or private means ãâã if those means be not still used the heart will ââ¦all to its native hardness As ãâã and clay and other like things which are naturally hard will upon withholding means of softning after they have been once softened fall to their native ãâã So the heart of man Or as water though it be made scalding hot if fire be taâ⦠from it will soon wax cold of it self and as all manner of heavy things being ãâã some means or other drawn upwards will of themselves fall down again if ãâã means be taken away So the heart There is a natural proneness and inclinatioâ⦠it to hardness The indefinite expression Lââ¦st any of you implieth that all of all sorts even ãâã best were subject to this decay and to this hardning of their heart In this respâ⦠they ought all of them to be carefull in practising the fore-mentioned duty mutuâ⦠one to another among all sorts of them See v. 12. § 123. Of hardness of heart and of the great damage thereof See § 80 c. §. 148. Of the deceitfulness of sin THe Apostle doth further declare the ground of that proneness to wax hard ãâã this phrase through the deceitfulness or with the deceitfulnesse of sinnâ⦠ãâã as it is by the manifold deceits of sinne that it prevails so much as it doth upon ãâã The particular deceits hereafter specified give evident proof hereunto By sinne is here in special meant the corruption of nature that corruption ãâã which all are conceived and born which they carry about them so long as ãâã retain their mortal body It is that which in Scripture is called the ãâã opposed ãâã the Spirit It continually lusts against the Spirit Gal. 5. 17. and is ever soliciâ⦠man to evil and hindering him in every good thing that he enterprizeth ãâã 18 c. It containeth in it all manner of evil lusts Ephes. 4. 22. which are ãâã lusts of deceitfulnesse or deceitfull lusts because a man is exceedingly ãâã therewith By reason hereof deceitfulnesse is attributed to riches Mat. 13. 22. ãâã this inbred corruption maketh men so to dote on riches as they prefer them beâ⦠true godliness and heavenly happiness Though in some special respects the inward corruption may justly be stiled ãâã fââ¦ll yet is not this evil quality to be restrained only to it As ãâã damme or ãâã ther is so are her imps and brats Both innate corruption and also outward ãâã sprouting from thence are all deceitfull The Apostle attributeth this very ãâã theââ¦e ãâã to unrighteousnesse 2 Thess. 2. 10. He also cals ãâã that is mens conceââ¦ts grounded upon their own corrupt reason and sense ãâã deceit Colos. 2. 8. And another Apostle cals the lascivious practices and ãâã carriages of some formal Professors their own deceivings wherein they ãâã themselves 2 Pet. 2. 13. In all these places the word of the Text is used even six times whereof ãâã speak of our natural corruption others of the fruits thereof In this Text ãâã mââ¦y indefinitely be taken for any kinde of sin inward or outward for every ãâã deceitfull The Verb from whence the Greek Noun translated sinne is derived ãâã notation from an Hebrew root that signifieth to imbitter and provoke for ãâã sinne exasperates and provokes God See § 90 103. In that respect it hath many deceitfull devices All the devices of sinne are as fair baits whereby dangerous hooks are covered over to entice silly fish to snap at them so as they are taken and made a prey to the ââ¦isher There is a Greek word thrice used in the New Testament which is taken from that practice of a fisher Our English translate it excited Jam. 1. 14. beguiling allure 2 Pet. 2. 14 18. The Primitive root from whence the Greek word is derived signifieth deââ¦it Thence a Noun which signifieth meat or a bait whereby fish fowl or other living creatures are taken and the fore-said Verb which signifieth to lay a bait or to catch with a bait and metaphorically to entice allure and beguile This deceitfulnesse of sinne is a strong inducement to make us watchfull against it and that the rather because of our foolish disposition and pronenesse of nature to snap at every bait and to yeeld to every temptation Hereof see § 122. No man is willing to be beguiled Though most men love to be flattered and delight therein yet when they discern that their flattrries mock them they are offended That we may the better discern the mockings and cousenages of sin I will set some of them before you The deceits which sin useth are such as these 1. Sin presents it self in another dresse then its own 2 It pretends fair advantages 3. It insensibly soaketh into mens hearts 4. It so bewitcheth those that give entertainment to it as it cannot be cast off Of these four particulars See § 122. 5. It accommodates it self to particular mens humours as Zedekiah and the four hundred false prophets observing that Ahab was set to go against Ramoââ¦h-Gilead answerably ordered their Prophecies even so as best besitted his humour 1 Kin. 22. 6. Thus lust sets upon the plegmatick humour pride on the sanguine anger on the cholerick revenge on the melancholy passion of the female Sex lasciviousnesse on youth stoutness on the strong man covetousness on the old man so the like on others 6. When once it begins to tempt a man it will hardly cease till it hath prevailed against him Though the Spirit resist it yet will it continue to resist the Spirit Rom. 7. 21 23. When lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death Jam. 1. 15. 7. It works it self into a man by degrees At first it saith as Lot did of Zoar Gen. 19 20. Is it not a little one But that little one is like a little leaven which leaveneth the whole lump 1 Cor. 5. 6. At first it saith Taste a little upon that taste followeth a liking then a desire which moves him to commend it and to accustom himself thereunto Evil communications corrupt good manners 1 Cor. 15. 33. From words they proceed to deeds 8. It suggests good effects and events to follow upon yeelding to it abusing that general principle of the Apostle All things work together for good Rom. 8. 28. Though God thorow his unsearchable wisdome and Almighty power may bring good out of evil yet is not sinne the true and proper cause of good To like purpose doth it pervert this Apostolical cordial Where sin abounded grace did much more abound Rom. 5. 20. 9. It much presseth the common practice of most men charging such as yeeld not with singularity and thereby deceives many 10. It insisteth much upon moderation and alleadgeth That a man may be righteous overmuch and to cast himself into many unnecessary dangers Ecclis 7. 16. 11. It much inculcateth the power of
the Sea Herein we may behold the boldness of enemies in pursueing the people of God The like may be noted of the Amalekites who not long after the destruction of this great Host of the Egyptians set upon this people whom God had so preserâ⦠Exod. 17. 8. And the like also of Sihon King of the Amorites and Og the King of Bashan Numb 21. 23. 33. Malice and hatred so blindeth the mindes of the enemies of Gods Church and ãâã intoxicateth their understanding as they cannot discern the danger whereinto ãâã venture They can neither think of things past nor foresee and forecast ãâã to come Our Proverb saith who so bold as blind Bayard 1. This giveth proof of that satanical spirit which ruleth in wicked men setâ⦠their spirits on fire to do mischief not regarding into what danger they imâ⦠themselves they are like mad bulls who will run their career though ãâã break their own necks How do bloody minded men venture their own lives ãâã take away the lives of others How doe all sinners run headlong down to their ãâã perdition to accomplish their mischievous plots 2. This doth much check the backwardness coldness and fearfulness of such ãâã prosess the truth in maintaining the same How little will men venture in Gods cause How doth every shew of danger discourage them shall adversaries be so ãâã and venturous in opposing the Truth and in persecuting the Professors thereof and shall Professors be timorous in maintaining it 3. Let this put us on to an holy zeal in the cause of God and of his Church ãâã of our own and others salvation Let the boldness of the wicked in their misâ⦠courses animate and imbolden us in pious courses This is not to make us blind and mad as the wicked are by implunging our ãâã into apparent danger but to make us cast off the cloaks of sluggishness and ãâã pretending danger where is no just cause of pretence Prov. 22. 13. and 16. 13. Let us shew that there is more power in the divine Spirit to enbolden us to good than can be in a satanicall spirit to imbolden men to evill §. 170. Of Enemies perishing by that which preserveth Saints THE issue of the Egyptians forenamed boldness is expressed in this word were drowned This word is compounded of a simple verb that signifieth ãâã and a preposition that intendeth a thorough doing of a thing So as ãâã compound signifieth to drink up or as it is ordinarily translated to swallow ãâã Matth. 23. 24. 1 Cor. 15. 54. It is attributed to the Devill and translated ãâã It being here applied to waters it is fitly translated were drowned for waters swallowing up men do drown them thus we see that the presumption of the Egyptians caused their destruction The like may be exemplified in the forementioned instances of Amelek Sihon and Og and might be in a multitude of others The just vengeance of God causeth this for hereby they are brought as beasts into snares and as birds into pits Psal. 9. 15 16. and 35. 8. This is enough to disswade such as have any care even of themselves and their own safety from overmuch boldness and forwardness in persecuting such as God will protect They have cause to fear least God should make them visible spectacles of his vengeance Let such consider Gods just dealing with these Egyptians To aggravate this evidence of Gods just vengeance it is worthy our observation to consider that means of the Churches preservation proved to be the means of their enemies destruction for those waters that were a wall unto the Israelites returned and covered all the Host of Pharaoh Exod. 14. 28 29. The Lions that preserved Daniel from the plots of the Princes of the Persians were a meanes of devouring those Princes Dan. 6. 22 24. This also proveth true in the means of salvation for that word which is a savour of life to Believers is a savour of death to others 2 Cor. 2. 16. Thus may some in the Sacrament of the Lords Supper eat judgment to themselves 1 Cor. 11. 29. So Christ himself who is a chief Corner-Stone elect and precious to them that believe is unto them that be disobedient a stumbling block of offence 1 Pet. 2. 6 7 8. 1. This comes to pass through mans abuse of the means which God affords for his good as Saul abused his sword wherewith formerly he had destroyed the enemies of the Church by thrusting it into his own bowells 1 Sam. 31. 4. 2. God being provoked by such men turns blessings into curses This may afford us a good direction about the use of those means which we see to be usefull and succesfull to others For this end 1. Be sure of thy warrant for the use of such and such means These Egyptians had no warrant so to rush into the Sea as they did When the Israelites presumed to go up against the Amalekites and Canaanites without Gods warrant they were discomfited Numb 14. 44 45. 2. Use warrantable means after a right manner herein David failed 1 Chro. 15. 13. 3. Aim at a right end The King of Assyria aimed at a wrong end in the successes that God gave him Isa. 10. 12 13. 4. In all lawfull things seek Gods blessing for it is not means but Gods blessing on means whereby we come to prosper Deut. 8. 3. Prov. 10. 22. §. 171. Of passing through the red Sea Sacramentally considered THE Apostle maketh this passing of the Israelites through the red Sea to be such a Sacrament unto them as Baptism is unto us where he saith They were all Baptized in the Sea 1 Cor 10. 2. Hereupon having distinctly noted the main points of the history I hold it meet to open the Mysterie and for that end 1. To shew what kind of Sacrament their passing through the red Sea was 2. To manifest wherein that Sacrament agreeth with Baptism That Sacrament may thus be described It was one of the Jewes extraordinary Sacraments wherein by their safe passing through the Sea their preservation from the common destruction of mankind was represented and sealed up unto them 1. That it was a Sacrament is evident by this phrase they were baptized in the Sea 1 Cor. 10. 2. and in that it had the essentiall parts of a Sacrament as we shall shew in comparing it with Baptism 2. It was a Sacrament of the Iewes apperteining to that Church alone It was not for the Egyptians They were drowned in the Sea Hereby it is distinguished from the Ark which was a generall Sacrament for the whole world and also from Christian Sacraments 3. It was an extraordinary Sacrament in that it was but once for all used Hereby it was distinguished from the Jewes ordinary Sacraments which were Circumcision and the Passover 4. It is said to be one of their extraordinary Sacraments to shew that the Jews had more extraordinary Sacraments than this They had four Two answered
valiant in fight and putteââ¦h to flight the Armies of the Aliens The former of these two noteth out valour the other victory So as this later iâ⦠an effect of the former Victory is an effect of valour Faith works valour and valour produceth victory Hereby it is evident that valour arising from Faith proves victorious All the victories of believing Saints give proof hereunto as of Abraham Gen. 14. 15. Of Moses Num. 21. 24 35. and 35. 7 8. of Ioshua and of the Iudges and Kings after him Faith brings God to be a party Believers will enterprize nothing without God In effect they say to God as to Barak did Deborah If thou wilt go with me then I will go but if thou wilâ⦠not go with me I will not go Judg. 4. 8. So said Moses to God If thy presence go not with me carry us not up hence Exod. 33. 15 16 ãâã God goeth with them As a visible evidence hereof The Lord appeared to Ioshua and told him that as Captain of the host of the Lord he was cââ¦me Josh. 5. 14. Hence is it that God is oft stiled the Lord of Hosts he goââ¦th out with the Armies of his people he ordereth them He giveth victory to them Psal. 98. 1. Thus is God himself and his honour engaged in his Saints battells which are stiled the battels of the Lord. 1 Sam. 25. 28. This therefore doth Ioshua thus plead O Lord What shall I say When Israel turneth their backs before their enemies What wilt thou do unto thy great Name Josh. 7. 8. 9. Hence may be inferred one reason of the ill success which many that profess the true Faith have in war In generall this is it They do not well exercise their Faith Particulars to prove this are these that follow 1. Israel in Ioshua's time fled before their enemies Josh. 7. 4. For it is an especiall fruit of faith to make men search into themselves and into them who joyne with them whether there be any thing that might keep off God from them which they did not at that time yet had they just cause to do so because of the strict charge that was given them and that upon pain of a curse ãâã 6. 18. 2. The eleven Tribes that fought against Benjamin in a good cause were twice overthrown Iudg. 20. 21 25. For 1. It is probable that they were too confident in the number of their men so as they fought not in faith 2. They took upon them to punish other mens sins before they had repented of their own which is not to fight in Faith After they had lost two and twenty thousand in one battell and eighteen thousand in another and thorowly repented with fasting and weeping Iudg. 20. 26. they prevailed 3. Ionathan a true Believer perished in War 1 Sam. 31. 2. For Though Ionathan did in generall believe to the salvation of his Soul yet could he not in Faith enter into that war whereby he perished For he could not be ignorant of Gods refusing to answer his Father and he might also be privy to his Fathers consulting with a Witch 1 Sam. 28. 6 7. But concerning Ionathan's cause 1. God may suffer an Army to be overthrown for the sinns of some and in that overthrow suffer Believers to be slain for their good as to free them from the evill to come This was the case of Ionathan God would not suffer him who was Heir apparent to the Crown see another sit upon the Throne 2. God translates his Saints in such overthrows from earth to Heaven where they triumph over all their enemies 4. Believing Iosiah was slain in war because he enterprized not that war in faith but against Gods Will. 2 Chro. 35 21 22. Saints may in their general course walk by Faith and yet in some particulars swerve from it and God for that justly punish them so he dealt with Moses Numb 20. 12. To conclude if thorow examination be made of such battels as believing Saints have lost or wherein they have been slain it will be found that their enterprises have been without warrant or unwarrantably prosecuted In such cases God makes enemies his rod to scourge his children But what do enemies get thereby what do Gods children lose thereby When Gods work is done the rod is cast into the fire They who were scourged bettered thereby received into grace and favour and in case they dye crowned with an incorruptible Crown They are judged in this world that they might not be condemned in the world to come 1 Cor. 11. 32. A good direction hence ariseth for making war prosperous which is to get Faith and rightly to use and exercise it For this end observe these rules 1. Acquaint thy self with Gods Word and Promises Thereby thou maist learn what warrs are lawfull how lawfull warrs are to be waged to what warrs God hath made a promise of victory 2 Sam. 5. 19. Secondly Be sure of peace with God and take heed that he have ãâã quarrell against thee Deut. 23. 14. 3. Renew thy Covenant with God renew thy repentance Iudg. 20. 26. for we are all prone to fall from our former stedfastness 4. In the best manner that thou canst seek help of God Humble thy Soul sharpen thy prayer by fasting 2 Chro. 20. 3. 5. Let thy soul remain steady with God and faiââ¦t not Exo. 17. 11. 6. The greater the danger is the more confidently rest upon God 2 Chro. 13. 14. §. 239. Of warring against Aliens THE persons over whom faith makes men valorous and victorious are here said to be Aliens such as are strangers from the Covenant of God none of ãâã confederates but rather opposite to them most of the victorious warrs before mentioned and approoved in Scripture were such They are Gods enemies and we may in that respect the more confidently rest upon God for his assistance But for Gods confederates to fight one against another without just cause is to make God to fight against himself or rather to make God to be on neither part but in Justice to suffer them to devour one another ãâã 5. 15. 1. Object After the division of the ten Tribes from the house of David there were warrs betwixt Iudah and Israel Answ. Israel separated themselves from the Ordinances of God and became no people of God They were like those who said they were Iewes but were not ãâã Rev. 2. 9. Such are Papists who carry the name of Christians What can Papists more plead for right to the Church of God than the ten Tribes after their division could 2. Object There was long war betwixt the house of David and the house of Saul 2 Sam. 3. 1. Answ. The cause is to be considered as well as the persons If such as proââ¦ess the the true Faith offend other Professors and invade them they who are so effended may defend themselves or if they do notoriously sin against their proââ¦ession and provoke Gods Wrath they may
advantage to the adversaries of the Gospel By a good Conscience they will be kept from giving offence to their brethren They must be sure that the mark at which they aim be good whether they stand or fly The marke in generall must be Gods glory and the Churches good for these two are inseparably linked 2. Charity is to be used in judging Professors whether they fly or dy As ãâã are not to be condemned for rashnes So nor Confessors for timorousâ⦠Prophets Apostles yea and Christ himself saw a time when to escape danger and when to stand to the uttermost danger This Land hath a great benefit both by the courage of Martyrs in Queen Mââ¦ries time and also of Confessors that fled beyond the Seas in her dayes §. 260. Of Confessors wandrings THIS word wander about is taken both in a good and bad sence In a bad sence for a Sin or a Judgment For a Sin either in such as do wander or in such as cause others to wander 1. In such as wander it is a sin when men wander up and down from the charge or place where they should abide or wherein they should be firm and constant This the Apostle taxeth under this phrase Wandring about from house to house 1 Tim. 5. 13. In this respect the common course of beggars is questionles sinfull but most sinfull is their course who wander up and down to beguile such as know them not as Juglers Sorcerers and such as are called Exorcists The word here used is applyed unto them and translated vagabonds or wanderers Act. 19. 13. Like to these are Iesuits Friars Priests and other Popish vagrants who wander up and down to insnare mens souls and to make them twofold more the children of hell than themselves are Matth. 23. 15. They are like those whom the Apostle describes 2 Tim. 3. 6. 2. Wandring is a sin in such as cause men to wander unjustly thorough Tyranny oppression or persecution Of these the Lord thus saith I will send unto him wanderers that shall cause him to wander Jere. 48. 12. Lam. 4. 16. Such therefore are accursed Deut. 27. 18. Ezek. 34. 6. 3. Wandering may be counted a sin in superfluous Gentlemen who upon meeâ⦠curiosity travell from place to place and that many times to Idolatrous Countreyes where they are seduced to Idolatry Wandring is taken for a judgment when it is inflicted as a punishment for sin Thus the Israelites wandââ¦ing forty years in the Wilderness was a judgment Numb 32. 13. Psal. 107. 40. It is threatned as a Judgment Psal. 59. ââ¦5 Wandring is taken in the better part when men in Gods cause for maintaining his truth keeping a good conscience or for avoiding Idolatry or any other evill are forced to wander Thus Abraham wandred Gen. 20. 13. And sundry Levites and others in Ieroboams time 2 Chron. 11. 13. c. In this sense is it here taken So as Believers may be wanderers for this wandring is here brought in as an effect of Saints Faith Besides the instances before noted this iâ⦠exemplified in Elijah 1 King 19. 3. Yea and in David Psal. 56. 8. The grounds hereof are these 1. The envy and hatred of the world against them which will not suffer them to sit safely and securely on their own nests The men of this world are to Believers as Fowlers to fowles and Hunters to beasts So was Saul to David 1 Sam. 24. 11 14. and 26. 20. Hereunto doth the Prophet allude Ierem. 16. 16. Micah 7. 2. Lament 4. 18. 2. Saints high esteem of the truth of God and of the peace and quiet of their own conscience which they prefer before house and home kindred and Countrey They had rather wander with a quiet conscience holding the Truth than sit at ease in their own house under their own Vines and Fig-trees with a torturing conscience upon denying the Truth 3. Gods wise providence who opens a way for them to escape death yet so as their Faith is proved to be sound by this kind of tryall which is a great one and in the consequence thereof may prove worse than a present death Yea further God hereby keepeth the light of his Truth from being put out and causeth it to shine up and down in more places Act. 8. 1 5. This being the condition whereunto Believers may be brought they who have setled places of abode ought to succour such wanderers See Chap. 13. v. 2 § 12. c. This may be a motive to such as are put to this triall patiently to passit through It is no other condition than what the best Saints have been brought unto An Apostle useth this argument to bear all manner of crosses because no temptation taketh them but such as is common to man 1 Cor. 10. 13. This then must needs be a strong motive to endure this tryall because it is no other than what is common to all Saints That we may the better observe this take notice of these rules 1. Be well instructed in the nature of this world and vanity of all things under Heaven How nothing is certain and sure The fashion of this world passeth away 1 Cor. 7. 31. Why then should men seek a certain abiding in so uncertain a place 2. Get assurance of that house City and Country which is to come Assurance thereof will make us more content to be without house City and Country here in this world See v. 10. § 17. v. 13. 68. and Chap. 13. v. 14. § 138 139. 3. In thy best security and most settled estate be a Pilgrim in thy mind and disposition as Abraham and other Patriarks were See v. 13. Herewith the Apostle supports Christians 1 Cor. 10. 13. §. 261. Of wandring in Sheep-skins and Goate-skins THE first branch of the aggravation of Confessors wandring is by the kind of apparell which they wore here said to be Sheep-skins and Goate-skins The noun translated Skins derived form a verb that signifieth to flea For skins are flead off from beasts or other creatures An adjective derived from the same verbe is translated lethern Matth. 3. 4. The two Epithetes joyned with skinns thus Sheeps-skinââ¦s Goats-skinns shew what kind of skinns they were For the former is derived from a word that signifieth a Sheep and the latter from another word that signifieth a Goate We call apparell made of such skinns lethern Some apply this coarse apparell made of the wool of Sheep and haires of Goats which many Prophets and others did voluntarily weare and that on these grounds 1. To shew their contempt of the worlds vanity 2. To manifest their own content in the meanest things 3. To declare their compassion sorrow and mourning for the inââ¦quity of the times wherein they lived 4. To be distinguished thereby and known from others To these purposes it is said of Elijah that he was an hairy-man and girded with a girdle of Leather 2 King
sinners have great cause to judge themselves the rather that they may not be judged of the Lord. For if we would judge our selves we should not be judged of the Lord 1 Cor. 11. 11. Being thus deeply and duly humbled we ought earnestly to supplicate mercy and to say Enter not into judgement with thy servant Psal. 143. 2. With that earnestnesse doth David supplicate Mercy in this kinde Psal. 51. 1 c. §. 46. Of avoiding the sinnes which God will judge AMong other sinnes these and other like unto them which God will judge are most carefully to be avoided and that by reason of the difference betwixt God and men in these especiall respects 1. Many things may be concealed from men Gen. 31 35. Nothing from God Prov. 15. 3. 2. Men may be moved by friends bribes fair promises or other like means 2 Sam. 14. 21. 1 Sam. 8. 3. Ezek. 13. 22. Est. 3. 8 9. 1 King 20. 34. But God by no such means 1 Sam. 2. 25. Iob 34. 19. 3. Crimes may be extenuated before men But God knoweth all things in their utmost extremities 4. Men may be rescued from men 1 Sam. 14. 45. Act. 23. 10. But who can rescue any out of Gods hand Hos. 14. 5. Isa. 43. 13. 5. The uttermost that men can do is to kill the body but God can cast both body ãâã soââ¦l into hell Luke 12. 4 5. §. 47. Of Remedies against wheredom adultery and other sins of uncleannesse FOr the better understanding and better retaining such remedies as in this case shall be propounded I will set them forth in a plain but very pertinent comparison which is about liquor in a pot Lust in man is as such liquor in a pot over the fire Now there are four ordinary waies to keep the liquor from boyling over the pot 1. By taking off the lid 2. By stirring the liquor 3. By pulling away fuel 4. By blowing cold breath or putting some cool thing into it 1. By taking off the lid hot vapors are let out Thus may lust be let out by a lawfull using of the marriage duty which the Apostle cals due benevolence 1 Cor. 7. 2 3. For this end they that are not married ought to marry 1 Cor. 7. 2. And they who are married ought to delight in their bed-fellow Prov. 5. 19. 2. As a seething pot is cooled by stirring so may lust be kept down by mans diligence in his Calling By this means the body of man is exercised and his minde busied and thus he kept from idlenesse which is a great cause of lust Idlenesse is noted to be one of the causes of the Sodomiticall pollutions Ezek. 16. 49. This also is noted to be the cause of Davids committing adultery 2 Sam. 11. 2 3 4. As a standing pool gathereth most mud so doth lust increase in idle packs The devil is least idle when we are most idle The house which is said to be empty and swept whereunto the unclean spirit re-entred with seven other spirits more wicked then himself setteth out an idle person Matth. 12. 43 c. 3. As a pot is cooled by pulling away fuel from the fire So lust by removing occasions which are such as these 1. Fulnesse of bread that is gluttony under which drunkennesse may be comprised and fulnesse of pleasures The great sin of Sodom was lust this is one cause thereof mentioned Ezek. 16. 49. By drunkennesse was Lot brought to his uncleannesse Gen. 19. 33. 2. Corrupt communication Evil communications corrupt good manners 1 Cor. 15. 33. Therefore the Apostle forbiddeth all such communications Eph. 4. 29. 3. Immodest spectacles lascivious representations on a stage wanton places amorous books c. 4. Lewd company which is as pitch touch pitch and it defileth This is it which the wiseman intendeth about fire Prov. 6. 27 28 Young mens and maids dalliance so husbands and wives of others without just cause are occasions of whoredom and adultery 5. Garish apparell Men and womens strange apparell oft stirre up lust in themselves so likewise in others also especially when such parts as ought to be covered are left naked A strumpet is set out to allure others by her apparell Ezek. 23. 40. Pro. 7. 16. 6. Lascivious dancing and masking Matth. 14. 6 7. 4. As cool things whether breath cold water or any other like thing cool a seething pot so the graces of Gods Spirit are an especiall means to keep down lust as a fear of God Gen. 39. 9. The sinne of uncleannesse is commonly committed in secret but nothing is of more force to suppresse such things as are concealed from mans eye as a true fear of God Spirituall prudence is also of force for this end Solomon saith that wisdom and understanding will deliver a man from the strange woman Pro. 2. 15 16. Watchfulnesse also is of speciall use to keep down lust Watchfulnesse I say 1. Over the heart Lust not after her beauty in thy heart Pro. 6. 25. 2. Over the eyes For this end Iob made a covenant with his eyes Iob 31. 1. As light goeth thorow windows so lust thorow the eyes Gen. 6. 2 34. 2 2 Sam. 11. 2. 3. Over the ears that they hearken not to enticing speeches With much fair speech a strumpet caused a young man to yield with the flattering of her lips she forced him Pro. 7. 21. 4. Over the tongue For this end the Apostle adviseth that uncleannesse be not once named amongst Christians neither filthinesse nor foolish talking Eph. 5. 3 4. 5. Over the lips to be kept from wanton kisses Kissing was another means whereby the strumpet allured the young man Pro. 7. 13. 6. Over the hands from lascivious touching Whosoever toucheth a strumpet shall not be innocent Pro. 6. 29. 7. Over the feet Go not astray in her paths Pro. 7. 25. 8. Over company Be not partakers with them Eph. 5. 7. 9. Over diet that we be not overtaken as Lot was Gen. 19. 31. 10. Over our apparell Ezek. 23. 6 15 40. As watchfulnesse so fasting is an especiall means of beating down the body 1 Cor. 9. 27. whereby lust is cooled Though all these endeavours on mans part be not sufficient yet they may prove good helps to the suppressing of lust Licentious liberty about the forenamed points is a great cause of increasing lust Finally Pray earnestly and instantly against these sins even as Paul did against the thorn in the flesh which much molested him 2 Cor. 12. 7 8. §. 48. Of the words whereby Covetousnesse is expressed Verse 5. Let your conversation be without covetousnesse c. BRanches of the eighth Commandment even such as concern our estate are laid down in this verse The first branch is against Covetousnesse The word translated conversation implieth the course of a mans life or his practice and dealing with other men and intendeth that a man should so carry himself as in all his dealings to shew he hath not a covetous disposition
Eph. 1. 17. We are of our selves blinde and without the spirit of illumination may soon be drawn into one or other of these divers doctrins The other Epithete is strange That is counted strange which is not usual with which men are not acquainted or whereof they have not heard before Thus the Athenians counted the doctrine of Iesus and of the resurrection a doctrine of strange gods Act. 17. 18. For Jesus and he put to death and raised again was such a God as they had not heard of before About Religion and matters of faith that is counted strange in Gods Church and among Gods people which is not grounded on Gods Word For Gods Word is that ââ¦whereupon the Church groundeth all her Doctrins and acknowledgeth none for sound but that which is thence raised The fire which Nadââ¦b and Abihu offered before the Lord is called strange because it had not Gods warrant but was against his Word In this sense mention is made of strange incense Exo. 30. 9. and of strange apparel Zeph. 1. 8. Thus the doctrins against which this Apostle fore-warned these Hebrews were such as had no warrant in Gods Word and which Gods Church had neither acknowledged nor received That we be not carried about with strange doctrins we must be well exercised in Gods Word and make that a touchstone to try doctrins thereby There is no better way to discover strange doctrins The danger of divers and strange doctrins giveth proof That Toleration of divers Religions in one and the same Church and State is intolerable This is the root that beareth gall and wormwood Deut. 29. 18. It is that root of bitternesse which will trouble men and desââ¦le many Heb. 12. 15. It makes much against Gods honour the good of Church in general and the particular Members thereof yea against those that maintain divers doctrins and against such as are without the Church 1. In regard of God All divers and strange doctrins impeach some divine truth or other Now Gods truth is most precious to him He cannot endure to have it any way impeached 2. The Church is the pillar and ground of truth 1 Tim. 3. 5. The Oracles of God are committed to her How can she then but be accounted unfaithfull if she tolerate divers and strange doctrins Doth she not herein make her self accessory both to the fault and punishment Christ had a quarrell against Pergamus because she had there them that held the Doctrine of Balaam Revel 2. 19. 3. Particular Members of the Church are in great hazard to be carried about with these doctrins as was shewed § 114. One scabbed sheep may soon infect a whole flock False doctrine is like levn which soon leveneth the whole lump 1 Cor. 5. 6. Christ therefore is very earnest in disswading from such leven Mat. 16. 6. An Apostle saith that false teachers will draw many after them and that many will follow their pernicious wayes 2 Pet. 2. 1 2. 4. They that teach divers and strange doctrins bring upon their souls their own and others bloud In this respect such doctrins are called damnable and the the broachers themselves are said to bring upon themselves swift destruction 2 Pet. 2. 1. 5. They who are without the Church by divers doctrins and by the divisions that in the Church are raised thereabout are still kept out and have the greater dislike of Church courses wrought in them In this case Eliahs expostulation must take place How long halt you between two opinions 1 King 18. 21. If the Religion which ye professe be the truth follow it If the Popish Religion or any other be the truth go after it Be not carried about with divers and strange doctrins This Admonition discovereth another pernicious conceit which is That a man may be saved in any Religion This conceit will soon carry men about with divers doctrins But if Christ be the only foundation of salvation and if that doctrine which is not built on this foundation be divers and strange surely a man can be saved in no other Religion then that which is built on this foundation If this conceit of being saved in any Religion were sound what need such care be taken for finding out and maintaining the true Religion Why do any suffer for the same As the Apostle implieth concerning the Resurrection that if there be no Resurrection we are of all men the most miserable 1 Cor. 15. 19. So I may say in this case If a man may be saved in any Religion Martyrs were of all men the greatest fools But he that hath prepared a Crown for them accounteth them the wisest of all § 116. Of Good and the divers acceptions thereof THat divers and strange doctrins may be the better avoided the Apostle expresly sheweth what is that true sound saving doctrine which is to be entertained This he styleth Grace and the more to commend it he premiseth this Preface It is a good thing that the heart be established with Grace This is a forcible motive to take heed of being carried about with divers doctrins It is therefore inferred with this causall particle FOR. If it be a good thing to be established with grace then it cannot be good to be carried about with divers doctrins Good is an extensive word and applied to sundry desirable things It is used to set out 1. That which is upright right and righteous 1 Sam. 12. 23. Psal. 125. 4. 2. That which is profitable and beneficial Gen. 2. 18. 3. That which is delectable pleasant and sweet Cant. 1. 3. 4. That which is great large and abundant 2 Sam. 6. 19. 5. That which is excellent Mat. 17. 4. 1 Tim. 3. 1. 6. That which is seasonable 2 Sam. 17. 7. 7. That which is prosperous 1 Kings 22. 13. 8. The truth and substance of legal types and shadows Heb. 9. 11. 10. 1. 9. The blessings of this world Psal. 4. 6. 1 Ioh. 3. 17. 10. True happinesse Deut. 30. 15. In most of these respects may this Epithete Good be here taken but especially for that which is profitable extending the profit here intended to the profit of the soul That it is here thus to be taken is evident by the Apostles inference of a contrary effect upon a contrary cause thus Meats have not profited This positive Good is oft used comparatively for better as if he had said It is better that the heart be established with grace then with meat Thus is this positive translated Mark 9 42 45 47. The expression of it in the positive Good is an Hebraism and carrieth emphasis and it is here fitly translated according to the letter of the original This is a strong inducement to observe the duty here set down that it is good so to do This inducement is oft and much pressed by the Psalmist both on his own behalf as where he saith I will praise thy Name O Lord for it is good Psal. 54. 6. and also on
had to the manner of doing duty 1. Examination 2. Humiliation 3. Abnegation 4. Exhortation 5. Direction 6. Consolation a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã God directs how to worship him Of Gods manifold making known his mind See Chap. 1. v. 1. Sect. 11. Why God took Moses into the Mount Solitarinesse fit for communion with God a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d Noster ille Pontifex Beza Pareââ¦s Iunius * ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã quod derivatur a ãâã ãâã ãâã ãâã ãâã unde vaââ¦ia tempora mutuatur f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã 1. What a Mediator is â⦠Whâ⦠is there â⦠Mediator â⦠Who were at variance â⦠Who is the Mediator ãâ¦ã 7. Who partake of that benefit 8. How long lasteth this office Their miserable plight who are without a Mediator Against other Mediators Vuigo dicitur qui divitem affectat thelo-dives qui sapientem thelo-sapiens c. Ergo hic thelo hnmilis dicitur i. volens-humilis affectans humilitatem Aug. Epist ad Paulin. Hypocrisis humilitatis Oecum-in loc The distinction of Mediator oâ⦠redemption and intercession discussed Christs Mediation a ground of confidence Do all in the name of this Mediator ãâã to please him whââ¦m ãâã Mediator hath pacified How Christ is the Mediator of the Covenant Why Christ undertook to be a Mediator of the Covenant Chrisââ¦s love evidenced in his Mediation ââ¦aith supportââ¦d by Christs Mediation Why covenant to be kept with God a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Promises to Jewes and Christians differ not in substance Wherein lyeth the difference of promises a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã What meant by first covenant f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã What faultless is h ' A. Wherein the first covenant was faulty a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Impotency exempts not from blame a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Why things to come are set down in the time present See Chap. 4. v. 3 Sect. 24. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã * See Chap. â⦠v. 6. Sect. 72. d ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã House variously taken The name Israel The notation of the name Iacob b ãâã ãâã ãâã ãâã ãâã supplantavit Iââ¦de ãâã ãâã ãâã ãâã ãâã Iacob c ãâã ãâã ãâã ãâã ãâã Calx d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã Deus g ãâã ãâã ãâã ãâã ãâã principem se gerere ãâã ââ¦patum ãâã Prov. 8. 16. Est. 1. ââ¦2 Notation of Iudah g ãâã ãâã ãâã ãâã ãâã ââ¦cit In Hiphil ãâã ãâã ãâã ãâã ãâã celebra vit Psal. 136. 1. Iââ¦de ãâã ãâã ãâã ãâã ãâã Iudah h ãâã ãâã ãâã ãâã ãâã Iudeus i ãâã ãâã ãâã ãâã ãâã k Iudaeus l ãâã ãâã ãâã ãâã ãâã Iudaââ¦e m ãâã ãâã ãâã ãâã ãâã Iudaizantes Se Iudââ¦os profitebantur Pray for the calling of the Jews a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã What a covenant is Two parts of a covenant Covenant humane Covenant divine The four causes of a covenant 1. The Efficient The procuring cause 2. The matteâ⦠of a covenant 3 The form 4. The Ends of a covenant Gods glory the supreme end Mans happinesse a subordinate end Gods condescention to man in covenanting with him Gods covenant a prop to faith Gods Covenant shewes 1. What God expects of us 2. What we may expect from God 3. What priviledges belong to us 4 What is to be ãâã by us Two Covenants One of works The other of Grace What the Covenant of works is 1. The Author of it 2. The Ground thereof 3. With whom it was made 4. What was promised therein 5. What was required thereby 6. Mans ability to do what was requited â⦠The Seals of it 8. The Ends thereof 9. The Extent of it Why it was proclaimed after mans fall How reward may stand with grace How reward is of debt The covenant of works instructeth 1. In the perfection of Gods will 2. In mans duty 3. In the misery of sinners 4. In the need of a Redeemer The Covenant of works gives matter of humiliation 1. For Adams sinne 2. For natural corruption 3. For actual sins 4. For effects of sinne The Covenant of works directs us 1. To acquaint our selves with it 2. To examine our selves by it The Covenant of works gives cause to prayse God 1. For our Surety 2. For freeing us from it Christian abnegation What the Covenant of Grace is Titles of the Covenant of Grace 2. The Authour 3. The procuring cause 4. The Mediator See chap. 1. verse 9. Sect. 118. 5. The time when 6. The occasion 7. The parties with whom 8. The good promised 9. The duties required 10. The ratification a ãâã ãâã ãâã ãâã ãâã Gods special love to man Woe to them that reject the covenant of Grace b ãâã ãâã ãâã ãâã ãâã Consolation from the covenant of grace Go boldly to God Oft eye the covenant Gratulation for the covenant of grace The covenant of grace ever since Adams fall New and old covenant 1. Wherein the new and old covenant agree 1. Error Temporall blessings only under the law 2. Error Two wayes to heaven 3. Error Limbus Patrum Bellarm. Tom. 1. de Christo. lib. 4. cap. 1. Et Tom. 2. de Purgat Lib. 2. cap. 6. 4. Error An unknown place of blââ¦sse Efficacy of Christs Sacrifice everlasting Infants baptisme ãâã ãâã ãâã ãâã ãâã One Catholick Church in all ages Gods manisold wisdom Encrease of Gods goodnesse Saints under the new covenant advanced to greater glory a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã duco b ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã See Chap. 3. v. 16. Sect. 163. a ãâã ãâã ãâã ãâã ãâã terrâ⦠b ãâã ãâã ãâã ãâã ãâã gigno inde ãâã ãâã ãâã ãâã ãâã No kindnesse wins ungratious persons See Chap. 3. v. 8. Sect. 92. A time of deliverance a fit time for covenant a ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã quiâ⦠Pagnin Vatabl
No corporall substance can any whit stay their course or slacken their enterprise They can pass through and pass over all such things as would stop and hinder any bodies as Castles Cities Stone-wals Iron-gates Rivers of waters Seas Woods or any other like things 2. They have no corporall gravity nor any other like quality to slacken their motion 3. They need not such space of time to pass from place to place as bodies need Even on a sudden they can be in divers places which are Millions of miles asunder as the highest heaven and earth is 4. They have a greater propensity and forwardnesse to do any task enjoyned by their Lord then other creatures This is a great means of putting them on to do what they are enjoyned with all celerity On these grounds we may well think that the Sun in his course cannot be swifter then they nor the sight of the eye Nor the lightning from Heaven more quick then they It is necessary that Angels be so quick 1. Because the extreams of heaven and betwixt heaven and earth are far remote one from another and oft occasions are offered for Angels to go suddenly from one extream to another 2. Because many Saints in the world whose distress requires present succour are very far distant one from another 3. Because devils are very swift unto mischief And it is meet the good Angels be as quick to protect as evill ones to annoy §. 93. Of the Zeal of Angels A Seventh property of Angels is Zeal Their Zeal is most fervent In this respect they are called Seraphim Isa. 6. 2. 6. Saraph signifieth to burn Thence Seraphim such as burn with zeal Hereunto the holy Ghost alludeth in this phrase a Flame of fire For Zeal is a fervour It is attributed to fire to set out the burning heat of it And it is ordinarily used to set out the ardor or fervency of the affections Now because Angels are forward and fervent in accomplishing what they undertake Zeal may well be reckoned up among their properties Zeal puts life and heat into them and that in every thing that they do It makes earnest in whatsoever is good It makes them to use the word as it is oft used in a good sense impatient at every dishonour done to God and wrong to any of his Saints This Zeal is necessary for them by reason of the fiery furie and malicious madnesse of devils and their instruments in plotting and practising against God and his glory and against Saints and their good It is requisite that Angels being Messengers of God and Ministers for Saints be in maintaining the Cause of God and his Saints as zealous as devils and wicked ones are furious against that Cause §. 94. Of Angels Constancy THe eighth Property of Angels is Constancy They are unalterably constant in good Their Constancy hath respect both to their condition and also unto their disposition In regard of their Condition they are immortall everlasting and never decay In this respect as well as in other respects men and women after the resurrection when there shall be no more death or any alteration are said to be equall unto the Angels Luk. 20. 36. Their nature giveth proof hereof For Spirits are not subject to decay In regard of their disposition as it hath hitherto so it will for ever remain good and very forward thereunto They never yet yeelded to any evil nor ever waxed weary of any good nor ever repented them of doing the good which they had done They have hitherto constantly persisted and will for ever hereafter with like constancy persist in doing the will of their Lord and that without any interruption or intermission for a time or without revolt and apostacy for ever In regard of their constancy they are said to serve God day and night R v. 7. 15. And alwaies to behold his face Matth. 18. 10. Their unalterable Constancy is requisite because their Lord whom they serve is Iehovah that changeth not Mal. 3. 6. Even the Father of Lights with whom is no variablenesse neither shadow of turning Jam. 1. 17. Should the good Angels decay or fall away where should the immortal and immutable God have constant servants Man proved a rebell against his Lord So did many of the Angels which are turned into Devils By reason of their Fall God established the good Angels that stand and this is the true cause of their unalterable constancy §. 95. Of divine expressions of the Excellency of Angels THe excellency of Angels is further set out by sundry divine expressions whereby excellent things are illustrated by applying them to Angels as the tongue of Angels 1 Cor. 13. 1. Angels food Psa. 78. 25. thereby is meant the most excellent tongue and the most excellent food that can be as if Angels did speak with a tongue they would speak with such a tongue or if they did eat any food they would eat such food The excellency of God is set out by such like phrases as a Prince of God Gen. 23. 6. An host of God 1 Chron. 12. 22. A City of God Jon. 3. 3. A mountain of God Psa. 36. 6. Cedars of God Psa. 80. 10. By these phrases it is declared that the more excellent any thing is the more it appertaineth to God and the more any thing appertains to God the more excellent it is If Gods excellency be thus set forth surely the excellency of Angels must needs be very much amplified by the forementioned phrases §. 96. Of the functions of Angels in relation to God THe functions of Angels are comprised under the signification of this word Angels which signifieth Messengers and under that other word Ministers Their functions are many They may all be brought to three heads for they are such as are performed 1. To God their supreme Lord. 2. To the Sonne of God their Head 3. To Sonnes of men Christs members First The Functions which Angels perform to God are these 1. They attend Gods presence This they do for the honour of his Majesty and to set out his magnificence This their attendance is thus set out 1 King 22. 19. I saw the Lord sitting on his Throne and all the host of heaven standing by him on his right hand and on his left By the host of heaven Angels are meant 2. They follow the Lord whithersoever he goeth In this respect they are stiled the charets of God that is such as follow him for his service That Angels are thereby meant is evident by the Psalmists own expression of himself Psal. 68. 17. the charets of God are twenty thousand even thousands of Angels And the Lord is there said to be among them because they are ever about him whithersoever he goeth 3. They are Gods Messengers to be sent up and down on Gods errands Their usuall title Angel importeth as much And so much is expresly set down Ps. 104. 4. In this respect they are said to minister
be referred their restraining of things hurtfull by nature from doing hurt Dan. 6. 22. Obj. How may these extraordinary instances be ordinarily applied Answ. 1. Extraordinary instances do shew what Angels are able and ready to do at the pleasure of the Lord. 2. They shew what God will put them to as he seeth cause So as on these grounds we may expect the like if God see it good 3. These extraordinary instances are as pertinent to our purpose as that reason which the Apostle useth Heb. 13. 2. to presse the duty of hospitality namely their receiving of Angels unawares 4. These are visible and sensible demonstrations of their invisible and insensible care over us 5. The argument follows from the greater to the lesse For if Angels did such extraordinary matters for Saints much more may we expect ordinary matters Such an argument is pressed Iam. 5. 17. to quicken us up to pray §. 99. Of Angels Functions over mens souls in this life IN regard of mens souls in this life Angels are 1. As Prophets or Teachers to instruct them Dan. 8. 16 17. 9. 22. Luk. 1. 15 14 15 34 35. Act. 1. 11. 2. As Consolators to comfort them in their fears and perplexities Gen. 21. 17. Isa. 6. 6 7. 3. As Coadjutors to stand with them against Satan Iude v. 9. Zee 3. 1. 4. As fellow-members to rejoyce at the conversion of sinners Luk. 15. 10. 5. As Tutors to punish them for their offences that so they might be rowsed out of their sins and brought to repentance 2 Sam. 24. 16. §. 100. Of Angels Functions to Saints in the life to come IN regard of Saints after this life Angels are 1. As Watchers to attend the separation of body and soul and instantly to take their souls and carry them to heaven Luk. 16. 22. 2. As Keepers at the last day to gather all the Elect together Mat. 24. 31. 3. As Fanners or Fishers to separate the evil from the good Mat. 13. 49. 4. As Companions in heaven to joyn with Saints in praising God Rev. 7. 9 10 11. The fore-mentioned distinct Functions of Angels do leade us on further to consider the benefits which we reap by them §. 101. Of the benefits which Saints receive by the Ministry of Angels THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls and that in this life and in the life to come They may all be reduced to these heads 1. An exceeding high honour to have such attendants For they are ministring spirits for us v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour that one of his noble Princes should wait upon him But all the noble Princes of God attend on Saints Well weigh their forementioned properties § 87. and this honour will conspicuously appear to be the greater Surely this is an undoubted evidence that Saints are the Spouse of Christ Members of his body and adopted to be Gods children and heirs of his kingdom These are the true and proper grounds of this high honour Mortall Kings use so to honour their Spouses and Children Adam in his Innocency had not such honour 2. Protection from dangers For the Angel of the Lord encampeth round about them that fear him and delivereth them Psa. 34. 7. And God hath given them a charge to keep his Saints in all their waies c. Psa. 91. 11 12. There are many many dangers from which we are time after time protected by Angels though we do not visibly see it That which the Scripture revealeth we may as safely and ought as confidently believe as if visibly we saw it The benefit of this protection is the greater in that it is against spirituall enemies and spirituall assaults Eph. 6. 12. This is a great amplification of the benefit For good Angels are more in number then devils and stronger in power They are more prudent then devils are subtle They are more speedy in coming to our succour then devils are or can be in coming to annoy us They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt They do more carefully and constantly watch for our safety then devils do or can do for our destruction though like roaring Lions they walk about seeking whom they may devour In regard of these Angelical Protectors we may say as Elisha did 2 King 6. 16. They that be with us are more then they that are against us yea though all the wicked of the world and all the fiends of hell be against us 3. Supply of all our wants They can do it They are willing and ready to doe it yea they do indeed actually do it though we do not sensibly discern it Abrahams servant saw not the Angell which went before him and prospered his journey yet an Angel did so Gen. 24. 7. Angels invisibly do many good offices for us As devils do oft work in us doubting and despair so the good Angels do oft put life and spirit into us whereby we are comforted and established An Angel strengthned Christ in the extremity of his agony Luk. 22. 43. The like they do to the members of Christ They are sent forth to minister for them ver 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them §. 102. Of the resolution of the seventh verse Verse 7. And of the Angels he saith Who maketh his Angels Spirits and his Ministers a flame of fire IN this verse is laid down the second Argument whereby the Apostle proveth Angels to be inferiour to Christ and thereupon Christ to be more excellent then Angels The Argument may be thus framed They who are made Spirits and Ministers are inferiour to him that made him so But Angels are made Spirits and Ministers by Christ. Therefore Angels are inferiour to Christ. That Angels are so made is in expresse terms set down That Christ made them so is implied in this phrase Who maketh For it hath reference to the last clause of the second verse The summe of this verse is a description of Angels Two Points are observable therein 1. The connexion of this verse with the former in this phrase And of the Angels he saith 2. The description it self This consists of two parts The first sets down the nature of Angels Spirits The second their Office Ministers Both those are amplified 1. By their principall efficient the Sonne of God Who made them 2. By their quality in this Metaphor a flame of fire §. 103. Of the Observations arising out of the seventh Verse I. GOD hath made known what is to be known of Angels This he hath made known in his Word For thereunto the Apostle referres us in this phrase And of the Angels he saith Even he that made known in his Word what is to be known of his Sonne
his Subjects ordering their affairs when they have to doe with their Soveraign and with their fellow-subjects Christ loveth and delighteth in the righteous and will thereupon reward their righteousnesse Thus saith the Psalmist to this purpose The righteous Lord loveth righteousnesse his countenance doth behold the upright Psa. 11. 7. And again The Lord loveth the Righteous Psa. 146. 8. §. 116. Of Christs hatred of iniquity TO Christs love of righteousnesse is added his hatred of iniquity because these two are contrary one to another Men use to be contrarily affected to contrary objects Vain intentions and Gods Law are directly contrary one to another Thereupon saith the Psalmist I hate vain thoughts but thy Law do I love Psa. 119. 113. We are commanded to hate the evil and love the good Amos 5. 5. The word translated iniquity is a generall word which signifieth a transgression of the Law and it is so translated 1 Ioh. 3. 4. It is also translated unrighteousnesse and directly opposed to righteousnesse 2 Cor. 6. 14. For righteousnesse is a conformity to the Law which is the rule of righteousnesse So as transgression must needs be contrary thereunto The word iniquity is of as large an extent as unrighteousnesse and implieth an unequall dealing which is contrary to the rule or Law of God This sheweth that Christ was so farre from dealing unjustly and doing any unrighteousnesse as he hated it even in others Hatred is directly contrary to Love And as Love importeth a delight in a thing so hatred a lothing and detesting of it A Prophet giveth this advice Hate the evil Amos 5. 15. An Apostle thus expresseth it Abhor that which is evil Rom. 12. 9. Therefore that which God hateth is said to be an abomination unto him Isa. 1. 13 14. Prov. 6. 16. By this hatred of iniquity an evident proof both of the truth of Christs love and also of the greatnesse thereof is given It was so great as it made him hate the contrary This is a great amplification of love and it shews that they which hate not iniquity do not in truth and fervency love righteousnesse It is therefore set down às anote of an unrighteous man that he abhors not evil Psa. 36. 4. Hereby may righteous Magistrates righteous Ministers righteous Masters and all righteous persons be proved That which is said of righteousnesse it self may be applied to persons qualified therewith Christ loveth the righteous and hateth the unrighteous The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousnesse Pro. 15. 9. So may we do So must we do We may we must love the righteous 2 Ioh. v. 1. and hate the unrighteous Psa. 139. 21 22. Not simply their persons but their evil qualities In regard of mens persons we are commanded to love our enemies yea though they be wicked even such as curse us and persecute us Mat. 5. 44. But in regard of their quality we must hate even the garment spotted with the flesh Jude v. 23. Christs love of righteous and hatred of unrighteous persons manifesteth the righteous government of his Kingdom in that he dealeth with every one according to his works rewarding the righteous which is a fruit of his love and punishing the righteous which is an effect of his hatred and both according to their works which is the evidence of his justice and righteousnesse Thus is Christ set forth as righteous in himself and righteous in the administration of his kingdom He is a righteous person and a righteous King who also maketh his Kingdom and the Subjects thereof all righteous §. 117. Of the meaning of this relative particle Therefore UPon the former description of Christs righteousnesse this inference is made Therefore God hath annointed thee This may be taken as the cause of Christs righteousnesse or as a consequence following from thence The Hebrew phrase is oft used to set out the cause of a thing as Gen. 18. 5. Therefore are ye come that is for this cause The same phrase is translated with a causall particle Gen. 38. 26. Because I gave her not c. It is also used to declare a consequence or an effect as Psa. 1. 5. Therefore the ungodly c. So Gen. 2. 24. Therefore shall a man leave c. The Greek phrase also used by the Apostle is sometimes put for a cause as Mat. 13. 13. Therefore spake I to them in Parables And it is thus translated for this cause Ioh. 12. 27. 1 Tim. 1. 16. It is also put for an effect or consequence as Mat. 14. 2. It may in the one or the other sense be here taken As a cause it implieth that Gods anointing Christ that is pouring his Spirit upon him made him to be so fit and able a King as he was As an effect it intendeth that Christ being most righteous and every way able and fit to govern the Kingdom God therefore annointed that is deputed him thereto In this respect it must have reference to Christs humane nature or to his person as Mediator God-man Thus God gave the Spirit unto him not by measure Joh. 3. 34 and the Spirit of the Lord was upon him Luk. 4. 18. This word of inference Therefore may also be taken as a manifestation of Gods annointing him Thus Christ loved righteousnesse therefore it was manifest that God annointed him as where Christ saith therefore the Kingdom of heaven is like unto a certain King Mat. 18. 23. It is manifest that the Kingdom of Heaven is like c. This relative Therefore as it noteth a cause hath reference to the former part thus God hath annointed thee therefore thou lovest Righteousnesse As it declareth a consequence it hath reference to the latter part thus Thou lovest righteousnesse therefore God hath annointed thee that is saw it meet to annoint thee None of these senses crosse the other but they may well stand together For God may annoint Christ and depute him to his Function because he loveth righteousnesse and Christ may manifest his love of righteousnesse because God hath annointed him Finally both the Hebrew and Greek phrase translated therefore is sometimes used for ornament sake or to begin a sentence as in English we use this phrase now then It is also used to couple sentences together §. 118. Of the meaning of this phrase God thy God THe Authour of the annointing here mentioned is set out very emphatically at least as our English and some other Translators expresse it by a rhetoricall Figure doubling the same word in the same sense thus God even thy God Hereby it is intimated that the matter here set down is true faithfull and worthy of all observation and acceptation In like manner doth the Lord set out himself in relation to his Church saying Psa. 50. 7. I am God even thy God This he doth that his people might take the more through notice thereof and
who is the image of God should shine unto them 2 Cor. 4. 4. If they be blessed who have not seen and yet have beleeved Ioh. 20. 29. surely the case of those who do not now see Jesus crowned with glory and honour must needs be a most wretched case As for us who can say with this blessed Apostle we see Iesus crowned what cause have we to bless God for this evidence of his good providence that our Saviour after all his sufferings being entred into glory that glory should be so clearly revealed and we to see him crowned with glory Christ who is in heaven is to us on earth invisible in regard of bodily sight yet by faith we see him which is enough to work in us such a spirit as Moses Heb. 11. 27. and Stephen had Acts 7. 56. Let us therefore make use of this spirituall sight till we come to the beatificall sight of Jesus §. 73. Of this Title JESUS THe Person of whom the Apostle here speaketh is here stiled by his proper Name Iesus which is the Greek expression of Ioshua and signifieth a Saviour Iesus in Hebrew is the same that Saviour is in english So as these two phrases Iesus which is called Christ Matth. 1. 16. and A Saviour which is Christ Luk 2. 11. intend one and the same thing This Name Iesus was by God himself given to his Sonne For before the conception of Christ an Angel from God thus saith to her that was to be his mother Thou shalt call his name Iesus Luk. 1. 31. and again after he was conceived but before his birth it was said to his reputed father Thou shalt call his name Iesus Matth. 1. 21. Actually it was given to him at his circumcision Luk. 2. 21. as our Name useth to be given to us at our baptism By this Name he was called in his infancy Matth. 2. 1. Luk. 2. 27. in his childhood Luk. 2. 43. in his youth Luk. 2. 52. in his man-age Matth. 3. 13. So all his life time by friends Ioh. 1. 45. foes Ioh. 18. 5 7 country-men Ioh. 6. 42. Aliens Ioh. 12. 21. at his death Matth. 27. 37. after his death and that by Angels Matth. 28. 5. Acts 1. 11. by Evangelists Luk. 24. 15. Apostles Rom. 8. 11 yea and by devils Acts 19. 15. This Title Iesus is a most honourable title intimating that full salvation which he bringeh to his people The Angel that brought the message of his birth and name rendreth this reason thereof He shall save his people from their sinnes Matth. 1. 21. In this respect he is stiled A Saviour Luk. 2. 11. Our Saviour 2 Tim. 1. 10. The Saviour of the body Ephes. 5. 23. The Saviour of the world Joh. 4. 42. The Saviour of all men 1 Tim. 4. 10. yea salvation it self Luk. 2. 30. By the Name Iesus people were put in minde of that great end of his coming into the world namely to save them Yet the envious Jews under this Name scorned and derided him by adding his country thereunto thus Iesus of Galilee Iesus of Nazareth Matth. 26. 69 71. And in scorn this title was set over his head This is Iesus c. Mattâ⦠27. 37. The Apostle therefore in setting forth the excellency of Christ oft useth this Name Iesus It is oftner used alone without any addition in this Epistle then in any other one Epistle that these Hebrews might be kept from that base conceit which their countrymen had of Iesus and move them to have him in high esteem There are two whom the LXX in the old Testament stile Iesus namely Ioshua the sonne of Nun John 1. 1. and Iosuah the sonne of Iosedech Hagg. 1. 14. Both these were accounted Saviours of Israel in regard of temporall deliverances and therein were types of Christ. In the new Testament where mention is made of Ioshuah he is stiled Iesus as Acts 7. 45. Heb. 4. 8. There is mention of another also called Iesus Col. 4. 11. who being a Jew was as is probable in Hebrew called Iosuah The Apostle had before called Christ the Sonne of God the first begââ¦tten God Lord which are titles proper to his divine nature But here he speaketh of his excellency as man and thereupon giveth him that title which setteth out the distinct reason why being God he assumed mans nature namely that he might be a fit and able Saviour of man Fit as he was man able as he was God Well may this title Iesus in regard of the signification of it be given unto Christ For 1. He was a true Saviour Heb. 8. 2. not a typicall Saviour as Ioshua and other like Saviours Neh. 9. 27. 2. He was a most free Saviour According to his mercy he saved us Tit. 3. 5. Nâ⦠for price 1 Pet. 1. 18. 3. He was an allsufficient Saviour He satisfied divine Justice asswaged divine wrath indured the infinite curse of the Law overcame death hell and him that had the power of them v. 14. Rev. 1. 18. 4. He was an universall Saviour The Saviour of all that are or shall be saved 1 Tim. 4. 10. 5. He was a totall Saviour He saveth soul and body 1 Cor. 6. 20. 6. He was an everlasting Saviour He brings all that beleeve in him to everlasting life As he is so he was from the beginning and ever will continue so Heb. 13. 8. Rev. 13. 8. Heb. 7. 24. 7. He was a perfect Saviour Heb. 7. 25. He leaves nothing simply in the case of salvation for any other to do 8. He is the only Saviour Acts 4. 12. Isa. 63. 5. On these grounds it becomes us 1. To consider the need that we have of a Saviour This will make us enquire how we may be saved Acts 16. 30. 2. To fly to Christ for salvation He invites all so to do Ioh. 7. 37. He casts away none that come unto him Ioh. 6. 37. 3. To trust on him Acts 16. 31. 1 Tim. 4. 10. 4. To rejoyce in him Luk. 1. 47. 5. To blesse God for him Luk. 1. 68. 6. To serve him who saveth us Luk. 1. 74 75. 7. To do all in his Name Col. 3. 17. Of this title Iesus joyned with the other Christ See Chap. 3. v. 1. § 29. §. 74. Of applying the testimony THat it may the more evidently appear that Jesus was especially intended in the foresaid testimony the Apostle applieth to him both that low estate to which the man mentioned by the Psalmist was humbled and also that high estate whereunto he was advanced and both these in the very words of the testimony The former thus Who was made a little lower then the Angels The latter thus crowned with glory and honour The meaning of both these hath been before declared See § 57. This high exaltation of Christ is here again brought in to prove that all things were put under him For the first particle of this verse But hath reference to the exaltation of Christ as
all that Christ indured either in body or soul. To demonstrate the truth hereof the Apostle with an emphasis thus expresseth the kinde of his death even the death of the Crosse Phil. 2. 8. which was a cursed death Gal. 3. 13. This will yet more evidently appear if to Christs external sufferings be added the sufferings of his soul. A Prophet saith that his soul was made an offering for sinne Isa. 53. 10. This was manifested by his inward agony concerning which he himself thus saith My soul is exceeding sorrowfull unto death with strong crying and tears he thus prayeth O my Father if it be possible let this cup pass yea again and the third time he fell on his face and praied in the same manner Such was his agony as his sweat was as it were great drops of blood falling to the ground So great was his agony as an Angell is said to appear unto him from heaven strengthening him When he was upon the Cross he cried with a loud voice saying My God my God why hast thou forsaken me Do not these effects further prove that the Apostle had cause to adde Suffering to Christs death and to stile it Suffering of death All this was to keep us from suffering what by our sinnes we had deserved For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Who is able to comprehend the breadth and length and depth and height of Christs love to us which passeth knowledge Ephes. 3. 18 19. What now should not we do and indure for Christs sake thereby to testifie our love to him §. 77. Of this reading Without God THe proper end of Christs suffering is thus expressed that he by the grace of ãâã should taste death for every man This conjunction THAT is a note of the finall cause as Matth. 5. 16. Whâ⦠in special that end was is shewed in this phrase for every man Hereof See § 83. The chief procuring cause is here said to be The grace of God It appears that some of the Ancients read this clause otherwise then now we reade it though it be confirmed by a constant consent of all Greek copies as we now have it That other reading is thus That WITHOUT God he might taste death The Greek words translated Grace in the Nominative case and without are somewhat like they differ but in one letter Thence might the mistake arise For some have here taken grace in the Nominative case for Christ who died as if he had said That the grace of God might taste death for every man He called him grace ãâã tasted death for the salvation of all saith one and the Sonne is called the grace of God the Father saith another But the word used by the Apostle is of the Dative case so as hereby the likenesse of the Greek words is taken away and the mistake appears to be the greater The sense wherein the Fathers used this phrase without God was this that though Christ consisted of two Natures Divine and Humane yet he suffered only in his Humane nature his Deity did not suffer But Nestorius a notorious Heretick and his followers inferred from those words without God that Christs Humane nature was a distinct person of it self and so suffered without God not united to God For they held that God and man in Christ were two distinct Persons Thus we see what advantage is given to Hereticks by altering the words of Scripture §. 78. Of Gods grace the cause of Christs death TO come to the true reading of this text which is this by the grace of God Grace is here put for the free favour of God Thus it is oft taken in the holy Scriptures All blessings tending to salvation yea and salvation it self are ascribed thereunto as Election Rom. 11. 5. Redemption Eph. 1. 7. Vocation 2 Tim. 1. 9. Justification Rom. 3. 24. Salvation Eph. 2. 8. It was therefore of Gods grace that Christ was given to man and that he did what he did and endured what he endured for man Iohn 3. 16. Ephes. 2. 4 7. There is nothing out of God to move him to do any thing He worketh all things after the counsell of his own will Eph. 1. 1. See more hereof § 37. and Chap. 4. v. 16. § 97. As for man there can be nothing in him to procure so great a matter as is here spoken of at Gods hand By this it is manifest that Gods free grace and the satisfaction that Christ hath made for our sinnes may stand together Christs satisfaction is so farre from being opposite to the freeness of Gods grace as it is the clearest and greatest evidence that ever was or can be given thereof More grace is manifested in Gods not sparing his Sonne but giving him to death for us then if by his supream authority and absolute prerogative he had forgiven our sinnes and saved our souls We that partake of the benefit of Christs death nor do nor can make any satisfaction at all For God to impute anothers satisfaction to us and to accept it for us is meer grace and that the rather because he that is true God even the proper Son of God made that satisfaction Thus we see how in working out our redemption Divine grace and justice meet together and sweetly kiss each other Iustice in reference to the Sonne of God who hath satisfied Gods justice to the full Grace in reference to us who neither have made nor can make any satisfaction at all Learn hereby to ascribe what thou hast or hopest for to grace and wholly rely thereupon It is the surest ground of comfort and safest rock of confidence that poor sinners can have Paul ascribes all in all to it 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth yet never satisfieth himself therein He stileth it abundance of grace Rom. 5. 17. Exceeding abundant grace 1 Tim. 1. 14. Riches of grace Eph. 1. 7. Exceeding riches of grace Eph. 2. 7. Let us be like minded Let us acknowledge the grace of God to us and ascribe all the good we have thereunto Let us so deeply meditate thereon as we may be ravished therewith Let us so apply it to our selves as we may render all the praise of what we have or are able to do to this grace of God Had it not been by the grace and good pleasure of God no violence or force of man or devils could have brought Christ to die Did he not with a word of his mouth drive back those that came to apprehend him Ioh. 18. 6. He could have had more then twelve legions of Angels to defend him Matth. 26. 53. He was delivered by the determinate counsel of God Acts 2. 23. And this God did upon his free grace and good will towards man This moved Christ to lay down his life Joh. 10. 18. and to give himself
active so as in the same respect wherein Christ sanctifieth any they are sanctified Particular instances are such as follow 1. They are by Christ set apart and deputed to be Kings and Priests Rev. 1. 6. 2. They are by Christ inabled to those functions and services whereunto they are set apart Eph. 4. 7. 3. They are by Christ purged from their pollutions Heb. 1. 3. 4. They are endued with all needfull sanctifying graces 1 Cor. 1. 7. Iohn 1. 16. 5. By Christ they are reconciled unto God Col. 1. 21. 6. They are espoused to Christ 2 Cor. 11. 2. 7. They are as first-fruits to God Rev. 14. 4. They who are thus sanctified are the Elect of God called by the Gospel and so true members of the mysticall body of Christ. Under this act of sanctifying and being sanctified all the graces whereof here in Christ we are made partakers are comprised so as to be sanctified is to be perfected Heb. 10. 14. These relatives Sanctifier sanctified joyned together give evidence of a conformity betwixt the Head and members of the mysticall body in holinesse As the Head is so will he make his members to be As he is holy so shall they be This is a great inducement unto us to use the means sanctified of God for effecting this work of sanctification For Christ performeth what he undertaketh in that way and by those means which are sanctified thereto Wherefore as Christ is the Sanctifier so use the means wherein he useth to sanctifie and as he which hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1. 15. §. 104. Of the Son of God and sonnes of men being one THe two forementioned relates Sanctifier and Sanctified are said to be all of one The Greek word in the case here used and translated of one is common to all genders Some therefore take it in the masculine and referre it to God as if this were the meaning The Sons of God and Saints are all of God This in the generall matter is a truth but not a truth pertinent to the point in hand For the Apostle alledgeth here this union as a reason why Christ was man and suffered for such and such namely because he and they were of one But it cannot be truly said that he was man and died for all that were of God in that they had their being of God In this sense not only men but Angels also and all other creatures for whom Christ neither took upon him mans nature nor undertook to suffer are of God Others apply this ONE to Adam of whom as concerning the flesh Christ came Luke 3. 23 38. This also is a truth But I suppose it to be more agreeable to the Apostles scope to take this particle of one in the neuter gender as if it were thus expressed of one stock and that for these two reasons 1. The Greek particle translated OF is properly a note of the materiall cause 2. This must have reference to the sanctified as well as to the sanctifier For All are of one as the Sanctifier is of the same stock whereof the sanctified are so the sanctified of the same whereof the Sanctifier In the former respect that humane nature whereof the sanctified are is the stock whereof Christ also is And the spirituall nature whereof Christ is called the Divine nature 2 Pet. 1. 4. is the stock whereof the sanctified are In this respect such are said to be of Christs slesh and of his bone Eph. 5. 26. which phrase is mystically and spiritually to be taken In relation to this spirituall being sanctified ones are stiled spirit Joh. 3. 6. And they are said to be in the spirit to be after the spirit to minde the things of the spirit and to walk after the spirit and the spirit is said to dwell in them Rom. 8. 4 5 9. Of this mysticall union betwixt Christ the Sanctifier and Saints the sanctified See more in Domest Dut. on Eph. 5. 30. Treat 1. § 70 c. This generall particle ALL as it includes the Head and the Body so it compriseth under it all the members of that Body If it had reference to the Head and Body only as to two distinct parts he would have said both are of one rather then ALL. For ALL compriseth more then two But because the body consisteth of many members and all the members are sanctified he fitly and properly useth this generall ALL and hereby gives us to understand that all that are Christs are partakers of the same spiritual being This is evidenced by Christs prayer That they all may be one c. Ioh. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out give further proof hereof as Head and members 1 Cor. 12. 12. Vine and branches Ioh. 15. 5. Shepherd and sheep Ioh. 10. 14. Now members branches and sheep are all of one so are brethren also which title is used in this verse This union of all should work unity unanimity amity charity sympathy and condescention to them that are of low estate and a willingnesse to be conformable to them that suffer for Christ and his Gospel sake Of this minde was Moses Heb. 11. 25. §. 105. Christs doing things upon just cause FRom the forementioned union of Christ and Saints the Apostle maketh this inference For which cause he is not ashamed to call them brethren Because He and Saints were of one he called them brethren This note of inference For which cause sheweth that Christ would do what he had cause and reason to do Christ being sent to save that which was lost Mat. 18. 11. and to give his life a ransom for many Matth. 20. 28. For this cause he would not desire to be freed from that hour Ioh. 12. 28. For this cause he acknowledged before Pontius Pilate that he was a King Iohn 18. 37. For this cause Christ confessed to God among the Gentiles Rom. 15. 9. For this cause is he the Mediatour of the New Testament Heb. 9. 15. Were we of this minde how many excellent works much tending to Gods glory our own and others good would be willingly performed which are now wholly omitted Most are so farre from being of Christs minde herein as they do the things that are evidently without cause They transgresse without cause Psal. 25. 3. David much complaineth of wrongs done to him without cause Psal. 35. 7. 69. 4. 109. 3. 119. 78 161. Christ maketh such a complaint Iohn 15. 25. Let us advisedly and seriously consider what cause there is for us to do such and such things and as there is cause do them §. 106. Of Christ and Saints being Brethren IN that which is here inferred one thing is taken for grant another is expressed as a consequence following thereupon The thing taken for grant is a relation betwixt Christ and Saints namely that they are brethren Of the divers acceptions of this
27. 11. Sonne and Spirit Luk. 1. 35. and the excellentest of his Creatures both Persons and things and those above and below 1. Above The Heavens Heb. 9. 12. The Angels Mar. 8. 38. and glorified men 1 Thes. 3. 13. are called holy 2. Below Professors of the true faith Col. 3. 12. whether single persons male Maâ⦠6. 20. and female 1 Pet. 3. 5. and children born of such 1 Cor. 7. 14. or the whole society and communion of them These are called an holy Priesthood an holy Nation 1 Pet. 2. 5 9. An holy Temple More eminently they who are of extraordinary Functions in the Church as Apostles and Prophets are called holy Revel 18. 20. 3. The Priviledges and gifts that God bestoweth on his Church are also called holy as holy Scriptures Rom. 1. 2. Holy Law Holy Commandments Rom. 7. 12. Holy Covenant Luke 1. 72. Holy calââ¦ing 2 Tim. 1. 9. Holy faith Jude v. 20. Holy conversation 2 Pet. 3. 11. And the parts of mens bodies used in devotion as Holy hands 1 Tim. 2. 8. and Christians mutuall salutations as an holy kisse Rom. 16. 16. 4. Sundry places were so called as Ierusalem Mat. 4. 5. The holy City because it was a Type of the Church and of the Kingdom of heaven and because the Temple wherein God was worshipped was there And the Holy Mount 2 Pet. 1. 18. where Christ was transfigured And the place where God in speciall manifested his presence was called holy ground Act. 7. 33. The Hebrew word which is translated holy in the Old Testament is applied to the Temple and to the severall parts and courts thereof and to all the persons and things appertaining thereto as Priests Levites Altars Sacrifices Incense Oyl Water ââ¦estments all manner of Utensils Ordinances and other things which were for sacred uses When the Greek word used in the Text is set alone as a Substantive and not as an Adjective joyned with another it is translated Saint Salute every Saint Thus for the most part it is translated in the plurall number Saints which is all one as holy ones § 6. Of the causes of mens being holy and of calling them so THis excellent Prerogative of being holy cannot arise from mens selves ãâã can bring a clean thing out of an unclean Not one Job 14. 4 The ãâã whence all men sprout was most impure and unholy But every good and every perfect giââ¦t is from above and ââ¦ometh down from the Frther of lights Jam. 1. 17. This Father of Lights commuaicateth holinesse to Sons of men two waies 1. By imputing unto them the righteousnesse of his Son Thus we are said to be made the righteousnesse of God in Christ 2 Cor. 5. 21. and Christ is said to be ãâã of God righteorsnesse unto us 1 Cor. 1. 30. 2. By coveighing his Spirit into us who altereth their nature and disposition and enableth us to perform the works of righteousnesse In this respect he is ãâã only called the holy Ghost of which phrase see more ver 7. But also the Spirit of holinesse Rom. 1. 4. because he worketh holinesse in us And Sanctification ãâã said to be of the Spirit 2 Thes. 2. 13. because it is wrought in us by the Spirit of God Thus this excellent title Holy gives no matter of boasting unto man For whâ⦠hast thou that thou didst not receive Now if thou didst receive it why dost thou ãâã as if thou hadst not received it 2 Cor. 4. 7. But it giveth just and great cause ãâã glorying in God of giving all praise to God for it and of using this divine property to the glory of his Name The Apostle here giveth these Hebrews this title not so much in regard of ãâã parenââ¦age because the root from whence they sprouted was holy Rom. 11. 16. For the partition wall betwixt Jew and Gentile was now broken down and all ãâã were of the faith of Abraham were counted to be of Abrahams Seed Gal. 3. ãâã In this respect all that were born of Parents professing the faith were counted ãâã 1 Cor. 7. 14. The Apostle therefore here gives them this Title 1. In regard of their profession whereby they were distinguished from ãâã persons 2. In regard of his opinion of them For he judged them to be true ãâã of the holy Church as he did of those to whom he said Ye are wasââ¦ed ye ãâã sanctified ye are justified in the Name of the Lord Iesus and by the Spirit of ãâã God 1 Cor. 6. 11. Thus he usually stileth all to whom he wrote Saints that ãâã holy ones Quest. How did the Apostle know that they were holy Answ. By their holy profession For the ground of judging others is not ââ¦tainty of knowledge but the rule of love which beleââ¦veth all things and ãâã ãâã things 1 Cor. 13. 7. That is the best that may be beleeved or hoped of them Thus another Apostle termeth those to whom he wrote Elect 1 Pet. 1. 2. yet Election is one of Gods secrets Besides he giveth this title indefinitely so as they that are truly holy might apply it to themselves For a Sermon may be preached or a Letter written to a whole assembly without manifesting any difference betwixt person and person when that which is preached or written is specially intended to those who in truth are such as they profess themselves to be This is not to justifie the wicked for that is an abomination Prov. 17. 15. And a ââ¦o is denounced against them that call evil good Isa. 5. 20. When matters are apparent judgement must answerably be given Love makes not men blinde When men are plainly discerned to be unholy to call them holy is not to think or speak the best but the worst But when we see nothing to the contrary then are we to judge the best of Professors It is better to judge an hypocrite upright if we know him not to be an hypocrite then an upright man an hypocrite For we may well judge otherwise then the truth is so we judge not otherwise then love requireth How contrary to this Apostolicall practice is the censure of many in this age who on this ground that men are carefull to keep a good conscience and fearfull to commit the least sinne judge them to be dissembling hypocrites Profession of sincerity makes many to be more vilely thought of More diametrically opposite to the rule of love is their censure who on every occasion are ready to call such as are not of their minde damned reprobates Christ saith With what judgement ye judge ye shall be judged Matth. 7. 2. What judgement then can such look for §. 7. Of the Excellency Utility and Necessity of being holy THe Apostle could not have given unto them a more excellent attribute then this Holy For 1. There is nothing wherein a creature can be more like to his Creator then in being holy It is said that God at first
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
they were liâ⦠one another This that we may be 1. We must take heed that we be not intangled with the world With the profits honours and delights thereof these are sore temptations They were the last wherewith Satan assaulted Christ Mat. 4. 8 9. That old disciple Demas was beguiled herewith 2 Tim. 4. 10. 2. We may not fear the face of man Luk. 2. 4. If we do we shall hardly do any good thing 3. We may not regard peoples murmurings They are for the most part ãâã blinde as they see not their own good We must more respect this good thâ⦠their displeasure 4. We must have our warrant from God for what we teach others lest for doctrines we teach the commandments of men 5. We may not conceal any truth of God upon by and undue respects whâ⦠we are not fully resolved of a case we must consult with Gods Word Isa. 8. 2â⦠Psa. 119. 24. 6. We must follow better advice when it is given and not to be too stiff anâ⦠peremptory in our own opinion Iob 31. 13. 2 King 5. 14. 1 Sam. 25. 32. c. 7. We may not envy at the gifts which God bestoweth on others but rather rejoyce thereat 8. We must not be slothful but put forth our strength to the utmost 9. We may not be respecters of persons Iam. 2. 1. We must impartially do good to all of all sorts 10. We must be carefull of our posterity and for the future estate of ãâã Church and that by praier by well instructing the younger sort and by proââ¦ding successors §. 41. Of the dependance of the third verse on the former Verse 3. For this man was counted worthy of more glory then Moses inasmuch aâ⦠ãâã who hath builded the house hath more glory then the house HEre the Apostle begins to preferre Christ before Moses This he doth undâ⦠two metaphors The first is taken from a Builder and a House in this aâ⦠the next verse The first particle whereby this dissimilitude is brought in sheweth that it ââ¦pendeth upon something that went before as a cause or reason thereof for it is ãâã causall particle a FOR It cannot with any good congruity have reference to ãâã words immediatly going before What consequence can there be in this Câ⦠was like to Moses for he was worthy of more honour But if it have reference to ãâã that went before especially to the exhortation in the first verse Consider the Apostle and High-Priest c. The consequence will be very clear even thus Consâ⦠the Apostle and High-Priest that was faithfull as Moses for he is more excellent then Moses Hence it will follow that Christs excellency is of force to draw our mindes and hearts after him This argument is oft used by the Prophets who use to set out Gods excellency above Idols above men above all creatures for this very end to withdraw the hearts of people from doting upon Idols and placing confidence in man or in any other creature unto God himself This may be a general use of all that hath or may be spoken of Christs excellency See Cha. 2. v. 1. § 2. See also § 23. of this Chapter §. 42. Of the meaning of these words Counted worthy THis Nown is the Interpretation of one greek particle which is a relative Pronown and properly signifieth no more then THIS or HE But it being of the masculine gender the word man is frequently joyned with it to shew the meaning of it Sometimes even in Greek the word man is expressed as Mar. 15. 39. Ioh. 9. 16. It is used sometimes by way of excellency as Heb. 7. 4. Luke 23. 41. and sometimes by way of derision and scorn as Mat. 27. 47. In this sense it is oft thus translated This fellow Mat. 12. 24. Act. 18. 13. Here it is taken in the better sense by way of excellency and eminency The word translated counted worthy sometimes intends a grace and favour as when it is applied to God in reference to men Thus mention is made of Gods counting us worthy of his calling 2 Thes. 1. 11. Sometimes it signifieth a due a desert a worth in the thiag ââ¦a person accounted worthy Thus it is here used Christ was indeed worthy of all glory for he was the brightnesse of the glory of his Father Heb. 1. 3. This word is here fitly used to shew that the worth in him was so evident and conspicuous as he could not but be accounted a worthy one The word accounted worthy may have reference to God or man To God who throughly knew the difference betwixt Iesus his Son and Moses his Servant To man namely to such men as are of the Church who are well instructed and informed in the excellency of Christ and meanesse of the best men and thereupon will account him worthy of more glory then Moses though Moses among meeâ⦠men was a most excellent one The Verb being set down in the passive voice was counted worthy and no distinct mention of any in particular that so accounted him it may be referred either to God or man or rather to both yea and to Angels too For by God Angels and men even by all that have understanding and a right knowledge of Christ is Christ accounted worthy of more glory then any meer creature whatsoever §. 43. Of counting Christ worthy of glory THat which Christ is here said to be worthy of is Glory Of the derivation and notation of the Greek word translated Glory and of the difference of it from the other word following translated Honour See ch 2. v. 7. § 66. Here it intendeth that Christ is worthy to be well spoken of to be praised and to have his Name every way celebrated The Apostle saith of Elders that rule well especially they that labour in the Word and Doctrine that they are to be counted worthy of double honour 1 Tim. 5. 17. Never did any Elder rule so well nor so labour in the Word and Doctrine aâ⦠Christ he therefore above all is to be counted worthy of glory If Servants must count their own Masters worthy of all honour that the Name of God and his Doctrine be not blasphemed 1 Tim. 6. 1. how much more ought every one of us that are servants to this high supream Lord who is in special manner our own Master count him worthy of all honour Assueedly the Name of God and his doctrine will exceedingly be blasphemed if we do it not This is that Lord who is worthy to be praised Psa. 18. 3. The celestial spirits who best know what is most due to this Lord do so account of him Two especial Reasons are rendred by those heavenly spirits why they account the Lord Jesus worthy of all glory One is his high supream Soveraignty manifested by his creating all things and that for his own pleasure which they thus expresse Thou art worthy O Lord to receive glory and honour and power for ãâã hast
setting down the evidence by a conditional particle If doâ⦠not necessarily imply that the fore-said graces Confidence and Hope may totally and finally be lost For 1. The particle If doth not alwayes leave a matter in doubt but rather layeth down a ground of confirming another truth as if this Argument of the Apostle were thus framed They who hold fast their confidence unto the end are the house of Christ But we that have confidence shall hold it fast to the end Therefore we are the house of Christ. Will an Angel preach another Gospel then Paul did yet such a supposition is made Gal. 1. 8 9. See more of this kinde of arguing Chap. 2. v. 2. § 8. 2. The Apostle wrote to a mixed company whereof some had sound saving grace in them Others had but a shew of grace making a Profession of what they had not These might totally and finally lose what they seemed to have as Demâ⦠did 2 Tim. 4. 10. In regard of them this conjunction IF might be conditionally used 3. Means must be used by those which are sound for growing and persevering in that grace which they have To stir up such to be carefull and diligent in using those means the Apostle thus expresseth this evidence If we hold fast yea ââ¦e includeth himself by expressing the point in the first person We implying that he himself had need to look to his own standing See Chap. 2. § 4. There is in the Greek a little particle added to this conjunction which carried some emphasis with it and it may be thus translated If at least or if trâ⦠Thus is this conjunction with that particle used v. 14. Chap. 6. 3. §. 61. Of Confidence THe graces whereby the evidence of being Christs house is manifested are as they are here expressed Confidence and Hope The Greek word translated Confidence is compounded of two words whereof signifieth Speech the other c every thing or any thing It is translatad sometimes boldness Act. 4. 13. Sometimes plainness 2 Cor. 3. 12. it is oft used in the Dative case adverbially and translated boldly John 7. 26. Openly Mat. 8. 32. Plainly thus it is opposed to an obscure Proverb Iohn 16. 25 29. It is also used with a Preposition and translated freely Act. 2. 29. The word is opposed to fearfulnes or shamefulnes which make men loth to utter many things which they ought to make known I finde it six times by our Translators interpreted Confidence as here in this Text and Chap. 10. 35. Act. 28. 31. 1 Iohn 2. 28. 3. 21. 5. 14. Confidence will make a man utter his whole minde and not be afraid nor ashamed to publish that which he thinks meet to be made known The word here used hath sometimes reference to God as Heb. 4. 16. And sometimes to man as where it is said of the Rulers of the Iews That they saw the boldnes of Peter and Iohn or their Confidence Act. 4. 13. In this later sense it implieth a free and resolute profession of the faith Thus do some here take it and so make a constant standing to the truth and an undaunted maintaining thereof even unto bloud to be an evidence that we are the house of Christ and animated by his Spirit This is a congruous sense well expressing the emphasis of the Greek word To this purpose doth this Apostle more expressely exhort to hold fast the profession of our faith without wavering Heb. 10. 23. But most Expositors take the word here as having reference to God and to intend such a resting on God and placing our trust in him which is the nature of confidence as it makes us boldly to go to God and freely to pour our oue whole souls before him as we are required Chap. 4. 16. In this respect they make it an effect of faith and metonymically put it for faith it self Thus doth this Text fitly answer another like Text where the Apostle saith Yââ¦u hath he reconciled if ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel Col. 1. 23. Faith may here be the more fitly intended because it is that grace whereby we are united to Christ whereby we receive spiritual life from him and are made lively stones whereby we grow up unto an holy Temple yea whereby Christ dwelleth in our hearts and so we come to be his house This saith where it is well rooted will sprout forth A believer will not be tongue tied Faith works boldnesse of speech See more hereof in The Saints Sacrifice on Psal. 116. 10. § 67. In this respect Confidence as it is here used may comprise under it both the Cause and the Effect both Faith and Profession Faith is the cause of Confidence Profession is an effect thereof By faith we gain assurance to our selves that we are Christs house by profession of faith we give evidence to others that we are that house Fitly therefore hath the Apostle used a word that compriseth both under it They who through fear or shame refuse to professe Christ and his Gospel and they to whom the thought and presence of God is terrible who dare not approach unto him nor call him Father but behold him as a severe Judge have cause to suspect they are not of the house of Christ in that they want that confidence which is here set down That we therefore may attain it and retain it let us acquaint our selves with all the evidence of Gods favour that we can and meditate on his promises and duly weigh his properties as his free grace rich mercy almighty power infallible truth every where present with the like Let us go out of our selves and behold him inviting all to come to him and accepting all that come thus may thus will the soul be established and confidence bred and preserved in it Of Saints confidence in professing that relation which is betwixt God and them See The Saints Sacrifice on Psal. 116. 16. § 100. §. 62. Of Hope an evidence that we are Christs THe other evidence that we are the house of Christ is Hope Hope necessarily followerh upon faith Faith is the substance of things hoped for Heb. 11. 1. And hope is an expectation of that which is believed Hope makes one wait for the fruition thereof Hereby is faith sustained Where there is no hope there is no faith where hope faileth faith fainteth Where there is no faith there can be no spiritual life no communion with Christ no right to him These two graces Faith Hope are in all that are the house of Christ. Of the Nature of Hope what it is Of the Properties of it Of the Agreement and difference betwixt Faith and it Of the need and use of it of getting preserving and well-managing of it See The whole Armour of God on Eph. 6. 17. Treat 2 Part 7. § 3 c. Hope gives
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 ãâã to testifie the truth of their hope by rejoycing Rejoyce in the Lord alway ãâã 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 ãâã snow which waste in the handling They may be taken from us Iob 1. 21. ãâã we from them Luk. 12. 20. But Christians have matter of true rejoycing ãâã which is solid unutterable everlasting Among other Christian duties this is much pressed in Scripture Moses doth ãâã least ten times inculcate it in that last book which he uttered in the last month of ãâã 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 ãâã 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 ãâã 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 ãâã follow upon their rejoycing are forceable inducements to perform the ãâã 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 ãâã him 2. It is a great inducement to draw on others who are without to like ãâã profession which causeth such rejoycing and themselves to take upon them ãâã profession 3. It sweetens our whole life It sweetens all that we do for preservation ãâã 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 ââ¦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 ãâã to have But this compound so to have it as never to let it go and this is to hold ãâã So is this word Heb. 10. 23. 1 Thess. 5. 21. 2. The Adjective translated a firm importeth such a stedfastnesse as can ãâã be taken away See more hereof Chap. 2. v. 2. § 11. It implieth an holding ãâã 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 ãâã the last period of ones life So is the word taken vers 14. Matth. 10. ãâã Revel 2. 26. To shew that it implieth a perpetual continuing in a thing It is translated ââ¦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
It brings a man into the most desperate case that in this world a man can be brought into by any other thing except it be by the sinne against the holy Ghost whereunto hardnesse of heart makes a great way Shame grief fear may be means to keep men that are not hardened from running on in their desperate courses but hardnesse of heart is a spirituall senslesnesse and keeps from such passions as shame grief and fear It makes men audacious in sinning A troubled conscience casts a man into a ãâã wofull plight But a hardened heart is farre worse then a perplexed soul. The troubled conscience may for the present seem more bitter but if the issue of the one and the other be duely considered we shall finde that there is no comparisâ⦠betwixt them but that the hard heart is far the worst The troubled conscience by accusing gauling perplexing and not suffering a man to be quiet may so dejeâ⦠him as to restrain him from sinne and bring him to repentance But an hard heâ⦠puts on a man more and more to sin and that with greedinesse Eph. 4. 18. whereby his condemnation is encreased In this respect it were better for a man to ãâã with a troubled conscience and despairing heart then with a seared conscience and a hard heart §. 87. Of the signs whereby a hard heart may be discerned V. HArdnesse of heart is accompanied with blindenesse of minde Therefââ¦re there is one Greek Nown that is put for both Answerably it is sometimes translated hardnesse Mar. 3. 5. and sometimes blindenesse Rom. 11. 25. Eph. 4. 18. There is also a Verb coming from the same root that is translated sometimes to harden as Mar. 6. 52. and 8. 17. Sometimes to blind as Rom. 11. 7. 2 Cor. 3. 14 In that hardnesse of heart and blindenesse of minde go together he that hath ãâã hard heart cannot well discern it but yet by others it may be observed and ãâã by the effects thereof There are two especiall effects that do discover an hard heart 1. Carelesse Security when men are senselesse and as senselesse persons lie iâ⦠sinne where there is no sense commonly there is no life A living man that ãâã a stone in his kidney or bladder will certainly feel it and complain of it Noâ⦠ãâã hard heart is an heart of stone had he spirituall life in him he would certainly ãâã it and complain of it Senselesnesse therefore shews that a mans heart is so ââ¦dened as he hath no spirituall life in him From this carelesse security proceedeth both a dissolute negligence and also a blockish stupidity 1. Dissolute negligence makes men consider nothing nor lay any thing ãâã heart The righteous perisheth and no man laieth it to heart and mercifull ãâã taken away None considering that the righteous is taken away from the evil ãâã come Isa. 57. 1. This is spoken of men of hard hearts Such men let all ãâã passe whether matters of rejoycing or matters of mourning without any ââ¦quiring after the cause end and use thereof Mat. 11. 17. 2. Blockish stupidity makes men lie under those judgements which fall evâ⦠upon their pates like beasts When Nabal heard of the danger wherein he ãâã been by refusing to relieve David and his Souldiers His heart died within ãâã and he became as a stone 1 Sam. 25. 37. Though they be overpressed even onâ⦠measure above their strength yet have they no heart to pray for release ãâã ease 2. Willfull obstinacy is another effect which discovers an hard heart ãâã makes men 1. To oppose against all the means which God affordeth to reclaim then As his Word Works c. 2. To resist the very motions of Gods Spirit as the hard-hearted Jews ãâã alwaies done Act. 7. 51. From hence proceedeth malice against those that ãâã the ââ¦mage of God as the Scribes and Pharisees hated the Son of God and ãâã that beleeved in him Ioh. 9. 22. and the Apostles and them that beleeved throâ⦠their word Act. 4. 5. c. yea such as be hard-hearted come to be hateâ⦠ãâã God himself and endeavour to put out the very light of nature Rom. ãâã 28 30. §. 88. Of Remedies for preventing or redressing hardnesse of heart VI. HArdnesse of heart being such as hath been set out it is very requisite that remedies be prescribed for preventing or redressing it They are such as these I. Take heed of all and every of those causes whence hardnesse of heart ariseth These are distinctly set down § 84. Take away the cause and the effect will follow where the cause remaineth the effect also will remain Withall endeavour to get such vertues and graces as are contrary to the fore-mentioned causes of hardnesse for one contrary will expell one another As light being contrary to darknesse keep eth out or expelleth darknesse so vertues contrary to the causes of hardnesse will prevent or redresse the same Those graces are these that follow 1. Regeneration Hereby natural hardnesse is removed 2. Faith Hereby unbelief is redressed 3. Sincerity This keeps out hypocrisie 4. Humility Hereby pride and other like vices are kept down 5. A fear of God This will withhold us from grosse sins 6. Christian prudence This will make men wary of multiplying sins and long lying therein 7. Spirituall watchfulnesse This will uphold in such a course as will preserve us from relapse 8. Holy jealousie lest we should by company be drawn aside 9. Contempt of this world and of the things thereof that we be not ensnared and overcome thereby 10. Patience under all crosses as laid on us by our heavenly Father for our good II. Labour to feel the heavy burthen of sin as he did that said My sinnes are are too heavy for me Psa. 38. 4. For this end consider 1. That sin destroied all mankinde it poysoned Adam and all his posterity Rom. 5. 12. 2. That it made Paradise too hot for Adam to abide in it Gen. 3. 23 24. 3. That it caused all the fearfull judgements that have been executed from the beginning of the world 4. That when Saints apprehend it unpardoned their conscience is a very rack unto them 5. That when impenitents feel the burden of it it makes their very life a burthen unto them Instance Iudas Mat. 27. 45. 6. That it makes the damned in hell weep and gnash their teeth Mat. 25. 30. For their torment is endless easeless merciless remediless 7. That it holds the Angels that fell in everlasting chains under darkness Iude ver 6. 8. That albeit Christ had no sin in himself yet when the burthen of our sinne as a Surety lay upon him it cast him into a bitter agony and made his sweat as it were great drops of bloud falling down to the ground Luke 22. 44. There is no Looking glasse that can so to the life set out the horrour of sinne as this of Christ. 3.
When thou art overtaken with a sinne speedily return from it and repent So did Peter so soon as by hearing the cock crow and discerning his Lords beck he was put in minde of his sinne he presently repented He went out and wept bitterly Luk. 22. 60. 61 62. The longer sin continues the stronger it groweth it will freâ⦠like a canker and eat up the life of the soul Therefore put not off Repentance 4. After thou hast repented be more watchfull over thy self that thou fall not into a relapse If after the hand be blistered and healed a man use the hammer again it will wax the harder 5. Be constant in using means sanctified for softening the heart Among oâ⦠means hearing the Gospel is an especiall one to keep or drive off hardness of heaâ⦠See 77. in the end of it Therefore suffer the Word to work on thee as it did ãâã Iosiah 2 Kin. 22. 19. Neither put it off as Felix did Act. 24. 26. nor mock at it ãâã the Jews did Act. 2. 13. nor blaspheme it as other Jews did Act. 13. 45. To pubâ⦠means adde private yea and secret too 6. Walk continually before God as Enoch did Gen. 5. 24. This will keep ãâã from yeelding to temptations even in secret Gen. 39 9. 7. Apply judgments on others to thy self and by judgements on thy self be ââ¦ved to examine thy self and to humble thy soul before God Iosephs brethrea ãâã this means were brought to sight of their sin Gen. 42. 21. 8. Learn to number thy daies aright This will make thee account every day ãâã last and make thee live as if it were the last day thou shouldst live on earth and ãâã will make thee think more frequently of that account thou art to give to God 9. At the end of every day examine thy self and consider what sins have passâ⦠from thee This may be a means of renewing repentance and keeping thee from ãâã hard heart 10. While thy heart is soft pray against hardnesse of heart and desire otheâ⦠ãâã pray for thee §. 89. Of forbearing such sins as have been judged in others Verse 8. As in the Provocation in the day of temptation in the Wildernesse THe former point of hardening ones heart is exemplified both by the People and also by the Apostle in the patern of those Israelites whom God brougâ⦠out of Egypt and in an especial manner tutored fourty years together in the ãâã dernesse This first particle AS is a note of comparison It being added to a Proââ¦tion thus Harden not your hearts as such and such did intendeth that we shoâ⦠take heed of being like unto them who have sinned in former times against ãâã sins God hath manifested his indignation For as the sin of those ancient Israeliâ⦠ãâã distinctly set down v. 8 9. so also Gods just indignation against them v. 10 11. This may be a good caveat to us in reading the sins of others in former ãâã especially those that are registred in sacred Scripture and in observing such ââ¦dences as are recorded of Gods displeasure against them to take heed that we ãâã not into the same or the like sins See § 95 158. See more of this point on Câ⦠13. 5. § 68. §. 90. Of registring Predecessors sins THe sinne against which Gods people are here fore-warned is generally ãâã down in these two words a Provocation b Temptation The later shews ãâã reason of the former For if the Question be asked How they provoked ãâã The Answer is They tempted him Of tempting God see § 96. The former word is a c compound It is compounded of a simple Noun ãâã signifieth bitter Jam. 3. 11 14. Thence a e Verb which signifieth to imbitter ãâã to make bitter Rev. 8. 11. 10. 9 10. The f Preposition addes an aggravaâ⦠and the g Verb compounded therewith signifieth to provoke to bitter anger greaâ⦠to provoke much to imbitter It is used v. 16. thence is this word provocationââ¦rived ââ¦rived It is twice used in this Chapter here and v. 15. The Hebrew word which is used by the Psalmist signifieth strife or contentiâ⦠or contradiction It is translated strife Numb 27. 14. and chiding Exod. 17. â⦠For chiding is a striving or contending by words or a contradicting The Israeliâ⦠did chide with Moses Exod. 17. 7. and thereby provoked the Lord whose servâ⦠Moses was These two words Provocation and Temptation are used in the abstract to aggââ¦vate the hainousnesse of their sin Many learned Expositors of the 95. Psalm retain the Hebrew words Meriâ⦠and Massah as names of that place where the Israclites provoked God For upon that occasion those names were given to that particular place where the Israclites in an high degree provoked and tempted God Exod. 17. 8. But the words used by the Apostle in this place are taken appellatively and fitly translated provocation and temptation In these two words whether they be taken as particular names Meribah and Massah or as two expressions of their sinne provocation and temptation doe plainly expresse the hainousnesse of the sinne in that as it was a tempting of God so it was a provoking him to great wrath and the manner of expressing them giveth us to understand that it is behovefull for succeeding generations that notorious sins of predecessours be kept on record These very titles provocation temptation are a kinde of record whereby the sins comprised under them are brought to minde and kept in memory The many names given to places occasioned by a sinne gives further proof hereunto as Esââ¦k strife Gen. 26. 20. Sitnah hatred Gen. 26 21. Kibrothhattaavah Graves of lust Numb 11. 34. Bethaven the house of iniquity Hos. 4. 15. Yea the registring of all those notorious sinnes which are recorded in Scripture do further confirm the point When sinne is beheld in others specially as provoking Gods wrath and pulling judgement upon the sinner it appears in its own colours horrible and detestable and so is an occasion for them who so behold it more carefully to avoid it This is the main drift of the Apostle in this place It is therefore an especial point of wisdom to take due and thorow notice of the sinnes of former Ages of the kindes of them of the causes of them and of the effects that have followed thereupon especially if God have executed any remarkable judgement and vengeance thereupon as here the kinde of sinne temptation the cause thereof hardnesse of heart the effect that followed thereupon provocation of Gods wrath and the judgement which was excluding from rest v. 11. are distinctly set down This is to be done not for approbation or imitation of the sinne recorded in that respect no sinne ought to be once named amongst us Ephes. 5. 3. but for greater detestation thereof to make us more abhor it Indeed if there were not in
5 6 8. This charge is expresly given by the Lord Be ye not as your Fathers Zec. 1. 4. Steven doth thus aggravate the sinnes of the Israelites As your Fathers did so do ye Acts 7. 51. Our Fathers were of the same mould as we are all sprouting out of the same cursed stock They ignorant of Gods will as well as we they of a rebellious disposition as well as we They prone to all manner of sinne as well as we What sin might not be justified if the practice of Ancients were a sufficient warrant This is a Point to be the rather observed in these daies because the patern of Fathers and Ancestors is much stood upon It is a common plea when an evil practice is spoken against to say Our Fathers did so Many superstitious and idolatrous courses are hereby patronized The Lord in his Law makes this an aggravation of sinne that children walk in the evil courses of their Fathers I am a jealous God saith the Lord visiting the iniquities of the Fathers upon the Children Exo. 20. 5. namely such Children as tread in their Fathers steps §. 96. Of tempting God THe sin of the fore-mentioned Fathers is set down in these two words tempted proved the latter being added as an explanation of the former For to tempt one is to try or prove whether he be such an one as he is taken to be or can and will do such and such a thing This latter word proved may be added as an effect or consequence following upon the former as if it had been said By tempting God they proved and found by experience that God was indeed such a God as he had made himself known to be The Greek word here translated proved signifieth to discern and is so used and translated twice in one verse Ye can discern the face of the Skey and of the earth but how is it that ye do not discern this time The Hebrew word also so used Gen. 42. 15 16. Hereupon God is said to be a trier of the heart Psa. 7. 9. Jer. 17. 10. that is one who findeth out and discerneth what is in mans heart If it be here taken as an explanation of the former word and so set forth in general the same sin that the former doth then two words are here used for the greater aggravation of the sinne Of the meaning both of the Hebrew word used by the Psalmist and also of the Greek word here used by the Apostle and translated tempted and of the divers kindes of temptations See the Guide to go to God on the Lords Praier Peti 6. § 170. Tempting of God in this place is set down as a sinne which provoked God and so is taken in the worst sense In general every transgression is a tempting of God In which respect it is said of those who tempted God that they hearkened not to his voice Num. 14. 22 Thus their Idolatry Exo. 32. 4. their rebellion Num. 16. 2. their adultery Num. 25. 1. and other notorious sinnes are so many particular instances of their tempting God for by such sins men make a triall of Gods justice whether he will execute vengeance upon them or no. In particular men tempt God by two extreams one is presumption the other distrustfulnesse Both these arise from unbelief That distrustfulnesse ariseth from unbelief is without all question And howsoever presumption may seem to arise from over much confidence yet if it be narrowly searched into we shall finde that men presume upon unwarrantable courses because they do not beleeve that God will do what is meet to be done in his own way Had the Israelites beleeved that God in his time and in his own way would have destroyed the Cananites they would not have presumed against an expresse charge to have gone against them without the Ark of the Lord and without Moses as they did Num. 14. 40. c. Men do presumptuously tempt God when without warrant they presume on Gods extraordinary power and providence That whereunto the devil perswaded Christ when he had carried him up to a pinacle of the Temple namely to cast himself down was to tempt God therefore Christ gives him this answer Thou shalt not tempt the Lord thy God Matth. 4. 5 6 7. Men distrustfully tempt God when in distresse they imagine that God cannot oâ⦠will not afford sufficient succour Thus did the King of Israel tempt God when ââ¦e said The Lord hath called these three Kings together to deliver them into the hand ãâã Moab 2 Kin. 3. 13. So that Prince who said Behold if the Lord would make windâ⦠heaven might this thing be 2 Kin. 7. 2. As the Israelites in the Wildernesse tempted God through presumption Nâ⦠14. 44. So most frequently through distrustfulnesse as at the Red Sea when Pââ¦raoh pursued them Exo. 14. 11 12. and at Marah where the waters were bitter Exo. 15. 23 24. and in Sina where they wanted bread Exo. 16. 2 3. and in Rââ¦dim where they wanted water Exo. 17. 3. and in Kadesh upon the like occasion Numb 20. 2. and in Kibroth-Hattaavah where they lusted after flesh Numb 11. 4. and when the Spies were returned from searching the Land Numb 14. 2. And when the Lord had executed just judgement on Rebels Numb 16. 41. And when they compassed the Land of Edom Numb 21. 4 5. and at sundry other times The heinousnesse of this sin is manifest by the Causes and Effects thereof and also by the severe judgements inflicted thereupon I. The Causes of tempting God are these 1. Want of Understanding This doth Moses thus set out The Lord hath an given you an heart to perceive and eyes to see and ears to hear unto this day Deut. 29. 4. 2. Forgetfulnesse This the Psalmist thus expresseth They forgat his works and his wonders that he had shewed them Psal. 78. 11. They soon forgat his works c Ps. 106. 13. 3. Unbelief Ye did not beleeve the Lord your God faith Moses to the Israelâ⦠Deut. 1. 32. 9. 23. This cause of the Israelites tempting God doth the Psalâ⦠ost mention Psal. 78. 22 32. 106. 24. Yea Moses and Aaron were hereby broâ⦠to tempt the Lord Numb 20. 12. 4. Too light esteem of God Who is the Lord that I should obey his voice siâ⦠Pharaoh who exceedingly tempted God Exod. 5. 2. II. The Effects arising from that sinne of tempting God or Concomiâ⦠which go along with it are 1. Murmuring against God Numbers 14. 29. and against his Ministers Numb 14. 2. 2. Impatience in straits They waited not for his counsel Psa. 106. 13. 3. Rebellion The Psalmist stileth these tempters of God A stubborn and ãâã ous generation Psal. 78. 8. 4. Blasphemy What a blasphemous speech was this Is the Lord amongst ãâã no Exod. 17. 7. 5. Apostasie They said one to another Let us make a Captain let ãâã turn into Egypt Numb
patience This doth God manifest himself to be 1. To set forth his own glory For when he proclaimed his Name among other excellencies he sets down this Long-suffering Exod. 34. 6. 2. To bring men to repentance Despisest thou the riches of Gods goodness ãâã forbearance and long-suffering not knowing that the goodness of God leadeth ãâã repentance Rom. 2. 4. 3. To keep us from destruction The Lord is long-suffering to us-ward not willing that any should perish 2 Pet. 3. 9. 4. To bring us to salvation Account that the long-suffering of the Lord is sââ¦vation 2 Pet. 3. 15. These being the ends which God aimeth at in his long-suffering we that have experience of this Divine property as who hath not ought to have an eye ãâã those ends And 1. To magnifie the Name of God even in and for this excellent Property 2. To endeavour after repentance and so long as God beareth us to renew ãâã repentance 3. To come out of all those courses that lead to destruction 4. To lay hold on eternall life while we have time so to do In these respects let us ofâ⦠cast our eye back upon our former courses We mââ¦y many of us say If God had not long born with me I had now been in a most ââ¦full plight If God had cut me off and taken me out of this world at such a tiâ⦠in such a course as I then eagerly pursued I could have had little or no hope Bâ⦠now blessed be God I have better hope that my desperate course is made knoâ⦠to me I loath it God hath given me some measure of repentance and assuraâ⦠of his favour I dare cast my soul on Jesus Christ for remission of sinnes and reconciliation with God! I am perswaded that when I die I shall be saved These these are they that have cause to magnifie the patience of God We ought further in forbearance and long-suffering to set God before us ãâã to indeavour as in other graces so in this to be like unto God Colosâ⦠3. 1â⦠Eph. 4. 32. We may not be hasty to take revenge upon every offence but rather try if ãâã forbearing the wrong doer may be bettered Be not overcome of evil but overcâ⦠evil with good Rom. 12. 21. §. 102. Of the hainousness of sin continued in Verse 10. Wherefore I was grieved with that generation and said They dâ⦠alway ãâã in their hearts and they have not known my waies THe fearfull effect of their sin is here propounded in this verse and aggravâ⦠in the next This first particle Wherefore is not in the Psalm but here fitly added by ãâã Apostle to set out more distinctly both the cause of Gods grief and also ãâã effect or consequence of the peoples sinne It is the very same that was used before v. 7. § 73. It giveth to understand that long continuing in sinne grieveth Goâ⦠Spirit Because they tempted God fourty years therefore God was grieved To this purpose is this time of Israels continuing fourty years to sinne against God oft pressed as Numb 32. 13. Amos 5. 25. Acts 7. 42 13. 18. This their long continuing in sin is also upbraided as a great aggravation thereof Exod. 16. 28. Nââ¦h 9. 30. Psal. 78. 40. Luk. 13. 34. For 1. Sin the longer it continueth the stronger it groweth and proves to be the more daring and outfacing and in that respect the more provoking Ierem. 44. 17. 2. Continuance in sinne is a multiplication of sinne and in that respect an addition of more fuell which maketh the flame of the fire greater Thus Gods Spirit is more grieved and his wrath more incensed whether by the same man lying in one sin or adding sin to sin or by other men children or other successors treading in the footsteps of their Fathers and predecessors This may be a forcible motive to such as have sinned to repent and not to continue in sinne As continuing in sinne causeth grief and wrath so there is jââ¦y in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. This also may be a warning to such as observe the sinnes of others to take heed that they hold not on in the same course lest they cause more grief and wrath §. 103. Of Gods grieving at sinners THe Greek word translated grieved is emphaticall Some derive it from a Noun that signifieth a bank of a river or a bunch in a mans body Thence cometh a simple Verb which signifieth to take a thing grievously For the heart of him who is grieved or offended doth as it were swell and rise up The compound here used signifieth to be much grieved and exceedingly offended There is another Greek Noun like to that before mentioned differing only in one small letter and signifieth a weight or grief and a Verb thence derived which signifieth to be pressed with a burden or to be offended Both notations or derivations of the word here used tend to the same purpose namely to set out the greatness of Gods displeasure which he took at their manifold kinds of tempting him and at their long continuing so to do The compound here used doth adde aggravation to the offence which God took at his people It is no where else used in the new Testament but here and vers 17. Yet by the Greek Interpreters of the old Testament it is frequently used It is used to set out the great grief and offence which Rebekah conceived at Esaus hatred of his brother and thus translated I am weary of my life Gen. 27. 46. and penitents loathing themselves for their former sinnes Ezek 36. 31. and a Lands ââ¦ing out her inhabitants for their monstrous abominations Levit. 18. 25. The same Hebrew word that is used Psal. 95. 10. and translated grieved is also used Ezek. 36. 31. the place before mentioned and translated loath These significations of this word shew that it carrieth much emphasis and imports an high degree of Gods displeasure Herein such passion by way of resemblance for teaching sake is attributed to God as is incident to Parents and other Governours who earnestly desiring the good of those that are under them are exceedingly grieved and offended when they see them stubbornly runne on in destructive courses notwithstanding all the mean that have been used to reclaim them Under the Law a parent that had a stubborn and rebellious child that regarded no admonition but despised private correction brought him forth to the Judges to stone him to death Deut. 21. 18 c. This is a manifestation of very great displeasure and much aggravates the childes stubborn disposition In this respect saith God to his people O Ephraim what shall I do unto thee O Iudah what shall I do unto thee Hos. 6. 4. And our Lord Christ O Hierusalem Hierusalem How ãâã would I have gathered thy children together even as a hen gathereth her
1 Tim. 1. 13. 17. It was an especial cause of the rejection of the Jews Rom. 11. 20. 18. It was the cause of many external Judgements v. 19. Heb. 11. 31. For it makes men run headlong into danger Exod. 14. 23. 19. It excludes from Heaven Heb. 4. 11. 20. It thrusts down to hell Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8. Can that which is in it self so hainous a sinne and which hath so many fearfull effects following upon it be accounted an infirmity Many do so account unbelief to be and thereupon give too much way unto it and nourish it too much If we would judge it as indeed it is a true proper sinne an hainous sinne a cause of many other grosse sins a sinne most dishonourable to God and damageable to our own souls we should take more heed of it and be more watchfull against it §. 130. Of preventing and redressing unbelief FOr keeping out or casting out unbelief these Directions following will be usefull 1. Use all means to get prove preserve and exercise Faith Hereof See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 17 c. as life keepeth out or driveth out death and light darknesse and heat cold and other like contraries one another So faith unbelief if not wholly For faith and unbelief may stand together in remisse degrees See The whole Armour of God Of Faith § 39. yet so as unbelief shall not bear sway in the heart 2. Set God alwayes before thee and frequently and seriously meditate on Gods Presence Providence Power Truth Mercy and other like Excellencies Due meditation on these is a singular antidote against unbelief 3. Give good entertainment to the holy Spirit of God Stir up and cherish the good motions thereof Hereby thy spirit will be quickned and revived as Iacobs was Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief 4. Do not wilfully and obstinately stand against any good councell given or duty required or direction prescribed as the Egyptians did Exod. 9. 21. Unbelief useth to be joyned with obstinacy as in Pharaoh who said Who is the Lord that I should obey his voice Exod. 5. 2. and in the Israelites who one while through diffidence return to Egypt and another while presume to go against the enemy without yea against the minde of the Lord Numb 14. 4 40 c and in that Prince who said Behold if the Lord would make windows in heaven might this thing be 2 King 7. 2. Yea and in Thomas too who said I will not believe except I shall see c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief so they do increase and aggravate it 5. When thou findest thy heart dull heavy doubting distrustfull ãâã judgement and understanding thereby reason and discourse with thy ãâã will and say as David did Psal. 42. â⦠11. Why art thou cast down O ãâã c. Why art thou so stubborn O my will Why dost thou not believe ãâã God said this and that Is he not true and faithfull Is he not able to make gooâ⦠Word Of a mans reasoning with himself See The Saints Sacrifice on Psal. 116. â⦠§ 47 48. §. 131. Of Professors falling away UNbelief is here aggravated by a fearfull effect which is Apostasie thaâ⦠pressed In departing from the living God The Greek word translated departing is acompound The simple Verb signifieth to stand Matth. 20 3 6 32. And to establish ãâã 3. 31. 10. 3. The compound signifieth to depart Luke 13. 27. To fall away Luke 8. 13 refrain Acts 5. 38. To withdraw 1 Tim. 6. 5. and to draw away Acts 5. 37. ãâã Noun that signifieth Apostasie is derived from this Verb 2 Thess. 2. 3. This word here used implieth that they to whom the Apostle gave this ãâã professed the true saith and that they had given up their names to God ãâã else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession ãâã they who professe that they believe in God may depart from him The ãâã caveats given in sacred Scripture to take heed hereof do prove as much ãâã of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â⦠ãâã 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also ãâã dry predictions of such as fell away as Deut. 31. 16 c. 2 Thess. 2. 3. 1 Timâ⦠â⦠2 Pet 2. 1 2. But especially instances of such as have departed from their ââ¦sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. ââ¦mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the ãâã Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. ãâã these words As the manner of some is whereby he gives us to understand ãâã was then usual for Professors to revolt The Greek word there translated ââ¦ner signifieth also custom and wont and is so translated Luke 2. 42. ãâã It was too usual with the Jews time after time to apostatize and depart frâ⦠ãâã Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians ãâã 20. 30. The ages after the Apostles and that from time to time even to these ãâã dayes give too evident proof hereof Are not all the Churches planted bâ⦠ãâã Apostles departed from the Lord Who were those starres whom the taââ¦l ãâã Dragon drew from Heaven and threw to the Earth Revel 12. 4. were they professors of the faith How did this whole Land revolt in Queen Maries ãâã And it is like so to do again upon a like change Many make profession on bie-respects to serve the time and to serve ãâã own turns so as their profession is not seasoned with sincerity and foundâ⦠which are necessary to make a good foundation Where they are wanâ⦠ãâã stability can be expected Such a foundation is like the sand whereupon if ãâã be buiâ⦠it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into ãâã Indeed we may judge of such as Christ did of him that discreetly answered ãâã to ãâã Christ thus replied Thou art not farre from the Kingdom of ãâã ãâã 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â⦠ãâã is the best of every one Yet can we not absolutely conclude simply frââ¦ââ¦fession that such an one is a member of Christ. If a Professour revolt we ãâã ãâã as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of ãâã ââ¦cessity of mens trying and examining themselves according to the Aposâ⦠ãâã exhortation 2 Cor. 13. 5. Examination in this kinde must be ãâã soundness of mens heart and the right
are two 1. A description of the vengeance 2. A declaration of the certainty thereof The vengeance is described 1. By the cause thereof unbelief 2. By the effect following thereupon They could not enter in The certainty is set out by an experimental proof So we see Doctrines I. Unbelief is the cause of divine vengeance It is here clearly expressed so to be See § 171. II. Promises are made void by unbelief So was the promise of entring into Canaan See v. 11. § 118. III. Experience gives proof of the execution of Gods threatning This phrase So we see intends as much See § 174. CHAP. IV. §. 1. Of the Analysis of Heb. 4. IT was shewed in the first § of the third Chapter that the Apâ⦠having declared Christ to be a faithfull Prophet advised those whom he wrote to take heed of hardning their heart against ãâã voice The more throughly to enforce his advice he setteth ãâã the very words of David which for the better application the of to Christians he expoundeth Two points he expounded in the former Chapter namely the time which ãâã intended under this word To day and the persons that hardned their heart ãâã were punished The third point which in that testimony he expoundeth is the Rest thââ¦ââ¦vid meant This he insisteth upon from the beginning of this Chapter to ãâã And in the three last verses of this Chapter he entreth upon the Priest ãâã Christ. Thus there are two parts of this Chapter One concerneth the Propheticall Office of Christ. The other his Priestly Function That which the Apostle presseth in this Chapter is the use to be made of ãâã Propheticall Office which is participation of the Rest that Christ by the Gospel ãâã made known For this end he giveth 1. An admonition to take heed of missing that Rest v. 1 c. 2. An exhortation to do our best for enjoying it v. 11 c. In the admonition 1. The generall is laid down v. 1. 2. The particular Rest here intended is demonstrated The generall is further amplified 1. By the cause of missing the Rest which is unbelief v. 2. 2. By the event which is twofold One event is of those that beleeved ãâã They entered not into the Rest v. 2. The other of those that beleeved They entred into it v. 3. In demonstrating the Rest here intended 1. He removes two kindes of Rest that cannot be intended 2. He inferres that there remains another Rest. The first Rest removed is Gods Rest after he had finished the creation â⦠â⦠argument is that David speaks of a Rest long after that and different from ãâã v. 5. Therefore that Rest of God cannot be meant by David The other Rest removed is Israels setling in Canaan He proves that this cannot be meant by two Arguments The first is taken from the event which was that they to whom the promise ãâã made entred not but some must enter v. 6. Upon removing those two Rests he inferreth this Conclusion Therefore there is another rest remaining v. 9. The second is taken from the time That Rest of Israel in Canaan was give Ioshua But the Psalmist speaketh of a Rest in his own time and in succâ⦠ages v. 7 8. The Exhortation to press us on to do our best for attaining to this Rest is laid down v. 11. and enforced by two motives The first motive is taken from the danger of not observing the exhortation ver 11. The other is taken from the efficacy of the word This is 1. Propounded v. 12. 2. Confirmed by the piercing sight of God whose Word it is v. 13. Hitherto of Christs Propheticall Office His Priestly Function followeth In the three last verses of this Chapter there is a perfect transition betwixt those two Functions of Christ So as it hath a double reference 1. To that which goeth before so it is a ground of encouragement to observe the foresaid exhortation to enter into the Rest because we have an High-priest entred before us and for us v. 14. 2. To that which followeth in the fifth and other Chapters which treat of Christs Priesthood So it layeth down two points 1. The summe and substance of that which is after more distinctly and fully declared of Christs Priesthood v. 15. 2. The speciall use we are to make thereof v. 16. §. 2. Of godly Iealousie over Professors Verse 1. Let us therefore fear lest a promise left us of entring into his rest any of you should seem to come short of it THis particle of inference Therefore leadeth us to a consideration of what went before In the last verse of the former Chapter the Apostle laid down a conclusion concerning the judgement that befell those that believed not Thence he here inferreth an admonition to take heed of incurring the same danger and depriving our selves of the Rest that is prepared for us He gave a like admonition before Chap. 3. v. 12. and he doth afterwards oft inculcate the like as Chap. 6. v. 4. 11. Chap. 10. v. 23 c. Chap. 12. v. 15 25 28. Hereby it appears that he was jealous over them with godly jealousie as 2 Cor. 11. 2. Certainly some had revolted so much is implied Heb. 10. 25. He was therefore the more jealous over the rest Herein he shewed himself like the good and chief shepherd who when many of his Disciples went back and walked no more with him said unto the twelve Will ye also go away Joh. 6. 66 67. A worthy pattern this is for all Ministers who are set as shepherds over the Lords flock 1 Pet. 5. 2. This inference Therefore c. upon the sinne and judgement mentioned immediatly before Chap. 3. v. 19 sheweth that judgements on sinners before us must make us the more fearfull of such sinnes See more hereof Chap. 3. v. 8. § 89 §. 3. Of Preachers preaching to themselves THe Apostle to mollifie his jealousie so sets it down as he includes himself in the number of those over whom he was so jealous For he useth a Verb of the plurall number which compriseth all to whom he intended this Epistle and the first person US whereby he includes himself also So as in admonishing others he admonisheth himself and what he saw meet to be done for his own establishment he did for the establishment of others Of joyning our selves with others and others with our selves in means of edification See Chap. 2. v. § 4. Chap. 3. v. 13. § 144. He that thus joyns himself with others in the same admonition Let us fear being an Apostle giveth evidence that the best of Professors yea and Ministers have need of means of establishment as well as others Christ prayed for Peter that his faith might not fail Luke 22. 32. This Apostle saith of himself I keep under my body and bring it into subjection c. 1 Cor. 9. 27. Take heed unto your selves c. saith the Apostle to the Elders of Ephesus Act. 20.
12. 12. ãâã none but they Of such saith the Apostle All are yours and ye are Christs 1 Cor. 3. 22 23. 1. How should this stir us up to be of this seed and to give no rest to our soulâ⦠till we have some assurance thereof It would be better never to have been of Adam if we be not also of Abraham That brought us into a cursed condition This makes us blessed That we may be of this seed of Abraham let us set Abraham before us and consider how he believed that we may be of the same faith Gal. 3. 7. Let us also consider how he walked that we may walk in such steps Rom. 4. 12. Quet Is it possible that we may be such as Abraham was Answ. Yes There are the same meanes and the same Spirit to make us so and those meanes under the Gospell are more perspicuous and powerfull Besides though we have not such faith in the quantity and measure yet we may have it in the kind and quality even so far as will make us blessed 2. Let such as have assurance that they are of this seed content themselves in this that they are thereupon blessed They have no cause to envy any estate of others that are not of this seed For what can a creature desire more then to be blessed Yea what can the Creator give above that This is the Summum bonum the chief good of all §. 105. Of multiplication of seed as a part of Abrahams blessing ONe particular instance of the blessing promised to Abraham is thus expressed Multiplying I will multiply thee The verb translated multiply is derived from a noune that signifieth ãâã multitude Acts 4. 3â⦠which noune is derived from another verb that signifieth to fill Luk. 5. 7 for by multiplying a thing is made full Of the Emphasis of doubling the word thus multiplying I will multiply See § 103. The Hââ¦brew and the Greek LXX on Gen. 22. 17. do adde thy seed in this last ãâã thus I will multiply thy seed But the Apostle for brevity sake leaveth it out and only repeateth this relative pronoune Thee For it is apparent that the multiplication here promised is of Abrahams seed A man cannot be multiplied but by his seed Quest. How can multiplication of seed be a part of that promise which Abraham is said to obtain v. 15. seeing in his life time he saw no great multiplication Answ. 1. Abraham saw the beginning and ground-work thereof for he had seed of his own body and that by Sarah his first wife to whom the promise was made as well as to himself Gen. 17. 16. and 18. 10. 2. He lived to see seed of that seed for Isaac had two Sons of fifteen years old ãâã Abraham lived which thus appeareth Abraham lived 175. years Gen. 25. 7. Isaac was born when Abraham was an hundred years old Gen. 21 5. Isaac was ãâã years old when Esau and Iacob were born Gen. 25. 26 They therefore lived ââ¦5 yeares in Abrahams time 3. I might here further adde that I shamael his Son had many children in his time ãâã that by Keturah he had six Sons Gen. 25. 2. every of which might have many children in his dayes But because the multiplication here mentioned is of the promised seed I pass by this third answer the two former are sufficient to satisfie the doubt But that which yet gives fuller satisfaction is the vigor of his faith whereby he saw the day of Christ Ioh. 8. 56. and all that seed according to the flesh and spirit which was promised him He was by faith as fully assured thereof as if he had lived to the end of the world and seen all with his bodily eyes Of the seed here especially intended see § 104. The multiplication of seed here promised being added to Gods promise of blessing Abraham giveth evidence that multiplication of seed is a blessing In this respect it is said happy is the man that hath his quiver full of them Psal. 127. 5. Blessing is thus exemplified Thy wife shall be as a fruitfull Vine by the sides of the house thy children like Olive-plants c. Thou shall see thy Childrens Children Psal. 128. 3 6. On this ground the Elders of Israel thus blessed Boaz The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel Ruth 4 11. Object Multiplication of conception is set down as a curse Gen. 3. 16. Answ. 1. It is not simply the multiplication of seed that is there made a curse but pain and sorrow and danger which accompany the same Hereupon this word ãâã is inserted thus I will greatly multiply thy sorrow and thy conception In sorâ⦠ãâã shalt bring forth Children 2. In Christ that which was at first set down as a curse is made a blessing 1 ãâã 2. 15. Multiplication of seed is a meanes not only of encreasing and continuing the world but also of encreasing and continuing the Church in the world And in this latter respect it is a blessing It is the multiplication of an holy seed whereby Christs Kingdome is encreased and not Satans This manifesteth the undue desires of many who would have no children at all To prevent children some will not marry Others though they marry wish that they may have no children or if any only one Others that have many children with them dead Herein Christians use to be more faulty then the Jewes were What other reason can be rendred hereof then covetousness distrustfulness discontentedness and such like corruptions Let us for our parts shake off these corruptions and depend upon Gods providence for that seed which he shall be pleased to beâ⦠upon us See more hereof Chap. 11. v. 11. § 54. And Chap. 13. v. 5. § 65. §. 106. Of Gods multiplying Seed COncerning multiplication of Seed we ought the rather to depend on Gods providence because he saith I multiply thee It is God that multiplieth Seed God when he had made male and female blessed them and said unto them Be fruitfull and multiply c. Gen 1. 28. The like he said to Noah after the flood Gen. 9 1. Therefore children are said to be an heritage of the Lord c. Psal. 127. 3. God is said to open the womb Gen. 29 31 33. He is also said to close the womb Gen. 20. 18. when Rachel said to her husband Give me children Iacob thus answered Ans I in Gods stead c. Gen. 30. 2. To give children is a kind of creation which work is proper to the Creator 1. Let such as desire seed seek it of him who is able to give it and multiply it ãâã ãâã intreated the Lord for his wife because she was barren and the Lord was intreated of him and Rebekah his wife conceived Gen. 25. 21. The like is noted of ãâã ãâã Sam. 1. 10. Many wives that have no children are ready
for men to swear This is here taken for granted See § 116. IV. God only is to be sworn by God is comprised under this word the greater Sââ¦e § 120. V. An oath confirms a truth It is here said to be for confirmation See § 1ââ¦1 VI. An oath is to determine controversies This phrase an end of all strife inââ¦endeth as much See § 121. VII Men ought to rest in an oath For to them it is an end of strife See § 121. VIII An oath is of use in all manner of differences It is an end of ALL strife See § 121. §. 130. Of Gods willingnesse to do what he doth Heb. 6. 17. Wherein God willing more abundantly to shew unto the ââ¦eires of promise the immutability of his counsell confirmed it by an Oath THe application of the former comparison taken from mens swearing is in this and the next verse set down and therein the reasons of Gods swearing are exââ¦sly declared This relative wherein in Grammaticall construction may have reference to the last word of the former verse which in Greek is an Oath But I rather referre it to the whole sentence going before or to the point in hand as if he had said In which matter or in which case In which case of confirming a matter by oath God willing more abundantly c. This then sheweth that God conformed himself to mans usuall practise for mans good The word translated willing implieth an inclination and readinesse of ones disposition unto a thing so as he needs no other motive thereunto it is that which ââ¦e desireth to do Covetous men are thus described they that will be rich or they that are willing to be rich 1 Tim. 6. 9. for it is the same word that is here used A covetous man needeth no other motive then his own inward disposition to seek after riches It is said of Pilat that he was willing to content the people Mark 15. 15. It was his desire so to do Thus God was of himself ready and forward to do that which is here spoken of and that of his own meer free grace yea he was desirous to do it He was no way forced thereunto This then setteth down two points 1. The cause of Gods binding himself his meer will and good pleasure This is the ground of all the good he doth to man Matth. 11. 26. see more hereof chap. 2. v. 4 § 37. 2. The manner of Gods binding himself God did it readily cheerfully This shewed that he was willing thereunto He had in his eternall counsell decreed to do what he did and yet would by Oath bind himself thereunto and this he was willing to do He doth willingly what he hath bound himself to do This is a point worthy of all admiration that God should of his own will willingly bind himself for our sake to accomplish his own determined counsell Should not we now rest with confidence on this good will and pleasure of God This ground and manner of Gods doing what he doth namely willingly should be a pattern unto us to do what we are bound unto willingly and cheerfully The Apostle speaking of his duty in preaching the Gospell thus saith Necessity is layed upon me yea woe is unto me if I preach not the Gospell But if I do this thing willingly I have a reward 1 Cor. 9. 16 17. God loveth such 2 Cor. 9. 7. and accepteth what they are able to do 2 Cor. 8. 12. This David pleaded before God 1 Chro. ââ¦9 17. Psal. 119. 108. §. 131. Of Gods ââ¦uper abounding in meanes to make men believe GOds willingnesse to do good to man is exceedingly amplified in this word of the comparative degree more abundantly Of a like word see chap. 2. v. â⦠§ 5. Here it implieth more then was necessary and it is fitly inserted to meet with a secret objection that might be made against Gods binding himself by Oath For it might be said God is the Lord God of truth even truth it self There ãâã no fear no possibility of his sailing in any of his words or promises Why then should he bind himself by oath For satisfaction hereof the Apostle seemeth to grant that what God did in this case was ex abundanti more then needed namely in regard of himself his own excellency and his own faithfulnesse but yet he did that which was needfull in regard of man by reason of his weaknesse and dulnesse his backwardnesse to believe and pronesse to doubt in which respect Gods word promise covenant and Oath are all little enough That Gods binding of himself was for mans sake is made evident in the next verse Hereby we see Gods tender respect to mans weaknesse It makes him do more then otherwise needed it makes him respect our infirmity more then his own excellency His promises and threatnings prove as much The former are to allure us to duty the latter to keep us from sin Such is the supreme soveraignty of God ãâã it is enough for him to declare his mind to his creatures to command what he would have to forbid what he dislikes To use any meanes for the one or ãâã is ex abundanti of his super-abundant grace and goodnesse What is it then to ãâã his oath to promises and threatnings The like may be said of Gods adding stalâ⦠to his covenants such are the Sacraments Rom. 4. 11. What other reason can be rendred hereof then the abundance of his grace ãâã mercy 1. This ministreth much matter of humiliation to us who do in a manner provoke God to draw the line of his goodnesse to the uttermost extent thereof and to make him exceed and abound to make him do more then needs if we were not so dull and slow in believing as we are 2. This should move us to super-abound in our high esteem of God and in all thankfulnesse and obedience to him In speciall it should move us with all stedfastnesse to believe that which God doth so abundantly confirm unto us Let us not make Gods surpassing and super-abounding grace to be in vain Let us not provoke him to say What could have been done more that I have not done Isa. 5. 4. 3. By this pattern of God we are taught to condiscend to others infirmity and that in doing more then needs One immutable thing is sufficient to settle a mans mind yet God used two immutable things Though we be conscious to our own integrity and truth which we utter yet if others question it and require further confirmation let us not stand too much upon our own credit but yeeld to their infirmity and if required adde an oath provided it be made in truth in righteousnesse and in judgement Ier. 4. 2. It cannot be thought but that every word of God should be most true It is impossible that he should lie yet heuseth two immutable things But it may be thought that man may lie that is not impossible Rom. 3. 4 If
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 ãâã 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 ãâã 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 ãâã on the Sand will soon fail when the rain falls and the floods arise and the ãâã blow and beat upon the house that is built on that foundation Matth. 7. 26 ââ¦7 There will arise doubts and fears from the flesh Satan also will adde his ãâã 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 ãâã 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 ãâã those who dream that they eat but when they awake their soul is empty c. Isa. ââ¦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 ãâã 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 ãâã ãâã attain to and for which God affordeth us immutable things namely strong ââ¦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 ââ¦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 ãâã ââ¦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 carryââ¦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 empââ¦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
another and that in time so as this body shall not be full till the end of the world and then will there be no more need of this intercession The intendment of this phrase applyed to Christ to make intercession is to shew thâ⦠Christ being Gods favourite and our advocate continually appeareth before God to make application of that sacââ¦ifice which once he offered up for our sins Thaâ⦠hâ⦠is Gods favourite is evidââ¦nt by this testimony which God from heaven gave of him This is my beloved Son in whom I am well pleased Matth. 3. 17. ãâã expresly called an advocate with the father 1 Iohn 2. 1. It is expresly said ãâã ãâã entred into heaven now to appear in the presence of God for us Heb. 9. 24. This Christ doth 1. To present unto his Father himself the price of our ââ¦demption 2. To make application of his sacrifice to his Church time after time ãâã to the need of the severall members thereof 3. To make our persons prayers services and all good things acceptables God 1. This sheweth that the Church needeth no other sacrifice nor yet a ãâã that sacrifice The reason which Papists forge for their supposed ãâã bloody sacrifice is directly against this intercession of Christ for if ãâã still remain our Priest in heaven and as our Priest still makes intercession ãâã us what need is there of any other Priest or any other sacrifice 2. We may in faith and with boldnesse at all times approach to the ãâã ãâã grace in that we have an advocate who also is Gods favourite there alwayes ââ¦sent An advocate that is able to make our cause good He himself hath ãâã ãâã indured whatsoever is requisite to make our cause good He is a favourite to ãâã God will hearken Though we be unworthy and have much incensed Gods ãâã yet there is hope so as we need not despair 1 Iohn 2. 1. On this ground the Apostle with an holy insultation saith Who is he that condemneth It is Christ that ãâã yea rather that is risen again who is even at the right hand of God who maketh ââ¦nuall intereession for us When thou art troubled with horror of sin when thoâ⦠ãâã in any distresse when thou art going out of this world lift up the eyes of thy ãâã ãâã Christ thy advocate at the throne of grace making intercession for thee and in ãâã commend thy case and soul to him 3. This is a good ground of assurance of Gods constant favour to us and of ãâã persevering unto the end and it is the more sure because it is not in our selves ãâã in Christ. 4. This is a further ground of presenting our persons prayers and all our services to God in the name of Christ. See § 105. This relative to them hath reference to the persons described in the former ãâã of this verse It intendeth such a limitation as excludeth all others So as Christ doth not make intercession for all Ioh. 17. 9. See Chap. 2. v. 9. § 81. §. 107. Of the resclution and observations of Heb. 7. 25. Vers. 25. Wherefore he is able also to save them to the uttermost that come ãâã God by him seeing he ever liveth to make intercession for them THe sum of this verse is The alsufficiency of Christs Priest-hood in setting ãâã hereof observe 1. The inference in this word wherefore 2. The substance In it 1. An effect 2. The meanes of accomplishing it The effect is set out 1. By the kind of it to save 2. By the ground of it he is able 3. By the extent to the uttermost 4. By the persons that are saved These are described 1. By their act them that come 2. By the object to whom unto God 3. By the mediator by Christ. 2. The meanes of accomplishing the foresaid effect is 1. Propounded 2. Amplified In the point propounded there is 1. An act he liveth 2. A continuance therein for ãâã In the amplification of it we have 1. The end to make ãâã 2. The Persons for whom for ãâã Doctrines I. Christs excellencies made him an alsufficient Priest The generall reference of this verse to all that went before intends thus much See § 101. II. Salvation is the end of Christs Priest-hood He was such a Priest as is before described to save See § 101. III. Christ was able and meet to accomplish what he undertook This is exemplisied in this particular of saving See § 102. IV. The salvation which Christ bringeth is full and perfect It is to the uttermost See § 103. V. Men must endevour to be saved They must come See § 104. VI. Salvation belongs to those that come to God This is here taken for granted See § 104. VII Christ is the meanes to bring us to God Christ is understood under this relative him See § 105. VIII Christ still liveth as our Priest So much is intended under this phrase ãâã ãâã liveth See § 106. IX Christ maketh intercession This is plainly expressed See § 106. X. Christ maketh intercession for such as he intends to save This relative for ãâã hath reference to such See § 106. §. 108. Of Christ such an High-Priest as became ãâã Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself IN these two verses a fifth argument is laid down to prove the excellency of Christs Priest-hood above the Leviticall See § 1. The argument is taken from the difference of the persons that executed the one and the other Christ was perfectly puââ¦e v. 26. but the Leviticall Priest polluted v. 27. Of Christs being a Priest and an High-Priest see Chap. 2. 17. § 172 173. The Apostle to make the force of his argument more evident premiseth a necessity of such an High-Priest as Christ was in this phruse became us Of the various acception of this word became see Chap 2. v. 10. § 86. It signifieth both a decency or glory and also a necessity In the former respect it hath reference to God whose glory is much set forth thereby In the latter respect it hath reference to man who could not have been saved without such a Priest as is here set forth Well therefore might he say such an High-Priest He is such an one as never the like was or can be Christ being the truth of that which was prefigured in Melchisedec and being so far prefer'd before Aaron as he is in this Chapter this relative such and that in the largest extent may well be applyed to him How Gods glory is set out by Christs Priest-hood wherein he humbled himself to death was shewed Chap. 2. v. 10. § 87. In reference to Christ himself that there was a meetnesse a necessity for Christ
before God 2 King 20. 3. 3. Herein lyeth a main difference between the upright and hypocrite instance the difference betwixt Abels and Cains offering Gen. 4. 4 5. 4. That which is good is altered and perverted by failing in the manner good is thereby turned into evill and duty into sin 5. Failing in the manner makes God reject that which in the matter he requireth Isa. 1. 11. 6. God detests things commanded by himself when they are done in an ill manner Isa. 66. 3. 7. In this case he that doth the work of the Lord is accursed Ier. 48. 10. 1. This giveth just cause of examining our selves even about the good things that we do This is to be done in ordinary and extraordinary duties in publick and ãâã duties on Sabbath and other dayes in duties of piety charity justice in ãâã particular callings and other occasions If this be not thorowly done we may ãâã we have done God good service when that which is done is odious in his ãâã Isa. 58. 3. This use is the rathââ¦r to be observed because every one best knowâ⦠his own failings in the manner of what he doth 1 Cor. 2. 11. 2. Upon due examination we cannot but be deeply humbled ever for our failings ãâã the manner of doing good things I know nothing which ministreth more matâ⦠of humiliation to professors then this In this respect it may be said of their ãâã performances Iââ¦habod where is the glory 1 Sam. 4. 21. The glory of our ãâã hearing praying singing partaking of the Sacrament almes-deeds and ãâã duties is hereby taken away which if prophane men knew they would inâ⦠over professors 3. This giveth just occasion of Abnegation and of renouncing all confidence ãâã in our best workes for we much fail therein 1 Sam. 3. 2. He well knew this ãâã said unto God Enter not into judgement with thy servant c. Psal. 143. 2. ãâã he who said We are all as an unclean thing and all our righteousnesses are as ãâã raggs Isa. 64 6. Did justiciaries well understand this it would make them ãâã down their gay Peacocks-Feathers They would not be so conceited of themâ⦠as the proud Pharisee but rather as the humble Publican Luk. 18. 11 12 13. There is nothing of such force to work in us this lesson of denying our selves as a consideration of the manner of doing the good things we do This consideraâ⦠would soon put an end to all conceipts of fulfilling the Law of meriting of doing workes of supererogation and sundry other proud apprehensions 4. Upon the foresaid ground be exhorted to learn as well how to do what we enâ⦠as what we do God loves adverbs We were as good be ignorant of the day itself as of the manner of performing it To know what ought to be done and not to know how it ought to be done will be a great aggravation of sin 5. For well doing that which is good observe these few rules 1. Exercise thy self in Gods word diligently read it hear it and meditate on it This is an excellent help and the best that I can prescribe for Gods word doth expresly and distinctly declare both what is to be done and how it is to be done Gods word is a lamp unto our feet and a light unto our path Psal. 119. 105. 2. Think on duty before hand and endevour to prepare thy self thereto Sudden hasty rash unprepared enterprizing a sacred duty is one occasion of failing in the manner of doing it Eccles. 5. 2. 3. Consider with whom thou hast to do in all things even with him who is the searcher of the heart This will make thee circumspect in every circumstance Conceipts that we have to do with man alone makes us look only to the outward duty read 2 Cor. 2. 17 4. In penitent confessions acknowledge thy failing in the manner of doing duty Thus maist thou gain assurance of forgivenesse for former failings and be made more watchfull for the future Humble free serious confession is an especiall meanes of obtaining pardon for what is past and power against the like for the future For the former note Psal. 32. 5. For the latter Act. 19. 18 19. For both 1 Ioh. 1. 9. 5. Pray for ability even about the manner of doing duty Of our selves we are not sufficient to think any thing as of our selves 2 Cor. 3. 5. The work of the Spirit is herein especially manifested we know not what we should pray for as we ought Herein the Spirit helpeth our infirmities Rom. 8. 26. In praying for the Spirit plead Christs promise Luk. 11. 13. Unregenerate persons may pray read hear fast receive the Sacrament give almes do just acts and perform other good duties in the substance Rom. 2. 14. But none can do good in a right manner except the regenerating Spirit be in him and help him 6. For comfort in this case we must have our eye upon our Surety in whom was no failing at all Heb. 6. 26. As Iohn was comforted upon hearing that Christ could do that which none else could do Rom. 5. 4 5. so may we be comforted in the perfection of our Surety in that what he did he did in our stead and for us In regard of our impotency we have as great cause to weep as Ioââ¦n had and in regard of our Sureties perfection as good ground of comfort as he had Wherefore in all thy performances when thou appeareth before God let thine eye be fast fixed upon thy Surety §. 18. Of Gods care in giving directions for his worship THat Moses might know both what to do and how to do it a pattern was shewed him Of the Greek noun translated pattern See § 13. Of the Greek verb translated shewed and of the noun translated example thence derived See Chap. 4. v. 11. § 66. This act of shewing a pattern hath reference to God who thus said to Moses according to all that I shall shew thee c. Exod. 25. 9. Hereby God manifested his care over his Church in giving direction for the right manner of worshipping him We heard before Chap. 7. v. 14. § 76. that warrant must be had from God for divine worship God therefore is carefull to give instructions and directions thereabouts for this end God appeared of old to the Fathers by dreames visions revelations and ministry of Angels and thereby declared his will unto them After that he caused Moses to give sundry Lawes to his people and to write them down for postââ¦rity He gave also Prophets to make known his mind After all these he sent his Son who was in the bosome of his Father and declared him He also sent forth Apostles to whom he gave his Spirit and caused them not only by preaching to reveal his will but also by writing to leave it to succeeding ages The Lord well understands what ignorance folly and superstition possââ¦sseth mens soules and how all the
Hezekiah It is in mine heart to make a covenant with the Lord c. 2 Chro. 29. 10. Thus also Zedekiah and his people made a covenant that every man should let his man-servant and every man his maid-servant being an Hebrew or an Hebrewesse go free according to the law Ier. 34. 8 9. Hereof are two parts 1. A prayer for obtaining good or removing evill 2. A promise made for performing duty Neh. 9. 32 38. This is as a vow It is divine because we have therein to do with God In the covenant which God maketh with man God freely promiseth some speciall good to man and requireth man in way of gratitude to perform some speciall day to God which he that expecteth to partake of the benefit of the promise must ââ¦take to do Gen. 17. 7 10 14. This is that which here we intend to speak of §. 40. Of a divine covenant A Divine covenant is a mutuall agreement betwixt God and man whereby the one bindeth himself to the other Hos. 2. 23. Zec. 13. 9. Of this covenant there are two parts 1. A promise on Gods part which is in generall to make man happy Herein and hereby the Lord sheweth himself to be a God Gen. 6. 18. and 17. 2. 2. A retribution on mans part which is to perform his duty in way of gratitude even such duty as God requireth of him Neh. 9. 38. The nature of a divine covenant will more clearly be manifested by a due consideration of the four causes thereof the Efficient Materiall Formall and Finall cause 1. The principall Efficient is God For none can binde the Creator to a creature but God himself and that of his own meer pleasure and good will But the Creator hath power to bind his creature to him and that in what duty he pleasââ¦h to which duty the creature is bound readily to yeeld it self and that as a creaââ¦re and servant of God but more especially as a confederate as one of those that ãâã in covenant with God The procuring cause is Gods pleasure and good will Eph. 1. 11. Luk. 12. 32. Matth. 11. 26. For there is nothing out of God to move him He is every way perfect and compleat in himself He needeth nothing that any creature can do neither can a creature do any thing that may move him to this or that further then he in his own good pleasure seeth meet Besides though there might be something without God to move him that something cannot be in a creature because the creature it self is of God and whatsoever it hath it hath from God and all the ability that is in it to any good is from God 2. The matter of a divine covenant consisteth in the things that are covenanted These are of two sorts One on Gods part which is the good promised The other on mans part which is the duty engaged and that in way of gratitude 3. The formall cause consisteth in the mutuall binding of the persons covenanting one to the other A covenant is a bond Ezek. 20. 37. Herein it is like a vow and an oath which are strong bonds Numb 30. 3. The bond on Gods part is most sure arising from himself Eph. 1. 11. On mans part it is enjoyned to him and imposed on him Gen. 17. 7 9. 4. The ends of a covenant are of two sorts Supreme and subordinate 1. The supreme end is Gods glory This is the supreme end of all things and the best end that can be Now wisdome teacheth men to aime at the best end God being wisdome it self must needs aime at the best which because his glory is he aimeth at it As he sware by himself because he had no greater to swear by Heb. 6. 13 c. so he aimes at his own glory because he hath no higher nor better end to aim at At this he aimed in his externall decree Rom. 9. 22 23. Eph. 1. 6. At this he aimed in creating the world Prov. 16. 4. and in his providence Isa. 45. 7. So likewise in entring into covenant with man Herein is set out the glory of his Soveraignty by engaging man to what he pleaseth and of his wisdome by ordering matters so as mans failing of blessing ariseth from his own fault namely from breach of covenant So likewise of his truth in performing covenant on his own part of his justice in dealing with man according to his covenant of his free grace in doing what he doth on his good pleasure and of his goodnesse in covenanting that which is for mans good 2. The subordinate end is mans happinesse comprised under this word life This is the end of all Gods covenants with man Rom. 10. 5. Gen. 2. 9. Mal. 2. 5. Ezek. 16. 6 8. Ioh. 3. 16. §. 41. Of instructions and directions arising from a divine covenant 1. GOds covenant with man instructeth us in two especiall points 1. In Gods condescention to man 2. In the sure prop that man hath to rest on God for happinesse 1. Gods condescention to man is manifested four wayes 1. In that God being the most high supreme Soveraign over all vouchsafeth to enter into covenant with his servants To suffer such a relation as confederates and covenanters betwixt so high a Soveraign and so mean servants is a great condescention Deut. 26. 17 18. 2. In that God being a Lord hath power to command what he pleaseth so as he need not covenant or capitulate with them saying do this and I will do that yet doth he enter into covenant This manifesteth a great condescention Maâ⦠20. 14 15. 3. In that being most free and wholly depending upon himself he need not bind himself to any for who shall say unto him what dost thou Iob 9. 12. and 34. 19. Dan. 4. 35. yet by covenant he binds himself to man 4. In that God being the Lord God of truth Psal. 31. 5. he binds himself to perform his promise as if there might be some fear of his falling therein Heb. 6. 17 18. 2. The sure prop that man hath to rest on God for happinesse by reason of his covenant is manifested two wayes 1. In that God who is good and doth good Psal. 119. 68. doth covenant to make man happy God is as a deep full open overflowing everflowing fountain so as that might seem sufficient to make us go to him for every thing that may tend to blessednesse But the covenant which God maketh to bring us unto happinesse doth much more imbolden us to go to him and make us confident of receiving from him what he hath covenanted to give 2. By covenant God hath caused a speciall relation to passe betwixt him and us He and we are confederates This is a sure prop. As God is faithfull in himself so his covenant is most sure It is a covenant of salt for ever Numb 18. 19. Gods confederates may thereupon have strong consolation and confidence Deut. 7. 9. Heb.
leaving any good undone or evilly performing the good which we take in hand For they are all expresly against the Covenant of Works 4. For all the effects of Gods wrath which fall on us ours or others in body or soul here or hereafter They are all caused by transgressing the Covenant of works 3. The Covenant of works giveth direction about two things especially 1. To acquaint our selves with that Covenant because it contains a perfect and everlasting rule of righteousnesse and sheweth what is good what evil what lawful what unlawful so as thereby we may learn what is the will of God Rom. 7. 12. It also setteth out sin to the life so as thereby we may know the horror thereof Rom. 7. 7. and 3. 20. 2. To examine our selves thereby Isaiah 8. 20. This is that glasse which will shew unto us every spot upon our soul. 4 That Covenant affords matter of gratulation in two especial respects 1. For Gods great and good respect to man in giving his Son to be our Surety who in our nature and in our stead even for us perfectly fulfilled that Covenant of works Rom. 8. 3. and endured to the full the curse which we had deserved that we might be freed from the same Gal. 3. 13. 2. For Gods special care over his Elect called by the Gospel and believing in Christ whom he hath freed from the Covenant of Works so as they are neither to be justified thereby for then would they not be justified at all nor yet to stand to the condemning doome thereof for then should we be all condemned 5. That Covenant gives us just ground of denying our selves For the Covenant of works plainly demonstrateth that there is nothing in us and that nothing can be done by us which may abide the tryall of that Covenant for nothing is done according to the rule thereof By it we may see that all our righteousnesses are as filthy raggs Isaiah 64. 6. And that all the World is guilty before God Rom. 3. 19. §. 45. Of the Covenant of Grace THe Covenant of Grace is Gods compact with Christ to save such as beleeve and repent That this Covenant may be the more distinctly and fully conceived I will endeavour to set forth 1. The Titles in Scripture attributed to it 2. The Authour of it 3. The procuring cause thereof 4. The Mediator in whom it was made 5. The time when it was made 6. The occasion of making it 7. The parties with whom it was made 8. The good that was promised therein â⦠The duties required thereby 1â⦠The ratification of it 1. The Titles given to it are in special foure 1. A Covenant of Peace So it is stiled Ezek. 34. 25. and 37. 26. By Peace is meant Reconciliation with God for Adams transgression caused enmity betwixt God and man But by this covenant that enmity is put away and peace made Hereupon the Mediator that caused that peace is stiled the Prince of Peace Isaiah 9. 6. and Christ is said to be our peace Eph. 2. 14. 2. A Covenant of Life Mal. 2. 5. for life even eternal life is the main thing promised in this Covenant 3. A Covenant of Salt Numb 18. 19. Salt maketh things long continue It here implies a perpetuity The perpetuity of this Covenant is in opposition to the Covenant of Works which was soon disanulled 4. An everlasting Covenant Isai. 55. 3. This sheweth the extent of the aforesaid perpetuity that it shall never have end Ier. 33. 20 21. 2. The Authour of this Covenant is God considered as a Father propitious ãâã ready to receive man though a transgressor into grace and savour Deut. 32. â⦠Though there be the same Authour of the Covenant of Works and Grace yet in ââ¦aking the one and the other Covenant he may admit a double consideration The consideration of a Creator and Lord in the former but the consideration of a Father and Saviour in the latter 3. The procuring Cause was Gods free Grace Mercy and Compassion Gods ãâã pleasure and meer will was the cause of the former not any worth or deâ⦠in man But now man was in misery in such misery as all the Creatures in the World were not able to deliver him The Lord thereupon pittyed man and in ãâã compassion entered into this other Covenant with him Ezek. 16. 4 5 6. c. ãâã doth much amplyfie this other Covenant of Grace 4. The Mediator with whom the Covenant of Grace was made is Christ Jesus God-Man for there was not only an infinite distance betwixt the Creator and creaâ⦠as in mans first estate but also plain contrariety betwixt the pure holy righteous God and impure unholy unrighteous sinners so as God could not with clear evident and full satisfaction of justice enter into a Covenant immediatly with man faln without a Mediator neither could there be any other Mediator then Christ God-Man 1 Tim. 2. 5. 5. The time when this Covenant was first made was anon after the former Covenant was broken And it is observable that before the Judgement against the Man or the Woman was denounced this Covenant of Grace was entered into Gen. 3. 15. This God so ordered that man might be kept from despair upon hearing of the doom but that notwithstanding the Judgement he might have hope of pardon 6. The occasion which God took to enter into this Covenant of Grace was Mans transgression whereby both the infinite riches of Gods mercy was more magnifyed and also the unsearchable depth of his wisdom more manifested Had God made such an inviolable Covenant of Grace before man fell into misery nor his pitty not his justice nor his power nor his wisdom had been so manifested as now they are 7. The parties with whom God made the Covenant of Grace were sinners such as not only had deserved no favour from God as neither man in his innocency had but also had deserved the extremity of Gods wrath and indignation to be executed upon them This also doth much amplifie the Covenant of Grace 8. The good promised by this Covenant was 1. Freedom from all that misery whereinto man by sin had implunged himself 2. A greater degree of happinesse and a farre more glorious estate then that which was promised in the first Covenant This was by reason of Gods giving Christ to man and man to Christ By vertue whereof they are so united as Christ liveth in man here Gal. 2. 20. and man liveth with Christ for ever hereafter 1 Thes. 4. 17. 9. The duties required in this Covenant are faith and repentance Mark 1. 15. Faith is required to give evidence to the free grace of God for faith is but as an instrument or hand to receive that which God freely and graciously offereth unto us Iohn 1. 12. Repentance is required to give evidence to the purity of God who though he do freely
conââ¦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 vivfiââ¦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 ãâã 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 ãâã off But let such call to mind this Covenant of grace how God for his own ãâã on his free grace and favour hath entered into Covenant with men to give ãâã life in Christ requiring nothing of them but that they reach out the hand of ãâã 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 ãâã whose hearts are broken with sight and sense of sin and beleeve in Christ ãâã from hence receive much comfort See more hereof in a plaster for the plague on ãâã 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 ãâã 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 ãâã our whole souls before God God is said to remember his Covenant when he ãâã 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 ãâã 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 ãâã 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 ãâã 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. ãâã 3. 16. 5. In a mutual stipulation that is on mans part Though there be
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as ââ¦e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ⦠under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he ãâã purged us from sin that we might be able to serve God This ãâã prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was rââ¦presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ⦠They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heââ¦ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two ââ¦rts 1. Blood 2. Ashes metonimichally put for the water also with which the aââ¦s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and ãâã The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned ââ¦ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
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 riââ¦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 ãâã See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase ãâã 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 ãâã See § 82. XXIII The purging virtue of Christs blood extendââ¦th it self to the soul of man So much is ââ¦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 ãâã 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 ãâã ãâã ãâã 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 Äovenant 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
but only that they have been guilty of them to be thereby the ââ¦re put in mind of Gods tender compassion towards them in pardoning their ãâã for true faith worketh peace and quietnesse of conscience Rom. 5. 1. bâ⦠in the legall sacrifices there was an acknowledgement of a present gâ⦠Obj. 5. The believing Jews had the guilt of their sins taken away as well as believing Christians Answ. True but not by those sacrifices They rather manifested a guilt The main point here intended is that the guilt of sin once taken away remains no more to accuse the conscience That to this purpose may be applyed which Christ said to Peter He that is washed needeth not save to wash his feet but is clean every whit John 13. 10. The cause being taken away the effect followeth Obj. The cause may be recalled Answ. Not by the wise and immutable God whose guifts and Calling are without repentance Rom. 11. 29. This might be urged against the Arminian errour of excision or abscission and abjection from Christ or a totall falling away of true believers Hereof see more Chap. 3. v. 12. § 132. c. §. 6. Of the meaning of the third verse Heb. 10. 3. But in thââ¦se sacrifices there is a remembrance again of sins every year THe first particle BUT is here the note of an assumption The proposition may be gathered out of the former verse and thus framed If the legal sacrifices had perfected the offerers there would have been no more conscience of sin But in the legal sacrifices there was a remembrance again of sin Therefore the legal sacrifices did not perfect the offerers The sacrifices here meant are the same that were intended v. 1. The noun translated remembrance again is a compound and derived from a simple verb that signifieth to be mindful of and a preposition that signifieth again The compound verb signifieth to call to mind or bring to mind 1 Cor. 4. 17. Our English translators have well added this preposition again to set out the full meaning of the composition a remembrance again Some Latin Interpreters turn it a repeated mention The things again and again remembered are here said to be sins It is the same word that was used in the former verse In all sin-offerings people used to make acknowledgement of their sins both to shew that they were mindful of their sins and also that they believed the pardon of them The type and outward rite manifested their mindfulnesse of sin the truth and inward substance gave them assurance of the pardon of their sin The sacrifices which the Apostle here in special intendeth were those solemn sacrifices which were offered up on their annual day of humiliation Lev. 16. 5. c. as is evident by the last phrase in this verse every yeare which is the same that was used v. 1. § 3. §. 7. Of remainder of sin in the regenerate THat which the Apostle inferreth from the frequent offering of sacrifices that there is a remembrance again of sins giveth us to understand that remembrance of sin implyeth a remainder of sin On this ground that we may know that sin remains in us so long as we remain in this world the Lord that prescribed the Lords prayer for all his Saints hath inserted this Petition to be daily made forgive us oâ⦠treââ¦passes Mat. 6. 12. Quest. How can this stand with Christs taking away the sins of believers Answ. By distinguishing betwixt the guilt condemnation raigning power and remainder of sin Christ taketh away 1. The guilt of sin from believers Rom. 4. 7 8. 2. He freeth them from condemnation Rom. 8. 1. 3. By his Spirit he so subdueth the power of sin as it raigneth not in believers Rom. 6. 6 14. Yet there may be and there are remainders of sin in the very best Experience of all Ages gives evidence hereof In reference hereunto Christ saith of justified persons he that is washed needeth not save to wash his feet John 13. 10. This phrase of limitation save to wash his feet implyeth a remainder of sin in him that is clean every whit in regard of justification Had there been no sin in them what needed a remembrance again of sin that had been but a plain mockage 1. Doctrines delivered by many about perfection of sanctification in this world appeare hereby to be false and presumptuous Doctrines 2. This may afford unto us a good direction for setting our selves apart and examining our selves concerning such sins as remain in us that we may see what they are and what cause there is of remembrance again of sin Wherefore comââ¦ne with your own heart upon your bed Psal. 4. 4. And let us try and search our wayes ââ¦am 3. 40. Sin lyeth close and the heart is deceitful they who are most careful in searching themselves hardly finde out all Some Idols may remain as there did in Iacobs Family Gen. 31. 35. and 35. 2. what hope then can there be of finding out all if no search at all be made 3. Upon finding out sin we ought to be humbled for it A due consideration thereof will make such as are duly affected therewith to cry unclean unclean Lev. ãâã And O wretched man that I am who shall deliver me from the body of this death ãâã 7. 24. 4. Upon sight and sense of sin and due humiliation for the same it will be our ãâã to look up unto Christ who is an advocate with the Father and the propitiaâ⦠for our sins 1 John 1. 1 2. Thus as the Israelites were healed by looking up to ãâã Serpent Numb 21. 9. So may such as by faith look upon Christ be cuâ⦠their sins Iohn 3. 14 15. In this case we may say to God as Iehosaphat did ãâã ãâã what to do but our eyes are upon thee 2 Chron. 20. 12. They who rightly ãâã on Gods name Christs merit and mediation cannot but finde sure ground ãâã comfort 5. Upon this ground we may and ought to be bold in craving pardon because ãâã is a means sanctified for obtaining the same and that first generally aske and ãâã Mat. 7. 7. and then particularly concerning pardon of sin Mat. 6. 12. ãâã 5. 15. 6. ââ¦craving pardon for sins past repentance must be truly intended This is a ãâã annexed to one mans forgiving another Luke 17. 4. Much more doth God ãâã repentance of those whose sins he pardoneth True repentance moveth God ãâã of his wrath God hath said it and sworn it As I live I have not pleasure ãâã ââ¦ath of the wicked but that the wicked turn from his way c. Ezek. 33. 11. 7. To repentance for sins past watchfulnesse against sin for the future must be adââ¦ed There is a pronenesse in our nature to sin that if we be not the more watchââ¦l ovââ¦r our sins we shall soon fall into sin again Hereupon Christ gave this caveâ⦠to
all thankfulnesse to God §. 128. Of compassion towards Ministers especially IT is here taken for granted that this Apostle was in bonds Hereby he sheweth that he was as one bound restrained of liberty So as he could not come to them or to others for to seek help Of the many wayes of being in bonds and of succouring such as cannot seek it See Chap. 13. v. 3. § 25 26. Malefactors use to be so dealt withall namely to be held fast in bonds Whereby it appears that professors of the Christian faith yea and Preachers also thereof are used as Malefactors See more hereof in the whole Armour of God Treat 3. part 7. On Eph. 6. 20. § 189 193 194. The duty that is here commended in these Hebrews in reference to the Apostles being in bonds is thus expressed ye had compassion of This is the interpretation of one Greek compound word whereof see § 127. and Chap. 4. v. 15. § 88. The word implyeth a sympathy or fellow-feeling of other mens miseries yea such a sympathy and compassion as may move them to succour those that are in distresse even as if they themselves were in the same distresse Of this duty see more Chap. 13. v. 3. § 27 As such compassion is to be shewed to all the members of Christs body so in speciall to Ministers of the word For he was a Minister of the word who thus sayth ye had compassion of me These are especially to be prayed for as is shewed Chap. 13. v. 18. § 153. And in the whole Armour of God Treat 3. part 7. On Eph. 6. 19 § 151. §. 129. Of persecution by spoyling of goods A Fourth branch of the exemplification of their former good course is thus set down and took joyfully the spoyling of their goods By spoyling of goods he meaneth a violent taking of them away not by common enemies of their nation but by their own country-men who in hatred of their Christian Religion entred into the houses of such as professed themselves Christians and violently took away their goods So much is implyed under the Greek word translated spoyling It is derived from a verb which signifieth to pull or take away by violence as to pull a thing out of the fire Iude v. 23. It is applyed to wolves catching sheep Joh. 10. 12. Yea to the Devils catching the word out of mens hearts Matth. 13. 19. The word of this text is applyed to Extortioners Matth. 23. 25. And Extortioners are oft called Harpies Luke 18. 11. 1 Cor. 5. 10 11. and 6. 10. For there is a ravenous kind of foule that are called Harpies which use with violence to take mens meat from their table Hereby the violent forceable and tumultuous manner of taking away the Hebrewes goods is set out to the life The word translated goods is a compound The verb signifieth to be or to subsist The participle is used to set out such a thing as a man hath as Riches Wealth or any thing else that he possesseth There is another Greek word in this verse derived from the same root translated substance In these titles the Apostle followeth the common use in calling the things of this world goods though comparatively in reference to grace and things of eternall life they be but trash and shadowes The Apostle bringeth in the spoyling of their goods as a kind of persecution The Devill herein manifested his persecuting mind when he spoiled Iob of all his goods Iob 1. 10 c. So deale the ââ¦dianites with the Israelites Judg. 6. 4. Well may this be accounted a kind of persecution because the goods of this world are not only for delight but for a kind of necessity our very life is preserved by them 1. It hereby appears that it is no small wrong that they do who spoyle others of their goods especially if it be for conscience sake by reason of their holy profession who are spoyled whether it be under pretence of law or by open Violence it is in Gods account persecution 2. Be moved hereby whosoever suffer in this kind patiently to beare it and to put this kind of persecution as a Jewel into the Crown of martyrdome The verb translated took is a compound of a simple verb that signifieth to take Matth. 10. 40. and a preposition that signifieth to The compound hath emphaâ⦠and is commonly translated to receive Luk. 15. 2. Phil. 2. 29. Of the manner of enduring the spoyling of their goods joyfully See Chap. 3. v. 6. § 64 67. §. 130. Of the kind of reward given to such as suffer in Christs cause HItherto of the first motive to perseverance which was the former good beginning of these Hebrewes Another here followeth taken from their future reward thus set down Knowing in your selves that ye have in Heaven a better and enduring substance This in generall sheweth that Saints sufferings have their recompence ye ââ¦ve saith the Apostle Matth. 5. 12. 2 Cor. 4. 17. 2 Tim. 2. 12. That which is noted of salvation accompanying gââ¦od works and of the reward of faith and patience Chap. 6. v. 9. § 57 and v. 12. § 88. may be applyed to the reward of suffering That reward may be aymed at as is shewed Chap. 6. v. 18. § 149. And that reward may stand with grace is proved Chap. 8. v. 8. § 43. The particular kind of reward is here said to be substance Of the derivation See § 129. Under it is comprised all that glory which Christ hath purchased for hâ⦠in heaven He calleth this glory substance in reference to those goods of this world whereof they were spoyled Men usually call the things of this world their substance Luk. 8. 3. We there translate this word which is here in this text turned goods we translate it substance But the substance here meant being of another kind not of earth but of heaven he ââ¦lyleth it better And because they were spoyled of their earthly substance he addeth this epithite enduring The Apostle useth this word substance to shew that Saints Recompence shall be answerable to their damage Thus may this phrase be taken God will render to every man according to his deeds Rom. 2. 6. And this whatsoever a man soweth that shall he also reap Gal. 6. 7. Luk. 6. 21. The ground hereof is Gods righteousnesse which this our Apostle doth thus emphatically set out God is not unrighteous Hereof see Chap. 6. v. 10. § 60. God will not suffer any to be losers in his cause The Apostle therefore addeth these two properties of that reward better enduring So as a Saints recompence far surpasseth his damage Every one that hath for saken ãâã or brethren or sisters c. shall receive an hundred fold and shall inherit everlasting life Matth. 19. 29. On this ground it is truly said the sufferings of this preâ⦠time are not worthy to be compared with
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 ââ¦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
and could not alwaies last but Heaven is immorable firm stable and everlasting See Chap. 13. v. 14. § 139. §. 49. Of the place made by God AS a further commendation of the foresaid City the Author of it is thus set down whose Builder and Maker is God Excellent things in ãâã Language are said to be of God As a Prince of God Gen. 23. 6. Cedars of God Psal. 80. 10. Mountains of God Psal. 36. 6. an Army of God 1 Châ⦠12. 22. This is here spoken in opposition to Cities on Earth which are made by men Such a difference was made betwixt Tabernacles Chap. 8. 4. 2. And Chap. 9. v. 11. Here are two words used which much set out the workmanship of God The former translated Builder according to the notation of a Greek word signifieth an Artist one that doth a thing according to art or artificially for it is derived from a word that signifieth Art The other word implyeth according to the notation of it a publick Workman one that so openly sets out his work as he is not ashamed thereof It is compounded of an adjective that signifieth publick and a noun that signifieth wââ¦rk The Governors among the Peââ¦oponnenses had their title given unto them from this word Both words in general intend one and the same thing yet the former may point at the excellency and perfection of the work it self the ãâã at the manifestation thereof or at Gods setting it out to be seen of Men and Angels The third Heaven which is the place of the blessed and where Christ in his humane nature now is is the place that is here said to be made by God This iâ⦠it that Abraham looked for So as he looked far above Canaan Of Gods making these Heavens see Chap. 1. v. 10. § 132 134 §. 50. Of the Resolution of Hebr. 11. 8 9 10. V. 8. By Faith Abraham when he was called to go out to a place which he should after receive for an Inheritance obeyed and he went out ãâã knowing whither he went V. 9. By Faith he sojourned in the Land of Promise as in a strange Caââ¦try dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same promise V. 10. For he looked for a City which hath Foundations whose Builder and Maker is God IN these verses is set down a commendation of Abraham's Faith Here observe 1. The point described 2. The description it self v. 9. The thing described is Faith amplified by the Author or Person whose Faith it was Abraham's The description consisteth of two effects One that he went out of a place v. 8. The other that he abode in a place v. 9. In setting down the former there is expressed 1. The cause which was Gods call He was called 2. The effect it self His calling is amplified by two terms From whence and whither The term or place from whence is implyed under this phrase to go out It importeth the place where before he had lived even his own Country The term or place whither he went is set out two waies 1. Indefinitely into a place 2. More determinately in this phrase which he should after receive for an heritance Here we may observe 1. An intended possession which he should after receive 2. The kind of possession for an Inheritance The effect is 1. Generally set down in this word obeyed 2. Particularly expressed in this phrase He went out This is amplified by his absolute yielding thereto in this phrase not knowing ãâã he went In setting down the second part of the description the thing described is repeated By Faith v. 9. His abode is set forth 1. By the act it self v. 9. 2. By the motive whereby he was encited thereto v. 10. The act is set out 1. By the kind of it which was a sojourning He sojourned 2. By the place where he abode This is set out 1. By the excellency of it the Land of Promise 2. By his manner of abiding there This is 1. Generally propounded in this phrase As in a strange Country This general noteth out 1. The condition of the place while Abraham was in it strange 2. The qualification of it in this particle AS 2. Particularly expounded wherein is declared 1. His continuing there in this word dwelling 2. The kind of Mansions wherein he dwelt Tabernacles 3. The company This is manifested 1. By their names Isaac and Iacob 2. By their common title Heirs with him 3. The ground of that title Promise amplified by the like privilege of all in this particle the same The motive whereby Abraham was encited to the foresaid effects was his ââ¦pectation of a better place FOR v. 10. His expectation is 1. Expressed in this word He looked for 2. Amplified by the object that he looked for This is 1. Expressed under the metaphor of a City 2. Amplified two waies 1. By the stability of it in this phrase which hath Foundations 2. By the Founder of it in these words whose Builder and Maker is God §. 51. Of Observations raised out of Heb. 11. 8 9 10. I. Faith commends the best Abraham was one of the best that are registred in the old Testament and he by Faith is commended v. 8. II. God is carefull to establish his Servants in their Faith This was the end of changing the name of Abram into Abraham See Chap. 6. v. 19. § 33. III. Gods call is a Believers warrant Abraham being called of God testified his Faith as is here set down See § 36. IV. God oft calls to forsake the dearest that men here have Thus Abraham was called to leave the Land of his Nativity and his Kindred See § 38. V. Places of Idolatry are to be left This was one reason why God called Abraham from his Country See § 38. VI. God will provide for such as follow his call This is exemplified in this phrase which he should after receive See § 39. VII Gods promise may be performed in ones Posterity This is implyed under this phrase which he should after See § 40. VIII Faith believes things future For that was to come whereunto Aââ¦ham was called See § 39. IX God makes his gifts sure So is an Inheritance See § 40. X. True Faith is manifested by obedience By Faith Abraham obeyed See § 41. XI True obedience is manifested in that particular which is given in châ⦠Gods charge and Abraham's obedience are set down in the same word See § 41. XII Obedience to God must be a simple or absolute obedience Abraâ⦠thus yielded to follow God he knew not whither See § 41. XIII Faith makes hold out v. 9. As Abraham by faith went out of his Country so by the same faith he abides out of his Country See § 42. XIV Gods promise puts vigor to faith Because Canaan was promised therefore Abraham believes it though he could not then see how he should obâ⦠iâ⦠it It is therefore called the Land of Promise
barren Gen. 11. 30. Some here insert it thus Sarah being barren received strength c. Hereby it appeareth that her faith passed over many difficulties as was before noted of Abraham's faith § 44. §. 56. Of the ground of a strong Faith THE reason of Sarahs strong faith is thus expressed Because she judged him faithfull that had promised Of the conjunction translated because see Chap. 2. v. 14. § 136. It in general intends the true ground and cause of her faith which was her perswasion of Gods truth and faithfulness in making good his word Gods promise is in it self a sufficient ground for faith and it is the more sure ground because he that maketh it is faithfull Yet these work not faith but in such as judge him so to be and this will work an invincible faith Of the Greek word translated ââ¦udged see Chap. 13. v. 7. § 96. The word is oft translated counted or accounted Phil. 3. 7 8. It implyeth an assent of the mind to the truth of a thing and here a full assent without any doubting at all as it is said of her Husband He staggered not at the promise of God through unbelief c. being fully perswaded that what God had promised he was able also to perform Rom. 4. 20 21. Obj. The Historie maketh mention of her questioning the truth of the promise and doubting of the accomplishment thereof Gen. 18. 12. Answ. Distinguish times and her doubting and believing may be reconciled for when first she heard the message through weakness she distrusted the event but the promise being again repeated and she put in mind of Gods almighty power she stedfastly believed Gen. 18. 14. Thus Zacharias at first believed not but afterwards he was strengthened in faith Luk. 1. 20. Herein we have a proof that weak ones may attain to a stedfast faith This may be by reason of further means afforded for strengthening faith and by reason of Gods blessing upon those means It is therefore needfull and usefull to continue the use of means for strengthening faith and increasing other graces We do not here while we are in this world attain to the full measure of faith or of any other grace We may not therefore give over the use of means but continue to use them so long as we live Let such as are weak in faith and subject to doubtings take notice that weak ones may be strong in faith and thereupon use means for strength Let Ministers Parents and others that have the charge of any soul under them when they observe any of their Charge weak and wavering and doubting do their best for strengthening and establishing them and that upon this ground that weak ones may be made strong Two things are joyned together which added much to the strengthening of her faith One was the Promiser the other was his property The Promiser is set down with some emphasis thus He that had promised This is the interpretation of one Greek word and it pointeth at God himself who is here thus described to shew the ground of her faith which was no vain phantasie of her own brain but an express promise and that of God himself Of the word translated promised see Chap. 4. v. 1. § 6. Chap. 6. v. 13. § 94. The property that is here noted of God is faithfull Hereof see Chap. 2. v. 17. § 177. This epichite faithfull is added to shew the height of the reason of her beââ¦ing so incredible a promise which was Gods truth and faithfulness in accomplishing whatsoever he promiseth being great or mean likely or unlikely Of Gods promise the ground of faith and of Gods faithfulness a strong Pillar to support it see Chap. 10. v. 23. § 73. §. 57. Of the increase and continuance of Gods blessing Heb. 11. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skye in multitude and as the Sand which is by the Sea shore innumerable THE first illative particle therefore sheweth that this verse is inferred as a consequence following upon Sarahs faith which consequence is the ââ¦ecompence therefore Whereas before she had lived ninety years without haââ¦ng any Child at all because she believed Gods promise of giving her a Son the benefit of that promise is extended to a numerous yea even an innumerable Of-spring This is a great encouragement to believe the truth of Gods promises and to ââ¦st upon the accomplishment of them The benefit of Gods promise shall be far extended unto such so as Faith shall not lose her recompence The word translated sprang is of various acceptions and significations and among others it signifieth to be born or brought forth in reference to Children that come out of the Mothers womb Our English hath well expressed the sense of it in this place by this word sprang to shew that not the immediate Children of Abraham by Sarah are here onely meant for that was onely one but his posterity generation after generation Some translate it thus there proceeded a posterity This implyeth the continuance of Gods blessing that it was not onely for one Child but for Posterity generation after generation and also it giveth evidence that God can raise great matters out of small beginnings as the waters that came from the Sanctuary increased from ankles deep to a river that could not be passed over Ezek. 47. 3 5. This God doth 1. To manifest and magnifie his Divine power 2. To make men more thankfull Take instance hereof in Iacob Gen. 32. 10. A continual increase of a blessing causeth thanks to God to be continued time after time 3. To keep men from being too much puffed up with the blessing of God For if they had the fulness of the blessing at first they would boast too much thereof But blessing increasing by degrees prevents high conceits 4. Hereby God brings men to use warrantable means for the increase of his blessing when as they observe that blessing to increase more and more As the Widow by the increase of Oil was moved to call for Vessel after Vessel 2 King 4. 5 6. This teacheth us to take heed of despising the day of small things Zach. 4. 10. Men are too prone hereunto This was it that made the Jews despise Christ. This is it that makes many to scorn the Ministers of Christ and their Ministry They are ready to scoff at the power of God manifested in such as are wrought upon by the Ministry as Tobiah the Ammonite did at the Jews for rearing uâ⦠the Wall of their City Neh. 4. 3. §. 58. Of the mutual good that a believing Husband and Wife may dâ⦠each other THE foresaid small beginning of a numerous issue intended is thus exprespressed of one To shew that this circumstance is remarkable an emphatical particle is set before it which is the ordinary particle ãâã but
exceeding great number Deut. 1. 10. 2. If all that have descended from Abraham and shall descend from him be duely weighed they will be found exceeding many 3. All that profess the faith of Abraham that is all Christians in all generations are comprized under the Seed of Abraham Gal. 3. 29. Hos. 1. 10. 4. The Apostle here sheweth that he intends no more but that they were innumerable as he expresseth in the last word of this verse The foresaid Hyperbolies and other like unto them are used to make things worthy of all observations to be the more heeded and better regarded 1. It appears hereby that to tax all hyperbolical speeches of falshood and lying savoureth too much of ignorance of the arts which the Word of God approveth Hyperbolical speeches are to move men not to believe untruths but to make them the better to conceive the depth of truth in weighty matters 2. That hyperbolies may not be perverted and abused these rules that follow and others like unto them are to be observed 1. Hyperbolies must be used of such things as are indeed true in the substance of them To say of things that are in number but small and of the increase of them there is no great admiration they are as Stars and Sands is an abuse So to say of an Army that is a little discomfited as the Army of the Israelites was before Ai Iosh. 7. 4 5. they are beaten as small as the dust of the earth 2 Sam. 22. 43. 2. They must be used in weighty truths which are worthy of a more than ordinary consideration Such are all the hyperbolies used in Scripture otherwise they fail of their main and principal end 3. They must so near as may be set out in proverbial sentences Proverbs are by common use and experience well known and the meaning of them well understood Such are the hyperbolies of this Text. 4. Men must therein shew that they aim more at the sense and meaning of the matter than at the sound and measure of words This will be discerned by an indefinite expressing of them without words of infallible certainty such as these just as many as Stars full as high as Heaven every way as small as dust Hyperbolies are set forth by words of similitude and dissimilitude rather than by words of equality and inequality 5. The end of them must be to inform not to flatter as they did who said of Herod's Oration It is the voyce of God and not of a Man Act. 12. ãâã Herein Cicero much failed in his hyperbolical phrases of Pompey and Cisar 6. They must be kept in measure Though they have a far reach yet there is a decorum to be kept The tales of Garamantus are in this respect most absurd 7. They may not be brought in comparison with God thus as true as God §. 61. Of the great increase of Gods blessing THis last word of the verse innumerable sheweth the end of the two forementioned hyperbolies Stars and Sand which was to set out the surpassing great number of Abrahams and Sarahs Posterity The English word fitly answereth the Greek Both of them are compounds The Greek is derived from a noun that signifieth number Act. 6. 7. Thence a verb to number The preposition is privative so as this compound setteth out that which cannot be numbred This giveth instance that God can increase his blessing beyond mans apprehension This may further be exemplified in particular persons in whole Churches in the graces that are bestowed upon men and in divine ordinances 1. For persons how wonderfull great was the increase of Gods blessing upon Ioseph Moses David Daniel Esther Mordecai sundry Prophets and Apostles but especially upon Christ himself who was that little Stone that was ãâã ââ¦ut of the Mountain without hands and became a great Mountain and ãâã the whole Earth Dan. 2. 35. 2. For Churches that Church which at first was comprized in one Family and afterwards increased into twelve Tribes became a very great Nation but the Christian Church did much more increase 3. For gifts and graces they use to grow as Mustard-seed which is the least of all Seeds but becometh a Tree Matth. 13. 31 32. 4. For the Ordinances of God they seem at first to many contemptible and are counted foolishness 1 Cor. 1. 18. but they appear to be the power of God to salvation Rom. 1. 16. There is no stint that can be put to the blessing of God this is it that maââ¦brich Prov. 10. 22. Hence this Proverb Cast me into the Sea and give me Gods blessing and I shall do well enough This giveth us in small and mean beginnings to call and depend upon God for his increase thereof and to be perswaded of this that he can and will as he seeth just cause give an increase according to yea and beyond our expectation See more hereof § 57. §. 62. Of the resolution of Hebr. 11. 11 12. V. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Child when she was past age because she judged him faithfull who had promised V. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skye in multitude and as the Sand which is by the Sea-shore innumerable IN these two verses there is a commendation of a Womans faith In it is set down 1. The thing commended 2. The arguments by which it is commended In the former there is expressed 1. The particular grace Faith 2. The name of the person in whom that grace was Sara The commendation it self is taken from two arguments 1. From the effects of her Faith 2. From the consequence that followed thereupon Two effects are 1. Propounded 2. Amplified The effects propounded were 1. To conceive Seed 2. To be delivered of a Child These are amplified three waies 1. By the ground of them She received strength 2. By the seeming impossibility When she was past age 3. By the proper cause of all Because she judged c. In setting down the cause we may observe 1. Her act she judged 2. The object of that act which was God who is described 1. By his goodness in making promise 2. By his faithfulness in performing what he promised The consequence of Sarahs faith is 1. Generally hinted in this particle of reference Therefore 2. Particularly exemplified The exemplification noteth out 1. The kind of blessing in this word Sprang there 2. The greatness of it This is set down two waies 1. By the meaness of the beginning 2. By the greatness of the issue The meaness of the beginning is manifested 1. By the singularity of the person Even of one 2. By the improbability of the means and him as good as dead The greatness of the issue is set out two waies 1. Comparatively 2. Simply The comparison is taken from two innumerable things 1. Stars of the Skye 2. The Sand which is
is the wisdom of God as he will not use his power further than may be ãâã He best knoweth when Peace when Trouble when Ease when Pain when Lââ¦berty when Restraint when Life when Death is fittest Isa. 28. 24. c. Yea such is the goodness of God as that shall be an ingredient in all his dealings with his children We know that all things work together for good to them ãâã love God Rom. 8. 20. In these and other like grounds we see just cause to submit to the good pleasure of God even in suffering Hereof see more § 88. in the end and Chap. 5. v. 8. § 48. §. 96. Of reasoning with ones self about the grounds of Faith Heb. 11. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure THe inward ground or reason of that great evidence which is before given of Abraham's faith is here noted to be a perswasion of Gods power in raising the dead The word translated accounting implyeth a reasoning or discoursing with ones self about a matter It is derived from a noun that signifieth both speech and reason 1 Cor. 2. 1. 1 Pet. 3. 15. And also an account Luk 16. 2. This verb is thus interpreted they reasoned Mark 11. 31. Here it ãâã that Abraham seriously consulted with himself about the seeming difference betwixt Gods promise and Gods command but holding this for an ãâã pââ¦inciple that Gods promise should be accomplished and in his reasoning meditating on Gods infallible truth unsearchable wisdom incomprehensible mercy almighty power and other divine properties this cometh to his mind if there be no other way for accomplishing Gods promise but that which is extraordinary he will work a miracle rather than fail of his promise God will raise Isaac from the dead for he is able so to do Abraham did not simply and absolutely believe that Isaac should be raised from the Dead for he had no promise so to believe and the Text saith not that he accounted that God would raise him but that he was able so to do Fitly therefore doth the Apostle insert this copulative conjunction and which in this place carrieth emphasis and is well translated even as if he had said Abraham believed that though Isaac were offered up and burnt to ashes yet even then could God raise him up again This then is the intendment of Abraham's consultation and resolution with himself that God would some way or other accomplish his promise concerning Isaac Thus much is evident by this answer of Abraham to his Son God will provide himself a Lamb for a burnt offering Gen. 22. 8. Not that he knew what would fall out but that he knew and believed that God could and would work above that which he himself could imagin Now because Abraham made full account to sacrifice his Son and being sacrificed he must needs be raised from the dead that in him the promised seed might be called therefore he believed that God was able to raise him up even from the dead By this account or reasoning which is here noted of Abraham the Apostle giveth us to understand that a due discourse of the minde on the grounds of Faith doth much establish faith The Apostle doth largely exemplify this in Abraham's faith concerning the birth of Isaac when he and his wife were both old Rom. 4. 19 20 21. So Iacob Gen. 32. 9. 10 11 12. So Moââ¦es Exod. 32. 10 12 13. So Ioshuah Josh. 7. 7 8 9. So David oft in the Psalmes discoursing of Gods promises of his mercies of his power of his truth and of his former works and pleading them before God was much strengthned in faith A due discourse and meditation brings to mind and memory the grounds of faith Whil'st those grounds are fresh in memory they work on the heart and by affecting the heart the soul is setled and quieted and a settled and resolved soul adds much to the vigor of faith This directeth such as are well instructed in the grounds of faith seriously and frequently to meditate thereon See more hereof in the whole armour of God on Ephes. 6. 16. Of Faith Treat 2. part 6. § 71. This doth more specially direct Christians in time of temptation when the soul is heavy and perplexed with doubts and fears to reason with themselves as if they had to doe with others and by arguments to endeavour to convince the soul of those sure grounds which the word affordeth for setling our faith on God Hereof see the Churches Conquest on Exod. 17. 11. § 43. 7. §. 97. Of resting on Gods power for strengthning of faith THat which Abraham in his reasoning did especially fix upon for strengthning his faith was Gods power which is thus expressed that God was able For Gods power is an especial prop to faith The faith of Saints hath in all ages been much strengthned hereby Rom. 4. 21. Dan. 3. 17. and 6. 20. This therefore hath been pressed to that end Gen. 18. 14. Luk. 1. 37. Ier. 32. 27. Mar. 10. 27. Consideration of Gods power is an especial means to remove all stumbling blocks that lye in the way of a believer and to take away all doubts and feares If travellers be well guarded if Souldiers have a good convoy if men be in a sure Castle they will not fear Gods power is the best guard the safest convoy and surest castle that any can have Quest. May a believer so rest on Gods power as to expect what God is able to do Answ. No. God is able to do more than ever he will Matth. 3. and 26. 53. Besides Gods promises are the proper ground of Faith We have no ground to expect more than God hath promised though God be able to do more Quest. How then is Gods power a prop to Faith Answ. It assureth that God who is able will do what he hath promised though Heaven and Earth seem to make against it This doth more particularly direct us how to fix our meditation on God for strengthening our faith and that among other divine excellencies on the power of God See more hereof in the whole armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 26. §. 98. Of Faiths prescribing nothing to God THE Apostles indefinite expression of the ground of Abraham's faith in this phrase that God was able giveth evidence that faith prescribes nothing to God it rests upon this that God is able to make his word good Abraham prescribed nothing when he said God will provide Gen. 22. 8. Nor Iehosaphat when he said to God Our eyes are upon thee 2 Chro. 20. 12. Nor Daniels three companions when they said Our God is able to deliver us Dan. 3. 17. Nor Christ when he said Not as I will but as thou wilt Matth. 26. 39. 1. Faith works in a man such an esteem of God as it perswades the Soul that God is the wisest
let go what God intends to take away Of mens willingness to do their duty See Chap. 13. v. 18. § 156. Of Christs willingness in his undertakings See Chap. 9. v. 14. § 79. §. 137. Of Moses Choosing the better Heb. 11. 25. Choosing rather to suffer affliction with the people of God than to enjoy the pleasure of sin for a season A Second instance of Moses contempt of the world was his light esteem of pleasure This is set out comparatively whereby the high degree of his slighting pleasure is manifested He so slighted it as he chose affliction before it The word translated choosing implyeth a voluntary act and that upon due consideration It is but twice more used in the New Testament Once of Pauls choosing to be with Christ Phil. 1. 22. Betwixt two things he did not wot what to choose yet in regard of himself he took it to be far better to be with Christ. The other is of Gods choosing men to salvation 2 Thess. 2. 13. Here the word it set down in a participle choosing to shew that it dependeth on the former as a cause thereof His choice of affliction was one cause of his refusing honour This manner of setting down his suffering of affliction by choosing to suffer was noted in the latter end of the former § about a willing doing or enduring what we do and endure and it doth wonderfully commend his pious mind and good respect to the people of God that he chose to suffer affliction with them The conjunction or note of comparison added hereunto rather amplifieth his contempt of Pleasure for it importeth that he so far despised pleasure as he rather chose Affliction not that affliction was as pleasure delightsome and joyous and in those respects pleasing for this Apostle granteth that no affliction for the present seemeth to be joyous Chap. 12. 11. but in that upon a due consideration of the many ill consequences that might follow upon pleasures and the many benefits and blessings that might be found among the people of God he preferred to be in their case with them than to remain in Egypt with the fruition of pleasures This manifested his wisdom in choosing that which was indeed the more excellent §. 138. Of suffering affliction with Gods people THis phrase to suffer affliction with is the interpretation of one Greek word It is a double compound The first compound is of a verb that signiâ⦠to have or to handle and deal and a noun that signifieth evill Both jââ¦yned signify to be ill or to handle hardly The passive of which voyce ãâã word here used is signifieth to be ill handled Our English translate it ãâã v. 37. and suffering adversity Chap. 13. v. 3. The double compound is with a preposition that signifieth WITH so as it ãâã a joynt suffering together with others or a participation with others ãâã or being a companion with them in their sufferings This the Apostle ãâã in these Hebrews whereof see more Chap. 10. v. 33. § 126. The persons with whom Moses chose to suffer affliction are here said to be the people of God Of the notation of the Greek word translated people and of ãâã respects wherein they are stiled people of God see Chap. 4. v. 9. § 57. They ãâã the Children of Israel mentioned v. 22. § 121. These are called the people of God because God had chosen them to be a peculiar people to himself Exod. 13. 5. And at this time and for many ages after they were the only Church of God the onely people that professed the Name of the true God This is here added to shew an especial reason why Moses was so willing to ãâã with them not so much because they were of his stock and alliance and ãâã kindred as because they were Gods people It is here taken for granted that Gods people even they who are Saints may ãâã under afflictions Hereof see more in The Saints Sacrifice on Psal. 116. 3. â⦠16. The Prophets choosing to suffer affliction with them giveth proof that affliction keep not believers from communion one with another This was the ãâã of the Prophets associating himself with the Israelites that they were the people of God and this was the ground why these Hebrews became companions ãâã them that suffered because they were Believers and so the people of God This also was the reason why Ioseph though he foresaw the oppressions of the Children of Israel in Egypt yet would have his sons incorporated into that comâ⦠This moved Esther to adventure her life because it was in the case of ãâã people Est. 4. 16. True believers well discern betwixt outward crosses which only touch the body and extend only to the time of this life and the privileges that appertain ãâã the communion of Saints which are spiritual tending to the good of the soul ãâã eternal felicity thereof Therfore as the soul is more excellent than the body ãâã than earth the glory of the world to come than the misery of this world ãâã they prefer that estate where the soul is quickned nourished decked with grace ãâã prepared for glory though the body be afflicted before freedom from that affliction and before the loss of the foresaid privileges Great therefore is their folly who either on the one side associate themselves with Idolaters Hereticks or any other wicked persons because they are as they ãâã honored with popular applause honor promotion wealth or liberty to do what they list or on the other side shrink from the society of Saints for fear of ââ¦eproach or hindering their profit or preferment or of restraint of their liberty or of any such like thing If such would well weigh the advantage of good ãâã or the damage of ill company they would soon discern their folly in ãâã saking the one and seeking after the other I will therefore endeavour to set down the heads of each of these Advantages of society with Gods people are such as these 1. Means of daily edification 1 Thess. 5. 11. 2. Encouragement in good courses Neh. 2. 18. 3. Participation of mutual prayers Iam. 5. 16. 4. Benefit by the gifts of one another Prov. 13. 20. Isa. 50. 4. 5. Divine blessings 2 Kings 3. 14. Gen. 39. 5. 6. Avoiding judgments Gen. 18. 26 c. Damages upon associating with wicked ones are such as these 1. Infection with evill He that toucheth pitch must needs be defiled Genes 42. 16. 2. Discouragement from an holy profession Iohn 18. 18. 3. Hinderance in duties David thought that if he were among the wicked he could not keep the Commandements of God Psal. 119. 115. 4. A patronizing and imboldning the wicked amoââ¦g whom we are in their wicked courses 2 Chro. 19. 2. 5. Offending and grieving the upright 1. Cor. 8. 10. 6. ãâã on our own pates judgments due to the wicked Rev. 18. 4. Let us therefore set
one ãâã to another Of the simple verb which signifieth to see we have spoken on Chap. 2. 1. 9. § 72. And there shewed how it is sometimes properly used for seeing with ãâã eye of the body and sometimes metaphorically for seeing with the eye of the soul. This compound is here to be taken Metaphorically for the sight of the soul. Thus a like word of the same signification is used in the next verse and applyed to that which is invisible To see him who is invisible must needs be meant of a Metaphââ¦rical and spiritual sight In setting down this sight there are two prepositions one signifieth from with which this verb is compounded The other signifieth to and is joyned by way of reference unto the recompence of reward These two prepositions From To imply two terms of motion One from which one turneth The other to which he turneth It importeth a remooving of the eye from one object to an other Hereby the mind of Moses is excellently set out he turned his mind and heart from the honours pleasures and treasures of Egypt and fixed them upon the honors pleasures and treasures of Gods Church here on earth and of his Church above in heaven Thus was he moved to prefer these before those This act of Moses in having respect to the recompence of reward is here approved and it demonstrateth that respect may be had to reward See more hereof Chap. 6. v. 18. § 149. The inference of this act of Moses as a reason of that which he did before namely that he suffered affliction with the people of God and refused to be callad the Son of Pharaohs daughter and esteemed the reproach of Christ greates riches than the treasures of Egypt giveth proof that respect to reward maketh a Believer deny any thing or endure any thing as those Hebrews suffered afflictions and took joyfully the spoiling of their goods Hebr. 10. 33 34. They know that God can and will abundantly recompence all This sheweth one reason why so little is done and endured for Christ. Men do not look from that which is present to that which is to come They consider not the recompence of reward Let us therefore acquaint our selves therewith and oft meditate thereon and duely weigh who is the rewarder and what is the reward both for the greatness and also for the continuance thereof then shall we know that our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. This is it that will make us stedfast unmoveable always abounding in the work of the Lord 1 Cor. 15. 58. §. 147. Of Moses forsaking Egypt Hebr. 11. 27. By faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible ONe evidence of Moses Faith was his contempt of the world manifested by refusing honour v. 24. Pleasures v. 25. and Treasures v. 26. Another evidence is here set down in this verse which was an undaunted spirit in not fearing the wrath of a King A proof of this evidence is premised in this phrase He forsook Egypt This is here made a fruit of faith By faith he did it As he refused honour pleasure and wealth by faith so by the same faith he shewed himself to be of an invincible courage The word translated forsook is the same that is used Chap. 4. v. 1. § 7. and translated left Thereof see more in that place Concerning his forsaking Egypt the Scripture mentioneth two times betwixt which fourty years passed Act. 7. 30 One when he fled into Midian Exod. 2. 15. The other when he led the People of Israel out of Egypt into the wilderness Exod. 12. 31 c. Interpreters differ about the time which should be here meant Both antient and modern Expositors apply it to the former namely his flying out of Egypt to Midian Their reasons are these 1. The order of setting down this point by the Apostle For the other leaving of Egypt was after the Passeover v. 28 29. 2. The emphasis of the word forsook which implieth a flying from Egypt as a banished man 3. The other departure out of Egypt is set down by the Apostle in another place v. 29. therefore it cannot be here intended Many of our later Expositors apply this to the latter forsaking of Egypt Their reasons are these 1. Moses then so forsook Egypt as he never returned to it again â⦠Then was the Kings wrath most incensed against him â⦠Then he shewed greatest courage against the Kings wrath To take up this difference I see no necessity to oppose one against the other â⦠At both times great faith was manifested yea and an undaunted spirit â⦠At both times he did forsake Egypt â⦠The wrath of the King was at both times incensed against him For at first ãâã to slay Moses Exod. 2. 15. At the second time he charged Moses to see his face no more threatning ãâã if he saw him again Exod. 10. 29. ãâã At the first it is said that Moses sled from Pharaoh Exod. 2. 15. ãâã cannot be accounted a matter of courageâ⦠but rather of prudence that he ãâã used a means to avoid danger Answ. That prudence may stand with courage Where Christ again and an shââ¦reth up his disciples not to fear man he adviseth them to sly from Ciâ⦠City when they are persecuted Matth. 10. 23 26. So as a wise avoiâ⦠of danger may stand with good courage Christ himself did oft keep himâ⦠danger Luk. 4. 30. Iohn 8. 59. ãâã his courage appeared that he maintained the cause of his Countreyâ⦠and slew an Egyptian in the quarrel which he well knew could not but ãâã the King This evidence of faith that Moses forsook Egypt wherein he had such hoâ⦠and wealth and freedom as he enjoyed in Egypt giveth proof that faith ãâã put on a man to forsake any place This made Abraham leave his native ãâã v. 8. So did Ruth Ruth 1. 16. Faith assures a Christian of a better ãâã than that which is left in Gods cause v. 16 35. Hereby we may discern a true faith if being born and brought up in an Idolaâ⦠or prophane place where honours pleasures and treasures may be enjoyed ãâã conscience ââ¦ake we forsake that place surely we have a good faith §. 148. Of not fearing the wrath of a King ãâã a proof as was given of the faith of Moses Parents that they were not aâ⦠of the Kings Commaddement is here given of the faith of Moses himself ãâã ãâã the wrath of the King Here the point is set out with much emphasis ãâã 1. Men use to be most feared when their choler is stirred up and wrath enâ⦠wrath makes men seek the greatest revenge Yet Moses did not in such a ãâã fear â⦠The wrath of a King useth to be more feared than the wrath of other ãâã and that
given to God for it Psal. 144. 1. True valour is an evidence of more than an humane spirit even of a Divine one When Sampson did any valourous act it is said that the spirit of God came upon him Judg. 14. 6 19. and 15. 14. When that spirit went from him he became weak as other men Judg. 16. 17. 1. Obj. This was an extraordinary example Ans. Yet it giveth evidence also of ordinary courage for the same spirit worketh ordinary and extraordinary valour It is said of Caleb whose courage was but ordinary that he had another spirit Numb 14. 24. another than the other timorous and faint-hearted spies that discouraged the people 2. Obj. Sundry Heathen men were men of great valour as Hector Achilles Alexander Scipio Pompey Caesar and others Ans. 1. That valour which they had was rather vain glory than true ãâã 2. What was good in it was by the spirit For the ââ¦pirit worketh on the unregenerate as well as on the regenerate though not in the same manner The spirit of God came upon Balaam Numb 24. 2. and upon Saul 1 Sam. 10. 10. In this respect Cyrus is stiled Gods annointed Isâ⦠45. 1. that is deputed and enabled of God to destroy the Babyloââ¦ians and to restore Israel True valour aimeth at Gods glory and his Churches good It produceth many worthy effects It ãâã the impudency of the wicked It maintaineth good causes It freeth the oppressed It preventeth many mischiefs Heathen Philosophers could say that true forââ¦itude is alwayes accompanied with justice and truth Christians may further add that it is joyned with piety and Faith What an incitation is this for every one to labour for this grace This is one of the things whereon the Apostle would have us think Phil. 4. 8. In special and peculiar this is to be heeded of Captains and Souldiers whose calling is to go to war for here it is said they waxed ãâã in fight see ââ¦he Dignity of Chevalry on 2 Chr. 2. 9. § 10. It may also be applied to all sorts of Governours who by reason of mens rebellious disposition against good and wholesom Laws have great need of ãâã and courage Therefore it is one of the Characters of a good Magistrate Exââ¦d 18. 21. Ministers also in regard of mens adverse disposition against Gods Laws have great need hereof Jer. 1. 17. Ezek. 2. 6. 1 Tim. 5. 20. Tiâ⦠1. 9 10. Yea all Christians in regard of the many stout enemies which continually fight against them have great need hereof see the whole armour of God on Eââ¦hes 6. 10. § 4. and on Eph. 6. 14. § 3. §. 237. Of Faiths making ãâã THe means of attaining to the foresaid valour is implied by this phrase Through Faith in the beginning of vers 33. for all the particulars following after have reference thereunto Faith makes so valourous as no fight no pitch'd battle can daunt him If not fight what other danger can do it I will not be afraid for ten thousands of people saith a believer Psal. 3. 6. Many like passages hath that man of Faith in his Psalms The like might be exempââ¦ified in Caleb and Joshua Numb 14. 9. in Jonathan 1 Sam. 14. 6. in ãâã 4. 14. in Daniel aââ¦d his three Companins Dan. 6. 10. and 3. 18. 1. ââ¦aith looketh higher than the bodily sight can In fights it beholdeth that Captain which appeared unto Joshua Josh. 5. 13. and from sight of him receiveth much courage 2. Faith assureth a man of his reconciliation with God of Gods fatherly care over him of Gods wisdom in ordering all things and turning them to the best advantage for his Childrens good This is it that makes a man valorous venturous as a Lion Prov. 28. 1. The believers conscience will not suffer him to adventure on any thing but that which is lawfull and warrantable and his Faith makes him valorous therein They say that sundry passions will supply the waââ¦t of bloud in a wounded man but no passion can so support a man as the spirit of Faith This makes a man more regard the cause than the event If he prevail in his attempt he is an apparent Conquerour If he lose his life therein he gains a more glorious though a lesse visible triumph and that with the glorified Saints in Heaven Among other points before noted this sheweth the necessity and benefit of Faith and that as in general for all men so in particular for Souldiers All have need of courage Magistrates Ministers Parents Masters yea subjects and other inferiors for all in their places have need of courage but without Faith there can be no true valour The greater danger men are in the more need they have of Faith Souldiers therefore most of all There can be no couraâ⦠standing in the field without Faith Therefore I may say unto them above ãâã take the shield of Faith Ephes. 6. 16. §. 238. Of turning to flight the Armies of the Aliens THE ninth effect of Faith is in these words Turned to flight the Armies of the Aliens The word translated Armies signifieth a setting in order or ranking Souldiers or pitching their tents or Armies set in ãâã Of the notation and divers acceptions of the word See Chap. 13. v. 3. § 127. Here it setteth out such Armies as are incamped very strong and well fenced so as it is an amplification of the valour of Believers who are here said to put to ââ¦ight such Armies The Greek verb properly signifieth to lay Luk. 9. 58. and to ââ¦ow down Luk. 24. 5. Or to weare away Luk. 9. 12. It is here used after the manner of the last conjugation in Hebrew to make one depart and applyed to Souldiers in battell array to make them give ground or turn the back which is to run or fly away Thus the word is here fitly translated Turned to ââ¦ight The persons against whom they so prevailed are here stiled Aliens in opposition to the people of God Of the notation and divers acceptions of the Greek word See Chap. 9. v. 25. § 127. Aliens are properly opposed to free Denizons or Citizens they are otherwise called Strangers or Forreiners Christ opposeth these to Children Matth. 17. 25. All the time of the Law till Christ was offered up all that were not of the Commonwealth of Israel were counted Aliens Ephes. 2. 12. because they ââ¦ad no right to the priviledges of Israel who were then the onely visible Church of God This is here noted to shew the ground of their overthrow even because they were not of the people of God God protected his people against Aliens who were not his people This and the former effect of faith do much commend it They shew that faith is of force not onely to keep men from danger as these instances Stopping ãâã of Lions quenching fire escaping the Sword freeing from weakness import but also to enable men to subdue others in that it maketh
resurrection which is the end of the First But the end of a thing is better than the meanes of attaining to it Besides the first resurrection is but in part till it be made perfect by this second resurrection 2. We read of a resurrection in vision Ezek. 37. 19. But this is a real resurrection and in that respect better 3. We heard of a resurrection in a figure v. 9. That was but a supposition ââ¦or at the best a type but this is the thing it self 4. There is a resurrection from deadly danger Such were many deliverances of the Saints as of Daniel and his three companions Dan. 3. 26. and 6. 23. and of Ionah Jon. 2. 10. Yet those have not been exempted from all future dangers as they are who are made partakers of this resurrection 5. There hath been a resurrection of such as have been actually dead but to this mortal life and to manifold infirmities as 1 King 17. 32. But this is a full freedom from every infirmity and from mortality 6. There is a resurrection from the clutches of persecutors ãâã see § 248. But the resurrection here intended is expresly said to be better than that What a folly is it so to dote on that resurrection from persecutors as to sorââ¦eit this better resurrection wosull in this respect is thâ⦠ãâã of ãâã apostates who forsake the truth to be free from suffering for the truth To prevent this point of folly let us advisedly mediââ¦ate on the surpassing excellencie of this better resurrection §. 251. Of Mockings a kinde of persecutiââ¦n Heb. 11. ââ¦6 And others had trial of cruel mockings and scourgings yea moreover of bonds and in pââ¦isonment THE Apostle goeth on in setting down other kindes of persecution And because that sundry persons endured sundry kindes of trials he joyneth this verb with the former thus and others In Greââ¦k the copulative and is a disjunctive but thus set down but others The second kinde of persecution here set down was mocking which because of the variety and several kindes thereof is set down in the plural number mockings The Greek word is a compound derived from a noun that signifieth a Childe thence a verb which signifieth to play as a Childe 1 Cor. 10. 7. and from thence a compound which signifieth to mock Mark 15. 20. 31. hence is derived the word used in this place which signifieth mocking and another noun of the same composition which signifieth mocker 2 Pet. 3. 3. Jude vers 18. To the word here used our English add this Epithite cruel which is not in the Greek yet may it well be added to the mockings of the enemies of the Gospel because they use to be with all the despite that may be This kinde of persecution and the three others following are thus brought in they had trial of mockings c. The word translated trial signifieth also experience It is supposed to be derived from a verb that signifieth to pââ¦ss over From that noun is derived a verb that signifieth to try or to tempt The word translated had properly signifieth received They received those trials from their persecuting adversaries The word received is used in a threefold respect 1. In that they were not onely threatned with the kindes of persecutions whereunto this phrase is annexed but they did indeed fall upon them they were afflicted with them and so had experience of them 2. In that persecutors thereby tried and assayed to draw them from their prosession 3. In that their Faith was tried and proved thereby to be the and sound Of trials and temptations we shall speak more on vers 37. The setting down of mockings amongst other kindes of persecutions giveth apparent proof that mocking is a plain persecution Hereof see more Chap. 13. vers 13. § 135. §. 252. Of scourging professors THE third kinde of persecution is thus set down scourgings This word scourgings doth properly set out the meaning of the Greek word For a verb that is of the same notation signifieth to scourge Matth. 10. 17. and 20. 19. The word of the Text is also applied to painfull and ââ¦ormenting diseases Mark 3. 10. This ãâã a ââ¦ore triaââ¦l very painfull and hard to be endured especially as Persecutors uââ¦ed to scourge Saints with scourges of whip-cord of wyer and other like things that fetched blood and tare the flesh of those who were scourged In regard of this kind of punishment many a Saint may say the Plowers plowed upon my back and made long their furrows Psal. 129. 3. Thus this kind of persecution may be reckoned up under torments This was always counted a base kind of punishment Vassals slaves base beastly persons were wont thus to be punished Under the Law if a man were so base as to lye with a bond-maid he was to be scourged Lev. 29. 20. Hereby we see that professors for their Religion are punished in the basest and sorest manner that can be So was Christ dealt withall Matth. 27. 26 29. So the Apostles Act. 5. 40. and 16. 23. So sorely were Paul and Silas scourged as the wounds made by the scourges were suppled and washed by the Jailer In persecutions against Christians by the Heathens many were scourged in open and publick places for the greater disgrace and so cruelly as they died thereof The like hath been done by Antichristians No such malice and hatred is ordinarily found in any as in persecutors against Professors of the Gospel For there is nothing so contrary to error Heresie or Idolatry as Gods truth One error is not so contrary to another nor one kind of heresy or Idolatry as Divine Truth is unto them all No marvel then that the hatred and malice of persecutors hath been so insatiable against professors of the Truth whom they handle as slaves yea as beasts This teacheth us who are resolved to hold the truth to be prepared against all kinds of trialls whether of shame or pain It is said of Christ that he endured the Cross and despised the shame Heb. 12. 2. Look unto him and consider the cause rather than the kind of suffering Iâ⦠skilleth not how enemies of Gods truth esteem us and deal with us so long as God good Angells and holy men approve us §. 253. Of using Professors as malefactors THE fourth kind of persecution of Professors was by bonds The Greek word is here fitly translated bends For it is derived from a verb that signifieth to bind The bonds here meant are cords and iron chaines and setters and manicles where with they held men fast and kept them from running away or any other way espcaing Of the many wayes of keeping men fast and restraining them from liberty See Chap. 13. v. 3. § 25. The fift kind of persecution is like unto this which is said to be imprisonment For men are cast into prison to be kept fast that they should not flee
before we die §. 258. Of the multitudes which persecutors destroyed THE instrument whereby the forementioned slaughter is made is here set down to be the sword which gives an hint that a few Martyrs satisfied not persecutors for slaying with the sword implieth the slaughter of many Witnesse Ahabs persecution which was so great as Elijah thought he had slun all that professed the name of God 1 King 19. 10. Nimrod in this respect is said to be a mighty hunter Genes 10. 9. It is said of Manassah that he shed ãâã bloud very much till he had filled Jerusalem from one end to another 2 King 2â⦠16. An antient Father said that there was no day in the year except the first of January wherein more than five thousand were not martyred Papists have exceeded Pagans herein witnesse their many cruel massacres in France and other pââ¦aces Witnesse their burning and otherwise destroying houses full barââ¦s full Churches full Towns full Cities full and Countries full of Professors of the truth Their malice and thirst after the bloud of Professors of the saith is unsaââ¦iable The holy Ghost saith of the whore of Babylon that she was drunk with the bloud of Saints Rev. 17. 6. It is said of Nero that he wished all the necks of the inhabitants of Rome to be as one that he might cut them all off at one blow 1. This admonisheth those who live amongst such persecutors and see their brethren martyred before them to be the rather induced to prepare themselves for the like not thinking that persecutors will spare them because they have exercised their cruelty on many others We may as well think that a Wolf will give over worrying sheep because he hath worried many The Wolvââ¦sh nature remaining in him he will take all opportunity of devouring more Commonly Wolves are made the more eager in seeking after others by sucking out the bloud of some so is it with persecutors 2. This teacheth us to be the more earnest with God in calling upon him to restrain the cruelty and unsatiable thirst of persecutors and to keep the remainder of his Flock from their clutches and thereby to shew himself the potent prudent and provident pastor of his sheep A good shepheard knowing the ravenous disposition of a Wolf when he observeth that the Wolf hath wearied some sheep will with more vigilancy keep the other But there is no such shepheard as God onely he exspects that we should take all occasions ãâã seeking help of him Psal. 79. 1 2. c. Ioel. 2. 17. §. 259. Of flying in time of persecution THE third kinde of sufferings here set down are such as befell Confessors Confessors were such as professed the truth and stood constantly to it but having a ââ¦air way made by the Divine providence for escaping death made use thereof yet shrunk no whit at all from their holy profession All their sufferings may be comprised under this word wandred about but aggravated by many circumstances which we shall note in order This phrase they wandred about is the interpretation of one Greek compound word The simple verb signifieth to come or go The preposition about It is very well according to the meaning of the word wandred about They could not with safety abide in their own house or home and thereupon went into other places and not knowing where to abide securely they wandred up and down as those that fled from persecution to save their lives Hereupon a question is raised whether a professor of the truth may fly from persecution Answ. Yes he may The Prophets have so done 1 King 19. 3. ãâã 18. 13. Yea God is said to hide his servants from persecutors Ier. 36. 19â⦠6. Many Christians fled from Ierusalem by reason of the persecution there Act. 8. 1. Paul also fled from persecution Act. 9. 25. yea an Angel was sent to free ãâã out of prison Act. 12. 7. Christ conveyed himself from persecutors Luke 4. 30. Joh. 4. 3. and 8. 59. Yea Christ adviseth his Disciples so to do Matth. 10. 23. Times may alter and more good may afterwards be done The Valiantest Captain that is may see a fit occasion of leaving the Field That which the Apostle said of his continuing to live may be fitly applied to this case To abide in the flesh is more needfull for you Phil. 1. 24. Obj. Christ pronounceth them blessed that are persecuted Matth. 5. 10. c. And Martyrdom procureth a Crown Answ. These are grounds to move Christians to stand stoutly to their cause when they are called though it be by suffering death the case so standing as they must die or deny the truth But as there is a season for all things Eccles. 3. 1. There is a time to fly and a time to die Christ who oft avoided the danger of persecution in the season of suffering would not be disswaded from it Matth. 16. 23. Luke 9. 51. But offered himself thereunto Joh. 18. 4. That we may the better apply this we must duely way and well distinguish these circumstances following 1. The persons Private persons have more liberty than they who have a charge These latter must stand to the utmost even for their charge sake This Christ exemplifieth in a good shepheard Joh. 10. 11. 2. The kinde of persecution There may be a personal persecution against one particular person In this case Paul escaped from those that went about to ãâã him Act. 9. 29 30. There are also publick persecutions In which professors by standing maintain the cause that is persecuted 3. The condition of persecutors If sheep prove Wolves people that are under good Governors or Ministers prove persecutors of them such shepheards Governours or Ministers by flying do no wrong to their flock and people but good to themselves Thus the Jews even the common sort proved persecutors of Christ therefore he oft avoided their persecution 4. The time Before a professor be taken his hour of suffering is not come In that case he may prudently avoid but being apprehended as a profââ¦ssor he must then stand to it for that event sheweth that then is his hour Luke 22. 53. 5. The means of escaping They must be lawfull such as by the Divine providence are afforded If we use not such means we may seem to neglect Gods providence But to use unlawfull means as breaking Bars of the Prison window foreing open of the doors bribing the keepers or any other like indirect means is to make our selves trespassers of the Law and maleââ¦actors Thus the cause for which we are first apprehended is lost and such suffer as evil doers which is expresly forbidden 1 Pet. 4. 15. Considering that there are cases wherein Professors may avoid persecution and cases wherein they must stand to it 1. Professors are to pray for wisedom and also for a good conscience Both are joyned together by Christ. Matth. 10. 16. By wisedom they may be kept from giving
This is done by the Spirit of Christ conveyed into us whereby we are sanctified Rom. 8. 11. 3. The Spirit enableth such as are united to Christ to stand against all assaults and to persevere in a spiritual growth till they come to be perfect men in Christ Ephes. 4. 13. 4. The receiving of the Soul to glory when it leaves the body In assured conâ⦠hereof not onely Christ Luk. 23. 46. but Stephen also Act. 7. 59. commended his soul to God 5. The Resurrection of the body to eternall life Iohn 5. 28 29. 6. The uniting of Body and Soul together again and setling them in glory eterâ⦠Matth. 22. 32. Christs Argument as it holdeth for the resurrection of the body so for the union of them with their souls For God is not the God of our bodies alone but of our persons consisting of Body and Soul All these are the degrees of mans perfection None of them may be left out In all these were believing Jews made perfect and in all these are and shall be all believing Christians made perfect And without every one of them can none of them be made perfect Quest. 1. How then is perfection denied to them as it seemeth to be denied ãâã thiâ⦠phrase that they should not be made perfect Answ. It is not simply denied but restrictively in relation to us Therefore it ãâã added without us â⦠Quest. How doth their perfection depend on us or on our perfection Ans. 1. In that the Resurrection of the bodyes of all Believers shall be at once and so their perfect consummation in body and Soul Iohn 5. 28 29. Abel the first Believer that died and all others after him must rest in their graves till the last of Gods elect be perfected 2. In that the means of perfecting believing Jewes were reserved to our times which were Christs Incarnation subjection to the Law and accomplishment thereof oblation of himself a Sacrifice Resurrection from the dead and Ascension into heaven All these were in the last dayes in the time of the Jewish Church they were not actually done If in our dayes they had not been done those ancient Believers had not been perfected But being all actually done in our dayes we thereby are perfected and they also are perfected with us For they believed that in the latter dayes they should be accomplished as indeed they were and by that Faith they were justified and sanctified in this life died a blessed death had their souls received to Heaven shall have their bodies raised and united to their souls to enjoy eââ¦ernall rest and glory as we also who believe in Christ exhibited This I take to be the cleer meaning of the text Hereby sundry errors raised from thence are plainly refuted 1. None of the Souls of the faithfull shall be in Heaven till the last day This was the opinion of many ancients as of Tertullian Vigilantius and others Among other arguments they press this text But they erre not knowing the Scriptures nor the power of God Matth 22. 29. For they apply that to the Soul separated from the body which belonged to the last union of body and soul together I deny not but that by Christs entrance into Heaven there was a great access of joy and glory to such Saints as were dead in their soules glorified before But that then their souls should first enter into heaven may and must be denied Besides they take that to be spoken of the effect which is meant of the actuall eââ¦hibition of the means Whereas the means of making men perfect which was Christ was not actually exhibited before the last dayes they deny the effects thereof which is the perfecting of Saints thereby Quest. Could the effect be before the cause Answ. 1. The highest procuring cause was before the effect which was Gods Decree and purpose 2. So also was a primary efficient cause Gods promise Gen. 3. 15. 3. So likewise the vertue and efficacy of the working cause Rev. 13. 4. 4. The instrumentall or applicatory cause which is faith Hebr. 11. 1. As they who maintain the foresaid errors mistake the maine ground thereof which is this text so they goe against the current of other Scriptures which are these and other like 2 Cor. 5. 1 2. c. Luk. 23. 43. Phil. 1. 23. A second error is this The Souls of the faithfull were in a place in the uppermost part of Hell called Limbus Patrum Of this see Chap. 8. v. 8. § 50. A third error is this The Souls of the faithfull before Christ were in a place of beatificall vision but not in heaven This is the error of some Protestants who cut but a third betwixt ãâã and Papists Hereof see more Chap. 8. v. 8. § 50. §. 279. Of the insufficiency of externall means in case of perfection THE deniall of perfection to the Jews before Christ exhibited is in regard of the means which they had Those means were not sufficient to make them perfect All the means which they had may be comprised under this word Law but the Law made nothing perfect Chap. 7. v. 19. § 86. which in this case must be the moral or ceremonial Law The morall Law cannot make perfect by reason of our impotency Rom. 8. 3. In reference to that law the Apostle saith No man is justified by the Law in the sight of God Gal. 3. 11. Of the Ceremoniall Law it is expresly said that the offerings thereof could not make him that did the service perfect Chap. 9. v. 9. § 49. and Chap. 10. v. 1. § 3. In this respect it is called a carnal Commandement Chap. 7. v. 16. § 21. And the Ordinances thereof are stiled weak and beggerly Elements Gal. 4. 9. 1. Quest. Why was that Law then ordained Answ. 1. To shew we stood in need of means to perfect us 2. To point out those means Therefore they are called â⦠shadow of good things to come 2. Quest. Were not then believing Jewes made perfect Answ. Yes But by the means which were typified under their rites This gives a demonstration of their blindness and folly who expected perfection from the observation of that Law Against such the Prophets much inveighed Isa. 1. 11. Mic. 6. 6 7. And Christ in his time Luk. 16. 15. And the Apostles in their time Gall. 4. 9. Great also is their folly who wish the continuance of that external Law yet still and also of them who think to be perfected by humane inventions If external Divine Ordinances could not make perfect ââ¦uch less can humane §. 280. Of perfecting all Believers in all ages by the same means TO shew that God did not leave his people utterly destitute of all means of perfection This phrase of limitation Without us is inserted Whereby we are given to understand that they had means to be made perfect but such as belong to us Christians and are expresly manifested in our dayes Hereof see more Chap. 7. v. 19.
§ 87. The foresaid limitation without us is the rather added to give evidence that God would have all Believers in all ages perfected by the same means In this respect it is said that the Ark and Baptism are like figure 1 Pet. 3. 21. setting out one and the same thing yet the Ark was in the first age of the world ãâã Baptism in the last The like is noted of other Sacraments in the ages beâ⦠these 1 Cor. 10. 2 3 4. In this respect the Gospel is said to be preached ãâã the Jews Chap. 4. v. 2. § 17. And we who live under the Gospel are said ãâã be saved even as they Act. 15. 11. But most pertinent to this point is the ãâã which the Apostle hath noted of Gods making known unto us the mysterie of his will in these words that in the dispensation of the fulness of time he might ãâã her together in one all things in Christ c. Eph. 1. 10 Col. 1. 20. This God hath so ordered 1. To shew the all-sufficiency of that one onely means which is Christ Jesus ãâã is able to save to the uttermost Heb. 7. 25. and that in regard of 1. His sufficiency He of himself without any assistance from any other can save 2. The manifold miseries whereunto men are subject He is able to save from all sins and from all miseries that arise from their sins 3. The severall persons that stand in need of salvation he is able to save all of all sorts such as lived before him or with him or shall live after him Heb. 13. 8. 2. To shew his impartiall respect to all Act. 15. 9. Gall. 3. 28. Though in ãâã God saw it meet that some should live in one age of the world and ãâã in another yet he prepared but one Heaven for all and one way for all ãâã thereunto 3. To give evidence of the union of all Believes in one mysticall body Had ãâã that lived before Christ been perfected without us or by any other means ãâã we are they had been another body and that body had been so perfected ãâã no more members should have been added thereto But as there is but one lead so there is but one body Ephes. 4. 4. This is that Catholike Church which ãâã been from the beginning of the world and shall continue to the end thereof This is a forcible motive to incite us to imitate them and to walk in that way ãâã perfection which they did If they walked in that way which was but obscurely ãâã to them yet is cleerly and fully made known to us what a shame ãâã would it be for us to come short of them They are gon we yet live let us ãâã that their Spirit lives in us See more hereof Chap. 6. v. 12. § 83. and Chap. 13. v. 7. § 100. c. §. 282. Of the resolution of and observations from Heb. 11. 39 40. THE summe of these two verses is A commendation of antient Saints The parts are two 1. A general proposition 2. A particular amplification thereof In the proposition there is 1. An Intimation of the persons commended these all 2. A manifestation of the matter for which they are commended This is set out 1. By the cause Faith 2. By the effect a good report The Amplification is set down comparatively Of the comparison there are two ãâã The first concerneth such as lived before Christ was exhibited The other concerneth such as lived after That which concerneth the former is a privation of a priviledge In setting down whereof we have 1. The Priviledge it self which was the promise 2. Their privation of it received not That part of the comparison which concerneth Believers since Christ was Vers. 40 exhibited is a fruition of the foresaid priviledge Hereof are two parts 1. The kind of priviledge some better thing 2. The end thereof that they without us c. The kind of priviledge is set out 1. By the Authour God 2. By the procuring cause having provided 3. By the subject matter Some better thing 4. By the persons for whom for us The end is an universal perfection that they c. In setting down this end we may observe 1. The manner of propounding it Negatively in reference to antient Jews Should not be made perfect 2. Affirmatively To Jews and Christians together in this phrase without us §. 1. Of the resolution of HEB. Chap. XII THere being two maine ends of the Apostles setting out Christ in his excellency namely perseverance in the Faith and worthy walking thereof in this Chapter he finisheth the former and setteth upon the later of these two ends See Chap. 1. v. 1. § 10. in the end To enforce the former of perseverance he produceth many Motives ãâã encourage them against the many trialls whereunto they had been brought and ââ¦ight further be brought for their profession sake Then he raiseth an exhortaâ⦠unto courage v. 12 13. The Apostles motives are these 1. The pattern of former Believers to whom he hath reference v. 1. 2. The example of Christ. Concerning whom 1. He distinctly setteth out his sufferings v. 2. 2. He calleth Christians to a review or to a more serious consideration of him v. 3. 3. He removeth an objection which might be this Object we have already suffered much Ans. Yet there remaineth more in that ye have not resisted unto blood v. 4. 3. The Author of Christians sufferings this is 1. Propounded v. 5. It is the chastening of the Lord. 2. Amplified in the six verses following In the amplification is declared 1. The motive that puts on God to correct Lave v. 6. 2. The evidence that he so doth About this he 1. Propoundeth the evidence it self v. 6. 2. He maketh an inference thereupon v. 9. The evidence is propounded two ways 1. Affirmatively under a paternal affection by the mention of Son v. 5 6 7. 2. Negatively by denying them to be Sons if they be without correction v. 8. The inference is that we patiently submit our selves This is set down comparatively The Comparison is betwixt unequalls which are the Father of Spirits and Fathers of our flesh v. 9. So as the Argument is from the less to the greater In it 1. There is one thing taken for granted that children are subject to the correction of the Fathers of their flesh 2. Another thing is inferred thereupon The inference is set down 1. With an interrogation thus Shall we not c. 2. It is confirmed two wayes 1. By the different ends that the Father of Spirits and Fathers of the flesh aime at in correcting their children v. 9. 2. By remooving an objection The objection is this Afflictions are grievous This is answered by making known the effect that followes from thence which is the peaceable fruits of righteousnes v. 11. The exhortation raised as a Conclusion from the former motives importeth two duties One to redress what hath been amiss v. ââ¦2 The other to endeavour after a
through outward afflictions They who deny that he suffered in Soul and apply all his inward Agonies to externall causes come too neer an undue charging of Christ with overmuch discontent His not opening of his mouth and the resemblance of him to a sheep Isa. 53. 7. give evidence of his meek and quiet Spirit 3. In relation to his enemies Christs patience was manifested 1. By his continuing to do all the good he could to them notwithstanding their continuall seeking to do all the evill they could to him For 1. He continued to instruct them 2. He miraculously helped them according to their needs 3. He forbad his Disciples to strike them 4. He healed the wound that was rashly made by one of his Disciples Luk. 22. 49 51. 5. He prayed for them 6. He excused them by their ignorance Luk. 23. 3â⦠Christs constancy under his sufferings was manifested 1. By his invincible resolution to endure the uttermost He so set himself thereto as he would not be kept from it Luk. 9. 51. and 12. 50. Matth. 16. 22 23. 2. By his continuing to do the things which occasioned his sufferings and that was to discover the superstition hypocrisie pride ambition and other corruptions of Priests Scribes Pharisees and others among the Jewes This he did not long before his death Matth. 23. 3 c. 3. By resisting unto bloodâ⦠that is as long as he could suffer in this world 4. By finishing and accomplishing all that was to be endured as is evident by this phrase It is finished Joh. 19. 30. 1. Christs enduring the Crosse is a motive to us to endure that Crosse which God shall lay upon us for shall not we be willing to do what Christ did 2. Christs manner of enduring the Crosse affordeth a good direction for well bearing our crosses Therefore we ought duly to observe the severall circumstances of his enduring §. 19. Of the shame whereunto Christ was put ONe thing which moved Christ to set joy before him was the Crosse which he endured The other was shame Of the notation of the Greek word translated shame see Chap. 2. v. 11. § 108. Shame properly taken is a disturbed passion upon conceit of disgrace But here it is metonymically taken for that which causeth shame namely reproach or disgrace the effect being put for the cause So it is used Phil. 3. 19. Their glory iâ⦠their shame that is in that which should make them ashamed they glory Thus here Christ with a kind of scorn passed by those reproaches which ordinarily cause shame This joyned with the Crosse sheweth that the Crosse useth to be accompanyed with shame that is with such reproaches and disgraces as are enough to work shamâ⦠This might be exemplified in sundry sufferings of Saints but we will exemplifie it only in the examples of Christ who was put to as great shame as ever any Shame was laid on him by words and deeds By words in these particulars 1. By upbraiding to him his country Ioh. 7. 52. and his kindred and his education Mark 6. 3. 2. By casting his company into his teeth and therewith slandering him Matth. 9. 1â⦠and 1â⦠19. 3. By cavilling at his doctrine Ioh. 7. 12. Matth. 5. 17. 4. By blaspheming his miracles Matth. 12. 24. 5. By slandering his whole life Iohn 9. 24. At his death the flood-gates of shame were opened against him 1. Iudas in scorn saith to him Haile Master Matth. 26. 49. 2. False witnesses charge him with false crimes Matth. 26. 60. Luk. 23. 2. 3. They accuse him of blasphemy Matth. 26. 65. 4. They blind-folded him and bid him prophecy who smote him Luk. 22. 64. 5. In scorn they say Haile King of the Iewes Matth. 27. 29. 6. One of the theeves that were crucified with him reviled him Luk. 23. 39. 7. When he was on the Crosse they bid him in derision come down Matth. 26. 41. 8. Passers by reproach him Matth. 26. 39. 9. When in the bitternesse of his agony he cried Eli Eli mockingly they replied He calleth for Elias Let Elias come and save him Matth. 26. 46 c. By deeds they put him to shame in these particulars 1. They lay hold on him as if he had been beside himself Mark 3. 21. 2. They send Officers as a malefactor to apprehend him Ioh. 7. 32. 3. They bind him as a theef when they had taken him Ioh. 18. 12. 4. The Priests men blindfold him spit in his face and buffet him Luk. 22. 64. Matth. 26. 67. 5. They preferred Barrabas a Murââ¦herer before him Matth. 27. 21. 6. Herod with his men in scorn array him with white Luk. 23. 11. 7. Pilats Souldiers strip him array him in Purple plat a Crown of Thornes on his head put a reed as a Scepter into his hand bow their knees to him as to a King but all in derision Matth. 27. 28. 8. For the greater disgrace they made him bare his own Crosse Ioh. 19. 17. 9. They put him to a shamefull death in a disgracefull place betwixt two theeves at a solemn time when all sorts assembled to Ierusalem Matth. 27. 33 c. 10. They nod their heads in mockage of him when he was on the Crosse Matth. 27. 39. 11. They give him in derision vinegar and gall to drink Matth. 27. 34 48. 12. They cause his Sepulcher to be sealed and watched as if he had been a seducer Matth. 27. 63. 13. To conceal the power of his resurrection they give it out that his Disciples stole him away Matth. 28. 13. Never was such shame laid on any and that by all of all sorts Great Mean Young Old Priest People Rulers Subjects Countrymen Strangers §. 20. Of the aggravation of Christs shame THere are three circumstances which much aggravate the shame whereunto Christ was put 1. The eminency of his person 2. The integrity of his life 3. The goodnesse of his disposition 1. To lay shame upon a Noble man an honourable person a great officer is counted Scandalum magnatum and maketh one liable to an heavy censure To lay it on a King is little lesse then treason Who in eminency of place or calling to be compared to Christ Did ever any in nobility in high and excellent offices or in any other kind of greatnesse excell him 2. To lay shame on an innocent person who hath no way deserved any blame is a monstrous defamation David doth oft aggravate the wrong which in this case was done unto him Psal. 69. 4. and 109. 3. But who is to be compared unto Christ in innocency and integrity He was holy harmlesse and undefiled 3. To lay shame upon a good man such an one that might win all of all sorts to speak well of him is an exceeding shamefull thing More then barbarous inhumanity David doth also much aggravate the undue shame that was laid on him by this circumstance Psal. 38. 20. and 109. 4 5. In goodnesse Christ exceeded all Never did any more good Never did any
people must needs be a grievous contradiction Further to aggravate this contradiction it is said to be against himself indeed sometimes they contradicted his Disciples to blame him thereby as in the case of not fasting Matth. 9. 14. and rubbing corn on the Sabbath day Matth. 12. 1. and eating with unwashed hands Matth. 15. 2. But even against his own self against that doctrine which he himself preached and the works which he himself wrought They regarded not the dignity of his person the integrity of his life the benefit of his works nor any other thing in him which might have restrained them from their violent contradiction but impudently they contradicted him himself By this it appears that the most excellent and innocent persons may have the most virulent oppositions by the vilest among men §. 25. Of being weary and fainting in our Christian course THat Christs pattern in enduring such contradictions as he did may be the more deeply weighed the Apostle declareth the dammage that may follow upon neglect of that means The dammage is in generall hinted in this particle lest which is the interpretation of two Greek words a that not that ye faint not It is a word of caution and prevention implying that such a dammage of mischief is like to follow upon neglect of the foresaid duty The dammage consisteth of two branches The first is thus translated ãâã wearied The Metaphor is taken from runners in a race or from such as labour and toyâ⦠in any hard work and with the difficulty thereof or rather through their own sluggishnesse and lazinesse wax weary and give over the former course I find this word used in two other places as where it is said the prayer of faith shall save him that is weary and ready to faint we translate it sick Jam. 5. 15. and where Christ saith thou hast laboured and hast not fainted Rev. 2. 3. Here is added the subject your minds wherein such may be wearied or faint In the Greek it is so placed between two verbs as it may be referred to either of them Thereupon some thus translate it lest ye be wearied in your minds and faint Others thus lest you be wearied and faint in your minds There is no great difference in referring it to the one or the other It hath reference to both and is fitly fixed betwixt them They who be wearied in their minds faint in their minds And they who faint in their minds are wearied in their minds The latter word translated faint signifieth to be loosed it is used of things fast knit whereby they remain strong and steady as a mans joynts and limbs But if they be loosed they lose their strength and become feeble and weak It is used of the fainting of the spirit or soul of man for want of food Matth. 9. 36. and 15. 32. And to such a fainting under affliction v. 5. Here it is taken in a spiritual sense ãâã appears by joyning it with this phrase in your minds And thus it is taken Gal. 6. 9. By the inference of this danger the Apostle giveth us to understand that virulent contradictions and strong oppositions may make men weary of good courses Psal. 73. 13 14. Ier. 20. 7 8 9. As those crosses are in their kind grievous so humane frailty is much perplexed therewith And because good courses are occasions of such contradictions many wax weary of their good courses Well therefore did the Apostle premise this note of caution and prevention lest We have cause to be circumspect over our selves herein and carefully use all means to encourage our selves against those temptations Hereof see more Chap. 3. v. 12. § 122. This last clause and faint in your minds is added as the reason of their wearisomenesse in good courses Howsoever the bitternesse of contradiction may give occasion of being weary yet the proper cause thereof resteth in our selves even in our own faint spirits Hereupon saith the wise man If thou faint in the day of adâ⦠thy strength is small Prov. 24. 10. David acknowledgeth thus much of himself I said this is my infirmity Psal. 77. 10. It was inward fainting that made many of them who believed in Christ to be afraid to confesse him Ioh. 12. 42. That wearinesse ariseth from fainting in mens minds is evident by the different disposition of men diversly minded For where there is the same occasion of weaââ¦inesse in all there is not the same effect In the time of the captivity many Leviââ¦es went away from the Lord but the Sons of Zadock remained faithful Ezek. 44. 10 15. And in the time of the primitive persecution many forsook Paul 2 Tim. 4. 16. yet not all The spirit of a man will sustain his infirmity Prov. 18. 14. Nothing dismaieth a man of courage instance Moses David Iob the Prophets the Apostles and Martyrs in all ages It is not simply contradiction but pusillanimity which causeth wearisomeââ¦esse It is an undue plea to pretend the grievousnesse of contradiction for excuse of mens wearisomnesse in their Christian course it becometh men rather to take notice of themselves and of their own faint-heartednesse that they may be the more humbled and brought to repentance for the same that so the Lord may be the more merciful unto them When men duly load themselves God will be ready to ââ¦ase them but if men by laying the blame elsewhere think to ease themselves the Lord will load them the more Now whether it be safe for a man to ease himself and the Lord load him or to load himself and the Lord ease him judge yee This further sheweth how needfull and usefull it is to get an undainted spirit and an invincible resolution to go on in our Christian course though all the world should contradict us Courage and resolution doth much in temporall and earthly matters yet they may in their bodies notwithstanding all their courage wax weary as in war in running a race in travelling in undertaking any other task but spiritual courage will so enable us as we shall not only well begin and hold out a good while but go on to the end of our Christian race §. 26. Of resisting unto blood Heb. 12. 4. Ye have not yet resisted unto blood striving against Sin THe Apostle doth in this verse declare how far the forementioned duty of imitating Christ in suffering is to be extended even unto blood The word which we translate resisted is a double compound Of the simple compound see Chap. 2. v. 7. § 62. The preposition added in this double compound signifieth against and is well translated resisted It is a Souldier-like word and importeth a manly standing against an enemy foot to foot spear to spear not yeelding a foot or haiââ¦es breadth as we say and that unto blood that is so long as blood or breath remains in our bodies or so long as we live Mans life remains in his blood
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 eââ¦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 ãâã 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 ââ¦hen they would not renounce their profession of Christ Act. 9. 2. So the Martyrs ãâã suffered in heathenish Rome and in Antichristian Rome On the other side Ioseph strove against sin when he would not yeeld to commit ãâã with his Mistris Gen. 39. 12. And Daniels three companions when they would ãâã bow to Nebuchadnezars Image Dan. 3. 16. It is the cause and not the suffering which makes a Martyr Therefore to incitatiâ⦠ââ¦o suffer and remunerations of sufferings the cause useth to be added expresly ãâã implicitly Great is their folly who run a contrary course who strive for sin and suffer in ãâã striving as Hereticks Idolaters Traitors Murtherers Theeves Adulterers and ãâã such grosse sinners yea and busie-bodies also 1 Pet. 4. 15. So did Achan suffer ãâã 7. And Ahab and Zedekiah Jer. 29. 21. So Servetus Legat Campion and other ãâã 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 ãâã the cause thereof He that shall faile in his cause his sufferings will be so ãâã 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 ãâã suffering draws him not from sin importeth impudent obstinacy But if our cause ââ¦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 leââ¦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 impliââ¦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 meââ¦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
both fully agree Some differences are more in the translation of the Hebrew then in the text it self 1. This negative neither be weary is thus translated neither faint Both the Hebrew and the Greek import one and the same thing For wearisomness causeth fainting and fainting implyeth wearisomnesse 2. Where Solomon saith neither c be weary of his correction the Apostle thus nor faint when thou art rebuked of him Correction is a reall rebuke and rebuke is a verball correction so as one may well be put for the other To put the verb for the noun thus being rebuked or corrected of God for the correction of God is but the different dialect of different tongues In the next verse the first clause thereof in Hebrew and Greek do fully agree In the latter clause there is some difference in words and phrases For where Solomon sayeth Even as a Father the Son in whom he delighteth the Apostle thus He scourgeth every Son whom he receiveth The expression of Son implieth Gods fatherly respect so as in sense it is all one as if he had said even as a Father and to receive a child importeth a delighting in him The Apostle agreeth with the Greek LXX word for word Of this LXX and of varying from the letter where the sense is kept See Chap. 1. v. 6. § 72. §. 36. Of God the Author of Saints afflictions IN directing us well to bear afflictions the Apostle laboureth to remove two contrary impediments One is in the excesse despise not The other in the defect faint not The Hebrew word signifieth to reject or detest a thing It is used of those builders which refused the head stone of the corner which was Christ himself Psal. 118. 22. The c Greek word also carrieth emphasis with it For according to the notation of it it signifieth to have little care of a thing to neglect it or to contemn it A fit word It is used to expresse the fault of a child or servant in two light an esteem of his parent or Master which is a plain contempt of them opposed to that honour which is required in the fift Commandement That which is here forbidden to be despised is stiled chastening The Greek word is derived from a root that signifieth a child and in general it implieth a Fathers dealing with his child It is used sometimes for instruction as 2 Tim. 3. 16. Sometimes for correction as here and they who correct have their notation from this word v. 9. And the act it self of correcting is expressed under a verb sprouting out from the same root Luk. 23. 16 22. A Fathers correction is for instruction The notation of the Hebrew word intendeth as much as the Greek It implieth such a correction as Fathers give to their children whereby they may be the better instructed It is also oft used for instruction Prov. 1. 2 3. The Latine have a fit word to expresse both these sences which we in English translate discipline For men are disciplin'd both by instruction and correction The chastening here spoken of is said to be of the Lord. God is the author and orderer thereof Isa. 10. 5. 2 Sam. 16. 11. Object Satan men other instruments do much afflict Saints Answ. Yet God hath the ordering and disposing of them that he may restrain them as he seeth cause that he may turn all that they do to his own glory and his childrens good Gods glory is the supreme end of all Iohn 9. 3. Subordinate thereunto is his childrens good Rom. 8. 18. See more hereof in the Whole Armour of God on Eph. Chap. 6. v. 11. § 2. and v. 11. § 13. By this we are taught in all crosses to look up unto God to search after the end which God aimes at and to call on him This is a point much pressed by the Prophets Isa. 17. 7. and 45. 22. Mic. 7. 7. This also giveth us a ground of patient bearing all crosses because the Lord is author of them §. 37. Of Saints afflictions being chastisements THe word whereby the afflictions of Saints are here set down is stiled chastening and according to the notation thereof signifieth such correction as a ãâã giveth to his child and that for his amendment Rev. 3. 19. Psal. 89. 30 31. 2 Sam. 7. 14. That they are such is evident by the ends which God aimeth at therein One general end is their good Prov. 8. 28. Therefore some of them have acknowledged it to be good for them Psal. 119. 71. Lam. 3. 27. Particular grounds have reference either to this life or the life to come In this life the grounds are either privitive or positive Privitive in regard of sin and that 1. To prevent sin 2 Cor. 12. 7. 2. To redresse it Psal. 119. 69. The positive grounds have respect to grace namely to prove it 1 Pââ¦t 1. 7. or to exercise it Iob. 1. 12. The good of afflictions hath respect to the world to come two wayes 1. To prevent damnation 1 Cor. 11. 31. 2. To increase heavenly glory 2 Cor. 4. 17. This maketh an apparent difference betwixt the afflictions of Saints and others They may be all in their externall appearance alike for all things fall out alike to all Eccles. 9. 2. but yet there is a great difference betwixt the afflictions of the one and the other as 1. In the moving cause Love putteth God on to chastise his children v. 6. But wrath puts him on to judge the wicked Deut. 29. 23 c. Object God was angry and wrath with Moses Deut. 1. 37. and 3. 26. Answ. That anger and wrath was not vindictive but Paternal The words Anger and wrath are used 1. To give evidence that God neither approveth nor justifieth sin in any not in his beloved ones 2 Sam. 12. 14. 2. To prevent the like for the future 3. To be a warning to others 1 King 13. 23. 4. To revenge others sins in the chastisements of his children 2 King 22. 20. 2. In the ends whereof we heard before For God aimeth not at those ends in judging the wicked at which he aimeth in chastising his children 3. In the effects For 1. Saints by afflictions have some sins prevented and some redressed Luk. 15. 17. But others have thereby sins occasioned Exod. 16. 2. and increased 2 King 28. 22. 2. Afflictions draw Saints to God Hos. 5. 15. but they drive others from God 2 King 6. 33. 3. Saints by afflictions are the more humbled under God and brought to acknowledge his divine justice yea and mercy Dan. 9. 7. Lam. 3. 22. Others have their mouthes opened against God Rev. 16. 9. This is a farther invitation patiently to bear the afflictions which God is pleased to lay upon us even because they are chastisements they are for our instruction Though they be grievous to the flesh yet they are needfull and useful to the Soul On these grounds we
then man was enabled to perform In the other Covenant of grace the condition is Beleeve and repent Mark 1. 15. Faith hath respect to our justification and compriseth under it all things tending thereto Under repentance all sanctifying graces are comprised whether they respect mortification or vivification the two parts of repentance Quest. How can free grace stand with a condition Answ. 1. With a condition of works to be don by our selves it cannot stand 2. The condition of the Gospel which is faith and repentance are the work and gift God Eph. 2. 8. Ier. 10. 23. 2 Cor. 3. 5. Ier. 31. 18 33. In this respect they are so far from impeaching the grace of God as they do much magnify the same God of his own free grace works in us that which he requireth of us for attaining life 3. Faith is not to be considered in this case as a work of man but as an hand or instrument whereby we lay hold on Christ. 4. Repentance is but a meer qualification for fitting us to enjoy that which Christ hath purchased for us 5. Both faith and repentance are evidences of our right to Christ Jesus and therefore are enjoyned that we might have some sensible assurance of our eternal Salvation On this ground we are to enquire after the condition which God requireth for the partaking of that which he freely granteth us as we do desire the benefit of the grant §. 44. Of the benefit of Afflictions arising from enduring THe particular condition here required on our part is to endure chastening Under chastening all manner of affliction that God layeth upon his children are comprised They are called chastening by reason of the end that God aimeth at in afflicting them which is their good as hath been shewed § 36 37. Of the meaning of the word enduring and of Christs excellent pattern in enduring the Crosse see § 18. That is a worthy pattern for us and it is the more to be heeded by reason of that inference which the Apostle here maketh that afflictions are made profitable by enduring them Matth. 10. 22. 2 Tim. 2. 12. Iam. 1. 12. and 5. 11. This therefore did the Apostle glory in on the behalf of the Thessaloââ¦ians 2 Thes. 1. 4. See more here of in The whole Armour of God on Eph. 6. 15. § 16 17. 1. By this we may discern an especial reason of that little good which many gain by crosses they faile of observing this maine condition They may beare the cross because they cannot cast it off but they do not endure it contentedly willingly in obedience to God What they do is perforce with much inward grudging and outward muttering 2. Thou maist learn hereby how to gain good by afflictions even by enduring them which that thou maist the rather do observe well these few directions 1. Look to God that smiteth and duly weigh his supreme Soveraignty his almighty power his unsearchable wisdome his free grace his rich mercy his great forbearance and other like excellencies 2. Be circumspect over thine inward disposition to keep thy self from fretting vexing and perplexing thy spirit 3. Be watchfull over thine outward behaviour that thou manifest no discontent therein 4. Be well informed in the manifold trials whereunto the best are subject in this world 5. Take to thy self an invincible courage and resolution to hold out and still prepare thy self for more when some are past §. 45. Of the need and benefits of Afflictions UPon observing the foresaid condition of enduring chastisement it is added that God dealeth with them as with Sons The verb translated dealeth with properly signifieth to offer to See chap. 5. v. 1. Here it hath a reciprocal reference to God himself as if it had been said he offereth himself or he is offered to you as to Sons Of Gods respecting Saints as Children see v. 5. § 32. The inference of Gods atherly respect to Sons of men upon their enduring chastisement gives further proof that afflictions are fruits of Gods fatherly care over his children as hath been proved v. 5. § 37. It is further manifested by the need we have of correction and by the good which commeth to Saints thereby 1. The need ariseth from without us and from within us Without us The world and the things thereof as plenty peace pleasure preferment such like allurements do ordinarily make men secure wanton and loose But afflictions take away the sweet of all those alluring baits experimentally discover the vanity of them Witnesse the mind of men in pain of body in sicknesse in ãâã of liberty and other crosses Isa. 30. 22. Within us are proud thoughts ambitious imaginatious covetous desires noysome lusts and many other abominable corruptions which as festring matter lie in the soul eating up the life thereof But afflictions are as a rasor to lââ¦nch the sores of the soul and to let out the putrifying infecting matter They are as purging pils and potions to purge out noysome humors and in that respect needfull 2. The good that commeth to Saints by afflictions is an effecting of those ends which their wise Father aimeth at even such as these 1. Examination of mens selves to find out that corruption which is to be purged out Lam. 3. 40. 2. Humiliation under Gods hand Iosh. 7. 6 c. 3. Deprecation not only of the Judgment but of the cause thereof Psal. 32. 5. 4. Conversion unto God 2 Chron. 33. 12. 5. Circumspection that they offend not in the like againe Psal. 119. 67. Of the good fruits of afflictions See more v. 5. § 37. The principall duty hence arising is that which the Apostle himself hath noted in the beginning of this verse that we endure afflictions See § 44. §. 46. Of all of all sorts subject to trials TO commend Gods dealing with his children so as hath been set forth by afflicting them the extent thereof is thus set out for what Son is he whom the Father chasteneth not The manner of bringing in this extent with this causal particle for sheweth that it is a proof of the point The proof is taken from the constant course thereof That which is done to every child none excepted must needs be needfull and useful Experience of the good it doth where it is used moves a wise Father impartially to use it towards every childe The phrase may either be comparatively used in reference to earthly parents or simply to our heavenly Father In the former reference thus as earthly parents correct their children so doth God all his In the latter reference thus God doth impartially deal with all his children There is none at all whom he suffereth to passe through this world without chastisements Yet to adde the more force to this assertion he sets it down interrogatively thus what Son c. Hereby the Apostle doth challenge all to give an instance of the contrary as if he had said shew me the child of God who hath
unholy ones stand guilty of both This negative generality of the persons no man is of use to quicken up every one Magistrates and Subjects Rich and Poore Learned and Unlearned Male and Female Old and Young and all others whatsoever to labour after holinesse There is nothing at all that can make any one partakers of this priviledge but holinesse §. 80. Of the resolution of and observations from Heb. 12. 14. TWo speciall graces are commended in this verse Herein two poynts are to be considered 1. A proposition 2. A proof of part thereof The proposition containes 1. The distinct graces which are two Peace and Holinesse 2. Our endeavour after them Follow The former of the graces peace is amplified by the extent thereof with all The latter hath a motive to enforce it The motive is taken from the damage that may follow upon neglect of the duty In setting down the damage observe 1. The manner of expressing it in these negatives without which no man 2. The matter whereof it consisteth which is a precious priviledge forfeited In these two poynts are considerable 1. The priviledge its self which is to see God 2. The means of forfeiting it want of holinesse Doctrines I. Peace is a commendable Christian duty It is here by the Apostle commended to Christians § 72. II. Peace must earnestly be sought It must be followed and pursued § 72. III. Christians must endeavour to be at peace with all men This extent is expresly set down § 73. IV. Holinesse must be added to peace The Apostle doth here so adde it § 76. V. Matters of moment are with emphasis to be expressed These negatives without which no man intend as much § 77. VI. God may be seen This is here taken for granted § 77. VII Holinesse is the means of seeing God This is here implied by the mention of holinesse § 79. VIII Without holinesse it is not possible to see God This is here expressed § 79. §. 81. Of the meaning of the former part of the 15. verse Heb. 12. 15. Looking diligently lest any man fail of the grace of God lest any root of bitterness springing up trouble you and thereby many be defiled THe manner of inferring this verse upon the former with a participle thus Looking implieth that it dependeth on the former as a means for the better performing of those graces that are there required Gods grace is that means they that fail of Gods grace can attaââ¦n neither to true peace nor holinesse It is by Gods grace that men are enabled to live peaceably with other men and holily with God Great reason therefore that they diligently look lest any fail of the grace of God The Greek participle translated looking diligently is the interpretation of one Greek compound word The simple verb whence it is derived signifieth to look about Thence a noune which signifieth a watch-tower and another noun which signifieth him that is set upon the watch-tower a watch-man This compound is used to over-see or to take the over-sight 1 Pet. 5. 2. and he that is appointed to over-look orover-see others is stiled over-seer It is attributed to Christ himself 1 Pet. 2. 25. The ancient Grecians gave this title to God himself because the eyes of the Lord in every place behold the evill and the good Our Ecclesiasticall writers apply the word to such as have the over-sight care and government of Church affairââ¦s Our English stileth them Bishops As there are publique persons to over-see publique affaires so there may be for private affaires private over-seers The Apostle therefore layeth this duty to the charge of every private Christian. The simple verb signifieth to look or see Phil. 2. 4. The compound here used carrieth emphasis and importeth a thorow looking and viewing To expresse that emphasis our English hath added this adverb diligently Further to shew that a Christians care must not only be about himself the Apostle addeth another clause lest any man This particle lest intendeth caution circumspection and prevention The other word any man under which are comprised mens own selves and others also as if he had said more amply lest you your selves or any other fail Of the Greek word translated fail see Chap. 4. v. 1. § 11. The preposition sheweth that failing in this place hath reference to that which was once had but in part lost They failed of that which they well began to obtain and might have retained and encreased farther That whereof the Apostle would not have them fail is stiled grace which is diversly taken in Scripture The severall significations thereof may be drawn to two heads 1. The free favour of God which is the cause of all the good we have See Chap. 2. v. 9. § 78. and Chap. 4. v. 16. § 97. 2. Those gracious gifts which God is pleased to work in us Of this distinction see Chap. 13. v. 25. § 196. In this sense it is here especially taken Of Christians watchfulnesse intended in this phrase diligently looking see Chap. 13. v. 17. § 149. Of circumspection over our selves see Chap. 3. v. 12. § 123. Of circumspection over others see Chap. 3. v. 12. § 124. Of Christians impartiality in their circumspection over others see Chap. 2. v. 12. § 124. Of preventing Apostacy or falling away from grace see Chap. 3. v. 12. § 122. Of professors being subject to fall from grace see Chap. 3. v. 12. § 131 136 137. Of Gods grace the ground of all good see Chap. 4. v. 9. § 97. §. 82. Of Grace as applied to God IN the expression of grace it is here said to be of God So it is very frequently stiled yea this phrase is used the God of all grace 1 Pet. 5. 10. 1. God is the originall fountain whence all grace floweth Iam. 1. 17. 2. The Spirit of God works in us that grace which we have This Spirit doth God powre upon his people Zac. 12. 10. 3. Grace is a part of Gods Image whereby we are made partakers of the divine nature 2 Pet. 4. 4. 1. This doth much commend grace and sets out the excellency thereof For in Scripture phrase excellent things are said to be of God 2. Herein appears a manifest difference betwixt that gift which commeth from above Iam. 1. 17. and is freely given and that which is acquired by the industry of man The former is of God the latter of man It is usuall in Scripture thus to distinguish the things of God from the things of men and to shew that they are not of men they apply them to God Ioh. 1. 13. Gal. 1. 10. 3. We may hereby learn how we may get or increase grace Ask it of God Jam. 1. 5. and use such means as he hath sanctified for that end such are the Gospel of the grace of God and the word of his grace Act 20. 24 32. 4. This should restrain us from perverting grace
much more weaned from sin This use is the main end of adding this epithite of bitternesse to the root of corruption 3. Learn how to remove this bitternesse This must be done by taking bitter pills which are the pills of contrition Matth. 26. 75. 2 Cor. 7. 10. This is manifested by spirituall grief for offending God and for the danger we bring to the soul Psal. 51. 4 12. They who thoroughly feele the bitternesse of sin will willingly take these pills 2 Chron. 33. 12. Luk. 7. 38. and 18. 13. Act. 2. 37. 2 Cor. 7. 11. §. 85. Of keeping down corruption THis phrase springing up added to the foresaid root of corruption sheweth that that root is to be kept down and in the very beginning to be suppressed Herein the Apostle alluded to a skilfull and carefull Gardner who will weed up all noysome weeds so soon as they begin to spring and peepe above ground So did David 1 Sam. 24. 6. 2 Sam. 24. 10. and Peter Matth. 26. 75. This is to be done 1. In regard of the nature of it which is growing and encreasing Like an ill weed that groweth apace and the longer it groweth the stronger it groweth and the stronger it groweth it is the more hardly rooted out It is said of the Crocodile that no creature growes from so small a beginning to so great a magnitude as it doth and that no creature is so dangerous to man as it is Corruptions in the soul are like noysome humors in the body which suffered to abide prove incurable Experience gives sufficient evidence hereof Ier. 13. 23. In relation to the metaphor note Prov. 24. 30 31. 2. Corruption is speedily to be rooted out in regard of the effects For it is ââ¦trary to Gods purity it offendeth his majesty and incenseth his wrath which is as a fire See more hereof in The plaistââ¦r for the Plague on Num. 16. 46. § 32. 1. This sheweth an especiall reason of that abundance of corruption which every where aboundeth Breeding corruptions are suffered to spring and grow up to get head and so to soake out the life of grace 2. This discovereth the folly of putting off and deferring repentance See The whole Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. 3. To observe the main direction here given for diligent circumspection against corruption For this end observe these rules 1. The first peeping of corruption which is in the heart and affections Herein every one hath a great advantage over himself because he knoweth the things within himself 1 Cor. 2. 11. This we cannot know of others 2. Do what thou canst to pluck it up by the roots other waies it may sprout up again 3. So soon as the blade of corruption is seen to grow up in others suffer it no longer to grow in them Lev. 19. 17. §. 86. Of the trouble which corruption causeth A Fearfull effect of the forementioned corruption springing up is thus expressed trouble you This is in Greek a compound word and here only used in the New Testament The simple verb is used to set out that anguish and vexation which the Devill doth oft use to those whom he possesseth Luk. 6. 18. Act. 5. 16. This compound loseth nothing of the emphasis but rather addeth thereto It iâ⦠by other authors used to set out noysome savours irksome sounds which molest and trouble the senses it is also used to set out importunate Creditors who will not let their debtors be quiet and to wind in the body which much troubleth it and to all such as cause trouble in a mans house in the Church and Common-wealth Thus the sprouts of the forenamed bitter roots will exceedingly molest a mans mind and conscience and never let him be quiet till he redresse what is amisse That growth of corruption causeth trouble is evident by the Holy Ghosts joyning evill and trouble together Deut. 31. 17 21. Take a particular view of the distinct kinds of ââ¦roubles which arise from thence and the poynt will more evidenly appear 1. It troubles the conscience instance Iudas Matth. 27. 3 4. In this respect it is said that there is no peace to the wicked 2. It troubles a man in his body by noysome diseases and paines and want of necessaries In this respect the wise man sayeth of a wicked man that he troubleth his own flesh Prov. 11. 17. 3. It troubles his estate by wasting or intangling it For he is said to trouble his own house Prov. 11. 27. 4. It troubleth his children kindred and such as any way depend on him 2 King 10. 31. 5. It troubleth the Church This it doth by false teachers Gal. 1. 7. and 5. 12. 6. It troubleth the whole state Iosh. 7. 25. 1 King 18. 13. 7. The worst trouble of all is in the world to come Rom. 2. 9. 2 Thes. 1. 6. It was before noted that corruption incenseth Gods wrath Gods wrath is a fire The longer that houses on fire continue to burne the more trouble they bring Learn hereby when troubles arise to search after the cause thereof Hereof see The Plaistââ¦r for the Plague on Numb 16. 46. § 4. As the cause is found out so remove it Hereof sââ¦e Dearths death on 2 Sam. 21. 1. § 18. §. 87. Of Corruptions defiling many TO the former effect of troubling the Apostle addeth another of defiling The Greek word is properly translated as Iude v. 8. and in sundry other places There are nouns derived from it whereof one signifieth pollution 2 Pet. 2. 20. The other uncleanesse The adding of this effect to the former sheweth that the trouble before mentioned is no such trouble as any can have comfort therein in that it iâ⦠a defiling trouble For corruption which is the cause of that trouble infecteth and defileth In this respect sundry corruptions are resembled to Leven which sowreth and infecteth as corrupt doctrine Matth. 16. 6. hypocrisie Luk. 10. â⦠maliciousnesse 1 Cor. 5. 8. lewd and evill company 1 Cor. 5. 6 7. Our spreading ãâã infecting nature The Apostle reckons up sundry effects that sprout from thence ãâã 5. 9. Obj. The kingdome of hevean is said to be as leven how then can leven infect Answ. Things resembled to leven are to be taken according to their own kind whether they be good or evill and the metaphor of leven is used in the generall nature of it which is to diffuse to others that vertue which it hath in it self If the ãâã it self be good then it intendeth a diffusion of that which is good If it be ãâã then it intendeth infection and diffusion of that which is evill Thus the word iâ⦠said to be a savor of life unto life and a savor of death unto death thus Christ and ãâã Devill are both resembled to a Lyon Christ in his strength and courage the Devill in his voracity and desire of mischief so in sundry other things the same siâ⦠litude may set out
25. 32. This sin is stiled a neglect of Salvation Heb. 2. 3. How shall we escape not caring for or neglecting Salvation and to set out this sin to the life and to aggravate it he addes this Epithite so great Salvation So as profanesse is a light esteem of things of great price as all sacred things are Such are they which Christ meanes Matth. 7. 6. Sacred things are thââ¦re stiled pearles which are most precious things and profane persons are resembled to hogs and dogs which lightly esteem pearles The hainousnesse of this sin is manifested by the object whereabout it s exercised and that is sacred as in generall was shewed before and is in Scripture exemplified by many particulars as 1. God himself Ezek. 22. 26. I am prosaned among them 2. Gods name under which is comprised whatsoever God hath made known himself by Lev. 18. 21. and 19. 12. 3. Gods Covenant Mal. 2. 10. 4. Gods Sanctuary Lev. 21. 12 23. which was the place of Gods holy presence 5. Gods ordinances Lev. 22. 9. wherein and whereby God is sanctified 6. Gods Sabbaths Neh. 13. 17. 7. All the holy things of God Ezek. 22. 26. 8. Gods Ministers Lev. 21. 9. Now because profanesse doth manifest it self in and about holy things these two use to be opposed Ezek. 44. 23. 1 Tim. 4. 7. And accordingly such as professe themselves to be holy and godly or would be accounted so ought to oppose and set themselves against all profanesse and avoid the same 1. How blameable then is the unworthy walking of many Christians whose unworthy walking as it is sundry other wayes manifested so in particular by their profaness In this respect the complaint of God by the mouth of his Prophet Hos. 8. 12. against the Israelites may be taken up against Christians God hath committed to us many sacred precious things but they are all counted as strange things lightly esteemed much profaned Yea God himself as he complaineth Ezek. 22. 26. is profaned he is too lightly esteemed he is not feared reverenced admired adored nor praised as he should be by Christians to whom he hath so clearly made known himself to be the only true God In like manner the Lords house the Lords table the Lords day the Lords word the Lords Ministers the Lords holy ones yea all the holy things of the Lord are too lightly esteemed too much profaned Is it any wonder if God lightly esteem us and cause us to be profaned and polluted with new and strange judgements Yea we have cause to fear that he will cause us and all the good things which we enjoy to be profaned as he profaned the Kings Crown by casting it to the ground Psal. 89. 39. and as he profaned the Princes of the sanctuary Isa. 43. 28. 2. Let us therefore be stirred up to avoid profanesse For your help take these few directions 1. Observe what things are holy Gods word will well inform thee herein Thaâ⦠shewes How God himself is holy How the place where he manifesteth his presence is holy How his people are holy 2. Be informed in the excellency of holinesse whereof see Chap. 3. § 7. 3. Be wel instructed in the difference that is betwixt holy and common things as Ezek. 44. 23. 4. Frequently and seriously meditate on Gods indignation against profane persons By these and such like rules we may be kept from profanesse §. 91. Of Esau and his impious disposition THe person in whom the instance of profanesse is given is Esaus Grammarians and Etimologists of Hebrew names give the notation of the name to be a work done because he was born hairy all over as if he had been fully wrought in his Mothers wombe Hereunto the Holy Ghost seemeth to allude Gen. 25. 25. He is branded by the Holy Ghost for a very reprobate a despiser of God of goodnesse and goodmen He it was of whom God said Esau have I hated Mal. 1. 3. Rom. 9. 13. As he was rough in the constitution of his body so also in the disposition of his soul. He in his person was contrarily affected to his brother Iacob the beloved of God and his posterity to the children of Iacob the Church of God The Psalmist complaineth much of the hatred of the Edomites which were the posterity of Esau and so do the other Prophets From this Esau proceeded Amaleck Gen. 36. 12. the despitefullest enemy that Israââ¦l ever had The first that annoyed them after their deliverance out of Egypt Exod. 17. 8. Deut. 25. 18 19. But concerning the very person of Esau himself these particulars are given of his impious disposition 1. His calling was to be a cunning wild and fierce hunter Gen. 25. 27. He so pursued his pleasures as it made him faint again 2. He contemned his birth-right which is the particular specified by the Apostle here whereof more hereafter 3. He married wives of the accursed Nation the Hittites which were a great grieâ⦠to his Parents Gen. 26. 34 35. 4. His heart was set on the things of this world 5. He hated and thought to destroy his pious brother for his prudence in getting the birth-right and blessing and to aggravate his impiety herein he appointed the time of murthering his brother to be in the dayes of mourning for his Father Gen. 27. 41. 6. Notwithstanding his former impiety in marrying daughters of the Hittites he added to those wives another wife not much better being the daughter of Ishmael the scoffer and persecuter of his Father Isaac Gen. 28. 9. 7. Twenty years absence of his brother Iacob could not asswage his wrath hatred and envy For hearing of his brothers return from Padan Aram he went out with 400. Souldiers to meet him and slay him But God changed his purpose Gen. 32. 6. §. 92. Of the priviledges of the birth-right THe particular sin of Esau expressed by the Apostle was the selling of his birth-right The word in the originall translated birth-right is of the plurall number importing many priviledges belonging to it The priviledges appertaining to the first born amongst the members of the Church are recorded in Scripture to be of two sorts 1. Temporall 2 Spirituall The Temporall priviledges were two 1. Dignity for upon death or resignation of the Father the first born was the Governour of the Family In this respect God saith to Cain the elder brother in relation to Abel the younger Gen. 4. 7. thou shalt rule over him q. d. Though I have accepted thy brother and his Sacrifice before thine yet have I not taken from thee the dignity and authority of the first-born In this respect Esau having sold his birth-right God so ordered it that Iacob should have the dignity and dominion over him Gen. 27. 29 37. By vertue of the first-borns dignity and dominion he sustained the office of a Prophet to instruct the Family and of a Priest to pray at least till God set the tribe of Levi apart for
manifest life in it by the naturall motions thereof Now in regeneration none are still-born If therefore there be no spirituall life no spirituall motions surely there is no regeneration 3. Readinesse on all occasions to go to God as to his Father and of him to seek every needfull thing To whom will Children more readily go for supply of their wants then to their Parents of whom they were begotten and born I will arise and go to my Father saith the Prodigall Luk 15. 18. 4. A constant purpose and faithfull endeavour to avoid all sin This is that which Saint Iohn 1 Epist. 3. 9. intendeth in this phrase Whosoever is born of God doth not commit sin with the inner man in the renewed part he doth not commit sin Of this inner man the Apostle speaketh Rom. 7. 17. where he sayth It is no more I that do it but sin that dwelleth in me 2. Hence we should be stirred up to use all means for the beginning and accomplishing of this blessed work This especially concernes such as upon examination find not this work begun They are to take due notice of the causes of regeneration which concur to the working thereof which are briefly these 1. The primary author is God For in this respect we are born of God God hath begotten us Jam. 1. 18. Even God the Father of our Lord Iesus Christ 1 Pet. 1. 3. 2. The procuring causes are Gods will and Gods mercy There could be nothing out of God to move him It must needs therefore arise from his own meer will So saith the Apostle Iam. 1. 18. Of his own will begat he us And there could be nothing in man to move God hereunto For man by nature is most miserable It must needs therefore arise from Gods meer mercy for misery is the proper object of Mercy On this ground it is justly said 1 Pet. 1. 3. that God according to his abundaââ¦t mercy hath begotten us againe 3. The immediat matter of regeneration is Gods Spirit In this respect we are said to be born of the Spirit John 3. 4. And regeneration is stiled the renewing of the Holy Ghost Tit. 3. 5. For it is a divine work above hââ¦m me ability 4. The ordinary instrumentall cause is Gods word so Iam. 1. 18. God begat us by the word of truth In this respect the word is stiled incorruptible seed 1 Pet. 1. 23. The Gospel is that part of Gods word which is most effectuall hereunto and it is thereupon stiled the Gospel of salvation Eph. 1. 13. And the power of God unto salvation Rom. 1. 16. 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration who are in relation to their ministry said to beget us and stiled Fathers 1 Cor. 4. 15. Philem. v. 10. All these are comprised under the efficient cause and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration being subordinate one to another and may in this order be placed together It being the will of God to shew mercy to man he ordained Ministers to cast the seed of his word into mens souls which being quickned by the Spirit men are hereby born againe II. The materiall cause of Regeneration is Christ incarnate God made manifest in the flesh as the Apostle speaketh 1 Tim. 4. 16. In this respect we are said Eph. 5. 30. to be of his flesh and of his bones III. The formall cause of Regeneration is Gods Image planted in us which consists in holinesse and righteousnessâ⦠After this Image we are said to be renewed Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man IV. The finall causes next and subordinate to the glory of Gods free grace and rich mercy are especially two 1. To make men able to do good namely such good as may be acceptable and honourable to God profitable to other men and truly advantageable to themselves The Apostle therefore Eph. 2. 10. speaking of Regeneration which is a kind of creation thus expresseth this end we are created in Christ Iesus unto good works 2. To make men fit for glory For corrupt flesh cannot partake of celestiall glory Whereupon saith Christ Ioh. 3. 3. Except a man be born again he cannot see the Kingdome of God So far shall he be from being admitted into it as he shall not come so neer as to see That fitnesse for heaven is an end of Regeneration is thus declared 1 Pet. 1. 3 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible c. §. 106. Of Saints being Gods first-born II. IN that the society to which we are brought by the Gospell is set out by this phrase Church of the first-born we may observe That all they who are new born are Gods first-born For as the believing Jewes were so by vertue of their priority so the believing Gentiles being brought into the Jewes society and made partakers of their priviledge are so likewise Where the called of God are comprised under this collective word Ephraim they are stiled Gods first-born Jer. 31. 9. So where the called of God are comprised under this collective word Israel they are stiled Gods first-born Exod. 4. 22. The whole Church was comprised under the title Israel In the same respect all Saints are called Heires Rom. 8. 17. and Kings Rev. 1. 6. Yea all not only one body as 1 Cor. 12. 13. but also one spouse Cant. 5. 1. 2 Cor. 11. 2. The Reasons of Saints being Gods first-born may be 1. Their union with Christ. For they are so neerly united unto Christ as he and they make but one body which is excellently set down 1 Cor. 12. 12. By vertue of this union Christs priviledges are conferred on them As he is a King so they As he a Priest so they Rev. 1. 6. As he a Son so they Ioh. 1. 12. As he an heir so they Rom. 8. 17. As he Gods first-born Rom. 8. 29 so they 2. Gods equall and impartiall respect to them all He loves them all with the same love His heart is set on every one of them as if they all were but one and therefore they are all stiled dear Children Eph. 5. 1. 3. Their equall right to the priviledges of the First-born The forementioned titles of heires and Kings prove as much 1. This may inform us in that right which believers have to the heavenly inheritance they are first-born 1 Pet. 1. 3 4. Though all that are begotten of men are not heirs but only the first-born yet all begotten of God are because they are all first-born Esau had a birth-right yea and a blessing appertained to him as he was the first-born Gen. 27. 19 32. so Reuben 1 Chro. 5. 1. The Law expresly provideth that the first-born have the inheritance whereunto he hath a right though his Mother were hated Deut. 21. 16. Much more have Gods first-born a
set down Negatively See that ye refuse not him that speaketh Where we may observe 1. The Act forbidden refuse not 2. The object him that speaketh In the Reason whereby it s enforced there is a four-fold difference noted betwixt the Law and Gospel 1. One in a different dignity 2. The second in a different penalty 3. The third in a different power 4. The fourth in a different continuance 1. The difference in dignity is manifested by the different persons that declared the one and the other 1. He that declared the Law spake on earth 2. He that delivered the Gospel spake from heaven 2. In setting down the penalty there is 1. An agreement in the general that neither the transgressors of the one nor of the other escaped 2. The difference is in the certainty and severity of the latter expressed in these words Much more ãâã not we escape if we turn away c. Vers. 26. 3. The different power of the Law and Gospel was manifested by the different effects The effect at the delivery of the Law was shaking of the earth amplified by the cause thereof viz. The voyce of Christ. The effect at the delivery of the Gospel was the shaking both of earth and heaven The power of the Gospel is 1. Propounded v. 26. 2. Expounded v. 27. In the proposition we may observe 1. The proof in these words He that promised 2. The point or thing promised wherein 1. The extent of power in that upon comming in of the Gospel heaven and earth were moved 2. The time when manifested in these words yet once more Vers. 27. 4. The fourth difference betwixt the Law and the Gospel is in respect of continuance 1. The Law was alterable 2. The Gospel was firm and stable and so unchangeable The alterablenesse of the Law is implied in this word removing which is ratified by the cause thereof they were things made viz. by the hands of men The unchangeablenesse of the Gospel is expressed in these words that the things which cannot be shaken may remain In which we may observe 1. The main substance of the point in this phrase things which cannot be shaken 2. The inference in the words following Vers. 28. The inference which the Apostle maketh upon the difference between the Law and the Gospel is expressed v. 28 29. Whereof we may observe 1. The matter thereof v. 28. 2. The motive v. 29. In the matter note 1. The ground of duty 2. The kind of duty In the ground observe 1. The subject what we have 2. The means how we have it The subject is 1. Expressed in the excellency of it Kingdome 2. Amplified by the stability of it A Kingdome which cannot be moved In the kind of duty note 1. The spring whence it ariseth viz. Grace 2. The stream that flowes from thence where note 1. The matter 2. The manner The matter is to serve God The manner 1. Acceptably 2. With reverence 3. With godly fear Vers. 29. In the motive we may observe 1. The substance in these words Our God is a confuming fire 2. An inference in this particle FOR. In the substance the motive is double 1. Implied 2. Expressed The implied motive is taken from the relation between God and the Church in these words Our God The expressed motive is taken from the terror of God which is 1. Propounded in a metaphor Fire 2. Aggravated by an effect Consuming The inference is in this particle FOR For our God is a consuming fire §. 139. Observations raised out of Heb. 12. 25 26 27 28 29. Vers. 25. 1. CIrcumspection about Christs word is requisite This ariseth from he manner of expressing the duty in this word SEE which is a word of circumspection and hath an especiall emphasis See § 123. II. Christ speaketh to us in the Gospel This is here implied in these words See that ye refuse not him that speaketh Where the Apostle takes it for granted that in the Ministry of the Gospel Christ speaketh to his Church for if Christ speak not he cannot be rââ¦fused See § 124. III. Christs word is in no case to be rejected This the Apostle plainly expresseth See § 125. IV. As the Law was given on earth so the Gospel from heaven This ariseth from the different manner of giving the Law and the Gospel expressed by the Apostle in v. 25. See § 126. V. Transgressors of the Law were surely punished Which the Apostle implieth where he saith that they escaped not who refused him who spake on earth See § 127. VI. Despisers of the Gospel shall be most surely and soarely punished Which the Apostle expresseth in these words much more See § 127. Vers. 26. VII Christ delivered the Law Which the Apostle expresseth in these words whose voice then shoââ¦k the earth meaning the voice of Christ in the delivery of the Law See § 129. VIII The delivery of the Law was terrible Which is implied by the shaking of the earth at the delivery thereof which the Apostle here expresseth See § 129. IX Upon bringing in the Gospel heaven and earth were moved So much the Apostle plainly expresseth in opposition to the Law and the delivery thereof when only earth was shaken See § 130. Vers. 27. X. The Law was alterable Which the Apostle expresseth in the word removing See § 131. XI The Gospel is unchangeable Which the Apostle implieth in this phrase things that cannot be shaken See § 132. XII That which is made by man is subject to decay This ariseth from the Apostles bringing it in as a reason why the things of the Law were alterable namely because they were made viz. by men See § 131. XIII Gods change is to the better This ariseth from the Apostles inference whereby is shewed the end of Gods substituting the Gospel in the room of the Law See § 132. Vers. 28. XIV Christs Church is a Kingdome So it is here expresly called See § 133. XV. God is to be served Which ariseth from the Apostles exhortation thereunto See § 135. XVI Our serving of God must be so ordered as it may be pleasing to him So much the Apostle expresseth in his generall direction for the manner of our serving God in this word acceptably See § 135. XVII God is to be served with due reverence So much the Apostle doth in plain termes expresse for in setting down the manner of our serving God he adds with reverence See § 135. XVIII An holy fear is a speciall meanes of well ordering the service we do to God So much the Apostle expresseth See § 136. Vers. 29. XIX Christ is true God This plainly ariseth from the title God here given unto Christ. See § 137. XX. Christ is in speciall the God of his Church This ariseth from the relative particle OUR added unto God Our God See § 137. XXI God incensed is terrible Which the Apostle expresseth by terming him a consuming fire Our God is a consuming fire See § 137. CHAP. XIII §.
lust of the eye 1 Joh. 2. 16. that is an inward inordinate desire arising ââ¦rom the sight of such and such a thing Iosh. 7. 21. Many things may be seen which are not desired but if desired and that inordinately there is covetousnesse 2. In things which differ mark what is preferred If earthly things be preferred before heavenly temporall before spirituall that disposition is covetous Such was the disposition of those who are invited to the Kings Supper and refused to go Luke 14. 18 c. And the disposition of the Gadarenes Mark 5. 17. 3. In the means of getting consider whether they be just and right or no. For all unjust and undue waies of getting arise from covetousnesse A minde free from it will rest content with that portion which by the Divine providence shall be allotted Ier. 22. 17. Mic. 2. 12. 4. Compare with the stint which thou first settest to thy self the issue that followeth If upon the obtaining of the first desire a man remain unsatisfied and his desire be more and more enlarged he hath a covetous heart for example A poor man thinks if he could get ten shillings a week it would serve his turn He hath it but then he desireth ten shillings a day he hath that also yet is not satisfied From shillings his desire ariseth to pounds and yet is not satisfied These are such of whom the Prophet thus speaketh Wâ⦠unto them that ââ¦oyn house to house that lay field to field till there bâ⦠no place that they may be placed alone in the midst of the earth Isa. 5. 8. Such an one is said to enlarge his desire as hell Hab. 2. 5. 5. Well weigh the effects of thy desire of riches If thoughts thereupon break thy sleep and care thereabouts consume thy flesh and labour and toyl therein take up all thy time and impare health and strength that desire is immoderate it is plain covetousnesse Eccl. 2. 23. 5. 12. This argueth a greedinesse after filthy lucre as the Apostle terms it 1 Tim. 3. 3. 6. Take notice of thy disposition in hording up and keeping wealth and sparing to spend it For covetousnesse consisteth as much if not more in keeping as in getting The rich man in the parable herein especially manifested his covetousnesse Luk. 12. 19. The Lord therefore for avoiding covetousnesse dehorteth from laying up treasures on earth Matth. 6. 19. See § 51. 7. Observe thy manner of spending If it be too sparingly nigardly and basely It under thy degree and means If against health and strength in generall not affording what 's needfull thereunto or against speciall occasions not affording Physick or other requisites in sicknesse or help of Chirurgery in case of wounds soars or other-like maladies or against the charge that belongs unto thee as wife children servants kindred and neighbours or against the duty and due which thou owest to the poor State and Church or in what thou doest in any of the foresaid kindes thou doest perforce so as otherwise thou wouldst not do it surely this kinde of spending savoureth rank of covetousness Eccl. 4. 8. §. 58. Of humiliation for and detââ¦station of Covetousness AMong other sinnes this of covetousness ministreth to Professors of the Gospel great and deep matter of humiliation Is it not a shame for such as have heaven set before them and that prepared before all time by the good pleasure of God purchased in the fulness of time by the precious blood of the Sonne of God reserved to be enjoyed by them after all times for ever and ever that they should dote upon earth and earthly things which are base and transitory and that in and under the light of the Gospel whereby the surpassing excellency of things above and excessive vanity of things below is distinctly and clearly laid down What a shame is it that sonnes of God cannot be content with that portion which their heavenly Father provideth for them Should professors have that deeply rooted in their hearts and openly practised in their life which the Apostle would not have to be once named amongst Christians Eph. 5. 3. Doth not such a shamefull and disgracefull rag of the old man give great matter of humiliation That which gives men just cause of humiliation because they are infected with it should make them so to detest it as to give no rest to their souls till it be purged out of them Unless this use be added to the former uses they will be strong convictions against us and aggravations of our condemnation For to examine ones soul about covetousness so farre as to finde it out and to be humbled thereupon will be an evidence that if we loath it not we like it we love it we are willing to entertain it even against knowledge and conscience herein we make our judgement the more heavy You therefore that know covetousness to be a sinne an ââ¦einous sinne and know your selves to be guilty thereof and are brought to be humbled for your former practice thereof abhorre it for the future In detestation thereof say I abhorre my self and repent in dust and ashes Ioh 41. 6. Every evil is to be abhorred Rom. 12. 9. Much more such as are disgracefull to the Christian profession Hate this therefore more then biting and poysoning creatures and be dehorted and disswaded from all covetous practises before mentioned See § 50 51 52. The hainousness of this sinne set out § 53. is a strong motive to inforce this disswasion §. 59. Of Graces contrary to Covetousness FOr the better avoiding of Covetousness it will be our wisdom to get our souls possessed with such graces as are contrary thereunto One contrary expelleth another Bring light into a room and thereby you expell darkness I will exemplifie this in four particulars 1. Confidencâ⦠in Gods providence This keeps a man from distrustfulness which is the cause of covetousness He that confidently relieth on God for supply of all needfull good things will not inordinately desire nor unduly acquire nor immoderately treasure up riches What makes children or servants in their parents or masters house less covetous then when they are alone for themselves Surely this that they are confident that their parents or masters will sufficiently provide for them This confidence on this ground doth the Lord much press Matth. 6. 31 32. Therefore ââ¦ast all your care upon God for he careth for you 1 Pet. 5. 7. To this very end ââ¦eads that reason which the Apostle himself here addeth for he hath said I will not ââ¦eave thee nor forsake thee 2. Contentedness This is added in this Text as an antidote to covetousness For nothing is more opposite to covetousness then contentedness A covetous mind is never satisfied with any thing be it never so much A contented mind is ever satisfied with any thing be it never so little I have learned saith the Apostle in whatsoever state I am therewith to be content
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 Gââ¦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 needââ¦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 ââ¦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
23. 4. 4. Alwayes walk before God as Enoch did Genesis 5. 24. This will keep thee from fearing any that would draw thee from God Ioseph considered Gods presence when he said to his Masters Wife How can I doe this great wickednesse and sinne against God Genesis 39. 9. 5. Well weigh the difference betwixt God and man This cafe the Apostles propounded to their adversaries Acts 4. 19. 5. 29. God can protect from the sury of all men Dan. 3. 17. But there is not any that can deliver out of Gods hand Deut. 32. 39. §. 88. Of Timorousnesse THat which hath been delivered of the evil Nature and Effects of fear of man affords matter of Lamentation and Exhortation Of Lamentation in regard of that timorousnesse which many Professours of the true Religion bewray whereby they bring a great blemish even upon the Profession it self If persecution arise for the Gospel so as their goods liberty and life be in hazard they are ready to renounce their holy Profession and to imbrace the Religion of the times though it should be apparently Idolatrous Yea if reproacch and disgrace do accompany the power of the true Religion they are moved to abate of their holy zeal and to be no more forward then the common sort In these and other like cases they are like to a foolish man who uponsight of a flaming fire pictured on a Map or wall is so afrighted therewith as he starts back and fals into a true burning flaming fire wherewith he is terribly scorched if not clean consumed Their timorous disposition shews That they prefer man before God and this world before the world to come Such walk by sense more then by faith Things visible seem to the eye of a mortall man more terrible then things invisible He therefore who dotes upon matters of sense cannot but be afrighted with the terrours of men §. 89. Of Watchfulnesse against fear of man THere is great cause again and again to exhort such as professe themselves to be Gods servants whether Ministers or others to take courage unto themselves that they be not disheartned from their good courses by any thing that man can do and to take heed that this root of bitternesse namely timorousnesse spring not up in them This is one of those roots that trouble men and whereby many be defiled Heb. 12. 15. We are the rather to be watchfull hereabouts by reason of the pronenesse of men even of Saints and believers thereunto Instance Abraham Gen. 12. 13. Isaac Gen. 26. 7. Iacob Gen. 32. 7. David 1 Sam. 27. 1. and sundry others For the flesh as well as the Spirit is in such and though the Spirit be ready the flesh is weak Mat. 26. 41. The more prone our nature is to a sin the more watchfull we ought to be against the same How far faith and fear may stand together See The Saints Sacrifice on Ps. 116. 11. § 75. §. 90. Of not fearing Multitudes Plots and Practices against ones self IN setting down the object of the fore-mentioned fear he expresseth it in the singular number MAN This word is here collectively to be taken and may comprize multitudes under it and thereunto the confidence of this man of God is to be extended according to that which in another place he saith I will not be afraid of ten thousand of people that have set themselves against me round about Psal. 3. 6. For many in opposition unto God are but as one Therefore there is no restraint to the Lord to save by many or by few 1 Sam. 14. 6. and in like manner against many or against few Herewith did Asa strengthen his faith 2 Chron. 14. 11. There is an infinitenesse in the Power Wisdom and other Properties of God So as all humane power being finite one man and multitudes of men are alike to him In this respect the Psalmist with an holy insultation saith Why do the Heathen rage and the people imagine a vain thing c. Psal. 2. 1 2 3. On this ground we need not be afrighted at the consultations conspirations and combinations of multitudes together As all in the world can stand us in no stead if God be against us so all can do us no hurt if God be with us To amplifie this the more he addeth this What can do what man can do Hereby he intendeth all manner of inventions plots and practices of men Not only mens persons are not to be feared but also their wit their policy their strength their dignity their retinue their friends their words their threats their attempts or any thing else appertaining to them or that may any way be achieved by them or others under them David feared not the counsel of ãâã though it were as if a man had enquired at the oracle of God but prayed against it 2 Sam. 15. 31. 16. 23. Neither did David fear the huge stature of ââ¦oliah nor his warlike preparation 1. Sam. 17. 32. Daniel feared not the Decree that was made against him by the King and the Princes though it were an unalterable Decree Dan. 6. 10. This might further be applied to any thing that is any way in the power of men For all that man can do is under the disposing providence of God So as God can order all as it pleaseth him It is therefore a point of folly to pretend mans wit strength fiercenesse threatning or any thing else to dishearten him Though that which any plot or practice as a mischief be in special intended against me yet ought I not to fear it So much is implied under this special particle MEE When plots and practises are intended against such and such an one in particular that particular person is in the greater danger as David when Sauls envious eye was upon him in special 1 Sam. 18. 9. and Paul when the Jews laid wait for him in particular Act. 9. 23. This is a great amplification of his courage that he feared not what any could do against him in particular § 91. Of the concurrence of Faith in God and courage against man THis invincible Resolution I will not fear what man shall do to me being inferred upon the former confident profession The Lord is my helper and both joyned together by this copulative particle AND giveth us to understand that these two Confidence in God and Courage against man do go together They who in truth professe the one will be resolute against the other Confidence in God and Courage against man are as twins which are born together live together and will die together David oft joyneth them together as in that Psalm which the Apostle here quoteth twice or thrice together Psal. 118. 6 7 c. 56. 4. 11. So doth the Prophet Isa. 12. 2. The former is the cause of the later Confidence in God is that which produceth and preserveth Courage against man as the Sunne causeth light and fire heat They who desire
not of the world Joh. 17. 16. The world hateth him Ioh. 15. 18. Hereupon saith the Lord whosoever he be that forsaketh not all that he hath he cannot be my disciple Luk. 14. 33 §. 135. Of Reproach BEcause they who go forth without the Camp to Christ are by the world accounted very fools and plain ideots and many waies reproached the Apostle addeth this clause bearing his reproach whereby he giveth them to understand that they have cause to look for reproach and to arm themselves against it The Verb which is derived from this Noun reproach is sometimes taken in a good sense and sometimes in a bad In a good sense when one justly upbraideth unto another ingratitude or an unworthy carriage towards benefits received then it is translated upbraid Thus Christ began to upbraid the Cities wherein most of his mighty works were done because they repented not Matth. 11. 20. Thus he upbraided his disciples with their unbelief Mar. 16. 14. It is used in a bad sense when one unjustly seeketh to disgrace another for that which is good Thus it is translated revile In this sense they that were crucified with Christ reviled him Mar. 15. 32. In this sense Christ pronounceth them blessed whom men shall revile for his sake Mat. 5. 11. But this Noun is alwaies used in a bad sense as where Christ is brought in thus complaining The reproaches of them that reproached thee fell on me Rom. 15. 3. and where the Apostle saith Lest he fall into reproach 1 Tim. 3. 7. It is three times more used in this Epistle as Chap. 10. vers 33. 11. 26. and in this Text. The object of reproach is a mans good name This is that white or mark at which reproaches do aim in shooting out their venimous arrows of reproach Now a good name is the most pretious thing that a generous minde hath He preferreth it before wealth health liberty or life it self The wounds of a good name do pierce deep into a mans soul. In this respect reproaches which wound a mans good name are very grievous Christ himself putteth reproach into the catologue of persecution Matth. 5. 11. So doth his Apostles 1 Pet. 4. 14. 1 Cor. 4. 12 13. This is exemplified in the example of Ishmael who is said to mock Isaac Gen. 21. 9. But the Apostle calleth it persecuting Gal. 4. 29. The many complaints which holy men of God have made hereof do evidently demonstrate that reproach is a very bitter pill and fulsom potion Among the complaints of other such as David made do evidently demonstrate the point He resembleth reproachfull words to sharp deadly instruments of war as arrows swords spears and to the deadly poyson of serpents and adders or asps Reade for this purpose Psal. 57. 4. 58. 4. 140. 3. Rom. 3. 13. It is supposed that this was one of the most venimous arrows that Satan shot against Iob namely the reproach wherewith his friends reproached him He doth much complain hereof Iob 19. 2 3. and in other places Though reproach be very grievous yet it hath been in all ages the portion of the upright and righteous who have least deserved it All that will live godly in Christ Iesus shall suffer this kinde of persecution 2 Tim. 3. 12. For reproaches are manifested and cast upon persons many waies 1. By words This is the most ordinary and usuall manner of reproaching one Iob 19. 2 3. 2. By signes as wagging the head Mat. 27. 39. wagging the hand Zeph. 2. 15. shooting out the lip Psal. 22. 7. laughing Iob 12. 4. and by other like means 3. By writing Thus Senacherib reproached Hezââ¦kiah all Iudah and the Lord himself by a Letter 2 King 19. 14. 4. By disgracefull deeds such as were done to Christ whereof see Chap. 6. v. 6. § 42. There are among others two especiall reasons of reproaching such as go out of the Camp to Christ. 1. That envy malice and hatred that is in the world against them Iohn 15. 18 19. 2. That pronenesse which is in men to misjudge the upright This was the fault of Iobs friends and of many who lived in Davids time which provoked him oft to appeal unto God to be judged and tried by him Psal. 26. 1 2. §. 136. Of bearing Reproach UPon the forenamed point concerning reproach that it is 1. A kinde of persecution 2. A sword that pierceth deep into the soul. 3. The portion of all Saints in all ages 4. Cast upon Saints without their defect either by reason of the malice or undue suspition of reproachers Upon these and other like grounds the Apostle fitly addeth this word bearing so as Christians must bear reproach Of the divers acceptions of the word translated bearing See Chap. 1. v. 3. § 34. It is applied to them who did bear a sick man with his bed to lay him before Christ Luk. 5. 18. It here intendeth two things 1. Willingnesse to undergo what is laid upon us See Chap. 6. v. 1. § 4. 2. Courage and constancy in going through with that which belongs unto us notwithstanding the reproach that is laid upon us for it A porter that must bear a burden will both willingly take it upon his shoulders and also constantly go on in his course and not turn back or go out of the way by reason of his burden Reproach is that crosse as well as other things which he that will follow Christ must take up Matth. 16. 24. This phrase to take up implieth a willing subjection to that which is laid upon one It putteth a difference betwixt such as meerly upon necessity because they cannot avoid it lie under a thing and such as by a due consideration of their duty to God and of the benefit that may accrue to them willingly yield to it This is manifested two waies 1. By an inward meek disposition which keepeth the passion from being disturbed and the minde from being vexed and perplexed yea and from wishing revenge against the reproacher 2. By an outward answerable carriage and that either by silence not returning reproach for reproach which the Apostle noteth of Christ who when he was reviled reviled not again 1 Pet. 2. 23. or by returning a milde answer as he who said being reviled we blesse being defamed we intreat 1 Cor. 4. 12 13. It was the answer which Gideon returned to the Ephramites Judg. 8. 2. The second thing intended under bearing of reproach is courage and constancy in persisting in that which is good notwithstanding we be reproached for the same Thus did David bear his wives reproach when she accounted him as a vain fellow for manifesting his zeal in dancing before the Lord and said I will yet be more vile then thus 2 Sam. 6. 16 20 22. This is to bear reproach aright §. 137. Of Christs reproach THe particular reproach which the Apostle here adviseth to bear is thus expressed His reproach meaning the reproach of
other Evangelicall sacrifice which hath reference to men is inferred upon the former which had reference to God by this particle But which is commonly used as a note of opposition betwixt two contraries But being set betwixt two duties it intendeth an especiall care about the later implying a neglect therein To manifest this more evidently a particle of emphasis especially is sometimes added thus Let us do good unto all men but especially unto them who are of the houshold of faith Gal. 6. 10. In this place a great care is required not in regard of the duty it self as if this were the more excellent but in regard of mens backwardness hereunto and negligence herein For many who seem forward in offering sacrifice of praise to God are very backward in offering the sacrifice of charity to men The Apostle doth further intend thus much under this phrase forget not implying that the Hebrews had forgotten or might forget this duty The Greek phrase translated forget not is the very same that is translated be not forgetfull v. 2. § 12. As that was there spoken in a particular reference to hospitality this may be here applied in a generall reference to charity and the same emphasis every way here intended as was there There are two words here used to set out the duty of charity both of them Nouns though by our English they are translated as Verbs thus to do good and to communicate The former is a compound derived from a simple Verb which signifieth to do and compounded with an Adverb that signifieth well so as it implieth a well-doing The Latine hath a word that answereth it to the full which our English according to the Latine thus express beneficence The Greek useth two other words compounded with two Adjectives both of which signifie good and the compound of one of them is translated as here to do good Luk. 6. 33 35. The compound of the other to do well 2 Thess. 3. 13. The first word here used setteth out the generall nature of charity and that in three particulars 1. Charity manifesteth it self by doing good 1 Iohn 3. 18. 2. Charity doth that which is good or profitable to others In this respect the fruits or deeds of charity are called good works because thereby good is done to others as the good things which Dorcas did to poor widows Acts 9. 46 49. 3. Charity is a good and commendable act God himself approveth the alms of Cornelius Act. 10. 4. The other Noun translated to communicate signifieth a communication to others of such things as God bestoweth on us The Greek word here used cometh from a Verb which signifieth to distribute to others Rom. 12. 13. To communicate Gal. 6. 6. and to make others partakers of that which we have Rom. 15. 27. Answerably the word here used is translated contribution Rom. 15. 26. distribution 2 Cor. 9. 13. fellowship 2 Cor. 8. 4. communication The meaning of this word sheweth that charity maketh others partakers of that which is ones own They who communicate must have of their own and having of their own they must impart some part thereof to others and so make it common to others with themselves Of these and other branches of charity See my Treat on Luk 12. 33. of The rule of Charity §. 146. Of Gods being well-pleased with spirituall sacrifices THe reason to enforce the foresaid duties of charity to man and praise to God is thus expressed For with such sacrifices God is well-pleased The causall particle FOR giveth proof that this last clause is added as a reason of the former points Sacrifices being a word of the plurall number hath reference either to the two words beneficence and communication which are the fruits of charity or to the sacrifices of praise and charity I incline to this later because it is the most extensive That praise is a sacrifice was shewed v. 15. § 142. Charity and the works thereof are also styled a sacrifice Phil. 4. 18. In setting down these sacrifices the Apostle useth this relative such which may have reference to other sacrifices like to these Of such other sacrifices See Chap. 2. v. 17. § 175. The main motive to press these duties consisteth in these words God is well-pleased The Greek Verb translated well-pleased is a compound The simple Verb signifieth to please Gal. 1. 10. The Preposition with which the Verb here used is compounded signifieth well The compound Verb carrieth much emphasis It is used to set forth the effect of Enochs walking with God and as a cause of Gods translating him that he pleased God Heb. 11. 5. There is an Adjective derived from the same root which signifieth accepted or acceptable Rom. 12. 1. 2 Cor. 5. 9. Now such persons and things are acceptable to God and accepted of him which do well please him Concerning praise it is said that it pleaseth the Lord better then an Ox or Bullock Psal. 69. 31. Thereupon where God rejecteth externall Legall sacrifices it is said Offer unto God thanksgiving Psal. 50. 14. That sacrifice which pleaseth God more then the sacrifices under the Law must needs be well-pleasing unto him Concerning charity and the fruits thereof the Apostle saith that it is an ãâã of a sweet smell a sacrifice acceptable well-pleasing to God Phil. 4. 18. It is said in this case that God loveth a chearfull giver 2 Cor. 9. 7. yea if there be first a willing minde it is accepted according to that a man hath 2 Corinth 8. 12. Therefore to do good and to communicate must needs be well-pleasing to God A forcible motive this is to enforce the foresaid duty Who would not do that which is well-pleasing to God Every ingeââ¦uous person that is under the command of another will be ready to do that which is well-pleasing to him that hath authority over him if at least he bear any good respect to him So will a dutifull servant an obedient child a loyall subject Should we not much more to God who is our Master Father and supream Governour who is just and righteous in all that he enjoyns us who is wise in considering our strength and ability who is gracious in accepting our desire and endeavour who is bountifull in rewarding the least good Upon his being well-pleased and an approbation of what a faithfull servant doth followeth a bountifull remuneration witness that which was said not only to him that well improved five talents but also to him that did the like in two talents Well done good and faithfull servant thou hast been faithfull over a few things I will make thee ruler over many things enter thou into the joy of thy Lord Mat. 25. 21 23. Papists do utterly enervate and make void the force of this argument by setting it upon a matter of merit for to do a thing which God requires of us to
and twice and thrice Matth. 26. 39 42 44. Yea that he prayed more earnestly Luke 22. 44. And it is noted concerning Peter That prayer was made without ceasing of the Church unto God for him Act. 12. 5. This is further evident by long continuance in prayer as Christ continued all night therein Luk. 6. 12. And by joyning fasting with prayer Act. 13. 3. They who content themselves with set forms of prayers never varying their course do not take that notice of the different occasions of prayer which they should nor yet of the power and efficacy of prayer and how it may like pouder by adding more store be much more prevalent §. 159. Of restraining and restoring Ministers THe particular reason which the Apostle renders of his earnest desire of their more then ordinary prayers for him was his restraint at that time implied under this phrase That I may be restored The word translated restored is a double Compound The simple Verb signifieth to set The single Compound to constitute or settle Hereof see Chap. 5. vers 1. § 3. This double Compound signifieth a restoring of a thing or person from a restraint It is used of Christs restoring a withered hand Mark 3. 5. And of restââ¦ring his Kingdom Act. 1. 6. Hereby it appeareth that the Apostle was not at this time restrained from them either by imprisonment or some other way He was in prisons frequent 2 Cor. 11. 23. Here is implied that the best of Ministers may be restrained and kept from their people If extraordinary Prophets such as Micaiah was 1 Kin. 22. 27. and Ieremiah Jer. 38. 6. And the Apostles Act. 5. 18. be proofs hereof proofs are not wanting This is so both by Gods wise permission and also by the malice of Satan and his instruments who cannot endure the light of their Ministry but seek to hinder the shining of it forth by restraining their persons The foresaid restoring is amplified by their desire of the speedinesse thereof in this word the sooner The Greek word is used sometimes positively and translated shortly v. 23. and quickly John 13. 27. And sometimes comparatively as here Ioh. 20. 4. There is a proper positive of the word and that in sundry terminations as Luk. 18. 8. Mat. 5. 25. Luk. 14. 21. This circumstance of the time is used to shew that people ought to be desirous of enjoying the presence of their Ministers as much as may be and thereupon if by any occasion they be kept from them to desire a restoring of them as soon as may be This reason is thus pressed by the Apostle That I may come unto you with joy and may with you be refreshed Rom. 15. 32. A speedy restoring of Ministers when they are restrained is to be desired by people both in regard of their Ministers and also in regard of themselves 1. Restraint of liberty is one kinde of those crosses which for the present seem not to be joyous but grievous Heb. 12. 11. And in this respect a speedy release is to be desired in behalf of Ministers restrained 2. The presence of Ministers with people procureth abundance of blessing and that by their wholsom Instructions by their savoury Exhortations by their usefull Admonitions by their pithy Perswasions and by their sweet Consolations Hereupon people have just cause when their Ministers are absent to desire their speedy return Can it now be imagined that they who care not how long their Ministers be restrained from them or be otherwise absent from them do either tender their Ministers as they should or respect their own spiritual good as becometh them Surely such ââ¦avour not the things of the Spirit of God §. 160. Of the Resolution of Heb. 13. 17 18 19. 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you 18. Pray for us for we trust we have a good conscience in all things willing to live honestly 19. But I beseech you the rather to do this that I may be restored to you the sooner IN these three verses special Duties of Ministers are declared The Duties are two One Obedience v. 17. The other Prayer v. 18 19. In setting down the former 1. He layeth down the Duty it self 2. He enforceth it with a Reason In laying down the Duty 1. He manifesteth the Persons to whom it is to be performed Them that have the rule over you 2. He expresseth the Duty in two phrases The first pointeth at the matter thereof Obey The other at the manner Submit you selves The Reason is taken from their Ministers faithfulnesse which is set out 1. By the matter thereof 2. By the manner of performing it The Matter is manifested 1. By their Act They watch 2. By the Subject of that Act For your souls The Manner is 1. Generally hinted in this particle of resemblance AS 2. Particularly expressed by having an eye upon their account This is 1. Propounded in this phrase They must give an account 2. Amplified by the manner of giving their account Which is set down two wayes 1. Affirmatively That they may do it with joy 2. Negatively And not with grief The Negative is aggravated by the Damage following thereupon For that is unprofitable for you The other Duty is Prayer This is 1. Desired vers 18. 2. Enforced vers 19. In the Desire there is 1. The thing desired 2. The reason why it is desired The thing desired is set out by the Act Pray and by the Object for us The reason is taken from their Ministers conscionable performing of their duties This is 1. Propounded 2. Proved In the Proposition there is 1. The Assertion of their conscionablenesse We have a good conscience 2. The Evidence of it we trust 3. The Extent of it In all things The proof is taken from their course of life in this word to live It is amplified 1. By the ground thereof in this word willing 2. By the manner of it in this word honestly The Enforcement of the foresaid duty of prayer is implied in this particle but and expressed in the words following Wherein are manifested 1. His Desire 2. The End thereof His desire is set out 1. Simply I beseech you 2. Relatively The rather to do this In setting down the end one thing is implied which is That he was restrained The other is expressed That he might be restored This is amplified 1. By the persons to whom To you 2. By the time the sooner §. 161. Of the Observations raised out of Heb. 13. 17 18 19. I. MInisters are rulers in Gods Church They are comprized under this phrase Them that have the rule over you See v. 7. § 96. II. Obedience is to be yielded unto Ministers People are here commanded to obey them See
few they ought the more patiently to suffer them 3. If the whole Epistle be comprized under this phrase Word of Exhortation it is no very long one but may very well be styled A few words 4. This Direction may be given unto them in reference to the Apostles Sermons and the preaching of other Ministers as if he had intended that they should not content themselves with this bare Epistle which was but in few words but also suffer the Exhortations of their Ministers whether himself or others because thereby they might more largely and more pertinently according to several occasions be instructed and exhorted by their Ministers from time to time The Apostles Epistles lay down a foundation which was further to be built upon by the Ministry of such as God from time to time should set over them §. 183. Of the Resolution and Observations of Heb. 13. 22. THe Summe of this verse is A Direction for profiting by the Ministry of the Word We may observe 1. The Inference of it upon that which went before in this particle AND or BUT 2. The Substance of it In the Substance is set down 1. The Matter 2. A Motive to enforce it In the Matter there is considerable 1. A thing desired 2. The manner of desiring it The Manner is first propounded and that in two branches 1. A milde request We beseech you 2. The thing desired Herein we may distinguish 1. An Act desired Suffer 2. The Subject of that desire The word of Exhortation The Motive is taken from the brevity of that Word which he would have them to suffer For I have written to you in few words Observations I. To Gods work mans endeavour must be added He had before prayed that God would work in them Here he requireth an endeavour on their part See § 180. II. What Ministers desire for themselves they must endeavour for their people He did before beseech them to pray for him v. 19. Here he beseecheth them to look to their own good See § 180. III. Directions are to be enforced with all mildenesse Here the Apostle beseecheth that which he had power to command See § 108. IV. Ministers and people are as brethren So the Apostle styleth here the people under his charge See § 180. V. To instructions exhortations are to be added The word Exhortation implieth as much See § 180. VI. The Word delivered by Gods Minister is with much patience to be received This word suffer intends as much See § 180. VII A Minister pressing only such things as are most necessary should make people the more to regard them See § 182. VIII Larger exhortations out of brief fundamentall Points are patiently to be endured These two last points arise out of the last words of the verse See § 182. §. 184. Of sending true news Verse 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you THe Apostle doth here in the close of his Epistle insert a matter of good news which he thus bringeth in Know ye Hereby he giveth to understand that the news was true and upon his word they might knew it and rest upon it In this sense saith Christ Know that it is near Matth. 24. 33. To like purpose saith the Apostle I would have you know 1 Cor. 11. 3. And again I have sent unto you that ye might know our affairs Ephes. 6. 22. To this purpose words of credence are added unto knowledge as Indeed John 7. 26. Assuredly Acts 2. 37. Perfectly 1 Thess. 5. 2. yea also certainty Luke 1. 4. And these two words believe and know are joyned together 1 Tim. 4. 3. The news therefore which Christians send to others must be such as those others may know to be such They must be sure and certain According to the news that are sent people use to be affected when tidings came to the ears of the Church concerning the conversion of the Gentiles and that they were assured thereof by Barnabas they were glad Act. 11. 22 23. On the other side when news was brought to Nehemiah of the affliction of the Jews in Ierusalem he was much dejected and much humbled his soul in prayer for them Neh. 1. 3 4. This being the disposition of Gods people to be so affected with the news that they hear according to the kinde thereof if it should not be true they might be brought to mock God and that by rejoycing and praising God in cases wherein there is just cause of deep Humiliation and also to be made sorrowfull and humbled when there is cause of rejoycing and praising God This affordeth a good Direction to those that are forward in sending news especially about Church-affairs that they send such news as they to whom they send may know it to be so and so §. 185. Of this Name Timotheus THe news that was sent was concerning the delivery of Timothy Timotheus is a name that savoureth of much piety The former part of the name signifieth precious or glorious The latter part of the name signifieth God So as the joyning of them together may signifie one precious or glorious to God or otherwise it may signifie one to whom God was precious or glorious It was a name that was given to many of the Heathens It was the name of a great Conquerour at Athens and of an Athenian Comedian and of a Musician and of an excellent Engraver and of a skilfull Grammarian We reade also of Timotheus a Captain of the host of the Heathen against the Jews 1 Maccab. 5. 11. I will not enquire after the first occasion of this name It is a name well befitting Christians and it may be that the mother of this Timothy who is mentioned in my Text being a Jewesse and professing the Christian faith Acts 16. 1. 2 Tim. 1. 5. might give this name unto him in pious devotion Of giving fit names See Domesticall Duties Treat 6. Of the Duties of Parents § 20. §. 186. Of Timothies being set at liberty ABout this news the delivery of Timothy five questions are moved 1. Who this Timothy was 2. Where he was bound or otherwayes restrained 3. How he was set at liberty 4. At what time this might be 5. Why this Apostle called him brotherâ⦠To the first Questionlesse he was that man to whom Saint Paul directed two Epistles even he whose mother was a Iewesse and his father a Greek whom Paul suffered to be circumcised to prevent offence that the Jews might otherwise have taken Him while he was a young man Paul took to go forth with him Act. 16. 1 3. It is said of this Timothy that he ministred to Paul Act. 19. 24. that is he accompanied Paul Act. 20. 4. and went and returned and abode where Paul would have him He is styled Pauls work-fellow Rom. 16. 21. Frequent mention is made in Pauls Epistles of sending Timotheus hither and thither upon messages to the Churches
hath 1. 67. 2. 106. â⦠See Fellows 167. Brethren in reference to Saints 3. 3 121 Bread and wine not offered for sacrifice by Melchisedec 7. 27 Builders worthy of honour 3. 46 Burdens to be cast off 12. 5 Burning sacrifice typified Christs torments 13. 127 Busie-bodies 7. 73 But 1. 138 148. 2. 50. and 11. 2 C. CAin what it signifieth 11. 10 Call of God a sufficient warrant 11. 36 Call what it intendeth 2. 107 Calling external and internal 3. 13 Callings causes and effectâ⦠3. 14 Calling heavenly 3. 15 Callings priviledges 3. 16 Callings signes 3. 18 and uses 3. 19. and Ends. 3. 20. Walk worthy thereof 3. 20 Called are redeemed 9. 91 Calling to a function See appointed Calling our own to be attended 7. 73 Camp to be left 13. 133 Candlestick of the Tabernacle typified the Church 9. 7 8 Capacity of Learners to be regarded 5. 66 Carnal commandment 7. 80 81 Carnal variously taken 7. 80 Carnal religion 7. 82. 9. 50 Catechising necessary 5. 64 Catechising differenced fronâ⦠preaching ibid. Catechismes to be grounded on Gods word 5. 65 Censer of the Tabernacle 9. 18 19 Ceremonial rites See Types Ceremonial Law 7. 68 81 Ceremonies none significant but appointed by God 9. 46 Certainty of salvation 1. 161 Certainty of salvation no ground of presumption 6. 75 Certainty of judgements 2. 18 21 Character what it implieth 1. 20 Charity to needy 6. 70 Charity especially to Saints 6. 71 Charity how to be ordered 6. 71 Charity to be continued 6. 72 Cherubim 1. 84 Cherubims over the Mercy-seat 9. 32 Cheerfulnesse in praising God 2. 116 Children of Christ 2. 90 128 Children how we must be like or unlike them 5. 70 Children many a blessing 6. 105. and 21. 54. and 11. 208 Children given of God 6. 106 Children in their parents condition 7. 57 59 Children punished for their Fathers sin 11. 161 As Children Saints dealt withal 12. 32 Children Reverence Parents who correct them 12. 50 Chosen of God are perfected by Christ. See Elect. 10. 40 Christ the meaning of this name 3. 54 Christs Son-ship 1. 15. 3. 55 Christ the heir 1. 17 Christ Creator 1. 18. 3. 49 Christ brightnesse of Gods glory 1. 19 Christ the Character of God 1. 20 Christ the upholder of all 1. 24 Christ an able Priest 1. 26 Christs powerful word 1. 25 Christ purgeth by himself 1. 27 28 29 Christ how he sits and stands in heaven 1. 31 Christ how at Gods right hand 1. 33 Christ as God Man advanced 1. 34 Christ exalted into the highest place 1. 35 149 Christs excellency 1. 39 Christ the first-begotten 1. 49 Christ an Angel 1. 83 Christ the mediator of the new covenant 12. 114 115 Christ God 1. 107. 3. 49 Christs Kingdome 1. 108 112 Christ how he giveth up his Kingdome 1. 109 Christ sits on his throne continually 1. 110 Christs Scepter 1. 111 Christ loved righteousnesse 1. 115 Christs hatred of iniquity 1. 116 Christs gifts excel others 1. 123 Christs fellowship with Saints 1. 122 Christ the Lord Jehovah 1. 128 Christ our Lord 7. 74 Christs eternity 1. 129 Christs immutability 1. 136 138 141 142 145 Christs power in altering creatures 1. 140 Christs continuance at Gods right-hand 1. 150 Christs enemies 1. 151 Christs army 1. 151 Christs foot-stool 1. 154 Christ a Preacher 2. 22 24 112 Christ a Minister 8. 3 Christs voyce 3. 77 78 Christ first published the Gospel 2. 24 Christs meanness iamplified his greatnesse 2. 534 Christ made lower then Angels 2. 57 58 59 Christ crowned with glory 2. 60 61 Christ counted worthy of glory 3. 43 Christ hath all under him 2. 62 Christ merited not for himself 2. 74 Christ was man to die 2. 75 Christs sufferings 2. 76 96 Christ did all for us 2. 83 148 Christ brings his to glory 2. 92 93 Christ the Captain of Salvation 2. 94 Christ tempted 2. 196 182 Christ perfected by sufferings 2. 97 5. 49 Christ sanctifieth 2. 102 Christ and Saints of one 2. 104 Christ did what he did on just cause 2. 105 Christ declared what he received 2. 111 Christ trusted in God 2. 119 Christ the Fountain of all good 2. 132 Christ a true man made like to man 2. 168 Christ wherein like to man 2. 169 wherein not like 2. 170 Christ why made like man 2. 171 Christ a true Priest 2. 172 Christ an high and great Priest 2. 173 Christ why a Priest 5. 27 Christs Priesthood See Priesthood Christs mercifulnesse compassion and fellow-feeling 2. 176 178. and 4. 88 Christs faithfulnesse 2. 177 178. and 3. 39 Christ himself suffered 2. 182 Christs goodnesse to us to be considered 3. 2 Christ Jesus joyned 3. 29 Christ excelled Moses 3. 45 Christ hath a property in the Church 3. 57 Christ the living God 3. 138 139 Christ pure without sin 4. 91 Christ glorified not himself 5. 24 Christ glorified by his Priest-hood 5. 26 Christ ardently prayed 5. 37 Christs sacrifice hath a continual efficacy 12. 117 Christ frequently prayed 5. 34 Christs agony very great 5. 38 Christ put to open shame 6. 42 Christ under promises made to Abraham 6. 95 Christ typified before he was exhibited 7. 25 Christ endureth ever 7. 98 Christ able to save to the uttermost 7. 102 103 Christ the means of accesse to God 7. 105 Christ even the same 13. 112. and 9. 90 Christ to be gone to in leaving the world 13. 134 Christ mediation the ground of prayer 13. 176 Christ offered himself to God 9. 81 Christ undertook many offices 9. 88 Christs death effectuall before he was exhibited 9. 90 Christ appeareth before God for us 9. 124 Christ beareth mens sins 9. 139 Christs second appearing the last 9. 142 Christ did what was written of him 10. 22 Christ a servant and a Lord 10. 33 Christ our Guide to God 10. 59 Christ is yet to come 10. 139 Christ reproached before exhibited 11. 142 Christ known before incarnate 11. 142 Christ the prime promise 11. 275 Christ not received before exhibited 11. 276 Christs excellency above Moses Christ speaketh to us in the Gospel 12. 124 Christs word and Gospel refused and rejected many wayes 12. 125 Christ speaks from heaven 12. 126 Christians one with the Jewes in respect of priviledges 12. 107 Church what it signifieth 1 117 Church to be frequented 2. 118 Church built up by Christ 3. 49 Church Christs own 3. 57 Churches Lord Christ is 7. 74 Church wherein to be preferred before ones own Country 11. 190 Church under the Gospel set out by Mount Sion 12. 100 Circumspection See Heed Circumspection against sin 3. 122 Circumspection over our selves 3. 125 over others 3. 124 Circumspection must be perpetuall 3. 125 Circumstances in Scripture observable 4. 52 Circumstance gives place to substance 13. 189 Cloud of witnesses 12. 3 Colledges See Seminaries Come to God how men do 7. 104 ââ¦05 Commandment differenced from Law 7. 38 80 Common things counted polluted Comming of
6. 131 God makes matters most cleer to man 6. 132 God the most high 7. 6 God to be spoken of with reverence 7. 6 God a peculiar God 8. 67. and 11. 78 God of peace 13. 163 God is the living God 3. 138. and 3. 85 God desires that which he delights in 10. 17 God to be believed that he is 11. 22 God the rewarder 11. 23 God resembled to Abraham in offering his Son 11. 94 God returns what he receives 11. 100 God seen by believers 11. 150. 12. 77 78 God invisible 11. 151 God carrieth through danger 11. 168 God can make things that stand in his way to yeeld of themselves 11. 176 God makes men differ 11. 277 God how seen 12. 77 78 Gods wrath terrible 12. 137 Good variously taken 13. 116 Good report See Report Good works to be done See works 13. 172 Good works 10. 77 Goods spoiled a persecution 10. 129 Good things to come 9. 53 Gospel to be heeded 2. 5 6 Gospel of Salvation 2. 20 Gospel Preached before Christ 2. 20 Gospel reveales the better things 2. 21 Gospel sins the greater 2. 21. and punishments 10. 107 Gospel first published by Christ 2. 24 Gospel confirmed 2. 25 Gospel-benefits 4. 16 17 Gospel a good word 6. 35 Gospel times blessed times 10. 83. 12. 115 Gospel the truth 10. 90 Gospel more excellent then the Law 12. 115 Gospel came from heaven 12. 126 Gospel-despisers surely and soarly punished 12. 127 Gospel came in with power 12. 130 Gospel unchangeable 12. 132 Governors are servants 3. 51 52 Grace of God cause of Christs death 2. 78 Grace stands with Christs merit 2. 78 Grace to be accepted in the season 3. 76 Grace ground of all good 4 97. 13. 196 Grace put for the Gospel 13. 117 Grace rejected dangerous 10. 92 Grace a cause of preferment 11. 11 192 Grace decayed may be recovered 11. 202 Grand-fathers respect to childrens children 11. 111 Growth in grace 6. 4 5. and 10. 135 Grieved how God is 3. 103 167 168 H. HAbit what it is How gotten 5. 75 Hand attributed to God 2. 33 132 133 Hands of men make external things 9. 121 Things made without hands better then things made with hands 9. 121 Harden See Heart Harlots believed 11. 183 Hatred of iniquity 1. 116 Hear Christ 3. 25 78 Hear aright 3. 77 Hear Christs prayer God did 5. 43 Hearers capacity to be observed 5. 62 74 Hearing how iâ⦠profits not 4. 18 19 Heresies against Christs humane nature 2. 140 Heart What it is 3. 79 Heart to whom attributed 3. 79 Heart how hardned 3. 80 81 Causes thereof 3 84 Heart how hardned by God Satan other men 3 82 83 Heart hardned by ones self 3. 85 Heart hardned by degrees 3. 85 Heart hardned a wofull plight 3. 86 Heart hardned how discerned 3. 87 How redressed 3. 88 Heart above all to be kept 3. 126 Heart evill 3 127 Hearts sincerity 3. 70 126 Heart-searcher God is 4. 74 76 77 Heart leads to God 10. 63 Heart how pure 10. 64 Heaven Christ exalted unto 1. 35 Heavens and earths extent 1. 130 Heaven the work of Gods hands 1. 132 and 11. 49 Heavens glory 2. 93 Heaven the hope of believers 11. 76 Heaven opened 4. 84 85. and 10. 53 Heaven an holy place 9. 59. and 10. 53 Heaven the place where Christ continueth his Priesthood 9. 123 124 Heavens way 10. 54 Heaven the place of reward 10. 131 Heaven a City 11. 47 Heaven a Country 11. 72 Heavenly calling and gifts 3. 15. and 6. 33 Heavenly things purified 9. 118 Heavenly things the substances of types 9. 117 Hebrews what they were 1. 5 Hebrews much affected by the Apostle ibid. Heed See Circumspection Heed to be especially given to a speciall charge 8. 15 Heir Christ 1. 17 Heires of Salvation 1. 160 161 162 Heires of promise 6. 133 Heires none but believers 6. 134 Hell-fire how materiall how not 10. 98 Hereticks 11. 270 Hezekiahs sicknesse and recovery 11. 133 Hide such as in danger 11. 125 High-Priest Christ is See Priest 2. 173. and 5. 27 High-Priests infirmities 5. 12 High-Priests function honourable 5. 18 High-Priest and Christ resembled 8. 4 High-Priest alone entered into the most holy place 9. 40 High-Priest went once a year into the most holy place 9. 41 High-Priest entered with blood into the most holy-place 9. 42 Himself Christ offered 1. 29 Highest God is 7. 6 Hold fast 10. 132 Holy-Ghost 2. 35 Holy-Ghost true God and a distinct Person 3. 76 Holy-Ghost put for his gifts 6 34 Holy-Ghost how communicated to hypocrits 6. 34 Holy-Ghost testifieth things written before 9. 46 Holy See Saints Holy who and what so called 3. 5 Holy how men come to be 3. 6 Holy who may be accounted ibid. Holy how things are 9. 14 Holy place 9. 14 Holy of Holies 9. 15 Holy ones draw neer to God 10. 69 Holinesse excellency utility necessity 3. 7 Holinesse an evidence of Gods good respect to man 3. 8 Holinesse vilified by many 3. 9 10 Holinesse to be pursued 3. 11 Holinesse how attained 3. 12 Holinesse makes perfect 10. 27 Holinesse of God conferred on Saints 12. 56 Honour distinguished from glory 2. 66 Honour refused 11. 136 Honour may be sought 11. 136 Honour to grace 11. 11 192 Hope of Saints heaven 6. 148 157 Hope is an evidence that we are Christs 3. 62 Hope causeth rejoycing 3. 63 Hope of believers not uncertain 3. 66 and 6. 80 154 Hope of things not seen 6. 156 Hope better 7. 87 Hope a needfull grace 10. 71 Hope to be professed 10. 72 House of God Saints are 3. 37 58 House variously taken 3. 47. and 8. ââ¦6 House of Christ excellent and large 3. 59 House of Christ we are 3. 58 House of Christ compriseth all believers before and since Christ exhibited 3. 59 Humane Authors how usefull 11. 244 Humiliation the way to exaltation 2. 63 Husbands faith usefull to wives 11. 58 Hyperbolees how to be used 11. 60 Hypostaticall union of Christ 1. 15 Hypocrites how partakers of Holy Ghost 6. 34 Hypocrites taste of Gods good word 6. 35 Hypocrites how far they may ascend and fall 6. 36 37 Hysop what it typified 9. 103 I. IAcob his name 11. 106 Jacobs prerogatives 11 09 Iacobs trials 11. 110 Iacob worshipped on his staffe 11. 113 Idolatry hatefull 11. 38 Iealousy good over others 4. 2 Iehovah Christ 1. 28 Iephthahs Name Birth Infirmities and Excellencies 11. 207 208 209 Iephthahs rash vow 208 Iericho described How destroyed 11. 174 Iesus 2. 73 Iesus Christ joyned 3. 29 Iewes who so called 8 36 Iewes may be Christians 3. 28 Iewish Christians 7. 61 Iewes liturgy belongs not to Christians 7. 73 Iewes calling to be prayed for 8 37 Iewes priviledges belong to Christians 8. 38 Iewes perfected with Christians 11. 279 If is not alwayes conditional 2. 8 3. 60 Ignorance how it extenuates or aggravates sin 3. 111 Ignorances damages 3. 112 Ignorance a sin
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã obeaeco c ãâã ãâã ãâã ãâã ãâã Cor obduratum d ãâã ãâã ãâã ãâã ãâã occaecatae sunt mââ¦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 ãâã ãâã ãâã ãâã ãâã What provocation is â ãâã ãâã ãâã ãâã ãâã â ãâã ãâã ãâã ãâã ãâã â ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã â ãâã ãâã ãâã ãâã ãâã â Acerbare amaritudâ⦠ââ¦fferre h ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã â ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã lis jurgium ãâã ãâã ãâã ãâã ãâã jurgavit â ãâã ãâã ãâã ãâã ãâã Acerbare exasperare ad amaritudiââ¦em seu amaraâ⦠iram cââ¦citare l ãâã ãâã ãâã ãâã ãâã m ãâã ãâã ãâã ãâã ãâã Sins of former ages to be observed Take notice of the sins of former ages a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Atticè ãâã ãâã ãâã ãâã ãâã quasi ãâã ãâã ãâã ãâã ãâã hac ipsa die c ãâã ãâã ãâã ãâã ãâã cum luce vel prima luce Thucyd. ãâã ãâã ãâã ãâã ãâã sub lucem Lysias d ãâã ãâã ãâã ãâã ãâã Diei noctispacium e ãâã ãâã ãâã ãâã ãâã Hodiââ¦rno die f ãâã ãâã ãâã ãâã ãâã The wildernes described The wildernes Gods School Why the wildernesse here mentioned Gââ¦ds provision ãâã 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 ãâã ãâã ãâã ãâã ãâã ubi b ãâã ãâã ãâã ãâã ãâã doââ¦cc c ãâã ãâã ãâã ãâã ãâã usquedam ãâã ãâã ãâã ãâã ãâã usque quo d ãâã ãâã ãâã ãâã ãâã quoad e ãâã ãâã ãâã ãâã ãâã quo ubi a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Who meant by Fathers Why ancient Jews called Fathers Practise of Fathers no warrant for sin a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ãâã meââ¦m b ãâã ãâã ãâã ãâã ãâã Gods works in the wilderness were extraordinary c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã See chap. 6. v. 1. §. 2. See §. 109. * ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã ripa b ãâã ãâã ãâã ãâã ãâã gravate ferre c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã pondus dolor e ãâã ãâã ãâã ãâã ãâã poudere premor molestè fero f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã k à ãâã ãâã ãâã ãâã ãâã nauseabââ¦is vââ¦smetipsos How God grieved a ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã gigno Conspiring aggravates sin ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Gods love makes him complain a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Benoni Participium praesens medium inter perfectum faturum e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã seduco ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã erratis l ãâã ãâã ãâã ãâã ãâã m ãâã ãâã ãâã ãâã ãâã n ãâã ãâã ãâã ãâã ãâã See Chap. 10. v. 26. §. 88. a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã Repent a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã calcavit ãâã ãâã ãâã ãâã ãâã derivatuâ⦠ab ãâã ãâã ãâã ãâã ãâã 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 ãâã vel directâ⦠siââ¦ut cum ãâã stuââ¦io â⦠vult nââ¦ire aââ¦qua ut liberius peââ¦t vel ãâã sicut cum aliquis propter ãâã vel propter alââ¦s occupationes negligâ⦠aââ¦cre id ââ¦r quod â⦠peccato rââ¦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 ãâã ãâã ãâã ãâã ãâã quibus b ãâã ãâã ãâã ãâã ãâã ita c ãâã ãâã ãâã ãâã ãâã itaque d ãâã ãâã ãâã ãâã ãâã Septem septies e ãâã ãâã ãâã ãâã ãâã In Niphal jura vit a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã Requtes mea b
God See Sect. 87. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Certe quidem * See chap. 1. v. 6. Sect. 72. ãâã ãâã ãâã ãâã ãâã Demost Sic apud Thââ¦id Xenoph Platan aliosque veteres authores post ãâã ãâã ãâã ãâã ãâã addi solet ãâã ãâã ãâã ãâã ãâã jus juââ¦aÌdum indicat What is comprised under blessing How temporall things a curse to wicked ones Gods reward makes blessed What blessednesse is Many things concur to blessednesse Blessednesse in the beginning and encrease of it Every grace in every Saint Blessednesse in perfection ãâã ãâã ãâã ãâã ãâã Arist Ethic. Nicom l. 1. c. 1. Doubling a word or phrase is emphaticall God blesseth abundantly * ãâã ãâã ãâã ãâã ãâã beatitudines ãâã ãâã ãâã ãâã ãâã beatitudines tuâ⦠Psal. 128. 1 2â⦠Abraham a publick person ãâ¦ã Blessing proper to the faithfull Seek to be of Abrahams seed Abraham to be set before us Abrahams seed have cause to be ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã How Abraham saw his seed multiplied Many children a blessing Seek children of God Praise God for children Give your children to God Many shall be saved a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã * Of patience See v. 1â⦠Sect. 86. c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã * Of perseverance See chap. 3. v. 6. Sect. 68 c. Abrahams long enduring c ãâã ãâã ãâã ãâã ãâã ad De simplici verbo vide c. 8. v. 6. Sect. 23. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Temporall blessings which Abraham enjoyed Spirituall blessings which Abraham obtained Eternall blessings which Abraham obtained a ãâã ãâã ãâã ãâã ãâã Expectando expeââ¦avi a ãâã ãâã ãâã ãâã ãâã Discontentednesse at Gods time Vers. 15. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã In swearing God conforms himself to man Mans swearing approved Swearing in all ages lawfull Swearing manifesteth respect to God and man a ãâã ãâã ãâã ãâã ãâã Attestor I call to witnesse Or I affirm upon witnesse a ãâã ãâã ãâã ãâã ãâã Iuramentum delatum ab alio impachem An oath imposed A free oath Iuramentum assertorium A testifying oath Iuramentum promissorium A promising oath A publick oath A private oath a ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Arist. Phys. l. 2. c. 3. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã Two enâ⦠of a promissory oath Two ends of an assertory oath k ãâã ãâã ãâã ãâã ãâã Why men rest in an oath l ãâã ãâã ãâã ãâã ãâã Many cases in which an oath requisit Anabaptists argum out of Maâ⦠5. 34. answered a Doway Divines in their Annot. on Gen. 4â⦠15 Ubi usus adfuerit libeââ¦i arbitrii licet votam continentiae suscipere Bellarm. de Monac l. 2. c. 35. Licet filiis invitis parentiââ¦us ingredi religionem Bellarm de Monac l. 2. c. 36. Obedientia religiosa rectè vovetur Bellarm. de Mon. l. â⦠c. 21 What equivocation is Arrius equivocated Camdeni Annal Anno Do. 1570. An. R. Eliz. 12. Gravissimum peccatum est falsa jurare quo citius cadit qui consuevit jurare Aug. Epist. 89. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Gods will the cause of mans good God doth willingly what he doth for man a ãâã ãâã ãâã ãâã ãâã Gods tender respect to mans weaknesse See v. 13. Sect. 100. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Ostendere c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Who are heirs of the promise The extent of this word heires All believers heires None but believers are heires The vain confidence of Jewes a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã Gods counsell immutable h ãâã ãâã ãâã ãâã ãâã Freedom and immutability may stand together How God is said to repent a ãâã ãâã ãâã ãâã ãâã Mutavit sententiam non consilium Gods promises and threatnings have their limitations Gods word in reference to secondary causes Creatures variable Diu deliberandum quod semel statuendum a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã interpono me d Interposuit Vulg. Lat. Fideiusset Beza a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Gods oath immutable See Chap. 4. v. 3. Sect. 26. Gods promise immutable Motive to believe a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c Mentiââ¦i est contra mentem ire d ãâã ãâã ãâã ãâã ãâã Rom. 3. 7. e ãâã ãâã ãâã ãâã ãâã Joh. â⦠44. f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã l ãâã ãâã ãâã ãâã ãâã m ãâã ãâã ãâã ãâã ãâã n ãâã ãâã ãâã ãâã ãâã o ãâã ãâã ãâã ãâã ãâã p ãâã ãâã ãâã ãâã ãâã Heinousnesse of unbelief Motive to believe Ministers must be sure of the truth they preach Heinorsness of lying a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã Faith freeth from fear a ãâã ãâã ãâã ãâã ãâã Strong consolation very usefull a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã City of refuge a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã See v. 20. Sect 157. Hope of worldings Hope of heaven makes bold a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Reward may be aimed at Cautions about alming at reward All reformed Churches ãâã that reward may be aââ¦med at Bellarm. de iustificat l. 5. c. 8. Hope an Anchor Hope an Anchor of the soul. Hope keepâ⦠safe a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Labe facto eveââ¦to c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã Christians safety depends on assurance of hope a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã
know nothing by my self 1 Cor. 4. 4. There was ãâã guile found in Christs mouth we ought to put away lying and speak every ãâã truth with his neighbour Eph. 4. 25. Christ did not evil We ought to ãâã ãâã which is evil and to cleave to that which is good Rom. 12. 9. § 92. Of the inference of the 16th verse Verse 16. Let us therefore come boldly unto the throne of grace that we may ãâã mercy and finde grace to help in time of need IN this verse is laid down a second use of Christs Priesthood The ãâã was to hold fast our profession vers 14. This is to approach to the ãâã ãâã grace Both of them are brought in with this usuall particle of reference Therefore This later is inferred both upon the dignity and also upon the infirmities ãâã Christ. The former especially upon his dignity This shews Christs ãâã that his ablenesse to help Where these two concurre Will and Power no ââ¦stion need be made of any needfull succour Well did the Leper which ãâã to Christ thus joyn them together Lord if thou wilt thou caust make me ãâã Matth. 8. 2. Both these must be known believed and called to minde when ãâã to God From this inference it may be inferred that without such a Priest as ãâã ãâã there is no accesse to God If we must therefore go to God because we ãâã such a Priest it followeth That without such a Priest we cannot go to God ãâã Chap. 2. v. 17. § 179. The compound Verb translated come unto ariseth from the same ãâã Verb that that other word did which is translated passed into v. 14. § 85. It in generall implieth an act on our part which testifieth our endeavour ââ¦ter that which we desire Hereof See v. 11. § 63. §. 93. Of boldnesse in going to God THe manner of going to God is thus expressed boldly word for word ãâã boldnosse or confidence Of this word See Chap. 3. v. 6. § 61. It is here opposed to distrustfulnesse and fearfulnesse According to the ââ¦tion of the originall word it implieth a free uttering of a mans whole minde ãâã craving whatsoever may and ought to be asked of God This is indeed a great priviledge but yet no other then what we may ãâã Christ our great Highpriest lay claim unto and in all our wants freely and ââ¦rantably use The main point is implied under these phrases Ask seek knock Matth. 7. 7. Open thy mouth wide Psal. 81. 10. Especially under these qualifications draw near in ãâã of faith Heb. 10. 22. Ask in faith nothing wavering Jam. 1. 6. These phrases import such chearfulnesse and confidence as may remove fear and dread of ãâã and vengeance and make us without staggering rest upon Gods gracious accepting our persons and granting our desires For Christ our Priest hath done to the full whatsoever is requisite to satisfie justice pacifie wrath procure favour and obtain acceptance on which grounds we may well go to God with an holy boldnesse and confidence See more hereof Chap. 3. v. 6. § 61. in the end §. 94. Of the Throne of Grace THe place whither we are exhorted to come is said to be A Throne of Grace A Throne is a Chair of State or Seat of Majesty See Chap. 1. v. 8. § 106. This is here Meââ¦onymically applied to God to set out his glorious Majesty It is styled a Throne of Grace because Gods gracious and free favour doth there accompany his glorious Majesty Majesty and mercy do there meet together This was under the Law typified by the Ark. At each end thereof was an Angell to set out Gods glorious Majesty The cover of it is styled a Mercy-seat Exod. 25. 17 18. Of grace put for Gods favour See Chap. 2. v. 9. § 78. The place of our approaching to God being a Throne of grace it becomes us in approaching to him duely to consider his Majesty and mercy his greatnesse and goodnesse and for this end to meditate on his glorious attributes and great works which set forth his glory and Majesty and also to call to minde his promises which declare his grace and mercy See The Guide to go to God or Explanation of the Lords Prayer on the Preface § 4 6. §. 95. Of good to our selves gotten by going to the Throne of Grace TO encourage us to go to the Throne of grace and that with boldnesse the the Apostle addeth the end of approaching thereunto which is in generall our own good that we may obtain c. So as advantage to our selves may be expected from our access to God we may be sure not to lose our labour If we ask we shall receive if seek finde if knock it shall be opened unto us Matth. 7. 7. Open thy mouth wide saith the Lord and I will fill it Psal 81. 10. Thou Lord hast not forsaken them that seek thee Psal. 9. 10. Obj. 1. They shall call upon me but I will not hear they shall seek me early but they shall not finde me Prov. 1. 28. Ans. That is spoken to despisers of God who only in their extremities to serve their own turn call on God Obj. 2. Though Moses and Samuel stood before God he would not hear them Jer. 15. 1. Ans. Though he would not hear them for a rebellious people yet he would hear them for themselves Obj. 3. God heard not Paul praying for himself 2 Cor. 12. 8. Ans. Though God did not at the present grant the particular thing desired which was to remove the temptation yet he granted grace sufficient for him to withstand the temptation which was equivalent Obj. 4. Christ prayed that the cup might passe from him Matth. 26. 39. but it did not passe Ans. 1. He did not simply pray to have it clean passe away but with submission to his Fathers will 2. He was beard in that he feared Heb. 5. 7. He was supported and enabled to passe thorow all that was laid upon him To conclude Saints well know what God hath absolutely promised answerably they frame their petitions as Dan. 9. 2 3 c. Other things they pray for with submission to the will of God 2. Sam. 15. 26. Mark 1. 40. Matth. 26. 39. Gods granting the warrantable desires of his servants is a strong motive to go boldly to the Throne of grace Many beggers are importunate suitors to men yet oft in vain so petitioners to Kings Parliaments Judges and other great ones Beleevers may be sure to obtain their desire of God Therefore they may and must go to the throne of grace in faith Mar. 11. 24. Iam. 1. 6. We lose much for want of faith §. 96. Of mercy and grace receiving and finding THe benefits to be expected from our approach to the Throne of grace are ãâã down under these two words Mercy Grace They are here Metonymically put for all the effects of Mercy and Grace even for whatsoever God in mercy and grace seeth meet to
bestow on them that come to him For mercy and grace are the cause of all Mercy hath particular reference to mans misery and wretchednesse so it implieth pity and compassion See Chap. 2. v. 17. § 176. Grace hath reference to mans unworthinesse so as it implieth the free will of God that what God doth he doth for his own sake of his own gracious good pleasure without any desert on mans part For Gods grace and mans works are drametrically opposed one to another Rom. 11. 5. Of Gods grace See Chap. 2. ver 9. § 78. As mercy and grace in generall intend the same thing namely the fountain of all good and the free manner of conferring the same So these two words Obtain Finde imply the same thing which is to be made partakers of such and such blessings The former Greek word signifieth to take or receive Heb. 5. 4. 7. 5. It hath reference to offering or giving a thing Matth. 20. 8 9. 25. 15 16. See Chap. 7. v. 5. § 37. The other word finde hath reference to seeking as Matth. 7. 7 8. To be found without seeking is counted extraordinary Isa. 65. 1. or accidentall and casuall as Act. 5. 10. The former presupposeth an offer or gift on Gods part whereupon we may be bold to take and receive The other implieth an act on our part whereupon we may be sure to finde Luk. 11. 9 10. The Greek word is also translated to obtain Chap. 9. v. 12. §. 97. Of mercy and grace the ground of all good THe foresaid description of the benefit obtained by going to the Throne of grace in these words to obtain mercy and finde grace shews that mercy and grace are the ground of all that good which we can expect from God Therefore the Apostles use to joyn them together in their salutations wherein they desire all good for those to whom they write thus Grace and mercy from God c 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 Ioh. v. 3. All Saints in all ages have acknowledged and pleaded this in their adresses to God Num. 14. 18 19. Psal. 51. 1. Dan. 9. 18. There is nothing out of God which can move him to any thing It must therefore be his grace and mercy that moves him to do good to man the rather because man is in himself most miserable through sinne and in that respect a fit object of mercy and withall most unworthy of the least good so as free grace must needs come in to do him good There is nothing in man to deserve or any way procure good from God Great is the pride of our adversaries the Papists who too too audaciously plead their own merits before God Adam in his innocency could merit nothing of God all that he could do was but duty Should the glorious Angels conceive any merit in what they did they would stain their glorious works and make themselves devils thereby See The whole Armour of God Treat 2. Part 4. of righteousnesse § 7. on Eph. 6. 14. Great also is the folly of those that trust to the supererrogatory works of others as if any man were able to do more then he is bound to do or more then the Law requires This is an higher degree of presumption then the ãâã No marvell that neither the one nor the other receive any fruit of mercy and ãâã For by the conceit of merit and supererrogation mercy and grace are ãâã null to them Considering mercy and grace are the ground of all our hope let us take ãâã notice thereof and as we cast one eye on our wretchednesse and unworâ⦠so let us cast another eye on Gods mercy and grace that by our ãâã we be not discouraged from approaching to the Throne of ãâã This brought the Publican thither who said God be mercifull to me a sinner ãâã 18. 13. Of Gods grace see more Chap. 2. v. 9. § 78. §. 98. Of Gods readinesse to afford succour A Particular blessing arising from Gods mercy and grace is thus expressed to help in time of need The word translated help is a Noun for perspicuity ãâã it may be thus translated for help Of the emphasis of the Greek word translated help See Chap. 2. vers 18. § 184. This word implieth a readinesse in God to afford succour God according to the notation of the Greek word is ready to runne at the cry of his children to succour them He is said to ride upon the heavens for their help Deut. 33. 26. God himself renders this reason of succouring his people in Egypt I have heard their cry Exââ¦d 3. 7. In this respect God is resembled to parents Psal. 103. 13. Isa. 66. 13. who use to runne when they hear their childe cry Yea God in pity and compassion is preferred before earthly parents Psal. 27. 10. Isa. 49. 15. This is a point of admirable comfort to us that are subject to many miseries and oft forced to cry bitterly God hath an ear to hear our cries and an heart to pity us When Hagars childe cried and Hagar could not help it God heard the voice of the lad and afforded help Gen. 21. 16 c. This is sufficient to keep us from ââ¦ainting in our distresses This also may be a motive to stirre us up to cry and call to God in all our distresses Children in their need will cry to their parents yet it may be their parents hear them not or if they hear them are not able to help them as Hagar could not help her childe Gen. 21. 16. But God alwaies hears even our inward cries Exod. 14. 15. §. 99. Of Gods doing good in season THis phrase in time of need is the interpretation of one Greek word which signifieth seasonable It is translated convenient Mark 6. 21. The Substantive is translated opportunity Matth. 26. 16. The Adverb conveniently Mar. 14. 11. and in season 2 Tim. 4. 2. The word is compounded of a Noun that signifieth season and an Adverb that in composition signifieth good So as this compound signifieth a good season The Grecians have two words that in generall signifie time But one useth to be indefinitely put for any kinde of time as Mat. 25. 19. The other determinately for a season or fit time It is translated season Mar. 12. 2. due season Matth. 24 45. opportunity Cal. 6. 10. Heb. 11. 15. This interpretation in due time doth give the full sense of the word As the Grecians have two words to distinguish time and season which are both set down together Acts 1. 7. So the Hebrews also have two distinct words one for time indefinitely Psal. 34. 1. the other for a set time or season Gen. 1. 14. Heb. 2. 2. The word here used by the Apostle signifying in the simple use thereof a season or fit time and in the composition a good season gives us to
God is ever miââ¦full of such and such persons to support to succour and every way to do ãâã good and withall to recompence all the good they do He that forgets noâ⦠ãâã ever remember Hereupon the Psalmist professeth that the righteous shall be in ââ¦lasting remembrance Psal. 112. 6. So faithfull is Gods remembrance of his Saints as a Prophet herein preferres him before all parents who use to be most mindfull of their children thus Can a woman forget her sucking childe c. yea they may ãâã yet will I not forget thee Isai. 49. 15. On this ground doth the Psalmist with ãâã emphasis expostulate this case Hath God forgotten to be gracious hath he is ãâã shut up his tender mercy Psal. 77. 9. These interrogations are strong negatioâ⦠they imply that God neither doth nor will nor can forget To assure us the ãâã ââ¦of the Holy Ghost mentioneth certain Books or Roles of remembrance ãâã before God wherein the righteous deeds of his servants are recorded How this righteousness of God is a prop to mans faith was shewed § 6â⦠1. This is a great inducement to labour after such things as God approveth If ãâã God like such a thing he will never forget it we may rest upon it that what Gâ⦠hath in everlasting remembrance shall be abundantly recompenced If a subâ⦠were sure that his Prince would never forget what he doth for his sake what ââ¦ld he not readily do This is it that Saints have in all ages trusted to and accordingly desired namely that God would remember them Nehem. 5. 19. and 13. 14. Psal. 106. 4. Isai. 38. 3. For well they knew that upon Gods remembrance they ââ¦ght confidently expect an abundant recompence 2. This may be an incouragement against mans ingratefull forgetfulness Many are ââ¦dy to forget all manner of kindness and goodness done to them as Pharaohs Butâ⦠Gen. 40. 23. Hereby it comes to pass that many repent of the good they have done and wax weary in doing more But is such would raise their eyes from man to God and duly consider this evidence of his righteousness certainly they would not I am sure they need not repent of any good thing they have done for he that can most abundantly and will most assuredly recompence every good thing nor can nor will forget any He is not unrighteous to forget them §. 64. Of unrighteousness in forgetting Kindness IN that this evidence is given of Gods not being unjust because he forgetteth not that which is good it followeth that to forget a good work is a point of unrighteousness Surely Ahasuerus by the light of nature discerned thus much who when by reading of the Chronicles he was put in mind of a great good thing that Mordecai had done for him thus said What honour and dignity hath been done to Mordecai for this Ester 6. 3. For hereby that which is due to a good deed is not rendered which is appââ¦r injustice and unrighteousness 1. Hereby is discovered that palpable unrighteousness which is done by all sorts to God How are his kindnesses forgotten Moses and other Prophets have much complained hereof Of the Rock that beg at thee thou art unmindfull and hast forgotten God that formed thee Deut. 32. 18. Israel is oft taxed for forgetting the Lord their God Judges 3. 7. 1 Sam. 12. 9. Psal. 78 11. Isai. 17. 10. Who hath not cause to be humbled for this point of unrighteousness and that both in regard of the people among whom he liveth and also in regard of himself Let this be the rather well noted that we may hereafter be more righteous in this kinde 2. The unrighteousness of man to man is also hereby discovered Both superiors and inââ¦eriors in Common-wealth Church and State are too prone to forgeâ⦠kindnesses done to them and therein to prove unrighteous If this were known to be a part of injustice and unrighteousness it would assuredly be more amended then it is §. 65. Of that work which God will not forget THe first particular which God is here said not to forget is thus expressed Your work Some would have this to be joyned to the next clause as a property of their love as the next word labour is as if he had thus said your working and laborious love but this cannot well stand in two respects 1. Because the pronoune Your is interposed for if these two words worke labour were two Epithites this relative your should be referred to love thus the work and labour of your love 2. Because labour comprizeth work under it in which respect the word work would be to little purpose I rather take these words your work to be a distinct clause by it self Quâ⦠What kinde of work may be here meant Answ. Most interpreters take faith to be the work here intended Indeed faith is a work and this Epithite may be given unto it to set out the life and efficacy of it but I do not finde it simply stilââ¦d a work only this phrase the work of faith is used 1 Thes. 1. 3. 2 Thes. 1. 11. and this This is the work of God that ye believe ãâã ãâã whom he hath senâ⦠Joh. 6. 29. I will not deny but that faith taken in a large sense for a mother grace accompanyed with all her children which are all maner of fruits of faith may ââ¦e ãâã understood for so it is all one as the generall work of grace which I take to be here meant Work therefore is here the same which the Apostle in another place calleth a good work Phil. 1. 6. Object Thus it should rather be called the work of God then your work Answ. It may well be called both The work of God originally because God is the author of it but your work iââ¦strumentally because men assisted by Gods Spirit bring forth this fruit Both ãâã God and Man are joyned together in this work God hath begun a good work iâ⦠ãâã Phil. 1. 6. God worketh in you both to will and to do Phil. 2. 13. This phrase your work generally taken excludeth not faith hope repeâ⦠or any other good grace but comprizeth all under it Grace is expressed ãâã this word work to shew that it is operative and effectuall yea also to shew thâ⦠is a working grace which God forgets not So as this is the point here especially intended God will not forget the good work of grace I know thy workeâ⦠ãâã Christ to the Church at Ephââ¦sus Rev. 2. 2. Well mark such places of Scripâ⦠mention Gods approving remembrance of a grace and you shall finde the ãâã evidence thereof to be set down as Nehem. 5. 19. Isai. 38. 3. 1. Such a work is Gods own work Every good gift and every perfect gift is ãâã above and commeth down from the Father of lights Jam. 1. 17. So as God is the ââ¦thor and efficient cause of it 2. In regard of the matter of it it is agreeable to Gods
will Where the Aposâ⦠prayeth that God would make them perfect in every good work he addeth this ãâã to set out the matter thereof to do his will Heb. 13. 21. 3. In regard of the form it carrieth Gods Image this is that new man which ââ¦ter God is created in righteousness and true holiness Eph. 4. 24. 4. Thus it makes most to Gods glory which is the highest end of all ãâã Christ gives this advice Let your light so shine before men that they may see ãâã ãâã workes and glorifie your Father which is in heaven Matth. 5. 16. 1. This sheweth the prerogative of grace and the work thereof above ãâã honour beauty or any other outward dignities worldly desires or excellent ãâã God is not so taken with any of these as to have them in continuall remembâ⦠and not to forget them Hath God eyes of flesh or seeth he as man seeth Joâ⦠1â⦠â⦠Grace and the work thereof is that which maketh a man most precious in Gâ⦠eyes and best remembred by him 2. This should teach us to labour for this work to nourish and cherish it and ãâã shew it forth for this is it that will make us happy for in Gods remembrance ãâã our happiness consist He will remember us to give us more and more grace ãâã in this world Matth. 13 12. Phil. 1. 6. and to give us eternall life in the ãâã to come Rom. 2. 7. Therefore be ye stedfast unmoveable alwayes abounding iâ⦠the work of the Lord for as much as you know that your labour is not in vain in the ãâã 1 Cor. 15. 58. §. 66. Of the Rhemists collection about merit answered THâ⦠Rhemists in their annotations on this place thus vain-gloriously inâ⦠against Protestants It is a world to see what wringing and writhing Prâ⦠make to shift themselves from the evidence of these words which make it most ãâã all that are not blinde in pride and contention that good works be meritorious and ââ¦e very cause of Salvation so far as God should be unjust if he rendered not heaââ¦n ãâã the same A blasphemous assertion against God and slanderous against the Profesââ¦rs of the true faith But distinctly to answer the severall branches thereof 1. Is it wringing writhing and shifting to deliver that which is not onely the generall tenant of the word but also the particular intent of this place which the words do not onely imply but also express For wherein is God here said to be just is it not in remembring what hath remembrance relation to hath it not reââ¦tion to Gods word and promise 2. Consider how in the verses following the Apostle labours to assure us of eternall life Is there any title of merit in all his discourse to establish our saith doth he not set forth two immutable things Gods promise and oath 3. Do we writhe this point of Gods justice otherwise then the Holy Ghost hath ââ¦aught us doth not an Apostle link these two Epithites faithfull and just together and that in forgiving sin 1 John 1. 9. 4. Our wringing and writhing is like to skilfull Musitians winding up the sââ¦ings of their instrument to a congruous Harmony 5. Where they charge us with blindness through pride let this very question decide the point whether they or we are the prouder they labour to finde something in themselves to trust unto to advance and puffe up man we do all we can to cast down man and to advance God and his free grace 6. For their position of merit let the nature of merit be duly weighed and any of mean capacity may perceive that it is not possible for any meer creature much less for sinfull man to merit any thing of God See more hereof in the whole Armour of God Treat â⦠Part. 4. of Righteousness on Eph. 6. 14. § 7. How good works may be necessary to salvation though not cause thereof is shewed in the Saints Sacrifice on Psalm 116. 9. § 59. §. 67. Of Christian love THe next thing that God is here said not to forget is labour of love Love according to the notation of the Greek word signifieth a kind of complacency a quieting or pleasing ones self in such a person or such a thing The verb whence it is derived is compounded of an adverb that signifieth greatly and a simple verb which signifieth to rest These joyned signifie greatly to rest in a thing Men use to rest in what they love and so much to rest therein as they are loath to part with it Love is attributed to God and man It is so eminently and transcendently in God as he is said to be love even love it self God is love 1 Joh. 4. 16. Love is attributed to men in reference to God and other men as the object thereof Thou shalt love the Lord. Thou shalt love thy neighbour Matth. 22. 37 39. In reference to other men it is indefinitely taken without exception of any Matth. 5. 44. Or determinately and in a speciall respect to Professors of the true faith in which respect it is stiled brotherly love 1 Thes. 4. 9. This generall word love is apparently distinguished from that particular brotherly love both in name and thing 2 Pet. 1. 7. Yet that generall is also put for this particular as Ioh. 13. 35. So here in this place for it is exemplified by ministring to the Saints which is a speciall fruit of brotherly love It is therefore brotherly love which God cannot forget but hath in perpetuall remembrance Thine almes saith an Angel to Cornelius are come up for a memorial before God Acts 10. 4. By almes he meaneth such a ministring to Saints as in this Text is intended and those were a fruit of such love as is here intended 1. This love is the truest evidence that can be given of our love to God 1 Ioh. 3. 17. and 4. 20. It is also a fruit of our faith in God Gal. 5. 6. 2. This love of all other graces maketh us most like to God 1 Ioh. 4. 16. Mat. 5. 45. 3. This love is a mother grace it comprizes all other graces under it Gal. 5. 14. Rom. 13. 9. 4. This love seasoneth all things that we take in hand 1. Cor. 16. 14. and 13. 2. We have hereupon great and just cause to get this grace to be well rooted in our hearts to nourish and cherish it and on all occasions to shew forth the fruits of it Hereof see more Chap. 13. v. 1. § 2. c. §. 68. Of labour of Love THe aforesaid grace of love is much amplified by this Epithite labour which the Apostle thus expresseth labour of Love The Greek noun is derived from a verb which signifieth to be pressed namely with paines The verb which in the New Testament is ordinarily translated to labour and commeth from the same root is frequently applyed to such as ãâã great paines as to Fisher-men and thus translated we have toyled