continuance three months The reason was a divine stamp upon the child They saw he was a proper Child The latter proof of their saith was their courage which is 1. Manifested by the contrary they were not afraid 2. Amplified 1. By the subject matter which they feared not a commandement 2. By the Author of that commandement the King Doctrines I. PArents are honoured by worthy Children For honours sake the parties are here described by their relation to their son Moses See § 124. II. Parents especially ought to have care of their Children So had Moses Parents See § 124. III. There ought be a joynt care of Fathers and Mothers For both these are comprised under the word Parents See § 124. IV. Persons in danger may be concealed from mischievous persons So was Moses from the Egyptians See § 125. V. Danger is to be prevented betimes So soon as Moses was born he was hid See § 126. VI. Care in preventing danger must be continued This phrase three months intendeth as much See § 127. VII God sets a stamp on such as he deputes to a special work Thus he did here on Moses See § 128. VIII Gods stamp works a good esteem So did this about Moses See § 128. IX Faith expells fear It was faith that made these not afraid See § 129. X. Unlawfull Edicts fright not believers Moses Parents were not afraid of such commandements See § 130. 〈◊〉 Kings in sinfull things are not to be obeyed It was the Kings Commandements that was not feared See § 130. §. 132. Of Moses acting when he was of years Heb 11. 24. 〈◊〉 Faith Moses when he was come to years refused to be called the son of Phanohs daughter THE tenth instance to demonstrate the vigor of faith is Moses himself Of the notation of this name Moses See Chap. 3. v. 2. § 37. His saith is largely set forth Three times by an elegant Anaphora is this phrase 〈◊〉 saith used in setting out the fruits of Moses faith v. 24 27 28. The first fruit is contempt of the word This he began to manifest betimes 〈◊〉 when he came to years In Greek it is word for word thus when he was 〈◊〉 This is here diversly taken For some refer it to dignity others to age They who are advanced to honour are said to be great Matth. 20. 26. They also who are grown up to years are said to be grown great or become 〈◊〉 That here it is to be referred to Moses his age is evident 1. By the history Exod. 2. 11. There the Hebrew hath such a word that sigâ—… Great as the Greek here hath The Hebrews do oft use that word in 〈◊〉 to age as where it is said the boyes grew Gen. 25. 27. And the child 〈◊〉 grew namely in years â—… Stephen having reference to this circumstance saith Moses was full 40. 〈◊〉 old Acts 7. 23. In that respect he became great This is noted to shew that Moses was of mature judgment when he did what 〈◊〉 did he was not spurred on thereto by rash youth for years teach wisdom Job 3â—… 7. 1 Cor. 13. 11. It is said of Christ that he increased in Wisdom and Staâ—… Luk 2. 52. or in Wisdom and Age as in the one so in the other As parts of body grow in bigness and strength so the faculties of the soul 〈◊〉 more capable of their several endowments and more active in exercising 〈◊〉 same This instance sheweth that weighty things are to be enterprised when men 〈◊〉 〈◊〉 well to mannage the same It is a judgment that Children shall be peoples 〈◊〉 Isa. 3. 4. And the wise man denounceth a woe against that land whose 〈◊〉 is a Child Eccles. 10. 16. The like may be applied to other functions I will not deny but that there my be a Iosiah an Edward the sixt a Samuel a Timothy but these are not orâ—… By continuing to some ripeness of years means of fitting one to a function remultiplyed and thereby a man is better fitted thereto They who come to years and remain Children in understanding wisdom and 〈◊〉 Christian graces are a shame to their profession This is upbraided as a great â—…grace Chap. 5. v. 12. 1 Cor. 3. 1. §. 133. Of Moses his Trialls BEfore I come to handle those particulars wherein the Apostle doth here seâ—… out the faith of Moses it will not be impertinent to note out the heads of Moses his Trialls Gifts and Privileges as we have done in other Worthies 1. The Trialls of Moses were these and such like 1. So soon as he was born his life was in hazard Exod. 2. 3. c. 2. He was in great danger to have been cut off from the Church by being accounted the Son of Pharaoh's daughter Exod. 2. 10. 3. He was trained up forty years in an Idolatrous court Acts 7. 22 23. 4. Though he himself lived as a Prince yet his whole Nation lay in a miserable bondage which could not but be a great trial to him As the like was to Nehemiah Neh. 1. 4. c. 5. His own people though he sought their good regarded him not 〈◊〉 2. 14. Acts 7. 25 27. 6. He was forced from the place of his education yea and from his own nation which was the Church to save his life Exod. 2. 15. 7. He served 40. years in a strange land Exod. 2. 22. Acts 7. 29 30. 8. God himself was incensed against him for neglecting to Circumcise his Son Exod. 4. 24. 9. He was sent to a cruell King with a displeasing message Exod. 5. â—… 10. His own people for whose good he was sent murmured against him Exod. 5. 21. and 6. 9. 11. His people whom he brought out of Egypt revolted from God and from him Exod. 32. 1. c. 12. His people in their streights were ready to stone him Gâ—…n 17. 4. 13. Korah and sundry others made head against him Numb 16. 1. c. 14. Hard charges were laid to his charge Numb 20. 8. 15. He was provoked to speak unadvisedly with his lips Psal. 106. 33. 16. He was excluded out of Canaan By these as by other Saints trialls we see what Saints on earth are subject unto answerably it becometh us to expect trialls to prepare for them patiently to bear them and to be comforted under them §. 134. Of Moses his Gifts 1. HE was learned in all the wisdom of the Egyptians Acts 7. 22. 2. He was mighty in words and deeds Acts 7. 22. 3. He was a man of great faith This is here proved 4. He had great zeal for Gods glory Exod. 32. 32. 5. He was of great courage in Gods cause v. 27. 6. He had great indignation against Idolaters Exod. 32. 19. 7. He was of a meek spirit in his own cause Numb 12. 3. 8. Great was his love of his Brethren Exod. 2. 12. and 32. 32. 9. He contemned the world This is here at large proved 10. Great was his patience in reference to wrongs done
by reason of his supreme authority and of his power to work the 〈◊〉 mischief The Kings wrath is as the roaring of a Lion Prov. 19. 12. And 〈◊〉 of death Prov. 16. 14. Thâ—…s then the courage of Moses is amplified by a gradation 1. He feared not man 2. He feared not the greatest of men a King 3. He feared not that which most affrights men the wrath of a King It was his faith in God that expelled this fear of man 〈◊〉 greatest fears affright not believers for what cause of greater fear could 〈◊〉 be than the wrath of such a King as Pharaoh was See more hereof ver 23. â—… 〈◊〉 §. 149. Of a Believers remaining invincible TO shew that it was no blockish stupidity nor obstinate impudence that 〈◊〉 such a resolution in Moses as not to fear the wrath of the King the 〈◊〉 thereof is thus rendred for he endured as seeing him who is invisible The argument is taken from the difference betwixt God and man for this phrase who is invisible is a description of God The argument then may be thus framed He that can see him that is invisible will not fear the wrath of a 〈◊〉 King But Moses saw him that was invisible Therefore he would not fear c. In setting down this reason There is another act of Moses thus expressed He endured This verb is derived from a noun which signifieth strength power courage so as the word of this text endured implyeth that Moses continued resolute and unmoveable he was no whit daunted but retained aâ—… invincible courage By this we see that a true and sound faith makes the Believer invincible so as no cause of human fear will daunt him He that said even in reference to God Though he stay me yet I will trust in him had such an invincible spirit Iâ—…b 13. 15. So in reference to man had Daniels three Companions Dan. 3. 17. This is to the life expressed by him that said In all these things we are more thaâ—… Conquerors through him that loved us For I am perswaded that neither death nor life nor Angells c. shall be able to separate us from the love of God Rom. 8. 37. c. True faith never faileth but retaineth a perpetual vigor and thereupon it maketh men endure and remain invincible Here behold the reason of mens fainting upon violent opposition and of shrinking in their heads through continuance of such opposition They either have not or exercise not faith as they should They acquaint not themselves with the grounds of faith which are Gods properties promises and performances If thou faint in the day of adversity thy strength is small Prov. â—…4 10. The day of adversity is the time to act faith if then a man faint when he should most manifest his faith there may be just suspition of the truth or at least of the vigor of his faith §. 150. Of believers seeing God THE ground of Moses enduring as he did is thus set down as seeing him who is invisible Of the word translated seeing see Chap. 2. ver 8. § 68. and ver 9. § 72. It is here set down in a participle of the present tense to dâ—…clare a continued act This seeing must needs be meant of a spiritual sight by the eye of the soul which is faith For he whom he eyed is said to be invisible but an invisible thing cannot be seen with a corporal eye That would imply contradiction For that which may be discerned with a bodily eye is visible But visible and invisible are contradictory This particle as is premised not by way of diminution as if it were a â—…ming to see but rather by way of amplification For 1. This particle doth sometimes imply an identitie and realitie of a thing and it is used to set forth the perspicuity and clearness thereof as where it is said The glory AS of the onely begotten Son of God John 1. 14. 2. It implyeth a kind of spiritual rapture as if Moses had been rapt into the highest Heaven and there beâ—…eld God himself incouraging him in what he did This act of Moses giveth an instance of the vertue of faith which is to set a man always before God A true believer is like Enoch who walked with God and that continually as the emphasis of the Hebrew word implyeth Gen. 5. 24. I have set the Lord always before me saith a Believer Psal. 16. 8. It was Abrahams speech The Lord before whom I walk Gen. 24. 40. God is the proper object of faith The object wherein it delights the object on which it rests The object from whom it expects every good thing the object to which it returns the glory of all Here behold the reason of a Believers courage The world wonders at it and 〈◊〉 for it seeth not him whom Believers see Gods presence is that which emboldneth Believers as here Moses was emâ—… thereby See more hereof Chap. 13. v. 6. § 78. §. 151. Of seeing him who is invisible 〈◊〉 attribute invisible is derived from the former word translated seeâ—… for a privative particle is joyned with it so as it implyeth the contrary to 〈◊〉 even that which cannot be seen 〈◊〉 Epithite is attributed to God Col. 1. 15. 1. Tim. 1. 17. and that in a 〈◊〉 respect 1. In regard of the Divine substance which is spiritual Every spirit is invisiâ—… 〈◊〉 24. 39. Much more the purest Spirit of all â—… In regard of a divine property which is to be incomprehensible in which 〈◊〉 Christ saith No man hath seen God at any time John 1. 18. And he is 〈◊〉 〈◊〉 dwell in the light which no man can approach unto 1 Tim. 6. 16. 1. This is a strong argument against all the conceits of Anthropomorphites 〈◊〉 〈◊〉 make God like unto man See more of those Chap. 1. v. 10. â—… 133. â—… It is as strong an argument against all representations of God God himâ—… 〈◊〉 presseth this Argument Yee saw no manner of similitude on the day that 〈◊〉 〈◊〉 spake unto you Deut. 4. 15. â—… It is also against all apprehensions in the mind of God in the likeness of 〈◊〉 〈◊〉 object 4 It shews that we must conceive God as he is revealed in his word He beâ—… 〈◊〉 is an object not for the eyes but for the eares not for the brain but 〈◊〉 〈◊〉 heart The mysterie of Unitie in Trinitie and the divine properties duely 〈◊〉 in the mind will raise up a great admiration and an high esteem of 〈◊〉 and a due respect towards him â—… This invisibility of God doth not keep him from seeing us Though visible 〈◊〉 cannot see things invisible yet he that is invisible can and doth see them 〈◊〉 visible The eyes of the Lord in every place behold the evill and the good 〈◊〉 15. 3. No obstacle hindereth the sight of him who is invisible How 〈◊〉 this stir us up so to carry
2. By the undue cause which was no wrong on his part Psal. 35. 7 19. and 10. 3. and 119. 161. and 69. 4. The causes which Saul took to persecute him were those His Valour Wisedom Success Peoples acknowledgement thereof the love which the Kings Son and servants bear him and the notice which Saul had that David should be King after him 3. By the extent of his persecution it was unto blood For this cause Saul raised up armies to pursue him 4. By the consequences following thereon which were 1. The destruction of the Lords Priests 1 Sam. 22. 18 19. 2. The danger of his parents and kindâ—…ed 1 Sam. 22. 3. 3. His own expulsion from the people of God and from the house of God 1 Sam. 21. 10. and 27. 2. This pierced deepest to his soul Psal. 84. 1. 1 Sam. 26. 19. 3. The jealousy which they had of him to whom he fled for succour 1 Sam. 21. 11. and 29. 4. How great this triall was is evident by changing his behaviour 1 Sam. 21. 13. and by the Psalmes which he penned thereupon as Psal. 34. 1. and 56. 1. 4. The spoilig of the City which he had allotted to him for himself his Souldiers and all that belonged to him This triall was the greater because his Souldiers thereby were stirred up to mutinie against him 1 Sam. 30. 1 6. 5. The setting up of Shebosheth the Son of Saul after Saul was dead against him and that by the General Abner and the greatest part of Israel 2 Sam. 2. 8. Those trialls David was brought unto betwixt the time that he was first anointed and well setled in his Kingdoms Hereby we see that God will not have great preferments easily attained to witness Ioseph's case To those trialls may be added others which befell him in his Kingdom As 6. The Indignity which was offered to his Ambassadours 2 Sam. 10. 4. whereby his intended kindnes was misinterpreted and perverted 7. Davids fainting in the battle 2 Sam. 21. 15. such was the consequence thereof that if one of his worthies had not rescued him he might have then perished 2 Sam. 21. 15. The trialls which arose from his Sons as Amnon Absalon Adâ—…nijah were punishments of his sins as we shall afterwards see §. 213. Of Punishments inflicted on David for his Sinns OTher kind of trialls whereunto David was brought were apparent punishments of his sinns which being publick God would not suffer to go unpunished I will therefore distinctly note both his particular sinns and also the punishments that were inflicted thereupon They were these that follow 1. His rash anger This stirred up a purpose of revenge on Nabal and all his 〈◊〉 1 Sam. 25. 22. He did not put that his purpose into execution but repenâ—…d thereof and blessed God for preventing him in shedding blood So as we dâ—… not read of any punishment inflicted for that sin Yet it may be that Saul's 〈◊〉 desire of revenge on him and all his was a punishment of his foreâ—…d purpose of revenge 2. His distrust 1 Sam. 27. 1. This was punished with the Iealousy of the Princes of the Philistines on him 1 Sam. 29. 4. And with the sacking of Ziklag 〈◊〉 the insurrection of the Souldiers against him 1 Sam. 30. 1 6. 3. His Polygamy 2 Sam. 5. 13. The children of those various wives proved 〈◊〉 crosses unto him 4. His undue manner of carrying the Ark. This was so punished as David was afraid of the Lord. 2 Sam. 6. 3 7 9. 5. His Adultery with Bathsheba and murther of her husband As these were 〈◊〉 〈◊〉 sins so punishments inflicted for these were the most grievous The 〈◊〉 of them are generally set down 2 Sam. 12. 10 11 14. The sequell of the history declareth the accomplishment of them They were these that follow 1. His Child dyed 2 Sam. 12. 18. 2. His daughter was defloured by her brother 2 Sam. 13 14. 3. His Son lay with his Concubines on the roof of an house in the sight of all the people 2 Sam. 16. 22. 4. The sword departed not from his house For 1. One of his Sons killed another 2 Sam. 13. 28 29. 2. That Son of his thrust David out of his Kingdom Whereupon such a battell was fought as twenty thousands were slain together with that ungracious Son 2 Sam. 18. c. 3. Another battell arose thereupon thorough the indignation of Sheba 2 Sam. 20. 1. 4. Another Son took the Crown before his Fathers death and that against his mind 1 King 1. 5. 5. His inward troubles were yet greater For 1. The Spirit withdrew his presence so as to Davids present sense it clean departed from him Thereupon David thus prayeth Create in me a clean heart O God and renew a right spirit within me Psal. 51. 10. 2. A deprivation of that joy and comfort which formerly he had Whereupon in his prayer he thus addeth Restore unto me the joy of thy salvation Psal. 51. 12. 3. No sence of any assistance of the Spirit for growth in grace but onely a bare formall profession remained This is intended under this phrase uphold me with thy free Spirit Psal. 51. 12. 4. He apprehended Gods wrath and feared a dereliction in this phrase Hide thy face from my sins Psal. 51. 9. But more fully is this thus expressed O Lord rebuke me not in thine anger Psal. 6. 1. 5. His conscience was a rack unto him which made him use this expression The bones which thou hast broken Behold here what a fearfull thing it is for such as profess the Name of God to grieve the good Spirit of God 6. His undue cockering of his Children 1 Sam. 13. 39. 1 King 16. Two of 〈◊〉 Children so cockered proved a heavy cross to him and a fearfull curse to themselves They both proved traitors to their Father and brought themselves to an untimely death namely Absoloâ—… and Adonijah 7. His hasty sentence against Mephibosheth Compare 2 Sam. 16. v. 4. with v. 8. 8. His pride in numbring of his people was punished with the loss of threescore and ten thousand in three dayes §. 214. Of David's graces in reference to God THE graces of David were many and great They may be ranked into two heads 1. Such as had an immediate respect to God 2. Such as had respect to man The graces which had immediate respect to God were these 1. His care to be instructed in and directed by Gods Word and that both ordinarily Psal. 119. 24 105. And also extraordinarily 1 Sam. 23. 2. 2 Sam. 7. 2. and 21. 1. This made him to walk with a right foot and this kept him from many by-paths 2. His Faith Most of those evidences which the Apostle in the verses following to set forth the faith of Gods ancient Worthies indefinitly may be in particular applyed to David For David by Faith 1. Subdued Kingdoms None more after the Israelites were setled in Canaan 2 Sam.
every The other inward stiled the sin and described by this effect which doth easilâ—… beset us In setting down the latter about use of helps we may note 1. The manner of propounding it in the first person and plurall number let us 2. The matter whereof it consisteth which is set down in a metaphor of running a race whereby is intended a right finishing of our Christian course and it poynteth at foure vertues 1. Diligence and speed in this metaphor run 2. Patience which is plainly expressed 3. Perseverance In this phrase run the race 4. Prudence In these words set before us This noteth out two poynts 1. The warrant we have for what we do In this phrase set before 2. The speciall right which concerneth us In this word us The former sheweth a direction The latter a limitation Vers. 2. The pattern of Christ himself is 1. Propounded v. 2. 2. Amplified v. 3 4. In setting down this help The Apostle noteth 1. A duty which sheweth what we must doe 2. A reason why we must doe that duty In setting down the duty observe 1. The action required In this word Looking unto 2. The object of that act Iesus The reason here alleadged for looking unto Iesus is taken from that which Christ did which is of two sorts 1. What he works in us Faith This is amplified by two kinds of working 1. His beginning it The Author 2. His perfecting it The Finisher 2. What he wrought or rather endured for us This is 1. Propounded 2. Amplified The proposition confisteth of two branches In both which is set down The object and the action thereabout The first object is crosse The action appertaining thereunto endured The other object is shame And the Action thereabout despised That which Christ endured for us is amplified two waies 1. By that which Christ set before him which is here stiled joy 2. By that which followed upon his suffering Here note 1. The method or order in this copulative and. He first suffered and then was exalted 2. The matter which was an high exaltation This is described 1. By the stability of it is set down 2. By the eminency of it at the right hand 3. By the dignity or royalty of it of the throne All these are amplified by the person whose right hand and whose throne it was namely Gods The amplification of the foresaid pattern of Christ is set down two waies 1. By a review thereof v. 3. 2. By the extent of following Christ v. 4. In the review we may observe 1. A duty enjoyned 2. A reason to enforce the same About the duty observe 1. The act required consider 2. The object thereof Which is described 1. By the dignity of the person Him 2. By the kind of opposition against him contradiction amplified by the greatnesse thereof such 3. By the speciall person opposed himself 4 By the condition of the persons who opposed him Sinners 5. By his manner of bearing it endured The reason is drawn from prevention of a great dammage wherein is set down 1. The kind of dammage lest ye be wearied 2. The cause thereof and saint in your minds Vers. 4. In the extent of following Christ we are to observe 1. The manner of propounding it which is negatively ye have not 2. The matter wherein are foure poynts considerable 1. The act to be don resist 2. The continuance thereof unto blood 3. Another act striving 4. The object thereof against Sin §. 29. Of Observations raised from Heb. 12. 1 2 3 4. Vers. 1. I. EXamples of Saints before us are to be followed The inference of this verse upon the former chapter implied in this word whereâ—… intendeth as much See § 2. II. Former examples of Iewes are registred for us Christians Thus much is implied in this phrase we also See § 2. III. Suffering Saints are Gods witnesses They are here so expresly called See § 2. IV. God hath a multitude of witnesses This metaphor a cloud and these two epithites compassing and so great do fully demonstrate this poynt See § 3. V. Impediments must be removed This is the first kind of helps here prescribed See § 4. VI. Impediments must be clean abandoned This word lay aside intendeth as much See § 4. VII Things burthensome hinder Christians in their race This is implied under this word weight See § 5. VIII Every burthen is to be laid aside The universal note every is here expresly set down See § 5. IX Original corruption is properly a sin That is the sin which is here intended See § 6. X. Original corruption is ready to stir us up to actual sins This is the meaning of this phrase doth so easily beset us See § 6. XI Inward and inbred corruption is to be sâ—…bdued The sin here spoken of must be laid aside See § 7. XII General directions are to be applied to our selves The manner of expressing the duty in the first person us declares as much See § 8. XIII Christians must draw on others to the duties which they perform themselves The manner of expressing the duty in the plural number which hath reference to others proves this point See § 8. XIV A Christians course is a race The metaphor of running a race here used proveth as much See § 8. XV. Diligence is requisite for the finishing of our Christian course This metaphor run intendeth as much See § 9. XVI Patience must be added to diligence Thus much is plainly expressed See § 9. XVII Perseverance is requisite for finishing our Christian course This phrase run the race implieth perseverance till we come to the end of our race See § 9. XVIII Prudence is requisite for well ordering our Christian course It is an especiall point of prudence to observe what is set before that is what is warranted in Gods word See § 9. XIX That is most warrantable which is prescribed to us in particular This is that which is set before us See § 9. Vers. 2. XX. Ability to run our Christian race is from Iesus For this end is he here brought in and described unto us See § 12. XXI An especiall means of receiving grace from Christ is to know and believe â—…n him This is intended under this word looking unto See § 12. XXII Iesus first worketh faith in us In this respect he is the author of our faith See § 13. XXIII Iesus perfecteth the good work of faith which he hath begun In this respect he is stiled the finisher of our faith See § 14. XXIV Christ is a pattern to Christians For this end that which he did and endured is set before us See § 15. XXV Christ had joy set before him This is here expressed See § 15. XXVI By the joy that was set before Christ he was encouraged to endure what â—…e did This preposition For intendeth so much See § 15 16. XXVII Christ had his Crosse. This is implied under this word Crosse. See § 17. XXVIII Christ endured his
3. It is giuen to men of eminent place and excellent parts Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God 4. It is ascribed to Angels Psa. 8. 5. Because they are of all creatures the most excellent and the fairest representation of Gods excellency See § 107. Therefore not without cause is the word by the ancient Greek Translators turned Angels and the Apostle who was guided by the same Spirit that the Psalmist was quoting it so gives evident proof that Angels are there meant So again is the very same Hebrew word by the same Greek Interpreters translated Angel Psa. 8. 5. and justified by the Apostle Heb. 2. 7. The Chaldee Paraphrase doth in sundry other places so expound it So much also will follow by just and necessary consequence for if all Gods that is all creatures that in any respect may be called Gods are to worship Christ then Angels also §. 71. Of Angels relation to God THe Angels here spoken of are called Angels of God in sundry respects 1. They are of God as created by him the work of his hands Col. 1. 16. 2. They bear Gods Image and of all creatures are most like unto God in the kinde of their substance which is spiritual and in the glory thereof In this respect they are stifed Sonnes of God Job 1. 6. 3. They are Gods speciall and pricipal servants continually attending upon him Psa. 68. 17. 103. 20 21. Dan. 7. 10. Mal 18. 10. 4. They have ever remained stedfast with God notwithstanding other Angels left their own habitation Jude ver 6. Therefore for distinction sake the good Angels are called Angels of God but evil Angels Angels of the devil Mat. 25. 41. 2 Cor. 12. 7. § 72. Of varying from the Letter of the Text. Object THis correlative of God is not in the Originall Hebrew Text Psa. 97. 7. Answ. It is not against the Text but rather implied therein For 1. They that are stiled Gods may justly be said to be of God 2. Christ would not accept worship done to him by Angels of the devil Mar. 3. 11 12. Can we then think that the Father would command such Angels to worship his Sonne And if Angels of the devils be not there meant then they must needs be Angels of God which are intended in the place quoted 3. To take away all ambiguity the LXX addes this relative particle HIS thus worship him all ye HIS Angels and the Apostle to make the point appear more clear expresseth the correlative thus Angels of God See Chap. 13. v. 6. § 78. Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek who are oft expressed by these Letters LXX I think it meet at this first mention of them distinctly to set down their History as an ancient Father hath left it upon record thus Ptolomy the Sonne of Lagus desirous that the Library which he had made in Alexandria might be replenished with worthy Books of all sorts prayed the Jews at Ierusalem to have their Scriptures interpreted into the Greek Tongue thereupon they who were then under the Macedonians sent to Ptolomy seventy Elders such as perfectly understood the Scriptures and the Hebrew and Greek Tongue according to his desire He willing to make proof of them and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures by a mutual consent severed them one from another and commanded every one of them to interpret the same Scripture and this he did in all the Books But when they met together in one before Ptolomy and compared their Interpretations God was glorified and the Scriptures beleeved to be truly divine all of them rehearsing the same Scripture both in the same words and in the same names from the beginning to the end that even the present Gentiles might know that by the inspiration of God the Scriptures were interpreted Such additions of words or alterations of phrases as make to a more perspicuous expression of the Authors minde may well be done by such as quote his sayings For such as only cite Testimonies for proof of a point are not so strictly tied to the words as Translators are It is enough for the former to retain and expresse the true meaning of the Text which they cite though it be in other words Thus change of phrase doth oft better expresse the minde and meaning of the authour then a translation word for word Therefore a faithfull Interpreter stands not over-strictly upon the letter That which the Apostles aimed at was not to hunt after letters and syllables but to prove doctrines See Chap. 3. v. 9. § 100. Cha. 9. v. 20. § 106. This may serve in generall to answer the alteration of the person in expressing worship For the Psalmist useth the second person as speaking to the Angels thus worship him all ye Angels And the Apostle useth the third Person as speaking of the Angel thus Let all the Angels worship him Both phrases set forth one and the same sence As for the difference this reason may be given The Psalmist endeavouring to set out the magnificence of Christ in the best manner that he could amongst other very elegant expressions useth this Rhetoricall Apostrophe to the Angels worship him all ye Gods But the scope of the Apostle is only to give a proof of Christs excellency above Angels For this purpose it was the fittest expression to set it down positively thus Let all the Angels of God worship him §. 73. Of ALL Angels alike subject to Christ. THis generall particle ALL is expressed because there are many Angels For Michael had an Army of Angels to fight against the Dragon and his Angels Rev. 12. 7. And Christ could have had more then twelve Legions that is 79992. to have guarded him Mat. 26. 53. Daniel makes mention of thousand thousands yea of ten thousand thousands Dan. 7. 10. And to shew that their number exceeds all number the Apostle stiles them an innumerable company of Angels Heb. 12. 22. But be they never so many they are comprised under this particle ALL so as all and every one of them must worship Christ. Yea if there be distinct and different degrees among them and severall orders all those degrees and orders whether more or lesse eminent superior or inferior are comprehended under this universall particle ALL For as the Apostle noteth in the last verse of this Chapter they are ALL ministring spirits If they be All ministring spirits for them who shall be heirs of salvation much more are they All to worship Christ. For he is the Creator of ALL even of Thrones and Dominionâ—… and Principalities and Powers Col. 1. 16. He is the Head of ALL Col. 2. 10. and he is advanced far above them ALL
his Subjects ordering their affairs when they have to doe with their Soveraign and with their fellow-subjects Christ loveth and delighteth in the righteous and will thereupon reward their righteousnesse Thus saith the Psalmist to this purpose The righteous Lord loveth righteousnesse his countenance doth behold the upright Psa. 11. 7. And again The Lord loveth the Righteous Psa. 146. 8. §. 116. Of Christs hatred of iniquity TO Christs love of righteousnesse is added his hatred of iniquity because these two are contrary one to another Men use to be contrarily affected to contrary objects Vain intentions and Gods Law are directly contrary one to another Thereupon saith the Psalmist I hate vain thoughts but thy Law do I love Psa. 119. 113. We are commanded to hate the evil and love the good Amos 5. 5. The word translated iniquity is a generall word which signifieth a transgression of the Law and it is so translated 1 Ioh. 3. 4. It is also translated unrighteousnesse and directly opposed to righteousnesse 2 Cor. 6. 14. For righteousnesse is a conformity to the Law which is the rule of righteousnesse So as transgression must needs be contrary thereunto The word iniquity is of as large an extent as unrighteousnesse and implieth an unequall dealing which is contrary to the rule or Law of God This sheweth that Christ was so farre from dealing unjustly and doing any unrighteousnesse as he hated it even in others Hatred is directly contrary to Love And as Love importeth a delight in a thing so hatred a lothing and detesting of it A Prophet giveth this advice Hate the evil Amos 5. 15. An Apostle thus expresseth it Abhor that which is evil Rom. 12. 9. Therefore that which God hateth is said to be an abomination unto him Isa. 1. 13 14. Prov. 6. 16. By this hatred of iniquity an evident proof both of the truth of Christs love and also of the greatnesse thereof is given It was so great as it made him hate the contrary This is a great amplification of love and it shews that they which hate not iniquity do not in truth and fervency love righteousnesse It is therefore set down às anote of an unrighteous man that he abhors not evil Psa. 36. 4. Hereby may righteous Magistrates righteous Ministers righteous Masters and all righteous persons be proved That which is said of righteousnesse it self may be applied to persons qualified therewith Christ loveth the righteous and hateth the unrighteous The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousnesse Pro. 15. 9. So may we do So must we do We may we must love the righteous 2 Ioh. v. 1. and hate the unrighteous Psa. 139. 21 22. Not simply their persons but their evil qualities In regard of mens persons we are commanded to love our enemies yea though they be wicked even such as curse us and persecute us Mat. 5. 44. But in regard of their quality we must hate even the garment spotted with the flesh Jude v. 23. Christs love of righteous and hatred of unrighteous persons manifesteth the righteous government of his Kingdom in that he dealeth with every one according to his works rewarding the righteous which is a fruit of his love and punishing the righteous which is an effect of his hatred and both according to their works which is the evidence of his justice and righteousnesse Thus is Christ set forth as righteous in himself and righteous in the administration of his kingdom He is a righteous person and a righteous King who also maketh his Kingdom and the Subjects thereof all righteous §. 117. Of the meaning of this relative particle Therefore UPon the former description of Christs righteousnesse this inference is made Therefore God hath annointed thee This may be taken as the cause of Christs righteousnesse or as a consequence following from thence The Hebrew phrase is oft used to set out the cause of a thing as Gen. 18. 5. Therefore are ye come that is for this cause The same phrase is translated with a causall particle Gen. 38. 26. Because I gave her not c. It is also used to declare a consequence or an effect as Psa. 1. 5. Therefore the ungodly c. So Gen. 2. 24. Therefore shall a man leave c. The Greek phrase also used by the Apostle is sometimes put for a cause as Mat. 13. 13. Therefore spake I to them in Parables And it is thus translated for this cause Ioh. 12. 27. 1 Tim. 1. 16. It is also put for an effect or consequence as Mat. 14. 2. It may in the one or the other sense be here taken As a cause it implieth that Gods anointing Christ that is pouring his Spirit upon him made him to be so fit and able a King as he was As an effect it intendeth that Christ being most righteous and every way able and fit to govern the Kingdom God therefore annointed that is deputed him thereto In this respect it must have reference to Christs humane nature or to his person as Mediator God-man Thus God gave the Spirit unto him not by measure Joh. 3. 34 and the Spirit of the Lord was upon him Luk. 4. 18. This word of inference Therefore may also be taken as a manifestation of Gods annointing him Thus Christ loved righteousnesse therefore it was manifest that God annointed him as where Christ saith therefore the Kingdom of heaven is like unto a certain King Mat. 18. 23. It is manifest that the Kingdom of Heaven is like c. This relative Therefore as it noteth a cause hath reference to the former part thus God hath annointed thee therefore thou lovest Righteousnesse As it declareth a consequence it hath reference to the latter part thus Thou lovest righteousnesse therefore God hath annointed thee that is saw it meet to annoint thee None of these senses crosse the other but they may well stand together For God may annoint Christ and depute him to his Function because he loveth righteousnesse and Christ may manifest his love of righteousnesse because God hath annointed him Finally both the Hebrew and Greek phrase translated therefore is sometimes used for ornament sake or to begin a sentence as in English we use this phrase now then It is also used to couple sentences together §. 118. Of the meaning of this phrase God thy God THe Authour of the annointing here mentioned is set out very emphatically at least as our English and some other Translators expresse it by a rhetoricall Figure doubling the same word in the same sense thus God even thy God Hereby it is intimated that the matter here set down is true faithfull and worthy of all observation and acceptation In like manner doth the Lord set out himself in relation to his Church saying Psa. 50. 7. I am God even thy God This he doth that his people might take the more through notice thereof and
up on high he led captivity captive Eph. 4. 8. By captivity are meant such spirituall enemies as held men in captivity By leading captive is meant a conquest und triumph over them If Christ did this on his Crosse and at his Ascention how do they still remain enemies Answ. 1. Though they be made captives yet still they retain the minde and disposition of enemies and so are indeed enemies 2. Though they be overcome and triumphed over yet the Lord voluntarily suffers them to try what they can do He suffers them to fight and to assault his members but so as he himself remains the Moderator of the fight to pull them back to beat them down as he pleaseth as Bearhards that have their Bears at command will suffer them to fight with their dogs But when the Church is fully perfected then shall they be so destroyed as they shall not so much as assault any of the members of Christ. §. 152. Of the Churches encouragement against her enemies IT is a ground of great comfort and encouragement to the Church that her enemies are Christs enemies She may be sure of sufficient protection To Christ all the fiends of hell and all the wicked in the world are nothing He that in the daies of his flesh with a word of his mouth caused a multitude that came to apprehend him to go backward and fall to the ground Joh. 18. 6. can with a blast of his nostrils now that he is at the right hand of his Father drive all his enemies into hell how many and how mighty soever they be Besides the Lord Christ hath an absolute command over all in heaven and earth to use them as his instruments to annoy his enemies They fought from heaven the Starres in their courses fought against Sisera Iudg. 1. 20. The waters above and below met together to drown the old world Gen. 7. 11. Fire and Brimstone fell from Heaven and destroied sundry Cities Gen. 19. 24. The earth opened and swallowed up sundry rebels Numb 16. 32. Frogs Lice Flies Grashoppers and sundry other creatures destroyed the Egyptians Exod. 8. 6. c. The Sea overwhelmed Pharaoh and his whole host Exod. 14. 28. The Lord can make his enemies destroy one another 2 Chron. 20. 23 24. Thus there wants no means for the Lord when he pleaseth to destroy his Churches enemies But yet if by reason of the foresaid Army of enemies they seem terrible unto us it will be usefull to take notice of an Army more mighty and better prepared and furnished for our defence For Michael hath his Army as well as the Dragon hath his Rev. 12. 7. This latter Army in opposition to the former may be thus set forth The Generall is the Lord Christ his Colonels Captains and other Officers which direct and encourage Christs Souldiers are all sorts of Angels In the Van are Martyrs Confessors and such as manifest more might and courage in suffering then the stoutest enemies in persecuting In the Battalia stand all zealous Professors of the truth In the one Wing against the flesh and the lusts thereof stands the Spirit and the gifts and graces of it In the other Wing against the world and the vanities thereof stands faith hope and the powers of the world to come with all manner of blessings accompanying the same In the Rear against sinne death and the other mortall enemies stands Christs Obedience passion buriall resurrection ascension intercession with the merit vertue efficacy and power of them all To prevent all ambushments are such as are made wise by the Word of God as David was Psa. 119. 98. and Neh. 6. 7. c. Now set Army to Army Squadron to Squadron foot to foot weapon to weapon and judge on which side there is greatest assurance of victory On the forementioned grounds we have cause to say Fear not they that he with us are more then they that be with them 2 King 6. 16. §. 153. Of Gods putting down Christs enemies COncerning the foresaid enemies the Father saith to his Sonne I make thine enemies thy footstool or as it is Psa. 110. 1. I will make c. The present and future tenses are oft put one for the other Both being used by the same Spirit one by the Prophet the other by the Apostle implieth that God doth now and ever will continue to subdue the enemies of Christ. Obj. It is said 1 Cor. 15. 25. that Christ must reign till he hath put all enemies under his feet Answ. 1. Though the Father and the Sonne be distinct persons yet they are of one and the same nature and in that respect the same action is attributed to the one and the other My Father worketh hitherto and I work And what things soever the Father doth these also doth the Sonne likewise Joh. 5. 17 19. for as they are one in essence so in minde and will and works 2. Matters are spoken of Christ sometimes in relation to his divine nature sometimes to his humane nature and sometimes to his Office or Mediatorship which he performeth in his person as God-man In relation to his divine nature he himself putteth all enemies under his feet 1 Cor 15. 25. In relation to his humane nature which retains the essentiall properties of a man the Father makes Christs enemies his footstool For the humane nature is finite only in one place at once All the excellencies thereof though far surpassing the excellencies of other creatures are in measure with a certain proportion That which is said of Gods giving the Spirit to Christ not by measure Joh. 3. 39. is to be understood comparatively in reference to all other creatures They have the measure of vessels Christ hath the measure of a fountain which may be accounted without measure Notwithstanding this fullnesse of Christ in relation to his humane nature God is said to advance him to assist him to do this and that for him So here God is said to make his enemies his footstool This act of God may also have relation to the office of Christ as he is Mediatour For in that respect he is under the Father and depends upon the Father and is assisted by the Father Because sometimes in relation to Christs humane nature this act of subduing Christs enemies is attributed to the Father and sometimes in relation to his divine nature it is attributed to himself this Apostle useth an indefinite word of the passive voice be made till his enemies be made his footstool Heb. 10. 13. For the phrase here used and applied to the Father it declareth this act of subduing all manner of enemies to be a divine act done by a divine power so as all the power of all enemies if it could be united together could not stand against this power Who would set the briars and thorns against God in battel He would go through them he would burn them together Isa. 27. 4. This is it that makes the devils to tremble Iam. 2.
active so as in the same respect wherein Christ sanctifieth any they are sanctified Particular instances are such as follow 1. They are by Christ set apart and deputed to be Kings and Priests Rev. 1. 6. 2. They are by Christ inabled to those functions and services whereunto they are set apart Eph. 4. 7. 3. They are by Christ purged from their pollutions Heb. 1. 3. 4. They are endued with all needfull sanctifying graces 1 Cor. 1. 7. Iohn 1. 16. 5. By Christ they are reconciled unto God Col. 1. 21. 6. They are espoused to Christ 2 Cor. 11. 2. 7. They are as first-fruits to God Rev. 14. 4. They who are thus sanctified are the Elect of God called by the Gospel and so true members of the mysticall body of Christ. Under this act of sanctifying and being sanctified all the graces whereof here in Christ we are made partakers are comprised so as to be sanctified is to be perfected Heb. 10. 14. These relatives Sanctifier sanctified joyned together give evidence of a conformity betwixt the Head and members of the mysticall body in holinesse As the Head is so will he make his members to be As he is holy so shall they be This is a great inducement unto us to use the means sanctified of God for effecting this work of sanctification For Christ performeth what he undertaketh in that way and by those means which are sanctified thereto Wherefore as Christ is the Sanctifier so use the means wherein he useth to sanctifie and as he which hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1. 15. §. 104. Of the Son of God and sonnes of men being one THe two forementioned relates Sanctifier and Sanctified are said to be all of one The Greek word in the case here used and translated of one is common to all genders Some therefore take it in the masculine and referre it to God as if this were the meaning The Sons of God and Saints are all of God This in the generall matter is a truth but not a truth pertinent to the point in hand For the Apostle alledgeth here this union as a reason why Christ was man and suffered for such and such namely because he and they were of one But it cannot be truly said that he was man and died for all that were of God in that they had their being of God In this sense not only men but Angels also and all other creatures for whom Christ neither took upon him mans nature nor undertook to suffer are of God Others apply this ONE to Adam of whom as concerning the flesh Christ came Luke 3. 23 38. This also is a truth But I suppose it to be more agreeable to the Apostles scope to take this particle of one in the neuter gender as if it were thus expressed of one stock and that for these two reasons 1. The Greek particle translated OF is properly a note of the materiall cause 2. This must have reference to the sanctified as well as to the sanctifier For All are of one as the Sanctifier is of the same stock whereof the sanctified are so the sanctified of the same whereof the Sanctifier In the former respect that humane nature whereof the sanctified are is the stock whereof Christ also is And the spirituall nature whereof Christ is called the Divine nature 2 Pet. 1. 4. is the stock whereof the sanctified are In this respect such are said to be of Christs slesh and of his bone Eph. 5. 26. which phrase is mystically and spiritually to be taken In relation to this spirituall being sanctified ones are stiled spirit Joh. 3. 6. And they are said to be in the spirit to be after the spirit to minde the things of the spirit and to walk after the spirit and the spirit is said to dwell in them Rom. 8. 4 5 9. Of this mysticall union betwixt Christ the Sanctifier and Saints the sanctified See more in Domest Dut. on Eph. 5. 30. Treat 1. § 70 c. This generall particle ALL as it includes the Head and the Body so it compriseth under it all the members of that Body If it had reference to the Head and Body only as to two distinct parts he would have said both are of one rather then ALL. For ALL compriseth more then two But because the body consisteth of many members and all the members are sanctified he fitly and properly useth this generall ALL and hereby gives us to understand that all that are Christs are partakers of the same spiritual being This is evidenced by Christs prayer That they all may be one c. Ioh. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out give further proof hereof as Head and members 1 Cor. 12. 12. Vine and branches Ioh. 15. 5. Shepherd and sheep Ioh. 10. 14. Now members branches and sheep are all of one so are brethren also which title is used in this verse This union of all should work unity unanimity amity charity sympathy and condescention to them that are of low estate and a willingnesse to be conformable to them that suffer for Christ and his Gospel sake Of this minde was Moses Heb. 11. 25. §. 105. Christs doing things upon just cause FRom the forementioned union of Christ and Saints the Apostle maketh this inference For which cause he is not ashamed to call them brethren Because He and Saints were of one he called them brethren This note of inference For which cause sheweth that Christ would do what he had cause and reason to do Christ being sent to save that which was lost Mat. 18. 11. and to give his life a ransom for many Matth. 20. 28. For this cause he would not desire to be freed from that hour Ioh. 12. 28. For this cause he acknowledged before Pontius Pilate that he was a King Iohn 18. 37. For this cause Christ confessed to God among the Gentiles Rom. 15. 9. For this cause is he the Mediatour of the New Testament Heb. 9. 15. Were we of this minde how many excellent works much tending to Gods glory our own and others good would be willingly performed which are now wholly omitted Most are so farre from being of Christs minde herein as they do the things that are evidently without cause They transgresse without cause Psal. 25. 3. David much complaineth of wrongs done to him without cause Psal. 35. 7. 69. 4. 109. 3. 119. 78 161. Christ maketh such a complaint Iohn 15. 25. Let us advisedly and seriously consider what cause there is for us to do such and such things and as there is cause do them §. 106. Of Christ and Saints being Brethren IN that which is here inferred one thing is taken for grant another is expressed as a consequence following thereupon The thing taken for grant is a relation betwixt Christ and Saints namely that they are brethren Of the divers acceptions of this
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.
Priests extraordinary as Melchizeâ—… ordinary as Aaron and his posterity typical as the legal Priests and the 〈◊〉 true Priest Jesus Christ the Apostle premiseth this general particle every Hence it appeareth that no person can be a fit Priest for men but a sonne of man 〈◊〉 of the same nature and mould of the same fellowship and society When God first ordained Priests he thus said Take Aaron and his sonnes from among the children of Israel Exod. 28. 1. 1. Priests are in special manner for men They stand betwixt God and men and therefore it is requisite that they be men For this end Christ himself was made man Ch. 2. v. 17. 2. It becomes Priests to have compassion on their brethren Therefore they â—…ost be of the stock of mankinde For this end also was Christ of man that he might be a mercifull High-Priest Chap. 2. 17. 1. This may well be pressed against those hereticks that deny the humane nature of Christ or deny that he took that nature from the Virgin Mary but say he brought it from heaven If so then were he no true Priest Of these hereticks See Chap. 2. v. 14. § 140. The like may be pressed against those who make Angels Mediators and in that respect Priests For it belongs to the Office of a Priest to be a Mediator betwixt God and man This qualification of a Priest to be from 〈◊〉 men cuts off all such spirits from that office neither is there any clause of Scripture that makes for them in this case 2. This instructs us in the great respect of God to man and that two 〈◊〉 1. In that he so beheld mans weaknesse as to afford unto him such a Priest as he might endure If Christ onely as God had been our Mediatour the brightnesse of his glory would have confounded us The appearance of Angels oft afrighted sonnes of men though they appeared in mans shape Instance the case of Gideon and Manoah Judg. 6. 22. 13. 22. The like is noted of Zaâ—… Luk. 1. 12. 2. In that God did over-look our unworthinesse For though we had sinned and thereby our nature was odious in his sight and a fit object for his wrath yet he made this very nature a means of Mediation and Reconcilation 1. Typically in the legal Priests then truly in his own Son a Son of man Jesus Christ. 3. This is a matter of great Comfort and Encouragement to us children of men For we may well infer that he who hath ordained a Priest from among men will assuredly accept of us in that Priest and will not reject our persons or prayers As Maâ—…oahs wife said to her husband If the Lord were pleased to kill us he would 〈◊〉 have accepted a burnt-offering Judg. 13. 23. So we may say If the Lord would condemn us all he would not take a Priest from among us to be for us in things pertaining to God § 3. Of Priests being ordained THe second branch of the description of a Priest is that he is ordained Of the divers acceptions of the Greek word translated ordained See Ch. 2. v. 7. § 61. Here it may be taken actively the Verb being taken in the middle voice Thus he may be said to order things which pertain to God Our English takes it passively Both acceptions may in general intend the same thing In the passive signification it implieth That Priests must be ordained or appointed they must be set apart to their function they must have a call and warrant Thus is this word used by Christ where he said Who made or appointed me a Iudge Luk. 12. 14. He would not take upon him that Office whereunto he was not deputed This word is also thus used of Pharaoh He made or appointed Ioseph Governor over Egypt Act. 7. 10. It is applied to ordaining Elders Tit. 1. 5. yea and to making Priests Heb. 7. 28. So as they only are true Priests who are lawfully called thereto Of Priests this is expresly proved v. 4. Of the calling or ordaining of other Ministers See Ch. 3. v. 2. § 34 35. §. 4. Of the High-priests being for men THe third branch of the description of an High-priest is that he is for men 〈◊〉 their use for their good The phrase translated for is used in a double sense 1. It being joyned with an Accusative case signifieth above as the Disciple 〈◊〉 not above his Master nor the servant above his Lord Mat. 10. 24. 2. Joyned with a Genitive case it importeth the end or good of a thing 〈◊〉 where Christ saith of his body given and of his bloud shed for you Luk. 22. 19 20. So here God appointed an High-priest for the good of men This may be exemplified in all the parts of his function The gifts Sacrifices incense and 〈◊〉 manner of oblations which he offered were for the good of the people So 〈◊〉 his entring into the holy place and carrying their names before the Mercy-seaâ—… together with other sacred duties The grounds hereof were mans need and Gods tender respect to man 1. This sheweth that they who sought the Priesthood for their own advancement and advantage clean perverted the end thereof as they did against 〈◊〉 the Prophets much cried out and they who in Christs and in his Apostles 〈◊〉 thrust themselves into that function though they were not of the posterâ—…ty of Aâ—…ron Likewise they who abused the Priesthood for their own emolument as the 〈◊〉 of Eli 1 Sam. 2. 13. and Eliashib Neh. 13. 4 c. This may be applied to false prophets false Ministers of the Gospel and to 〈◊〉 Prophets and Ministers as do all for filthy lucre sake 2. This warranteth us to apply what Christ did as an High-priest to our selves for he was an High-priest for men even for their salvation 3. This sheweth that who have charge over others must seek their â—…tuall good See Chap. 7. vers 27. § 114. §. 5. Of an High-priests performing things pertaining to God THe fourth branch of an High-priests description is that he be in 〈◊〉 pertaining to God Word for word Things that are to God Thus by 〈◊〉 of his Office he was a Mediator betwixt God and man This he was in a 〈◊〉 respect 1. In those things wherein people had to do with God 2. In those things wherein God had to do with the people In the former he represented the people In the later he stood in Gods room As representing the people he bare their names upon his breast and â—…proached to the Mercy-seat he offered all manner of Sacrifices and made â—…cession In Gods room he heard and judged causes He declared who were clean and 〈◊〉 clean and blessed the people All these and other like points of Mediation betwixt God and man the 〈◊〉 Priests did as types of Jesus Christ the true Priest 1. This gives intimation of the wretched and wofull estate of man by 〈◊〉 who by himself can have no communion with God
And the parties that partake of the foresaid benefit are thus 〈◊〉 They that come unto God This in generall giveth proof that mans endevour must be used for attaining â—…vation See Chap. 4. v. 11. § 63. The limitation of the salvation which Christ bringeth to such persons is 〈◊〉 to be taken in reference to the power of Christ as if that were restrained 〈◊〉 but to the fruit and bâ—…nefit of that which Christ hath done whereof none can â—…take but such as come to God Of this word comming as here used See Chap. 4. v. 16. § 92. The 〈◊〉 〈◊〉 metaphoricall transferrâ—…d from the body to the soule The foot of the soul 〈◊〉 by we go to God is faith that hath a power to cary up our soul to heaven 〈◊〉 God sitteth on a throne of graâ—… so as to go or come to God and to come to 〈◊〉 throne of grace do both intend one and the same thing The point here intended is this That they only partake of salvation that by 〈◊〉 in Christ seek it of God and rest on God for it This is frequently set foâ—…â—…der the metaphor of comming or going as Isa. 55. 1 Matth. 11. 28. Heb. 4. 1â—… 〈◊〉 10. 22. Rev. 22. 17. This act of comming doth not imply any matter of merit For what 〈◊〉 〈◊〉 there in a beggars comming to one for almes and craving it This duty is enjoyned to raise up in â—…s a desire of salvation and an expectatiâ—… thereof together with a good esteem thereof 1. Hereby we see that the benefit of redemption is not universall All shall not be saved 2. This cannot be but a matter of great terrour to all such as on any ground â—…fuse to come to God Note the issue of all those that refused to come to the Kinâ—… supper Luk. 14. 2â—… It skillâ—…h not whether their refusall be upon despising the offer or upon despair If they come not to God they cannot be saved 3. This should stir us up to go to God by prayer by frequenting all his â—…ces and by oft raising our hearts unto him Salvation is worth the seeking 4. This is a matter of great comfort to such as have their hearts bâ—…nt to go to God Him that commeth to me I will in nâ—… wise cast out saith Christ Ioâ—… 6. 37. In that salvation is thus appâ—…opriated to them that come to God by just conâ—…quence it followeth that they who come to God shall be saved §. 105. Of Christ the meanes to bring us to God THe meanes or way here prescribed to come unto God is by Christ Fâ—… bâ—… Christ only is accesse made to God Eph. 3. 12. Hereupon this inference iâ—… 〈◊〉 upon Christs being our Priâ—…st let us therefore come boldly Heb. 4. 16. And 〈◊〉 draw neer Heb. 10. 22 In this respect he is stiled â—…he mediator betwixt Gâ—…d 〈◊〉 〈◊〉 1 Tim. 2 5. And the way Iohn 14. 6. wherein we may go to God even 〈◊〉 and living way Heb. 10. 20. and the door Iohn 10. 9 whereby we may 〈◊〉 â—…trance unto God Of the grounds and reasons hereof see The whole Armour of God Treat 3. Pâ—… â—… Of Prayer § 62. 1. Hereby is discovered the folly of those who either presume to come to God by themselves alone without Jesus Christ their mediator as Jews Turks all manâ—… of Pagans or use other mediators as Papists do none of these can have any acâ—…esse â—…nto God For there is one mediator between God and men the man Christ 〈◊〉 1 Tim. 2. 5. The word one is there meant exclusively as if he had said only 〈◊〉 〈◊〉 one alone 2. Hereby let us learn in all our addresses to God to have our eye upon Christ 〈◊〉 â—…aith fast fixed on him so may we be sure of a gracious admittance to God â—…o all therefore in his name In his name pray Iohn 16. 23. and give thankes Eâ—… 5. 20. and all other things Col. 3. 17. §. 106. Of Christs intercession THe ground of that power or opportunity which Christ hath to save such as come to God is thus expressed Seeing he ever liveth c. This phrase He ever liveth intends as much as this He endureth ever Both this and that hath reference to Christs Priest-hood See v. 24. § 98. This latter phrase He ever liveth addeth some light to the former in that it sheweth that he doth not only endure as a livelesse and senselesse thing may do Witnesse Sâ—… and Moon Psal. 72. 5. and the earth Psal. 78. 69. But as one living to take notice of his Church generation after generation and to do for it what he seeth needfull and meet to be done The adverb here translated ever is not the same that was used before v. 24. § 98. but it intendeth as much and it implyeth not only an enduring without end but also without intermission 1 Thess. 4. 17. Upon Christ thus living for ever this particular end to make intercession is inferred The verb translated intercession is a compound The simple verb signifieth to have or to enjoy Acts 24. 2. or to obtain Heb. 11. 35. This compound signifieth to call upon one It is a juridicall word and importeth a calling upon a Judge to be heard in this or that against another Acts 25. 24. Râ—… 11. 2 or for another Ro. 8. 34. So here Christ maketh intercession for them The metaphor is taken from Atturneys or advocates who appear for men in Courts of Justice or from Councellors who plead their Clients cause answer the adversary supplicate the Judge and procure sentence to passe on their Clients side Thus is Christ stiled our Advocate 1 Joh. 2. 1. This Act of making intercession may also be taken for Kings favourites who are much in the Kings presence and ever ready to make request to the King for their friend Though this be thus attributed to Christ yet we may not think that in heaven Christ prostrateth himself before his Father or maketh actuall prayers That was a part of his humiliation which he did in the dayes of his flesh Heb. 5. 7. But it implyeth a presenting of himself a sacrifice a surety and one that hath made satisfaction for all our sins together with manifesting of his will and desire that such and such should partake of the virtue and benefit of his sacrifice So as Christs intercession consisteth rather in the perpetuall vigor of his sacrifice and continuall application thereof then in any actuall supplication This is to be noted to meet with an objection against the alsufficiency of Christs sacâ—…ifice which is this Object If it be requisite to adde intercession unto Christs oblation then was not that obligation perfect and alsufficient Answ. This intercession is not any addition of new merit but only an application of the same This application is not by reason of any defect in the sacrifice but by reason of the need of the Church whose members do arise one after
in once into the holy place having obtained eternall redemption for us THe Apostle having distinctly set down sundry legall types and services here he beginneth to shew forth the substance of them all This he continueth to do in the remainder of this Chapter in the former part of the next Chapter to the 19. v. In handling this point concerning Christ the truth and substance of the legall Priest-hood and the manifold types thereof the Apostle applyeth the substance to the shadows and the truth to the types This he doth generally in the 11. and 12. v. and more particularly in the verses following The first particle But implyeth that that was done by the truth which could not be done by the types He had before declared that the types could not make perfect BUT Christ the truth could Of this title Christ see Chap. 3. v. 6. â—… 54. Of Christs being an high Priest See Chap. 2. v. 17. § 173. This phrase being come implyeth an actuall exhibition of Christ after a long expectation of him It is a compound word and signifieth sometimes to come to a place as Matth. 2. 1. And sometimes to be present at a place Matth. 3. 1. Thus Christ came to his Church when he was first incarnate Ioh. 1. 11. And being come he continueth ever with his Church Matth. 28. 20. Christ being so come is said to be an high Priest of good things to come Of the various acception of the word good see Chap. 13. v. 9. § 116. By good is here meant that which is true solid and substantiall Good is not here exposed to evill but to figures shadowes types which are impotent and insufficient to make good Chap. 10. v. 1. They are said to be things to come not iâ—… relation to the Apostles time for then those good things were actually exhibited but to the time of the law while the legall types were in force Thus it may haâ—… reference to this phrase which was a figure for the time then present v. 9. At the present time these good things were to come If it be demanded what these good things are I answer 1. In generall All the truths typified under the law 2. In particular Christ himself His body and soul. The union of them with the divine nature His doings his sufferings especially his death as a sacrifice 〈◊〉 resurrection ascension and intercession The benefits also flowing from those 〈◊〉 expiation of sin reconciliation with God justification sanctification salvation 〈◊〉 two words Grace and Glory These are stiled good 1. In their kind and quality For they are good and perfect in themselves 2. In their unity and excellency They do good to such as partake of them Thus we see that the things where-about Christs Priest-hood was exercised were substantiall truths sufficient to make those that trust in him perfect In this respâ—… he is said to be a Minister of the true Tabernacle Chap. 8. 2. This must needs be so by reason of the excellency of his person who was God-man Yea this was the end which he aimed at in assuming the office of Priest-hood This manifesteth a main difference between the legall and Christs Priest-hood even as great a difference as is between a shadow and substance a type and truth â—… signe and things signified that which is imperfect and perfect carnall and spirituall unprositable and prositable earthly and heavenly O that Christs Priest-hood were esteemed by us Christians according to this difference §. 54. Of good things to come THat the foresaid good things were then even under the law to come it is the priviledge of Christians living under the Gospell for to them they are no longer to come They do actually enjoy the benefit of them In this respect the Apostle saith that God provided a better thing for us that they without us should not be made perfect It was that good respect which God did bear to the latter times which moved him thus to order matters for he could have sent his son sooner But thus as he honoured his son so he honoured all that should place their confidence on him We Christians have just cause in this respect to rejoyce that we have been reserved to these latter times And it becomes us to walk worthy of this priviledge See more hereof Chap. 8. v. 16. § 80 81 82. §. 55. Of the excellency of the true Tabernacle which is Christs body AS Christ is set forth to be the true high Priest typified by Aaron so the Aposile proceeds to set forth other truths of other types He begins with the Tabernacle which he stileth a greater and more perfect Tabernacle c. The Tabernacle here intended signifieth the body of Christ as is shewed Chap. 8. v. 2. § 5. where the resemblance betwixt the Jewes Tabernacle and Christs body is distinctly set forth This Tabernacle is here said to be a greater and more perfect 1. Greater not in quantity but in dignity Christs body was not in bulk greater but in worth It was worth more then Moses Tabernacle Solomons and Zorobabels Temple yea and all the world besides Because this mysticall Tabernacle Christs body appeared in Zorobabels Temple it is said that the glory of that latter house should be greater then of the former Haâ—… 2. 9. 2. More perfect as in the kind of it for Christs body was more perfect in the very nature and kind of it then the Tabernacle so in the vertue and efficacie of it for no legall type could make perfect v. 9. § 49. But Christ in and by his body and in and by those things which he did and endured in his body made all that trusted in him fully perfect So perfect were all things that Christ undertook as nothing needeth to be added hereunto Of this word perfect See more Chap. 2. v. 10. § 97. Yet further to set forth the excellency of this mysticall Tabernacle it is said that it was not made with hands namely with hands of men See v. 24. § 121. This the Apostle sets down in opposition to the Jewish Tabernacle which was made by the hands of men Exod. 36. 1 8 c. This negative expression not made with hands implyeth that it was no human work no work of such as have hands but the work of him that hath no hands which is God himself Thus it implyeth the very same thing which was expressed under this phrase which the Lord pitched and not man Chap. 8. v. 2. § 5. This phrase that is to say is added by way of explication Of explaining strange difficult and obscure words or sentences See Chap. 7. v. 2. § 19. The explanation is thus set down not of this building The word translated building is the very same that is translated creature Chap. 4. v. 13. § 75. There see the derivation and various acceptions of the Greek word here used The relative this hath reference to things here below
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
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 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.
one 〈◊〉 to another Of the simple verb which signifieth to see we have spoken on Chap. 2. 1. 9. § 72. And there shewed how it is sometimes properly used for seeing with 〈◊〉 eye of the body and sometimes metaphorically for seeing with the eye of the soul. This compound is here to be taken Metaphorically for the sight of the soul. Thus a like word of the same signification is used in the next verse and applyed to that which is invisible To see him who is invisible must needs be meant of a Metaphâ—…rical and spiritual sight In setting down this sight there are two prepositions one signifieth from with which this verb is compounded The other signifieth to and is joyned by way of reference unto the recompence of reward These two prepositions From To imply two terms of motion One from which one turneth The other to which he turneth It importeth a remooving of the eye from one object to an other Hereby the mind of Moses is excellently set out he turned his mind and heart from the honours pleasures and treasures of Egypt and fixed them upon the honors pleasures and treasures of Gods Church here on earth and of his Church above in heaven Thus was he moved to prefer these before those This act of Moses in having respect to the recompence of reward is here approved and it demonstrateth that respect may be had to reward See more hereof Chap. 6. v. 18. § 149. The inference of this act of Moses as a reason of that which he did before namely that he suffered affliction with the people of God and refused to be callad the Son of Pharaohs daughter and esteemed the reproach of Christ greates riches than the treasures of Egypt giveth proof that respect to reward maketh a Believer deny any thing or endure any thing as those Hebrews suffered afflictions and took joyfully the spoiling of their goods Hebr. 10. 33 34. They know that God can and will abundantly recompence all This sheweth one reason why so little is done and endured for Christ. Men do not look from that which is present to that which is to come They consider not the recompence of reward Let us therefore acquaint our selves therewith and oft meditate thereon and duely weigh who is the rewarder and what is the reward both for the greatness and also for the continuance thereof then shall we know that our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. This is it that will make us stedfast unmoveable always abounding in the work of the Lord 1 Cor. 15. 58. §. 147. Of Moses forsaking Egypt Hebr. 11. 27. By faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible ONe evidence of Moses Faith was his contempt of the world manifested by refusing honour v. 24. Pleasures v. 25. and Treasures v. 26. Another evidence is here set down in this verse which was an undaunted spirit in not fearing the wrath of a King A proof of this evidence is premised in this phrase He forsook Egypt This is here made a fruit of faith By faith he did it As he refused honour pleasure and wealth by faith so by the same faith he shewed himself to be of an invincible courage The word translated forsook is the same that is used Chap. 4. v. 1. § 7. and translated left Thereof see more in that place Concerning his forsaking Egypt the Scripture mentioneth two times betwixt which fourty years passed Act. 7. 30 One when he fled into Midian Exod. 2. 15. The other when he led the People of Israel out of Egypt into the wilderness Exod. 12. 31 c. Interpreters differ about the time which should be here meant Both antient and modern Expositors apply it to the former namely his flying out of Egypt to Midian Their reasons are these 1. The order of setting down this point by the Apostle For the other leaving of Egypt was after the Passeover v. 28 29. 2. The emphasis of the word forsook which implieth a flying from Egypt as a banished man 3. The other departure out of Egypt is set down by the Apostle in another place v. 29. therefore it cannot be here intended Many of our later Expositors apply this to the latter forsaking of Egypt Their reasons are these 1. Moses then so forsook Egypt as he never returned to it again â—… Then was the Kings wrath most incensed against him â—… Then he shewed greatest courage against the Kings wrath To take up this difference I see no necessity to oppose one against the other â—… At both times great faith was manifested yea and an undaunted spirit â—… At both times he did forsake Egypt â—… The wrath of the King was at both times incensed against him For at first 〈◊〉 to slay Moses Exod. 2. 15. At the second time he charged Moses to see his face no more threatning 〈◊〉 if he saw him again Exod. 10. 29. 〈◊〉 At the first it is said that Moses sled from Pharaoh Exod. 2. 15. 〈◊〉 cannot be accounted a matter of courageâ—… but rather of prudence that he 〈◊〉 used a means to avoid danger Answ. That prudence may stand with courage Where Christ again and an shâ—…reth up his disciples not to fear man he adviseth them to sly from Ciâ—… City when they are persecuted Matth. 10. 23 26. So as a wise avoiâ—… of danger may stand with good courage Christ himself did oft keep himâ—… danger Luk. 4. 30. Iohn 8. 59. 〈◊〉 his courage appeared that he maintained the cause of his Countreyâ—… and slew an Egyptian in the quarrel which he well knew could not but 〈◊〉 the King This evidence of faith that Moses forsook Egypt wherein he had such hoâ—… and wealth and freedom as he enjoyed in Egypt giveth proof that faith 〈◊〉 put on a man to forsake any place This made Abraham leave his native 〈◊〉 v. 8. So did Ruth Ruth 1. 16. Faith assures a Christian of a better 〈◊〉 than that which is left in Gods cause v. 16 35. Hereby we may discern a true faith if being born and brought up in an Idolaâ—… or prophane place where honours pleasures and treasures may be enjoyed 〈◊〉 conscience â—…ake we forsake that place surely we have a good faith §. 148. Of not fearing the wrath of a King 〈◊〉 a proof as was given of the faith of Moses Parents that they were not aâ—… of the Kings Commaddement is here given of the faith of Moses himself 〈◊〉 〈◊〉 the wrath of the King Here the point is set out with much emphasis 〈◊〉 1. Men use to be most feared when their choler is stirred up and wrath enâ—… wrath makes men seek the greatest revenge Yet Moses did not in such a 〈◊〉 fear â—… The wrath of a King useth to be more feared than the wrath of other 〈◊〉 and that
Country and another of the true Religion about their Rites of Titles in secular matters and priviledges he is to prefer his own Country As if there be war betwixt those two Nations about such secular Rites he may bear Armes under his Soveraign though an Idolater against the other though of the true Religion 3. In secret differences betwixt his Country and the other of the true Religion where the cause is not openly known by the common subjects a subject is bound to the command of those whose subject he is The Church may be preferred in such cases as follow 1. When there is speciall warrant either by inward divine instinct which Rahab had or by express command About this point of instinct men must take heed of conceited phantasies and diabolical suggestions 2. When ones Country is by God devoted to destruction In this case the Inhabitants of Babylon are commanded to come out of her Rev. 18. 4. 3. When some members of ones Country are to be punished for intolerable impiety and the Church is stirred up by God to be an instrument therein Because the Benjamites took part with the Citie of Gibeah who were of their own Tribe in this case they sinned and were destroyed Iudg. 20. 12 c. 4. When ones Country seeks the ruin of the Church meerly for Religion sake he that is of that true Religion may take part with the Church 5. When there is such deadly fewd betwixt ones Country and the Church as they cannot both stand together a true Believer may take part with the true Church In such cases a man may say to those of his Country as Levi did to his Father Mother Brethren and Sisters I have not seen them nor will I acknowledge them Deut. 33. 9. A man herein prefers true Religion before natural affection spiritual amity before Civill society yea God before man We are therefore in the foresaid cases to pull out the bowells of natural affection and in the cause of God to prefer him before all Luk. 14. 26. The Apostle S. Iames from these effects of Rahabs Faith inferreth that she was justified by works James 2. 25. meaning that that faith wherewith she was justified was not a bare naked faith without works but a faith that manifested it self by works and in that respect her works did declare her to be justified So as a mans inward faith in God and love of him must be manifested by works See more hereof In the Saints Sacrifice on Psal. 116. 9. § 59. §. 191. Of the Resolution of and Observations from Hebr. 11. 31. By faith the harlot Rahab perished not with them that believed not when she had received the Spies with peace THE sum of this verse is in two words Faiths proof Hereof are two parts 1. The point proved 2. The kind of proof In the former we have 1. The particular grace Faith 2. The person whose faith it was The person is described 1. By her name Rahab 2. By her condition an harlot The latter which is the kind of proof admits two considerations 1. An event that fell out This is 1. Propounded in this phrase she perished not 2. Amplified by the contrary event which befell others In the amplification is set down 1. The kind of Judgment implyed in this phrase with them 2. The cause thereof in this phrase that believed not 2. An effect In setting down whereof three branches are expressed 1. The particular act she received 2. The object or persons whom she received the Spies 3. The manner how with peace Doctrines I. The seed of Faith is accounted for Faith Such was the Faith here mentioned See § 181. II. God takes notice of penitents by name Witness Rahab See § 182. III. Some Gentiles under the Law were called Such a one was Rahab See § 182. IV. Women may prove Worthies Rahab was a woman and here reckoned amongst Worthies See § 182. V. Notorious sinners may obtain much mercy An harlot here so did See § 183. VI. God hath penitents in high account Rahab was a true penitent See § 183. VII Faith keeps from common destruction See § 184. VIII Others may reap benefit from the faith of some By Rahabs Faith all that were in her house were preserved See § 184. IX God can put difference betwixt different persons Rahab perished not with others in the Citie See § 184. X. Infidelity is the cause of destruction They perished who believed not See § 185. XI Spies are lawfull This is here implyed by the mention of Spies in this place See § 186. XII Men in danger are to be preserved from such as seek their lives Thus did Rahab preserve these Spies See § 187. XIII They who are taken under protection must be dismissed in peace So were these Spies See § 188. XIV Mental equivocation is sinfull See § 189. XV. There are cases wherein the Church is to be preferred before ones own Country Rahabs case was such an one See § 190. XVI Faith is justified by works So did Rahab here justifie her Faith See § 18. §. 192. Of Registring some specialls in publick records Heb. 11. 32. And what shall I more say for the time would fail me to tell of Gideon and of Barak and of Samson and of Jepthath and of David also and Samuel and of the Prophets THE Apostle having long insisted on a distinct narration of the fruits of the faith of sundry Worthies he here contracts his Catalogue that his Epistle might not swell too much The Sacred Scripture setteth out the examples of many other Worthies which the Apostle supposed to be very pertinent to his purpose Therefore he doth not abruptly break off his induction of particulars but elegantly contracts it and that 1. By a bare expression of their names v. 32. 2. By a concise declaration of the common effects of their faith in the verses following He passeth from his distinct description of particulars to a brief enumeration of others by a transition in these words What shall I more say the time would fail c. This transition consists of a Rhetoricall communication wherein a question is propounded and an answer made by himself which maketh it to be a Rhetoricall figure This question What shall I more say implieth that he had much more to say In the Greek it runs thus word for word and what do I yet say which implieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons though he had much more to say For in the former Catalogue he culled out some only of those who are recorded in the five Books of Moses and in Ioshua till the Church was brought into the promised land He passed over Enoch Shem or Melchisedech Rebekah Aaron Caleb and sundry others Whereby he hinteth that God had more Worthies than are requisite to be made known 1. There were more recorded in the old Testament yea and in the
end Hereof see more Chap. 3. v. 12. § 133. 2. This cannot but much encourage us against our own weaknesse and manifold temptations whereunto we are subject that he who is the Author of our faith is also the finisher thereof 3. This giveth proofe of that sufficient help which we may have from Christ to finish our course aright For he that is the Author of our faith and sets us in the way is also the finisher thereof so as he will uphold us till he brings us to the end thereof What can more be desired then to be brought into the right way and to be enabled to hold ouâ—… unto the end Christ is not only as other Saints a Companion in our way with us nor yet only as a Guide to go before us and shew us the right way but an Helper and Supporter enabling us to run and finish our race §. 15. Of Christs setting joy before him THe more to encourage us in our Christian race to look unto Iesus the Apostle further setteth him forth in those things which he did as a patterne for our imitation in these words he endured c. Of imitating Christ See Chap. 13. v. 13. § 132. For our greater encouragement and better direction for following Christ the Apostle premiseth that which Christ aimed at in his sufferings and whereby he was encouraged the more cheerfully to endure them in these words for the joy that was set before him The preposition translated for is of a different signification 1. It signifieth instead or in the place or room as where it is said Archilaus 〈◊〉 instead of Herod Matth. 2. 22. And thus Will he for a fish give him a serpent that is instead of a fish Luk. 11. 11. Thus do many take this phrase grace for grace John 1. 16. one grace instead of another They who thus take it here give this interpretation of it Christ instead of that glory which he had in heaven voluntarily â—…umbled himself to earth and there 〈◊〉 the Crosse and despised the shame In the generall this collection is a truth and the phrase simply considered in it self may well beare it It is expresly set down Phil. 2. 6 7 8. 2. It implyeth a finall cause and here setteth down the prize which Christ aimed at â—…n enduring the crosse and despising the shame That here it is so taken is evident by these reasons 1. This preposition is frequently so used as Eph. 5. 31. Matth. 20. 28. And so it may be taken in the 15. verse of this Chapter 2. The participle here used set before is the same that was used v. 1. § 10. 3. The correspondency of this pattern of Christ with that former pattern of Saints doth further confirm the point 4. The great encouragement that we may hence have in running our race For by this joy set before Christ we may know that we also have a joy set before us Thus this shewes that Christ by having his eye set upon the joy which should follow upon his sufferings was thereby encouraged to endure what he did For with the nature of our infirmities he assumed the infirmities of our nature In this respect it is said that he trusted in God Chap. 2. v. 13. § 119. On this ground it is said that an Angel appeared to him in his Agony strengthening him Luk. 22. 43. This is a good warrant unto us to have an eye upon that recompence which will follow upon all our undertakings and sufferings in that course whereunto God calls 〈◊〉 See hereof Chap. 6. v. 18. § 149. and Chap. 11. v. 26. § 146. §. 16. Of that joy which Christ set before him THat end which Christ especially aimed at is here stiled Ioy and is derived from a verb that signifieth to rejoyce or be glad Ioh. 11. 15. This grace of joy or rejoycing is set down under another Greek word Chap. 3. v. 6. § 63. There is distinctly shewed what rejoycing is and what joy is Here joy is taken in a very high and transcendent degree As 1. For all that glory which Christ left when he descended into the lower parts of the earth Eph. 4. 9. Therefore a little before his ascension thereunto he thus prayeth O Father glorifie thou me with the glory which I had with thee before the world was John 17. 5. 2. All that was added by the work of redemption as 1. A clearer manifestation of Gods divine properties 2. The exaltation of his human nature 3. Mans redemption and Salvation following thereupon 4. The praises that through all Ages should be given to him 5. The preaching the Gospel through the whole world These and other particulars like to these are expressed under this title joy In foure respects 1. In opposition to the Crosse and shame which were very bitter and grievous 2. In regard of that true and great joy which that glory did give in it self For he was to be ever before his Father in his presence at his right hand Psal. 16. 11. 3. In regard of that joy and delight which Christ took therein The very expectation thereof was very joyous Psal. 16. 9. Much more the fruition 4. In regard of the joy which it bringeth to all that are given him of his Father Heb. 3. 16. By this we see that Christs crosse and shame had joy appertaining to it even while he was on earth The place and time of his suffering and shame Iesus reioyced in spirit Luk. 10. 21. This was foretold Psal. 16. 9 10. Christ cheerfully enduring the one and the other giveth further proof hereunto By this we are enformed in sundry remarkable points such as these 1. The kind of Saints sufferings Thâ—…y are herein like to Christ. Therefore Christ biddeth them to rejoyce Matth. 5. 12 So his Apostle 1 Pet. 4. 13. On this ground they have rejoyced Acts 5. 41. 1 Pet. 1. 6. 2. The difference betwixt Saints and others sufferings Saints suffer as memberâ—… of Christ with him and for him and in that respect have joy accompanying them Others sufferings are not so 3. The difference betwixt faith and sense What is grievous to sense is joyous to faith 4. Gods tender care over his Son and all that belong unto him Though in wisedome he see it meet to make them fulsompotions and to swallow bitter pills yet he so sweetens them as they willingly and joyfully take them 5. The reason why so many shrink from the Crosse or faint under the burthen of it and why they are troubled at shame Surely it is want of a due apprehension of this joy They are either ignorant of it or believe it not or regard it not or do not well poyze the one with the other the Crosse and shame with the joy They walk by sense and not by faith §. 17. Of Christs Crosses THe things which moved Christ to set the foresaid joy before him were two Gross and Shame A Crosse properly taken
25. 32. This sin is stiled a neglect of Salvation Heb. 2. 3. How shall we escape not caring for or neglecting Salvation and to set out this sin to the life and to aggravate it he addes this Epithite so great Salvation So as profanesse is a light esteem of things of great price as all sacred things are Such are they which Christ meanes Matth. 7. 6. Sacred things are thâ—…re stiled pearles which are most precious things and profane persons are resembled to hogs and dogs which lightly esteem pearles The hainousnesse of this sin is manifested by the object whereabout it s exercised and that is sacred as in generall was shewed before and is in Scripture exemplified by many particulars as 1. God himself Ezek. 22. 26. I am prosaned among them 2. Gods name under which is comprised whatsoever God hath made known himself by Lev. 18. 21. and 19. 12. 3. Gods Covenant Mal. 2. 10. 4. Gods Sanctuary Lev. 21. 12 23. which was the place of Gods holy presence 5. Gods ordinances Lev. 22. 9. wherein and whereby God is sanctified 6. Gods Sabbaths Neh. 13. 17. 7. All the holy things of God Ezek. 22. 26. 8. Gods Ministers Lev. 21. 9. Now because profanesse doth manifest it self in and about holy things these two use to be opposed Ezek. 44. 23. 1 Tim. 4. 7. And accordingly such as professe themselves to be holy and godly or would be accounted so ought to oppose and set themselves against all profanesse and avoid the same 1. How blameable then is the unworthy walking of many Christians whose unworthy walking as it is sundry other wayes manifested so in particular by their profaness In this respect the complaint of God by the mouth of his Prophet Hos. 8. 12. against the Israelites may be taken up against Christians God hath committed to us many sacred precious things but they are all counted as strange things lightly esteemed much profaned Yea God himself as he complaineth Ezek. 22. 26. is profaned he is too lightly esteemed he is not feared reverenced admired adored nor praised as he should be by Christians to whom he hath so clearly made known himself to be the only true God In like manner the Lords house the Lords table the Lords day the Lords word the Lords Ministers the Lords holy ones yea all the holy things of the Lord are too lightly esteemed too much profaned Is it any wonder if God lightly esteem us and cause us to be profaned and polluted with new and strange judgements Yea we have cause to fear that he will cause us and all the good things which we enjoy to be profaned as he profaned the Kings Crown by casting it to the ground Psal. 89. 39. and as he profaned the Princes of the sanctuary Isa. 43. 28. 2. Let us therefore be stirred up to avoid profanesse For your help take these few directions 1. Observe what things are holy Gods word will well inform thee herein Thaâ—… shewes How God himself is holy How the place where he manifesteth his presence is holy How his people are holy 2. Be informed in the excellency of holinesse whereof see Chap. 3. § 7. 3. Be wel instructed in the difference that is betwixt holy and common things as Ezek. 44. 23. 4. Frequently and seriously meditate on Gods indignation against profane persons By these and such like rules we may be kept from profanesse §. 91. Of Esau and his impious disposition THe person in whom the instance of profanesse is given is Esaus Grammarians and Etimologists of Hebrew names give the notation of the name to be a work done because he was born hairy all over as if he had been fully wrought in his Mothers wombe Hereunto the Holy Ghost seemeth to allude Gen. 25. 25. He is branded by the Holy Ghost for a very reprobate a despiser of God of goodnesse and goodmen He it was of whom God said Esau have I hated Mal. 1. 3. Rom. 9. 13. As he was rough in the constitution of his body so also in the disposition of his soul. He in his person was contrarily affected to his brother Iacob the beloved of God and his posterity to the children of Iacob the Church of God The Psalmist complaineth much of the hatred of the Edomites which were the posterity of Esau and so do the other Prophets From this Esau proceeded Amaleck Gen. 36. 12. the despitefullest enemy that Israâ—…l ever had The first that annoyed them after their deliverance out of Egypt Exod. 17. 8. Deut. 25. 18 19. But concerning the very person of Esau himself these particulars are given of his impious disposition 1. His calling was to be a cunning wild and fierce hunter Gen. 25. 27. He so pursued his pleasures as it made him faint again 2. He contemned his birth-right which is the particular specified by the Apostle here whereof more hereafter 3. He married wives of the accursed Nation the Hittites which were a great grieâ—… to his Parents Gen. 26. 34 35. 4. His heart was set on the things of this world 5. He hated and thought to destroy his pious brother for his prudence in getting the birth-right and blessing and to aggravate his impiety herein he appointed the time of murthering his brother to be in the dayes of mourning for his Father Gen. 27. 41. 6. Notwithstanding his former impiety in marrying daughters of the Hittites he added to those wives another wife not much better being the daughter of Ishmael the scoffer and persecuter of his Father Isaac Gen. 28. 9. 7. Twenty years absence of his brother Iacob could not asswage his wrath hatred and envy For hearing of his brothers return from Padan Aram he went out with 400. Souldiers to meet him and slay him But God changed his purpose Gen. 32. 6. §. 92. Of the priviledges of the birth-right THe particular sin of Esau expressed by the Apostle was the selling of his birth-right The word in the originall translated birth-right is of the plurall number importing many priviledges belonging to it The priviledges appertaining to the first born amongst the members of the Church are recorded in Scripture to be of two sorts 1. Temporall 2 Spirituall The Temporall priviledges were two 1. Dignity for upon death or resignation of the Father the first born was the Governour of the Family In this respect God saith to Cain the elder brother in relation to Abel the younger Gen. 4. 7. thou shalt rule over him q. d. Though I have accepted thy brother and his Sacrifice before thine yet have I not taken from thee the dignity and authority of the first-born In this respect Esau having sold his birth-right God so ordered it that Iacob should have the dignity and dominion over him Gen. 27. 29 37. By vertue of the first-borns dignity and dominion he sustained the office of a Prophet to instruct the Family and of a Priest to pray at least till God set the tribe of Levi apart for
manifest life in it by the naturall motions thereof Now in regeneration none are still-born If therefore there be no spirituall life no spirituall motions surely there is no regeneration 3. Readinesse on all occasions to go to God as to his Father and of him to seek every needfull thing To whom will Children more readily go for supply of their wants then to their Parents of whom they were begotten and born I will arise and go to my Father saith the Prodigall Luk 15. 18. 4. A constant purpose and faithfull endeavour to avoid all sin This is that which Saint Iohn 1 Epist. 3. 9. intendeth in this phrase Whosoever is born of God doth not commit sin with the inner man in the renewed part he doth not commit sin Of this inner man the Apostle speaketh Rom. 7. 17. where he sayth It is no more I that do it but sin that dwelleth in me 2. Hence we should be stirred up to use all means for the beginning and accomplishing of this blessed work This especially concernes such as upon examination find not this work begun They are to take due notice of the causes of regeneration which concur to the working thereof which are briefly these 1. The primary author is God For in this respect we are born of God God hath begotten us Jam. 1. 18. Even God the Father of our Lord Iesus Christ 1 Pet. 1. 3. 2. The procuring causes are Gods will and Gods mercy There could be nothing out of God to move him It must needs therefore arise from his own meer will So saith the Apostle Iam. 1. 18. Of his own will begat he us And there could be nothing in man to move God hereunto For man by nature is most miserable It must needs therefore arise from Gods meer mercy for misery is the proper object of Mercy On this ground it is justly said 1 Pet. 1. 3. that God according to his abundaâ—…t mercy hath begotten us againe 3. The immediat matter of regeneration is Gods Spirit In this respect we are said to be born of the Spirit John 3. 4. And regeneration is stiled the renewing of the Holy Ghost Tit. 3. 5. For it is a divine work above hâ—…m me ability 4. The ordinary instrumentall cause is Gods word so Iam. 1. 18. God begat us by the word of truth In this respect the word is stiled incorruptible seed 1 Pet. 1. 23. The Gospel is that part of Gods word which is most effectuall hereunto and it is thereupon stiled the Gospel of salvation Eph. 1. 13. And the power of God unto salvation Rom. 1. 16. 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration who are in relation to their ministry said to beget us and stiled Fathers 1 Cor. 4. 15. Philem. v. 10. All these are comprised under the efficient cause and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration being subordinate one to another and may in this order be placed together It being the will of God to shew mercy to man he ordained Ministers to cast the seed of his word into mens souls which being quickned by the Spirit men are hereby born againe II. The materiall cause of Regeneration is Christ incarnate God made manifest in the flesh as the Apostle speaketh 1 Tim. 4. 16. In this respect we are said Eph. 5. 30. to be of his flesh and of his bones III. The formall cause of Regeneration is Gods Image planted in us which consists in holinesse and righteousnessâ—… After this Image we are said to be renewed Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man IV. The finall causes next and subordinate to the glory of Gods free grace and rich mercy are especially two 1. To make men able to do good namely such good as may be acceptable and honourable to God profitable to other men and truly advantageable to themselves The Apostle therefore Eph. 2. 10. speaking of Regeneration which is a kind of creation thus expresseth this end we are created in Christ Iesus unto good works 2. To make men fit for glory For corrupt flesh cannot partake of celestiall glory Whereupon saith Christ Ioh. 3. 3. Except a man be born again he cannot see the Kingdome of God So far shall he be from being admitted into it as he shall not come so neer as to see That fitnesse for heaven is an end of Regeneration is thus declared 1 Pet. 1. 3 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible c. §. 106. Of Saints being Gods first-born II. IN that the society to which we are brought by the Gospell is set out by this phrase Church of the first-born we may observe That all they who are new born are Gods first-born For as the believing Jewes were so by vertue of their priority so the believing Gentiles being brought into the Jewes society and made partakers of their priviledge are so likewise Where the called of God are comprised under this collective word Ephraim they are stiled Gods first-born Jer. 31. 9. So where the called of God are comprised under this collective word Israel they are stiled Gods first-born Exod. 4. 22. The whole Church was comprised under the title Israel In the same respect all Saints are called Heires Rom. 8. 17. and Kings Rev. 1. 6. Yea all not only one body as 1 Cor. 12. 13. but also one spouse Cant. 5. 1. 2 Cor. 11. 2. The Reasons of Saints being Gods first-born may be 1. Their union with Christ. For they are so neerly united unto Christ as he and they make but one body which is excellently set down 1 Cor. 12. 12. By vertue of this union Christs priviledges are conferred on them As he is a King so they As he a Priest so they Rev. 1. 6. As he a Son so they Ioh. 1. 12. As he an heir so they Rom. 8. 17. As he Gods first-born Rom. 8. 29 so they 2. Gods equall and impartiall respect to them all He loves them all with the same love His heart is set on every one of them as if they all were but one and therefore they are all stiled dear Children Eph. 5. 1. 3. Their equall right to the priviledges of the First-born The forementioned titles of heires and Kings prove as much 1. This may inform us in that right which believers have to the heavenly inheritance they are first-born 1 Pet. 1. 3 4. Though all that are begotten of men are not heirs but only the first-born yet all begotten of God are because they are all first-born Esau had a birth-right yea and a blessing appertained to him as he was the first-born Gen. 27. 19 32. so Reuben 1 Chro. 5. 1. The Law expresly provideth that the first-born have the inheritance whereunto he hath a right though his Mother were hated Deut. 21. 16. Much more have Gods first-born a
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
not of the world Joh. 17. 16. The world hateth him Ioh. 15. 18. Hereupon saith the Lord whosoever he be that forsaketh not all that he hath he cannot be my disciple Luk. 14. 33 §. 135. Of Reproach BEcause they who go forth without the Camp to Christ are by the world accounted very fools and plain ideots and many waies reproached the Apostle addeth this clause bearing his reproach whereby he giveth them to understand that they have cause to look for reproach and to arm themselves against it The Verb which is derived from this Noun reproach is sometimes taken in a good sense and sometimes in a bad In a good sense when one justly upbraideth unto another ingratitude or an unworthy carriage towards benefits received then it is translated upbraid Thus Christ began to upbraid the Cities wherein most of his mighty works were done because they repented not Matth. 11. 20. Thus he upbraided his disciples with their unbelief Mar. 16. 14. It is used in a bad sense when one unjustly seeketh to disgrace another for that which is good Thus it is translated revile In this sense they that were crucified with Christ reviled him Mar. 15. 32. In this sense Christ pronounceth them blessed whom men shall revile for his sake Mat. 5. 11. But this Noun is alwaies used in a bad sense as where Christ is brought in thus complaining The reproaches of them that reproached thee fell on me Rom. 15. 3. and where the Apostle saith Lest he fall into reproach 1 Tim. 3. 7. It is three times more used in this Epistle as Chap. 10. vers 33. 11. 26. and in this Text. The object of reproach is a mans good name This is that white or mark at which reproaches do aim in shooting out their venimous arrows of reproach Now a good name is the most pretious thing that a generous minde hath He preferreth it before wealth health liberty or life it self The wounds of a good name do pierce deep into a mans soul. In this respect reproaches which wound a mans good name are very grievous Christ himself putteth reproach into the catologue of persecution Matth. 5. 11. So doth his Apostles 1 Pet. 4. 14. 1 Cor. 4. 12 13. This is exemplified in the example of Ishmael who is said to mock Isaac Gen. 21. 9. But the Apostle calleth it persecuting Gal. 4. 29. The many complaints which holy men of God have made hereof do evidently demonstrate that reproach is a very bitter pill and fulsom potion Among the complaints of other such as David made do evidently demonstrate the point He resembleth reproachfull words to sharp deadly instruments of war as arrows swords spears and to the deadly poyson of serpents and adders or asps Reade for this purpose Psal. 57. 4. 58. 4. 140. 3. Rom. 3. 13. It is supposed that this was one of the most venimous arrows that Satan shot against Iob namely the reproach wherewith his friends reproached him He doth much complain hereof Iob 19. 2 3. and in other places Though reproach be very grievous yet it hath been in all ages the portion of the upright and righteous who have least deserved it All that will live godly in Christ Iesus shall suffer this kinde of persecution 2 Tim. 3. 12. For reproaches are manifested and cast upon persons many waies 1. By words This is the most ordinary and usuall manner of reproaching one Iob 19. 2 3. 2. By signes as wagging the head Mat. 27. 39. wagging the hand Zeph. 2. 15. shooting out the lip Psal. 22. 7. laughing Iob 12. 4. and by other like means 3. By writing Thus Senacherib reproached Hezâ—…kiah all Iudah and the Lord himself by a Letter 2 King 19. 14. 4. By disgracefull deeds such as were done to Christ whereof see Chap. 6. v. 6. § 42. There are among others two especiall reasons of reproaching such as go out of the Camp to Christ. 1. That envy malice and hatred that is in the world against them Iohn 15. 18 19. 2. That pronenesse which is in men to misjudge the upright This was the fault of Iobs friends and of many who lived in Davids time which provoked him oft to appeal unto God to be judged and tried by him Psal. 26. 1 2. §. 136. Of bearing Reproach UPon the forenamed point concerning reproach that it is 1. A kinde of persecution 2. A sword that pierceth deep into the soul. 3. The portion of all Saints in all ages 4. Cast upon Saints without their defect either by reason of the malice or undue suspition of reproachers Upon these and other like grounds the Apostle fitly addeth this word bearing so as Christians must bear reproach Of the divers acceptions of the word translated bearing See Chap. 1. v. 3. § 34. It is applied to them who did bear a sick man with his bed to lay him before Christ Luk. 5. 18. It here intendeth two things 1. Willingnesse to undergo what is laid upon us See Chap. 6. v. 1. § 4. 2. Courage and constancy in going through with that which belongs unto us notwithstanding the reproach that is laid upon us for it A porter that must bear a burden will both willingly take it upon his shoulders and also constantly go on in his course and not turn back or go out of the way by reason of his burden Reproach is that crosse as well as other things which he that will follow Christ must take up Matth. 16. 24. This phrase to take up implieth a willing subjection to that which is laid upon one It putteth a difference betwixt such as meerly upon necessity because they cannot avoid it lie under a thing and such as by a due consideration of their duty to God and of the benefit that may accrue to them willingly yield to it This is manifested two waies 1. By an inward meek disposition which keepeth the passion from being disturbed and the minde from being vexed and perplexed yea and from wishing revenge against the reproacher 2. By an outward answerable carriage and that either by silence not returning reproach for reproach which the Apostle noteth of Christ who when he was reviled reviled not again 1 Pet. 2. 23. or by returning a milde answer as he who said being reviled we blesse being defamed we intreat 1 Cor. 4. 12 13. It was the answer which Gideon returned to the Ephramites Judg. 8. 2. The second thing intended under bearing of reproach is courage and constancy in persisting in that which is good notwithstanding we be reproached for the same Thus did David bear his wives reproach when she accounted him as a vain fellow for manifesting his zeal in dancing before the Lord and said I will yet be more vile then thus 2 Sam. 6. 16 20 22. This is to bear reproach aright §. 137. Of Christs reproach THe particular reproach which the Apostle here adviseth to bear is thus expressed His reproach meaning the reproach of