and eternall glory delight and contentment which Saints shall have in heaven where they shall in a beatificall vision see God himself face to face 1 Cor. 13. 12. and where God will be all in all 1 Cor. 15. 28. 1. Gods magnificence is herein much commended in that he maketh those blessed to whom he is pleased to manifest his favour and whom he will reward Under blessedness more is comprised then all the world can afford All things without blessedness are nothing worth blessedness is of it self invaluable This is that treasure and that pearl for which he that knoweth the worth thereof will sell that he hath and be no loser Mat. 13. 44 45 46. 2. Let him that would have his desire satisfied seek after blessednesse Man 〈◊〉 well desire no more then to be blessed If he desire any thing under it or without it his desire is a mean and base desire 3. This should make us observe the meanes to which blessing is promised and this should make us diligent in using those meanes A man were better not be then not be blessed but he that is blessed will have great and just cause to blesse him that hath given him his being and made him blessed 4. This is a great aggravation of their wretched disposition who being born and brought up under the light of the Gospell live lye and dye in their naturall cursed condition The heathen could say that all things desire their good yet many men who live 〈◊〉 the meanes whereby that good is revealed will not learn how they may be blessed much lesse walk in the way that leadeth to it God for his part saith Beâ—… I set before you a blessing and a curse Deut. 11. 26. But many wretched men reâ—… not to chuse the good part as Mary did Luk. 10. 42. O more then montrous ingratitude to God! O the irreparable damage that such bring to themselves §. 103. Of Gods abundant blessing THe foresaid blessing is further amplified by doubling the phrase thus blessing I will blesse This is an Hebraisme frequently used in the Old Testament and it 〈◊〉 much emphasis for it setteth forth 1. The certainty of a thing as where the the Lord saith Seeing I have seen Exod. 3. 7. We thus interpret it I have surely seen 2. Diligence and pains in a thing as where the daughters of Revel said to their father concerning Moses drawing he drew us water Exod. 2. 19. that is with great diligence and much paines he drew water for us 3. Celerity and speed in doing a thing as where David saith It is better that escaping I should escape 1 Sam. 27. 1. We thus translate it should speedily escape 4. 〈◊〉 in giving a thing as in this Blessing I will blesse Our former English thus translated it in this place I will abundantly bless thee 5. Success in doing a thing or a thorow doing of it or doing it to purpose as where Saul saith to David doing thou shalt do and prevailing thou shalt prevaile 1 Sam. 26. 25. We thus translate it Thou shalt both do great things and also shalt stil prevaile 6. Finishing and perfecting a thing as where Solomon saith to God Building I 〈◊〉 built thee an house 1 King 8. 13. His meaning is that he had perfectly finished it 7. A wonderfull encrease of a thing as in this phrase Multiplying I will multiply Our former English thus translate it I will multiply thee marvellously 8. Long continuance as waiting I have waited Psal. 40. 1. that is I have long waited This phrase Blessing I will blesse gives us to understand that blessings appertaining to Abraham and to his seed are abundant blessings God is no way scanty to the faithfull He is exceeding bountifull to them every way It is observable that the Hebrew useth this word blessing or blessed in the plurall number which to translate word for word signifieth blessednesse so much is intended under the first word of the first Psalme More expresly doth the wise man thus set down the forementioned point A faithfull man shall abound with blessings Prov. 28. 20. In this respect the Psalmist saith The Lord daily loadeth us with his blessings Psal. 68. 19. and the Apostle thus God hath blessed us with all spirituall blessings He hath abounded towards us c. Eph. 1. 3 8. To this purpose it is said Godlinesse is profitable unto all things having promise of the Life that now is and of that which is to come 1 Tim. 4. 8. God proportioneth his blessings according to his own greatnesse He setteth forth his magnificence in blessing children of men Who would not depend upon such a Lord for blessing How ought we to enlarge our hearts and open our mouthes in blessing God for so blessing us §. 104. Of the extent of Abrahams blessing to all of his faith IN setting down this blessing the Persons blessing and blessed the Giver and the Receivers of the blessing are distinctly expressed under these two pronounces I Thee The former hath reference to God the latter to Abraham for God saith to Abraham I will blesse thee God then is the author and giver of blessing See v. 6 § 47. Abraham is here to be considered as a publick person and the father of the faithfull so as what is here confirmed to Abraham may be applyed to all the faithfull as truly and as effectually as if God had said it and sworn it to every one of them in particular As Levâ—… is said to pay tithes in Abraham Heb. 7. 9. so all beleevers that have been since Abraham and shall be to the end of the world are blessed in Abraham Gal 3. 9. For it was not written for his sake alone but for us also Rom. 4 â—…3 All they that are of the faith of Abraham and none but they have a right to this 〈◊〉 For as there is an extent in this Pronoune Thee which is to be extended to Abraham and his seâ—…d Gen. 12. 3. and 22. 17. so there is a restraint therein They must be such as are of his faith and in that respect accounted his children For 〈◊〉 are not all Israel which are of Israel neither because they are the seed of Abraham are they all children Rom. 9. 6 7. But they which be of faith are blessed with 〈◊〉 Abraham Gal. 3. 9. Blessing then is proper only to the faithfull Read the Scripture thorow and observe where you find any pronounced blessed I dare boldly say you shall find them in this sence to be of the seed of Abraham namely as they are of the faith of Abraham and walk in the steps of Abraham Psal. 1. 1. and 32. 1. and 119. 1. and 11â—… 1 2. Christ is the fountain of all blessing He is that blessed seed Gal. 3. 16. Out oâ—… him there can be nothing but woe and curse But all the faithfull are comprised in this sâ—…ed They are members of that body which is Christ 1 Cor.
great aggravation of unbelief See Chap. 3. v. 12. § 128 129. Of the notation of the Greek word here translated unbelief See c. 3. v. 18. § 171. §. 41. Of the priviledge of having the Gospel before others and abuse thereof IT is not without cause that the Apostle addes this circumstance of time first oâ—… before It was a kinde of preferment to have the Gospel before others but that preferment was not regarded by them to whom it was afforded They believed not which was the greatest dishonour that could be done to the Gospel In all ages many whom God in sundry priviledges hath preferred before others have slighted Gods favour God made Saul the first King of Israel but he did not walk worthy of that priviledge 1 Sam. 15. 17. Hezekiah was the first and onely man that was expresly certified how long he should live but he rendered all again according to the benefit done unto him 2 Chron. 32. 25. The Jews in the primitive time of the Church had the Gospel first preached to them but they put it far from them Act. 13. 46. This ariseth partly from the blindenesse of their mindes which maketh them uncapable of discerning favours She did not know saith the Lord to the Church of the Jews Hos. 2. 8. that I gave her corn wine and oyl c. Herein the Prophet makes her more brutish then the most brutish creatures the Ox and the Asse Isa. 1. 3. Partly from an evil disposition an ungracious and ungratefull minde They know not neither will they understand Psal. 82. 5. This made the servant of the Lord thus to upbraid the people of God Do you thus requite the Lord O foolish people and unwise c. Deut. 32. 6. We of this Nation have cause to take notice of the circumstance of time and to lay it to heart For by the Divine Providence the Gospel was first preached to this Kingdom Some free States in Germany Geneva and other like places had the Gospel in this later spring thereof before us But no Kingdom universally prosessed 〈◊〉 before England If we look so far backward as to Iohn Wicklifs time we may conclude that the 〈◊〉 caused the light of the Gospel to pierce thorow the thick cloud of Popery here â—… England before any other Nation They who have had this honour to be made partakers of the Gospel before â—…ers must consider what is here said of these Jews to whom this priviledge was â—…hsafed They entered not in So as men may make void their priviledges So 〈◊〉 is threatned to Israel in these words Thou shalt be the tail Deut. 28. 44. And in these I will take away the hedge thereof and it shall be eaten up Isa. 5. 5. and in 〈◊〉 Ye are not my people and I will not be your God Hos. 1. 9. and in these The kingdom of God shall be taken from you Mat. 21. 43. I will remove thy candlestick out of 〈◊〉 Rev. 2. 5. So much also hath been actually accomplished on the Iews who had the Gospel preached to them before the Gentiles and on those Churches of the Gentiles who 〈◊〉 the Gospel first preached to them by the Apostles For where is Corinth â—…ere Galatia where Philippi where Colosse where Thessalonica where Eâ—… and the other golden Candlesticks to which Christ himself directed several â—…les Revel 2. 3. Is not the Candlestick removed from all and every of 〈◊〉 Yea where is Rome Is it not the very seat of Antichrist O let us who iâ—… these Western parts have had the Gospel preached to us before many 〈◊〉 take â—…eed lest in us be accomplished that which Christ thus threatned The first shall be last Matth. 20. 16. §. 42. Of the Resolution and Observations out of Heb. 4. 6. Verse 6. Seeing therefore it remaineth that some must enter therein and they to whom it was first preached entered not in because of unbelief THe Somme of this verse A difference between believers and unbelievers Hereabouts are two points 1. An inference in two relative conjunctions Seeing Therefore 2. The substance Hereof are two parts 1. The priviledge of Believers 2. The damage of Unbelievers 1. In the former is noted 1. An indefinite expression of the persons Some 2. A declaration of their priviledge which is to enter into Res. 2. In the later is noted 1. The Persons 2. Their Damage 3. The Cause thereof 1. The Persons are described by the favour vouchsafed unto them To them it was preached and amplified by the time first 2. Their Damage was that they entered not into the rest 3. The Cause thereof is thus depressed Because of unbelief Doctrines I. There is a rest to be â—…ntred into These two relatives Seeing Therefore together with this concluding Verb it remaineth intend thus much See § 36. II. Some may obtain what others misse This is expressed under this indefinite particle Some See § 37. III. What God hath promised shall be effected God promised rest and the Apostle 〈◊〉 saith Some shall enter into it See § 37. IV. The Israelites under the Law had the Gospel preached This is implied under the Greek word thus translated They to whom it was preached See § 38. V. It is a priviledge to have the Gospel before others This is here set down as a priviledge under this word first See § 38 41. VI. Believers escape the damage of unbelievers Believers enter into that rest which unbelievers do not enter into See § 39. VII Unbelievers partake not of the priviledge of believers For unbelievers do not enter into the rest which believers do See § 39. VIII Unbelief makes void Gods promises Namely to themselves in that they believe them not §. 42. Of the meaning of these words Again he limiteth a certain day Heb. 4. 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if you will hear his voice harden 〈◊〉 your hearts THe Apostle doth by this Adverb Again adde another Argument to prove that there is another Rest then the Land of Canaan to be sought after Of adding proof to proof for confirmation of the same point See Chap. 1. v. 6. § 77. The Argument which here the Apostle useth is taken from the time which waâ—… pressed for seeking after the intended rest It is thus expressed He limiteth a certain day The relative HE necessarily understood though not distinctly expressed 〈◊〉 the Greek hath reference to the holy Ghost expresly mentioned Chap. 3. 7. Where this testimony is first set down Thus the ground of the Apostles Argument appears to be of Divine Authority The word translated limiteth signifieth to bound or to set limits to a thing The Noun whence it is derived signifieth a limit or bound beyond which that which is limited or bounded doth not reach The like word in the Plurall number is translated Coasts Matth. 2. 16. and borders Matth. 4. 13.
is a compound Both the compound and also the simple verb whence this noun is derived signifieth finish Well might this noun be here used because all the types prophesies and promises concerning the sufferings of Christ were accomplished in the end of the world The Greek word here translated world is not the same that was so translated in the former part of this verse That former word in this phrase foundation of the world hath a notation from beauty and comlinesse for God in the beginning made a most beautiful and comly world Of this notation see chap. 4. v. 3. § 29. This latter word in this phrase the end of the world is derived from a word that signifieth age or continuance in that the world had then continued many ages Of this notation see chap. 1. v. 2. § 18. Under the end of the world all those dayes are comprized which have passed and â—…all passe betwixt the ascension of Christ into Heaven and his last coming unto judgement Hereof see more chap. 1. v. 2. § 13. This instance of Christ appearing in the end of the world giveth proof that the best things prepared for the Church were reserved for the last dayes The Prophets who foresaw and foretold those best things applied their prophesies to the last dayes Isa. 2. 2. Ier. 31. 31. Act. 2. 17. 1. This the Lord did to try the faith and patience of Saints in former times For this end after God had promised unto Abrahams seed and withall that his seed should inherit the Land of Canaan he foretold that his seed should be a stranger in a Land that was not theirs four hundred years For this end the day of the full restitution of all things hath been put off sixteen hundred years and more Rev. 6. 11. And how long it shall yet further be put off who knoweth 2. He thus ordered it that the good things promised might be the more longed for as it is said that many Prophets and righteous men desired to see those things Matth. 13. 17. 3. To make those good things more welcome when they came This manifesteth the happinesse of that time whereunto we are reserved and it ought to provoke us to all thankfulness and worthy walking see more hereof Chap. 2. v. 3. § 21. §. 130. Of the best things reserved to the last daies THe manner of Christs comming into the world is thus expressed He appeared The Greek word is the same that is translated made manifest v. 8. § 47. There it is negatively used for it is spoken of former time wherein that was not made manifest which now is manifest and clearly appeareth Of old Christ was shadowed out obscurely in types now he is manifested in the flesh 1 Tim. 3. 16. So as the very substance of such things as were before obscurely shadowed are now most clearly revealed This clear revelation is to the life set out by the Apostle 2 Cor. 3. 18. We all saith he not only some extraordinary persons endued with an extraordinary Spirit but all the Saints and people of God With open face or as the Greek word implyeth uncovered face for this is opposed to the vail mentioned v. 14. whereby the brightnesse that now shineth forth was exceèdingly obscured but now there is no vail to hinder the brightnesse of the Gospell We behold as in a glasse He means a clear looking glasse which doth most lively represent that which is beheld in it The glory of the Lord The excellency of his mercy of his truth of his wisdome of his justice and other divine properties By the sight or understanding of that glory we are changed into the same Image that is we are made partakers of the divine nature 2 Pet. 1. 4. namely in holinesse and righteousnesse from glory to glory from one degree to another By reason of this clear and bright appearing of Christ and the mysteries of the Gospell the Apostle saith that that is now revealed which in other ages was not made 〈◊〉 Eph. 3. 5. 1. This clear manifestation of truth typified much maketh to the honour of God in that his forementioned properties are hereby made very conspicuous 2. It makes much to the advantage of the Church in that hereby many nations are brought in to believe in the Lord Jesus What cause is here given of bewailing the great ignorance coldnesse and deadnesse but little love and life that is in many among whom Christ by his Gospell hath conspicuously appeared By this appearing of Christ many are exalted unto heaven who by their not laying hold of heaven shall be brought down to hell Mat. 11. 23. Let us by this gracious dispensation of the Lord endeavour to answer the abundant means of grace afforded â—…to us with some competent measure of grace that according to the clear manifestation of the things obscurely made known under the law we may abound in knowledge be strengthned in faith established in hope mad rich in good works and be constant unto the end Thus will it not repenâ—… the Lord that he hath reserved those best things to our times and us to enjoy those best things §. 131. Of Christs putting â—…way sin by the Sacrifice of himself AN especial end of Christs coming into the world is here thus expressed to put away sin The word translated to put away is a noun and may word for word be thus turned to the putting away of sin The sense is the same in both only the noun carrieth somewhat the more emphasis This word is used Chap. 7. v. 18. § 85. and translated disanulling Putting away doth more fully answer the composition of the Greek word From the emphasis of this phrase some infer that God seeth not sin in persons that are justified Of this errour see Chap. 4. v. 13. § 78. Others infer that there is no sin in justified persons 1. This is contrary to the current of Scripture For there is no man that sinneth not 1 Kings 8. 46. If we say that we have no sin we deceive our selves and the truth is not in us yea we make God a lyar 1 Joh. 1. 8 10. 2. It is contrary to the confessions of all Saints In 〈◊〉 David Psal. 51. 2. Dan. 9. 5. Ezra 9. 6 7 c. 3. It is contrary to the main scope of the two last petitions in the Lords Prayer 4. It is contrary to the conscience of them who have not a cauteriâ—…ed and dead conscience To passe by these two errours we may well infer from the foresaid phrase that sin is so far removed from such as are pardoned as if they had no sin in them God imputeth not their sins to them He will remember them no more This is a particular branch of the new covenant as is shewed Chap. 8. v. 11. § 76. The manner of bringing in this fruit of Christs appearing sheweth that Christ came into the world for this very end
just and equall not partially inclining to any side The government of a good King is frequently set out by this phrase He did that which was right 1 King 15. 5 11. 22. 43. and it is opposed to declining to the right hand or to the left 2 Kin. 22. 2. according to the true meaning of the word in this place it is not unfitly translated righteousnesse and so it is expounded in the next verse These two words in Hebrew which signifie righteousnesse and rectitude or equity are oft joyned together as importing the same thing Prov. 2. 9. Psa. 58. 1. This phrase a Scepter of righteousnesse is a rhetoricall phrase very elegant and emphaticall It implieth a most just and equall ordering all things in the Kingdom so as nothing but that which is right without all appearance of any unrighteousnesse is to be sound in Christs administration of his Kingdom The Substantive righteousnesse is oft put for the Adjective righteous and that to declare the superlative degree thereof as Deut. 24 13. Psa. 119. 172. Isa. 1. 26. Ier. 33. 15. 2 Tim. 4. 8. Heb 7. 1. Hereby it appeareth that Christ doth most righteously order the affairs of his Kingdom In this respect he is stiled a righteous Iudge 2 Tim. 4. 3. and a righteous branch and this is his name whereby he shall be called The Lord our righteousness Jer. 23. 5 6. Iustice and Iudgement are the habitation of his Throne Psa. 89. 14. His Laws and Statutes are all righteous Psa. 19. 7. c. His word which in speciall is counted to be his Scepter teacheth all righteousnesse maketh his subjects righteous and leadeth them in that only right way which bringeth them to the Crown of righteousnesse There is no true righteousnesse but that which is found in this Kingdom The members of this Kingdom are the only true righteous men all other are but righteous in shew The rewards which Christ giveth and the judgements which he executeth are all righteous Thus he brings most glory to himself and doth most good to others which are two main ends whereat Christ aimeth Happy are those men happy are those subjects which are of this Kingdom and governed by the Laws thereof Blessed be the Lord which delighted in his Church to set his Sonne on the Throne thereof and to put this Scepter of righteousnesse into his hand because the Lord loved his Church for ever therefore made he his Sonne King to do judgement and justice How should this allure us to come to this Kingdom to abide therein to subject to the Laws and Ordinances thereof O the folly of those who will not have this man to rule over them Luk. 19. 14 27. but will break his bands Psa. 2. 3. They are like to the Trees Iudg. 9. 14 15. §. 114. Of the extent of Righteousnesse HEB. 1. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the Oyl of gladnesse above thy Fellows IN the beginning of this verse the Apostle further amplifieth the righteousnesse of Christs Kingdom It might be thought that the mention of the everlasting Throne of Christ had been sufficient to the Apostles purpose which was to demonstrate Christs excellency above Angels But to move the Hebrews the rather to submit themselvs to Christs government he doth not only give an hint of Christs righteous Scepter but also produceth all that the Prophet had foretold of Christs righteous government and that both in regard of the cause thereof which was his love of righteousnesse and also in regard of the parts thereof which are to love righteousnesse and hate iniquity that so they whom he instructed herein might themselves follow after righteousnesse and avoid and fly from all iniquity It was a great matter that he had spoken of the Government of Christs Kingdom therefore he returns to it again The manner of laying down this exemplification is the same that he used in propounding the Point it self namely by way of Apostrophe speaking unto Christ himself Thou hast loved c. This addes much emphasis Though our English use one and the same word in the former verse and in this verse too namely righteousnesse yet bote by the Psalmist in Hebrew and by the Apostle in Greek two severall words are used In the three Learned Languages Hebrew Greek and Latine a one and the same word is put for justice and righteousnesse The notation of the Greek word used by the Apostle will be a good help to finde out the nature of the thing A Learned Philosopher makes the notation of the word translated righteous to be from dividing into two equall parts because by justice or righteousnesse matters are so equally poised and distributed as every one hath that which belongs to him or is meet for him Thus it compriseth both reward and revvenge the one and the other being by righteousnesse so ordered as it is meet to be ordered The notation of our English word righteousnesse is agreeable to the meaning and sense of that notation for righteousnesse is to do right to every one Thus both Philosophers and Divines ancient and modern have defined it Righteousnesse is a vertue whereby to every one his due is given On the contrary wrong done to any is called unrighteousnesse or injustice Thus is that righteousnesse whereby Christ ordereth the affairs of his Kingdom as was shewed before § 113. Of righteousnesse put for Gods Faithfullnesse See Cha. 6. Ver. 10. § 61. §. 115. Of Christs love of Righteousnesse THat which puts on Christ to sway his Scepter righteously and righteously to govern his people is not so much any advantage which himself expects from his subjects as an inward inclination in himself thereunto and a delight therein So much doth this word love Thou hasâ—… loved righteousnesse intend In this did the man after Gods own heart manifest his love of Gods Commandments in that he delighted in them I will delight my self saith he in thy Commandments which I have loved Psa. 119. 47. yea they who love a thing will also earnestly and zealously put themselves on to practise and exercise the same So much is intended in this phrase My hands will I lift up unto thy Commaâ—…dments which I have loved Psa. 119. 48. When the soul of a man is duly affected with righteousnesse and his heart set upon it to love it he will take all occasions to practise it Nothing more puts on one to do a thing then love My Soul hath kept thy Testimonies and I love them exceedingly saith the Psalmist Psa. 119. 167. This love of righteousnesse rested not only in that which was in Christ and practised by him but also it extended it self to the righteousnesse of his subjects even to their righteous disposition and righteous conversation So as the righteous government of this King is manifested both in his own righteous ordering the affairs of his Kingdom and also in
things as signifie and declare some memorable matter which otherwise could not be so well discerned nor would be believed We would see a signe from thee say the Pharisees to Christ Matth. 12. 38. And they desired him that he would shew them a sign Matth. 16. 1. These two words See Shew imply that a sign is of some externall visible thing that may be shewed and seen And extraordinary it must be because it useth to be for confirmation of some secret and Divine matter Thus the Pharisees would have a sign from heaven Matth. 16. 1. which must needs be extraordinary Thereupon signes and wonders are oft joyned together as Iohn 4. 48. Acts 2. 43. 4. 30. 7. 36. Our last Translators do oft translate this Greek word which properly signifieth signes they translate it miracles as Luke 23. 8. Iohn 2. 11. 3. 2. 2. The Greek word translated wonders is used by all sorts of Authours for some strange thing that may seem to foretell some other thing to come I will shew wonders in heaven saith the Lord Acts 2. 19. Those strange things which by the Ministry of Moses were done in Egypt in the red Sea and in the Wilderness are set out under this word wonders Acts 7. 36. Our English doth fitly translate the Greek word wonders by reason of the effect they cause wonder and by reason of the strangeness of them they are wonderfull Matth. 15. 31. Mark 6. 51. Acts 3. 10. Our English word miracle according to the notation of the Latin word whence it is taken signifieth a matter of wonder 3. The Greek word here translated miracles properly signifieth powers It is derived from a Verb that signifieth to be able This word in the singular number is put for a mans ability Matth. 25. 15. for his strength 2 Cor. 1. 8. And also for strength in the Sonne Rev. 1. 16. And in sinne 1 Cor. 15. 56. It is also put for virtue in one Mark 5. 30. And for the power of man 1 Cor. 4. 19. of a Prophet Luke 1. 17. of the spirit Eph. 3. 16. of Christ 2 Cor. 12. 9. and of God Matth. 22. 29. In the plurall number it is put for Angels Rom. 8. 38. 1 Pet. 3. 22. which excell in strength Psal. 103. 20. And for the firm and stable things in heaven Matth. 24. 29. And for extraordinary works Hereupon they are stiled in our English Mighty deeds 2 Cor. 12. 12. Mighty works Matth. 11. 20 21 23. Wonderfull works Matth. 7. 21. and frequently as here in this Text Miracles Acts 2. 22. 19. 11. 1 Cor. 12. 10 28 29. For miracles as hath been shewed § 28. cannot be wrought but by an extraordinary power even the power of God himself Fitly therefore is this word powers used to set out miracles and fitly is it here and in other places translated miracles §. 32. Of the distinction betwixt Signes Wonders Miracles SOme distinguish these three words into three sorts of miracles each exceeding others in their greatness or degrees as 1. Signes the least kinde of miracles as â—…ealing diseases 2. Wonders a greater kinde as opening the eyes of the blinde ears of the deaf giving speech to the dumb and other like which cause wonder 3. Powers or miracles the greatest kinde of them as giving sight to the born blinde raising the dead even one four daies dead and dispossessing the devil This distinction is too curious For every true miracle requires a Divine and Almighty power and to the Lord it is as easie to give sight to him that was born blinde as to restore it to him that had it before There is no restraint to the Lord to save by many or by few 1 Sam. 14. 6. Besides the Penmen of the New Testament do promisâ—…uously use these words for the same things Sometime all sorts of miracles are comprised under signes Iohn 20. 30. Sometimes under Powers and translated mighty works Matth. 11. 20. Sometimes under signes and wonders as Acts 2. 43. And sometimes under all the three words that are here mentioned as Acts 2. 22. 2 Cor. 12. 12. I suppose that all these three words may have reference to the same mighty works This variety of words setteth out the divers properties of the same things Signes shew that they must be external and visible that they may the better signifie and manifest some other thing not so visible Wonders shew that by reason of the strangenesse of them being above or against the course of nature they cause wonder Powers here translated miracles shew that they are done by an extraordinary and Almighty power â—… Thus the same extraordinary things were in the Old Testament set out by divers words as Dreams Visions Revelations Dreams because men in their sleep dream of them Visions because some visible objects were represented to them Revelations because God thereby revealed some unknown matter to come Thus God that revealeth secrets made known to Nebucadnezar what should be in the latter daies in a dream by visions Dan. 2. 22. Thus are divers names given to Angels which do set out distinct properties in the same Angels rather then several persons as hath been shewed Chap. 1. § 85. §. 33. Of a Miracle A Miracle according to the notation of the Latine word from whence this English word is taken signifieth such a thing as causeth wonder or is in it self wonderfull In the common use of it it signifieth a wonder in the highest degree which ariseth from something that is supernaturall From the forementioned three words and the end of setting them down here this description of a miracle may be raised A miracle is a visible wonderfull work done by the Almighty power of God above or against the course of nature to confirm some Divine truth 1. A miracle is a work or a true act not a meer shew or appearance of that which is not Herein it differs from such an appearance as was represented to Saul 1 Sam. 28. 12. And from all jugling delusions Such as the Sorcerers of Egypt used Exod. 7. 11 12. 8. 7. 2. It is a visible work such an one as men may see and thereupon be moved therewith as the Israelites were 1 King 18. 39. The pretence of transubstantiation wherein no visible alteration of the creature is to be seen is against the nature of a miracle which is a sign 3. It is above the course of nature or against it Herein lieth the very form of a miracle whereby it is distinguished from other wonders which may be extraordinary though not simply supernaturall such as the second beast did Rev. 13. 13. 4. It is done by the Almighty power of God No man no Angel whether good or evil can alter the course which the Creator hath set to his creature That power God hath reserved to himself Pretended miracles wrought by the power of the devil are but pretended 5. The proper end of a true miracle is to confirm a Divine truth
house of my Father and among the sonnes of my Father he liked me to make me King over all Israel and of all my sonnes he hath chosen Solomon my sonne to sit upon his Throne c. 1 Chron. 28. 4 5. 3. God is the wisest of all He is wise in heart Job 9. 4. yea mighty in wisdom Job 36. 5. his understanding is infinite Psal. 147. 5. He is onely wise Rom. 16. 27. He therefore best knoweth what is fittest for every one and he is fittest to order it according to his will 4. Gods will is the rule of righteousnesse Whatsoever is ordered thereby and agreeable thereto is righteous and whatsoever cometh from it is altogether righteous The Lord is righteous in all his wayes His ordering therefore of matters must needs be according to right and equity 5. The Lord fitteth gifts and functions one to another Such gifts as are needfull for such a function and such a function as is fittest for 〈◊〉 〈◊〉 The Lord gave talents to every of his servants according to his severall ability Mattl 25. 15. and having called Bezaleel to the work of the Tabernacle he filled him with the Spirit of God in wisdom and in understanding and in knowledge and in all manner of workmanship to devise cunning works Exod. 31. 2 3 c. This teacheth us every one to be content with our own measure which God hath proportioned to us for we may be assured thereupon that it is the fittest and best for us Hast thou a small measure bear it patiently that measure is fittest for thee Hast thou a great measure use it conscionably that is fittest for thee If thou grudgest thou grudgest against the most high wise righteous God the fountain of all blessings Remember Aarons and Miriams fault and Gods answer thereto Numb 12. 2 8. Let the consideration hereof suppresse in thee all murmuring and repining against that measure which others have received Object We are exhorted earnestly to covet the best gifts 1 Cor. 12. 31. and to seek to excell 1 Cor. 14. 12. and to grow up in all things Ephes. 4. 15. Answ. None of these nor any such like exhortations are contrary to Christian contentednesse For 1. Though a man covet a more excellent gift then God hath ordained for him yet when he seeth that God hath bestowed such and such a gift upon him lesse then his desire he may quietly subject himself to Gods wise disposition and rest contented therewith For the will of God being now made known unto him he may perswade himself that the gift he hath is best For him 2. Seeking to excell is not ambitiously to strive for the highest places and greatest offices in the Church as Diâ—…trephes did 3 Ioh. ver 9. but every one to strive in his one place to do most good in Gods Church This therefore is the full exhortation Seek that you may excell to the edifying of the Church 1 Cor. 14. 12. So as this teacheth us how to make the best use of the place wherein God hath set us and of the parts which he hath given us 3. A Continuall growth in grace is no more opposite to Christian contentednesse then the growth of the little finger is to the place wherein it is set Growth and contentednesse may well stand together yea they alwayes go together Growth in grace received sheweth our good liking thereof and that we think it the fittest for us and are thereupon stirred up to nourish and cherish it to keep it from decay and to increase it more and more §. 38. Of the resolution of the 2d 3d and 4th verses of the second Chapter THe summe of these verses is A motive to inforce a diligent heeding of the Gospel Two generall points are to be observed 1. The Inference 2. The Substance The Inference is in this causall particle FOR. The Substance setteth out an argument from the lesse to the greater In laying down that argument we are to observe 1. The manner of propounding it 2. The matter whereof it consisteth The manner is by way of supposition in this conditionall particle IF The matter declares the two parts of the Argument The Argument is comparitive The first part thereof setteth out Just vengeance on transgressours of the word of Angels This is the Lesse ver 2. The second part setteth out greater vengeance on transgressours of the Gospel ver 3 4. In the former we have 1. A description of that whereupon vengeance was executed 2. A declaration of the kinde of vengeance The thing described is set out 1. By the means of making it known The word spoken 2. By the ministry thereof by Angels 3. By the stedfastnesse of it was stedfast In the declaration of the vengeance is set down 1. The fault 2. The punishment The fault is expressed in two kindes 1. Transgression 2. Disobedience Both these are manifested by their extent in this particle every The punishment is set uut 1. By the kinde of it Recompence of reward 2. By the equity of it in these two words just received In the second part of the comparison we are likewise to observe 1. The manner of setting it down by an interrogation How 2. The matter Herein is declared 1. The judgment 2. The cause thereof In the judgment are noted 1. The Persons liable thereunto in this Pronoun of the first person plurall WE 2. The kinde of judgment is expressed in this word escape The cause is 1. Propounded 2. Aggravated In the Proposition there is noted 1. The act wherein the sinne consisteth neglect 2. The object Which manfesteth 1. The benefit neglected Salvation 2. The excellency of that benefit so great The aggravation thereof is manifested 1. By the publication of that salvation 2. By the ratification thereof The publication of salvation is here commended by the principall author thereof Who is set out 1. By his dignity The Lord. 2. By his Ministry Herein is expressed 1. The kinde of it in this word spoken 2. The prâ—…heminence of it at first began The ratification is there expressed was confirmed About which is further set down 1. The persons that confirm it 2. The means whereby it was confirmed The persons admit a double consideration 1. Who confirmed it 2. To whom it was confirmed The persons confirming it were 1. Men. 2. God The men were such as heard Christ. The persons to whom they confirmed it are expressed in this Pronoun of the plurall number and first person us To us The other person confirming is set out 1. By his title GOD. 2. By the kinde of ratification bearing them witnesse In setting down the means of ratification are noted 1. The kinde of them 2. The Rule whereby they are ordered The kinde of means are of two sorts 1. Works 2. Gifts Works are here set out 1. By their distinct
if they had been thus joyned together But we see Iesus crowned with glory and honour The thing questioned in the former verse was this we see not yet all things put under him To that in way of opposition the Apostle addeth this But we see Iesus Crowned This crowning of Jesus is a cleer demonstration that all things are put under his feet for it sheweth that he hath dignity and authority over them all And it is here again upon the mention of Christs suffering set down to take away the scandall of Christs cross for Christ crucified was unto the Iews a stumbling block and unto the Greeks foolishness 1 Cor. 1. 23. But the glory of Christ after his suffering made his suffering to be accounted no despicable matter but rather most glorious it being the way to a Crown of glory and honour To shew wherein Iesus was made lower then Angels this phrase is inserted For the suffering of death The Preposition translated FOR is diversly used in the new Testament It is sometimes set before the genitive case and then it signifieth the efficient cause and that principall as Rom. 1. 5. or instrumentall as Matth. 1. 22. or the means whereby a thing is effected as Acts 5. 12. In all these senses it is translated By. See Chap. 3. v. 16. § 164. Sometimes it is set before the accusative case and is translated FOR then it signifieth the finall cause as Matth. 14. 3 9. and in this sense it is sometimes translated because as Matth. 13. 21. In the next verse both cases are joyned to it so as it signifieth both the finall and the efficient cause Here it is joyned with the accusative case But the sentence is so placed between the humiliation and exaltation of Christ as it may be referred to either Some refer it to the one some to the other It being referred to Christs humiliation implieth the end of his being made less then Angels namely for death that he might suffer death or that he might die For Jesus as God was eternall immortall and could not die but as man he was mortall he could he did die Some place Christs humiliation below Angels in his death and thus translate it lower then the Angels by the suffering of death Our english giveth an hint of this by putting this divers reading in the margin thus or by But the accusative case with which the preposition is here joyned will hardly bear that interpretation Again Others referre this clause concerning Christs death to his exaltation thus We see Iesus for the suffering of death crowned which is as if he had said Because he suffered death he was crowned c. If this be taken of the order or way of Christs entring into glory namely that after he had suffered death he was crowned with glory it well agreeth with other Scriptures which thus speak Ought not Christ to have suffered these things and enter into glory Luk. 24. 26. He became obedient to death wherefore God also hath highly exalted him Phil. 2. 8 9. But thereupon to inferre what Papists do that Christ by his passion merited his own glorification is no just consequence nor an orthodox position For 1. The Greek phrase noteth the finall rather then the meritorious cause 2. The glory whereunto Christ was advanced was due to him by virtue of the union of his humane nature with his divine 3. The glory whereunto he was advanced was too great to be merited 4. It impaireth the glory of Christs passion to say that hereby he merited for himself implying that he aimed therein more at his own glory then our good 5. It lesseneth Gods love to man as if God should give his Sonne to suffer that thereby he might attain unto another glory then he had before 6. Christ going out of the world thus prayeth O Father Glorifie thou me with thine own self with the glory which I had with thee before the world was Joh. 17. 5. How was that merited in the world which he had before the world was 7. The Rhemists themselves and other Papists acknowledge that Christ was strait upon his descending from Heaven to be adored by Angels and all other creatures I suppose that the main scope of the Apostle is to set out the end of Christs being made lower then Angels namely that he might be a sacrifice to expiate mans sin and thereby to make reconciliation betwixt God and man In this respect the first interpretation is the fittest namely that Christ was made man for this very end that he might die This is most agreeable to the proper meaning of the phrase and minde of the Apostle Thus do many Ancient and later Divines take it This is a second proof of Christs true manhood namely his death See § 1. §. 75. Of Christs being man to die HAd not Christ assumed an humane nature which in the substance and sundry infirmities thereof is inferior to the Angelicall nature which is spirituall and incorruptible he could not have died To imagin that as God who only hath immortality 1 Tim. 6. 16. he should die would imply the greatest contradiction that could be God is a Spirit of spirits more free from any corporall infirmity and from death then any created spirits can be Yet to effect what Christ did by his death he that died must be God For Christ died not as a private person to pay his debt but as a Surety for man and a Redeemer of man For man therefore he was to satisfie infinite justice to remove the insupportable curse of the Law to break the bonds of death to overcome the devil that had the power of death No single creature could do all these Immanuel God with us God made man died and by death effected whatsoever was requisite for mans full Redemption As by being man he was made fit to suffer so that manhood being united to the Deity was made able to indure whatsoever should be laid upon it and thereby also an infinite value worth and merit was added to his obedience for it was the obedience of him that was God but in the frail nature of man Behold here the wonder of wonders Christ undertakes a task above the power of all the Angels and to effect it he is made lower then Angels If ever power were made perfect in weaknesse it was in this §. 76. Of Christs Sufferings THe Apostle here addeth suffering to death For the suffering of death to shew that it was not an easie gentle light departure out of this world but a death accompanied with much inward agony and outward torture This word in the plurall number Sufferings is frequently used in the New Testament both to set out the manifold sufferings of Christ as 1 Pet. 1. 11. and also the sufferings of Christians for Christs sake as Rom. 8. 18. The singular number Suffering is used in this only place but collectively it compriseth under it
And this Christ led captivity â—…ptive Eph. 4. 8. And this He hath spoiled principalities and powers c. Col. 2. 1â—… For such is Satans might compared unto men such his malice as if he 〈◊〉 not thus destroyed no flesh would be saved Hereby we have evidence of the provident care of our Captain who knowing what flesh and blood it and what our enemies are hath first himself vanquished them and then provided sufficient armour for his children to stand safe against them Eph. 6. 12 c. This is a great comfort against the terrour of the devil Many fearfull and terrible things are written of him in the Scripture Observe in particular how he is described Eph. 6. 12. But this that he is destroyed by our Captain who did take part of flesh and blood is a great comfort to us who are flesh and blood This also is an incouragement to stand against him and to resist He is an enemy spoyled Hereupon an Apostle thus encourageth us Resist the devil and he will flie from you Jam. 4. 5. There is assurance of victory to such as beleeve If Satan get the upper hand it is by reason of our timorousnesse and want of faith As the Ancients by faith were made strong waxed valiant in sight turned to flight the armies of the aliens Heb. 11. 34. So may we in this spirituall combate with the devil The phrase of Christs leading captivity captive Eph. 4. 8. is spoken of our spirituall enemies and implieth that they are as captives chained so as Christ lets them out and puls them in as it pleaseth him If he suffer any of them to assault any of his children he himself will order the combate as seemeth good to himself He will suffer them to fight so long as he seeth cause if he espy an enemy ready to get an advantage he will quickly pull him back This is a great incouragement §. 142. Of that death whereof the devil hath power HE that Christ so destroyed is here said to have the power of death Death here is to be taken in the uttermost extent and to be applied to all kindes of death temporall spirituall and eternall For he was the originall cause and first authour of sin by which all these kindes of death came upon man Rom. 5. 12. By sinne mortality seized on man for God at first made mans body immortall By sinne man forfeited that Image of God wherein consisted his spirituall life Eph. 2. 1. By sinne man made himself guilty of eternall damnation Rom. 6. 23. This extent of death giveth evidence of the malicious and mischievous minde of Satan As in generall he aimed at mans destruction he was a murderer from the beginning for death is the destruction of a thing so he extended his malice as far as he could even to body and soul and that in this world and the world to come He contents not himself to annoy the body and that unto death but also vexeth and perplexeth the soul. Instance his dealing with Saul 1 Sam. 16. 14. yea he seeketh the eternall damnation of mans soul and body Thus much is comprised under this phrase he seeketh whom to devour 1 Pet. 5. 8. §. 143. Of that kinde of power which the devil hath over death THe Greek word whereby Satans power is set forth is somewhat emphaticall It is twelve times used in the New Testament and in every of those places except this attributed to God so as for the most part it sets out a Divine and Almighty power even the power of him that saith See now that I even I am he and there is no God with me I kill and I make alive Deut. 32. 39. 1 Sam. 2. 6. He it is of whom it is said after he hath killed he hath power to cast into hell Luke 12. 5. He that said I have the keys of hell and of death Rev. 1. 18. was true God Therefore here it sets out a subordinate power given by God to him that hath it Power was given to him that sat on the pale horse Rev. 6. 8. For as Christ said to Pilate Thou couldst have no power at all against me except it were given thee from above Joh. 19. 11. so the devil could have no power at all except it were given him from above But the power that is given him is a great power For power of death must needs be a great power What is stronger then death which overcomeâ—… all living creatures Who can stand against death In regard of the greatnesse of the power of the devil a wo was denounced to the inhabitants of the earth and of the sea and this reason is rendred thereof for the dâ—… is come down unto you having great wrath Rev. 12. 12. Sundry are the respects wherein the devil may be said to have the power 〈◊〉 death 1. As he is the executioner of Gods just judgement He is in this regard as an Hangman who may be said to have the power of the Gallows because he hangeâ—… men thereon 2. As he is like an Hunter Fisher Fowler or Faulkner He hunteth fisheth and fowleth for the life not of unreasonable creatures only but also of reasonable men 3. As he is a thief and continually laieth wait for blood and seeks the precious life of mans body and soul. 4. As a continuall tempter to allure or drive men into sin and thereby to death Herein he spared not Christ himself Matth. 4. 1 c. As at first he dealt with the first man so ever since hath he dealt with his whole posterity This moved the Apostle to say I fear least by any means as the Serpent beguiled Eve through 〈◊〉 subtilty so your minde should be corrupted 2 Cor. 11. 3. 5. As he is an accuser of men hereof see more § 145. and as an adversary to presse Gods just Law against men and to call for judgement against them 6. As he is a tormentour for when he hath drawn men to sin he affrighteth them with the terrour of death and damnation In generall nothing is more terrible then death In this respect death is called the King of terrours Iob 18. 14. This kinde of power namely of death attributed to the devil 1. Sheweth wherein his strength especially lieth even in doing mischief and bringing men to destruction His power is to hurt men In this respect he hath names of destruction given unto him as in Hebrew Abaddon and in Greek Apollyon Rev. 9. 11. and he is styled a murderer Ioh. 8. 44. 2. It manifesteth the vile slavery and wofull bondage of the devils vassals They serve him who hath the power of death and doth what he can to bring all to death What can any expect from him but death The task that he puts on them is sinne the wages which he gives is death Rom. 6. 23. Herein such as having been rescued out of his power retain a lingring minde after it again are worse then the
used diversly As 1. To give a reall being to a thing Rom. 4. 17. 2. To manifest a thing to be as it is Luke 1. 32 35. 3. To acknowledge one See Chap. 2. § 107. 4. To give a name to one whereby he is distinguished from others Mat. 1. 25. 5. To depute to a Function and that both extraordinary Rom. 1. 1. and ordinary Heb. 5. 4. Rom. 10 15. How shall they preach except they be sent that is called 6. To set in a condition or state of life 1 Cor. 7. 17 20. 7. To turn one to the true Religion 1 Cor. 1. 24. This is the calling here intended The Greek word here translated calling is eleven times used in the New Testament and only once put for a civil condition of life 1 Cor. 7. 20. In all the other places it is used in a spirituall sense and setteth out the alteration of a mans naturall condition which is a translation or bringing him out of Satans dominion unto Gods Kingdom 1 Thess. 2. 12. This an Apostle doth thus express God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that wofull and miserable estate wherein by nature men lie under the Prince of darkness in the darkness of errour and iniquity subject to utter darkness By light he meaneth the sweet and comfortable light of grace and the eternall light of glory This is stiled a calling because it is effected by the call of God The call of God is twofold 1. Outward by the Ministry of the word and that in a double respect One on Gods part only in offering the means as when he sent forth his servants to call them that were bidden to the wedding and they would not come Matth. 22. 3. The other on mans part also by an outward yielding to the call as he that came to the wedding and had not on a wedding garment Matth. 22. 11. In the former respect all that hear the sound of the Gospel are called In the later respect all hypocrites that live in the Church and profess the faith are called as Cain Ham Saul Iudas Demas Ananias Sapphira and sundry others 2. Inward by the operation of the Spirit who inwardly stirres up mens spirits heartily to accept Gods gracious invitation and so to attend to Gods Word as they do truly and savingly beleeve Thus was Lydia called Act. 16. 14. Of this calling therefore there are two parts 1. Gods invitation 2. Mans acceptation I call unto them saith the Lord they stand up together Isa. 48. 13. This is that calling which makes a link of the golden chain that reacheth from Predestination to Glorification Rom. 8. 30. These are they who are said to be with Christ being called and chosen and faithfull Rev. 17. 14. The outward calling may make men members of a visible Church yet it is an aggravation of their just damnation Matth. 11. 22 24. The inward calling wrought by Gods Spirit makes men members of the invisible Church and is the means of their eternall salvation For all things work together for their good Rom. 8. 28 c. This is the Calling here intended and it is proper and peculiar to such as are indeed holy brethren called to be Saints Rom. 1. 7. 1 Cor. 1. 2. Such were they to whom the Apostle said Ye see YOUR calling 1 Cor. 1. 26. Make YOUR calling sure 2 Pet. 1. 10. These by an excellency are styled The called §. 14. Of the Causes and Effects of Saints Calling 1. THe principall Author of the foresaid Calling is God 1 Thess. 2. 12. The Father in reference to whom this calling is styled HIS calling Eph. 1. 17 18. Sonne who came to call sinners Matth. 9. 13. and the Holy Ghost who worketh in us the graces whereby we yield to the call 1 Cor. 12. 2 c. 2. The procuring cause is Gods free grace and rich mercy For he hath called us with an holy calling not according to our works but according to his own purpose and grace 2 Tim. 1. 9. Men before their calling are dead in sinne Eph. 2. 1. and were alienated from the life of God Eph. 4. 18. If God of his meer mercy and free grace did not call them they would not they could not turn to him Men at their first calling are meer patients They have not such ears as can hear Gods call nor such eyes as can see the excellency of that calling nor such feet as can carry them to him that cals nor such hands as can receive the good things that are offered by that calling It is God that openeth ears enlighteneth eyes and enableth other parts to employ aright their distinct Functions toward the effecting of this great work It is God which worketh in you both to will and to do Phil. 2. 13. God first puts life into them that are dead and then affords continuall assisting grace for persisting and persevering in that Christian course whereunto they are called 3. The instrumental causes which God useth for the effecting this great work are Ministers of his Word These are those Servants whom he sends forth to call men Mat. 22. 3. By their preaching of the Word both that wofull estate wherein men lie by nature is discovered and also that excellent and blessed estate whereunto they are called is made known The former is ordinarily done by preaching Law whereby is the knowledge of sin Rom. 3. 20. and 7. 7. Hence ariseth sight and sense of sin grief horrour and despair for the same The latter by preaching the Gospel which is the power of God unto Salvation to every one that beleeveth Rom. 1. 16. yea Faith cometh by hearing the Gospel Rom. 10. 17. 4. The highest and chiefest end of Saints calling is the glory of Gods grace and mercy God would make known the riches of his glory on the vessels of mercy even us whom he hath called Rom. 9. 23 24. The subordinate end is in reference to man and that to make him partakers of grace here Gal. 1. 6. and of glory hereafter 1 Pet. 5. 10. 5. The effects of this calling are Faith and Repentance the Understanding being enlightned by Gods Word about the misery of mans natural condition and happinesse of his renewed estate and the Will being by Gods Spirit made inclinable and ready to receive that good that is made known in the Gospel by faith resteth on Christ for pardon of sinne and reconciliation with God and then sets himself to change his former course of life by breaking off his former iniquities and by conforming himself to the image of him that hath called him in holinesse and righteousnesse §. 15. Of the Heavenly Calling THe calling of Saints is here commended unto us by this attribute heavenly The Greek word is a compound and hath reference to the highest heaven where the Throne of God is and where Christ now is in his
Gal. 3. 28. The eight unities mentioned by the Apostle Eph. 4. 4 5 6. intend thus much For all beleevers make one body They have all one Spirit They are all called in one hope They are all servants of one Lord There is one Faith belonging to them all and one Baptism They have all One God and 〈◊〉 Father In reference to that one Father all beleevers are stiled dear children Eph. 5. 1. Great is the emphasis of the Greek word translated dear It signifieth a beloved one one that is so loved as all love is cast on him It is most properly attributed to an only childe where God saith to Abraham Take thine only Son Gen. 22. 2. The LXX thuâ—… translate it Take thy beloved Son He who in Hebrew is called an only Sonne is in Greek called a beloved Sonne So also do other Authors use that Greek word both of male and female as an only sonne an only daughter So when one hath but one only eye that eye in Greek is called a beloved eye This title beloved one is oft attributed to Christ and that most properly for â—…e is the only begotten of God This title beloved one is indeed oft used in the plurall number including many as Eph. 5. 1. Rom. 1. 7. 11. 28. But they are all in Godâ—… account as an one only childe Thus they are all as one spousâ—… to Christ Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs Rom. 8. 17. and Kings Rev. 1. 6. and thâ—… of the same inheritance and of the same Kingdom Now there useth to be bâ—…t one heir of the same inheritance and one King of the same Kingdom These therefore are as one For they have all one Spirit Eph. 4. 4. and they all make oâ—… mysticall body which body is styled Christ 1 Cor. 12. 12. In this respect the duties which are required of us as brethren § 3. are by this unity further pressed upon us 2. They to whom the Apostle wrote were internally and effectually called To be partakers of a thing is not only to have a right thereto by reason of our profession but also to have a part and a share therein and that really actually Thâ—… we are said to be partakers of Christ v. 14. And to be partakers of Gods chastisements Heb 12. 8. The husbandman is said to be partaker of his hope in that he doth in very deed partake of the benefit thereof 1 Cor. 9. 10. The Apostle doth use this emphaticall word Partakers and applies it to them all as he did that former excellent style Holy brethreu Of giving such titles to all members of the Church See § 6. §. 18. Of Signes of Saints Calling THe excellency utility and necessity of the heavenly calling gives us all 〈◊〉 cause thorowly to search and examine our selves thereabout that we be noâ—… deceived in a matter of so great consequence and think we are internally and effectually called when our calling is only externall and formall This use is the rather to be made of this point because the evidences of an effectuall calling are especially inward in the soul and spirit of a man and what 〈◊〉 knoweth the things of a man namely such as are within him save the spirit of 〈◊〉 which is in him It will be therefore not unseasonable to give some signes of 〈◊〉 Calling They are such as follow 1. Illumination Hereby I mean in speciall a distinct understanding of the mysteries of godliness particularly of the work of the Law and the Gospel on us Our calling is from darkness to light 1 Pet. 2. 9. They therefore who still remain in darkness the darkness of ignorance and cannot finde themselves to be enlightned with true knowledge are not called Of those who are called the Lord saith They shall all know me Jer. 31. 34. Though this be not sufficient yet it is necessary 2. Sense and feeling of that wofull estate wherein by nature men are Such they are whom Christ thus invites and cals Come unto me all ye that labour and are heavy â—…en Matth. 11. 28. As for such as think themselves righteous and that their estate iâ—… good enough such as never were brought to feel the heavy burden of sinne Christ saith I am not come to call the righteous Matth. 9. 13. 3. Detestation and loathing of ones former estate and wicked course of life together with a true and sound turning from the same which is repentance For Christ came to call sinners to repentance Matth. 9. 13. They therefore that are not brought to repentance but continue to live lie and delight in sinne are not called 4. Sanctification and renovation of the whole man and a delight in holiness For God hath called us to holiness 1 Thess. 4. 7. 5. Contempt of this world of the promotions profits and pleasures thereof For Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. To this purpose tends the call of the Lord Come out from among them and be â—…e separate saith the Lord and touch not the unclean thing and I will receive you 2 Cor. 6. 17. 6. Peace and unity This the Apostle intends in these words Let the peace of God rule in your hearts to the which also ye are called Col. 3. 15. He cals it the peace of God because God hath setled and established it among his people God hath called us to peace 1 Cor. 7. 15. 7. Readiness to bear all manner of afflictions which by God shall be laid on us or persecutions which by man shall be inflicted for the Gospels sake For even hereunto are we called 1 Pet. 2. 21. 8. Love of God Hereby they who are called are described These two are joyned together them that love God and them that are called Rom. 8. 28. 9. Love of the brethren The Apostle presseth this point by this argument As ye are called in one hope of your calling Eph. 4. 4. 10. A cheerfull expectation of eternall happiness For God hath called us to eternall glory 1 Pet. 5. 10. §. 19. Of sundry uses of Saints Calling THis point of the heavenly Calling of Saints affords matter of Consutation Humiliation Reprehension Admiration Gratulation Consolation Direction Exhortation 1. The errour of attributing such free will to man in his corrupt estate as to be able thereupon to turn from darkness to light is confuted in that unless God both outwardly by his Word and inwardly by his spirit call him he cannot come No man can come to me saith Christ except the Father draw him Joh. 6. 44. The word calling refutes another errour about the universality of it For we are called out from others 2. That wofull plight wherein our selves were before our calling and wherein others still lie which are not yet called gives great matter of Humiliation For it is an estate of darkness and death
under the power of sin and Satan 3. Sundry sorts are upon this call of God to be taxed As 1. Such as turn their ears or harden their heart against the means God affordeth to call them Such were those of whom wisdom complaineth Prov. 1. 24 c. and of whom the Lord thus saith I have spread out my hands all the day unto a rebellious people Isa. 65. 2. 2. Such as after they are called of God so open their ears to others as they are soon removed from him that called them Gal. 1. 6. 3. Such as abide in their profession yet live as if they were not called These are ungodly men turning the grace of our God into lasciviousness Jude v. 4. Through these the name of God is blasphemed Rom. 2. 24. 4. All things in this calling afford great matter of admiration As 1. The Authour thereof God himself 2. The only procuring cause his free grace 3. The persons called who were enemies to God dead in sinnes vassals of Satan 4. The many and great priviledges of their calling whereof See § 16. 5. The ends whereunto they were called Particularly their glorious inheritance in heaven 5. As other evidences of Gods grace afford much matter of Gratulation so our calling in speciall For it is the first of our actuall enjoying those things which God hath before the world prepared and Christ in the fulness of time purchased for uâ—… This is comprised under that for which the Apostle blesseth God the Father of 〈◊〉 Lord Iesus Christ 1 Pet. 1. 3. 6. This call of God is a point of exceeding great comfort to us weak children of men who are not able of our selves to stand steadily The calling of God is without repentance Rom. 11. 29. God never repenteth him of calling his Elect. For faithfull is he that calleth you who also will do it 1 Thess. 5. 24. He will establish them and bring them to that end whereunto he hath called them On this ground the Apostle prayeth that they who are called may be made perfect stablished strengthened setled 1 Pet. 5. 10. 7. By the excellency of this calling we are directed to rest contented therewith whatsoever our outward condition be and to say The lines are fallen to me iâ—… pleasant places yea I have a goodly heritage Psal. 16. 6. We need not envy the richest Citizens nor noblest Courtiers nor greatest Officers This calling farre exceeds all Of being content See Chap. 13. § 62 c. 8. This calling gives just occasion of earnest exhortation unto two points especially 1. To make this calling sure An Apostle adviseth to give diligence hereunto 2 Pet. 1. 10. This may be done by giving good heed to the signes mentioned § 18. 2. To walk worthy of the vocation wherewith ye are called Eph. 4. 1. §. 20. Of walking worthy our Calling OF this generall phrase Walk worthy See my Sermon on Ezek. 36. 11. Entiâ—…led The progresse of Divine Providence In the later end thereof Concerning particular rules for walking worthy of our Christian calling respect must be had 1. To the Authour 2. To the Means 3. To the 〈◊〉 thereof I. For the Authour It is God that hath called us Our eyes therefore must be fixed on him that we may conform our selves to him and shew our selves châ—…dren answerable to such a Father Thus shall we walk worthy of the Lord Col. 1. 10 and worthy of God who hath called us 1 Thess. 2. 12. For this end we must obsenâ—… those particulars wherein God hath set himself a pattern before us and therâ—… shew our selves like unto him Thus shall we shew our selves partakers of the Diviâ—… Nature 2 Pet. 1. 4. Yea thus shall we shew forth the praises or vertues of him 〈◊〉 hath called us 1 Pet. 2. 9. Particulars registred in Gods Word to this end are these 1. Holiness in all manner of conversation 1 Pet. 1. 15. 2. Goodness They that do good for goodness sake even to them that 〈◊〉 them are the children of their Father which is in heaven Matth. 5. 44 45. 3. Kindness for God is kinde to the unthankfull Luk 6. 35. 4. Mercy Be ye mercifull saith Christ as your Father also is mercifâ—… Luke 6 36. 5. Love The Apostle gives this instance of following God Eph. 5. 1 2. Maâ—… doth the beloved Disciple press this upon this very ground 1 Ioh. 4. 11. 6. Forgiving one another Forgive one another as God for Christs sake forgave you Eph. 4. 32. 7. Long-suffering Eph. 4. 2. II. For the Means which is the Word of God that sets forth the very Image of God and that which is pleasing and acceptable unto him This therefore must be set before us as a rule to conform our selves thereunto Thus shall we walk worthy â—…f the Lord unto all pleasing Col. 1. 10. The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them Rom. 6. 17. or that form whereunto they were delivered This phrase is metaphoricall taken from a mould whereinto mettal is cast The mettall is thereby formed into that very form or shape which the form it self hath If the form be square or round so will the metall be if there be any engravement upon the form the metall will bear the same Thus they who obey the Word will be such as the Word requireth them to be and because the Word hath Gods Image engraven upon it they who obey the Word will shew forth that very Image III. The Ends of our Christian calling are great and glorious which require that Christians do answerably carry themselves Humane and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called and dignity whereunto they are advanced If a mean man be advanced to an honourable condition or a poor man to a place of much profit or a servant made a Master and a subject a Magistrate they will not carry themselves as mean and poor persons or a servants and subjects but according to their present advanced condition Should not they who are called to the high and honourable calling of Saints much more carry themselves worthy of that calling and answerable thereunto The particular Ends of Saints calling set down in Gods Word are these that follow 1. Light God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that naturall state of ignorance and sinfulness wherein all men before their calling lie By light he meaneth a contrary state which is illumination and regeneration wrought in us by the light of the Gospel and by the work of Gods Spirit 2. Holiness God hath called us to holiness Col. 4. 7. 3. Liberty Ye are called unto liberty Gal. 1. 13. 4. Fellowship of the Son of God By God You were called unto the fellowship of his Son 1 Cor. 1. 9. 5. Peace God hath called us to peace
evidence that we are the house of Christ in that it keepeth from falling away from Christ. It is as an Anchor of the Soul sure and stedfast Heb. 6. 19. This world is as a Sea Christs Church which is the house here spoken of as a Ship therein Satans assaults persecutions in the world all manner of troubles are as violent windes which blow against that Ship but it hath such an Anchor as holds it fast no other Ship hath the like all other Ships are tossed up and down and at length overwhelmed in the Sea If therefore we have this Anchor of Hope which holds us fast there is a good evidence that we are the house of Christ. §. 63. Of true rejoycing what it is and whence it ariseth THat Hope which giveth evidence that we are the house of Christ is here 〈◊〉 by an especial effect which is rejoycing The Greek word imports an high degree of rejoycing such an one as 〈◊〉 a glorying or boasting in a thing and so in other places it is translated It were better for me to die then that any man should make my glorying void saith the Apostle 1 Cor. 9. 15. And again Lest our boasting of r you should be in vain 2 Cor. 9. 〈◊〉 There is another like word which signifieth the same thing frequently useâ—… The root whence the Greek words are derived signifieth a neck For they who glory in a thing will stretch forth their neck Isa. 3. 16. The word here used and applied to Hope sheweth that true Christian Hope produceth a great degree of rejoycing even such a degree as cannot be abated by 〈◊〉 fliction Rom. 5. 2 3. This rejoycing is an expression of that joy which is in a man and a â—…tion of ones liking of and delighting in the good which he hath Joy is a liking dilating affection Or more fully to expresse the nature of 〈◊〉 Joy is a liking affection which enlargeth the heart upon the apprehension of sooâ—… good thing Of the general nature of an affection and of the difference betwixt liking and disliking affections See The Saints Sacrifice on Psa. 116. 1. § 4. That whereby Joy is differenced is in this word Dilating or in this phrase who enlargeth For Desire lifts up the heart after the thing desired Love unites the 〈◊〉 to the thing loved Ioy enlargeth the heart with a pleasing content in that which's apprehendeth to be good Thus it is said of the Church that in regard of the â—…ence of people her heart should be enlarged Isa. 60. 5. that is she should 〈◊〉 joyce Joy is contrary to Grief Now Grief contracteth and streigthneth the 〈◊〉 and consumeth it Psal. 31. 9 10. But Joy enlargeth and reviveth it Gen. 45. 27. The proper object of true Christian rejoycing is that which concerns our 〈◊〉 happinesse The Disciples who rejoyced in the power of their Ministry in thaâ—… 〈◊〉 Devils were made subject to them were somewhat checked by Christ who said 〈◊〉 this rejoyce not that the spirits are subject unto you but rather rejoyce because 〈◊〉 names are written in Heaven Luk. 10. 17 20. Common gifts are not the 〈◊〉 ground of rejoycing Now casting out of Devils was but a common gift 〈◊〉 hypocrites had but the writing of their names in Heaven tended to their eternal happinesse therefore in this later they were to rejoyce Hope is a saving grace so as it properly produceth rejoycing so doth Faith Acts 16. 34. so do other like graces As for other things which do not make thereunto they may be enjoyed by him on whom the guilt of sinne lieth and who is himself under the dominion of sinne who is a slave to Satan over whom the wrath of God hangeth who shall be excluded out of Heaven and eternally damned What matter of true rejoycing then can there be in such things Here by the way we may be informed in the deceitfull rejoycing of most men Take a view of the ordinary matters of rejoycing and you shall finde cause to say as the Wise-man doth Vanity of vanities all is vanity yea vexation of spirit Eccles. 1. 2. 2. 11. This we may finde from the cradle to the grave The childe rejoyceth in bawbles the young maid in her beauty the young man in his propernesse the strong man in his strength the Scholar in his learning the honourable man in his dignities the rich man in his wealth the Counsellour in his great practice So others in other like things Are any of these like that power of the Disciples Ministry concerning which Christ said In this rejoyce not Luk. 10. 20. In pangs of gout and stone in sicknesse in death in the day of Judgement what Joy and rejoycing can those produce Have they not a sting in their tail Note the issue of Nebuchadnezzars rejoycing in his great Babel and Belshazzars rejoycing in his cups Daniel 4. 27 28. 5. 5. I may therefore well say to him that spends his time in pleasure In this rejoyce not To him that Dives-like is daily araied in glorious apparel and fareth delicately In this rejoyce not And of such as have great successe in their undertakings either in war or merchandizing or any other like In this rejoyce not § 64. Of the rejoycing of Hope in troubles WEll might the Apostle attribute rejoycing to Hope because Hope maketh us cast our eyes on the end of our Faith which is hoped for The salvation of our Souls 1 Pet. 1. 9. Hereby it cometh to passe that as an Husband-man beholding his ground that is sowed with corn fairly to grow up rejoyceth in expectation of a great Harvest so we that have sown here to the Spirit rejoyce in hope and expectation of reaping life everlasting Gal. 6. 8. Though believers before they come to the fruition of that end are oft in sore troubles outward and inward on body and soul in goods or good name Sometimes immediately from God and sometimes through the malice of men yea sometimes from the apprehension of their own sinnes yet there is no estate whereunto in this world they can be brought but his hope of the issue thereof and glory following thereon may produce a rejoycing The Hebrews took joyfully the spoiling of their goods knowing in themselves that they had in Heaven a better and an enduring substance Heb. 10. 34. I. Believers are subject to persecution but the cause their present assistance and future recompence do all give matter of rejoycing 1. Their cause is the most glorious that can be Christs name Act. 5. 41. 2. Their assistance is more then ordinary 2 Tim. 4. 16 17 18. Such hath been their assistance as they have sung for joy in the midst of their greatest trials Act. 16. 25. 3. The end is such as no suffering is worthy thereof Rom. 8. 2 Cor. 4. 17. Therefore Christ exhorteth his when they are persecuted To rejoyce and be exceeding glad because great is their
are sufficient to disprove the fore-said errour As for Christ himself it is expresly said That he rejoyced in Spirit Luk. 10. 21. which is the ground of true laughter This third errour is an uncomfortable errour which is enough to keep men from professing the Christian Religion An Errour in practice is of them who professe Faith and Hope in Christ and yet are alwayes dejected in Spirit walking heavily they will not be comforted nor made cheerfull These are in sundry respects to be blamed For 1. They give too great cause of justifying the errour last mentioned that rejoycing is unlawfull 2. They wrong themselves in making their life more miserable then otherwise it might be and putting away such comforts as God hath provided for them 3. They prejudice other weak ones in disheartning them They discourage such as have entred into the Christian list and deter such as have not entered from entering 4. They disgrace the holy Profession as if it were the most uncomfortable profession in the world 5. They dishonour God as if he were an hard Master So as no profit joy or comfort were to be found in serving him §. 67. Of Beleevers rejoycing JUst cause is here given to exhort and incite such as professe to have hope in 〈◊〉 to testifie the truth of their hope by rejoycing Rejoyce in the Lord alway 〈◊〉 again I say rejoyce Phil. 4. 4. Rejoyce evermore 1 Thess. 5. 16. None have such just and true cause of rejoycing The dignities honours pleasures profits and other like things wherein the men of this world rejoyce are vain like ice hail 〈◊〉 snow which waste in the handling They may be taken from us Iob 1. 21. 〈◊〉 we from them Luk. 12. 20. But Christians have matter of true rejoycing 〈◊〉 which is solid unutterable everlasting Among other Christian duties this is much pressed in Scripture Moses doth 〈◊〉 least ten times inculcate it in that last book which he uttered in the last month of 〈◊〉 age and that either by advice Deut. 33. 18. or by promise Deut. 12. 12. The sweet Singer of Israel hath ten times ten times in like manner pressed the same 〈◊〉 his Book of Psalms So other Prophets also call upon the people of God to rejoyce Isa. 66. 10. Zeph. 3. 14. Zech. 9. 9. So Christ Matth. 5. 12. and his Apostles Phil. 4. 4. 1 Pet. 4. 13. Iames 1. 9. yea and the Angels from Heaven Rev. 19. 7. None have greater cause of rejoycing then beleevers for their names are written in the book of life Luke 10. 20. Christ the greatest matter of rejoycing 〈◊〉 theirs they have a right to all that Christ did and endured for man yea to the things of this world and to Heaven it self As they have in these respects just cause of rejoycing so the blessed effects 〈◊〉 follow upon their rejoycing are forceable inducements to perform the 〈◊〉 For 1. By their rejoycing the Author and giver of joy is much glorified It shews that he is so kinde and good a Master every way as his servants much rejoyce 〈◊〉 him 2. It is a great inducement to draw on others who are without to like 〈◊〉 profession which causeth such rejoycing and themselves to take upon them 〈◊〉 profession 3. It sweetens our whole life It sweetens all that we do for preservation 〈◊〉 nature as eating drinking sleeping and other refreshings It sweetens the works of our calling It sweetens the duties of piety which we perform to God and the duties of justice and charity which we do to man It sweetens all â—…ner of sufferings it sweetens our very death-bed §. 68. Of Perseverance without intermission or revolt THat which maketh confidence and rejoycing a true sure and infallible evidence of being Christs house is Perseverance therein Therefore the Apostle addeth this Caution If we hold fast firm unto the end The Apostles expression is very emphatical There are three words used every of which imply the point intended 1. The Verb hold fast is in Greek a compound The simple Verb 〈◊〉 to have But this compound so to have it as never to let it go and this is to hold 〈◊〉 So is this word Heb. 10. 23. 1 Thess. 5. 21. 2. The Adjective translated a firm importeth such a stedfastnesse as can 〈◊〉 be taken away See more hereof Chap. 2. v. 2. § 11. It implieth an holding 〈◊〉 without intermission 3. This last clause unto the end shews that such a perseverance is here intended as will neither be interrupted nor clean broken off For the end here meant 〈◊〉 the last period of ones life So is the word taken vers 14. Matth. 10. 〈◊〉 Revel 2. 26. To shew that it implieth a perpetual continuing in a thing It is translated â—…nual Luk. 18. 5. and it is applied to such a perpetuity as is eternal Iohn 13. 1 Cor. 2. 8. The perseverance here set down is opposed to a double kinde of hypocrisie One of such as make shew of confidence and rejoycing by fits Sometimes they are exceeding bold and jocund other times they are full of fear and anguish They are like men sick of an ague sometimes well sometimes ill It fals out with such many times as notwithstanding their well dayes they die in a fit They deal with the graces of Gods Spirit as children do with a bird that they hold by a string sometimes they will hold it in and sometimes let it flie out So as the bird on a sudden they letting go their hold flies clean away This intermission argueth unsoundnesse and is contrary to the caution here prescribed The other is of such as repent their good beginnings and prove plain Apostates They are like such as having left their colours will be hanged rather then return to them again These are in a most wofull plight The last state of such a man is worse then the first Luk. 11. 26. 2 Pet. 2. 20. These are like Nebuchadnezzars Image whose head was of fine gold his feet part of iron and part of clay whereby it came to be broken to peeces Dan. 2. 32 33 34. Such were Saul Ioash Iudas and others whose end was memorable and miserable In this case I may use Christs Memento Remember Lots wife Luke 17. 32. §. 69. Of Motives to Perseverance IF divine exhortations to a grace and earnest disswasions from the contrary if earnest supplications for obtaining a grace and hearty gratulations for enjoying it If gracious promises made to a grace and fearfull denunciations against the want of it If a blessed recompence of those who have attained it and wofull revenge on those that have failed therein be motives of force to enforce a point forceable motives are not wanting to presse this point of Perseverance Many instances might be given out of Gods Word to exemplifie every of these Of each take one instance 1. For Exhortation 1 Cor. 15. 58. 2. For Disswasion Heb. 3. 12. 3. For
their hearts Thus was Pharaohs heart hardened Exod. 5. 2. and the heart of the Jews Ier. 44. 16. 5. Presumption When sinnes are committed against knowledge conscience light of nature and motions of the Spirit they are as heavy weights that 〈◊〉 out all spirituall sense and life As a great blow so stuns one as it makes him senslesse so a presumptuous sinne will make a mans spirit senslesse After that Zedekiah had broken his oath with the King of Babâ—…l Ezek. 17. 16. his heart was hardned against all the good councell that the Prophet Ieremiah gave him Ier. 38. 17 c. 6. Oft committing or long lying in the same sinne Many small knocks or 〈◊〉 long continued do in time as much as a great blow at once Mens hands and heels use to be hardened by much work and long travell 7. Relapse To return to sinne after a man hath manifested solemn repentance as the swine after it is washed returneth to the mire especially if it be to the same sinne as the dog licketh up the vomit he had formerly cast out is to make way for the devils re-entry whereby a mans heart will be so hardned as his later end will be worse then his beginning 2 Pet. 2. 20 c. Matth. 12. 43 c. Against this doth Christ give prudent caveats Ioh. 5. 14. 8. 11. 8. Lewd company Lewd companions will by evil counsell bad example 〈◊〉 encouragement make men impudent and obstinate in sinning The wise man therefore much disswadeth from such company Prov. 1. 10 c. 9. Superstuity of the things of this world as of wealth honour ease pleasure applause and other such things as men by nature delight in These are like 〈◊〉 thorns and briers which draw out the moisture of the earth and make it dry and hard or as weights that presse out the juyce of fruits and make them 〈◊〉 These make the things of the Spirit of life to be nothing at all regarded This cause of hardning is then most prevalent when men are raised from a mean estate toâ—… great one or from a troublesom estate to a quiet and pleasing estate If iron be taken out of the fire and put into cold water it waxeth hard 10. Multitude of Crosses not sanctified These are as many blows upon the Smiths anvill King Ahaz in the time of his distresse did trespasse yet more against the Lord 2 Chron. 28. 22. The wrath of God came upon Israel and slew the 〈◊〉 〈◊〉 them for all that they sinned still Psal. 78. 31 32. §. 85. Of mans hardning himself III. MAn hardneth himself two waies 1. Privatively 2. Positively 1. Privatively by refusing or rejecting means whereby his 〈◊〉 might be softned Means of softning a mans heart are Publique Private and Secret 1. Publique means are publique Ordinances of God as the Word read 〈◊〉 preached the Sacraments Praying and Praising God yea also God works and those both of merey and judgement whether ordinary or extraordinary 2. Private means are Reading and expounding Gods Word in private places private praying and praising God repeating Sermons private instruction 〈◊〉 holy conference and such like 3. Secret means Reading the Word and other good books alone praying 〈◊〉 praising God alone meditation and examination of ones self The Jews in the Apostles time hardned their hearts by putting away from 〈◊〉 the Word of God Act. 13. 46. and in Iohn Baptists time they rejected the 〈◊〉 sell of God against themselves being not baptized of Iohn Luk. 7. 30. They refused to subject themselves to that Ordinance In Christs time they hardned their hearts by opposing against his miraculous works Matth. 12. 24. Ioh. 15. 24. About means which are to soften mens hearts men divers waies beguile themselves so as they harden their hearts thereby As 1. By putting off for the present such means as might soften them to another time as he that said to Paul Go thy way for this time when I have a convenient season I will call for thee Act. 24. 25. But that season never came 2. By thinking they have done enough when it is but little that they have done yet can say Behold what a wearinesse is it Mal. 1. 13. 3. By resting in the outward work as they who said Wherefore have we fasted and thou seest not Isa. 58. 3. 4. By doting upon humane ordinances as they who in vain worshipped God teaching for doctrines the commandments of men Matth. 15. 9. 2. Positively Men harden themselves by a slavish yielding to the causes of hardning mens hearts mentioned § 84. This they do by nourishing their naturall hardnesse by opposing against Gods truth in his promises and threatnings by hiding their sinne by pride by presumption by long lying in sin by returning to sin after repentance by setting their hearts too much on the things of this world by perverting Gods chastisements In that hardnesse of heart ariseth from ones self even from his own wilfulnesse it nearly concerns us to be the more watchfull over our selves and to withstand the very beginning of hardnesse For Satan is very subtle and seeks to beguile a man by degrees and sinne is deceitfull and of a bewitching nature It soaks into a man insensibly and we of our selves are very foolish like the silly fish that with a fair baâ—…t is soon taken Hence it is that from small beginnings many come to this high pitch even to be hardned in heart When men are tempted to sinne 1. There is a thought of committing it Gen. 38. 15. 2. A plain consent to yield to it Psal. 50. 18. 3. An actuall committing of it 2 Sam. 11. 4. 4. An iteration of it Iudg. 16. 1 4. 5. A custom therein 1 Sam. 2. 13. 6. An excusing of it 1 Sam. 15. 15. 7. A justifying it Isa. 5. 23. Luk. 16. 15. 8. A glorying in it Psal. 52. 1. 9. An habit that they can scarce do otherwise Ier. 13. 23. 10. Hardnesse of heart Rom. 2. 5. By these degrees it cometh to passe that sinne which upon the first temptation seemed horrible and upon the first committing thereof much perplexed the soul and seemed to be an insupportable burden making the sinner thus to complain Mine iniquities are gone over my head as an heavy burden they are too heavy for me Psal. 38. 4. appears in time not to be so burdensom but rather light and easie yea so unsensible as they can scarce perceive it like him that saith They have stricken me and I was not sick they have beaten me and I felt it not I will seek it yet again Prov. 23. 35. Yea further it comes by degrees to be pleasing and delightfull So sweet in his mouth as he hides it under his tongue Job 20. 12. §. 86. Of the danger and dammage of hardnesse of heart IV. THe danger whereinto men fall by hardnesse of heart and the dammage which they receive is greater then can be expressed
us a pronenesse of nature to rush into sinne of our own accord without example the memory of sin were better be clean blotted out But there is no sinne whereinto others before us have fallen whereof the seed is not in us Therefore for suppressing of sinne the infamy that hath followed such as have fallen thereinto and Gods judgements thereupon may be and ought to be oft called to minde §. 91. Of the Extent of this word Day TO this later word Temptation the time of committing that sinne is thus annexed In the day of temptation This also includes their Provocation for when they tempted God and as long as they tempted him they provoked him This phrase in the day is not that Greek word which was translated to day ver 7. That was an Adverb this a Substantive yet both of them come from the same Greek root The word here used is properly put for that time wherein the Sun is up from the rising to the setting thereof Mat. 20. 2 6 12. Luk. 24. 29. The Greek word signifieth light as well as day Of this day there are commonly accounted twelve hours Iohn 11. 9. It is also put for a natural day consisting of four and twenty hours and so compriseth the night under it Where Luke speaking of Christs fasting mentioneth fourty dayes Luke 4. 2. Matthew speaking of the same point saith He fasted fourty dayes and fourty nights Mat. 14. 2. Luke therefore compriseth the nights under the word dayes The Grecians to expresse the space of four and twenty hours more distinctly use a word compounded of night and day which is thus translated A night and a day 2 Cor. 11. 25. This word Day here used is oft indefinitely put for time as where it is 〈◊〉 The day shall declare it 1 Cor. 3. 13. that is time will manifest it And again Now is the day of salvation 2 Cor. 6. 2. that is the time wherein God offereth means of salvation that is also put for a set determinate time 〈◊〉 Heb. 8. 9. The former word To day is sometimes added to this indefinite word Day when it is restrained to a set day and thus translated This day Act. 20. 26. Here the day may be extended to all the time that the Israelites abode in the wildernesse For all that time they tempted and provoked God as is evident by the expresse mention of fourty years ver 9. which was the time of their abode there This circumstance of time may thus word for word be translated according 〈◊〉 the day Thus our former English translators of the Bible have rendered this phrase This Translation confirmeth the extent of their provocation to their continuance in the wildernesse Their continuance so long is a great aggravation thereof as we shall shew 〈◊〉 this phrase fourty years in the next verse § 100. §. 92. Of the Wildernesse as a place of extraordinary provision THe place where their sinne was committed is here said to be the Wildernesse The Wildernesse here intended was a large vast place betwixt the red Sea 〈◊〉 Iordan Through the red Sea they came into it Exod. 15. 22. and through Iordan they went out of it Iosh. 3. 1 c. This was a very barren place It had no Springs nor rivers of water in it 〈◊〉 had no Woods nor Orchards for shelter or fruit It was not fit to sow 〈◊〉 other seed or to set trees or other plants therein It afforded no manner of â—…dinary commodities for mans use Neither were there any Cities Towns or 〈◊〉 therein for their habitation God purposely brought his people into that place to prove them Exod. 20. 〈◊〉 Deut. 8. 2 16. For he made that his School where he gave them all his 〈◊〉 and did more and greater wonders then ever he did from their first being 〈◊〉 people to the coming of the Messiah That place and the time of the Israelites abiding therein was an especial 〈◊〉 of the abode of the Church militant here on earth Very frequent mentioâ—… made of the particular acts of Gods providence in that place and time both by â—…ceeding Prophets and also by Christ and his Apostles Here the Apostle expresly mentioneth the wildernesse 1. To point out the distinct History which he aims at that thereby 〈◊〉 might the more distinctly know the sinne that he would have them to 〈◊〉 heed of 2. To prevent an Objection For they who tempt will be ready to say Is 〈◊〉 not cause Am I not in such and such straits Am I not brought to such and 〈◊〉 wants To answer that the Apostle shews how they provoked God Who â—…pted him in the wildernesse where they were brought to very great wanâ—…s 〈◊〉 straits 3. To aggravate the sinne and that by the many evidences of that 〈◊〉 God took of them and of that provision which he made for them according 〈◊〉 their needs When they were in a place where they had no ordinary means to guide theâ—… 〈◊〉 were to travel sometimes in the day sometimes in the night The Lord went 〈◊〉 them by day in a pillar of a cloud to lead them the way and by night in a pillar of 〈◊〉 to give them light Exod. 13. 21. When Pharaoh pursued them with a mighty 〈◊〉 so close as they knew not where to escape God opened a way for them 〈◊〉 the red Sea Exod. 14. 22. Where they could finde no water but that which 〈◊〉 bitter God made those waters sweet Exod. 15. 25. When they had no breâ—…d eat God gave them Manna from heaven So also he gave them Quails when they had no flesh Exod. 16. 13 15. Where at another time they had no water at all God caused water to flow out of a Rock for them Exod. 17. 6. When their implacable enemies the Amalekites set upon them the Lord delivered those enemies into their hands Exod. 17. 13. The Lord so ordered matters while they were in the wildernesse that their clothes for fourty years waxed not old upon them nor their shoes neither did their feet swell Deut. 8. 4. 29. 5. In all that time they lacked nothing Deut. 27. Neh. 9. 21. Notwithstanding these and other like seasonable fruits of Gods providence over them they continued to tempt and provoke God even in the wildernesse the place of his extraordinary providence Hereby we see that no evidences of Gods Care Power Goodnesse and other Divine Excellencies will work upon incredulous persons All the miracles that Christ wrought wrought nothing upon the Jews among whom he lived We shewed before § 84. that unbelief was an especial cause of hardnesse of heart Nothing works upon an hard heart See § 128. What cause have we in this respect to judge our selves to be much hardned in our hearts who have long lived in Christs School where we have had his Word and all his sacred Ordinances to build us up in our most holy faith who also have long
Peter Matth. 26. 33 70. Hereby we may take information of one speciall reason of mens failing and â—…ling away from God namely their want of circumspection they do not take 〈◊〉 heed which they should If men that are circumspect be notwithstanding 〈◊〉 overtaken How is it possible that they who are secure and carelesse should 〈◊〉 firm and stable It is noted of the men of Laish that they dwelt carelesse 〈◊〉 secure whereupon they were soon surprized by their enemies Iudg. 18. 7 〈◊〉 Even so in regard of mens spirituall estate they who are carelesse are a fit prey 〈◊〉 the devil Matth. 12. 44. and for such as he sets on work In this respect there is just cause earnestly to incite men to use all diligence 〈◊〉 this Christian care in preventing sinne They who use the greatest diligence 〈◊〉 they can hereabout finde all too little Let me therefore again and again â—…cate this Apostolicall caveat Let him that thinketh he standeth take heed 〈◊〉 fall 1 Cor. 10. 12. Be not secure but fear Be not overbold but fear 〈◊〉 highminded but fear Rom. 11. 20. Ever maintain an holy jealousie over thy 〈◊〉 which is comprised under this word Fear Chap. 4. v. 1. Of means to prevent falling away and to remain steadfast See § 70. §. 123. Of circumspection over a mans self THis phrase In any of you intends an extent of the foresaid duty of cirâ—…spection This word in any extends the duty to others as well as this 〈◊〉 of you applies it to men themselves Indeed this caveat is oft restrained to men themselves as Mar. 13. 9. Luk. 〈◊〉 Phil. 2. 12. Col. 3. 16. 1 Ioh. 5. 21. For 1. Every one is nearest to himself according to this proverb Near is my 〈◊〉 but nearer is my skin Now our greatest care must be of the nearest to us 2. Every one hath an especiall charge of himself even they who have 〈◊〉 over others Take heed unto your selves and to all the flock saith the Apostle 〈◊〉 Elders of Ephesus Act. 20. 28. The reason hereof may be this In doing this 〈◊〉 shall both save themselves and them that hear them 1 Tim. 4. 16. 3. Every one best knows himself and can best discern when he begins to 〈◊〉 What man knoweth the things of a man save the spirit of a man which is in 〈◊〉 1 Cor. 2. 11. On this ground the Apostle thus exhorteth Examine your 〈◊〉 prove your own selves Know you not your own selves c. 2 Cor. 13. 5. 4. Every one is especially to give an account of himself Rom. 14. 12. 〈◊〉 5. 10. They therefore who put off this duty from themselves are most blame 〈◊〉 Of this sort are 1. They who seem to take care of others but have no care of 〈◊〉 Soundly and sharply doth the Apostle upbraid the Jews in this respect 〈◊〉 c. There are many Magistrates that will be carefull to keep others in 〈◊〉 Law yet much transgress themselves Many Ministers will cry out against 〈◊〉 mens committing those sinnes whereunto they greedily give themselves The 〈◊〉 may be said of Husbands Parents Masters Tutors and such as have otherwaies charge over others These and others like them are like the builders of Noah's Aâ—…k who built that which was a means to preserve Noah and his family but entred not themselves thereinto He was not of this minde who said I keep under my body and bring it into subjection left that by any means when I have preached to others I my self should be a cast-away 1 Cor. 9. 27. 2. They who clean put off this duty from themselves to others as the younger to the elder Subjects to Magistrates Hearers to Teachers Poor to Rich Females to Males I suppose none will so do in the case of their body and temporall estate Doth not this argue a fleshy and earthy disposition See v. 13. § 147. All that was delivered in the former § may in speciall be applied to a mans care of himself §. 124. Of circumspection over others THough this be a necessary and bounden duty for every one to be circumspect over himself yet must not the duty of circumspection be bounded limited and restrained only to mens selves it must also be extended to others Where the Apostle saith Take heed unto your selves he addeth and to all the flock Act. 20. 28. And where another Apostle saith Keep your selves c. he addeth And others save c. Iude v. 21 23. This duty is more expresly extended to others Deut. 13. 12 c. Heb. 12. 15. Gal. 6. 1 2. 1 Thess. 5. 11 14. Weighty reasons there are to presse this extent of this duty of circumspection As 1. The near union of all Christians They are children of the same Father Have we not all one Father Mal. 2. 10. Of this union see more § 17. 2. The like common condition of all Others as our selves are subject to manifold infirmities and to all sorts of temptations they have also the same enemies that we have and they are as prone to fall away as we are Thus in these and sundry other like respects there is as great need of being carefull over others as over our selves 3. The extent of brotherly love This is thus set down Thou shalt love thy neighbour as thy self Matth. 22. 39. This is the Law and the Gospel the Prophets and Apostles This is the summe of that Doctrine which in the Law and Gospel by the Prophets and Apostles is taught concerning one another If you do this you do well Jam. 2. 8. Such an affection do men bear to themselves as they will not stick at any pains or cost to do themselves good or to prevent any hurt or damage that might befall themselves Were the extent of brotherly love observed we should be we would be like minded to others 4. The zeal that we ought to bear to the glory of God For to keep men from falling from God so as they may ever remain faithfull to him addes much to his glory Constant and continuall faithfulnesse in servants is an evidence of his goodnesse whom they serve It gives proof that they serve a good Master which makes much to his glory Hereby we see the scantinesse of their duty who wholly cast off all care of keeping others from falling from God supposing it enough that they take care of themselves This later of caring for themselves is commendable but the other concerning their brother ought not to be neglected Some will be ready to say Am I my brothers keeper Gen. 4. 9. To these I answer that That was the speech of a murdering Cain The truth is that we are every one our brothers keeper and ought to take care of our brother They therefore who are carefull over themselves are to be exhorted to extend their care in this kinde to their brother also This especially concerns them who have charge over others See Chap. 2. v. 13. § 126. The Pronoun
Sonship of Iesus all which are here hinted as a motive to â—…ld fast our profession 2. The particular reference is to that main point which the Apostle presseth in this and the former Chapter about entring into Gods rest For if the question be 〈◊〉 What hope we poor sinners may have of entring thereinto the Apostle 〈◊〉 maketh answer That Christ our great Highpriest being passed into heaven we also in and by Him have hope to enter 3. The immediate reference is to that which he had delivered of the power of Gods Word and piercing sight of God himself ver 12 13. We shall be assuredly found out if we fall from our profession it becomes us therefore to hold it fast All and every of these references teach us to improve to our best advantage the means which God affordeth to us God hath given us his own Sonne whose Throne is in the heaven who is the Apostle and Highpriest of our profession who hath prepared an everlasting rest for us whose Word is exceeding powerfull and who himself is a searcher of hearts therefore we ought to persevere in the faith of Christ and hold fast our profession Thus will it not repent the Lord that he hath given us his Sonne to be our King Priest and Prophet and with him his powerfull Word Thus shall we finde and feel the sweet comforts and refreshments that flow from Christ and partake of all â—…is benefits Thus shall we see just cause to blesse the Lord for those great gifts bestowed on us §. 83. Of having a great Highpriest MOst of the particulars here laid down about Christs Priesthood have been before handled as that Christ is a Priest an high Priest and a great High-priest Of these see Chap. 2. v. 17. § 172 173 c. We are said to have this Priest in sundry respects 1. In that God the Father gave him to us by promise Gen 3. 15. 2. In that Christ is actually exhibited being come down from heaven having assumed our nature in which respect he is taken from among men and in our nature done and endured whatsoever as a Priest he was to do and endure 3. In that by the Ministry of the Gospel he is offered and tendred unto us Gal. 3. 1. 4. In that we professe to believe in him and thereby take him for our Priest if at least we do indeed believe as we professe For to believe in Christ is to receive him Ioh. 1. 12. Thus we see that this word having carrieth emphasis and is much more then if he had said Seeing there is c. This implieth a right to him and a kinde of possession of him This is a great priviledge thus to have such a Priest such an high Priest so great an high Priest All men have not this Priest How should we esteem him how carefull should we be to use him as our Priest See Chap. 7. v. 17. § 175. O let not that be verified in us which the wise man thus hinteth of a fool Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it Pro. 17. 16. §. 84. Of Christ being in heaven as our Priest THe place where Christ continued to exercise his Priesthood is here said to be the heavens The plurall number heavens is used to set out the height and excellency of the place See Chap. 1. v. 3. § 35. 1. This is a strong argument against the ubiquity of Christs body For that which is contained in the heavens is not every where present I may in this case say as the Angels did to them that sought Christ in the grave when he was risen Luk. 24. 5. Why seek ye him that is in heaven among them that are on earth Long may they so seek him but while he abideth in heaven they shall not finde him on earth The like may be pressed against Transubstantiation 2. This sheweth the preheminency of Christs Priesthood above all others Priesthood Others exercised their Priesthood in places made with hands but Christ is not entred into holy places made with hands but into heaven it self now to appear in the presence of God for us Heb. 9. 24. 3. This ministreth matter of great consolation to us against whom heaven was shut by reason of our sinnes but now it is opened by Christ so as we may now well labour to enter into the celestiall rest as we were exhorted v. 11. For the way is made open and places are there prepared for us Ioh. 14. 2. This is a strong inducement to stirre us up to do as the people did in the daies of Iohn the Baptist when the Kingdom of heaven suffered violence and the violent took it by sorce Matth. 11. 12. 4. This may stirre us up to seek those things that are above where Christ sitteth 〈◊〉 the right hand of God and to set our affections on things above not on things on the earth Col. 3. 1 2. 5. This teacheth us in prayer to look up unto heaven where Christ our High-priest is For this end Christ putteth us in minde of Gods being in heaven where he teacheth us thus to pray Our Father which art in heaven Matth. 6. 9. 6. This assureth us that Christ is where his Father is presenting himself as our Highpriest for us continually before his Father 7. This giveth evidence that we also that believe in Christ shall have an habitation in heaven For saith Christ to such I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also John 14. 2 3. §. 85. Of Christs passing into heaven and our communion with him CHrist is said to have passed into the heavens The Greek word translated passed is a compound The simple Verb signifieth to come The Preposition signifieth thorow This compound signifieth to passe thorow notwithstanding any difficulties that may seem to hinder Thus it is said that an Angell and Peter passed the first and second ward Act. 12. 10. Our Lord Christ having assumed our nature passed through the Virgins womb and being born in his infancy childhood and manage passed through many difficulties as temptations afflictions persecutions death it self and the grave yea after his resurrection he passed through the three regions of the ayr and â—…e severall orbs of the starry heavens and so entred into the highest heaâ—… Thus we see that nothing could hinder him from that place where he intended â—…ppear as our Priest for us before his Father On this ground we may be consident that we also who believe in Christ shall â—…sse through all impediments and obstacles to be in that rest where he is As the 〈◊〉 himself passed through all so will he cause his members to passe through all 〈◊〉 they may be where he is The conjunction of these two
Primitive Church These and such like phrases import as â—…uch A form of knowledge Rom. 2. 20. A form of Doctrine Rom. 6. 17. A 〈◊〉 â—…f sound words â—… Tim. 1. 13. The principles of the Doctrine of Christ Heb. â—… and this phrase in my text The first principles of the Oracles of God Thus was 〈◊〉 Luk. 1. 4. and Apollos catechised Act. 10. 25. As in the Apostles time so in succeeding ages sundry Churches had their disâ—…ct Catechisms So frequent was the practise of Catechising in ancient times as they had Minisâ—…rs sâ—…t apart for this particular duty to Catechise called Catechisers and all 〈◊〉 were admitted to the Church were from time to time Catechised and instruâ—…ed 〈◊〉 the principles of Christian Religion who from the time of their entrance into the Church till they were judged â—…it to partake of the Sacrament were called 〈◊〉 or disciples of the Catechisers Many oâ—… the ancient Councils have made sundry Decrees for Catechising And many oâ—… the ancient Fathers have made Treatises thereabouts Weighty reasons may be given for the necessity of Catechising 1. By Catechising a good and sure foundation is laid Now it is necessary that in all building a good foundation be laid lest for want of it the building come to 〈◊〉 Matth. 7. 20 27. 2. By Catechizing people are by degrees made capable of deeper mysteries as children by learning letters and syllabies and to spell them are brought on to 〈◊〉 distinctly The most intelligent hearers are such as have been well instructed 〈◊〉 the principles of Religion 3. By Catechising such as professe the faith are enabled to render a reason of 〈◊〉 〈◊〉 that is in them as is required 1 Pet. 3. 15. For a Catechism well compiled contains the summe and substance of all that a Christian is to belâ—…ve 4. By Catechising Pastors may know their peoples capacity and understanding and this is requisice in two respects 1. That he may the better know whom to admit to the Lords Table 2. That he may the better discern how to order his preaching both for matter and manner 5. The fruits of Catechising have ever been observed to be many and great Thereby have families been made seminaries for the Church Catechising was one of the most effectuall ordinary means of drawing Pagans to embrace the Christian saith The fruit which Iulian the Apostate observed to arise from instructing children in the principles of Christianity made him put down all places that were used to that end It hath ever been observed that in this later spring of the 〈◊〉 the use of Catechising hath been an especiall means of drawing people from the darknesse of Popery to the light of the Gospel For every Reformed Church hath her Catechism whereby multitudes have been so grounded in the 〈◊〉 Religion as nothing could draw them from the same Hereupon Papists by 〈◊〉 of their Councill at Trent were moved to compile a Catechism of the prinâ—… oâ—… their Religion 〈◊〉 the question be demanded wherein the difference lieth betwixt Catechising and Preaching I answer in these particulars especially 1. By Catechising a foundation is laid Heb. 6. 1. By Preaching the building is 〈◊〉 〈◊〉 reared up beautified and perfected 2. 〈◊〉 Catechising many and large points are contracted into brief summes as in â—…e ten Commandments Creed and Lords prayer By Preaching sundry points â—…e amplified enlarged and sundry waies applied â—… By Catechising weak and ignorant ones are fed as with milk By Preaching the strong are further nourished with strong meat For in Catechising the 〈◊〉 necessary principles are plainly laid down but in Preaching all sores of 〈◊〉 the difficult as well as easie use to be handled yea and contrary errors 〈◊〉 4. By Catechising a particular account is taken of the learners which is not so done by Preaching For Catechising is by question and answer so as the catechised gâ—…e an account of their proficiency But Preaching is only by a Ministers deâ—… his minde 5. Catechising is for such as are newly entred into the Church and thaâ—… 〈◊〉 a time till they may be fitted for the Sacrament But Preaching is for all of 〈◊〉 sorts so long as they live For though a man had all knowledge yet is â—…ing requisite to work upon their affections and to bring to their minde and memory such things as they know Preaching is profitable to all those uses that are mentioned 2 Tim. 3. 16. Hereby it is evident that Catechising is to be used as well as Preaching â—…n 〈◊〉 respect 1. They who are in authority to order Church affairs ought to make order and Laws for Catechising and be carefull to see them put in execution 2. Ministers who have the charge of souls committed unto them must be 〈◊〉 scionable in laying this foundation where they see just cause Though they be â—…ed yet they need not be ashamed thereof It is no shame to lay a foundation 〈◊〉 a great shame to build without a foundation 3. Parents and governours of families are especially to be conscionable in Catechising their families This is intended Deut. 6. 7. and commended by 〈◊〉 himself in Abraham Gen. 18. 19. This would be a great help to the publique â—…nistry of the Word If in families milk were frequently and seasonably â—…ven then might more strong meat be ministred unto them in 〈◊〉 Churches 4. Such as are ignorant ought to suffer this foundation to be laid in their 〈◊〉 and not think much to be Catechised that so they may better profit by the 〈◊〉 Ministry of the Word §. 65. Of grounding principles of Religion on Gods Word THe addition of these words Oracles of God giveth proof that the 〈◊〉 which are taught in Catechisms ought to be grounded on Gods Word 〈◊〉 were the principles in which these Hebrews were instructed To this purpose 〈◊〉 advice was given If any man speak let him speak as the Oracles of God 1 Peâ—… 4. 11 In this sense Catechisticall points are styled The Principles of the Doctrine of 〈◊〉 Heb. 6. 1. These only are sound 2 Tim. 1. 13. or wholesom words even the words of 〈◊〉 Lord Iesus Christ and the doctrine which is according to godlinesse â—… 〈◊〉 6. 3. 1. This giveth a good direction to such as frame Catechismes that they be 〈◊〉 to have good warrant out of Gods Word for every principle that they set 〈◊〉 It will be usefull in this respect to quote the Scriptures on which their 〈◊〉 are grounded in the margin 2. This is a forcible motive to those that have such Catechismes as may 〈◊〉 〈◊〉 styled The first principles of the Oracles of God conscionably to use them Mâ—…sters Governours of families Parents Tutors School-Masters and others 〈◊〉 have the charge of souls ought to be the more conscionable in instructing 〈◊〉 〈◊〉 are under them because they are the Oracles of God wherein they do 〈◊〉 them and learners in that respect ought to be the more diligent
good deeds yea even such as have continued under the â—…ng of a powerfull Ministry and under Gods blessing on their outward affairs â—…in appears the corruption of nature the deceitfulness of sin and subtilty of 〈◊〉 that men should be made worse by the meanes and helps which God affordâ—… to make them better What assurance can such have that they are plants of â—…d of Gods plants it is said that they shall still bring forth fruit in old age 〈◊〉 92. 14. â—… Let such as have begun well be exhorted to hold on and as their means enâ—… let their charity encrease Let not former good deeds hinder latter so long â—… God affordeth opportunity improve the ability which God giveth thee in this 〈◊〉 and let thy Stock for the poor be encreased according to the encrease of the 〈◊〉 of thy wealth God by continuing occasion of charity tryeth the continuâ—… of thy charity Wilt thou then faint and shrink when God expecteth impâ—…ement Of perseverance in wel-doing See Chap. 3. v. 6. § 68. c. §. 73. Of the resolution of Heb. 6. v. 9 10. Heb. 6. 9 10. But beloved we are perswaded better things of you and things that accompany salvation though we thus speak For God is not unrighteous to forget your work and labour of love which ye have shewed toward his Name in that ye have ministred to the Saints and do minister Vers. 9. THe sum of these two verses is a Ministers insinuation into his peoples heart Hereabout observe 1. The inference in this particle BUT 2. The substance wherein is contained 1. A friendly compellation Beloved 2. A good opinion Hereof are two parts 1. The point it self what he thought of them 2. The proof why he thought so of them as he did v. 10. In propounding the point we may observe 1. The manner of propounding it 2. The matter of which it consisteth The manner is manifested two wayes 1. By using the plurall number we are intimating a consent of others 2. By his confident expressing of his opinion in this word Perswaded The matter is set down two wayes 1. By way of asseveration 2. By way of correction The asseveration sets down the matter two wayes 1. Comparatively better things 2. Simply in this phrase things that accompany Salvation This sheweth the height of his good opinion of them The correction is in this phrase though we thus speak Vers. 10. The motive or reason of the Apostles foresaid opinion is taken from the sâ—…its of their profession amplified by Gods remembrance of them The amplification is first set down In the reason therefore we may observe two effects One on Gods part The other on Mans. In the former is expressed 1. The kind of effect 2. The ground thereof both set down by their contraries The kind of effect thus not forget The ground thus not unrighteous The effects on Mans part are set down under two heads One generall work The other particular love Their love is first illustrated Secondly exemplified In the illustration is shewed 1. The eamestness of their love in this Epithite labour 2. The end of it which is commended 1. By the excellency of it Gods name 2. By the manifestation of it in that ye have shewed The exemplification hath reference to the time present and past Here we are to observe 1. Their act Ministring 2. Their object Saints The different tenses ye have ministred and do minister imply divers times The object Saints is expressed in the former understood in the latter §. 74. Of Observations raised out of Heb. 6. 9 10. I. MIsconceipts must be prevented This is the main end of the Apostles declaration of his opinion of these Hebrewes See § 53. II. Ministers may insinuate themselves into their peoples hearts This is the generall scope of these two verses See § 54. III. Testifications of love are commendable Such an one was this title Belâ—… See § 55. IIII. The best things are to be judged of people So doth the Apostle here See § 56. V. Salvation is the reward of good works These are such as accompany Salvaâ—…ition See § 57. VI. Christians may be perswaded of others Salvation So was the Apostle here See § 58. VII Denuntiation of judgement may stand with good hope This phrase of correction Though we thus speak imports as much See § 59. VIII They who judge according to the rules of charity may suppose others to be of their mind This is inferred out of the plurall number We are perswaded See § 59. IX God is perfectly righteous These negatives not unrighteous intend as much See § 60. X. Gods righteousnesse makes him remember his Saints The conjunction of these two phrases not unrighteous to forget proves as much See § 62. XI God is ever mindfull of his Not to forget is to be ever mindfull See § 63. XII God is especially mindfull of the work of grace This is the work here mentioned See § 65. XIII Love is the ground of mercy Thus it is here set down See § 67. XIV Love is laborious For labour is here attributed to love See § 68. XV. Respect must be had to Gods name in duties to man So did these Hebrewes See § 69. XVI Workes of mercy are speciall evidences of love Ministring being a work of mercy is here brought in as an evidence of their love See § 70. XVII Charity is specially to be shewed to Saints Such were they to whom these Hebrewes ministred See § 71. XVIII Christians must continue in well doing This is here expresly commâ—…nded See § 72. §. 75. Of inciting those of whom we hope well Heb. 6. 11 12. And we desire that every one of you do shew the same diligence to the full assurance 〈◊〉 hope unto the end That you be not slothfull but followers of them who through faith and patience iâ—…rit the promises HEre the Apostle beginneth the second part of his exhortation which is unto perseverance The inference of this upon the former verses is observable He had before testified his good opinion concerning their Salvation yet here he exhorteth them to use meanes for attaining thereunto Our English joyneth these two with â—… copulative conjunction AND. The 〈◊〉 it with a conjunction of opposition BUT As if he had said I conceive 〈◊〉 of you and of your former practice but yet you must not thereupon wax seâ—… but use all meanes for attaining that Salvation which I am perswaded is prepared for you Thus we see that assurance of the end is no sufficient cause to neglect meanes 〈◊〉 â—…ining to the end Election and Vocation give assurance of Salvation yet 〈◊〉 Apostle exhorteth them who were called and thereby had evidence of their 〈◊〉 to give diligence to make their calling and election sure 2 Pet. 1. 10 Who â—…ld have greater assurance of Salvation then Paul Rom. 8. 38 39. Yet who 〈◊〉 carefull in using meanes for attaining thereto then he I so run saith he not as â—…ly
his hand upon his bosome protested that he would constantly hold that faith His Judges thought that he plainly meant the Nicene faith but he himself meant his own faith that was iâ—… his bosome Of equivocation at large See Chap. 11. v. 31. § 189. §. 126. Of dispensing with Oaths A Fist errour is to dispence with Oaths Popes of Rome usurp this power as might be exemplified in many particulars but I will insist only upon his dispensing with the solemn oath of Subjects made to their lawfull Soveraign or to use their own words absolving Subjects from their oath This is evidenced by that Declaâ—… sentence commonly called a Bull which Pope Lius the fift denounced against Queen Elizabeth In the very title thereof this clause is inserted wherin also all Subjects are declared to be absolved from the oath of alleagiance In the body of the 〈◊〉 this The Peers Subjects and People of the said Kingdome and all others who have 〈◊〉 way sworn to her we declare to be for ever absolved from that oath c. O Antichristian presumption This is he that opposeth and exalteth himself above all that is called God â—… Thess. â—… 4 For oaths are made to God thereby men are bound to God When Zedekiah had broken his oath made to the King of Babylon the Lord said Mine oath he hath despised Ezek. 17. 19. Oaths are made in Gods name God is made a witnesse and Judge in that case Whosoever therefore dispenseth with an Oath or absolveth the swearer from it maketh himself therein greater then God and exalteth himself above God which is a note of Antichrist §. 127. Of perjury A Sixt errour is Perjury Perjury in generall is a false swearing or ratifying a lye with an Oath Perjury may be distinguished according to the distinctions of an Oath set down § 119. It may have respect either to matters past or to come 1. When a man swears that to be true which he knoweth or thinks to be false he forsweareth himself 2. When a man sweares that to be false which he knoweth or believeth to be true then also he forswears himself 3. When a man by oath promises to do what he intends not that is perjury 4. When a man sweareth to do a thing and at the time of swearing intends to do it yet afterwards though he might do it yet doth it not forsweareth himself Perjury in every case is a most heynous sin and that to God our neighbour and our selves 1. Gods name is highly prophaned hereby and his Majesty vilified for he is made like the devill a patron of a lie In this respect he is provoked to execute extraordinary vengeance on perjured persons as he did on Zedekiah Ezek. 17. 19. These two clauses ye shall not swear by my Name falsly neither shalt thou profane the name of thy God Lev. 19. 12. so joyned together give proof that to swear falsly is to profane Gods name Hereupon a false oath is put in the number of those things that God hateth Zec. 8. 17. Surely there is no fear of God in false swearers they seem to out-face and to challenge the most high against themselves 2. Neighbours are exceedingly beguiled by such they are made to believe a lye and to expect that which will never fall out 3. False swearers pull much mischief upon their own pates they make themselves liable to his vengeance who is a consuming fire He threatneth to be a swift witness against such Mal. 3. 5. and to cause his curse to remain in the midst of his house that sweareth falsly by his name to consume it with the timber and stones thereof Zec. 5. 4. There is no one sin that sets the conscience more on a rack for the most part then this and none that ordinarily bringeth greater infamy upon a man §. 128. Of common and rash swearing A Seventh errour is ordinary and rash swearing when men on every occasion almost in every sentence that they utter for every trifle swear This is a grievous sin and a sin crying for vengeance This is the sin against which in speciall Christ giveth this direction let your communication be yea yea nay nay Mat. 5. 37. 1. Hereby Gods great name which ought alwayes to be reverenced and honoured is frequently taken in vain 2. Frequent swearing cannot be freed from forswearing 3. Rash swearing is herein aggravated in that it hath not such temptations as other sins Some sins are drawn on by preferment others by reputation others by delight others by gain others by other like temptations But what preferâ—… what reputation what gain can be got by swearings what delight can there be therein Much swearing is a note of a profane disposition Herein a difference iâ—… made betwixt a pious and impious person the one feareth an Oath the other sweareth namely rashly and frequently Eccles. 9. 2. 4. Sore judgements are threatned against this sin Hos. 4. 2 3. This phrase because of swearing the land mourneth Jer. 23. 10. implieth that severe judgements were executed on the land for this sin Even this one sin giveth unto us just cause of great humiliation for the land is full of Oathes All sorts do too much accustome themselves thereunto â—…ers Citizens Countrimen University men High and low rich and poor â—…strates and Subjects Minister and People Masters and Servants Male and Female Parents and Children yea little children so soon as they can speak A man cannot passe by shops or houses but if he hear men speaking he shall for the most part hear them swearing Custom hath made it so familiar as it is thought no sin But Christians be not deceived God is not mocked Gal. 6. 7. For avoiding it keep not company with swearers accustome not thy self 〈◊〉 reprove it in others §. 129. Of the resolution and observations of Heb. 6. 16. For men verily swear by the greater and an Oath for confirmation is to theâ—… an end of all strife THe sum of this verse is The end of an Oath Here of are two parts 1. A description of an Oath 2. A declaration of the end thereof In the description we may observe 1. The manner of setting it down in this note of asseveration verily 2. The matter Whereabout is expressed 1. The act it self swear 2. The persons who swear men and by whom the greater In setting down the end we may observe 1. The kind of end for confirmation 2. A consequence following thereupon which is an end of all strife This is amplified 1. By the persons to whom it is an end to them namely to them betwixt whom there is controversie 2. By the extent thereof in this generall all Doctrines I. God in swearing conforms himself to men In the former verses Gods swearing was set down here the reason of it is thus rendred For men swear See § 115. II. Weighty truths may with an asseveration be set down so doth the Apostle this truth thus Verily See § 115. III. It is lawfull
25. So it is here taken The consolation here meant is such as ariseth from a true sound stedfast faith so as God added to his promise his oath that we might more stedfastly believe his promise and in believing the same receive comfort to our soules Metonymically the effect is put for the cause comfort for faith which worketh it Hence it is evident that Credence given to Gods promise bringeth great comfort to the soul Hereupon saith the Psalmist Remember thy word unto thy servant upon which thou hast caused me to hope He meanes Gods word of promise and thence inferneth this is my comfort in my affliction Psal. 119. 49 50. David himself gives a good evidence hereof For when he was brought into the greatest strait that ever he was in he encouraged himself in the Lord his God 1 Sam. 30. 6 that is calling to mind the promise that God made to him his soul was quieted and comforted Such is the comfort and confidence which ariseth from faith in Gods promises as it maketh true believers to cast their burthen and care upon the Lord Psal. 55. 22. 1 Pet. 5 7. and to lay themselves down in peace and sleep quietly Psal 4. 8. A believer is freed from all undue feares doubts surmises and such like passions as most trouble and disquiet the soul so as a man must needs be much comforted therein That which the Apostle saith of love may fitly be applyed to faith 1 Iohn 4. 18. There is no fear in faith but perfect faith casteth out fear Christ opposeth 〈◊〉 and saith where he saith why are ye fearfull O ye of little faith Matth. 8. 26. Comfort being the effect of faith in Gods promises should stir us up to labour for saith and it should provoke us to yeeld all due credence to the promises of God both in respect of Gods honour whose truth is sealed up thereby Iohn 3. 33. and also in respect of the peace and comfort of our own souls Well weigh how sweet a thing true found comfort is yea and how needfull in regard of the many assaults troubles and vexations whereunto we are subject They who are troubled in mind and disquieted in conscience and thereupon want this comfort have it in high account and earnestly desire it for the benefit of a good thing is commonly better discerned by the want then by the fruition of it Behold here the only meanes to 〈◊〉 comfort in all estates namely faith in Gods promises Wherefore carefully use this meanes All other meanes are but as shadowes without substance or as dew which is soon dryed up with the sun Wherefore believe in the Lord your God so shall you be established believe his Prophets so shall you prosper 2 Cron. 20. 20. §. 145. Of strong Comfort THe forementioned comfort is much illustrated by this Epithite strong Of the notation and emphasis of this Epithite see Chap. 5. v. 7. § 37. It is here opposed to that which is weak and wavering and full of doubts and feares Hereby then is shewed that God would have our comfort to be steady like the shining of the sun in a fair bright day and not in a cloudy gloomy day when it may for a while shine forth and then presently be obscured Pauls comfort was a strong and steady comfort for he saith our consolation aboundeth by Christ 2 Cor. 1. 5. And again I am filled with comfort 2 Cor. 7. 4. In this respect he stileth it everlasting consolation 2 Thes. 2. 16. Strong comfort doth much commend the meanes which God hath afforded for that purpose And it is exceeding usefull against the many fierce and strong temptations which will much impair our comfort unlesse it be strong A foundation 〈◊〉 on the Sand will soon fail when the rain falls and the floods arise and the 〈◊〉 blow and beat upon the house that is built on that foundation Matth. 7. 26 â—…7 There will arise doubts and fears from the flesh Satan also will adde his 〈◊〉 and blusterings and will do what lyeth in him to bereave us of all comfort It is therefore requisite that our comfort be strong and stedfast and that we be as a 〈◊〉 rooted and a well grounded Oake which stands steady against all storms 1. Let us not be content either with seeming or small comforts lest we be 〈◊〉 those who dream that they eat but when they awake their soul is empty c. Isa. â—…9 â—… Such are many who have been long trained up in Christs School and lived under the Ministry of the word by which Gods promises have been tendred unto them and the infallible truth of those promises demonstrated and yet remain as weak and wavering as full of doubts and fears as at the beginning How can such be thoughâ—… to be of the Kingdome of God the things of that Kingdome though they be 〈◊〉 in their beginning yet will grow to an admirable greatnesse Matth. 13. 31. c. 2. For our parts let us do our best for attaining that which God would 〈◊〉 〈◊〉 attain to and for which God affordeth us immutable things namely strong â—…lation This may be attained by a diligent exercising our selves in Gods word publickly and privately by a carefull observing his promises and by a due â—…deration of Gods faithfulnesse and immutability §. 146. Of flying for refuge to Gods promise THe parties here specially intended for partaking of the forementioned end of Gods confirming his promise by Oath are thus described Who have fled 〈◊〉 â—…fuge to lay hold upon the hope set before us This phrase fled for refuge is the interpretation of one Greek word which is a compound The simple verb signifieth to flye Matth. 2. 13. This compound is onely twice used in the New Testament here and Acts 14. 6. It carryâ—…th emphasis and that in a double respect 1. As it intendeth safety and is translated fly for refuge 2. As it intendeth diligence and speed and may be translated fly with speed In the former sense it sheweth that they reap strong comfort from Gods promise who make it their refuge They who fled to the City of refuge there rested quiet and secure and feared not what their adversary could do against them Num. 35. 12 15. In this respect David oft stileth God his hiding place Psal. 32. 7. and 119. 114. This will be a meanes to root out all confidence in our selves or other creatures and rest on God alone and his word For he that fled to the City of refuge there aboad and went not out of it Num. 35. 25 26. 1. This excludes all proud self-conceited justiciaries from strong consolation 2. This teacheth us to acquaint our selves with our own guilt and empâ—…inesse that thereby we may be moved to flye for refuge to Gods word Till we see that we shall never do this §. 147. Of diligence in attaining the hope set before us AS the foresaid compound implies diligence and speed it is a
whereunto this hath reference it is thus set downe He brought forth bread and 〈◊〉 Gen. 14. 18. Under this word bread all needfull and usefull food is comprised In this extent is the word bread frequently used in the Scripture particularly in the Lords Prayer Matth. 6. 11. See The explanation of the Lords Prayer on the fourth petition § 81. Under this word wine is in generall meant drink but it further implyeth a kind of choyce and dainty refreshing it was not water which might have been sufficient for Souldiers but wine to cheere their spirits For wine maketh glad the heart of man Psal. 104. 15. So as he brought forth not only that which was absolutely necessary to feed them but also that which might cheer up their spirits he made them a royall feast Thus doth Iosephus a Jew who wrote the History of the Jewes set down this point He brought forth saith â—…e great abundance of such things aâ—… the season afforded This was a warrantable and a commendable act and giveth proof that Souldiers are to be succorded and rewarded This must be taken of such Souldiers as fight in a good cause Ioshuah bountifully rewarded the Reubenites and others that assisted their brethren against the Canaanites Iosh. 22. 8. It is said of Toi that he sent to salute David and to blesse him because he had fought against Hadadezer and withall he sent great presents 2 Sam. 8. 10. God himself gave the rich land of Egypt to Nebuchadnezzar because he had caused his army to serve a great service against Tyrus Ezek. â—…9 18 19. On this ground it was a custome in Israel to meet such at returned with good success from the war with tabrets with joy with instruments of musick 1 Sam. 18. 6. Judg. 1â—… 34. Sore vengeance was executed on the men of Succâ—…th and Penuel because they refused to succour Souldiers in such a case Iudg. 8. 5 c. This kind of succour as it argueth gratefulnesse for what hath been done so it gives great encouragement for the future victory useth not to be easily gotten much hazard must be undergone and great hardnesse endured for effecting it no work like unto it Such as tarry at home preceive the fruit and benefit of Souldiers paines and danger thereby their peace is maintained and they preserved from much violence and oppression which otherwise through the fury of enemies might fall upon them If incouragement is to be given to Souldiers after the war is ended much more while they are in war that they may the better hold out and not faint in their great undertakings As for those who deny to Souldiers their due and just wages and allowance they do the greatest injustice that can be The Apostle as a ruled case thus propounds this point who goeth a warfare any time at his own charges 1 Cor. 9. 7. Who better deserve their wages then Souldiers Commendable in this case is the charity of those who have built Hospitals or given revenewes or otherwise provided for such Souldiers as have been maimed in war and made thereby unable to provide for themselves §. 9. Of Kings slain in War THe time of Melchisedecs meeting Abraham is thus described returning from the slaughter c. This hath reference to Abrahams arming Souldiers and pursuing those enemies that had sacked Sodom and among others of the City had taken Lot and all that he had Gen. 14. 14 c. Melchisedecs meeting Abraham and royally entertaining him and his army after he had in a warlike manner set upon the enemies and slain them testifieth his approbation of what Abraham had doâ—…e which is further confirmed by Melchisedecs blessing him for what he had done This giveth a plain proof both of the lawfulnesse of war and also of slaying enemies 〈◊〉 warre Of these two points see the Churches Conquest on Exod. 17. 9. § 13. and oâ—… Exod. 17. 13. § 60. The parties here said to be slain are stiled Kings There were foure Kings 〈◊〉 joyned together in that army which Abraham set upon and by this text it 〈◊〉 that they were slain To confirme me the truth whereof the History it self thus saith Abraham divided himself against them he and his servants by night and 〈◊〉 〈◊〉 Gen. 14. 15. The History in generall saith that the enemies were smitten which includeth Commanders as well as common Souldiers and the Apostle who 〈◊〉 the full extent of that History expresly mentioneth the Kings themselves to be 〈◊〉 so as the greatest that be among men have no priviledge in war Bullets Arrows Swords and other warlike instruments put no difference betwixt the greatest 〈◊〉 the meanest Not only Ahab a wicked King of Israel was in wars slain with an arrow 1 King 22. 34. but also Iosiah King of Iudah one of the best Kings 〈◊〉 ever Iudah had 2 Cro. 35. 23. The flesh of Kings of Captaines and mighty 〈◊〉 〈◊〉 in this respect said to be meat for the foules of the Aire Rev. 19. 18. All that joyn in war are as members of the same body and counted by the 〈◊〉 common trespassers The greater the commanders are the more they are sought alter by the enemy and in that respect in greater danger hereupon Davids 〈◊〉 would not suffer David himself to go with them in his own person and that upon this reason Thou art worth ten thousand of us 2 Sam. 18. 3. God also doth oft take occasion in this case to punish wicked Kings as 〈◊〉 1 Kings 22. 28. Or to punish people by taking away good Kings as Iosiah 2 Kings 23. 29. Kings therefore and other great ones have just cause when they attempt war to be sure that their cause be just and weighty and to seek unto God for his protection and blessing yea and to commend their soules into his hands As in other cases so in war unto God the Lord belong the issues from death Psal. 68. 20 See tâ—…e Churches Conquest on Exod. 17. 16. § 86. They who are here said to be slaine were those who had before gotten a great victory and slaine many on the other side Gen. 14. 10. So as this giveth prooâ—… that Conquerers may soon be Conquered See the Churches Conquest on Exod. 17. 11. § 47. §. 10. Of succouring such as we are nearly related unto THe occasion which Abraham took to wage the war whereunto this hath reference was that his kinsman was taken by the enemies For it is thus expresly said when Abraham heard that his brother was taken captive he armed his traiâ—…d servants c. Gen. 14. 14. He that is stiled his brother was Abrahams brotherâ—… son Gen. 11. 27. and 14. 12. It hereby is evident that distresse of kindred is a just occasion to afford help unto them and if their distresse be captivity under an 〈◊〉 as Lots was it is a good ground to rescue them by force of armes On this groâ—…d the Reubenites Gadites and half the tribe
conâ—…er grace upon sinners yet he suffereth them not to continue in sin Rom. 6. 1 2. Vnder Repentance all sanctifying graces are comprised that tend to mortification and vivfiâ—…cation which are the two parts of repentance Repentance required by virtue of the Covenant of grace is to be considered as a qualification for participation of that glory which God hath freely promised for the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. no unclean thing shall enter into it Rev. 21. 27. Besides Faith and repentance are not so in mans power as that obedience was which by the former Covenant was required of him God by his Spirit worketh encreaseth and continueth these graces in us Jer. 31. 33. Ezek. 11. 19 20. 10. The ratification of this Covenant is manifold It is ratifyed 1. By Gods word and promise Gen. 3. 15. 2. By Gods Oath Deut. 29. 12 14. Isa. 54. 9 10. 3. By Sacraments whereof God had divers in the several ages of his Church as the Ark in Noahs time 1 Pet. 3. 21. Circumcision enjoyned to Abraham and his seed Gen. 17. 10. the Passeover under the Law Exod. 12. 11. Their passing through the red Sea The Cloud Manna The Rock in the Wildernesse 1 Cor. 10. 2. c. Baptisme and the Lords Supper under the Gospel Mat. 28. 19. 26. 26. 4. Christs blood and that typified before his exhibition by sundry sacrifices even from the beginning Gen. 4. 4. and actually shed upon the Crosse. Ioh. 19. 34. §. 46. Of the uses of the covenant of grace THe covenant of grace is of singular use for instruction consolation incitation direction and gratulation 1. It instructeth us in Gods special love to man Man was a sinner and retained a rebellious disposition against God when God made the foresaid covenant of grace with him There was no reason that could be found in man to move God hereunto VVhen we were enemies we were reconciled Man neither offered to God nor desired of God any attonement The whole cause therefore resteth in God even in his free grace and undeserved love This love of God to man the Apostle layeth down as the true reason of the covenant of grace Tit. 3. 4 5. See more hereof in a plaster for the plague on numb 16. 46. § 34. 2. It instructeth us in the desperate condition of those that reject this covenant of grace and still stand at odds with God This is to count the blood of the covenant an unholy thing which is a great aggravation of sin Heb. 10. 29. That blood which is there intended is the blood of the Sonne of God shed to ransom us from our 〈◊〉 It is the most precious thing that could have been offered up to the Creator and to man the more precious because it was the blood of the covenant that is that blood whereby Gods covenant with man for remission of sins reconciliation with God all needful grace and eternal blisse is sealed up Thus the covenant was made a Testament that is unalterable and inviolable Heb. 9. 16 17. so as that blood was most precious in it self and to man most useful and beneficial To count this an unholy thing cannot be but a great aggravation of sin The word which the Apostle useth in this aggravation which we translate unholy properly signifieth common which implyeth that those persons do account it to have no more virtue and efficacy then any other blood In the law-phrase things prophane and unholy were called common Mark 7. 2. 2. The Covenant of grace affordeth singular comfort to poor sinners who on apperhension of their sinfulness and unworthinesse fear least they should be utterly 〈◊〉 off But let such call to mind this Covenant of grace how God for his own 〈◊〉 on his free grace and favour hath entered into Covenant with men to give 〈◊〉 life in Christ requiring nothing of them but that they reach out the hand of 〈◊〉 to receive this grace and to repent of their former rebellions against him to come into him and to accept of attonement and reconciliation Poor penitent 〈◊〉 whose hearts are broken with sight and sense of sin and beleeve in Christ 〈◊〉 from hence receive much comfort See more hereof in a plaster for the plague on 〈◊〉 16. 46. § 36. 3. We may be incited with an holy boldnesse and confidence to go to Gods throne of grace and there to seek grace to help in time of need Heb. 4. 16. God 〈◊〉 entered into a Covenant of Grace and given a Mediator who is also a Surety see chap. 7. v. 22. § 93. We may therefore take courage to our selves and not fear to go to the Throne of Grace 4. The said Covenant affordeth us a good direction in our addresses and accesses to God which is to have the eye of our soul fast fixed upon this Covenant of Grace to plead it before God and to ground our faith and hope thereupon This will encourage us notwithstanding our sinfulnesse and unworthinesse to powre 〈◊〉 our whole souls before God God is said to remember his Covenant when he 〈◊〉 kindnesse to his people Exod. 2. 24. 2 Kings 13. 23. and this have Saints pleaded Psal. 74. 20. Ier. 14. 31. This hath moved God to refrain his wrath Psal. 8â—… 34. and to repent of his judgements Psal. 106. 45. 5. Great matter of gratulation doth Gods Covenant of Grace afford unto man 〈◊〉 it is the ground of all that hope that we can have of any favour or blessing from God Iâ—… gratulation be due to God for any blessing at all then for this especially which is the ground-work and foundation of all If the particulars about this 〈◊〉 set down § 45. be well weighed namely the Authour of this Covenant God our Father the Mediator Jesus Christ the procuring cause free grace the subject matter full happinesse Gods condescention to man and binding himself to him the ratification thereof by the death of his Son and other like branches we shall finde great and just cause of hearty gratulation even for this Covenant §. 47. Of the agreement betwixt the two Covenants of Works and Grace THe two Covenants of Works and Grace agree 1. In their principal Authour which is God though in a different consideration namely as a Creator and a Saviour In which respect the Prophet thus saith Thy Maker is thine Husband and thy Redeemer the holy one of Isael the God of the whole earth shall he be called Isai. 54. 5. Deut. 32. 6. 2. In the general procuring cause which is Gods good pleasure without any desert of man Eph. 1. 11. Rom. 11. 35 36. 3. In the parties between whom the Covenants passed which were God and 〈◊〉 Gen. 2. 8 9. and 3. 15. and 17. 7. 4. In the good promised by both which is life even eternal happiness Rom. 10. 5. 〈◊〉 3. 16. 5. In a mutual stipulation that is on mans part Though there be
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ—… evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riâ—…e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the 〈◊〉 See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase 〈◊〉 much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it 〈◊〉 See § 82. XXIII The purging virtue of Christs blood extendâ—…th it self to the soul of man So much is â—…ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly 〈◊〉 down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the ćovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ—… It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
This was sprinkled in two respects One of it self another of the people 1 In regard of the law it self It was not able to make perfect as hath been shewed Chap. 7. v. 19. § 86. Therefore it was requisite that another means even Christs blood should be added thereto 2. In regard of children of men who by use or rather abuse made it a condemning letter it needed to be sprinkled with blood 1. This sprinkling of the book with blood and water is directly against the Popish proud conceit of justification by works All works come under the law If man could be justified by the law what need was there of sprinkling this book Object They are works dipt in Christs blood which justifie Answ. Christs blood was added to the law not to enable the law to justifie a man but to bring in a new way of justification Rom. 8. 3. Christ is therefore said to be a new and living way Chap. 10. v. 20. 2. Object Christ merited to make our works meritorious Answ. This is to make Christ to dye that we should be redeemerâ—… 2. Let us by this sprinkling of the book take notice of the necessity of Chriâ—… death without it all Covenants betwixt God and man are in vain Only in Christ the Covenant of God is made effectual to sinners 3. This sprinkling of the book giveth instance that pure and holy things are made impure to sinfull men not that they are so in themselves but in mens use of them The law that was written in this book is pure and clean Psal. 19. 8 9. Bâ—… yet to men a killing letter 2 Cor. 3. 7. yea the Gospell is made a savour of death 2 Cor. 2. 16. And the holy Sacrament judgement or damnation 1 Cor. 11. 29. 〈◊〉 Christ himself a stone of stumbling and rock of offence 1 Pet. 2. 8. The ground hereof is mans sin which turneth blessings into curses and that corruption which is in man whereby he perverteth every good thing that he useth As the sweetest herbs are made poysonous to spiders the cleer sun noysome to dunghils The purest waters that come from heaven produce weeds in ranck groundâ—… not in themselves but by reason of the venom in the spider the stanch in the dunghil and the rancknesse in the ground so is it in this case 1. Much matter of humiliation doth this minister unto us If Iohn had cause to weep because no man was found worthy to open the book Rev. 5. 4. what cause have men to mourn because the book being opened is made death to them Whether iâ—… worst not to have the book opened which endangereth life or to have the book so opened as death to follow thereupon 2. Upon sprinkling the book with blood and water great matter of gratulation is ministred unto us for hereby death is taken away God thought it not enough to give unto his people that book of the Covenant but that it might be usefull unto them he causeth it to be sprinkled with the blood of his Son §. 105. Of sprinkling all the people THe second instance of being sprinkled is here said to be all the people Thiâ—… must here be taken either representatively for the heads that represented all the rest or inclusively for all that were present This general particle all implyeth that all of all sorts are unclean Isay 64. 6. Ioh. 3. 6. Eph. 2. 3. For who can bring a clean thing out of an unclean Job 14. 4. What David said of himself every one hath just cause to say I was shapen in iniquity and in sin did 〈◊〉 mother conceive me Psal. 51. 5. This is a point to be known and acknowledged to keep us lowly and from all self conceit yea and to make us enquire after means of cleansing The sprinkling of all the people sheweth that means of cleansing are afforded to all in the Church 1 Cor. 10. 1 2 3 4. The extent of Gods covenant made to Abraham Gen. 17. 10. declares as much so doth the extent of Christs charge Matth. 28. 19. For with God is no respect of persons See § 101. 1. This is enough to strip man that remains unclean of all excuse Luk. 14. 24. They who living in the Church are not cleansed reject the means of cleansing â—…dered unto them and manifest a contradicting spirit against Christs good will towards them forcing him to say I would but you would not Matth. 22. 3â—… Let this stir us up to use the means of cleansing afforded unto us What stronger motive can we have then this general motive See the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 29 30. §. 106. Of reconciling Moses and the Apostle Heb. 9. 20. Saying This is the blood of the Testament which God hath enjoyned unto you IN this verse the Apostle by way of parenthesis joyneth together the word and sign the Covenant and Seal The sign and seal was the sprinkling of blood Here is shewed the end and use of that riâ—… â—…n this phrase this is the blood of the 〈◊〉 c. The end of the foresaid holy rites were to be signes of the Covenant betwixt God and his people This word of transition seeing implyeth that that which followeth is a declaration of the meaning of that which was done It is necessary that these two testament and blood be joyned together For a Teâ—…ent is of no validity without blood as hath been shewed v. 17. § 93 94. And 〈◊〉 is of no efficacy without a Testament This Text is taken out of Exod. 24. 8. where it is thus expressed Behold the blood of the covenant which the Lord hath made with you concerning all these words In the words of the Prophet and the Apostle there is some seeming difference but in sense there is none The difference in words is either by leaving out or altering some of them 1. This note of attention Behold is left out That being but a circumstance altereth no sense Besides it is implyed in this particle of reference This. 2. The last words concerning all these words are left out Moses in those words had reference to sundry ordinances which he read whereof because the Apostle had no occasion to mention he omitted The alterations are these 1. What Moses calleth a Covenant the Apostle stileth a Testament Answ. 1. The word which the Apostle useth signifieth both a Covenant and a Testament as hath been shewed Chap. 7. v. 22. § 94. 2. Moses wrote before the death of the Testator The Apostle after his death so as the same thing which in Moses time was a Covenant in the Apostles time was a Testament 3. Moses speaking of the matter which was an agreement betwixt God and his people stileth it a covenant but the Apostle speaking of the manner of ratifying it stiles it a Testament 2. Where Moses useth this word covenanted or made the Apostle turns it enjoyned or commanded Answ. Moses used a word
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider 〈◊〉 another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ—… whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ—… the Son of God and hath counted the blood of the Covenant an unholy thing and â—…ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ—… who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
the glory which shall be revealed in us Rom. 8. 18. For our light affliction which is but for a moment worketh for us a â—…ar more exceeding and eternall weight of glory 2 Cor. 4. 17. Gods bounty and magnificence puts him on hereunto In all things he sheweth himself like a God And in all things exceeds man None shall repent the losse of any thing for his sake This added to the former is a strong incitement to do undergo let go and endure whatsoever God calls us unto The husbandman waiteth for the precious fruit of the earth c. Jam. 5. 7. And should not we waite and endure for this precious recompence Hold not wealth too dear cast not away this recompence of reward â—… This latter property enduring implieth an everlastingnesse in the reward here intended Hereof see Chap. 5. v. 9. § 51. §. 131. Of Saints assurance of heaven THat the reward here spoken of might not be mistaken he expresseth the place where it is to be enjoyed in Heaven This is plentifully proved in the new Testament especially The place addeth much to the excellency of it Hereof see chap. 2. v. 10. § 93. This is the true Paradice 2 Cor. 12. 4. This is that City for the setting out whereof the most pretious things of this world are used Rev. 22. 10. 1. This amplifieth the bounty of God He seeketh not on earth that which satisfieth him to bestow on his therefore he provideth an inheritance in Heaven for them Indeed if man be regarded earth may seem an habitation good enough for him notwithstanding all he can do or endure But it seemeth not enough to the divine Majesty to bestow 2. Who would not serve such a Master who would not depend on such a Father 3. Much may this comfort Saints against their ordinary condition in this world Were it not for their hope in Heaven they would be of all men the most miserable 1 Cor. 15. 19. But expectation of Heaven is enough to uphold their heads and hearts 4. Sundry duties may hence be inferred 1. Heaven is on high therefore set your affections on things above Col. 3. 2. 2. Heaven is invisible Look up to it with faith the eye of the soul Heâ—… 11. 27. 3. Heaven is farre off Therefore wait till the Lord come Matth. 25. 14. 4. Heaven is a pure and clean place Therefore cleanse your selves from all filthinesse 2 Cor. 7. 1. 2 Cor. 6. 6. 5. Heaven is not for external pharisaical righteousnesse Matth. 5. 20. Let us make our Robes whiâ—…e in the blood of the Lamt Rev. 7. 14 15. 6. Heaven may be forfeited by the things of this world Therefore be ready to let them go for Christs sake 7. Heaven is to come Therefore look for it chap. 9. 28. 8. The Keyes of the Kingdom of heaven are Gods Ordinances Mat. 16. 19 Let them therefore be observed and kept pure To all that hath been said about reward the Apostle annexeth this evidence knowing in your selves This is sometimes set down as a duty Eph. 6. 8. And sometimes as a priviledge implying that God by his Spirit giveth his Saints even here while they live on earth this prerogative to know they have such a reward layd up for them in heaven It hath been shewed chap. 1. v. 14. § 161. That Saints are sure of salvation and by those evidences whereby it is made sure to them they may know it It hath also been proved in The whole Armour of God Treat 2. Part. 6. Of faith § 36 37. c. That true faith may be known Now faith is the substance of things hoped for that is the reward in heaven They therefore that know they have faith may also know that they have in heaven an enduring substance §. 132. Of holding fast confidence Heb. 10. 35. Cast not away therefore your confidence which hath great recompence of reward THe illative conjunction therefore sheweth that this verse is added as a conclusion of the former point Namely that we should persevere in our holy profession because it hath so great a reward By this inference it is evident that true Christians may have their eye upon the reward that is set before them in suffering for the Gospels sake See more hereof chap. 6. v. 18. § 149. The duty enjoyned upon aiming at reward is set down negatively thus cast noâ—… away your confidence Of the composition and diverse acception of the word translated confidence see chap. 3. v. 6. § 61. The word signifieth in general a free profession Some refer it to an open profession of the Christian faith before men Thus they make it contrary to a mans drawing back v. 38. But most interpreters take it to be a firm confidence in God which maketh us free in uttering our mind to him In this sense it importeth the cause of a free profession of the faith which is confidence in God This being attained must be maintained which for the greater enforcement the Apostle thus expresseth negatively cast not away The word used by the Apostle is a compound the simple verb signifieth to cast or lay aside Rev. 2. 22. 4. 10. The compound to cast away as the blind man that made haste to Christ cast away his Garment Mark 10. 50. They that do not fast hold their confidence cast it away Of fast holding confidence see chap. 3. v. 6. § 68. Hereby the folly of proud secure carelesse and fearful Christians is discovered who after evidence of some confidence given cast away the shield of faith like a fearful bragadocia after one skirmish casteth away his Armour and brings upon himselfe a perpetual reproach of a coward To encourage Christians to stand to their cause and to hold their confidence to the end The Apostle expresly declareth the issue of perseverance in this phrase which hath great recompence of reward The relative which hath reference to confidence for it is of the same gender and giveth us plainly to understand that perseverance procures a blessed recompence See chap. 3. v. 6. § 69. These two words recompence of reward are the interpretation of one greek compound word whereof see chap. 2. v. 2. § 16. Here it is taken in the better sense for that reward which is mentioned before § 130. concerning which Christ saith be that endureth to the end shall be saved Mat. 10. 22. Hereupon Christ himself at the end of his work saith I have finished the work which thou gavest me to do and 〈◊〉 O Father glorifie thou me c. John 17. 4 5. And this Apostle thus I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousnesse 2 Tim. 4. 7 8. The reward is given at the end of the work as in a race it is given at the Goale and in the battel he that overcometh is recompenced Revel 2. 7. Of the benefit
of persevering and dammage of giving over before all is finished see chap. 3. v. 6. § 69. Yet further to amplifie the foresaid reward the Apostle here stileth it a great recompence of reward The excellency of the reward is hereby set down For this â—…pithite great is attributed to excellent things In particular Christ as the most excellent high Priest that ever was is stiled a great high Priest chap. 4. v. 14. § 83. and the great Shepheard chap. 13. v. 20. § 168 Another word but of the same signification is attributed to the reward here spoken of salvation chap. 2. v. 3. § 21. The reward may here be stiled great 1. In the quality of it it being the most excellent delightful comfortable and commodious that can be 2 In the quantity it being as much as a man is capable to receive 3. In the continuance it being everlasting without any date at all The Authour of it is a great King The procuring cause of it is great love The meritorious cause is a great price even the blood of the Son of God §. 133. Of the resolution of Heb. 10. 32 33 34 35. Vers. 32. But call to remembrance the former dayes in which after ye were illuminated ye indured a great fight of affliction Vers. 33. Partly whilst you were made a gazing-stock both by reproaches and afflictions and partly whilst ye became companions of them that were so used Vers. 34. For ye had compassion of me in my bonds and took joyfully the spoyling of year goods knowing in your selves that ye have in Heaven a better and enduring substance Vers. 35. Cast not away therefore your confidence which hath great recompence of reward THe sum of these five Verses is a perswasion to perseverance in their holy profession V. 32. Two points are to be considered therein 1. The Arguments 2. The Conclusion The Arguments are of two sorts One hath reference to their former course The other to their future reward In propounding the former is set down 1. An Act call to remembrance 2. The subject matter thereof This is 1. Propounded by a description of the time which is 1. Indefinitely implyed thus The former dayes 2. Distinctly expressed after you were illuminated 2. Exemplified and that in four branches 1. Induring afflictions This is amplified by the greatnesse thereof a great fight V. 33. 2. Disgraces in this metaphor made a gazing-stock And this two wayes 1. By reproaches 2. By afflictions amplified by their fellowship with other sufferers ye became companions of them that were so used V. 34. 3. Compassion of the Apostle himself in his bonds 4. Losse of goods This is amplified by their joyful letting go the same The other Argument that hath reference to their future reward setteth down 1. The kind of reward substance This is amplified 1. By the excellency of it and that comparatively better 2. By the continuance of it enduring 2. The place where it is injoyed in Heaven 3. The evidence thereof knowing in your selves V. 35. The Conclusion declares two points 1. The duty required 2. The reward that followeth thereupon In setting down the duty observe 1. The manner negatively cast not away 2. The matter your confidence The reward is 1. Generally expressed thus recompence of reward 2. Amplified by this Epithite great §. 134. Of Observations raised out of Heb. 10. v. 32 33 34 35. I. TO disswasions from Apostacy perswasions to perseverance are to be added The inference of these verses upon the former by this conjunction of opposition but demonstrateth as much See § 118. II. Things past are to be meditated on This word call to remembrance intends as much See § 118. III. Others good courses are to be acknowledged So doth the Apostle here See § 118. IV. Men at first illumination use to be zealous So were these Hebrewes which is implied by this relative in which See § 121. V. Christians at their first conversion are subject to trials This is here verified in these Hebrewes See § 119. VI. The trials whereunto Christians are subject are dangerous They are here said to be a fight See § 120. VII The dangers whereunto Christians are subject are great Thus much is here expressed See § 120. VIII Christians at their first conversion use to have much courage This is here affirmed of these Hebrews under this word endured See § 121. IX The sufferings of Christians are a ground of confidence For this end doth the Apostle here put them in mind of their sufferings to make them confident See § 123. X. A good cause worketh courage in sufferers The cause of these Hebrews appeareth to be good because it was upon their illumination that they suffered See § 12â—… XI Christians are subject to many sorts of triall This distributive particle partly intendeth as much See § 123. XII Disgrace accompanieth profession of the truth This is noted in this metaphor of a gazing stock See § 124. XIII Reproach for profession of the faith is a persecution So it is here set down to be See § 124. XIV Hard usage as well as ill language followeth the professing of the true faith Therefore afflictions are here joyned with reproaches See § 125. XV. True professors will be companions with other sufferers This is here expresly noted of these Hebrews See § 126. Vers. 34. XVI Kindnesse is to be acknowledged This Apostle acknowledgeth the kindnesse done unto him See § 127. XVII True Christians have compassionate hearts So had these Hebrews See § 128. XVIII Christians have compassion especially on their Ministers This Apostle on whom these Hebrews had compassion was their Minister in speciall See § 128. XIX Ministers of the word are subject to bonds This Apostle was in bonds See § 128. XX. Christians are subject to be spoiled of their goods for their profession sake So were these Hebrews See § 129. XXI Spoiling professors of their goods is a persecution It is here reckoned up so to be See § 129. XXII True professors take joyfully the spoiling of their goods So did these Hebrewâ—… See § 129. XXIII Sufferers for Christ shall have a recompence This is plainly expressed See § 130. XXIV The recompence of sufferers shall be answerable to their losse They lose goods and receive substance See § 130. XXV The recompence of sufferers for Christ shall be greater then their losse This is plainly expressed See § 130. XXVI The recompence of sufferers for Christ is everlasting It is an enduring substance See § 130. XXVII Saints reward is in heaven So much is here expressed See § 131. XXVIII Saints are sure of their reward They know it in themselves See § 131 Vers. 35. XXIX Confidence may be obtained This is here taken for granted See § 132. XXX Confidence attained must be maintained It must not be cast away See § 132. XXXI Former evidence of grace is an inducement to future perseverance This is inferred from this note of reference therefore Because they had such courage
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
extraordinary Answ. Yet they are of force and fit to prove Gods power and goodness in removing ordinary obstacles and that by an argument from the greater to the less which may be thus framed If God upon an extraordinary faith work extraordinary matters much more will he work ordinary matters upon an ordinary faith Christ himself maketh this inference Mark 11. 23. 24. So doth his Apostle Iam. 5. 16 17 18. Both of them from extraordinary instances prove the ordinary power of prayer Wherefore when Sathan or wicked men or our own sins or any kind of temptations stand as Iericho in our way to Canaan Pray to him that is able to remove these stumbling blocks and believe as Christ adviseth Matth. 11. 24. We have the more cause to believe in such cases because mens greatest defences are nothing against God The walls of Iericho were thick and high and they were 〈◊〉 shut up because of the Children of Israel Josh. 6. 1. Yet those walls of that City fell down when God would have it so So did Goliah that great Giant fill 1 Sam. 17. 49. and Senacherib with all his Host 2 King 19. 35 37. Mans preparations and defences without a divine blessing are as walls dauâ—… with untempered morter Ezek. 13. 11 13. and as an house built upon the 〈◊〉 Matth. 7. 26 27. It is therefore an egregious point of folly to spend a mans wit to use all his paines to put forth his utmost strength and to make the greatest defence that he 〈◊〉 against or without the Lord Isa. 30. 1. Numb 14. 40. Men in matters against God are like blind Bayards which rush on to their own destruction The men of Iericho might have considered that it was as easy for God to break open their gates or beat down their walls as to divide the red Sea 〈◊〉 Iordan Rahab considered as much Iosh. 2. 10. And the Gibeonites Josh. â—…3 c. But where mens minds are blinded and their senses stupified folly 〈◊〉 it self Such folly manifesteth it self in most men they trust to their 〈◊〉 Skill Strength Multitude of men and preparations which themselves make 〈◊〉 seek not to the Lord. In sicknesses like Asa they trust to Physitians and 〈◊〉 unto the Lord 2 Chro. 16. 12. If the enemies come against them they do as the men of Iericho did Iosh. 6. 1. but seek not to the Lord. This is it that God 〈◊〉 much tax in his own people Isa. 22. 8 9. c. This may stir up such as have the Lord on their side and are by him set apart to any work boldly to go on notwithstanding the opposition that is made against them Mans oppositions are no more than the high and strong walls of Iericho Note 〈◊〉 resolution 1 Sam. 14. 21. The like is noted of Asa 2 Chro. 14. 11. §. 176. Of oppositions giving place of themselves THis act Fell down giveth proof that God can make the strongest opposition to yield of itself It is said that the Sea fled Psal. 114. 3. And that Peters chaines fell off from his hands and that an Iron gate opened of its own acâ—… Act. 12. 7 10. As senseless so reasonable Creatures have done thus As the great host of Midian ran and fled from Gideon with his three hundred 〈◊〉 Iudg. 7. 21. The like is noted of the Philistines 1 Sam. 14. 15. and of the Assyrians â—… King 7. 7. and of the men that came to apprehend Christ Iohn 18. 8. Gods power is such as if he say to any Creature Stand it stands Go it goes The Sun stood still when God would have it Iosh. 10. 13. and ran backwards when God would have it so 2 King 20. 11. It is said of all the Creatures which God used to plague the Egyptians with they rebelled not against his word Psal. 105. 28. This is a great encouragement to Gods people against all oppositions in Gods way though they see no meanes for removing them yet God can make them remove of themselves What Chaines or Cords had Daniel to tye the Lions among whom he was cast What water had his three Companions to quench the fire into which they were cast What Angells were used to pull the Devills out of their holds when Christ commanded them to come out These and other like things are recorded not to make us neglect meanes nor to expect such miracles but when we see no means to rely on God and in faith say God will provide §. 177. Of great works done by weak means THE means prescribed for making way to enter into Iericho were to the eyâ—… of Flesh and Blood very unlikely The means are distinctly noted § 174. Yet they were effectual so was Moses his striking of the Sea and a Rock with his Rod Exod. 14. 16. and 17. 6. The like may be observed of many means which God from time to time hath caused to be used 1. God prescribeth means to try our obedience but unlikely means to try our faith 2. He prescribeth means to be occasions of looking to him for his blessing only but strange and mean means to draw our hearts from depending on Creatures 3. Means are prescribed to give evidence of the divine providence but weak means to give evidence of Gods Almighty power for his power is manifested in weakness 2 Cor. 12. 5. Let us learn hereby to take heed of doting on means In use of means look to God submit to his will prescribe nothing unto him but rest on his power and blessing We may and ought carefully to observe what means God hath sanctified for the effecting of any thing and conscionably use the same To contemn or neglect means is to oppose our shallow conceit to Gods unsearchable Wisdom Had not Naaman been better advised by his servants he might have gone away from the Prophet as foul a Leper as he came 2 Kings 5. 11. Mens greatest failing in this kind is about weightyest matters such as concern their souls salvation Therefore herein especially take heed of Sathans subtilty Go on in Gods way observâ—… his course and then all Sathans attempts shall be as the walls of Iericho they shall fall down flat §. 178. Of the Walls of Jericho falling down in the seventh day THE Apostle taketh notice of the number of dayes in which they compassed the City before the walls fell down whereby he would have us take notice that God hath a set time to do what he intendeth It was a longer time but a set time which he appointed for preparing the Arke even an hundred and twenty yeares Gen. 6. 3. compared with 1 Pet. 3. 20. God had his set time for bringing his people out of the Egyptian bondage Gen. 15. 13. Exod. 12. 41. And out of the Babylonish Captivity Ier. 25. 11 12. He had a set time both for plenty and also for famin in Egypt Gen. 41. 26. So set is this time as it is stiled an houre Iohn 2. 4. and 7. 30.
when that is clean split life is gone He setteth down this extent of enduring negatively thus ye have not yet resisted to meet with an objection about that which they had already suffered For the Apostle granteth that they had already suffered much Chap. 10. v. 32 33. 34 which he here implieth under this particle yet as if he had said ye have indeed endured much yet ye may endure more The objection may be thus framed What needeth thou O our Apostle so much presse Christs sufferings as a pattern to us seeing thou thy self knowest what a great fight of affliction we have endured To this the Apostle answereth that they might be brought to endure more because they yet lived and so were subject to more trials Their blood was yet in them so as they had not resisted unto blood Hereby it is eâ—…ident that professors may be brought to seal their profession with their blood Hereof see more Chap. 11. v. 37. § 257. It is also as evident that professors cannot promise to themselves immunity from sufferings for their profession so long as they live Professors therefore have need to take heed of security by reason of some trials that they have passed through Experience hath shewed how dangerous this hath been in reference to temporall deliverances and victories Much more dangerous is spiritual security For Satan being cast out will seek to make a re-entry Matth. 12. 44. And God is by spiritual security much provoked to give men over to their spiritual enemies So as it is a great point of wisdome after some trials to prepare for others §. 27. Of striving against sin TO avoid another extream opposite to security which is an unnecessary casting ones self into danger the Apostle adds a limitation about Saints sufferings in this phrase striving against sin The word translated striving is a compound It is derived from a root that signifieth strise It is the word that was used v. 1. § 8. The preposition with which it is compounded signifieth against It is fitly translated strive against It is as the former verb a souldier-like word which implieth an opposing or fighting as an enemy to whom a man will not yeeld The opposed enemy is here stiled Sin Some here take sin metonymically for sinners who commit sin as Hereticks Idolaters or other impious persons that would draw us from the profession of the truth This is a good sense but there is no need of using a trope here for the sufferings of Saints are for the most part not against the persons of men but against Vices themselves as Idolatry Heresie Error or it may be impious and licentious liberty Sufferings of Saints are because they will not yeeld to those and such like sins of their adversaries Others apply the sins here meant to Saints own corruptions which they say are by afflictions subdued This also is a truth in it self but not pertinent to this place The sins of the adversaries of professors of the truth are questionlesse here meant and so they set out the cause of Saints sufferings which is sin We must strive against sin either by fast holding the truth that by falling from it we sin not or by not yeelding to that which is sin in itself Observe the approved and justified sufferings of Saints in all ages and you shall find this verified Daniel strove against sin when he would not cease from calling upon his God 〈◊〉 6. 12. The Apostles strove against sin when they would not forbear to preach the Gospel Act. 4. 2 3 19. and 5. 29. Believers in the Apostles time strove against sin â—…hen they would not renounce their profession of Christ Act. 9. 2. So the Martyrs 〈◊〉 suffered in heathenish Rome and in Antichristian Rome On the other side Ioseph strove against sin when he would not yeeld to commit 〈◊〉 with his Mistris Gen. 39. 12. And Daniels three companions when they would 〈◊〉 bow to Nebuchadnezars Image Dan. 3. 16. It is the cause and not the suffering which makes a Martyr Therefore to incitatiâ—… â—…o suffer and remunerations of sufferings the cause useth to be added expresly 〈◊〉 implicitly Great is their folly who run a contrary course who strive for sin and suffer in 〈◊〉 striving as Hereticks Idolaters Traitors Murtherers Theeves Adulterers and 〈◊〉 such grosse sinners yea and busie-bodies also 1 Pet. 4. 15. So did Achan suffer 〈◊〉 7. And Ahab and Zedekiah Jer. 29. 21. So Servetus Legat Campion and other 〈◊〉 Traitors They strove to uphold the man of sin and mischeivous plots aâ—… the Land of their Nativity It is a speciall point of wisedome in all our strivings and sufferings throughly to 〈◊〉 the cause thereof He that shall faile in his cause his sufferings will be so 〈◊〉 from bringing comfort as without sound repentance they will be the beginâ—… of Hell torments and a means of aggravating the same To suffer for sin so 〈◊〉 suffering draws him not from sin importeth impudent obstinacy But if our cause â—…e good that we strive against sin then may we have much comfort in our sufferâ—… Thus striving against sin let us resist unto blood §. 28. Of the Resolution of the foure first verses of Heb. 12. Vers. 1. Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us Vers. 2. Looking unto Iesus the author and finisher of our faith who for the joy that was set before him endured the Crosse despised the shame and is set down at the right hand of the throne of God Vers. 3. For consider him that endure such contradiction of Sinners against himself leâ—…t ye be wearied and saint in your minds Vers. 4. Yee have not yet resisted unto blood striving against Sin IN these foure verses are declared helps for well finishing our Christian course Herein we may observe Vers. 1. 1. The Inference Wherefore 2. The substance which setteth down the kinds of helps They are of two sorts 1. Examples of former Saints v. 1. 2. The pattern of Christ himself v. 2 3 4. The former setteth down 1. The motive to follow them 2. The matter wherein we should follow them This latter is 1. Propounded In the end why the pattern of former Saints is registred impliâ—…d in this word witnesses 2. Amplified and that two waies 1. By the multitude of them 2. By the right we have to use them Their multitude is implied under this meâ—…aphor of a cloud and amplified by this note of comparison So great Our right to them is intended in this phrase We are compassed about or word for word having compassing us The matter sets out two duties 1. To cast off impediments 2. To use fit helps Two sorts of impediments are here expressed One outward in this word weight Amplified by the extent thereof in this word
a Father are opposed to the usuall practise of a Judge which is to take away the life of a Malefactor and is set out by these instruments of punishment Sword Halter Fire c. This last phrase Whom he receiveth is added as another motive whereby God is induced to scourge his Children The greek word is a compound The simple verb signifieth to receive This compound addeth emphasis and implieth to receive one as to acknowledge him to be his and thereupon to take speciall care of him Thus it is an amplification of the former motive concerning Gods love It is an evidence thereof In Hebrew it is thus expressed In whom he delighteth Prov. 3. 12. There is expression again made of a Son thus The Son in whom he delighteth or whom he accepteth For the Hebrew word signifieth to accept So it is oft translated by our English as Eccles. 9. 7. Deut. 33. 11. and in sundry other places As the former word expresseth the love of God So this latter setteth forth his care of them He receiveth them for his Sons he calleth them into the communion of Saints which is his Church even his House 1 Tim. 3. 15. and answerably dealeth with them Concerning this generall phrase every Son two doubts are raised 1. Whether none but Sons are scourged 2. Whether every Child without exception is scourged Answ. To the first Correcting Children doth not necessarily imply others impunity A Father that correcteth his Child may also punish a Slave Yet take correction in the proper ends and fruits thereof and it will be found proper to Children Answ. To the second Never was there never shall there be a Child of God in this world without correction v. 7 8. §. 41. Of Gods love in receiving those whom he doth 〈◊〉 IT is here taken for granted that God loves his Children God himself professeth as much Mal. 1. 2. Ier. 31. 3. And Saints acknowledge as much Deut. 7. 8. Eph. 2. 4. No ground of this can any where be found but in God himself It is therefore said of him that he set his love upon the Israelites because he loved them Deut. 7. 7 8. Of Christs love to his Church the order the truth the cause the quality the quantity and the continuance thereof See Domest duties Treat 4. § 61 63 65 67 69 72. Of love the cause of Gods chastening his Children See the whole Armour of God Treat 2. On Eph. 6. 15. part 5. § 25. It is said of those whom God loveth that he receiveth them also he taketh them into his house he taketh the especiall care of them The many invitations which the Lord maketh to such as come unto him sheweth how ready he is to receive them Isa. 55. 1. Ioh. 6. 37. The example of the Father of the Prodigall is an evidence hereof Luk. 15. 20. Christ is said to receive sinners Luk. 15. 2. Namely penitent sinners who thereby had evidence that they were loved of God The Lord received them to assure them of his speciall care for their good Men use to take care of such as they do receive as of Wives Children Servants Friends and others much more will God This is one speciall reason of all those relations which God vouchsafeth to passe betwixt himself and children of men This is a forcible motive unto such as are received of God to cast their care on him Psal. 55. 22. 1 Pet. 5. 7. Children on this ground can depend on their Parents Christ doth much presse this point Matth. 7. 11. §. 42. Of Gods scourging his Children TO the former word of chastening he addeth this other b scourgeth Of the difference betwixt these two words See § 37 40. It here implieth soare afflictions wherewith God afflicteth his Children He oft useth a whip instead of a rod 2. Sam. 7. 14. David was a man after Gods own heart yet severely scourged His manifold complaints give proof hereof as Psal. 6. 6. and 31. 9 10. and 32. 4. But more grievous are Iobs complaints The Histories of them both doth shew what cause they had to complaine as they did 1. Sometimes God scourgeth his for the more evident proof of that true and great grace that is in them This was Iobs case 2. For manifestation of his detestation of their enormous and scandulous sins This was Davids case 1. This gives us just cause when we are scourged of the Lord to examine our carriage towards him and to search after such sins as have provoked God to scourge 〈◊〉 Hereof see § 45. 2. It admonisheth us to take heed of offending our loving Father too much 〈◊〉 we so farr grieve his Spirit as to scourge us Though he do not clean withdraw his love from us yet in love he may so scourge us as to force us to repent again and again of our foolish carriage towards him He can tame us though be do not damne us 3. It teacheth us to carry our selves under scourging answerably to Gods dealing with us that will be by a deeper degree of humiliation Iosh. 7. 6. Iudg. 20. 23. 1 Sam. 7. 6. A Father expecteth as much To the truth of humiliation must be added a greater measure of watchfullnesse against sin for the future Numb 12. 14. Matth. 3. 8. An ingenuous and prudent child will so do both for fear of smart a burnt child dreads the fire and also to prevent his Fathers griefe 4. This manifesteth the undue censures of many concerning Gods children that they are no children of God because they are scourged of God This was the censure of Iobs wife and friends and of many that beheld David in his troubles 5. It directeth us to be prepared not for chastening only but for scourging also Consider what hath been registred of Gods ancient Worthies Chap. 11. 35 c. 6. This may comfort us in our sore afflictions whereunto we are subject that God may receive us and take us for his Children though he scourge us It is not want of love but great wisedome that moveth him to deale with us as he doth §. 43. Of conditions accompanying Gods grants Heb. 12. 7. If ye endure chastening God dealeth with you as with sons For what son is he whom the Father chasteneth not IN this and some verses following the Apostle commenteth upon that text of Scripture which he had before quoted From thence he inferreth the maine point which is that God in chastening men dealeth with them as with sons but upon this condition that they endure his chastening The manner of bringing in this evidence of Gods love by way of condition for something to be performed on our part thus if ye endure chastening sheweth that there is a condition to be observed on mans part for obtaining the benefit of Gods gracious dealing with him In all Covenants betwixt himself and man it was so In the first Covenant the condition was do this Gal. 3. 12. Hereby was intended perfect obedience which
In which we may observe 1. A description of the person from whom the priviledges of the Gospel arise and that 1. By his title Iesus 2. By his office Mediator of the New Covenant Wherein is expressed 1. The kind of his office in this word Mediator 2. The object whereabouts it is exercised in this word Covenant which is illustrated by the excellency thereof in this word New §. 122. Of Observations raised out of Heb. 12. 18 19 20 21 22 23 24. Vers. 18. I. THe legal discipline is taken away from Christians See § 98. II. The best things are reserved for the last times This ariseth from the comparison which the Apostle useth For ye are not come unto the Mount c. But ye are come to Mount Sion See § 98. Vers. 19. III. The Law and the things thereof were but earthly in comparison of the Gospell This is principally intended under this phrase the Mount which might be touched meaning Mount Sinai so called because it was an earthly Mountain which might be felt and touched opposed in Scripture to spiritual Sion See § 99. Vers. 20. IV. The Law is a terrible discipline The particular circumstances mentioned by the Apostle concerning the delivery thereof prove as much See § 99. Vers. 22. V. Sion was a type of the Christian Church See § 100. VI. The Church is a City VII The Church is a City of God Both these arise from the expresse words of the Apostle who cals the Church The City of God See § 101. VIII The number of Angels is innumerable So much the Apostle expresly affirmeth by terming them an innumerable company See § 103. IX The Christian Church is a general assembly So it is expresly termed by the Apostle See § 104. X. They who are of the true Church are new-born See § 105. XI They who are new-born are Gods first-born The Metaphor of First-born being applied to the members of Gods Church importeth both these doctrines See § 106. XII Under the Gospel all Christians are made one with the Iewes and partake of their priâ—…iledges So much ariseth from the Metaphor First-born being applied unto Christians as well as â—…nto Jewes See § 107. XIII The naâ—…es of the elect are enrowled in heaven So much the Apostle in plain terms expresseth See § 108. XIV It s a prerogative of the New Testament to have accesse to the supreme Iudge For this is here set down in the midst of other prerogatives under the Gospel See § 109. XV. Mens souls are of a spiritual substance In which respect they are here called Spirits which are spiritual substances See § 110. XVI Men may bâ—… truly just in this world For this title the Apostle here giveth to Saints See § 111. XVII Saints souls in heaven are perfect So much the Apostle plainly expresseth See § 112. XVIII By the Gospel Saints on earth have 〈◊〉 with Saints in heaven This is set down by the Apostle as one special prerogative of the Gospel See § 113. Vers. 24. XIX By the Gospel we are brought to the Mediatâ—…r of the new Covenant This is set down as another speciall prerogative of the Gospel See § 115. XX. Christs blood is communicable For its â—…lood sprinkled See § 116. XXI Christs Sacrifice hath a continual efficacy For his blood is said still to continue speaking See § 117. XXII Dead Saints speak This ariseth from the Apostles bringing in Abel speaking after his death See § 118. XXIII Christs blood hath a more excellent vertue then others So much the Apostle expresly noteth where he saith that Christs blood speaketh better things then the blood of Abel See § 119. XXIV Participation of Christs blood is a Christians priviledge This is set down by the Apostle as one special priviledge of the Gospell See § 120. §. 123. Of Circumspection about Gods Word Heb. 12. Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Vers. 26. Whose voice then shook the earth but now he hath promised saying Yet once more shake I not the earth only but also heaven Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine Vers. 28. Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear Vers. 29. For our God is a consuming fire THe generall use of the forementioned priviledges here followes Its first propounded in these words See that ye refuse not him that speaketh Secondly its confirmed in the words following The word translated SEE is a word of circumspection and hath here an especiall emphasis much more then if he had barely said Refuse not him that speaketh He puts hereby into their hearts care and fear care in observing what he said fear of some ill effect if they neglect it The next word translated refuse commeth of a verb which properly signifieth to pray against The simple verb signifieth earnestly to pray but this compound used by the Apostle signifieth to pray against a thing which is an earnest kind of refusall as where we say God forbid that I should do this or far be it from me Whereby is implied that refusing of the Gospel is commonly joyned with indignation For the Gospel is worthy of all acceptation that it cannot be refused but with much indignation His heart must needs be set against the Gospel that refuseth it therefore many judicious expositors translate it despise not and so was our former English translation The next words him that speaketh hath relation to the blood that speaketh in the foregoing verse Indeed that is of the neuter gender having relation to blood But because it is Christ who speaketh by his blood the Apostle most fitly changeth the gender and intendeth the person himself Christ Jesus who speaketh whereupon he had good cause to infer the words following For if they escaped not who refused him who spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The Apostles manner of expressing the duty here in this word See which implies great circumspection gives us to understand That Circumspection about Gods word is very requisite This was required of Moses in regard of Gods direction about legall types Exod. 25. 40. and of the Iews in regard of their observation of the Law Deut. 5. 1. As also of Solomons proverbs Prov. 5. 1 2. And of the prophecies of Prophets as their vehement Rhetoricall Apostrophes to senselesse and livelesse creatures demonstrate Isa. 1. 2. Micah 6. 1 2. Much more ought circumspection to be used about the Gospel therefore saith our Saviour Marke 4. 3 24. Hearken Behold there went out a sower
set down 1. The duty it self 2. A motive to inforce it About the duty 1. The persons to whom it is enjoyned are implied namely all to whom he wrote 2. The kinde of duty Herein observe 1. The persons to whom it is to be performed strangers 2. The manner of performing it with friendlinesse The motive is 1. Generally intended in this particle FOR. 2. Particularly exemplified wherein is expressed 1. The kinde of recompence Angels came to them 2. The ground thereof Gods speciall providence unawares 3. The persons recompenced some §. 23. Of the Instructions raised out of Heb. 13. 2. I. GEnerals are to be exemplified by particulars The Apostle exemplifieth that generall rule of brotherly love by this particular of hospitality II. Strangers are brethren The Apostle giveth this instance of strangers to shew who are to be accounted brethren and to whom brotherly love is to be shewed III. Men are prone to neglect strangers The manner of setting forth the duty under this phrase forget not implieth as much IV. Strangers are to be regarded This is the very substance of the duty here enjoyned V. Hospitality is a bounden duty This is to entertain strangers VI. Friendlinesse to be manifested to strangers The notation of the Greek word declareth as much VII The meanest may and must shew curtesie to strangers This I gather from the persons to whom he enjoyns this duty VIII Hospitality shall be recompenced This particle For intends a recompence IX Angels come to Saints with a blessing To this end mention is here made of Angels coming to Saints of old X. Gods remuneration exceeds mans expectation Those Saints to whom Angels came did not think of such guests They entertained them unawares XI Rewards given to some are encouragements to all For this very end doth the Apostle produce a recompence which was made to some §. 24. Of remembring others affliction Verse 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body ANother exemplification of that general grace of brotherly-love is compassion towards such as are in affliction Before this the Apostle premiseth such an item as he did before the former vers 2. Onely that was negative Forget not This affirmative remember Both import one and the same thing See § 12. 90. See also Chap. 2. § 55. The word here remember comprizeth under it all kindes of duties that are to be performed to such as are in any affliction as to pray for them to visit them to comfort and encourage them to relieve them to do what we can for their ease release and liberty to stir up others to do them good This word remember is here the more fitly used in that remembrance of ones misery stirs up bowels of compassion and puts men on to afford all manner of succour This is laid down as the ground of the compassion which God sheweth where it is said That God had compassion of his people The ground thereof is thus set down For he remembred that they were but flesh Psal. 78. 38 39. And again The Lord pitieth them that fear him for he remembreth that we are dust Psal. 103. 13 14. This is spoken of God after the manner of man On this ground Saints call on God to remember them O remember that my life is winde Job 7. 7. Remember that thou hast made me as the clay Job 10. 9. Lord remember David and all his afflictions Psal. 132. 1. This is most properly true of man when the Israelites remembred Zion in her affliction then they prayed for her Ps. 137. 1 c. Lam. 3. 19 20. Hereupon the Apostle being in prison cals upon those to whom he wrote to remember his bonds Col. 4. 18. Remembrance of a thing brings to our minde an Idea thereof and doth set before us a kinde of present view and sight thereof which cannot but work upon the affection and cause compassion Titus his inward affection was the more abundant towards the Corinthians whilst he remembred them 2 Cor. 7. 15. Remembrance of a case causeth a more serious consideration thereof But that which is not remembred is as not known and so not heeded nor regarded at all Surely this shews a main reason of mens neglect of such as are in any distresse and so remain in places whether they who neglect them use not to come Though it may be they formerly knew or heard that they were in such and such distresses yet not remembring that they are so they clean neglect them Out of sight out of minde Hence it comes to passe that clamorous and impudent beggars who put men in minde of their miserable cases though perhaps meerly feigned get more relief then such as are imprisoned or otherwise more miserably afflicted but out of sight It doth without question become Christians to be mindefull of such as they have formerly known to be in any distresse For this end they ought 1 To be inquisitive after the state and cases of such as they have cause to fear or surmise that they are in any distresse When Hanani came from Iudah to the place where Nehemiah was Nehemiah was inquisitive concerning the Iews that had escaped which were left of the Captivity Nehem. 1. 2. And being informed of their great misery he put himself on to do the good that he did for them 2. To visit such as they hear to be sick in prison or any other like distresse This is commended in Onesiphorus 2 Tim. 1. 16 17. 3. Oft to relieve those that are in distresse Not to think it enough that they have once relieved them if at least they long continue in their distresse Frequent doing of a thing will keep the occasion of it in minde and memory Paul commendeth the Philippians that they had sent once and again unto his necessity Phil. 4. 16. And he exhorteth Christians not to be weary in well-doing 2 Thess. 3. 13. Gal. 6. 9. The foresaid Onesiphorus oft refreshed Paul 2 Tim. 1. 16. 4. To be daily mindefull of such in their prayers This is an especiall means to keep them in minde and memory and to take opportunities of affording what needfull succour they can unto them St Paul testifieth That without ceasing he made mention of the Churches alwayes in his prayers Rom. 1. 9. So 2 Tim. 1. 3. §. 25. Of Professors being bound as Malefactors THey who the Apostle here exhorteth us to remember are said to be in bonds This is the interpretation of one Greek word which setteth out such as are fast bound by cords chains manicles fetters or any other like means It doth here comprize under it all such as are for the Gospels sake restrained of liberty as are 1. Such as are imprisoned as the Apostles were Act. 5. 18. 2. Such as are put into the stocks as a Prophet was Ier. 20. 2. 3. They that are both imprisoned and also put into the stocks as Paul
that in the very same words Thus Wâ—…ll done thou good and faithfull 〈◊〉 thou hast been faithfull over a few things I will 〈◊〉 thee Ruler over many things enter thou into the joy of thy Lord Matth. 25. 21 23. Great cause there is for poor persons to be content especially if the many promises and engagements of God for taking care of them and supplying their wants and needs be duly weighed as Psal. 34. 6 c. 37. 25. 55. 22. Mat. 6. 25 c. Phil. 4. 19. 3. A single life Single persons who never were married are indeed deprived of many comforts which married persons enjoy But withall they are freed from many cares and troubles which usually accompany the married estate In a single estate there is a greater freedom to serve God which the Apostle implieth under this phrase He that is unmarried careth for the things that belong to the Lord how he may please the Lord 1 Cor. 7. 32. Hereupon they who are free and can abstain are advised so to abide 1 Cor. 7. 27. The best man that ever was lived all his dayes in a single life Who then should not be content with this estate if God call him thereunto 4. The married estate It cannot be denied but that their estate is ordinarily much incumbred with sundry cares and troubles But withall it must be granted that these cares and troubles arise from the weakness and wickedness of men Their wickedness who raise troubles against others Their weakness who suffer themselves to be disquieted and too much distracted with the affairs of the family and cares for wife children and others Were it not for the wickednesse of some and weaknesse of others to please an husband or a wife would be no hinderance to pleasing of the Lord. If the honour ends and priviledges of marriage whereof See Domesticall Duties Treat 2. Part. 1. § 23 24 25. be poiâ—…ed with the cares and troubles thereof we shall find just cause to rest content in that estate 5. Want of children This or old was a matter of great discontent This brought many tears from Hannahs eyes and prayers from her heart 1 Sam. 1. 10. The Shunamite preferred a childe before any other thing that could be granted her 2 King 4. 14. Abraham himself said to God What wilâ—… 〈◊〉 give me seeing I go childlesse Gen. 15. 2. Give me children or else I die saith Rachel to her husband Gen. 30. 1. It was denounced as a great judgement against Coniah to die childlesse Jer. 22. 30. And it is denounced as a judgement to have a miscarrying womb and dry brest Hos. 9. 14. To this day such as are childlesse complain that they shall have none to bear their name to be their 〈◊〉 and to succeed them in their place To these I commend these considerations 1. It is God that denieth children Gen. 30. 2. 2. They may be denied children because God seeth them not meet to bring up children 3. Children are certain cares but uncertain comforts 4. Children may prove a grief of minde to their parents Gen. 26. 35. They may be a 〈◊〉 of heavy judgments upon their Parents 1 Sam. 3. 13. They may do much mischief to their Parents 2 Sam. 15. 10. They may foolishly lose what their prudent parents have left them 1 Kin. 12. 16. 5. God hath promised to them that fear him a better name then of sonnes and daughters even an everlasting name that shall not be cut off Isa. 50. 5. These are weighty motives to perswade such as have no children to rest content 6. Many Children Christians in this case use to manifest more discontent then the Jews of old did We do not reade that they used to be discontent at a numerous off-spring but rather still to desire more though they had many Leah had six sons one atter another yet when she saw that she had left bearing she took Zilpah her maid and gave her Iacob to wife that she might have more children by her Yea atter that she hired of her sister liberty to lie with Iacob and thereupon had two more sons and a daughter Gen. 30. 9 16 17 19 21. We reade that Ibzan a Judge in Israel had thirty sons and thirty daughters And that Abdon another â—…udge had fourty sons and thirty Nephews Iudg. 12. 9 14. And that Ierub-baal another Judge had threescore and ten sons Iudg. 9. 5. Should a Father now have so many how would he complain and think he should never have enough for them all Surely it is distrustfulnesse in Gods providence that causeth discontentednesse in this case The sacred Scripture tels us That God provideth for the young Ravens when they wander for lack of meat Job 38. 41. Experience sheweth That the lesser sort of birds bring forth and breed up fifteen young ones together Are not Christians children more worth then many birds God provides for all thy children while they are in the womb Why dost thou not trust to his providence for them when they are brought into this world Many poor folks children do not only wax fat and strong with course food and raiment but also attain to very good callings through the Divine Providence God hath said of our children They are mine born to me Ezek. 16. 20 21. Will he not then take care of his own God hath promised Children yea many Children as a blessing Psal. 127. 3 4 5. 128. 3. Did we believe Gods Word and in Faith plead it before God and depend on him for making it good in his own way and at his own time we should certainly not only be content but also thankfull for the many children he bestoweth on us 7. Losses This case of losses may be extended to Goods Friends Children and other things that are near and dear unto us and are needfull for us and usefull unto us Such losses do oft cause much discontent and work great disquiet in men But if such as have losses would seriously weigh the example of Iob and about him consider 1. What a man he was how great how good Iob 1. 1 3. 2. What his losses were in every kinde Iob 1. 15 c. even more I dare say then thine are who complainest 3. With what Contentednesse yea and Thankfullnesse he did bear all Iob 1. 21. 4. What was the end of the Lord Jam. 5. 11. and what recompence the Lord returned Iob 42 10 c. If these four things in Iobs case were seriously weighed we should finde him a worthy patern of Contentment in this case of losses and a strong enforcement of the duty The Apostle testifies of the Hebrews That they took joyfully the spoiling of their goods Knowing in themselves that they had in heaven a better and an enduring substance Heb. 10. 34. The Goods of this world are but transitory commodities such as the Lord lends us and that only for such a time as seemeth good to himself he hath power to
demand them when he will As for Friends God who taketh them away can and will make an abundant supply Is not God better to us then many Friends What good can Friends do without he also be our Friend And if he be our Friend what need we have any more Friends Children that are taken from us are taken to a better Father that provideth better for them then we can That Children taken away are not to be reckoned among things lost is evident by Iobs case in that God doubled all the things that Iob lost save his children Other things that he lost were doubled unto him In stead of seven thousand sheep which he lost he had fourteen thousand restored In stead of three thousand Camels he had six thousand So in other things which he lost But having lost seven sons and three daughters he had but so many restored to him yet are these accounted doubled because the ten children which were taken away were with God and not utterly lost There is therefore no reason that a man should be discontent that his children are taken away to a better place It was Iacobs ignorance of that course which God took to advance Ioseph to such an estate as he might be a means of preserving his Fathers houshold and of saving much people alive that made him so impatient and discontent at his supposed losse Gâ—…n 37. 33 c. 45. 7. 8. Crosses in mens Callings Mens Callings are the ordinary means of their livelihood If they thrive not thereby but rather lose they use to be much discontent To remove discontent in this kinde 1. I advise such to search into the cause of their not thriving whether it be not their own unskilfulnesse idlenesse negligence pride prodigality too eager pursuit of their pleasures too much trust in such as are unfaithfull or otherlike faults of their own or whether they do not ambitiously aim at a greater kinde of thriving then God seeth meet for them or whether it be not envy at the greater thriving of others then at themselves If so they have just cause to be humbled To such I may say Wheresore doth a living man complain Lam. 3. 39. a man for the punishment of his sin In these and otherlike cases a man hath more cause to repent then be discontent 2. In this case about crosses in their Callings I advise men to consider that it is the Lord who giveth or with-holdeth blessing Reade for this purpose Psal. 127. 1 2. 128. 2 3 4. This consideration is of great force to make a believer content with that estate wherein God sets him willing to abide therein patient under crosses that befall him therein diligent in the duties thereof constant in waiting on God for his blessing and ready to resign himself wholly to Gods disposing Providence 9. Reproach All reproach is against a mans name which is more precious unto him then wealth yea then life it self Prov. 22. 1. Eccles. 7. 1. Reproaches pierce deep into a mans soul and make him exceedingly discontent The advice therefore which was given about crosses in a mans calling must in this case be observed Consider the cause of the reproach that is laid upon thee If it be for thy own misdemeanour or wickednesse Thou art to bear it contentedly as a just punishment But if it be without cause given on thy part refer the case to God and say as David did Let him curse for the Lord hath bidden him It may be that the Lord will look on mine affliction and that the Lord will requite good for his cursing this day 2 Sam. 16. 11 12. On hope hereof rest content the rather because not only many righteous men but also Christ himself endured in this case more then thou dost If the reproach be for righteousnesse sake and for the Lords sake we ought not only to be content therewith but also to rejoyce therein Matth. 5. 11 12. The like may be said of all manner of persecution for the Lords sake 10. Afflictions Under this head I comprize all manner of oppressions and hard handlings by men and all kinde of wasting and torturing maladies more immediately inflicted by God yea and all things grievous to weak flesh To work contentment in these cases our eye must be on the prime and principal Author of all which is the wise God and our tender Father and withall we ought to consider the end which he aims at therein and the good that he will produce from thence He sees that the afflictions which he layeth on us either mediately by visible instrumentall and secondary means or immediately by himself are needâ—…ull for us and usefull to us For he alwayes correcteth us for our profit Heb. 12. 10. See more hereof on that place §. 66. Of examining ones self about Contentment IF serious and thorow examination be made concerning this grace of Contentment we shall finde it to be a most rare grace not only rare in the excellency of it whereof see § 64. but rare in the scarcity thereof Scarce one man among a thousand will be found to have attained it The discontented complaints that are every where heard of mens want of means of their great charge of their not thriving as others do of heavy burdens of grievous oppressions sore afflictions and other things that disquiet them are evidences of the want of this grace in them Could the inward perplexities of the Spirit at every thing that crosseth their humour and their unsatisfied minde about their present estate be discerned the want of this grace would be more evidently manifested This is a case much to be bewailed and for which we ought deeply to be humbled It robs God of that praise which is due to him for those blessings that he doth bestow For a discontented minde lightly esteems such blessings as God bestows on him because he hath not what he would and by the inward perplexity of his soul makes his life a kinde of hell The grounds of Contentedness laid down § 63. afford a good Direction for attaining this grace §. 67. Of the Inference of Gods Promise against Covetousnesse and for Contentednesse Verse 5. For â—…e hath said I will never leave thee nor forsake thee THe first particle of this Text FOR sheweth That this Promise is added as a reason of that which goeth before It hath reference both to the vice forbidden which is Covetousnesse and also to the vertue enjoyned which is Contentednesse It is here added to disswade from the former and to perswade to the latter The Argument is taken from Gods Promise of providing for his It may be thus framed They whom God hath promised never to leave nor forsake ought not to be covetous but content But God hath promised never to leave nor forsake such as trust in him Therefore such as trust in God ought not to be covetous but content This promise of Gods continual Providence and Protection much aggravateth
Christ last and second 9. 143 144 Comming of Christ looked for by believers 9. 145 Comming of Christ yet to come 10. 139 Comming of Christ speedy 10. 140 Communication of properties in Christ 9 57 Companions with sufferers 10. 126. Lord 11. 138 Company with wicked dangerous 11. 138 Comparisons see Parables Compassion in Priests and Ministers 5. 9 Compassion on all sorts 5. 11. and 10. 128 Complaints of God 3. 105 Concealing such as in danger 11. 125 Conclusion to be expressed 4. 53 Conception of Christ 8. 6 Conditions stand with free grace 12. 43 Confessors and Professors distinguished 11. 259 Confessors brought to wander 11. 261 Confessors brought to want 11. 262 Confession of sin 10. 7 8 Confessors hardly handled 11. 264 Confidence for profession of faith or faith it self 3. 61 Confidence to be maintained 10. 132 Confesse thy condition 11. 67 Conscience what it is 13. 155 Conscience good and evill 13. 155 Conscience not quieted by legal rites 9. 49 Conscience most affected with sin 9. 83 Conscience quieted when purged from sin 10. 5 Conscience evil 10. 66 Consider what it intendeth 3. 21 Consider weighty matters 3. 22 Consider Christ above all 3. 23 41 Consider one another 10. 75 Consecrated a way is by Christ 10. 55 Consolation from Gods promises 6. 144 Consolation strong 6. 145 Conspiring in sin aggravates it 3. 104 Constancy See Perseverance Constancy of Christ in sufferring 12. 18 Content with thy gifts 2. 37 Content with any estate 11. 45. And 53. 61 62 c. Continue See Persevere Continue God doth his great works among opposers 3. 100 Continuance in sin aggravates it 3. 102 109 Contradictions of sinners against miseries 12. 24 Contradiction make weary 12. 2 Contrary vices to be avoided 6. 8â—… Contraries cause contrary consequences 4. 31 Converted ones at first most assaulted 10. 119 Converted ones at first great courage 10. 121 Conviction works on affection 7. 77 Corruption bitter 12. 84 Corruption to be kept down 12. 85 Corruption defileth many 12. 87 Courage spirituall needfull 12. 25 Covenant what it is 7. 94. and 8. 39 Covenant made with Christ â—… 118. 8. 45 Covenant and Testament differenced 7. 94 Covenant with Christians wherein better 7. 94 Covenant established on the Mediator 8 24 Covenant of God established on promises 8. 26 Covenants four causes 8. 40 Covenant new 8. 35 Covenant a prop to faith 8. 41 Covenant of works 8. 42 Covenant of works why promulged after mans fall 8. 42 Covenant of Grace 8. 45 46 Covenant upon tables of stone 9. 30 Covenant of God the ground of the good he doth 10. 46 Covet best gifts 2. 37 Courage spiritual needful 12. 25 Country of believers 11. 72 Councell of God immutable 6. 135 Creation not understood by reason 1â—… 8 Creation by Gods word 11 8 Creation of nothing 11. 8 Creatures variously taken 4. 75 Creatures perish how many wayes 1. 137 139 Creatures how altered by Christ 1. 140 Creatures cannot work miracles 2. 28 29 Crosse what it is 12. 17 Crosse of Christ 12. 17 See sufferings Crown Crowning 2. 60 Cruelty in death 11. 255 Cruelty of men exceeds beasts 11. 271 Crucifie Christ again 6. 41 Curse followes rejecting 6. 49 Custome no sure rule 10. 80 D. DAnger See Distresse Danger utmost to be declared 6. 30. and 10. 87 Danger of others to be prevented 11. 125 187 Danger to be timely prevented 11. 126 Danger to be prevented so long as may be 11. 127 Danger avoided by such as have courage 11. 147 158 168 Dangerous places made the safest 11. 168 Davids name frailties crosses graces priviledges 11. 211 212 c. Day To day taken for eternity 1 50 This Day applied to set times 1. 58. and 1. 61 Day the extent of it 3. 76 91 146 Daily do good 3. 145 146 Day the last 10. 82. How it approacheth 10. 83 Day the last how it is seen to appear 10. 84 Day the last how fitted for it 10. 85 David the penman of the book of Psalms 4. 44 David a type of Christ 11. 217 Death of Christ vanquished Satan 2. 144 Death See Mortall Death fearful 2. 149 Death in Gods power 5. 41 42 Death principles about it 6. 19 Death of Christ a death of suffering 2. 76 Death in causes of Religion 10 103 Death approaching take care of posterity 11. 112 119 Death most irrecoverable 11. 240 Dead works 6. 8. and 9. 8â—… Dearest yeelded to God 11. 93 Dearest subject to destruction 11. 159 Deceitfull sin is 3. 122 148 Defer not repentance 3. 76 Defences against God in vain 11. 175 Degrees of sin 2. 18. 3. 85 Deliverance from spirituall bondage 2. 152 Deliverance out of troubles 11. 121 Depart from God See Apostates Deputed to his function Christ was 3. 33 See Appointed Desertions spirituall take not away all comfort 3. 64 Desire of doing good 13. 156 Desires though earnest may be in vain 12. 96 Desperat distresse avoided 11. 23â—… Despâ—…se the Law who do 10. 102 Despisers of the Law put to death 10. 103 Despisers of Gospel more sorely punished 10. 107 Determined God hath whom to blesse 11. 90 Devil destroyed 2. 141 Devils power of death 2. 142 143 Devil an accuser 2. 146. 3. 122 Devil compriseth all the evill angels 2. 147 Devil described 3. 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 74 81. and 3 164. and 6. 84. and 10. 5 Dy men must 9. 133 Dy but once men do 9. 134 135 Different times argue different things 4. 29 Different things discerned by faith 11. 144 Different priviledges from God 11. 277 Diffidence See unbelief Diligence about heavenly rest 4. 64. and 6. 79 Directions to be added to admonitions 3. 143 Disgraces See reproaches Disgrace put upon professors â—…0 124. Disgrace a kind of persecution ibid. Disobedience distinguished from transgression 2. 14 Distresse no just cause of distrust 3. 39 See Danger See Desperate Distrust See unbelief Divers doctrines 13. 115 Divine truths differenced 2. 22 Doctrines divers and strange 13. 115 Dominions 1. 84 Dominion of Christ 2. 61 69 Doubling a word an emphaticall hebraisme 6. 103 Draw neer to God 10. 62 Drinks legall 9. 50 Dulnesse in hearing 5. 50 Dulnesse from want of exercise in Gods word 5 68 Duty necessary 2. 3 Duty daily to be done 3. 145 E EArth the foundation 1. 131 Earths and heavens extent 1. 130 Earth the place of Saints plgrimage 11. 69 Efficay of Christs propheticall office 2. 122 127 Efficacy of Christs blood before shed 9. 90 Elder not ever the worthier 11. 11 106 Elders who are 11. 6 Election Gods power therein 2. 131 Elect only given to Christ 2. 133 Elect perfected by Christ 10. 40 Eliah died not 9. 133 Elohim when to be taken of God when of creatures 1. 107 Encrease of Gods goodnesse to his Church 8. 53. And 11. 57 61 End of world cleared 9. 119 End justifieth not an act 11. 125 Endeavour after heaven 4. 63 Endeavour acceptable 13.
In what respects God is said to harden Satan cannot force mans will One man cannot force anothers will The blame of sin not to be put off to others 1. Naturall hardnesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Unbelief 3. Hypocrisie 4. Pride 5. Presumption 6. Frequent sinning 7. Relapse 8. Ill company 9. Plenty 10. Afflictions Means of softning mens hearts Jews rejected means of softning How men fall about means How men positively harden their own hearts Withstand beginnings Degrees of sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obeaeco c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor obduratum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occaecatae sunt mâ—…ntes Effects of an hard heart 1. Security 2. Inconsideratenesse 3. Stupidity 4. Obstinacy 5. Malice 1. Take heed of the causes of a hard heart Graces contrary to the causes of a hard heart 2. Get a sense of the burthen of sin How sin appears horrible 3. Speedily turn from sin 4. Beware of a relapse 5. Be constant in use of means 6. Walk before God 7. Apply judgments 8. Number thy days aright 9. Examine thy self daily 10. Pray a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What provocation is ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Acerbare amaritudâ—… â—…fferre h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lis jurgium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jurgavit ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acerbare exasperare ad amaritudiâ—…em seu amaraâ—… iram câ—…citare l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins of former ages to be observed Take notice of the sins of former ages a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atticè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac ipsa die c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum luce vel prima luce Thucyd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub lucem Lysias d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diei noctispacium e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hodiâ—…rno die f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wildernes described The wildernes Gods School Why the wildernesse here mentioned Gâ—…ds provision 〈◊〉 the Israelites in the wildernesse No evidence of Divine Providence works on incredulous See v. 9. §. 99. ch 8. v. 9. §. 55 57. Gods kindenes to us an aggravation of our sins Distresse no sufficient cause of distrust Gods manifold waies of providing To tempt God In the midst of blessings how great a sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doâ—…cc c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usquedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque quo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo ubi a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who meant by Fathers Why ancient Jews called Fathers Practise of Fathers no warrant for sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How men tempt God evilly Presumption ariseth from diffidence Presumptuous tempting of God Distrustfull tempting of God Israels manifold temptings of God Causes of tempting God Effects oftempting God Judgements on tempters of God How to avoid tempting of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God provided for the incredulous Gods kindness to incredulous a prop of faith to beleevers Outward blessings on wicked Judge not Gods favour by outward blessings a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meâ—…m b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods works in the wilderness were extraordinary c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods extraordinary works work not on incredulous See v. 16. §. 163. The agreement betwixt the Psalmist and the Apostle Words may be altered if sense be held God not hindered by mans unbelief Instances of Gods long-suffering Why God long forbears Who may bless God for his forbearance Forbear as God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See chap. 6. v. 1. §. 2. See §. 109. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ripa b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravate ferre c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pondus dolor e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poudere premor molestè fero f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nauseabâ—…is vâ—…smetipsos How God grieved a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gigno Conspiring aggravates sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods love makes him complain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benoni Participium praesens medium inter perfectum faturum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seduco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erratis l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 10. v. 26. §. 88. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repent a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calcavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatuâ—… ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vado See Chap. 10. v. 20. §. 54. Gods secret way Gods visible way Waies wherein God would have us walk Some ignorance extenuateth sin Ignorantia dicit simplicem scientiae negationem Ignorantia importat scientiae privationem Th. Aquin. sum Theol. pri 2d Quaest. 76. Art 2. Nescience blameless in three cases Simple ignorance * Ignorantia juris vel facti Wilfull ignorance Ignorantia est 〈◊〉 vel directâ—… siâ—…ut cum 〈◊〉 stuâ—…io â—… vult nâ—…ire aâ—…qua ut liberius peâ—…t vel 〈◊〉 sicut cum aliquis propter 〈◊〉 vel propter alâ—…s occupationes negligâ—… aâ—…cre id â—…r quod â—… peccato râ—…tur T. Aquin. sum Theoâ—… prim â—… quaest 76. Aâ—… 3 Ignorance cannot be the mother of devotion The wofull plight of ignorant persons Ignorance an insufficient plea. They who are under ones charge must be instructed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itaque d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septem septies e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Niphal jura vit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Requtes mea b
self over to sin is to give himself over to judgement In what respects the Gospell is stiled truth The Gospel a touch-stone The Gospel to be highly esteemed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel causeth such as conceive it to receive it Papists wrong people in keeping the word from them Gospel a touch-stone The Gospel a matter of gratulation Humiliation for not prositing by the Gospel Exhortation to make the best use of the Gospell b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 10. § 29 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who are not pardoned shall be damned a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecto Apostates sin against conscience a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervos Act. 18. 25. Ro. 12 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is there matstiall fire in hel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Occultè adversarij f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a A 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cautions about putting to death Why despisers of Gods Law put to death a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericordia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greater punishments then bodily b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Ro. 1. 30. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ultor g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignus â—…ensebatur * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What to tread under foot c See Chap. 6. v. 6. §. 41. Son of God despised Blood of Christ precious d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this verb See Chap. 11. v. 11. §. 56. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is known in his dealings God punisheth evill doers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How fearfull God is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illuminatâ—… c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contract pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maneo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good cause works courage in suffering b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patience a great support in suffering a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians are subject to many Tryalls Christians made a gazing-stock b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19. 29 31. How Christ was put to open shame see Chap. 6. v. 6. Sect. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproach a kind of persecution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 premere ut calceuâ—… dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 premere pedem â—…vae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see §. 123. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acknowledge kindnesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Extruimusque toros dapibusque epulamur opinis Harpyiâ—… diripiunt que dapes c. Virg. Aeneid lib. 3. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sum f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recompence answerable to damage Reward surpasseth damage a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Liberam illa professionem d Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward afteâ—… work a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patience an help to perseverance Grace not perfect at first a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods will is mans rule c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. aâ—…rist Reward after work d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veniendo veniet a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Mâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are just men a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirituall life Difference betwixt just and unjust How faith brings life Agreement between the Prophet and Apostle Want of faith makes unstable a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 25. 9. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See §. 151. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul how attributed to God a Mâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Non sumus substractionis Vulg. Lat. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉