 2. By a note of attention Loe. 3. By his coming on thereto I come 4. By the end of his coming to do Amplified by the Object thy will 5. By his Apostrophe to his Father O God Vers. 8. Of the application of the foresaid Testimony there are two parts 1. A repetition of the substance of it 2. A declaration of the main scope In the repetition we may observe 1. The manner of bringing it in in these words Above when he said 2. The matter repeated which consisteth of two parts 1. Gods foresaid rejection 2. His foresaid approbation Hiâ—… rejection is set down 1. By two acts of God In these words Thou wouldst not neither hadst pleasure therein 2. By the object thereof in those four words Sacrifice offering burnt-offerings offerings for sin which are all amplified by the ground or warrant of them in this phrase which are offered by the law Vers. 9. Gods foresaid approbation is set out 1. By the manner of expressing it 2. By the matter whereof it consisteth 1. The manner is declared 1. By Christs profession thereof in this phrase I come to do 2. By the time when then said he 3. By the note of attention Loe. 4. By his apostrophe to his Father O God 2. The matter of Gods Approbation is hinted in this phrase thy will It was Gods will that Christ should be offered The declaration of the main scope of the testimony is 1. Generally implyed 2. Particularly expressed Of the former there are two parts 1. An abrogation of the legall sacrifices in this phrase He taketh away the first 2. A surrogation of Christs sacrifice in this phrase establish the second Both the one and the other are amplified by the final cause in this phrase that he may establish Whereby is implyed that the former was taken away that a better might be setled in the room thereof The particular expression of the main scope of the foresaid testimony is in the â—…enth verse which is a commendation of the sacrifice of Christ. This is 1. Generally propounded 2. Particularly applyed In the general is set down 1. The ground of Christs sacrifice in this word will By the which will 2. The benefit of it we are sanctified In the particular application is set down 1. The matter of that sacrifice the body This is amplified by the Person whose body it was described by these two titles Iesus Christ. 2. The manner of using that body whereby it was made a sacrifice in this phrase Through the offering This is illustrated by the time once for all whereby the perfection of that sacrifice is intended §. 31. Of observations raised out of Heb. 10. 5 6 7 8 9 10 Vers. 5 6. 1. Doct. CHrist did that for man which could not otherwise have been done This is gathered from the inference of Christs offering himself to be a sacrifice upon the impotency
He or â—…e himself The word is emphatical and implieth a singular person It excludeth all others as if he had said He and none but he He alone There is a like pronoun used and translated this man whereof see Chap. 7. v. 4. § 33. This here hath reference to him of whose excellency much hath been spoken before and who is expresly named Iesus Christ v. 10. This singular person is here set down in opposition to that generall particle 〈◊〉 That implied many Priests this only one so that there is but one only Priest of the New Testament Of this point see Chap. 7. v. 24. § 99. It is here taken for granted that Christ offered a Sacrifice in that it is said after he had â—…ffered or word for word having offered which sheweth that he was a true Priest Hereof see Chap. 2. v. 17. § 172. That was the one sacrifice which is here mentioned which word is to be taken exclusively as if he had said onely one or but one as hath beene before shewed Chap. 7. v. 27. § 115. The end of this sacrifice is expresly set downe to be for sins Sin was that procuring cause which moved Christ to offer himselfe up a sacrifice and also the finall cause to take away that for which he offered himselfe up In regard of the former sin brought man into that woefull plight and into that depth of misery as neither man himselfe nor all creatures in the world were able to free him out of the same Christ thereupon was moyed to put in himselfe that he might free him out of that misery In this respect that which implunged man into that misery moved Christ to doe that which might free him out of that misery Sin which caused the one caused also the other Sin caused mans death and sin caused Christs death In regard of the latter sin was taken away by Christs sacrifice for thereby a ransome was paid and satisfaction made to the justice of God for mans sin and thereupon sin taken away Of sundry inferences raised from Christs taking away fin by his sacrifice see Chap. 9. v. 26. § 131. In setting forth this point of Christs offering one sacrifice for sin the Apostle setteth out the excellency of Christs Priest-hood above the Levitical Priest-hood and that in these particulars 1. Christ was but one they were many 2. His sacrifice was but one they were more then one 3. His sacrifice was but once offered for when he had offered that one he ceased and offered no more they offered oftentimes 4. His sacrifice tooke away sin theirs could not There is a circumstance of time betwixt Christs offering one sacrifice for sin and his sitting down at the right hand of God in this phrase for ever so placed as it may be referred to the one or to the other For it is in the mixt betwixt both The distinction of sentences by a comma determineth the point If the comma be placed after the word for ever then it s referd to that which goeth before and setteth out the perpetuall efficacy of Christs sacrifice whereof see v. 1. 4. § 39. Thus our English doe refer it for they have put a comma after this word for ever But if a comma be set before this phrase for ever It hath reference to Christs sitting at Gods right hand and setteth out the everlastingnesse of Christs sitting there Thus the vulgar Latin referr it and other translators Neither of these crosse the other for both imply in generall the same thing which is the alsufficiency of Christs sacrifice The former which is the perpetuall virtue of Christs sacrifice sheweth the thing it selfe that it is perfect and maketh perfect The latter which is Christs perpetuall sitting at Gods right hand manifested the reason of the perfection of Christs sacrifice as is shewed Heb. 7. v. 24. § 98 99. §. 36. Of Christs sitting at Gods right hand AS the humiliation of Christ was manifested in offering a sacrifice so his exaltation in sitting at Gods right hand after he had offered that sacrifice Hereof see Chap. 1. v. 3. 30. 31 c. This is here purposely added to amplifie the forenamed excellency of Christs Priest-hood For 1. This phrase set downe is a note of dignity and authority and importeth that Christ continueth to execute his function not as his servant as the Priests did but as a Lord. 2. This dignity and authority is amplified by the place where he is said to sit down which is the highest place that any can be advanced unto even next unto God himselfe at his right hand we never read that any was so highly exalted 3. It is much illustrated by the continuance thereof which is without date for ever It is an Eclipse of the lustre of any glory to have a date and a period The very thought that such a glory shall be removed or taken away cannot but much dampe the spirit of him that enjoyeth that glory Of the phrase here translated d for ever See Chap. 7. v. 3. § 26. Of Christs everlasting Priest-hood See Chap. 5. v. 6. § 29. and Chap. 7. v. 24. § 98. and Chap. 7. v. 25. § 106. §. 37. Of Christs waiting upon his Fathers will Heb. 10. 13. From hence-forth expecting til his enemies be made his foote-stoole THis verse doth in particular explain this generall phrase for ever as it hath reference to the execution of Christs Priestly function v. 12. That phrase for ever as there used is til all his enemies be brought under In setting down that exemplification Christs expectation thereof is thus expresed From hence-forth expecting The word translated from hence-forth is derived from a verbe that signifieth to lack Luk. 18. 22. or to want Tit. 3. 13. Properly it signifieth a remainder So here it implieth that though Christ were set at Gods right hand yet there remained some what to be done by him which was to subdue his enemieâ—… Til that time it remained that he should continue to perfect what he had begun The next word translated expecting is a compound The simple verb signifieth to receive Matth. 10. 40. this compound in common use signifieth to expect 〈◊〉 15. 43. or wait for Now men expect such things as they would gladly receive The expectation of Christ here noted is in reference to that day which his Father hath appointed to judge the world Act. 17. 31. Christ is able in a moment to destroy all his enemies but because it is the will of his Father that the Church shall be tried and assaulted with enemies Christ patiently waiteth in that place and expecteth that time wherein the enemies of his Church shall be destroyed He willingly waiteth his Fathers will and good pleasure he thinkes it not over long that enemies still continue Some of them are old enemies as all the evill Angels who still retain their being might and malice Other enemies succeed one another as
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider 〈◊〉 another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ—… whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ—… the Son of God and hath counted the blood of the Covenant an unholy thing and â—…ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ—… who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth c. Jer. 44. 16 17. By this it appears that wilfullnesse in sin is a great aggravation thereof Numb 15. 30 c. Deut. 1. 43. Matth. 23. 37. Iohn 9 41. Acts 7. 51. It sheweth that the mind is set on sin yea set against God and against his holy will It is some extenuation of sin that men are deceived thereby and that â—…en therein do what they would not Rom. 7. 11 15 16. If falling through ignorance weaknesse temptation compulsion be extenuations then the foresaid wilfulness must needs be an aggravation This teacheth us to hold in the reines of all manner of evill lusts and to do what we can to keepe them down Be far from spurring them forth We do too oft and too much grieve the Spirit of God in our greatest watchfulnesse and that by reason of our spirituall weaknesse pronenesse to sin and temptations whereunto we are subject Let us not adde drunkennesse to thirst Deut. 29. 19. nor draw 〈◊〉 sin with cart-ropes Isa. 5. 18. Let us not turne weaknesse into wilfulnesse nor infirmity into obstinacy We pray that God would not leade us into temptation shall we cast our selves thereinto §. 89. Of the danger of trading in sin AS the Greek word translated Sin doth here intimate a continuing a living a trading in sin as was shewed § 87. and in that respect is brought in as a cause of the severe judgment here denounced it giveth proofe that to give ones self over to sin is to give himself over to judgment Witnesse Ahab who â—…old himself to worke wickednesse 1 King 21. 20 21. So Ahaz 2 Chron. 28. 2 c And Manasseh 2 Chron. 33. 2 c. With this doth the Apostle upbraid obstinate and impenitent sinners Rom. 2. 5. 1. Judgment is the wages of sin The more worke the greater wages Rom. 6. 16 23. 2. Trading in sin would impeach Gods holy jealousie if judgment were not executed thereupon 1. By this we have a demonstration of the woefull condition of these times wherein there is such trading in sin Do not most persons continue to live and die in their sins who almost is reclaimed notwithstanding the plenty of powerfull preaching among us Men hate to be reformed Psal. 50. 17. What then can be expected but severe vengeance 2. Learne hereby to prevent the extremity of judgment persist not in sin but turn from it Ezek. 33. 11. 3. Give your selves to righteousnesse trade therein Rom. 6. 19. This is a thriving trade Diligence herein will keepe thee from trading in sin for the flesh and the spirit are contrary Gal. 5. 17. And we cannot serve two masters Matth 6. 24. §. 90. Of the Gospel as the word of truth AN other aggravation of the sin is about the time when it is committed which is thus expressed after that we had received the Knowledge of the truth This is that illumination which is mentioned Chap. 6. v. 4. § 32. Here we are to consider 1. What kinde of truth is here meant 2 What knowledge 3. How received 1. As the whole word is called truth John 17. 17. So in speciall manner the Gospel James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparantly above Poets who are full of fictions 2. Above humane writings which are uncertaine 3. Above the Law in the severall kinds thereof as 1. Above the judiciall Law which was to continue but a time 2. Above the Ceremoniall Law which was but a shadow of a substance 3. Above the Morall Law which hath lost its power of justifying man and also of condemning him that believeth in Christ Rom. 8. 1 3. The Gospel may in speciall manner be stiled the truth in regard of 1. The Author of it who is the Lord God of truth 2. The generall matter which is truth only no falshood no error therein In these two respects the whole word of God is truth 3. The excellency of it for it is a truth that bringeth salvation Eph. 1. 13. Thus it is the truth of truths 4. The speciall matter thereof which is Christ Jesus The way the truth and the life John 14. 6. 5. The accomplishment of the types prophesies and promises made under the Law 6. The effect and worke of it it worketh faith in such as heare it Eph. 1. 13. Therefore it is styled the word of faith Rom. 10. 8. 7. It is the meanes of conveying the Holy Ghost into us and filling us with the giftâ—… thereof Gal. 3. 2. Acts 10 44. In sundry of these and other like respects this truth is called the good word of God whereof see Chap. 6. v. 5. § 35. This epithite truth setting forth the word namely truth sheweth an especial use thereof which is to be as a touch-stone to trye all our doubts thereby that so we may hold fast what is found thereby to be sound and reject whatsoever it discovereth to be unsound 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9. 2. This should move us to have the Gospel in high account Such a truth is revealed thereby as can be found no where else yet is absolutely necessary to be known Account of it as David did of that word of God which he then had Psal. 19. 7 c. and 119. testifie as much after such a manner as he did meditate on it day and night make it thine Instructer thy Counsellor thy Guide thy Light let it be more sweet to thee then honey or the honey-combe and more precious then the finest gold Finally pray for the spirit of truth This is promised Iohn 16. 13. Thus shalt thou partake of the benefit of this truth §. 91. Of receiving the Truth THe Knowledge that is here meant is Knowledge of the Gospel and this wrought in them by a supernaturall work of Gods Spirit Hereof see more Chap. 6. v. 4. § 32. See also the Treatise of the sin against the Holy Ghost Part 2. § 17. The word translated Knowledge is a compound The simple noune signifieth Knowledge Luke 1. 77. The word in my text is compounded with a preposition that signifieth to and signifieth acknowledging and so it is translated Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth an act of the will in consenting and an act of the heart in assenting to it and affecting it In these respects they are said to receive the Knowledge of the truth So as the Gospel hath a power to enlighten mens minds and also to cause them to receive what they do conceive On this ground it is called the word of faith Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven when Iohn began to preach the Gospel Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them Iohn 4.
God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of grace Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again The Lord shall judge his people Vers. 31. It is a fearfull thing to fall into the hands of the living God THe sum of these six verses is in two words Apostates punishment Hereof are two parts 1 A description of their sin 2. A declaration of their punishment Both these are 1. Propounded 2. Aggravated Their sin propounded is in v. 26 and aggravated v. 29. The punishment propounded is v. 26 27. and aggravated 28 29 c. In propunding their sin two things are observable 1. The manner of propounding it in two circumstances Vers. 26. 1. By way of supposition in this particle if or participle siâ—…ing 2. By way of extention in the plurall number and first person we 2. The matter which is sâ—…t out 1. By the kind of sin wilfully 2. By the time of committing it after that we have received the knowledge of the truth This is aggravated 1. By an act received 2. By the object thereof knowledge 3. By the subject of that knowledge The truth The punishment is propounded 1. Negatively by taking away the means of pardon Where is noted 1. The kind of means Sacrifice for sins 2. The manner of taking it away There remaineth no more The positive punishment is Vers. 27. 1. Generally hinted in this conjunction of opposition But. 2. Particularly expressed In the expression there are declared 1. The kinde of punishment in two branches 1. Iudgement 2. Fiery indignation 2. The terror thereof fearfull looking for 3. An effect which shall devour This is amplyfied by the persons devoured who are stiled Adversaries Vers. 28. The punishment of Apostates is aggravated comparatively The comparison is taken from Moses law There are two parts thereof 1. The doom of obstinate transgressors of the law Here is set down 1. Their sin 2. The punishment thereof Their sin is set down 1. By the kind of Act despised 2. By the object Moses law The punishment of their sin is 1. Propounded in this word died Vers. 29. 2. Amplified by the extent without mercy And by the restraint under two or three witnesses 2. The doom of Apostates under the Gospel Hereof are two parts 1. A description of their doom 2. A farther description of their sin Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgresse the law and it setteth down three distinct poynts 1. The severity of the punishment of how much sorer punishment 2. The equity of it shall he be thought worthy 3. The certainty thereof in this phrase suppose ye 2. The sin is described by a double relation 1. of Christ 2. of the Spirit In the former relation is set down 1. The excellent name of him that is despised The Son of God amplyfied by the kind of despight who hath trodden under foot 2. The benefit that we reap by the Son of God in this phrase blood of the Covenant amplyfied by the despight don to it in this phrase hath counted unholy further amplified by the effect wherewith he was sanctified The other relation setteth down 1. The object despised The Spirit of Grace 2. The kind of despight hath done despight Vers. 30. The 30. verse produceth further proofs of the maine poynt namely of the certainty and severity of the punishment of Apostates The proofs following are taken from divine testimony Here about note 1. The manner of producing them in this phrase ye know him that hath said 2. The addition of testimony to testimony in this phrase and againe 3. The matter of the testimonies The testimonies are two Of the first there are two branches 1. Gods prerogative vengeance belongeth unto me 2. Gods performing what he undertakes I will repay saith the Lord. In the second testimony there is a threatning of divine vengeance wherein we may observe 1. The person who threateneth The Lord shall 2. The punishment threatened judge 3. The persons judged his people Vers. 31. In the 31. verse there is an elegant conclusion of all that hath been before said of the doom of Apostates In it two things are taken for granted 1. That Apostates fall into Gods hand 2. That the Lord is the living God 3. That it is a most fearfull thing for Apostates to fall into his hand §. 117. Of Doctrines raised out of Heb. 10. 26 27 28 29 30 31. I. THe utmost danger is to be set before professors Great is that danger which the Apostle here implyeth professors to be subject unto and such were they to whom he here wrote See § 87. II. Danger is to be set before our selves as well as before others The Apostle in setting down the danger of Apostates speaketh to himself as well as to others and sayeth if we sin See § 87. III. Wilfullnesse much aggravateth sin It is here brought in as a great aggravation to sin wilfully See § 88. IV. It is very dangerous to trade in sin The participle we sinning intends as much See § 89. V. The Gospel is the word of truth That is it which is here so called See § 90. VI. The Gospel hath a power to cause men to receive what they do conceive We are in this respect here said to receive the truth See § 91. VII To sin against the evidence of the Spirit is the highest pitch of impiety These are they that sin after they have received the knowledge of the truth See § 93. VIII A sacrifice is necessary to expiate sin To demonstrate this point the Apostle proveth that their sin remaineth who have no sacrifice to take away their sin See § 94. IX Sin may prove inexpiable If there remaineth no sacrifice for sin that sin cannot be expiated See § 94. X. Apostates shall not be for given These are they for whom no expiation remaineth See § 94. Vers. 27. XI They who are not pardoned shall be condemned This particle of opposition BUT intendeth as much § 95. XII Apostates cannot but look for fearfull judgements This the Apostle doth here plainly expresse See § 96. XIII Apostates incense divine wrath They make it to be a fiery indignation See § 97. XIV Gods wrath is very fierce So much is comprised under this phrase fiery indignation See § 98. XV. Iudgement against Apostates is certain It shall devour them See § 99. XVI Apostates are adversaries They are here so called See § 100. Vers. 28. XVII Gods law given by Moses was Moses law It is here so stiled See § 101. yet it remained to be the law of God XVIII To despise a law is a heinous sin So it is here accounted See § 102. XIX Despisers of Moses law were put to death This is plainly expressed See § 103. XX. In some cases no pitty was to be
5. 44. Many that saw cause to believe on Christ proâ—…essed him not because they loved the praise men Iohn 12. 42 43. That this sin of ambition may be better discerned I will endeavour distinctly to declare what it is Ambition is a corrupt puffing up of man above that which is meeâ—… 1. It is a branch of the Corruption of Nature for it was not in that intire estate wherein God at first made man after his own image though he was then endowed with most excellent abilities The first occasion thereof was this suggestion of Sathan Ye shall be as Gods Gen. 3. 5. 2. The Scripture doth set it out in this phrase of puffing up 1 Cor. 4. 18 19. and 8. 1 Coloss. 2. 18. This Metaphor of puffing up doth fitly set out the nature of ambition which is as a wind nothing but a vapour yet makes a man swell as if there were abundance of solid flesh 3. It puffeth up above that which is meet For ambition hath no bounds If it had it were not ambition The notation of the word implyeth a supeâ—…appearing herein it differeth from sundry lawfull things as 1. From knowledge and acknowledgment of a mans gifts and place 2 Cor. 12. 1. 2. From preferment Est. 6. 11 12. 3. From endeavour to excell 1 Cor. 12. 31. and 14. 12. 4. From seeking and accepting honour Quest. May honour be sought and accepted Answ. 1. For accepting honour being duely and deservedly conferred no question may be made The example of Ioseph and Daniel and his three companions and Mordecai and Esther give sufficient proof hereof 2. About seeking honour is the greater doubt because Christ seems to forbid it Matth. 23. 8 c. But Christ doth not there simply forbid all seeking of honor but such a manner as the Pharisees did ambitiously and vain-gloriously Due honour rightly sought is among those things which are honest just and of good report Phil. 4. 8. and in that respect may be sought He may seek to excell so it be to the edifying of the Church 1 Cor. 14. 12. Mordecaâ—… did whaâ—… 〈◊〉 for the advancement of Esther Est. 2. 10 11. and Esther procured 〈◊〉 advancements Est. 8. 1 c. Daniel also spake for the advanceâ—… of his three companions Dan. 2. 49. 1. Honour is an especial gift of God Psal. 75. 6 7. 1 Chro. 29. 12. 2. It is promised of God as a blessing and a recompence 1 Sam. 2. 30. 〈◊〉 21. 5. and 91. 15. 3. It is one of those rewards that wisdom setteth before such as seek her 〈◊〉 4. 8. 4. It is an especial means of doing good Instance the good that Ioseph Daâ—… Daâ—…iel Mordecai and Esther did by being advanced unto high hoâ—… Quest. How then is it a fruit of faith to deny honour Answ. 1. As it is considered in it self and one of the worlds alâ—…urements it 〈◊〉 vanity 2. Comparatively in reference to spiritual things it is also vanity 3. In reference to the good things which are hindered thereby or the evills 〈◊〉 are thereby committed it is worse than vanity and on these grounds to 〈◊〉 〈◊〉 therefore are to be observed about seeking or accepting honour for 〈◊〉 sought it must be sought 1. Not simply for it self but for the good that may be effected thereby 〈◊〉 Philosopher granteth as much upon this reason that the means which 〈◊〉 â—…o good should be made the end to which it tends 2. Not preposterously before the things which may make us worthy of hoâ—… and enable â—…s to do good by that honour whereto we attain The Heathen 〈◊〉 dedicated a Temple to Honour made the entrance thereinto by Vertue Hoâ—… is made the fruit of righteousnes Prov. 21. 21. Honour is not seemly for a 〈◊〉 Prâ—…v 26. 1. 3. Noâ—… immoderately in the manner of seeking it so as disquietness of minde 〈◊〉 care and vâ—…xation of spirit arise thereabouts We may not thus seek 〈◊〉 〈◊〉 â—…ayment Matth. 6. 25. Much less honor 4. Not immeasurably so as never to be satisfied The Heathen condemned in 〈◊〉 that he was grieved there was no more worlds but one for him to 〈◊〉 such is the disposition of many who heap offices dignities and livings 〈◊〉 â—…pon another 5. Not indirectly by bribery by undermining others by any unjust or unâ—… means Simon Magus did this way fail in seeking an Apostolical honor 〈◊〉 8. 18 19. 6. Not ambitiously to have a name among men This was the fault of the 〈◊〉 and Pharisees in all their undertakings Matth. 6. 1 2. c. 7. Not mischievously for any bad ends as Iudas John 12. 6. Thus Haâ—… desired the Kings letters and ring Est. 3. 9. 〈◊〉 subordinatly to virtue upon worth moderately in the manner and meaâ—… duly in humility and for good ends honour may be sought and accepted 〈◊〉 it must be refused as Moses did to whom we ought to be like minded 〈◊〉 regarding the greatest honours that in this world can be afforded so far 〈◊〉 as they may prove temptations and snares unto us or keep us from better 〈◊〉 This is the ready way to obtain greater and better honour from God 〈◊〉 16. 25. and 19. 29. To leave honour or any thing else in a good cause is the more commendable 〈◊〉 be done as Moses here did voluntarily for so much doth the word 〈◊〉 â—…mply His honour was not wrested from him but he 〈◊〉 let iâ—… go It 〈◊〉 be said of him as was of the Governours of Israel He offered himself â—…ilâ—… among the people Judg. 5. 9. God would have the offerings for his Taâ—… of them who were of a willing heart Ex. 35. 5. such were they that 〈◊〉 to the Temple 1 Chro. 29. 9. 1. God loveth such 2 Cor. 9. 7. 2. God accepteth such though it be but little that they let go 2 Cor. 8. 12. 1. They fail exceedingly who think that that which is taken from them perforce is acceptable to God Unless their mind be willing to yield to the divine providence there can be no commendation of what they let go nor comfort therein That which is done on necessity is in it self no vertue yet by a willing yielding to let go that which we cannot hold a vertue may be made of necessity 2. In losses in castings down in all alterations it becommeth us to examin our inward disposition and to observe whether we can willingly yield to Gods will made known unto us by events as Iob did when he said The Lord giveth and the Lord taketh away Job 1. 21. 3. Be exhorted to bring your wills to Gods this is the way to have better things than what ye let go Moses that refused the honours of Egypt had a greater honour amongst Gods people here on earth besides his heavenly recompence And The Lord blessed the latter end of Job more than his beginning Job 42. 12. But on the other side God is oft provoked to take away more from them who are unwilling to
before us the pattern of Moses in this particular that is here noted and in truth say as the Psalmist did I am a companion of all thâ—…m that fear thee and of them that keep thy Precepts Psal. 119. 63. For this end 1. Enquire after Gods people 2. Associate thy self with them 3. Frequent their Assemblies 4. Set thy heart upon them 5. Take all occasions of testifying thy love to them 6. Pass by all discouragements yea though they be great afflictions §. 139. Of pleasures occasioning sin THE reddition or other part of the comparison is in these words than to enjoy c. This word than is the note of the second part of a comparison and it shews that that which followeth is meaner and less to be regarded than that which was before mentioned The thing disrespected yea even contemned by Moses is thus expressed to enjoy the pleasurs of sin for a season The first words to enjoy the pleasures are in Greek only thus to have fruition The word translated to enjoy is a substantive but it is translated by a verb to enjoy 1 Tim. 6. 17. The noun is derived from a verb that signifieth to enjoy It is taken for using or enjoying a thing with delight or pleasure and another noun from the same root signifieth delight and two adjectives likewise from the same root signifie appertaining to pleasure or given to pleasure The Apostle therefore hath used a word fit to his purpose and it is in our English fitly translated to enjoy the pleasures This word sin is here added by the Apostle to shew what kind of pleasure he intended even such as occasioned and produced sin and also to intimate that the delightâ—… and pleasures whereunto worldly men give themselves are tainted with sin they who follow worldly pleasures can as hardly be freed from sin as they who handle pitch or tarr be freed from besmearing their hands In a like respect riches are called Mammon of unrighteousnes Luk 16. 9. because ordinarily they occasion much unrighteousnes Sin may be well attributed to the pleasures here intended because they were about such things as are used and practised in the Court of an Heathen King among Heathen people such as feared not God It was like the Court where Abraham was Gen. 20. 11. The Apostle doth hereby give us to understand that worldly pleasures are occasions of sin They brought Esau to sell his birthright Gen. 25. 27 c. It is made one cause of Babels sins that she was given to pleasure Isa. 47. 8. And a cause of Dives neglecting his soul Luk 16. 25. and of the unrighteousness of them that followed Antichrist they had pleasure in unrighteousness 2 Tim. 2 12. Pleasures are so delight some to the corrupt heart of man as they draw him from such means as might restrain him from sin They draw him from diligence in his lawfull calling whereupon the wise man saith That he that loveth pleasure shall be a poor man Prov. 21. 17. Implying that he neglecteth the means of thriving 〈◊〉 pleasures use to withdraw mens hearts from God they are lovers of pleasure 〈◊〉 than lovers of God 2 Tim. 3. 4. This title pleasures of sin plainly demonstrateth the folly and absurdity of the 〈◊〉 opinion That pleasure is a mans chiefest good Many of the Heathen 〈◊〉 have discovered the senselesnes of that opinion and manifested it the a conceit more beseeming sensual beasts than reasonable men Let us take heed of giving our selves to pleasures They are Sathans baits to alâ—… us his snares to hold us fast his hooks to pull us down to destruction Quest. Are all pleasures and delights unlawfull Answ. No not all for many are warranted unto us by Sacred Scriptures as 1. Shooting in the bow 2 Sam. 1. 18. 2. Flinging and slinging stones Iudg. 20. 16. 1 Chro. 12. 2. 3. Hunting Gen. 27. 3. 4. Musick and that Vocal Eccl. 2. 8. and Instrumental 1 Sam. 16. 23. 2 King 3. 15. 5. Feasting Neh. 8. 10. 6. Anointing one self 2 Sam. 12. 20. 7. Putting out riddles Iudg. 14. 12. 8. Dancing 2 Sam. 6. 16. Both body and mind while we live in this frail flesh are prone to dulness and 〈◊〉 but lawfull and delightfull pleasures are a means to quicken them This 〈◊〉 was one end why Elisha called for a minstrell 2 King 3. 15. They may be also occasions of taking notice of the divine bounty in affording 〈◊〉 us not only for necessity but also delight But because sin useth so much to cleave unto pleasures as it doth it will not be 〈◊〉 to set down some cautions about using pleasures These shall have respect to the Matter Mind Maner Time Conscience of others Gods presence 〈◊〉 better things 1. The pleasures which we use in the matter of them must lawfull else do we what we can it will be pleasure of sin An unlawfull thing cannot be used without sin The lawfulness hath a double relation 1. To Gods Law 2. To such human Lawes as we live under We must not take pleasure in the things that are against either of those 2. He that useth pleasures must in his own mind and conscience be perswaded of the lawfulness thereof Rom. 14. 11 22. 3. In regard of the manner pleasures must be moderatly and sparingly used noâ—… too much time must be spent nor too much paines taken about them They must be as sawce not as meat a little to sharpen not much to glut the appetite To sit down to eat and drink and to rise up to play is a fault Exod. 32. 6. We have too little time for necessary duties were it not for necessity in regard of our heavy bodies and dull spirits all pleasures might be spared To take overmuch paines in pleasures crosseth the main end thereof which is not to weary and weaken but to refresh and strengthen body and spirit 4. In regard of the time pleasures must be seasonably used when we are not tied to a bounden duty Therefore they are not to be used on the Lords-days nor too early in the morning or too late in the evening lest they hinder our morning and evening sacrifice Nor yet on dayes of humiliation nor when the main duties of our calling are to be performed especially when those duties tend to others good as the duty of Magistrates Mininisters Lawyers Physicians and others 5. In using pleasures respect must be had to the Conscience of others that we offend not them especially if they be our superiours and have authority over us and wise men and pious The Apostle in matters indifferent would have us tender of other mens Consciences Rom 14. 15. 1 Cor. 10. 29. 6. Especially respect must be had to God in whose presence we are at all times and who seeth us in all our actions Prov. 15. 3. Pleasures therefore ought so to be used as therein we may approve our selves unto God We must so use them as we
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
8. 12 14. 2. Wrought righteousness that is justly governed his people doing right to all 2 Sam. 8. 15. Psal. 78. 72. 3. Obtained promises namely of being King and having a wise Son â—… to build Gods Temple and the descending of the Messiah from him 4. Stopped the mouths of Lions David killed a Lion indeed and Lion-like men 5. Quenched the violence of fire that is of fiery persecutors of fiery slanderers and of other fiery enemies yea he rescued Ziklag that was burnt with fire 6. Escaped the edge of the sword namely of Saul's sword or the swords of the Philistines and others 7. Out of weakness was made strong Being weakned by sickness weakned by persecution weakned by jealousie of enemies by mutiny of his own Souldiers by insurrections and rebellions he recovered strength 8 Waxed valiant in fight against Goliah against the Philistines and others 9. Turned to flight the Armies of the aliens even of all that were round about Israel and enemies thereto 3. His Repentance Many sins were before noted of him § 113. His repentance for them all is expresly registred as 1. For his Rash anger and intent of revenge Upon intimation of that sin he blessed God for withholding him and did forbear to execute his wrath A true penâ—…tent will not persist in sin Repentance is an alteration of the mind 2. For his distrust He confesseth it to be in hast and after believed Psal. 116. 10 11. Yea he checketh and rouseth up his Soul and that again and again Psal. 42. 5 11. and 43. 5. Repentance makes men carefull to redress what is done amiss 3. For his Poligamy This being according to the errour of the times his repentance hereof may be comprised under this phrase Who can understand his errours Cleanse thou me from secret faults Psal. 19. 12. And under this Blot out all mine iniquities Psal. 51. 9. When a penitent upon confessing of some sins craveth pardon for all sinns it implyeth penitency for the sin whereof he is ignorant and yet guilty 4. For his miscarriage about the Ark. His repentance was manifested 1. By grief at the judgement and cause thereof 2 Sam. 6. 8. 2 By his future redress of that sin 1 Chro. 15. 1 2 12 13 c. repentance makes men observant of the cause of the sin and inquisitive after the remedy 5. For his indulgency towards Absolom and Adonijah his repentance for this is manifested by his prudent pious care over Solomon Pro. 4. 3 4. 1 Chr. 22. 7. 28. 9. Repentance makes men amend in others what they have done amisse in some 6. For his adultery and murder 2 Sam. 12. 13. The 51. Psal. is a sufficient proof hereof 7. For his rash and unjust judgement against Mephibosheth his repentance herein is manifested by restoring to Mephibosheth what he had unduely caused to be taken from him Restitution in case of wrong is a note of repentance 8. For his Pride This is manifest by the contrition of his heart confession of his sin supplication for pardon so soon as it was committed and by laying the load of the sin upon himself rather than upon the people and by following a Prophets direction for appeasing Gods wrath 2 Sam. 24. 10 17 18. To this head of repentance may be referred the tenderneses of his conscience manifested in this phrase which is proper to David his heart smote him 1 Sam. 24. 5. 2 Sam. 24. 10. 4. His sincerity and soundness of heart This is that innocency pureness to rightness and perfection for which he is much commended and wherein he is made a pattern to others Insomuch as if any of his posterity were upright and perfect in heart they are said to be as David their Father 2 Kings 18. 3. and 22. 6. And on the contrary they that were not upright are said not to be as David their Father 1 Kings 15. 3. and 2 Kings 14. 3. 5. His integrity which was a due respect to every thing that is pleasing to God Sincerity hath respect to the manner of doing good Integrity to the extent thereof This integrity David professeth of himself both affirmatively and negatively Psal. 119. 128. Hereunto David exhorteth his Princes and his Son 1 Chron. 28. 8. Exception is made about the case of Urijah 1 Kings 15. 5. Ans. As one Swallow maketh not a Summer so one sin dasheth not a constant course 2. That sin was not committed with the full bent of his will but through the violence of temptation 3. By his Faith and repentance that sin as others was washed away 6. His delight in Gods Law It was his love and his joy sweeter than Honey prized above Gold Therefore his meditation was thereon day and night 7 His servent zeal of Gods glory This was manifested 1. By many Divine forms of praising God Never were all the figures of Rhetorick so expressed to the life as in David's Psalms 2. By his forwardness and cheerfulness in bringing Gods Ark the evidence of the Lords presence into a fit place 2 Sam. 6. 13 14. 3. By his great desire to build a Temple to God 2 Sam. 7. 1. which because he was not himself permitted to do he made great preparations for his Son to do it and prescribes a pattern thereof and both instructs his Son and Princes how to do it and also incited them to be conscionable therein 8. His great devotion manifested by the ardency and frequency thereof His deep sighs and groans his flouds of tears his cryings and sundry other expressions his constancy in praying morning and evening yea and at noon to Psal. 55. 17. And at midnight on special occasions Psal. 119. 62. yea and seven times a day Psal. 119. 164. All these gave evidence to his great devotion 9. His humble and patient submission to God in his greatest distresses Psal. 39. 9. 2 Sam. 15. 26. Under this may be comprised his acknowledgement of Gods righteous dealing such a disposition moveth pitie in God and procureth ease and deliverance 10. His renouncing of all worth or merit in himself yea an acknowledgement of his own emptiness and unworthiness 2 Sam. 7. 21. 1 Chron. 29. 14 15. Psal. 143. 2. The contrary to this takes away the glory of whatsoever we do Luke 18. 11 12 13 14. §. 215. Of David's graces in reference to man THe distinction of David's graces in reference to God and man is in regard of their end as the former had immediate respect to God and his glory so these to man and his good Particulars are these 1. His loyalty to his Soveraign 1 Sam. 18. 5. and 22. 14. so far he excelled herein as though Saul persecuted him to death yet he would not take any advantage of doing the least wrong to Saul but rebuked those that advised him to lay hands on his King or that offered to do it themselves 1 Sam. 24. 5. 6. 7 8. and 26. 8 9. 2. His faithfulness
valiant in fight and putteâ—…h to flight the Armies of the Aliens The former of these two noteth out valour the other victory So as this later iâ—… an effect of the former Victory is an effect of valour Faith works valour and valour produceth victory Hereby it is evident that valour arising from Faith proves victorious All the victories of believing Saints give proof hereunto as of Abraham Gen. 14. 15. Of Moses Num. 21. 24 35. and 35. 7 8. of Ioshua and of the Iudges and Kings after him Faith brings God to be a party Believers will enterprize nothing without God In effect they say to God as to Barak did Deborah If thou wilt go with me then I will go but if thou wilâ—… not go with me I will not go Judg. 4. 8. So said Moses to God If thy presence go not with me carry us not up hence Exod. 33. 15 16 〈◊〉 God goeth with them As a visible evidence hereof The Lord appeared to Ioshua and told him that as Captain of the host of the Lord he was câ—…me Josh. 5. 14. Hence is it that God is oft stiled the Lord of Hosts he goâ—…th out with the Armies of his people he ordereth them He giveth victory to them Psal. 98. 1. Thus is God himself and his honour engaged in his Saints battells which are stiled the battels of the Lord. 1 Sam. 25. 28. This therefore doth Ioshua thus plead O Lord What shall I say When Israel turneth their backs before their enemies What wilt thou do unto thy great Name Josh. 7. 8. 9. Hence may be inferred one reason of the ill success which many that profess the true Faith have in war In generall this is it They do not well exercise their Faith Particulars to prove this are these that follow 1. Israel in Ioshua's time fled before their enemies Josh. 7. 4. For it is an especiall fruit of faith to make men search into themselves and into them who joyne with them whether there be any thing that might keep off God from them which they did not at that time yet had they just cause to do so because of the strict charge that was given them and that upon pain of a curse 〈◊〉 6. 18. 2. The eleven Tribes that fought against Benjamin in a good cause were twice overthrown Iudg. 20. 21 25. For 1. It is probable that they were too confident in the number of their men so as they fought not in faith 2. They took upon them to punish other mens sins before they had repented of their own which is not to fight in Faith After they had lost two and twenty thousand in one battell and eighteen thousand in another and thorowly repented with fasting and weeping Iudg. 20. 26. they prevailed 3. Ionathan a true Believer perished in War 1 Sam. 31. 2. For Though Ionathan did in generall believe to the salvation of his Soul yet could he not in Faith enter into that war whereby he perished For he could not be ignorant of Gods refusing to answer his Father and he might also be privy to his Fathers consulting with a Witch 1 Sam. 28. 6 7. But concerning Ionathan's cause 1. God may suffer an Army to be overthrown for the sinns of some and in that overthrow suffer Believers to be slain for their good as to free them from the evill to come This was the case of Ionathan God would not suffer him who was Heir apparent to the Crown see another sit upon the Throne 2. God translates his Saints in such overthrows from earth to Heaven where they triumph over all their enemies 4. Believing Iosiah was slain in war because he enterprized not that war in faith but against Gods Will. 2 Chro. 35 21 22. Saints may in their general course walk by Faith and yet in some particulars swerve from it and God for that justly punish them so he dealt with Moses Numb 20. 12. To conclude if thorow examination be made of such battels as believing Saints have lost or wherein they have been slain it will be found that their enterprises have been without warrant or unwarrantably prosecuted In such cases God makes enemies his rod to scourge his children But what do enemies get thereby what do Gods children lose thereby When Gods work is done the rod is cast into the fire They who were scourged bettered thereby received into grace and favour and in case they dye crowned with an incorruptible Crown They are judged in this world that they might not be condemned in the world to come 1 Cor. 11. 32. A good direction hence ariseth for making war prosperous which is to get Faith and rightly to use and exercise it For this end observe these rules 1. Acquaint thy self with Gods Word and Promises Thereby thou maist learn what warrs are lawfull how lawfull warrs are to be waged to what warrs God hath made a promise of victory 2 Sam. 5. 19. Secondly Be sure of peace with God and take heed that he have 〈◊〉 quarrell against thee Deut. 23. 14. 3. Renew thy Covenant with God renew thy repentance Iudg. 20. 26. for we are all prone to fall from our former stedfastness 4. In the best manner that thou canst seek help of God Humble thy Soul sharpen thy prayer by fasting 2 Chro. 20. 3. 5. Let thy soul remain steady with God and faiâ—…t not Exo. 17. 11. 6. The greater the danger is the more confidently rest upon God 2 Chro. 13. 14. §. 239. Of warring against Aliens THE persons over whom faith makes men valorous and victorious are here said to be Aliens such as are strangers from the Covenant of God none of 〈◊〉 confederates but rather opposite to them most of the victorious warrs before mentioned and approoved in Scripture were such They are Gods enemies and we may in that respect the more confidently rest upon God for his assistance But for Gods confederates to fight one against another without just cause is to make God to fight against himself or rather to make God to be on neither part but in Justice to suffer them to devour one another 〈◊〉 5. 15. 1. Object After the division of the ten Tribes from the house of David there were warrs betwixt Iudah and Israel Answ. Israel separated themselves from the Ordinances of God and became no people of God They were like those who said they were Iewes but were not 〈◊〉 Rev. 2. 9. Such are Papists who carry the name of Christians What can Papists more plead for right to the Church of God than the ten Tribes after their division could 2. Object There was long war betwixt the house of David and the house of Saul 2 Sam. 3. 1. Answ. The cause is to be considered as well as the persons If such as proâ—…ess the the true Faith offend other Professors and invade them they who are so effended may defend themselves or if they do notoriously sin against their proâ—…ession and provoke Gods Wrath they may
dangle about his feet and hinder him Because there are many things which may prove burdenous and so hinder us in our Christian course the Apostle addeth this generall or indefinite particle every For there are very many burdens both inward and outward Particulars are these 1. Actuall sins especially if they be grosse ones Psal. 38. 4. 2. Cares of this life Luk. 21. 34. 3. The world Iam. 4. 4. Under it are comprised 1. Riches Mark 11. 25. 2 Tim. 4. 10. 2. Honors Ioh. 5. 44. 3 Ioh. v. 9. 3. Pleasures 2 Tim. 3. 4. These an Apostle doth thus set out All that is in the world the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2. 16. 4. Company many of an ingenuous disposition are clean drawn out of their Christian course hereby instance Rehoboam 2 Chro. 2. 8. And Ioash 2 Chro. 24. 17. 5. Fashions These steal away mens hearts Isa. 3. 16. 6. Sundry kinde of Callings especially such as are questionable 7. Multitude of businesses This makes many find no leisure for piety 8. A mans self namely all his own corrupt desires A man must deny himself Matth. 16. 24. §. 6. Of originall corruption besetting us TO that word weight which compriseth under it all outward burdens the Apostle addeth another which intendeth inward hinderance translated the sin which doth so easily beset us This phrase so easily beset us is the interpretation of one Greek word which is a double compound The simple verb signifieth to set settle or establish Matth. 4. 5. The first compound signifieth to compasse about Act. 25. 7. The double compound is here only in the New Testament used It signifieth to be ready and forward to compasse one about The sin whereunto this is here added as an epithite is our originall corruption that inward naturall pollution wherein we are conceived and born and which we carry in us and about us as long as we live This sin is ever ready on all sides to assault and hinder us in every good course This is it that moved the Apostle thus to complain I see another Law in my members warring against the law of my mind and bringing me into captivity to the law of sin and when I would do good evill is present with me Rom. 7. 21 23. This sin lives in us flowes forth out of us and polluteth every thing that passeth from us In all our good purposes and endeavours it is ever at hand and ready to molest us so as it becommeth us to be very diligent in suppressing and keeping it down Every one that striveth for the mastery is temperate in all things 1 Cor. 9. 25. He observeth a strict diet to keep down corrupt humors within which otherwise might make him unweldy and unfit to accomplish his task This taketh it for granted that originall corruption is truly and properly a sin It is here expresly so called and in sundry other places as Psal. 51. 5. Rom. 5. 12. and 7. 17. It is against the Law 1 Ioh. 3. 4. It is against the whole Law which is spirituall and requireth such integrity in man as God in his creation endued him withall but originall corruption is not only a waut or deprivation of the same but also an aversnesse or depravation of the whole man for by reason thereof there is none righteous no not one for all have sinned and come short of the glory of God Rom. 3. 10 23. Yea every imagination of the thoughts of mans heart is only evill continually Gen. 6. 5. In particular originall corruption is a speciall sin against the first commandement which requireth an entire disposition towards God and against the last which requireth an entire disposition towards man 1. Hereby the position of Pelagians is refuted who taught that mans nature was like a paper whereon nothing was written but any thing good or evill might be written thereon They meant thereby that mans nature was neither endued with virtue nor infected with vice and that Adam no further hurt his posterity then by example and that all the evill which the posterity of Adam drew from him was by imitation These grosse errors have by ancient Fathers and later Divines been sufficiently refuted 2. Papists themselves do too much mince mans naturall corruption 1. Some hold that originall corruption hath not the true nature of sin 〈◊〉 〈◊〉 that Infants have no sin in themselves but only bear the punishment of Adams sin 2. Others say that it is lesse then any veniall sin which according to their position deserveth not damnation Hereupon they have forged a limbus Insantum for such Infants as die in originall sin See Chap. 8. v. 8. § 50. 3. Others hold that by baptisme originall sin is clean washed away and that in the regenerate such as they account all baptized to be there is nothing that God hates but that they are pure and free from all sin till by actuall sins they defile themselves None of these positions can stand with this text which manifesteth this sin to compasse them about who were baptized and believed 3. There be that dream of a perfection of sanctification in Saints but so long as 〈◊〉 besetting sin remains in man which will be so long as he here lives there canâ—… be any such perfection in him 1. This besetting sin doth much aggravate the â—…ilnesse of mans natural disposiâ—… The disposition of unreasonable creatures no not of the worst of them is so 〈◊〉 Sin is the vilest thing that can be it is contrary to the purity and perfectiâ—… of God 2. What cause have we then to be humbled for the same If Iohn had cause 〈◊〉 weep for mans Impotency in reference to divine matters Rev. 5. 4. What cause 〈◊〉 we to weep and howl for Mans naturall pravity Many can mourn for parâ—… grosse sins but very few take notice of this besetting sin If Men well weighed what kinde of sin this besetting sin is they would cry out with the Apostle O wretched man that I am who shall deliver me from the body of 〈◊〉 death Rom. 7. 24. for 1. It containes in it the seed of all sin All particular sins are counted works of the flesh Gal. 5. 19. 2. It defiles the whole man Gen. 6. 5. 3. It is ever soliciting man to go on further and further in sin Rom. 7. 23. In this respect it is said to lust against the Spirit that is readily eagerly sorely to assault and fight against the new man Gal. 5. 17. 3. The power of the divine Spirit is much magnified by restraining suppressing and renewing the corrupt nature of man §. 7. Of suppressing inward corruption THe foresaid besetting sin is here set down as an inward impediment of a christian in his race joyned with the former outward weight by this copulative and So as it dependeth upon the participle of laying aside Mans endeavour must be for suppressing
of his inward inbred corruption as well as for laying aside externall weights We must as much as in us lyeth lay aside this besetting sin This title Sin in the singular number is frequently put for our naturall corruption Five times in Rom. 6. six times in Rom. 7. three times in Rom. 8. It is also called a body of sin a body of death flesh old man Exhortations about this sin are that we suffer it not to reign Rom. 6. 12. that we destroy it Rom. 6. 6. That we 〈◊〉 it Gal. 5. 24. that we cast it off Eph. 4. 24. 1. The condition of this enemy should the rather incite us to subdue and destroy it It is an enemie within us More danger ariseth from Traytors that are within a Nation or City then from forrein enemies without David was never in such danger by reason of any or of all the Nations without as of those that rose against him in his own Kingdome As for this inbred enemy no enemie without nor world nor Devill nor all the power of Hell can hurt our soules unlesse they get this Traytor within to take part with them 2. This enemy is tumultuois and troublesome never at rest as it can easily so it will willfully on every side set upon us We cannot do speak or think any thing but it will infest us and that at all tinâ—…es in all places in Company when we are alone at Church and at home in duties of piety Charity and Justice in duties of our Calling Waking and Sleeping Great is their folly who let this enemie do what he please who care not to hold him in much lesse to cast him off This is the cause of the many outward abhominable enormities that men fall into that they suffer this enemy within them to plot and practise what he lists For suppressing of this besetting sin observe these few rules 1. Keep thine heart with all diligence Prov. 4. 23. The heart is as a spring Matth. 12. 34 35. 2. Keep the doores of thy soul by which good or evill is let into it These are thy senses Iob 31. 1. 3. Use such meanes as in Gods word are sanctified for subduing Corruption they will be as water cast upon fire Such are Temperance Sobriety Diligence in Calling Duties of piety Fasting and other waies beating down thy body 1 Cor. 9. 27. 4. Set the bias of thy thoughts aright Acquaint thy self with the divine art of meditation especially when thou arâ—… alone or awake in thy bed Mens thoughts will be working and that on evill if they be not set on good matter If good seed be not sown in the ground it will send forth noysome weeds 5. Get the stronger man into thy house Matth. 12. 29. This is the Spirit Gal. 5. 17. For this pray Luke 11. 13. Thus thou shalt be safe §. 8. Of a Christians course resembled to a race THe main duty which the Apostle intendeth by setting before us the example of such as well finished their course is in these words Let us run with patience the race that is set before us He doth here set out a Christians course of life by a race and answerably the manner of carrying themselves to their behaviour who in running a race look to get the prize For they will make all the speed they can with as much patience as they may till they come to the end of that race which they are appointed to run and where the prize is to be had In setting out the poynt he appropriateth not the duty to himself saying I will run Nor putteth it off to others thus do ye run but by a word of the first person and plurall number includes others with himself and incites both others and himself by this phrase Let us run Hereof See Chap. 2. v. 1. § 4. In the foresaid exhortation every word hath an emphasis and are all pertinent to the Metaphor of a race whereunto he doth resemble a Christians course which is some what more fully set out 1 Cor. 9. 24. Particulars wherein they may be resembled are these 1. There is a distance betwixt the goale where they begin and the goale where t ey end On earth we begin our race at death it is 〈◊〉 〈◊〉 in Heaven is the prize We may not think to be in heaven so soon as we 〈◊〉 into this race 2. There is a prize at the end of the race 2 Tim. 4. 7 8. 3. An endeavour must be used to attain the prize Luk. 13. 24. 4. There are many runners Luk. 13. 24. 5. All that run do not obtaine the prize 6. Runners fit themselves to the race so do true Christians 1 Cor. 9. 24. 7. There are like duties to be observed by Christians which runners in a race observe 2 Tim. 2. 5. God hath thus ordered our Christian course 1. To give proof of those graces which he conferreth upon children of men As of Faith Hope Obedience Patience Courage and other like Our Faith in God our Hope of Heaven our Obedience to Gods word our Subjection to his will our Patience in holding out our Courage against opposition are hereby manifested proved and exercised 2. To wean us from this world Had we not a race to run and a prize set before us we should be like Peter and think it is good to be here still Matth. 17. 4. 3. To make us long for Heaven and to make death the more wellcome In these and other like respects our Christian course is also resembled to a jourâ—… to a pilgrimage to a battaile to a labour and to other like things Answeâ—… Christians are stiled travailers pilgrims souldiers labourers §. 9. Of running our Christian race with patience OF the Greek word translated Run see Chap. 6. v. 20. § 158. It is an act that importeth the best speed that a man can make Man hath not wings like â—…owles to flee It is by running that he doth most put forth himself to the speedy attaining of a thing and in a race especially doth he most manifest his speed by runâ—… a little lazinesse may lose the prize The Apostle then doth here by this metaphor imply that we may not be slothful in our Christian course but diligent earnest and zealous therein striving to outstrip others as runners in a race do See more hereof Chap. 4. v. 11. § 64. and Chap. 6. v. 11. § 79. Every one in his Christian course is like to meet with many Crosses which may prove as sharp stones or stumps in the way or as briars and thornes or as stumbling blocks which may hinder him slacken his speed the Apostle therefore prescribeth the best remedy that can be to passe them over the more lightly which is Patience Hereof see Chap. 6. v. 12. § 86. and Chap. 10. v. 36. § 135. This phrase Let us run the race implieth an holding out in our Christian course till it be finished A
when that is clean split life is gone He setteth down this extent of enduring negatively thus ye have not yet resisted to meet with an objection about that which they had already suffered For the Apostle granteth that they had already suffered much Chap. 10. v. 32 33. 34 which he here implieth under this particle yet as if he had said ye have indeed endured much yet ye may endure more The objection may be thus framed What needeth thou O our Apostle so much presse Christs sufferings as a pattern to us seeing thou thy self knowest what a great fight of affliction we have endured To this the Apostle answereth that they might be brought to endure more because they yet lived and so were subject to more trials Their blood was yet in them so as they had not resisted unto blood Hereby it is eâ—…ident that professors may be brought to seal their profession with their blood Hereof see more Chap. 11. v. 37. § 257. It is also as evident that professors cannot promise to themselves immunity from sufferings for their profession so long as they live Professors therefore have need to take heed of security by reason of some trials that they have passed through Experience hath shewed how dangerous this hath been in reference to temporall deliverances and victories Much more dangerous is spiritual security For Satan being cast out will seek to make a re-entry Matth. 12. 44. And God is by spiritual security much provoked to give men over to their spiritual enemies So as it is a great point of wisdome after some trials to prepare for others §. 27. Of striving against sin TO avoid another extream opposite to security which is an unnecessary casting ones self into danger the Apostle adds a limitation about Saints sufferings in this phrase striving against sin The word translated striving is a compound It is derived from a root that signifieth strise It is the word that was used v. 1. § 8. The preposition with which it is compounded signifieth against It is fitly translated strive against It is as the former verb a souldier-like word which implieth an opposing or fighting as an enemy to whom a man will not yeeld The opposed enemy is here stiled Sin Some here take sin metonymically for sinners who commit sin as Hereticks Idolaters or other impious persons that would draw us from the profession of the truth This is a good sense but there is no need of using a trope here for the sufferings of Saints are for the most part not against the persons of men but against Vices themselves as Idolatry Heresie Error or it may be impious and licentious liberty Sufferings of Saints are because they will not yeeld to those and such like sins of their adversaries Others apply the sins here meant to Saints own corruptions which they say are by afflictions subdued This also is a truth in it self but not pertinent to this place The sins of the adversaries of professors of the truth are questionlesse here meant and so they set out the cause of Saints sufferings which is sin We must strive against sin either by fast holding the truth that by falling from it we sin not or by not yeelding to that which is sin in itself Observe the approved and justified sufferings of Saints in all ages and you shall find this verified Daniel strove against sin when he would not cease from calling upon his God 〈◊〉 6. 12. The Apostles strove against sin when they would not forbear to preach the Gospel Act. 4. 2 3 19. and 5. 29. Believers in the Apostles time strove against sin â—…hen they would not renounce their profession of Christ Act. 9. 2. So the Martyrs 〈◊〉 suffered in heathenish Rome and in Antichristian Rome On the other side Ioseph strove against sin when he would not yeeld to commit 〈◊〉 with his Mistris Gen. 39. 12. And Daniels three companions when they would 〈◊〉 bow to Nebuchadnezars Image Dan. 3. 16. It is the cause and not the suffering which makes a Martyr Therefore to incitatiâ—… â—…o suffer and remunerations of sufferings the cause useth to be added expresly 〈◊〉 implicitly Great is their folly who run a contrary course who strive for sin and suffer in 〈◊〉 striving as Hereticks Idolaters Traitors Murtherers Theeves Adulterers and 〈◊〉 such grosse sinners yea and busie-bodies also 1 Pet. 4. 15. So did Achan suffer 〈◊〉 7. And Ahab and Zedekiah Jer. 29. 21. So Servetus Legat Campion and other 〈◊〉 Traitors They strove to uphold the man of sin and mischeivous plots aâ—… the Land of their Nativity It is a speciall point of wisedome in all our strivings and sufferings throughly to 〈◊〉 the cause thereof He that shall faile in his cause his sufferings will be so 〈◊〉 from bringing comfort as without sound repentance they will be the beginâ—… of Hell torments and a means of aggravating the same To suffer for sin so 〈◊〉 suffering draws him not from sin importeth impudent obstinacy But if our cause â—…e good that we strive against sin then may we have much comfort in our sufferâ—… Thus striving against sin let us resist unto blood §. 28. Of the Resolution of the foure first verses of Heb. 12. Vers. 1. Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us Vers. 2. Looking unto Iesus the author and finisher of our faith who for the joy that was set before him endured the Crosse despised the shame and is set down at the right hand of the throne of God Vers. 3. For consider him that endure such contradiction of Sinners against himself leâ—…t ye be wearied and saint in your minds Vers. 4. Yee have not yet resisted unto blood striving against Sin IN these foure verses are declared helps for well finishing our Christian course Herein we may observe Vers. 1. 1. The Inference Wherefore 2. The substance which setteth down the kinds of helps They are of two sorts 1. Examples of former Saints v. 1. 2. The pattern of Christ himself v. 2 3 4. The former setteth down 1. The motive to follow them 2. The matter wherein we should follow them This latter is 1. Propounded In the end why the pattern of former Saints is registred impliâ—…d in this word witnesses 2. Amplified and that two waies 1. By the multitude of them 2. By the right we have to use them Their multitude is implied under this meâ—…aphor of a cloud and amplified by this note of comparison So great Our right to them is intended in this phrase We are compassed about or word for word having compassing us The matter sets out two duties 1. To cast off impediments 2. To use fit helps Two sorts of impediments are here expressed One outward in this word weight Amplified by the extent thereof in this word
Crosse to the full The word endured intends as much See § 18. XXIX Christ was put to shame This is here taken for granted See § 19 20. XXX Christ despised the shame that was laid upon him This is here plainly expressed See § 21. XXXI After Christs sufferings followed glory This copulative AND implieth as much See § 22. XXXII Christs glory is an established glory Therefore it is here said he is sat down See § 22. XXXIII Christs glory is an eminent glory It is at the right hand of God above all creatures next to God himself See § 22. XXXIV Christs glory is a royall dignity He sits on a throne even the throne of God See § 22. Vers. 3. XXXV Matters of weight are to â—…e well weighed The word consider imports as much See § 23. XXXVI Christs deeds and sufferings are especially to be weighed This is gathered from this relative him See § 23. XXXVII Professors of the truth must look for contradictions As the head was dealt withall so shall his members See § 24. XXXVIII The vilest of men are subject to contradict the best Sinners contradicted Christ. See § 24. XXXIX Christ was so contradicted as never any more This particle of admiration such intendeth as much See § 24. XL. Christ himself was not spared There were contradictions not only against hiâ—… Disciples but also against himself See § 24. XLI Christ endured the contradictions that were against himself Thus much is plainly expressed See § 24. XLII Dangers are to be prevented This particle lest intends as much See § 25. XLIII Contradictions may make Christians weary of their good courses This inference lest you be wearied imports as much See § 25. XLIV Wearinesse of good ariseth from mens own inward remisnesse This clause 〈◊〉 â—…aint in your minds intends as much See § 25. XLV A due consideration of Christs enduring will move us to endure This I gather 〈◊〉 the inference of this verse upon the former by this causal particle For. See 〈◊〉 23. XLVI Professors may be brought to seal their profession with their blood This is 〈◊〉 taken for granted See § 26. XLVII Christians must stand to their cause so long as they have any blood in them This phrase ye have not yet resisted unto blood implieth as much See § 26. XLVIII Sin is the only true cause of Saints sufferings They must strive against 〈◊〉 See § 27. §. 30. Of remembring encouragements to hold out Heb. 12. 5. And ye have forgotten the exhortation which speaketh unto you as unto children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him A Third motive to stir us up to persevere in the faith notwithstanding our suffering for the same is taken from the Author of our sufferings which is God himself The first motive was taken from the example of former Saints v. 1. The second from Christs pattern v. 2 3 4. Thus this is the third The first particle And being a copulative sheweth that that which followâ—… is in generall of the same kind that that which went before was The word which we thus translate yâ—… have forgotten is a compound and â—…ere only used in the New Testament But the same simple verb compounded with another preposition which intendeth the same thing is frequently used and translated as this word to forget It is used thrice in this Epistle Chap. 6. v. 10. Chap. 13. v. 2 16 To forget is at least an infirmity and so it is here taxed Some to aggravate the reprehension set it down interrogatively thus Have 〈◊〉 forgot But this phrase ye have forgotten is the more pertinent because the Apostle here setteth himself with all mildnesse to manifest their weaknesse Which way soever we read it it is apparent that to forget the encouragements which God affords is a fault It is taxed in the ancient Iewes Psal. 78. 11. and 106. 13 11. It is expresly forbidden Deut. 6. 12. It is a branch of that corruption which seized on man by his fall for thereby as other powers of a mans soul and parts of his body were depraved so his Memory which was placed in man as an usefull treasury to lay up and fast hold the directiâ—… and consolations of Gods Word 1. People are to take heed of this fault for hereby the use of good directions and consolations is lost 2. Ministers as they see occasion must lovingly put their people in mind hereof 3. Means must be used for strengthening memory The inference of this taxation upon v. 3. where he giveth a hint of their wearisomenesse and fainting in their minds sheweth that forgetting grounds of encouragements is an occasion of fainting This was it that made the Disciples afraid Matth. 8. 25. Man by nature hath a fainting spirit in himself he is like a lamp that will faile to give light if there be not a continuall supply of oyle So a fire without supply of fuell will go out This may be a motive well to heed the encouragements of Gods Word While men well consider the same they think all the power and terror of hell cannot make them shrink But if those encouragements be forgotten every little blast makes them shake like an Ashen leafe §. 31. Of Exhortations spoken to all of all sorts THat which the Apostle taxeth them for forgetting is here stiled The exhortation Of the verb whence this noun exhortation is derived see Chap. 3. v. 13. § 143. Some translate the noun here Consolation and so it is oft used as Luk. 2. 28. 2 Cor. 1. 3. So it doth also signifie exhortations as Act. 13. 15. Rom. 12. 8. Here this word hath reference to the text of Scripture that followeth which in regard of this sweet compellation My Son is a great consolation and in reference to the manner of expressing the poynt thus despise not nor faint It is an exhortation So as either signification may be used in this place It is a consolatory exhortation and an exhortatory consolation To the metaphor of running here used by the Apostle the latter word Exhortation is the more proper For runners in a race by exhortations and acclamations are much quickned Whereby it appeareth how usefull exhortations are See more hereof Chap. 3. v. 13. § 143. This relative which hath reference to that exhortation which is quoted in this verse It is an elegant figure for a voice or faculty of speaking is attributed to the exhortation recorded in Scripture So as the word written is as a Sermon preached it hath a kind of voice whereby it speaketh to us as Chap. 3. v. 7. § 74. in the end The word translated speaketh is a compound and signifieth more then a simple speaking namely a reasoning or disputing or convincing a man of the equity of what he speaketh Mark 9. 34. Act. 17. 17. and 19. 8 9. The title of the art of reasoning is set down under a word
a Father are opposed to the usuall practise of a Judge which is to take away the life of a Malefactor and is set out by these instruments of punishment Sword Halter Fire c. This last phrase Whom he receiveth is added as another motive whereby God is induced to scourge his Children The greek word is a compound The simple verb signifieth to receive This compound addeth emphasis and implieth to receive one as to acknowledge him to be his and thereupon to take speciall care of him Thus it is an amplification of the former motive concerning Gods love It is an evidence thereof In Hebrew it is thus expressed In whom he delighteth Prov. 3. 12. There is expression again made of a Son thus The Son in whom he delighteth or whom he accepteth For the Hebrew word signifieth to accept So it is oft translated by our English as Eccles. 9. 7. Deut. 33. 11. and in sundry other places As the former word expresseth the love of God So this latter setteth forth his care of them He receiveth them for his Sons he calleth them into the communion of Saints which is his Church even his House 1 Tim. 3. 15. and answerably dealeth with them Concerning this generall phrase every Son two doubts are raised 1. Whether none but Sons are scourged 2. Whether every Child without exception is scourged Answ. To the first Correcting Children doth not necessarily imply others impunity A Father that correcteth his Child may also punish a Slave Yet take correction in the proper ends and fruits thereof and it will be found proper to Children Answ. To the second Never was there never shall there be a Child of God in this world without correction v. 7 8. §. 41. Of Gods love in receiving those whom he doth 〈◊〉 IT is here taken for granted that God loves his Children God himself professeth as much Mal. 1. 2. Ier. 31. 3. And Saints acknowledge as much Deut. 7. 8. Eph. 2. 4. No ground of this can any where be found but in God himself It is therefore said of him that he set his love upon the Israelites because he loved them Deut. 7. 7 8. Of Christs love to his Church the order the truth the cause the quality the quantity and the continuance thereof See Domest duties Treat 4. § 61 63 65 67 69 72. Of love the cause of Gods chastening his Children See the whole Armour of God Treat 2. On Eph. 6. 15. part 5. § 25. It is said of those whom God loveth that he receiveth them also he taketh them into his house he taketh the especiall care of them The many invitations which the Lord maketh to such as come unto him sheweth how ready he is to receive them Isa. 55. 1. Ioh. 6. 37. The example of the Father of the Prodigall is an evidence hereof Luk. 15. 20. Christ is said to receive sinners Luk. 15. 2. Namely penitent sinners who thereby had evidence that they were loved of God The Lord received them to assure them of his speciall care for their good Men use to take care of such as they do receive as of Wives Children Servants Friends and others much more will God This is one speciall reason of all those relations which God vouchsafeth to passe betwixt himself and children of men This is a forcible motive unto such as are received of God to cast their care on him Psal. 55. 22. 1 Pet. 5. 7. Children on this ground can depend on their Parents Christ doth much presse this point Matth. 7. 11. §. 42. Of Gods scourging his Children TO the former word of chastening he addeth this other b scourgeth Of the difference betwixt these two words See § 37 40. It here implieth soare afflictions wherewith God afflicteth his Children He oft useth a whip instead of a rod 2. Sam. 7. 14. David was a man after Gods own heart yet severely scourged His manifold complaints give proof hereof as Psal. 6. 6. and 31. 9 10. and 32. 4. But more grievous are Iobs complaints The Histories of them both doth shew what cause they had to complaine as they did 1. Sometimes God scourgeth his for the more evident proof of that true and great grace that is in them This was Iobs case 2. For manifestation of his detestation of their enormous and scandulous sins This was Davids case 1. This gives us just cause when we are scourged of the Lord to examine our carriage towards him and to search after such sins as have provoked God to scourge 〈◊〉 Hereof see § 45. 2. It admonisheth us to take heed of offending our loving Father too much 〈◊〉 we so farr grieve his Spirit as to scourge us Though he do not clean withdraw his love from us yet in love he may so scourge us as to force us to repent again and again of our foolish carriage towards him He can tame us though be do not damne us 3. It teacheth us to carry our selves under scourging answerably to Gods dealing with us that will be by a deeper degree of humiliation Iosh. 7. 6. Iudg. 20. 23. 1 Sam. 7. 6. A Father expecteth as much To the truth of humiliation must be added a greater measure of watchfullnesse against sin for the future Numb 12. 14. Matth. 3. 8. An ingenuous and prudent child will so do both for fear of smart a burnt child dreads the fire and also to prevent his Fathers griefe 4. This manifesteth the undue censures of many concerning Gods children that they are no children of God because they are scourged of God This was the censure of Iobs wife and friends and of many that beheld David in his troubles 5. It directeth us to be prepared not for chastening only but for scourging also Consider what hath been registred of Gods ancient Worthies Chap. 11. 35 c. 6. This may comfort us in our sore afflictions whereunto we are subject that God may receive us and take us for his Children though he scourge us It is not want of love but great wisedome that moveth him to deale with us as he doth §. 43. Of conditions accompanying Gods grants Heb. 12. 7. If ye endure chastening God dealeth with you as with sons For what son is he whom the Father chasteneth not IN this and some verses following the Apostle commenteth upon that text of Scripture which he had before quoted From thence he inferreth the maine point which is that God in chastening men dealeth with them as with sons but upon this condition that they endure his chastening The manner of bringing in this evidence of Gods love by way of condition for something to be performed on our part thus if ye endure chastening sheweth that there is a condition to be observed on mans part for obtaining the benefit of Gods gracious dealing with him In all Covenants betwixt himself and man it was so In the first Covenant the condition was do this Gal. 3. 12. Hereby was intended perfect obedience which
because it is the grace of God The things of God are sacred and sacred things are not to be perverted To pervert and abuse grace is a kind of despighting the Spirit of grace How heinous a thing this is is shewed Chap. 10. v. 29. 5. Two speciall duties hence arise that grace is said to be of God One to return all the praise to God for any grace we have the other to use every grace to the glory of God See of this title His holinesse v. 10. § 56. §. 83. Of breeding corruptions TO the former kind of object whereabout Christians subjection must be exercised is that corruption whereunto we are subject thus expressed lest any root of bitternesse springing up c. This latter dependeth on the first word of the verse looking as is evident two wayes 1. In that the former particles are here repeated namely lest any 2. In that a participle springing up is used in this latter sentence Of this particle of caution lest and of the extent thereof in this word any see § 81. This word root is metaphorically used and setteth forth our corruption We know that that part of a plant which lieth within the earth draweth the moysture of the earth to it quickeneth and putteth a life into that moysture and so sendeth it up into the body and branches of the plant and thereby maketh it fruitfull Thus it sheweth that that inward corruption which lurketh in a man sprouteth forth into manifold sins This in Scripture is stiled the flesh Gal. 5. 17 19. The old man and the body of sin Rom. 6. 6. This phrase any root implieth that there are many sprigs strings of the great root For there is but one generall capitall root That and other inward corruptions are all of them breeding Iam. 1. 15. They are like leven 1 Cor. 5. 6. This will further be manifested by an induction of particulars such as these 1. The flesh Gal. 5. 19 20 21. Hence sprout all actuall sins 2. Error This is stiled leven Matth. 16. 6 12. Grant one absurdity and many more will follow from thence 3. Hypocrisie This also is a leven Luk. 12. 1. It sets men on work to invent a thousand tricks 4. Lust Jam. 1. 14 15. Hence arise many grievous sins 5. Covetousnesse This is the root of all evill 1 Tim. 6. 10. 6. Maliciousnesse This also is a leven 1 Cor. 5. 8. To this may Envy be added 7. Pride This is the cause of all contention Prov. 13. 10. and of sundry other sins Ezek. 7. 10. 8. Anger Gen. 49. 7. Prov. 29. 22. 9. Idlenesse Ezek. 36. 49. 2 Sam. 11. 7. 10. Infidelity This draweth from God Heb. 3. 12. To these I might adde and such like as the Apostle doth Gal. 5. 21. This teacheth us to be watchfull as against every sin so especially against breeding corruptions A skilfull gardner thinkes it not enough to cut off the heads of weeds but will pull up the roots Be watchfull over thine heart and soul Matth. 12. 25. and 15. 19. Above all suppresse naturall corruption and inward passions and lusts For this end observe these rules 1. Get assurance of regeneration whereby corrupt nature is altered Till a man be born again all will be in vain 2. Be well instructed in the mysteries of Godlinesse that so thou maist be kept from being seduced with errors 3. Bring thy will into subjection to Gods 4. Keep thine heart with all diligence Prov. 4. 23. 5. Be of a tender conscience 1 Sam. 24. 6. 2 Sam. 24. 10. 6. Set thine affections aright §. 84. Of the bitternesse of corruption TO make Christians the more watchfull against the forenamed root of corruption he addeth this Epithite unto it bitternesse The manner of expressing it in the abstract thus root of bitternesse implieth much emphasis that it is a most bitter root The like is used Act. 8. 23. It is an Hebraism wherein and whereby the excesse of a thing is set down as in these phrases Man of sin 2 Thes. 2. 3. Child of perdition Joh. 17. 12. Children of disobedience Eph. 2. 2. Herein the Apostle alludeth to this phrase root that beareth gall and wormwood Deut. 29. 18. Gall and wormwood are both exceeding bitter Experience testifieth as much So also doth sacred Scripture Of Gall it is thus said Their grapes are grapes of gall their clusters are bitter Deut. 32. 3â—… Thou art in the gall of bitternesse Act. 8. 23. Of wormwood also it is said Her end is bitter as wormwood Prov. 5. 4. And he hath filled me with bitternesse he hath made me drunken with wormwood Lam. 3. 15. Yea to expresse the greater bitternesse they are oft times both joyned together Gall and wormwood Deut. 29. 18. Jer. 9. 15. and 23. 15. Lam. 3. 19. The corruption here intended appeareth to be very bitter Thus evill and bitter are joyned together to shew the bitternesse of evill Ier. 2. 19. In this respect corruption is like to the waters of Marah Exod. 15. 23. and like the water of jeaâ—…sie Numb 5. 18. So as I may say of it as Abner did of the sword It will be bitternesse in the latter end 2 Sam. 2. 26. 1. This bitternesse is manifested by the opposition yea and plain contrariety of corruption to Gods word which is sweeter then honey and the honey combe Psal. 19. 10. Yea it is contrary to all Gods excellencies 2. The very tast thereof appears to be bitter to a man regenerate who is enabled to disceâ—… betwixt that which is spiritually sweet and bitter The sweetest thing to his spirituall tast is grace therefore corruptions must needs be bitter Hereupon it is noted that Peter wept bitterly Matth. 26. 75. 3. It is bitter in the effects and those temporall Lam. 3. 15 19. and also spirituall which are the wrath of God the curse of the law bondage under sin and Sathan which are worse then the bondage of the Israelites in Egypt whereby their lives were made bitter Exod. 1. 14. For this is it which canseth weeping and gnashing of teeth Matth. 25. 30. 1. This manifesteth the distempered estate of such as take delight in sin To drink galâ—… wormâ—…wood and other bitter things with delight cannot be the effect of a good temper and tast A woe is denounced against such Isa. 5. 20. yet such are all by nature especially they who take pleasure in unrighteousnesse 2 Thes. 2. 12. And unclean persons Prov. 5. 3 4. 2. This is a strong disswasion from all corruption which cannot but work upon those who duely poyse the seeming pleasingnesse of sin with the certain bitternesse thereof They who have their understanding well enlightened and have a good temper in their souls shall find gall and wormwood too little to set out the bitternesse of corruption By externall bitternesse a child is weaned from the brest Yet that is but an outward tast Should not we by this reall bitterness be
that function for the Levites were taken instead of the first-born Numb 3. 41. 2. The other temporall priviledge was duplicity of portion for the first-born had at least a double portion Thus the birth-right being translated to Ioseph the first-born of Rachel his seed made two tribes Ephraim and Manasseh 1 Chro. 5. 1 2. There was an expresse Law for this Deut. 21. 17. The spirituall priviledges were also two 1. One was to be a type of Christ who was thâ—… first-born or first-begotten of his Father by reason by his eternall generation Col. 1. 15. Heb. 1. 6. And the first-born of his Mother in that he first opened her womb Matth. 1. 25. 2. The other spirituall priviledge was that it was a type of the heavenly inheritance in which respect the heires thereof are stiled first-born Heb. 12. 23. In regard of the two former temporall respects Esau shewed himself an egregious fool for who but a fool would sell lands and inheritances for a bauble But in the two latter spirituall respects he shewed himself notoriously profane in lightly esâ—…eeming so holy and heavenly priviledges These he is said to sell that is to part with his birth-right and the priviledges thereof clean away without any expectation of having it again for men expect not the things again which they sell as they do the things which they lend The particular commodity for which Esau sold his birth-right is said to be one â—…orsell of meat Object Gen. 25. 34. It is expresly said that Esau sold his birth-right for bread and pottage Answ. The word which the Apostle useth signifieth whatsoever may be eaten so as this general meat compriseth that particular of bread and pottage under it And this sheweth it was the satisfying of his appetite that he preferred before the birth-right And to aggravate his sin the more the Apostle addeth this particle one one 〈◊〉 which sheweth the smallnesse of the price for which he sold his birth-right §. 93. Of the use to be made of Gods judgements on others V. 17. For ye know how that afterwards when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears THe punishment of Esaus profanesse is here set down and that as a motive to us to keep us from the like sin That it is a motive is evident from this causall particle FOR As if he had said Be not ye profane as Esau because Esaus profanesse was after such a manner punished For judgements on some are caveats for others whereupon the Prophet Ieremieh setteth before the people of the Iewes the judgement of God upon Shilo where his name was placed at first as a caveat unto them not to place their vain confidence in the Temple as Ier. 7. 12. Goe ye now to my place which was in Shilo where I set my name at first and see what I did to it for the wickednesse of my people Israel And in 1 Cor. 10. 7 c. The Apostle setteth before the Corinthians the judgements of God upon his people of old for their sins as caveats for them to keep them from those very sins for sayth he Neither be ye Idolaters as were some of them Neither let us commit fornication as some of them did and fell in one day three and twenty thousand Neither let us tempt Christ as some of them also tempted and were destroyed of serpents Neither murmur ye as some of them also murmured and were destroyed of the destroyers And in the close makes this application Now all these things hapened unto us for ensamples they were written for our admonition upon whom the ends of the world are come And truly if we consider Gods unchangeablenesse how he is still as pure as just as jealous as potent a God as ever he was what of old he hated he still hateth we have just cause to make his judgements on others caveats and admonitions unto us not to adventure upon their sin left their judgements light upon us Obj. Judgements are not so frequent and severe as of old Answ. 1. God having in former ages shewed what in justice he may do what by his power he can do and what sinners provoke him to do he forbears them the more that they may the more thorowly consider his former dealing and be the more warned thereby 2. He then dealt with his as with Children he had then rods for them and used them more frequently He hath scourges for his Churches grown to a riper age The rods were corporall and temporall judgements The scourges are blindnesse of mind hardnesse of heart a reprobate sense infidelity impenitency and such like spirituall judgements 3. God now reserves impenitent sinners to greater torments in hel as our Saviour speaks of Chorazin Bethsaida and Capernaum Matth. 11. 21 22. c. how that it should be more tolerable for Tyre and Sidon at the day of judgement then for Corazin and Bethsaida And more tolerable for Sodom then for Capernaum in regard that they had greater means of grace vouchsased unto them 4. Greater temporall judgements have been inflicted under the Gospel for despising it The last destruction of the Iewes was the soarest Fearfull judgements have befallen all the Churches planted by the Apostles When were more fearfull judgements on any then lately on the Churches in Germany This doth afford direction in the right use of such judgements as we read of or hear of especially of such as are recorded in sacred Scripture not as matters of admiration but as matters of admonition that as we fear such and such judgements so to take notice of the cause and as we fear the judgement take heed of the cause lest the like befall us or a worse §. 94. Of the knowledge of the Scriptures THe Apostle to convince them of Esaus punishment appealeth to their own knowledge understanding which they had out of the sacred Scriptures wherein that History is recorded saying unto them ye know Whereby the Apostle implieth That the Sacred Scriptures ought to be well known by us which our Saviour implieth in Iohn 5. 39. Where he expresly commandeth us to search the Scriptures saith he Search the Scriptures for in them ye think yee have eternall life and they are they which testifie of me And saith the Apostle Col. 3. 16. Let the word of Christ dwell in you richly in all wisedome All inducements that may be of force to move us to be acquainted with any writings concurr in sacred Scripture 1. Many take great delight in antiquity and thereupon take great paines in searching ancient records But none comparable to sacred Scripture in antiquity It beginneth with the beginning of the world yea it revealeth what God decreed before the world even from eternity 2. Others are much taken with rare and extraordinary matters and even herein doth the Scripture surpasse all other writings Witnesse the story of the Creation
out all his increase Job 31. 12. In the world to come Whoremongers and adulterers are judged Privatively and Positively Privatively with pain of losse For such shall not inherit the Kingdom of God 1 Cor. 6. 9 Gal. 5. 19. 21. Ephes. 5. 5. Positively with pain of sense For whoremongers shall have their part in the lake which burneth with fire and brimstone which is the second death Rev. 21. 8. §. 41. Of the Reasons why God is said to judge Whoremongers and Adulterers GOD is said to judge those sinners upon sundry weighty grounds 1. Because these sins use to be committed in secret and close places where no other person can see them The eye of the adulterer waiteth for the twilight saying No â—…ye shall see me Job 24. 15. When there were none of the men of the house within Iosephs Mistresse tempted him to uncleannesse Gen. 39. 11 12. God by his Prophet saith of Davids adultery Thou didst it secretly 2 Sam. 12. 12. Therefore that such sinners might not go unpunished the Lord whose eyes is in every place behold both the evil and the good Pro. 15. 3. judgeth them 2. Because great and mighty men on earth who think by their greatnesse and power to escape unpunished for all that man can do against them are exceedingly bold in committing these sins God taketh upon him to revenge them God scatureth the proud and putteth down the mighty Luk. 1. 51 52. 3. Because men that are in place to punish these sins use to be too remisse in punishing them Though Gods Law and the light of Nature as was shewed § 40. judge adultery to be a capital crime yet since Christs time Christian Common-wealths and States have taken away that just punishment When men wax remisse in executing condign punishment God will judge Because Eli restrained not his sons God sware that the iniquity of Elies house should not be purged with Sacrifice 1 Sam. 7. 13 14. 4. Because men take such an insatiable delight in these things as there needs more then ordinary terror to restrain them even the terror of the Almighty To restrain men from sin the Apostle thus useth this motive Knowing the 〈◊〉 of the Lord we perswade men 2 Cor. 5. 11. It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. They therefore that fear not men who can but kill the boâ—…y may fear God who after he hath killed hath power to cast into hell Luk. 12. 4 5. 5. Because it is a great aggravation of the sins themselves to hear that God will judge such as commit them as if all that man can do were not a sufficient revenge of those sins §. 42. Of the unlawfulnesse of Brothel houses or Stews THat which hath been said of the hainousness of Fornication and Adultery and of Gods judging the same affords a demonstration of the unlawfulness of rolerating Stews or Brothel-houses in a Christian state Gods wrath must needs be much incensed thereby and he provoked to rise up in judgement against that State By them many are entised both to fornication and adultery which otherwise might not fall into those actual sins Not only single persons but also such as are or have been married may by them be enduced to commit those unclean sins Yea a father and a son or two brothers may ignorantly be thereby brought to commit uâ—…cleannesse with one and the same woman and so fall into the abominable sin of Incest That which in the Law is spoken against a Sodomite Deut. 23. 17. is taken to be meant of such as keep brothel-houses in which respect they are expresly forbidden Some in defence of them alledge a necessity in regard of the violence of lust Ans. 1. We may not do evil that good may come thereof Rom. 3. 8. 2. There be other means for suppressing the violence of lust as moderate diet fasting watching diligence in a mans calling fervent prayer c. Toleration of Stews remaineth as a strong evidence of the impurity of the Church of Rome As their Idolatry makes them guilty of spiritual Adultery so this of corporal It declares their practice to be unclean as their doctrine is unâ—…ound §. 43. Of Magistrates remisnesse in punishing Adultery THe doom which is here denounced of Gods judging Adulterers implieth a secret taxation of Magistrates remisness thereabouts It is to be feared that this hath been one cause of sundry severe judgements which have been from time to time inflicted upon this Kingdom Though there be no Law directly to tolerate Stews or to justifie and countenance whoredom and adultery yet these sins whereby God is so much provoked are too frequent amongst us either by the connivance of Magistrates or by their neglect of putting Laws in execution or by their corruption in taking bribes or by some other indirect course Among other sins this was one namely that the sons of Eli lay with the women that assembled at the dâ—…re of the Tabernacle and that their Father restrained them not which provoked God to swear that the iniquity of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 3. 13 14. §. 44. Of mens impudency in continuing in Adultery IT is a great aggravation of the hardness of their heart and obstinacy of their will who here the severe doom that God will judge whoremongers and adulterers and yet persist in these sins This aggravation lieth against very many for what sins are now more rife These are like to our common swearers The Lord hath expresly said That he will not hold him guiltlesse that taketh his name in vain Exo. 20. 7. that is he will surely judge him and yet how bold are most in taking the name of God in vain I do the rather joyn these together because of the like judgement denounced against both On this ground we may complain as the Prophet did Ier. 23. 10. The Land is full of adultery because of swearing the Land mourneth What is this but to dare God to judge us §. 45. Of the Matter of humiliation by reason of Adulteries BOth the hainousnesse of whoredom and adultery set out § 38. and the heavy judgement thereof declared § 40. give great and just occasion to such as are guilty of these sinnes yea and to others that live among them to be deeply humbled for the same fearing least God should rise in judgement against them It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. For our God is a consuming fire Heb. 12. 29. It may well be thought that this was the especiall sinne which moved the woman that was called a sinner that lay upon her soul and moved her to stand at Iâ—…sus feet behind him as ashamed to look him in the face and to wash his feet with tears and to wipe them with the hair of her head Luk. 7. 37 38. These were symptoms of deep humiliation Such
sinners have great cause to judge themselves the rather that they may not be judged of the Lord. For if we would judge our selves we should not be judged of the Lord 1 Cor. 11. 11. Being thus deeply and duly humbled we ought earnestly to supplicate mercy and to say Enter not into judgement with thy servant Psal. 143. 2. With that earnestnesse doth David supplicate Mercy in this kinde Psal. 51. 1 c. §. 46. Of avoiding the sinnes which God will judge AMong other sinnes these and other like unto them which God will judge are most carefully to be avoided and that by reason of the difference betwixt God and men in these especiall respects 1. Many things may be concealed from men Gen. 31 35. Nothing from God Prov. 15. 3. 2. Men may be moved by friends bribes fair promises or other like means 2 Sam. 14. 21. 1 Sam. 8. 3. Ezek. 13. 22. Est. 3. 8 9. 1 King 20. 34. But God by no such means 1 Sam. 2. 25. Iob 34. 19. 3. Crimes may be extenuated before men But God knoweth all things in their utmost extremities 4. Men may be rescued from men 1 Sam. 14. 45. Act. 23. 10. But who can rescue any out of Gods hand Hos. 14. 5. Isa. 43. 13. 5. The uttermost that men can do is to kill the body but God can cast both body 〈◊〉 soâ—…l into hell Luke 12. 4 5. §. 47. Of Remedies against wheredom adultery and other sins of uncleannesse FOr the better understanding and better retaining such remedies as in this case shall be propounded I will set them forth in a plain but very pertinent comparison which is about liquor in a pot Lust in man is as such liquor in a pot over the fire Now there are four ordinary waies to keep the liquor from boyling over the pot 1. By taking off the lid 2. By stirring the liquor 3. By pulling away fuel 4. By blowing cold breath or putting some cool thing into it 1. By taking off the lid hot vapors are let out Thus may lust be let out by a lawfull using of the marriage duty which the Apostle cals due benevolence 1 Cor. 7. 2 3. For this end they that are not married ought to marry 1 Cor. 7. 2. And they who are married ought to delight in their bed-fellow Prov. 5. 19. 2. As a seething pot is cooled by stirring so may lust be kept down by mans diligence in his Calling By this means the body of man is exercised and his minde busied and thus he kept from idlenesse which is a great cause of lust Idlenesse is noted to be one of the causes of the Sodomiticall pollutions Ezek. 16. 49. This also is noted to be the cause of Davids committing adultery 2 Sam. 11. 2 3 4. As a standing pool gathereth most mud so doth lust increase in idle packs The devil is least idle when we are most idle The house which is said to be empty and swept whereunto the unclean spirit re-entred with seven other spirits more wicked then himself setteth out an idle person Matth. 12. 43 c. 3. As a pot is cooled by pulling away fuel from the fire So lust by removing occasions which are such as these 1. Fulnesse of bread that is gluttony under which drunkennesse may be comprised and fulnesse of pleasures The great sin of Sodom was lust this is one cause thereof mentioned Ezek. 16. 49. By drunkennesse was Lot brought to his uncleannesse Gen. 19. 33. 2. Corrupt communication Evil communications corrupt good manners 1 Cor. 15. 33. Therefore the Apostle forbiddeth all such communications Eph. 4. 29. 3. Immodest spectacles lascivious representations on a stage wanton places amorous books c. 4. Lewd company which is as pitch touch pitch and it defileth This is it which the wiseman intendeth about fire Prov. 6. 27 28 Young mens and maids dalliance so husbands and wives of others without just cause are occasions of whoredom and adultery 5. Garish apparell Men and womens strange apparell oft stirre up lust in themselves so likewise in others also especially when such parts as ought to be covered are left naked A strumpet is set out to allure others by her apparell Ezek. 23. 40. Pro. 7. 16. 6. Lascivious dancing and masking Matth. 14. 6 7. 4. As cool things whether breath cold water or any other like thing cool a seething pot so the graces of Gods Spirit are an especiall means to keep down lust as a fear of God Gen. 39. 9. The sinne of uncleannesse is commonly committed in secret but nothing is of more force to suppresse such things as are concealed from mans eye as a true fear of God Spirituall prudence is also of force for this end Solomon saith that wisdom and understanding will deliver a man from the strange woman Pro. 2. 15 16. Watchfulnesse also is of speciall use to keep down lust Watchfulnesse I say 1. Over the heart Lust not after her beauty in thy heart Pro. 6. 25. 2. Over the eyes For this end Iob made a covenant with his eyes Iob 31. 1. As light goeth thorow windows so lust thorow the eyes Gen. 6. 2 34. 2 2 Sam. 11. 2. 3. Over the ears that they hearken not to enticing speeches With much fair speech a strumpet caused a young man to yield with the flattering of her lips she forced him Pro. 7. 21. 4. Over the tongue For this end the Apostle adviseth that uncleannesse be not once named amongst Christians neither filthinesse nor foolish talking Eph. 5. 3 4. 5. Over the lips to be kept from wanton kisses Kissing was another means whereby the strumpet allured the young man Pro. 7. 13. 6. Over the hands from lascivious touching Whosoever toucheth a strumpet shall not be innocent Pro. 6. 29. 7. Over the feet Go not astray in her paths Pro. 7. 25. 8. Over company Be not partakers with them Eph. 5. 7. 9. Over diet that we be not overtaken as Lot was Gen. 19. 31. 10. Over our apparell Ezek. 23. 6 15 40. As watchfulnesse so fasting is an especiall means of beating down the body 1 Cor. 9. 27. whereby lust is cooled Though all these endeavours on mans part be not sufficient yet they may prove good helps to the suppressing of lust Licentious liberty about the forenamed points is a great cause of increasing lust Finally Pray earnestly and instantly against these sins even as Paul did against the thorn in the flesh which much molested him 2 Cor. 12. 7 8. §. 48. Of the words whereby Covetousnesse is expressed Verse 5. Let your conversation be without covetousnesse c. BRanches of the eighth Commandment even such as concern our estate are laid down in this verse The first branch is against Covetousnesse The word translated conversation implieth the course of a mans life or his practice and dealing with other men and intendeth that a man should so carry himself as in all his dealings to shew he hath not a covetous disposition
and fine linen and fared sumptnously every day yet refused to feed Lazarus with the crums that fell from his table Luk. 16. 19 c. These may be counted pound prodigall and penny covetous §. 53. Of the hainousnesse of Covetousnesse THere are many circumstances concerning covetousnesse which do much aggravate the hainousnesse thereof For 1. It is a deceiving sinne It blinds the understanding and corrupts the judgement in a main point of happinesse For the covetous man maketh gold his hope and fine gold his confidence Job 31. 24. This is further manifest by the titles that are usually given to it as substance and goods They who get much wealth are said to be made for ever and they who lose much to be undone for ever The rich man when his corn exceedingly encreased thus saith to his soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry Luk. 12. 19. Upon this conceit of happinesse wealth so stealeth away a mans heart and so inflames his affections as he maketh it his god Justly therefore is a covetous person called an Idolater Eph. 5. 5. And covetousnesse Idolatry Col. 3. 5. 2. It is an unsatiable sinne He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase Eccl. 5. 10. In this respect covetousnesse is like a dropsie which increaseth thirst by much drinking and like a fire which by addition of fuel is the more fierce The desire of a covetous man ariseth from abundance and in that respect is unnaturall For nature is satisfied with sufficiency Hunger and thirst cease when a man hath eaten and drunk that which is sufficient 3. It is a gawling sinne It works a continuall vexation and takes away all the comforts of this life The Apostle saith that they which covet after money pierce themselves thorow with many sorrows 1 Tim. 6. 10. There is a threefold wo that accompanieth covetousnesse 1. A wo of labour and toyl in getting wealth 2. A wo of care and trouble in keeping it 3. A wo of grief and anguish in parting with it Nothing makes death more unwelcome then a covetous desire of the things of this world 4. It is an ensnaring sinne They that will be rich fall into temptation and a snare 1 Tim. 6. 9. Wealth as it is a bait to allure men to snap thereat so it is a snare fast to hold them and a hook to pull them down to perdition How hardly shall they that have riches enter into the Kingdom of God Mark 10. 23. This snare kept the farmers from the wedding feast Luk. 14 18 19. It keeps many from the word yea it steals away the heart of those that come to the Word For their heart 〈◊〉 after their covetousnesse Ezek. 33. 31. 5. It is a mother sinne The love of mony is the root of all evil 1 Tim. 6. 10. Fitly therefore doth the Prophet thus style it evil covetousnesse Hab. 2. 9. There is no evil which a covetous man will forbear His covetousnesse puts him on to all evil It is a root of impiety It draws the heart from God so as there can be no true love nor fear of God in a covetous heart It makes a man be of that Religion which is professed in the place where he liveth though it be palpable idolatry A covetous man can swallow all manner of Oaths yea and perjury it self For gain he will profane the Sabbath It makes inferiours purloyn from their superiours and superiours to neglect their inferiours It is a cause of much rebellion of many â—…reasons murders thefts roberies deceit lying false witnesse breach of promise and what not 6. It is a growing sinne The longer men live in the world the more covetous they use to be after the world Old men are commonly the most covetous Herein it differeth from other violent sinnes which by age abate in their violence 7. It is a devouring sinne The deceitfulnesse of riches choak the word Matth. 13. 22. Covetousnesse is like Pharaohs lean kine which did eat up the fat kine and when they had eaten them up it could not be known that they had eaten them but they were still as ill-favoured as at the beginning Gen. 41. 20 21. 8. It is a crying sinne The cries of them which are oppressed by covetous persons enter into the ears of the Lord. Hereupon an Apostle bids them weep and houl Jam. 5. 1 c. Covetousnesse causeth a curse from man and God He that withholdeth corn as the covetous man will when he can the people shall curse him As for Gods curse the wrath of God cometh upon men because of these things Eph. 5. 5 6. The Apostle reckoneth covetous persons among those that shall not inherit the Kingdom of God 1 Cor. 6. 10. §. 54. Of Remedies against Covetousnesse FOr preventing or redressing Covetousnesse these rules following are to be observed 1. The judgement must rightly be informed in these two points 1. In the nature of true happinesse 2. In the vanity and deceitfulnesse of riches Many Learned men want this point of understanding It is the blindnesse of a mans minde that maketh him place a kind of happinesse in the things of this world whereby he is brought even to doat upon them If therefore we shall be rightly instructed that happinesse consisteth in matters of another kind then this world affords and that the things of this world are so vain as they can afford no solid comfort to a man especially in spirituall distresse and so uncertain as they may suddenly be taken away from men or men from them surely their immoderate desire of riches could not be but much allaied He that said There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Psal. 4. 6. well discerned the difference betwixt earthly and heavenly blessings So did he who said Riches profit not in the day of wrath but righteousnesse delivereth from death Pro. 11. 4. 2. The will and heart of man must follow the judgement well informed and raise themselves up to that sphear where true happinesse resteth Set your affection on things above not on things on the earth Col. 3. 2. This will keep the heart from doting on things below For where your treasure is there will your heart be also Matth. 6. 21. A beast which is feeding in fair and fresh pasture will not stray into a bare and barren heath much lesse will an understanding man that findes the sweetnesse of spirituall and heavenly blessings dote upon earthly trash This made Paul account all outward things but dung because his heart had tasted of the sweetnesse of Christ Phil. 3. 8 c. 3. A mans confidence must be placed on God and his providence Gods providence is an over-flowing and ever-flowing fountain The richest treasures of men may be exhausted Gods cannot be Be therefore
demand them when he will As for Friends God who taketh them away can and will make an abundant supply Is not God better to us then many Friends What good can Friends do without he also be our Friend And if he be our Friend what need we have any more Friends Children that are taken from us are taken to a better Father that provideth better for them then we can That Children taken away are not to be reckoned among things lost is evident by Iobs case in that God doubled all the things that Iob lost save his children Other things that he lost were doubled unto him In stead of seven thousand sheep which he lost he had fourteen thousand restored In stead of three thousand Camels he had six thousand So in other things which he lost But having lost seven sons and three daughters he had but so many restored to him yet are these accounted doubled because the ten children which were taken away were with God and not utterly lost There is therefore no reason that a man should be discontent that his children are taken away to a better place It was Iacobs ignorance of that course which God took to advance Ioseph to such an estate as he might be a means of preserving his Fathers houshold and of saving much people alive that made him so impatient and discontent at his supposed losse Gâ—…n 37. 33 c. 45. 7. 8. Crosses in mens Callings Mens Callings are the ordinary means of their livelihood If they thrive not thereby but rather lose they use to be much discontent To remove discontent in this kinde 1. I advise such to search into the cause of their not thriving whether it be not their own unskilfulnesse idlenesse negligence pride prodigality too eager pursuit of their pleasures too much trust in such as are unfaithfull or otherlike faults of their own or whether they do not ambitiously aim at a greater kinde of thriving then God seeth meet for them or whether it be not envy at the greater thriving of others then at themselves If so they have just cause to be humbled To such I may say Wheresore doth a living man complain Lam. 3. 39. a man for the punishment of his sin In these and otherlike cases a man hath more cause to repent then be discontent 2. In this case about crosses in their Callings I advise men to consider that it is the Lord who giveth or with-holdeth blessing Reade for this purpose Psal. 127. 1 2. 128. 2 3 4. This consideration is of great force to make a believer content with that estate wherein God sets him willing to abide therein patient under crosses that befall him therein diligent in the duties thereof constant in waiting on God for his blessing and ready to resign himself wholly to Gods disposing Providence 9. Reproach All reproach is against a mans name which is more precious unto him then wealth yea then life it self Prov. 22. 1. Eccles. 7. 1. Reproaches pierce deep into a mans soul and make him exceedingly discontent The advice therefore which was given about crosses in a mans calling must in this case be observed Consider the cause of the reproach that is laid upon thee If it be for thy own misdemeanour or wickednesse Thou art to bear it contentedly as a just punishment But if it be without cause given on thy part refer the case to God and say as David did Let him curse for the Lord hath bidden him It may be that the Lord will look on mine affliction and that the Lord will requite good for his cursing this day 2 Sam. 16. 11 12. On hope hereof rest content the rather because not only many righteous men but also Christ himself endured in this case more then thou dost If the reproach be for righteousnesse sake and for the Lords sake we ought not only to be content therewith but also to rejoyce therein Matth. 5. 11 12. The like may be said of all manner of persecution for the Lords sake 10. Afflictions Under this head I comprize all manner of oppressions and hard handlings by men and all kinde of wasting and torturing maladies more immediately inflicted by God yea and all things grievous to weak flesh To work contentment in these cases our eye must be on the prime and principal Author of all which is the wise God and our tender Father and withall we ought to consider the end which he aims at therein and the good that he will produce from thence He sees that the afflictions which he layeth on us either mediately by visible instrumentall and secondary means or immediately by himself are needâ—…ull for us and usefull to us For he alwayes correcteth us for our profit Heb. 12. 10. See more hereof on that place §. 66. Of examining ones self about Contentment IF serious and thorow examination be made concerning this grace of Contentment we shall finde it to be a most rare grace not only rare in the excellency of it whereof see § 64. but rare in the scarcity thereof Scarce one man among a thousand will be found to have attained it The discontented complaints that are every where heard of mens want of means of their great charge of their not thriving as others do of heavy burdens of grievous oppressions sore afflictions and other things that disquiet them are evidences of the want of this grace in them Could the inward perplexities of the Spirit at every thing that crosseth their humour and their unsatisfied minde about their present estate be discerned the want of this grace would be more evidently manifested This is a case much to be bewailed and for which we ought deeply to be humbled It robs God of that praise which is due to him for those blessings that he doth bestow For a discontented minde lightly esteems such blessings as God bestows on him because he hath not what he would and by the inward perplexity of his soul makes his life a kinde of hell The grounds of Contentedness laid down § 63. afford a good Direction for attaining this grace §. 67. Of the Inference of Gods Promise against Covetousnesse and for Contentednesse Verse 5. For â—…e hath said I will never leave thee nor forsake thee THe first particle of this Text FOR sheweth That this Promise is added as a reason of that which goeth before It hath reference both to the vice forbidden which is Covetousnesse and also to the vertue enjoyned which is Contentednesse It is here added to disswade from the former and to perswade to the latter The Argument is taken from Gods Promise of providing for his It may be thus framed They whom God hath promised never to leave nor forsake ought not to be covetous but content But God hath promised never to leave nor forsake such as trust in him Therefore such as trust in God ought not to be covetous but content This promise of Gods continual Providence and Protection much aggravateth
Christ last and second 9. 143 144 Comming of Christ looked for by believers 9. 145 Comming of Christ yet to come 10. 139 Comming of Christ speedy 10. 140 Communication of properties in Christ 9 57 Companions with sufferers 10. 126. Lord 11. 138 Company with wicked dangerous 11. 138 Comparisons see Parables Compassion in Priests and Ministers 5. 9 Compassion on all sorts 5. 11. and 10. 128 Complaints of God 3. 105 Concealing such as in danger 11. 125 Conclusion to be expressed 4. 53 Conception of Christ 8. 6 Conditions stand with free grace 12. 43 Confessors and Professors distinguished 11. 259 Confessors brought to wander 11. 261 Confessors brought to want 11. 262 Confession of sin 10. 7 8 Confessors hardly handled 11. 264 Confidence for profession of faith or faith it self 3. 61 Confidence to be maintained 10. 132 Confesse thy condition 11. 67 Conscience what it is 13. 155 Conscience good and evill 13. 155 Conscience not quieted by legal rites 9. 49 Conscience most affected with sin 9. 83 Conscience quieted when purged from sin 10. 5 Conscience evil 10. 66 Consider what it intendeth 3. 21 Consider weighty matters 3. 22 Consider Christ above all 3. 23 41 Consider one another 10. 75 Consecrated a way is by Christ 10. 55 Consolation from Gods promises 6. 144 Consolation strong 6. 145 Conspiring in sin aggravates it 3. 104 Constancy See Perseverance Constancy of Christ in sufferring 12. 18 Content with thy gifts 2. 37 Content with any estate 11. 45. And 53. 61 62 c. Continue See Persevere Continue God doth his great works among opposers 3. 100 Continuance in sin aggravates it 3. 102 109 Contradictions of sinners against miseries 12. 24 Contradiction make weary 12. 2 Contrary vices to be avoided 6. 8â—… Contraries cause contrary consequences 4. 31 Converted ones at first most assaulted 10. 119 Converted ones at first great courage 10. 121 Conviction works on affection 7. 77 Corruption bitter 12. 84 Corruption to be kept down 12. 85 Corruption defileth many 12. 87 Courage spirituall needfull 12. 25 Covenant what it is 7. 94. and 8. 39 Covenant made with Christ â—… 118. 8. 45 Covenant and Testament differenced 7. 94 Covenant with Christians wherein better 7. 94 Covenant established on the Mediator 8 24 Covenant of God established on promises 8. 26 Covenants four causes 8. 40 Covenant new 8. 35 Covenant a prop to faith 8. 41 Covenant of works 8. 42 Covenant of works why promulged after mans fall 8. 42 Covenant of Grace 8. 45 46 Covenant upon tables of stone 9. 30 Covenant of God the ground of the good he doth 10. 46 Covet best gifts 2. 37 Courage spiritual needful 12. 25 Country of believers 11. 72 Councell of God immutable 6. 135 Creation not understood by reason 1â—… 8 Creation by Gods word 11 8 Creation of nothing 11. 8 Creatures variously taken 4. 75 Creatures perish how many wayes 1. 137 139 Creatures how altered by Christ 1. 140 Creatures cannot work miracles 2. 28 29 Crosse what it is 12. 17 Crosse of Christ 12. 17 See sufferings Crown Crowning 2. 60 Cruelty in death 11. 255 Cruelty of men exceeds beasts 11. 271 Crucifie Christ again 6. 41 Curse followes rejecting 6. 49 Custome no sure rule 10. 80 D. DAnger See Distresse Danger utmost to be declared 6. 30. and 10. 87 Danger of others to be prevented 11. 125 187 Danger to be timely prevented 11. 126 Danger to be prevented so long as may be 11. 127 Danger avoided by such as have courage 11. 147 158 168 Dangerous places made the safest 11. 168 Davids name frailties crosses graces priviledges 11. 211 212 c. Day To day taken for eternity 1 50 This Day applied to set times 1. 58. and 1. 61 Day the extent of it 3. 76 91 146 Daily do good 3. 145 146 Day the last 10. 82. How it approacheth 10. 83 Day the last how it is seen to appear 10. 84 Day the last how fitted for it 10. 85 David the penman of the book of Psalms 4. 44 David a type of Christ 11. 217 Death of Christ vanquished Satan 2. 144 Death See Mortall Death fearful 2. 149 Death in Gods power 5. 41 42 Death principles about it 6. 19 Death of Christ a death of suffering 2. 76 Death in causes of Religion 10 103 Death approaching take care of posterity 11. 112 119 Death most irrecoverable 11. 240 Dead works 6. 8. and 9. 8â—… Dearest yeelded to God 11. 93 Dearest subject to destruction 11. 159 Deceitfull sin is 3. 122 148 Defer not repentance 3. 76 Defences against God in vain 11. 175 Degrees of sin 2. 18. 3. 85 Deliverance from spirituall bondage 2. 152 Deliverance out of troubles 11. 121 Depart from God See Apostates Deputed to his function Christ was 3. 33 See Appointed Desertions spirituall take not away all comfort 3. 64 Desire of doing good 13. 156 Desires though earnest may be in vain 12. 96 Desperat distresse avoided 11. 23â—… Despâ—…se the Law who do 10. 102 Despisers of the Law put to death 10. 103 Despisers of Gospel more sorely punished 10. 107 Determined God hath whom to blesse 11. 90 Devil destroyed 2. 141 Devils power of death 2. 142 143 Devil an accuser 2. 146. 3. 122 Devil compriseth all the evill angels 2. 147 Devil described 3. 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 74 81. and 3 164. and 6. 84. and 10. 5 Dy men must 9. 133 Dy but once men do 9. 134 135 Different times argue different things 4. 29 Different things discerned by faith 11. 144 Different priviledges from God 11. 277 Diffidence See unbelief Diligence about heavenly rest 4. 64. and 6. 79 Directions to be added to admonitions 3. 143 Disgraces See reproaches Disgrace put upon professors â—…0 124. Disgrace a kind of persecution ibid. Disobedience distinguished from transgression 2. 14 Distresse no just cause of distrust 3. 39 See Danger See Desperate Distrust See unbelief Divers doctrines 13. 115 Divine truths differenced 2. 22 Doctrines divers and strange 13. 115 Dominions 1. 84 Dominion of Christ 2. 61 69 Doubling a word an emphaticall hebraisme 6. 103 Draw neer to God 10. 62 Drinks legall 9. 50 Dulnesse in hearing 5. 50 Dulnesse from want of exercise in Gods word 5 68 Duty necessary 2. 3 Duty daily to be done 3. 145 E EArth the foundation 1. 131 Earths and heavens extent 1. 130 Earth the place of Saints plgrimage 11. 69 Efficay of Christs propheticall office 2. 122 127 Efficacy of Christs blood before shed 9. 90 Elder not ever the worthier 11. 11 106 Elders who are 11. 6 Election Gods power therein 2. 131 Elect only given to Christ 2. 133 Elect perfected by Christ 10. 40 Eliah died not 9. 133 Elohim when to be taken of God when of creatures 1. 107 Encrease of Gods goodnesse to his Church 8. 53. And 11. 57 61 End of world cleared 9. 119 End justifieth not an act 11. 125 Endeavour after heaven 4. 63 Endeavour acceptable 13.
hate the truth most 11. 247 Persecutors cruelty far exceedeth beasts 11. 271 Perseverance without intermission or revolt 3. 68 Motives to perseverance 3. 69 Meanes of persevering 3. 70 Grounds of persevering 3. 134 See Apostacy Objections answered 3. 135 Perseverance grounded on Christs Priesthood 4. 86 Persevere in charity 6. 72. 11. 23 127 Persevere in obedience 11. 42 Persevere in faith 1. 64. Person in trinity 1. 21 Persons of Father and Son distinct 1. 52 Perswaded well 6. 56 Pilgrims Saints are 11. 68 Pleaces fit for divine service 9. 4 Plerophory of Hope 6. 20 Plerophory of Faith 10. 64 Pleased God was by Enoch 11. 19 Pleased how God is 11. 21 Pleasures lawfull but dangerous 11. 139 Pleasures how to be used 11. 139 Pleasures momentany 11. 140 Popes usurped power 2. 70 Popes usurpation above Kings 7. 33 Popish See Papist Popish Priests needlesse 7. 99 and 8. 10 Popish Churches treasure 7. 103 Posterity to be cared for at death 11. 112 Postscripts not Canonicall 13. 198 Power of mans will 4. 63 Power of Christs word 1. 25 Not hindered by unbeleef 3. 100 Powers Angels 1. 84 Power of God a prop to faith 11. 97 Practice the end of knowledge 10. 52 Prayer Principles about it 6. 18 Prayers frequent and fervent by Christ 5. 34 37 Prayer in distresse 5. 39 Prayer supported by faith in Gods power 5. 40 Prayer of Christ heard 5. 43 Prayers sometimes to be more fervent 13. 158 Prayers to be added to other meanes 13. 171 Prayers why sometimes not heard 12. 96 Praise a sacrifice 13. 142 Praise to be added to prayer 13. 177 Preachers must preach to themselves 4. 3 Preaching a meanes of salvation 2. 2â—… Precepts of God according to Law 7. 38 Predestination different from divine generation 5 54 Predecessors See Fathers Prejudiciall opinions to be prevented 6. 53 Preparation for Gods service 9. 36 Prepare meanes 11. 29 Prepared heaven is 11. 79 Preserve God can from common judgements 11. 162 Presumption from diffidence 3. 96 Presumption causeth destruction 11. 170 Prevent Apostacy 3. 122 Priest Christ is in both natures 2. 172. and 9. 78 Priests from among men 5. 2 3 4. See High Priest Priests for men 5. 4 Priest in things of God 5. 5 6 Priests offered for themselves and others 5. 14 Priest true typicall metaphoricall 2. 172 Priest Christ is 2. 172. Such an one as he never was 7. 108 Christ a Priest for ever 5. 29 Priests taken from among men ordained for men 5. 2 3 4 Priests in things to God 5. 5 6 Priests before the Law the first born were 7. 63 Priests subject to death 7. 97 Priests none succeed Christ 7. 99 Priests stand ministring 10. 33 Priest-hood necessary 2. 179 and 7. 63 Priest-hood of Christ everlasting 7. 26 Priest-hood of Christ sufficient 1. 26 Most excellent 2. 174 Priest-hood of Christ brings many benefits 2. 175 Priest-hood of Christ the ground of perseverance 4. 86 Priest-hood of Christ hath many profound mysteries 5. 57 Priest-hood of Melchisedec greater then Levies See Melchisedec 7. 42 Priest-hood of Levi imperfect 7 61 Priest-hood of Christ doth that which others cannot It maketh perfect 7. 87. Priest-hood of Christ a weighty point 7. 91 Priest hood of Christ unchangeable 7. 99 Priest-hood of Christ spirituall and coelestiall 8. 2 Priest-hood of Christ not on earth 8. 10 11 Principalities Angels 1. 84 Principles undeniable 7. 46 Privat exhortations 3. 144 Profanesse an heynous sin 12. 90 Profession of faith 3. 27 Profession of good purposes may be made 6. 24 Profession to be made of hope 10. 73 Profession of ones condition 11. 70. Professors may fall away 3. 131 and 10. 148 Professors provoke God 3. 162 Professors of the truth tortured 11. 245 Professors may fly from persecution 11. 259 Professors and Confessors distinguished 11. 259 Proficiency answerable to meanes 5. 60 Proof added to proof 1. 63 Prophets ordinary extraordinary 1. 12 Christ a Prophet 1. 14 2 22 24 111 112 A Prophet Christ was for God and Man 2. 114 Prophets Gods mouth 4. 25 Prophets faith 11. 225 Propitiation 8. 75 Promise prime Christ is 11. 275 Promises may be forfeited 3. 118 and 4. 7 8 Promises of rest 4 6 Promises of future things as of present 4. 24. and 8. 33 Promises of God accomplished in some 4. 37 and 7. 75 Promise for things promised 6. 87 Promises to Abraham 6. 94. Promises to Abraham comprise Christ 6. 95 Promises the ground of faith and patience 6. 96 Promises a priviledge 7. 44 Promises better 8 25 Promises the ground of Gods Covenant 8. 26 Promises absolute 8. 77 Promses enlarged to beleevers 11. 57. Promises embraced 11. 66 Promises appropriated to Isaack 11. 88 Promises how obtained 11. 229 Promised land 11. 43 Promises of men submitted to Gods will 13. 187 Prone man is to sin 3. 122 Providence 1. 24 c. Providence of God is manifold 3. 93 Providence of God extended to incredelous 3. 97 Provoke God who do 3. 162 Provoke others to duty 10. 75 Prudence and faith in preventing danger 11. 158 Psalmes all penned by David 4. 44 Psalmes of divine authority 4. 44 Punish on good ground 10. 10â—… Punishment of sin a just reward 2. 15 16 17. and 10. 108 109 Punishment on others our warning 3. 89 See Judgement Purifying water 9. 7â—… Purity of Christ 4. 91. and 7. 109. and 9 80 Pure heart 10. 64 Purgatory 8. 50 Purging vertue of Christ â—… 27. and 9. â—…2 Purposes good may be professed 6. 24 Purposes of men to be subjected to Gods will 6. 27 Purpose how accepted 11. 84 Q QUoting Sccripture without naming the particular place â—…2 50 52 R RAce Metaphoricall 12. 8 Race set before us 1â—… 10 Rahabs name faith and effects thereof 11 181 182 c. Rahab preserved 11. 184 Ransome Christs death was 9. 79 89 Rashnesse to be avoided 11. 141 Reconciliation made by Christ 2. 180 Reconciliation appropriated to Gods people 2. 181 Recovery how prayed for 11. 233 Red Cow what it tipyfied 9. 70 Red Sea passed through by the Israelites 11. 165 Red Sea a like figure to Baptism 11. 171 172 Redemption what it is 9. 62 Redemption not universall 2. 81 Redemtion perfected by Christ on earth 9. 61 Redemption more excellent then creation 9. 63 Redemption by Christ perfect 9. 65 Redemption of transgressions 9. 89 Repemption of such as lived before Christ § 90 Reformation in time of the Gospel 9. 50 Resuge Gods promise is 6. 146 Regeneration different from divine regeneration 1. 56 Regeneration the signes and causes thereof 12. 105 Registring Predecessors sins 3. 90 Reâ—…erations argueth imperfection 7. 112 Rejoyce See joy Rejecting what it intends 6. 48 Relation betwixt God the Father and Son 1. 22 Religion every one can not save 10. 57 Reliques unwarrantable 11. 122 Remember what and how God doth 6. 63 65 Remember sin how God doth not 8. 76 and 10. 47 Remember encouragements 12. 30 Repent how
In what respects God is said to harden Satan cannot force mans will One man cannot force anothers will The blame of sin not to be put off to others 1. Naturall hardnesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Unbelief 3. Hypocrisie 4. Pride 5. Presumption 6. Frequent sinning 7. Relapse 8. Ill company 9. Plenty 10. Afflictions Means of softning mens hearts Jews rejected means of softning How men fall about means How men positively harden their own hearts Withstand beginnings Degrees of sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obeaeco c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor obduratum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occaecatae sunt mâ—…ntes Effects of an hard heart 1. Security 2. Inconsideratenesse 3. Stupidity 4. Obstinacy 5. Malice 1. Take heed of the causes of a hard heart Graces contrary to the causes of a hard heart 2. Get a sense of the burthen of sin How sin appears horrible 3. Speedily turn from sin 4. Beware of a relapse 5. Be constant in use of means 6. Walk before God 7. Apply judgments 8. Number thy days aright 9. Examine thy self daily 10. Pray a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What provocation is ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Acerbare amaritudâ—… â—…fferre h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lis jurgium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jurgavit ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acerbare exasperare ad amaritudiâ—…em seu amaraâ—… iram câ—…citare l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins of former ages to be observed Take notice of the sins of former ages a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atticè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac ipsa die c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum luce vel prima luce Thucyd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub lucem Lysias d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diei noctispacium e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hodiâ—…rno die f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wildernes described The wildernes Gods School Why the wildernesse here mentioned Gâ—…ds provision 〈◊〉 the Israelites in the wildernesse No evidence of Divine Providence works on incredulous See v. 9. §. 99. ch 8. v. 9. §. 55 57. Gods kindenes to us an aggravation of our sins Distresse no sufficient cause of distrust Gods manifold waies of providing To tempt God In the midst of blessings how great a sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doâ—…cc c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usquedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque quo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo ubi a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who meant by Fathers Why ancient Jews called Fathers Practise of Fathers no warrant for sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How men tempt God evilly Presumption ariseth from diffidence Presumptuous tempting of God Distrustfull tempting of God Israels manifold temptings of God Causes of tempting God Effects oftempting God Judgements on tempters of God How to avoid tempting of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God provided for the incredulous Gods kindness to incredulous a prop of faith to beleevers Outward blessings on wicked Judge not Gods favour by outward blessings a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meâ—…m b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods works in the wilderness were extraordinary c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods extraordinary works work not on incredulous See v. 16. §. 163. The agreement betwixt the Psalmist and the Apostle Words may be altered if sense be held God not hindered by mans unbelief Instances of Gods long-suffering Why God long forbears Who may bless God for his forbearance Forbear as God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See chap. 6. v. 1. §. 2. See §. 109. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ripa b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravate ferre c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pondus dolor e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poudere premor molestè fero f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nauseabâ—…is vâ—…smetipsos How God grieved a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gigno Conspiring aggravates sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods love makes him complain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benoni Participium praesens medium inter perfectum faturum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seduco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erratis l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 10. v. 26. §. 88. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repent a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calcavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatuâ—… ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vado See Chap. 10. v. 20. §. 54. Gods secret way Gods visible way Waies wherein God would have us walk Some ignorance extenuateth sin Ignorantia dicit simplicem scientiae negationem Ignorantia importat scientiae privationem Th. Aquin. sum Theol. pri 2d Quaest. 76. Art 2. Nescience blameless in three cases Simple ignorance * Ignorantia juris vel facti Wilfull ignorance Ignorantia est 〈◊〉 vel directâ—… siâ—…ut cum 〈◊〉 stuâ—…io â—… vult nâ—…ire aâ—…qua ut liberius peâ—…t vel 〈◊〉 sicut cum aliquis propter 〈◊〉 vel propter alâ—…s occupationes negligâ—… aâ—…cre id â—…r quod â—… peccato râ—…tur T. Aquin. sum Theoâ—… prim â—… quaest 76. Aâ—… 3 Ignorance cannot be the mother of devotion The wofull plight of ignorant persons Ignorance an insufficient plea. They who are under ones charge must be instructed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itaque d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septem septies e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Niphal jura vit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Requtes mea b
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In time of need Christ prayed Christs frequent prayers * Mat. 14. 19. Joh. 17. 1. Why Christ prayed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplex d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ramus olea lana obvolutus quem supplex manu ferebat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possum h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ shed tears Christs great anguish See Chap. 2. v. 9. §. 76. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our sin the cause of Christs anguish The heavy burden that was laid on Christ. How Gods wrath lay on Christ. How Christ endured the punishment of sin and not in hell Christs humane Nature weak How Christ was supported Pretended causes of Christs Agony Christs sensibleness of bodily yains Whether one drop of Christs bloud sufficient Christs Agony aggravates sin Why many feel not the burden of sin Christs tears should make us weep for sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extraordinary prayer in extraordinary need Prayer to God only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods power to be thought on in prayer a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To save variously taken b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God can save from deaths power Christ offered up to death a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res bene caepessere i. caute circumspecte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caveo religio mihi est Religiose caveo e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filiuâ—… Dei. Why the Son of God suffered b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Diversum Christ the Son 〈◊〉 God Tâ—…e â—…eatest 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subauscultare e Dicto audiens Active and passive obedience Patience is obedience Willingly to endure what we cannot avoid is to obey All that Christ did and suffered concurs to mans salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrat aâ—… Phil. Christ author of salvation by purchase and conquest Difference betwixâ—… Christ other Priests Râ—…st on Christ for salvation Ascribe salvation to Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See â—…b 1. v. 8. §. 108. Prefer eternall before transitory Patiently endure momentany afflictions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognominatus Vers. 7. Vers. 8. Vers. 9. Vers. 10. Vers. 7. Vers. 8. Vers. 9. Vers. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysteries belonging to Christs Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tardus segnis iners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest currere b Homer c Lucian d Epigram f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aures g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers in ability and office c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Long learners ought to be able teachers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same to be taught again if need require a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Oraculum k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soâ—…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ—…â—… nare aliquid â—…ribus 〈◊〉 vel iustiâ—…re vivâ—… 〈◊〉 vel initiare praeceptis artis Inâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ricdimeuta religionis docâ—…re c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 Nâ—…aes Can. 6 7. Concil Iher. 2 Concil Bra. Can. 1. 4 Concil Tolet. Can. 24. Câ—…m Alex. Paedag Orâ—…g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hicros Myster Aug. Enchâ—…r â—…e Symbol ad Catech Fâ—…lgem de side Theodores Epitom Lactant. Instit. Why Catechising necessary Concil Trident. â—…ss ulâ—… sub Pio 4. Decret 19. Difference betwixt Catechising and Preaching Duties in reference to catechising 1. Oâ—… Magistrates 2. Of Ministers 3. Of Parents 4. Of ignorant persons a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milk b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dulnesse of hearing from mens selves d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruction to be ordered according to learners capacities Obscure preâ—…ching Auditors to be distinguished a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coâ—…atus experimentum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui experientiam non habet â—… vel qui peritiam non habet Of righteousness See Ch. 1. v. 9. §. 114. Chap. 6. v. 10. §. 61. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaâ—…i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Infant qui fari non potest The same things may have divers references Wherein we ought to be as children Wherein we ought noâ—… to be like children * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristor Ethic. Nicom li. 1. c. 1. Damages of old babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strong meat how opposed to milk b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection two waies Adultus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil 〈◊〉 quod non habet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers unlearned not sufficient Hearers capacity to be observed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habitus ab habeo What requisitâ—… for an habit b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Organa censoria d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Ch. 12. v. 11 §. 64. f 〈◊〉
God Set not heart on things below b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All of all sorts subject to destruction The sin and punishment of the Egyptians alike Judgment answerable to sins Children may suffer for their Fathers sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veâ—…se 24. 25. 〈◊〉 V. 27. V. 28. Verse 25. Verse 26. Verse 27. Verse 28. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith common to all sorts Who they were that believed Many reap benefit by the faith of some See §. 166. in the end d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mare judici Mare algosum f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The red Sea why so called g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How they passed thorow the red Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith makes bold Faith makes weak ones strong God carrieth through danger God can make the most dangerous place the safest Difference betwixt the power of God and creatures Who comprised under Agyptians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boldness of enemies against Gods people Power of Sathan in wicked ones Many Professors too timorous a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bibo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presumption causeth destruction Means of somes preservation may prove others destruction What kind of Sacrament the Israelites passing through the red Sea was What Iericho was Why Iericho destroyed How Iericho fell by faith How the walls fell The degrees of Iericho's destruction a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The means of destroying Iericho Why the Ark was carried in the Army Faith works on senceless creatures God removes impediments Mens defences against God are nothing Folly to attempt against God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God useth mean means Observe unwarranted means God hath his set times A servil work on the Sabbath * Or that were disobedient Motives to believe How Rahab first came to believe Seed of faith accepted Comfort in the seed of faith Improve smal means Measure of grace according to means a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clatus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether the Hebrew word signify Hostess or Harlot b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…ornicatus est c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the LXX see chap. 1. v. 6. §. 1â—… e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rahabs prerogatives Gods high account of penitents a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Rahab was preserved How Rahabs not perishing was an act of her Faith Faith keeps from common destruction Others reap benefit by the Faith of some a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inâ—…idelity causeth destruction a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explorator e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Spies sent Spies are wartantable Events do not judge actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antigo Doluâ—… an virtus quis in hoste requirit Virg. How Rahab received the spies Why Rahab received spiâ—…s against her Country See §. 190. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men in danger to be preserved Rahabs failing in her answer to the Kings Officers God passeth by the infirmities of the upright How Rahabs words freed from falshood What equivocation in generall is See the English Annotations on 2 Chro. 22. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aequivocatio Tropes and Figures the some with equivocation Popiâ—…h equivocation detestable Cautions about Popish equivocation Equivocation upon equivocation Equivocation upon oath See chap. 6. v. 16. §. 125. Limitations about verbal ambiguities Popish reservations cannot be found out Papists equivocate before incompetent Mogistrates Papists wittingly deceive Arguments against Popish equivocation Aristotle Absurdities of equivocation Arguments for equivoâ—…ation answered Wherin ones Countrey to be preferred before the Church August contra Faust. Manich. lib. 22. cap. 75. Wherein the Church to be preferred before ones Country See §. 187. How Rahab was justified by workâ—… * Or that were disobedient Transition Rhetoricall communication a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More Worthies then registred Be not over-carefull of a memoriall after death It is 〈◊〉 in our generation to do good Multitude of Believers Tediousnes to be avoyded 15. Judges Why but five â—…udges named Why not in their order Grace adds honour God fitted men to their functions a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Succidâ—…t Lam. 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gideon b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litigavit c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 21. 4. Judg. 11. 25. Gen. 26. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litigator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierubbaal Fortitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baraks name a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulminavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulguravit Baraks infirmity Baraks vertues Samsons name a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affixum relativum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est nota nominis Hercules not comparable to Samson Samsons sin Sin not unpunished in Saints The great things which Samson did by his strength The meansâ—… which Samson used Sampsons right use of his strength Samsons hair no naturall cause of his strength Samsons strength from God How Samsons strength in his hair What â—…air implieth Grace decayed may be recovered Samsons death wherein â—…is lawfull Self-murther a damnable sin a Plato in Crit. Arist. in Ethic. Senec. b Cic. in Soâ—…n Scip. c Virg. Aen. 6. Quam vellenâ—… aethere in alto Nunc est pauperem duros perferre labores Insepultus abâ—…iciatur Senec controvers 〈◊〉 〈◊〉 Pretences for hope of the salvation of self-murtherers Euseâ—… Eccles. hist. l. 8. c. 12. Cic. Tusc. Quest. 1. l. 1. Senec. Epist. 24. Sol ejâ—…s a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruiâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iephthah a bastard Infamy of bastardy Nullius filius A bastard highly advanced Arguments to prove that Iephthah offered up his daughter a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children a blessing Arg. to prove that Jephthah's Daughter was not sacrificed d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excusat non a toto sed a tanto Excellency of Iephthah 1. Valour 2. Improvement of valour against enemies 3. Care of others 4. Providence 5. Fair dealing 6. Piety A Iove principium 7. Faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 11. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amicus dilectus Cant. 5. 9.
8. 21. Answ. This effect was not in regard of that sacrifice it self but in regard of the truth which it typified It is said of Abel to whose sacrifice God had respect Gâ—… 4. 4. that by faith he offered unto God a more excellent sacrifice then Cain Now his faith had respect unto Jesus Christ. 2. Obj. God is well pleased with the spirituall sacrifices of Christians Heb. 13. 〈◊〉 Rom. 12. 1. Phil. 4. 18. Answ. That which makes them pleasing to God is the mediation of Christ which is that incense that is mixed with the prayers of Saints Rev. 8. 3 4. 3. Christ offering himself to God is a strong prop to our faith for thereby it is evident that attonement is made betwixt God and us Whom then need we fear If God accept us who shall be against us Though death Hell Devill and all were vanquished if God were not satisfied our conscience could not be pacified God could have other instruments and means of tormenting us but God being satisfied none can hurt us Rom. 8. 33. Hence is it that the peace of God is said to passe all understanding Phil. 4. 7. §. 82. Of Christs purging blood THe effect and vertue of Christs offering is answerable to the excellency thereof set out in these words purge your conscience from dead works The word here translated purge commeth from the same root that that noâ—…n did which with a verb added to it we translate having purged chap. 1. v. 3. § 27 It implieth a taking away of filth and making foul things clean It is applyed to cleansing of things corporall Luke 11. 39. and to legal purgations v. 22. and to inward spirituall things and that as an act on Gods part Iohn 15. 2. and as an act of man in relation to his indeavour 2 Cor. 7. 1. Iames 4. 8. Here it is meant of a spiritual purging from sin This is evident 1. By the opposition that is here made to the purifying of the flesh v. 13. 2. By the subject here said to be purged which is the conscience Here then we are given to understand three points 1. The blood of Christ is of a purging nature 2. That purging virtue reacheth to the soul. 3. The soul is cleansed from sin These three may be summoned up in this one proposition By Christs blood mans soul is cleansed from sin This is set out by other metaphors as washing and making white Rev. 7. 14. This phrase having our hearts sprinkled from an evil conscience intends as much Heb. 10. 22. But most expresly this The blood of Christ cleanseth from all sin 1 Iohn 1. 7. 1. This effect of purging as here taken presupposeth such uncleannesse as defileth the soul and in that respect ministreth matter of much humiliation for if the Leper under the Law by reason of his legall uncleannesse were to cry unclean unclean Lev. 13. 45. how much more ought we in regard of our spiritual uncleannesse If they were not quiet till they were cleansed how can we rest with our sinfull pollutions in us 2. The foresaid effect of purging attributed to Christs blood ministereth matter of consolation for it giveth proof of that there is a fountain opened to the people of God for sin and for uncleannesse Zac. 13. 1. On this ground it may be said comfort ye comfort ye my people Isa. 40. 1 2. 3. This should stir us up to come to this Fountain and to strive so to enter into it as we may be cleansed thereby as the Jews did at the poolâ—… of Beâ—…hesda John 5. 2 3 4. It is not in this case as it was there that only one should be healed at a time even he that first stepped in but Christ inviteth all of all sorts to come to him Mat. 11. 28. Let us therefore every one go to Jesus as the Leper did and say Lord iâ—… thou wilt thou canst make me clean Mat. 8. 2. Yea let us joyn together as the ten Lepers did and in faith expect to be cleansed Luke 17. 12. c. Had we such sense of our spirituall Leprosie and such faith in Christs power and goodnesse as they had we should as readily and earnestly seek to Christ as they did and finding our selves cleansed should as willingly and joyfully return to glorifie God as the Samaritan that was amongst them did Luke 17. 15 16. §. 83. Of conscience in reference to sin THat which is purged as a foresaid is the conscience Of conscience in generall and of an evill and good conscience See Chap. 13. v. 18. § 155. Conscience is here Synecdochically put for the whole soul of man And it is here the rather expressed because 1. Sin most selseth on the conscience 2. The conscience is most affected with the pardon of sin That sin most seiseth on the conscience is evident by that terror of conscience which seised upon Adam and Eve after they had sinned For it made them ashamed of themselves and afraid of God Gen. 3. 7 8. Fitly therefore to this purpose saith the Apostle of natural men their conscience is defiled Titus 1. 15. Conscience is the most quick lively and sensible power of a mans soul. It is in the soul as the heart is in the body As a pestilentious humour or poysonous ingredient doth most seise on the heart so 〈◊〉 on the conscience There is no such plague no such poyson as sin to the conscience The devill not ignorant hereof like a poysonous adder seeketh to sting the conscience and like a ravenous blood-sucker to suck out this heart blood How watchfull should this make us against sin and Satan and to feare them as we fear to be infected with the plague or drink in poyson Hence is it that the conscience is most affected with pardon of sin Being justified by saith we have peâ—…ce with God Rom. 5. 1. Justification consisteth especially in the pardon of sin Rom. 4. 7 8 And peace with God is peace of conscience As the heart is most affâ—…cted with cordials so the conscience with this spirituall cordiall Thereupon saith Christ to a poor distressed soul Son be of good cheer thy sins be forgiven tâ—…ee Matth. 9. 2. And David might well pronounce the man blessed â—…se transgressioâ—… is forgiven Psal. 32. 1. This teacheth us to acquaint our selves with the Gospel with those things that are revealed therein of Christ especially concerning this spirituall purging That so faith may be bred and strengthned in us for the quieting of our conscience against the infection of sin §. 84. Of dead workes THe filth purged from the conscience is expressed under this phrase dead works Under workes all manner of sinfull motions are comprised whether in thought word or deed They are called dead works in regard 1. Of their cause which is want of life 2. Of their condition which is very noysome 3. Of the consequence which is death it self as hath been shewed Chap. 6. v. 1. § 8.
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as â—…e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ—… under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he 〈◊〉 purged us from sin that we might be able to serve God This 〈◊〉 prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was râ—…presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ—… They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heâ—…ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two â—…rts 1. Blood 2. Ashes metonimichally put for the water also with which the aâ—…s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and 〈◊〉 The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned â—…ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes