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
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
or private means 〈◊〉 if those means be not still used the heart will â—…all to its native hardness As 〈◊〉 and clay and other like things which are naturally hard will upon withholding means of softning after they have been once softened fall to their native 〈◊〉 So the heart of man Or as water though it be made scalding hot if fire be taâ—… from it will soon wax cold of it self and as all manner of heavy things being 〈◊〉 some means or other drawn upwards will of themselves fall down again if 〈◊〉 means be taken away So the heart There is a natural proneness and inclinatioâ—… it to hardness The indefinite expression Lâ—…st any of you implieth that all of all sorts even 〈◊〉 best were subject to this decay and to this hardning of their heart In this respâ—… they ought all of them to be carefull in practising the fore-mentioned duty mutuâ—… one to another among all sorts of them See v. 12. § 123. Of hardness of heart and of the great damage thereof See § 80 c. §. 148. Of the deceitfulness of sin THe Apostle doth further declare the ground of that proneness to wax hard 〈◊〉 this phrase through the deceitfulness or with the deceitfulnesse of sinnâ—… 〈◊〉 as it is by the manifold deceits of sinne that it prevails so much as it doth upon 〈◊〉 The particular deceits hereafter specified give evident proof hereunto By sinne is here in special meant the corruption of nature that corruption 〈◊〉 which all are conceived and born which they carry about them so long as 〈◊〉 retain their mortal body It is that which in Scripture is called the 〈◊〉 opposed 〈◊〉 the Spirit It continually lusts against the Spirit Gal. 5. 17. and is ever soliciâ—… man to evil and hindering him in every good thing that he enterprizeth 〈◊〉 18 c. It containeth in it all manner of evil lusts Ephes. 4. 22. which are 〈◊〉 lusts of deceitfulnesse or deceitfull lusts because a man is exceedingly 〈◊〉 therewith By reason hereof deceitfulnesse is attributed to riches Mat. 13. 22. 〈◊〉 this inbred corruption maketh men so to dote on riches as they prefer them beâ—… true godliness and heavenly happiness Though in some special respects the inward corruption may justly be stiled 〈◊〉 fâ—…ll yet is not this evil quality to be restrained only to it As 〈◊〉 damme or 〈◊〉 ther is so are her imps and brats Both innate corruption and also outward 〈◊〉 sprouting from thence are all deceitfull The Apostle attributeth this very 〈◊〉 theâ—…e 〈◊〉 to unrighteousnesse 2 Thess. 2. 10. He also cals 〈◊〉 that is mens conceâ—…ts grounded upon their own corrupt reason and sense 〈◊〉 deceit Colos. 2. 8. And another Apostle cals the lascivious practices and 〈◊〉 carriages of some formal Professors their own deceivings wherein they 〈◊〉 themselves 2 Pet. 2. 13. In all these places the word of the Text is used even six times whereof 〈◊〉 speak of our natural corruption others of the fruits thereof In this Text 〈◊〉 mâ—…y indefinitely be taken for any kinde of sin inward or outward for every 〈◊〉 deceitfull The Verb from whence the Greek Noun translated sinne is derived 〈◊〉 notation from an Hebrew root that signifieth to imbitter and provoke for 〈◊〉 sinne exasperates and provokes God See § 90 103. In that respect it hath many deceitfull devices All the devices of sinne are as fair baits whereby dangerous hooks are covered over to entice silly fish to snap at them so as they are taken and made a prey to the â—…isher There is a Greek word thrice used in the New Testament which is taken from that practice of a fisher Our English translate it excited Jam. 1. 14. beguiling allure 2 Pet. 2. 14 18. The Primitive root from whence the Greek word is derived signifieth deâ—…it Thence a Noun which signifieth meat or a bait whereby fish fowl or other living creatures are taken and the fore-said Verb which signifieth to lay a bait or to catch with a bait and metaphorically to entice allure and beguile This deceitfulnesse of sinne is a strong inducement to make us watchfull against it and that the rather because of our foolish disposition and pronenesse of nature to snap at every bait and to yeeld to every temptation Hereof see § 122. No man is willing to be beguiled Though most men love to be flattered and delight therein yet when they discern that their flattrries mock them they are offended That we may the better discern the mockings and cousenages of sin I will set some of them before you The deceits which sin useth are such as these 1. Sin presents it self in another dresse then its own 2 It pretends fair advantages 3. It insensibly soaketh into mens hearts 4. It so bewitcheth those that give entertainment to it as it cannot be cast off Of these four particulars See § 122. 5. It accommodates it self to particular mens humours as Zedekiah and the four hundred false prophets observing that Ahab was set to go against Ramoâ—…h-Gilead answerably ordered their Prophecies even so as best besitted his humour 1 Kin. 22. 6. Thus lust sets upon the plegmatick humour pride on the sanguine anger on the cholerick revenge on the melancholy passion of the female Sex lasciviousnesse on youth stoutness on the strong man covetousness on the old man so the like on others 6. When once it begins to tempt a man it will hardly cease till it hath prevailed against him Though the Spirit resist it yet will it continue to resist the Spirit Rom. 7. 21 23. When lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death Jam. 1. 15. 7. It works it self into a man by degrees At first it saith as Lot did of Zoar Gen. 19 20. Is it not a little one But that little one is like a little leaven which leaveneth the whole lump 1 Cor. 5. 6. At first it saith Taste a little upon that taste followeth a liking then a desire which moves him to commend it and to accustom himself thereunto Evil communications corrupt good manners 1 Cor. 15. 33. From words they proceed to deeds 8. It suggests good effects and events to follow upon yeelding to it abusing that general principle of the Apostle All things work together for good Rom. 8. 28. Though God thorow his unsearchable wisdome and Almighty power may bring good out of evil yet is not sinne the true and proper cause of good To like purpose doth it pervert this Apostolical cordial Where sin abounded grace did much more abound Rom. 5. 20. 9. It much presseth the common practice of most men charging such as yeeld not with singularity and thereby deceives many 10. It insisteth much upon moderation and alleadgeth That a man may be righteous overmuch and to cast himself into many unnecessary dangers Ecclis 7. 16. 11. It much inculcateth the power of
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 〈◊〉 No marvell that neither the one nor the other receive any fruit of mercy and 〈◊〉 For by the conceit of merit and supererrogation mercy and grace are 〈◊〉 null to them Considering mercy and grace are the ground of all our hope let us take 〈◊〉 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 〈◊〉 we be not discouraged from approaching to the Throne of 〈◊〉 This brought the Publican thither who said God be mercifull to me a sinner 〈◊〉 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 〈◊〉 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 Exâ—…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 â—…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
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 â—…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 beâ—…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 â—…ecompence therefore Whereas before she had lived ninety years without haâ—…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 â—…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 〈◊〉 but
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 〈◊〉 2. What was good in it was by the spirit For the â—…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 Babyloâ—…ians and to restore Israel True valour aimeth at Gods glory and his Churches good It produceth many worthy effects It 〈◊〉 the impudency of the wicked It maintaineth good causes It freeth the oppressed It preventeth many mischiefs Heathen Philosophers could say that true forâ—…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 〈◊〉 in fight see â—…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 〈◊〉 and courage Therefore it is one of the Characters of a good Magistrate Exâ—…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 Eâ—…hes 6. 10. § 4. and on Eph. 6. 14. § 3. §. 237. Of Faiths making 〈◊〉 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 exempâ—…ified in Caleb and Joshua Numb 14. 9. in Jonathan 1 Sam. 14. 6. in 〈◊〉 4. 14. in Daniel aâ—…d his three Companins Dan. 6. 10. and 3. 18. 1. â—…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 waâ—…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 〈◊〉 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 〈◊〉 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 â—…ight such Armies The Greek verb properly signifieth to lay Luk. 9. 58. and to â—…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 â—…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 â—…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 〈◊〉 of Lions quenching fire escaping the Sword freeing from weakness import but also to enable men to subdue others in that it maketh
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 â—…whereupon the Church groundeth all her Doctrins and acknowledgeth none for sound but that which is thence raised The fire which Nadâ—…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 desâ—…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
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
all that Christ indured either in body or soul. To demonstrate the truth hereof the Apostle with an emphasis thus expresseth the kinde of his death even the death of the Crosse Phil. 2. 8. which was a cursed death Gal. 3. 13. This will yet more evidently appear if to Christs external sufferings be added the sufferings of his soul. A Prophet saith that his soul was made an offering for sinne Isa. 53. 10. This was manifested by his inward agony concerning which he himself thus saith My soul is exceeding sorrowfull unto death with strong crying and tears he thus prayeth O my Father if it be possible let this cup pass yea again and the third time he fell on his face and praied in the same manner Such was his agony as his sweat was as it were great drops of blood falling to the ground So great was his agony as an Angell is said to appear unto him from heaven strengthening him When he was upon the Cross he cried with a loud voice saying My God my God why hast thou forsaken me Do not these effects further prove that the Apostle had cause to adde Suffering to Christs death and to stile it Suffering of death All this was to keep us from suffering what by our sinnes we had deserved For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Who is able to comprehend the breadth and length and depth and height of Christs love to us which passeth knowledge Ephes. 3. 18 19. What now should not we do and indure for Christs sake thereby to testifie our love to him §. 77. Of this reading Without God THe proper end of Christs suffering is thus expressed that he by the grace of 〈◊〉 should taste death for every man This conjunction THAT is a note of the finall cause as Matth. 5. 16. Whâ—… in special that end was is shewed in this phrase for every man Hereof See § 83. The chief procuring cause is here said to be The grace of God It appears that some of the Ancients read this clause otherwise then now we reade it though it be confirmed by a constant consent of all Greek copies as we now have it That other reading is thus That WITHOUT God he might taste death The Greek words translated Grace in the Nominative case and without are somewhat like they differ but in one letter Thence might the mistake arise For some have here taken grace in the Nominative case for Christ who died as if he had said That the grace of God might taste death for every man He called him grace 〈◊〉 tasted death for the salvation of all saith one and the Sonne is called the grace of God the Father saith another But the word used by the Apostle is of the Dative case so as hereby the likenesse of the Greek words is taken away and the mistake appears to be the greater The sense wherein the Fathers used this phrase without God was this that though Christ consisted of two Natures Divine and Humane yet he suffered only in his Humane nature his Deity did not suffer But Nestorius a notorious Heretick and his followers inferred from those words without God that Christs Humane nature was a distinct person of it self and so suffered without God not united to God For they held that God and man in Christ were two distinct Persons Thus we see what advantage is given to Hereticks by altering the words of Scripture §. 78. Of Gods grace the cause of Christs death TO come to the true reading of this text which is this by the grace of God Grace is here put for the free favour of God Thus it is oft taken in the holy Scriptures All blessings tending to salvation yea and salvation it self are ascribed thereunto as Election Rom. 11. 5. Redemption Eph. 1. 7. Vocation 2 Tim. 1. 9. Justification Rom. 3. 24. Salvation Eph. 2. 8. It was therefore of Gods grace that Christ was given to man and that he did what he did and endured what he endured for man Iohn 3. 16. Ephes. 2. 4 7. There is nothing out of God to move him to do any thing He worketh all things after the counsell of his own will Eph. 1. 1. See more hereof § 37. and Chap. 4. v. 16. § 97. As for man there can be nothing in him to procure so great a matter as is here spoken of at Gods hand By this it is manifest that Gods free grace and the satisfaction that Christ hath made for our sinnes may stand together Christs satisfaction is so farre from being opposite to the freeness of Gods grace as it is the clearest and greatest evidence that ever was or can be given thereof More grace is manifested in Gods not sparing his Sonne but giving him to death for us then if by his supream authority and absolute prerogative he had forgiven our sinnes and saved our souls We that partake of the benefit of Christs death nor do nor can make any satisfaction at all For God to impute anothers satisfaction to us and to accept it for us is meer grace and that the rather because he that is true God even the proper Son of God made that satisfaction Thus we see how in working out our redemption Divine grace and justice meet together and sweetly kiss each other Iustice in reference to the Sonne of God who hath satisfied Gods justice to the full Grace in reference to us who neither have made nor can make any satisfaction at all Learn hereby to ascribe what thou hast or hopest for to grace and wholly rely thereupon It is the surest ground of comfort and safest rock of confidence that poor sinners can have Paul ascribes all in all to it 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth yet never satisfieth himself therein He stileth it abundance of grace Rom. 5. 17. Exceeding abundant grace 1 Tim. 1. 14. Riches of grace Eph. 1. 7. Exceeding riches of grace Eph. 2. 7. Let us be like minded Let us acknowledge the grace of God to us and ascribe all the good we have thereunto Let us so deeply meditate thereon as we may be ravished therewith Let us so apply it to our selves as we may render all the praise of what we have or are able to do to this grace of God Had it not been by the grace and good pleasure of God no violence or force of man or devils could have brought Christ to die Did he not with a word of his mouth drive back those that came to apprehend him Ioh. 18. 6. He could have had more then twelve legions of Angels to defend him Matth. 26. 53. He was delivered by the determinate counsel of God Acts 2. 23. And this God did upon his free grace and good will towards man This moved Christ to lay down his life Joh. 10. 18. and to give himself
Moses he remained a meer man and mortal yea subject to sin whereby he so provoked God as he was not suffered to leade Israel into Canaan and there to settle them Deut. 32. 51 52. Christ notwithstanding his abasement was true God and eternal He did no sin 1 Pet. 2. 22. He leads his people into the heavenly Canaan Herein was Ioshua a Type of Iesus Had the Jews that lived in Christs time known and beleeved the great difference betwixt Christ and Moses they would not have so lightly esteemed him as they did much lesse have rejected him Christs excellencies were evidently made known to them by his doctrine and works Concerning which some of them said When Christ cometh will he do more miracles then those which this man hath 〈◊〉 And again Never man spake as this man Joh. 7. 31 46. But the God of this 〈◊〉 hath blinded their mindes lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4. 4. The like may be said of their posterity the Jews that have lived since their daies and of whom there are many yet living Did Turks Saracens and others which account Moses to be a great Prophet and receive his Books as Canonicall understand the difference betwixt Christ and Moses they would certainly entertain the Gospel and beleeve in Iesus and prefer him before Moses As for us that know and beleeve the difference betwixt Christ and Moses let us know and beleeve that there is an answerable difference between the Law and the Gospel and thereupon be moved to have the Gospel in as high an account as ever any of the Jews had the Law For this end let us set the patern of David before us who could not satisfie himself in setting out his high esteem thereof and great delight therein Reade for this purpose Psa. 19. 7 c. and Psâ—… 119. throughout This moved him to lay that charge upon his Sonne to keep the Statutes of God as they are written in the Law of Moses 1 King 2. 3. Behold also the patern of Iosiah who turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 1 King 23. 25. Of the Jews that returned from the captivity it is said That they entred into a curse 〈◊〉 into an Oath to walk in Gods Law which was given by Moses We ought not only so to esteem of the Gospel but also to give more earnest heed thereto See chap. 2. 1. § 2. 5. As Moses the Law-giver could not bring Israel unto Canaan so the Law can bring none to heaven But Ioshua setled then there so Iesus by the Gospel setleth beleevers in heaven §. 46. Of honour due to a Builder THE Apostle further proceeds to amplifie the disparity betwixt Christ and Moses by a particular exemplification of the Excellency of Christ aboâ—…e Moses This he doth under the metaphor of a Builder and an house built The argument may be thus framed The Builder of an house is worthy of more glory then the House But Christ is the Builder and Moses a part of the House built Therefore Christ is worthy of more glory then Moses The Proposition is in the latter part of the third verse The Assumption in the verses following The Conclusion in the former part of this third verse The Participle whereby the Builder is here set out is in Greek a compound the simple Verb signifieth to prepare or to put on or to adorn I finde it not in the New Testament but it is frequent in other authours This Compound is oft used in the New Testament and that to set out 〈◊〉 preparing a way Mat. 11. 10. And the making of the Tabernacle Heb. 9. 2. And ordaining the things thereof Heb. 9. 6. And preparing or building the Ark Heb. 11. 7. 1 Pet. 3. 20. Here it is fitly translated He who dath built or a builder in that it hath reference to an house built A Builder is the efficient cause of that which he buildeth and in that respect worthy of more honour then the effect or the work done For if there be any excellency in a thing built that excellency cometh from the builder When men behold an Edifice substantially artificially and curiously 〈◊〉 they use to commend the Builder Moses blessed Bezaleel and Aholiab and the other workmen that built the Tabernacle when he looked upon all the work and beheld that they had done it as the Lord had commanded Exo. 39. 43. An honourable mention is made of Solomon even after the captivity for the Temple which he built Ezr. 5. 11. Though Nebuchadnezzar offended through the pride of his heart in boasting of his great Pallace yet this his speech Is not this great Babylon that I have built for the house of my Kingdom Dan. 4. 30. sheweth that the honour of a fair building appertaineth to the builder On the contrary he that beginneth a building and is not able to finish it makes himself a laughing-stock Luk. 14. 29. It is a senseless thing to attribute the glory of that which is received from another to the subject matter in which it is What praise is it to the timber or stones or other materials that they make up a fair and glorious edifice Can the timber cut down hew square fit and lay it self in order to make up the edifice Can stones or clay or iron or any other materiall do the like Can silver or gold or pretious stones polish or put themselves in those places and ranks where they may beautifie a building The workman that fits prepares laies all sorts of materials in their due places who fastens them together who erects the edifice and perfects it deserves the glory of his workmanship and by due hath the praise thereof To apply this to the most famous and glorious building that ever was which is the Church of God We as lively stones are built up a spirituall house 1 Pet. 2. 5. We are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone Eph. 2. 20 c. should we hereupon think to have the glory hereof Not unto us not unto us but unto our builder the Lord Jesus Christ the glory be given We are by nature rough untoward unfit to make a Temple for God we are dead in sinne Unless by the Ax of Gods Word the operation of Gods Spirit accompanying the same we be hewed and squared unless the hard knobs of obstinacy be chopt off unless the bark of civility and formall profession be pulled away unless the sprouts of pride be paired off unless the hollow dotes of hypocrisie be made plain and even unless the rotten holes of lusts be cut out unless we be quickned and made living stones fit for a spirituall building unless we be gathered together and united to Christ the foundation and one to
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 â—…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 Yâ—…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
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 〈◊〉 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 〈◊〉 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 Therefâ—…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 〈◊〉 hard heart cannot well discern it but yet by others it may be observed and 〈◊〉 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 〈◊〉 a stone in his kidney or bladder will certainly feel it and complain of it Noâ—… 〈◊〉 hard heart is an heart of stone had he spirituall life in him he would certainly 〈◊〉 it and complain of it Senselesnesse therefore shews that a mans heart is so â—…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 〈◊〉 heart The righteous perisheth and no man laieth it to heart and mercifull 〈◊〉 taken away None considering that the righteous is taken away from the evil 〈◊〉 come Isa. 57. 1. This is spoken of men of hard hearts Such men let all 〈◊〉 passe whether matters of rejoycing or matters of mourning without any â—…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 〈◊〉 been by refusing to relieve David and his Souldiers His heart died within 〈◊〉 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 〈◊〉 ease 2. Willfull obstinacy is another effect which discovers an hard heart 〈◊〉 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 〈◊〉 alwaies done Act. 7. 51. From hence proceedeth malice against those that 〈◊〉 the â—…mage of God as the Scribes and Pharisees hated the Son of God and 〈◊〉 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—… 〈◊〉 God himself and endeavour to put out the very light of nature Rom. 〈◊〉 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 〈◊〉 Iosiah 2 Kin. 22. 19. Neither put it off as Felix did Act. 24. 26. nor mock at it 〈◊〉 the Jews did Act. 2. 13. nor blaspheme it as other Jews did Act. 13. 45. To pubâ—… means adde private yea and secret too 6. Walk continually before God as Enoch did Gen. 5. 24. This will keep 〈◊〉 from yeelding to temptations even in secret Gen. 39 9. 7. Apply judgments on others to thy self and by judgements on thy self be â—…ved to examine thy self and to humble thy soul before God Iosephs brethrea 〈◊〉 this means were brought to sight of their sin Gen. 42. 21. 8. Learn to number thy daies aright This will make thee account every day 〈◊〉 last and make thee live as if it were the last day thou shouldst live on earth and 〈◊〉 will make thee think more frequently of that account thou art to give to God 9. At the end of every day examine thy self and consider what sins have passâ—… from thee This may be a means of renewing repentance and keeping thee from 〈◊〉 hard heart 10. While thy heart is soft pray against hardnesse of heart and desire otheâ—… 〈◊〉 pray for thee §. 89. Of forbearing such sins as have been judged in others Verse 8. As in the Provocation in the day of temptation in the Wildernesse THe former point of hardening ones heart is exemplified both by the People and also by the Apostle in the patern of those Israelites whom God brougâ—… out of Egypt and in an especial manner tutored fourty years together in the 〈◊〉 dernesse This first particle AS is a note of comparison It being added to a Proâ—…tion thus Harden not your hearts as such and such did intendeth that we shoâ—… take heed of being like unto them who have sinned in former times against 〈◊〉 sins God hath manifested his indignation For as the sin of those ancient Israeliâ—… 〈◊〉 distinctly set down v. 8 9. so also Gods just indignation against them v. 10 11. This may be a good caveat to us in reading the sins of others in former 〈◊〉 especially those that are registred in sacred Scripture and in observing such â—…dences as are recorded of Gods displeasure against them to take heed that we 〈◊〉 not into the same or the like sins See § 95 158. See more of this point on Câ—… 13. 5. § 68. §. 90. Of registring Predecessors sins THe sinne against which Gods people are here fore-warned is generally 〈◊〉 down in these two words a Provocation b Temptation The later shews 〈◊〉 reason of the former For if the Question be asked How they provoked 〈◊〉 The Answer is They tempted him Of tempting God see § 96. The former word is a c compound It is compounded of a simple Noun 〈◊〉 signifieth bitter Jam. 3. 11 14. Thence a e Verb which signifieth to imbitter 〈◊〉 to make bitter Rev. 8. 11. 10. 9 10. The f Preposition addes an aggravaâ—… and the g Verb compounded therewith signifieth to provoke to bitter anger greaâ—… to provoke much to imbitter It is used v. 16. thence is this word provocationâ—…rived â—…rived It is twice used in this Chapter here and v. 15. The Hebrew word which is used by the Psalmist signifieth strife or contentiâ—… or contradiction It is translated strife Numb 27. 14. and chiding Exod. 17. â—… For chiding is a striving or contending by words or a contradicting The Israeliâ—… did chide with Moses Exod. 17. 7. and thereby provoked the Lord whose servâ—… Moses was These two words Provocation and Temptation are used in the abstract to aggâ—…vate the hainousnesse of their sin Many learned Expositors of the 95. Psalm retain the Hebrew words Meriâ—… and Massah as names of that place where the Israclites provoked God For upon that occasion those names were given to that particular place where the Israclites in an high degree provoked and tempted God Exod. 17. 8. But the words used by the Apostle in this place are taken appellatively and fitly translated provocation and temptation In these two words whether they be taken as particular names Meribah and Massah or as two expressions of their sinne provocation and temptation doe plainly expresse the hainousnesse of the sinne in that as it was a tempting of God so it was a provoking him to great wrath and the manner of expressing them giveth us to understand that it is behovefull for succeeding generations that notorious sins of predecessours be kept on record These very titles provocation temptation are a kinde of record whereby the sins comprised under them are brought to minde and kept in memory The many names given to places occasioned by a sinne gives further proof hereunto as Esâ—…k strife Gen. 26. 20. Sitnah hatred Gen. 26 21. Kibrothhattaavah Graves of lust Numb 11. 34. Bethaven the house of iniquity Hos. 4. 15. Yea the registring of all those notorious sinnes which are recorded in Scripture do further confirm the point When sinne is beheld in others specially as provoking Gods wrath and pulling judgement upon the sinner it appears in its own colours horrible and detestable and so is an occasion for them who so behold it more carefully to avoid it This is the main drift of the Apostle in this place It is therefore an especial point of wisdom to take due and thorow notice of the sinnes of former Ages of the kindes of them of the causes of them and of the effects that have followed thereupon especially if God have executed any remarkable judgement and vengeance thereupon as here the kinde of sinne temptation the cause thereof hardnesse of heart the effect that followed thereupon provocation of Gods wrath and the judgement which was excluding from rest v. 11. are distinctly set down This is to be done not for approbation or imitation of the sinne recorded in that respect no sinne ought to be once named amongst us Ephes. 5. 3. but for greater detestation thereof to make us more abhor it Indeed if there were not in
5 6 8. This charge is expresly given by the Lord Be ye not as your Fathers Zec. 1. 4. Steven doth thus aggravate the sinnes of the Israelites As your Fathers did so do ye Acts 7. 51. Our Fathers were of the same mould as we are all sprouting out of the same cursed stock They ignorant of Gods will as well as we they of a rebellious disposition as well as we They prone to all manner of sinne as well as we What sin might not be justified if the practice of Ancients were a sufficient warrant This is a Point to be the rather observed in these daies because the patern of Fathers and Ancestors is much stood upon It is a common plea when an evil practice is spoken against to say Our Fathers did so Many superstitious and idolatrous courses are hereby patronized The Lord in his Law makes this an aggravation of sinne that children walk in the evil courses of their Fathers I am a jealous God saith the Lord visiting the iniquities of the Fathers upon the Children Exo. 20. 5. namely such Children as tread in their Fathers steps §. 96. Of tempting God THe sin of the fore-mentioned Fathers is set down in these two words tempted proved the latter being added as an explanation of the former For to tempt one is to try or prove whether he be such an one as he is taken to be or can and will do such and such a thing This latter word proved may be added as an effect or consequence following upon the former as if it had been said By tempting God they proved and found by experience that God was indeed such a God as he had made himself known to be The Greek word here translated proved signifieth to discern and is so used and translated twice in one verse Ye can discern the face of the Skey and of the earth but how is it that ye do not discern this time The Hebrew word also so used Gen. 42. 15 16. Hereupon God is said to be a trier of the heart Psa. 7. 9. Jer. 17. 10. that is one who findeth out and discerneth what is in mans heart If it be here taken as an explanation of the former word and so set forth in general the same sin that the former doth then two words are here used for the greater aggravation of the sinne Of the meaning both of the Hebrew word used by the Psalmist and also of the Greek word here used by the Apostle and translated tempted and of the divers kindes of temptations See the Guide to go to God on the Lords Praier Peti 6. § 170. Tempting of God in this place is set down as a sinne which provoked God and so is taken in the worst sense In general every transgression is a tempting of God In which respect it is said of those who tempted God that they hearkened not to his voice Num. 14. 22 Thus their Idolatry Exo. 32. 4. their rebellion Num. 16. 2. their adultery Num. 25. 1. and other notorious sinnes are so many particular instances of their tempting God for by such sins men make a triall of Gods justice whether he will execute vengeance upon them or no. In particular men tempt God by two extreams one is presumption the other distrustfulnesse Both these arise from unbelief That distrustfulnesse ariseth from unbelief is without all question And howsoever presumption may seem to arise from over much confidence yet if it be narrowly searched into we shall finde that men presume upon unwarrantable courses because they do not beleeve that God will do what is meet to be done in his own way Had the Israelites beleeved that God in his time and in his own way would have destroyed the Cananites they would not have presumed against an expresse charge to have gone against them without the Ark of the Lord and without Moses as they did Num. 14. 40. c. Men do presumptuously tempt God when without warrant they presume on Gods extraordinary power and providence That whereunto the devil perswaded Christ when he had carried him up to a pinacle of the Temple namely to cast himself down was to tempt God therefore Christ gives him this answer Thou shalt not tempt the Lord thy God Matth. 4. 5 6 7. Men distrustfully tempt God when in distresse they imagine that God cannot oâ—… will not afford sufficient succour Thus did the King of Israel tempt God when â—…e said The Lord hath called these three Kings together to deliver them into the hand 〈◊〉 Moab 2 Kin. 3. 13. So that Prince who said Behold if the Lord would make windâ—… heaven might this thing be 2 Kin. 7. 2. As the Israelites in the Wildernesse tempted God through presumption Nâ—… 14. 44. So most frequently through distrustfulnesse as at the Red Sea when Pâ—…raoh pursued them Exo. 14. 11 12. and at Marah where the waters were bitter Exo. 15. 23 24. and in Sina where they wanted bread Exo. 16. 2 3. and in Râ—…dim where they wanted water Exo. 17. 3. and in Kadesh upon the like occasion Numb 20. 2. and in Kibroth-Hattaavah where they lusted after flesh Numb 11. 4. and when the Spies were returned from searching the Land Numb 14. 2. And when the Lord had executed just judgement on Rebels Numb 16. 41. And when they compassed the Land of Edom Numb 21. 4 5. and at sundry other times The heinousnesse of this sin is manifest by the Causes and Effects thereof and also by the severe judgements inflicted thereupon I. The Causes of tempting God are these 1. Want of Understanding This doth Moses thus set out The Lord hath an given you an heart to perceive and eyes to see and ears to hear unto this day Deut. 29. 4. 2. Forgetfulnesse This the Psalmist thus expresseth They forgat his works and his wonders that he had shewed them Psal. 78. 11. They soon forgat his works c Ps. 106. 13. 3. Unbelief Ye did not beleeve the Lord your God faith Moses to the Israelâ—… Deut. 1. 32. 9. 23. This cause of the Israelites tempting God doth the Psalâ—… ost mention Psal. 78. 22 32. 106. 24. Yea Moses and Aaron were hereby broâ—… to tempt the Lord Numb 20. 12. 4. Too light esteem of God Who is the Lord that I should obey his voice siâ—… Pharaoh who exceedingly tempted God Exod. 5. 2. II. The Effects arising from that sinne of tempting God or Concomiâ—… which go along with it are 1. Murmuring against God Numbers 14. 29. and against his Ministers Numb 14. 2. 2. Impatience in straits They waited not for his counsel Psa. 106. 13. 3. Rebellion The Psalmist stileth these tempters of God A stubborn and 〈◊〉 ous generation Psal. 78. 8. 4. Blasphemy What a blasphemous speech was this Is the Lord amongst 〈◊〉 no Exod. 17. 7. 5. Apostasie They said one to another Let us make a Captain let 〈◊〉 turn into Egypt Numb
patience This doth God manifest himself to be 1. To set forth his own glory For when he proclaimed his Name among other excellencies he sets down this Long-suffering Exod. 34. 6. 2. To bring men to repentance Despisest thou the riches of Gods goodness 〈◊〉 forbearance and long-suffering not knowing that the goodness of God leadeth 〈◊〉 repentance Rom. 2. 4. 3. To keep us from destruction The Lord is long-suffering to us-ward not willing that any should perish 2 Pet. 3. 9. 4. To bring us to salvation Account that the long-suffering of the Lord is sâ—…vation 2 Pet. 3. 15. These being the ends which God aimeth at in his long-suffering we that have experience of this Divine property as who hath not ought to have an eye 〈◊〉 those ends And 1. To magnifie the Name of God even in and for this excellent Property 2. To endeavour after repentance and so long as God beareth us to renew 〈◊〉 repentance 3. To come out of all those courses that lead to destruction 4. To lay hold on eternall life while we have time so to do In these respects let us ofâ—… cast our eye back upon our former courses We mâ—…y many of us say If God had not long born with me I had now been in a most â—…full plight If God had cut me off and taken me out of this world at such a tiâ—… in such a course as I then eagerly pursued I could have had little or no hope Bâ—… now blessed be God I have better hope that my desperate course is made knoâ—… to me I loath it God hath given me some measure of repentance and assuraâ—… of his favour I dare cast my soul on Jesus Christ for remission of sinnes and reconciliation with God! I am perswaded that when I die I shall be saved These these are they that have cause to magnifie the patience of God We ought further in forbearance and long-suffering to set God before us 〈◊〉 to indeavour as in other graces so in this to be like unto God Colosâ—… 3. 1â—… Eph. 4. 32. We may not be hasty to take revenge upon every offence but rather try if 〈◊〉 forbearing the wrong doer may be bettered Be not overcome of evil but overcâ—… evil with good Rom. 12. 21. §. 102. Of the hainousness of sin continued in Verse 10. Wherefore I was grieved with that generation and said They dâ—… alway 〈◊〉 in their hearts and they have not known my waies THe fearfull effect of their sin is here propounded in this verse and aggravâ—… in the next This first particle Wherefore is not in the Psalm but here fitly added by 〈◊〉 Apostle to set out more distinctly both the cause of Gods grief and also 〈◊〉 effect or consequence of the peoples sinne It is the very same that was used before v. 7. § 73. It giveth to understand that long continuing in sinne grieveth Goâ—… Spirit Because they tempted God fourty years therefore God was grieved To this purpose is this time of Israels continuing fourty years to sinne against God oft pressed as Numb 32. 13. Amos 5. 25. Acts 7. 42 13. 18. This their long continuing in sin is also upbraided as a great aggravation thereof Exod. 16. 28. Nâ—…h 9. 30. Psal. 78. 40. Luk. 13. 34. For 1. Sin the longer it continueth the stronger it groweth and proves to be the more daring and outfacing and in that respect the more provoking Ierem. 44. 17. 2. Continuance in sinne is a multiplication of sinne and in that respect an addition of more fuell which maketh the flame of the fire greater Thus Gods Spirit is more grieved and his wrath more incensed whether by the same man lying in one sin or adding sin to sin or by other men children or other successors treading in the footsteps of their Fathers and predecessors This may be a forcible motive to such as have sinned to repent and not to continue in sinne As continuing in sinne causeth grief and wrath so there is jâ—…y in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. This also may be a warning to such as observe the sinnes of others to take heed that they hold not on in the same course lest they cause more grief and wrath §. 103. Of Gods grieving at sinners THe Greek word translated grieved is emphaticall Some derive it from a Noun that signifieth a bank of a river or a bunch in a mans body Thence cometh a simple Verb which signifieth to take a thing grievously For the heart of him who is grieved or offended doth as it were swell and rise up The compound here used signifieth to be much grieved and exceedingly offended There is another Greek Noun like to that before mentioned differing only in one small letter and signifieth a weight or grief and a Verb thence derived which signifieth to be pressed with a burden or to be offended Both notations or derivations of the word here used tend to the same purpose namely to set out the greatness of Gods displeasure which he took at their manifold kinds of tempting him and at their long continuing so to do The compound here used doth adde aggravation to the offence which God took at his people It is no where else used in the new Testament but here and vers 17. Yet by the Greek Interpreters of the old Testament it is frequently used It is used to set out the great grief and offence which Rebekah conceived at Esaus hatred of his brother and thus translated I am weary of my life Gen. 27. 46. and penitents loathing themselves for their former sinnes Ezek 36. 31. and a Lands â—…ing out her inhabitants for their monstrous abominations Levit. 18. 25. The same Hebrew word that is used Psal. 95. 10. and translated grieved is also used Ezek. 36. 31. the place before mentioned and translated loath These significations of this word shew that it carrieth much emphasis and imports an high degree of Gods displeasure Herein such passion by way of resemblance for teaching sake is attributed to God as is incident to Parents and other Governours who earnestly desiring the good of those that are under them are exceedingly grieved and offended when they see them stubbornly runne on in destructive courses notwithstanding all the mean that have been used to reclaim them Under the Law a parent that had a stubborn and rebellious child that regarded no admonition but despised private correction brought him forth to the Judges to stone him to death Deut. 21. 18 c. This is a manifestation of very great displeasure and much aggravates the childes stubborn disposition In this respect saith God to his people O Ephraim what shall I do unto thee O Iudah what shall I do unto thee Hos. 6. 4. And our Lord Christ O Hierusalem Hierusalem How 〈◊〉 would I have gathered thy children together even as a hen gathereth her
1 Tim. 1. 13. 17. It was an especial cause of the rejection of the Jews Rom. 11. 20. 18. It was the cause of many external Judgements v. 19. Heb. 11. 31. For it makes men run headlong into danger Exod. 14. 23. 19. It excludes from Heaven Heb. 4. 11. 20. It thrusts down to hell Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8. Can that which is in it self so hainous a sinne and which hath so many fearfull effects following upon it be accounted an infirmity Many do so account unbelief to be and thereupon give too much way unto it and nourish it too much If we would judge it as indeed it is a true proper sinne an hainous sinne a cause of many other grosse sins a sinne most dishonourable to God and damageable to our own souls we should take more heed of it and be more watchfull against it §. 130. Of preventing and redressing unbelief FOr keeping out or casting out unbelief these Directions following will be usefull 1. Use all means to get prove preserve and exercise Faith Hereof See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 17 c. as life keepeth out or driveth out death and light darknesse and heat cold and other like contraries one another So faith unbelief if not wholly For faith and unbelief may stand together in remisse degrees See The whole Armour of God Of Faith § 39. yet so as unbelief shall not bear sway in the heart 2. Set God alwayes before thee and frequently and seriously meditate on Gods Presence Providence Power Truth Mercy and other like Excellencies Due meditation on these is a singular antidote against unbelief 3. Give good entertainment to the holy Spirit of God Stir up and cherish the good motions thereof Hereby thy spirit will be quickned and revived as Iacobs was Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief 4. Do not wilfully and obstinately stand against any good councell given or duty required or direction prescribed as the Egyptians did Exod. 9. 21. Unbelief useth to be joyned with obstinacy as in Pharaoh who said Who is the Lord that I should obey his voice Exod. 5. 2. and in the Israelites who one while through diffidence return to Egypt and another while presume to go against the enemy without yea against the minde of the Lord Numb 14. 4 40 c and in that Prince who said Behold if the Lord would make windows in heaven might this thing be 2 King 7. 2. Yea and in Thomas too who said I will not believe except I shall see c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief so they do increase and aggravate it 5. When thou findest thy heart dull heavy doubting distrustfull 〈◊〉 judgement and understanding thereby reason and discourse with thy 〈◊〉 will and say as David did Psal. 42. â—… 11. Why art thou cast down O 〈◊〉 c. Why art thou so stubborn O my will Why dost thou not believe 〈◊〉 God said this and that Is he not true and faithfull Is he not able to make gooâ—… Word Of a mans reasoning with himself See The Saints Sacrifice on Psal. 116. â—… § 47 48. §. 131. Of Professors falling away UNbelief is here aggravated by a fearfull effect which is Apostasie thaâ—… pressed In departing from the living God The Greek word translated departing is acompound The simple Verb signifieth to stand Matth. 20 3 6 32. And to establish 〈◊〉 3. 31. 10. 3. The compound signifieth to depart Luke 13. 27. To fall away Luke 8. 13 refrain Acts 5. 38. To withdraw 1 Tim. 6. 5. and to draw away Acts 5. 37. 〈◊〉 Noun that signifieth Apostasie is derived from this Verb 2 Thess. 2. 3. This word here used implieth that they to whom the Apostle gave this 〈◊〉 professed the true saith and that they had given up their names to God 〈◊〉 else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession 〈◊〉 they who professe that they believe in God may depart from him The 〈◊〉 caveats given in sacred Scripture to take heed hereof do prove as much 〈◊〉 of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â—… 〈◊〉 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 dry predictions of such as fell away as Deut. 31. 16 c. 2 Thess. 2. 3. 1 Timâ—… â—… 2 Pet 2. 1 2. But especially instances of such as have departed from their â—…sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. â—…mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the 〈◊〉 Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. 〈◊〉 these words As the manner of some is whereby he gives us to understand 〈◊〉 was then usual for Professors to revolt The Greek word there translated â—…ner signifieth also custom and wont and is so translated Luke 2. 42. 〈◊〉 It was too usual with the Jews time after time to apostatize and depart frâ—… 〈◊〉 Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians 〈◊〉 20. 30. The ages after the Apostles and that from time to time even to these 〈◊〉 dayes give too evident proof hereof Are not all the Churches planted bâ—… 〈◊〉 Apostles departed from the Lord Who were those starres whom the taâ—…l 〈◊〉 Dragon drew from Heaven and threw to the Earth Revel 12. 4. were they professors of the faith How did this whole Land revolt in Queen Maries 〈◊〉 And it is like so to do again upon a like change Many make profession on bie-respects to serve the time and to serve 〈◊〉 own turns so as their profession is not seasoned with sincerity and foundâ—… which are necessary to make a good foundation Where they are wanâ—… 〈◊〉 stability can be expected Such a foundation is like the sand whereupon if 〈◊〉 be buiâ—… it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied Thou art not farre from the Kingdom of 〈◊〉 〈◊〉 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â—… 〈◊〉 is the best of every one Yet can we not absolutely conclude simply frâ—…â—…fession that such an one is a member of Christ. If a Professour revolt we 〈◊〉 〈◊〉 as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of 〈◊〉 â—…cessity of mens trying and examining themselves according to the Aposâ—… 〈◊〉 exhortation 2 Cor. 13. 5. Examination in this kinde must be 〈◊〉 soundness of mens heart and the right
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 〈◊〉 voice The more throughly to enforce his advice he setteth 〈◊〉 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 〈◊〉 intended under this word To day and the persons that hardned their heart 〈◊〉 were punished The third point which in that testimony he expoundeth is the Rest thâ—…â—…vid meant This he insisteth upon from the beginning of this Chapter to 〈◊〉 And in the three last verses of this Chapter he entreth upon the Priest 〈◊〉 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 〈◊〉 Propheticall Office which is participation of the Rest that Christ by the Gospel 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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.
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…das had them all yet was he not reformed He retained a murtherous mind foâ—… he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessâ—…y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â—… Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nâ—…rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ—… workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateâ—…hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atâ—…in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comâ—…orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
will Where the Aposâ—… prayeth that God would make them perfect in every good work he addeth this 〈◊〉 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 â—…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 〈◊〉 Christ gives this advice Let your light so shine before men that they may see 〈◊〉 〈◊〉 workes and glorifie your Father which is in heaven Matth. 5. 16. 1. This sheweth the prerogative of grace and the work thereof above 〈◊〉 honour beauty or any other outward dignities worldly desires or excellent 〈◊〉 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 〈◊〉 shew it forth for this is it that will make us happy for in Gods remembrance 〈◊〉 our happiness consist He will remember us to give us more and more grace 〈◊〉 in this world Matth. 13 12. Phil. 1. 6. and to give us eternall life in the 〈◊〉 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 〈◊〉 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 〈◊〉 all that are not blinde in pride and contention that good works be meritorious and â—…e very cause of Salvation so far as God should be unjust if he rendered not heaâ—…n 〈◊〉 the same A blasphemous assertion against God and slanderous against the Profesâ—…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 reâ—…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 â—…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 sâ—…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 〈◊〉 great paines as to Fisher-men and thus translated we have toyled
25. So it is here taken The consolation here meant is such as ariseth from a true sound stedfast faith so as God added to his promise his oath that we might more stedfastly believe his promise and in believing the same receive comfort to our soules Metonymically the effect is put for the cause comfort for faith which worketh it Hence it is evident that Credence given to Gods promise bringeth great comfort to the soul Hereupon saith the Psalmist Remember thy word unto thy servant upon which thou hast caused me to hope He meanes Gods word of promise and thence inferneth this is my comfort in my affliction Psal. 119. 49 50. David himself gives a good evidence hereof For when he was brought into the greatest strait that ever he was in he encouraged himself in the Lord his God 1 Sam. 30. 6 that is calling to mind the promise that God made to him his soul was quieted and comforted Such is the comfort and confidence which ariseth from faith in Gods promises as it maketh true believers to cast their burthen and care upon the Lord Psal. 55. 22. 1 Pet. 5 7. and to lay themselves down in peace and sleep quietly Psal 4. 8. A believer is freed from all undue feares doubts surmises and such like passions as most trouble and disquiet the soul so as a man must needs be much comforted therein That which the Apostle saith of love may fitly be applyed to faith 1 Iohn 4. 18. There is no fear in faith but perfect faith casteth out fear Christ opposeth 〈◊〉 and saith where he saith why are ye fearfull O ye of little faith Matth. 8. 26. Comfort being the effect of faith in Gods promises should stir us up to labour for saith and it should provoke us to yeeld all due credence to the promises of God both in respect of Gods honour whose truth is sealed up thereby Iohn 3. 33. and also in respect of the peace and comfort of our own souls Well weigh how sweet a thing true found comfort is yea and how needfull in regard of the many assaults troubles and vexations whereunto we are subject They who are troubled in mind and disquieted in conscience and thereupon want this comfort have it in high account and earnestly desire it for the benefit of a good thing is commonly better discerned by the want then by the fruition of it Behold here the only meanes to 〈◊〉 comfort in all estates namely faith in Gods promises Wherefore carefully use this meanes All other meanes are but as shadowes without substance or as dew which is soon dryed up with the sun Wherefore believe in the Lord your God so shall you be established believe his Prophets so shall you prosper 2 Cron. 20. 20. §. 145. Of strong Comfort THe forementioned comfort is much illustrated by this Epithite strong Of the notation and emphasis of this Epithite see Chap. 5. v. 7. § 37. It is here opposed to that which is weak and wavering and full of doubts and feares Hereby then is shewed that God would have our comfort to be steady like the shining of the sun in a fair bright day and not in a cloudy gloomy day when it may for a while shine forth and then presently be obscured Pauls comfort was a strong and steady comfort for he saith our consolation aboundeth by Christ 2 Cor. 1. 5. And again I am filled with comfort 2 Cor. 7. 4. In this respect he stileth it everlasting consolation 2 Thes. 2. 16. Strong comfort doth much commend the meanes which God hath afforded for that purpose And it is exceeding usefull against the many fierce and strong temptations which will much impair our comfort unlesse it be strong A foundation 〈◊〉 on the Sand will soon fail when the rain falls and the floods arise and the 〈◊〉 blow and beat upon the house that is built on that foundation Matth. 7. 26 â—…7 There will arise doubts and fears from the flesh Satan also will adde his 〈◊〉 and blusterings and will do what lyeth in him to bereave us of all comfort It is therefore requisite that our comfort be strong and stedfast and that we be as a 〈◊〉 rooted and a well grounded Oake which stands steady against all storms 1. Let us not be content either with seeming or small comforts lest we be 〈◊〉 those who dream that they eat but when they awake their soul is empty c. Isa. â—…9 â—… Such are many who have been long trained up in Christs School and lived under the Ministry of the word by which Gods promises have been tendred unto them and the infallible truth of those promises demonstrated and yet remain as weak and wavering as full of doubts and fears as at the beginning How can such be thoughâ—… to be of the Kingdome of God the things of that Kingdome though they be 〈◊〉 in their beginning yet will grow to an admirable greatnesse Matth. 13. 31. c. 2. For our parts let us do our best for attaining that which God would 〈◊〉 〈◊〉 attain to and for which God affordeth us immutable things namely strong â—…lation This may be attained by a diligent exercising our selves in Gods word publickly and privately by a carefull observing his promises and by a due â—…deration of Gods faithfulnesse and immutability §. 146. Of flying for refuge to Gods promise THe parties here specially intended for partaking of the forementioned end of Gods confirming his promise by Oath are thus described Who have fled 〈◊〉 â—…fuge to lay hold upon the hope set before us This phrase fled for refuge is the interpretation of one Greek word which is a compound The simple verb signifieth to flye Matth. 2. 13. This compound is onely twice used in the New Testament here and Acts 14. 6. It carryâ—…th emphasis and that in a double respect 1. As it intendeth safety and is translated fly for refuge 2. As it intendeth diligence and speed and may be translated fly with speed In the former sense it sheweth that they reap strong comfort from Gods promise who make it their refuge They who fled to the City of refuge there rested quiet and secure and feared not what their adversary could do against them Num. 35. 12 15. In this respect David oft stileth God his hiding place Psal. 32. 7. and 119. 114. This will be a meanes to root out all confidence in our selves or other creatures and rest on God alone and his word For he that fled to the City of refuge there aboad and went not out of it Num. 35. 25 26. 1. This excludes all proud self-conceited justiciaries from strong consolation 2. This teacheth us to acquaint our selves with our own guilt and empâ—…inesse that thereby we may be moved to flye for refuge to Gods word Till we see that we shall never do this §. 147. Of diligence in attaining the hope set before us AS the foresaid compound implies diligence and speed it is a
conâ—…er grace upon sinners yet he suffereth them not to continue in sin Rom. 6. 1 2. Vnder Repentance all sanctifying graces are comprised that tend to mortification and vivfiâ—…cation which are the two parts of repentance Repentance required by virtue of the Covenant of grace is to be considered as a qualification for participation of that glory which God hath freely promised for the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. no unclean thing shall enter into it Rev. 21. 27. Besides Faith and repentance are not so in mans power as that obedience was which by the former Covenant was required of him God by his Spirit worketh encreaseth and continueth these graces in us Jer. 31. 33. Ezek. 11. 19 20. 10. The ratification of this Covenant is manifold It is ratifyed 1. By Gods word and promise Gen. 3. 15. 2. By Gods Oath Deut. 29. 12 14. Isa. 54. 9 10. 3. By Sacraments whereof God had divers in the several ages of his Church as the Ark in Noahs time 1 Pet. 3. 21. Circumcision enjoyned to Abraham and his seed Gen. 17. 10. the Passeover under the Law Exod. 12. 11. Their passing through the red Sea The Cloud Manna The Rock in the Wildernesse 1 Cor. 10. 2. c. Baptisme and the Lords Supper under the Gospel Mat. 28. 19. 26. 26. 4. Christs blood and that typified before his exhibition by sundry sacrifices even from the beginning Gen. 4. 4. and actually shed upon the Crosse. Ioh. 19. 34. §. 46. Of the uses of the covenant of grace THe covenant of grace is of singular use for instruction consolation incitation direction and gratulation 1. It instructeth us in Gods special love to man Man was a sinner and retained a rebellious disposition against God when God made the foresaid covenant of grace with him There was no reason that could be found in man to move God hereunto VVhen we were enemies we were reconciled Man neither offered to God nor desired of God any attonement The whole cause therefore resteth in God even in his free grace and undeserved love This love of God to man the Apostle layeth down as the true reason of the covenant of grace Tit. 3. 4 5. See more hereof in a plaster for the plague on numb 16. 46. § 34. 2. It instructeth us in the desperate condition of those that reject this covenant of grace and still stand at odds with God This is to count the blood of the covenant an unholy thing which is a great aggravation of sin Heb. 10. 29. That blood which is there intended is the blood of the Sonne of God shed to ransom us from our 〈◊〉 It is the most precious thing that could have been offered up to the Creator and to man the more precious because it was the blood of the covenant that is that blood whereby Gods covenant with man for remission of sins reconciliation with God all needful grace and eternal blisse is sealed up Thus the covenant was made a Testament that is unalterable and inviolable Heb. 9. 16 17. so as that blood was most precious in it self and to man most useful and beneficial To count this an unholy thing cannot be but a great aggravation of sin The word which the Apostle useth in this aggravation which we translate unholy properly signifieth common which implyeth that those persons do account it to have no more virtue and efficacy then any other blood In the law-phrase things prophane and unholy were called common Mark 7. 2. 2. The Covenant of grace affordeth singular comfort to poor sinners who on apperhension of their sinfulness and unworthinesse fear least they should be utterly 〈◊〉 off But let such call to mind this Covenant of grace how God for his own 〈◊〉 on his free grace and favour hath entered into Covenant with men to give 〈◊〉 life in Christ requiring nothing of them but that they reach out the hand of 〈◊〉 to receive this grace and to repent of their former rebellions against him to come into him and to accept of attonement and reconciliation Poor penitent 〈◊〉 whose hearts are broken with sight and sense of sin and beleeve in Christ 〈◊〉 from hence receive much comfort See more hereof in a plaster for the plague on 〈◊〉 16. 46. § 36. 3. We may be incited with an holy boldnesse and confidence to go to Gods throne of grace and there to seek grace to help in time of need Heb. 4. 16. God 〈◊〉 entered into a Covenant of Grace and given a Mediator who is also a Surety see chap. 7. v. 22. § 93. We may therefore take courage to our selves and not fear to go to the Throne of Grace 4. The said Covenant affordeth us a good direction in our addresses and accesses to God which is to have the eye of our soul fast fixed upon this Covenant of Grace to plead it before God and to ground our faith and hope thereupon This will encourage us notwithstanding our sinfulnesse and unworthinesse to powre 〈◊〉 our whole souls before God God is said to remember his Covenant when he 〈◊〉 kindnesse to his people Exod. 2. 24. 2 Kings 13. 23. and this have Saints pleaded Psal. 74. 20. Ier. 14. 31. This hath moved God to refrain his wrath Psal. 8â—… 34. and to repent of his judgements Psal. 106. 45. 5. Great matter of gratulation doth Gods Covenant of Grace afford unto man 〈◊〉 it is the ground of all that hope that we can have of any favour or blessing from God Iâ—… gratulation be due to God for any blessing at all then for this especially which is the ground-work and foundation of all If the particulars about this 〈◊〉 set down § 45. be well weighed namely the Authour of this Covenant God our Father the Mediator Jesus Christ the procuring cause free grace the subject matter full happinesse Gods condescention to man and binding himself to him the ratification thereof by the death of his Son and other like branches we shall finde great and just cause of hearty gratulation even for this Covenant §. 47. Of the agreement betwixt the two Covenants of Works and Grace THe two Covenants of Works and Grace agree 1. In their principal Authour which is God though in a different consideration namely as a Creator and a Saviour In which respect the Prophet thus saith Thy Maker is thine Husband and thy Redeemer the holy one of Isael the God of the whole earth shall he be called Isai. 54. 5. Deut. 32. 6. 2. In the general procuring cause which is Gods good pleasure without any desert of man Eph. 1. 11. Rom. 11. 35 36. 3. In the parties between whom the Covenants passed which were God and 〈◊〉 Gen. 2. 8 9. and 3. 15. and 17. 7. 4. In the good promised by both which is life even eternal happiness Rom. 10. 5. 〈◊〉 3. 16. 5. In a mutual stipulation that is on mans part Though there be
that order which is here by him obsâ—…rved for which good reason may be given 1. The first promise is so set down as it sheweth the difference betwixt the manner of declaring the old and new Covenant That was in Tables of stone this in mens hearts 2 Cor. 3. 3. Therefore in this respect it may well have the first place 2. The next promise is the ground of all the other and in that respect may fitly be set before them that follow 3. The third promise is an apparent evidence of the last and better seen and discerned 4. The last promise v. 12. is that wherein the blessedness of man consisteth Psal. 32. 15. and as the sweetest and chiefest of all the rest reserved to the last place §. 63. The different writing Gods Law in mens hearts under the old and new Covenant THe first promise according to the Prophets and Apostles method concerning the new covenant is thus brought in by God himself uttering it I will put 〈◊〉 Lawes into their minde c. A question is here raised how this can be a priviledge of the new Covenant seâ—…ing it is said of natural men that they shew the works of the Law written in their hearts Rom. 2. 15. Answ. 1. The Apostle there hath reference to mans innocent estate when the law was indeed engraven in mans heart but that which was then engraven was by his fall defaced and obliterated therefore the Apostle saith they then the 〈◊〉 or effect of the Law written in their heart that is they give evidence that the 〈◊〉 was once written in their heart 2. The evidences of that former engravement yet remaining are but as small deâ—… reliques having only a lustre to make men inexcusable but no clear light to 〈◊〉 them in the way of happinesse Therefore notwithstanding their lustre they 〈◊〉 said to be not only dark but darknesse Eph. 5. 8. 2. Quest. Had not the faithful before Christs time Gods law wirtten in their heart Answ. 1. It cannot be denyed but that they had God promiseth as much unto them Deut. 30. 6. And David oft professeth that Gods law was his delight and the joy of his heart and that he applyed his heart thereto Psal. 119. 77. 111 112. and in his time he said of a man truly righteous that the law of his God is in his heart Psal. 37. 31. But yet we are to put difference betwixt the old and new Covenant the Covenant made with the Church before Christs time was delivered under dark and obâ—… types figures shadows promises and prophesies of things to come So as it was not so clearly nor so ordinarily nor so fully written in their hearts There were but few Davids in that time But by the effectual work of Gods spirit under the new Covenant the law is more ordinarily more plentifully and more thoroughly writ in the hearts of Gods confederates The opposition therefore is comparatise and the comparison is not betwixt the law and law-writing and writing but betwixt the manner of writing one and the same law in the hearts of confedeâ—… under the old and new covenant By lawes are meant Gods will made known unto his people which is called a law because it bindeth all to whom it is revealed unto obedience A law is given 〈◊〉 them and necessity lyeth upon them to observe it The plural number laws is used because the precepts and promises of Gods covenant are many but all binding as so many laws These two words put write intimate in general one and the same thing namely Gods effectual work upon his people whereby he maketh his word to enter into their inward parts even into their soul. This latter word write is added 1. To shew that the new covenant is as well written as the old but yet after a more excellent manner that in Tables of stone this in fleshly Tables of the heart â—… Cor. 3. 3. 2. To shew the continuance of this effectual work for things written abide These two words also minde heart do in general intend one and the same thing which is a mans soul. Some to distinguish them understand under the former phrase illumination of the minde under the latter renovation of the will and whereas both the Prophet and Apostle expresly set down illumination in the third promise or priviledge of this new Covenant they answer that there is as an apparent difference betwixt illumination here intended and there as betwixt the cause the effect for here is noted the work of God in putting his lawes into their minde there the effect of that work which is their knowing of God We may the rather take minde and heart to signifie one and the same thing because in Hebrew there is no such distinction made for there it is thus expressed I will put my Law in their inward parts and write it in their hearts Ier. 32. 33. The heart is ordinarily put for the middle or innermost part of a thing so as by those two phrases one and the same thing may be meant The lxx translate that phrase in the inward part thus In their minde and the Apostle followes them §. 64. Of Gods working on maâ—… IN that God is thus brought in saying I will put and write it clearly shews that it is God who worketh so effectually upon his confederates under the new Covenant as they are wrought upon I will put my fear into their hearts that they shall not depart from me saith the same Lord Ier. 32. 40. And again I will put my spirit within you and cause you to walk in my statutes Ezek. 36. 27. This was evidenced in the Lords opening the heart of Lydia Act. 16. 14. 1. Man of himself is utterly uncapable of any such engravements or writing Nâ—… man can come to me saith Christ except the Father draw him John 6. 44. The natural man receiveth not the things of the spirit of God of and by himself for they aâ—…e spiritually discerned 1 Cor. 2. 14. 2. The Ministry of man is insufficient of it self to work upon the inward parts of others 1 Cor. 3. 7. 2 Cor. 3. 5 6. 1. This ought to move Ministers to adde prayer to their learning reading study conference meditation and other like helps Prayer is a means sanctified to obtain divine help Ministers therefore ought in their ministry thus to pray Lord open the eyes of these men 2 Kings 6. 20. Commendable in this respect is the custom of praying before and after Sermon so ought they to do before and after private râ—…ading and studying even in their closet Neglect hereof makes much pains to be fruitlesse 2. People may hereby learn to depend not wholly or only on the outward ministry but rather on Gods blessing Indeed means are sanctified but the blessing resteth in God Deut. 8. 3. If God put not and write not his Lawes in our inward parts all that man can do is nothing Two extreams are hereupon carefully to
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as â—…e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ—… under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he 〈◊〉 purged us from sin that we might be able to serve God This 〈◊〉 prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was râ—…presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ—… They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heâ—…ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two â—…rts 1. Blood 2. Ashes metonimichally put for the water also with which the aâ—…s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and 〈◊〉 The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned â—…ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
but only that they have been guilty of them to be thereby the â—…re put in mind of Gods tender compassion towards them in pardoning their 〈◊〉 for true faith worketh peace and quietnesse of conscience Rom. 5. 1. bâ—… in the legall sacrifices there was an acknowledgement of a present gâ—… Obj. 5. The believing Jews had the guilt of their sins taken away as well as believing Christians Answ. True but not by those sacrifices They rather manifested a guilt The main point here intended is that the guilt of sin once taken away remains no more to accuse the conscience That to this purpose may be applyed which Christ said to Peter He that is washed needeth not save to wash his feet but is clean every whit John 13. 10. The cause being taken away the effect followeth Obj. The cause may be recalled Answ. Not by the wise and immutable God whose guifts and Calling are without repentance Rom. 11. 29. This might be urged against the Arminian errour of excision or abscission and abjection from Christ or a totall falling away of true believers Hereof see more Chap. 3. v. 12. § 132. c. §. 6. Of the meaning of the third verse Heb. 10. 3. But in thâ—…se sacrifices there is a remembrance again of sins every year THe first particle BUT is here the note of an assumption The proposition may be gathered out of the former verse and thus framed If the legal sacrifices had perfected the offerers there would have been no more conscience of sin But in the legal sacrifices there was a remembrance again of sin Therefore the legal sacrifices did not perfect the offerers The sacrifices here meant are the same that were intended v. 1. The noun translated remembrance again is a compound and derived from a simple verb that signifieth to be mindful of and a preposition that signifieth again The compound verb signifieth to call to mind or bring to mind 1 Cor. 4. 17. Our English translators have well added this preposition again to set out the full meaning of the composition a remembrance again Some Latin Interpreters turn it a repeated mention The things again and again remembered are here said to be sins It is the same word that was used in the former verse In all sin-offerings people used to make acknowledgement of their sins both to shew that they were mindful of their sins and also that they believed the pardon of them The type and outward rite manifested their mindfulnesse of sin the truth and inward substance gave them assurance of the pardon of their sin The sacrifices which the Apostle here in special intendeth were those solemn sacrifices which were offered up on their annual day of humiliation Lev. 16. 5. c. as is evident by the last phrase in this verse every yeare which is the same that was used v. 1. § 3. §. 7. Of remainder of sin in the regenerate THat which the Apostle inferreth from the frequent offering of sacrifices that there is a remembrance again of sins giveth us to understand that remembrance of sin implyeth a remainder of sin On this ground that we may know that sin remains in us so long as we remain in this world the Lord that prescribed the Lords prayer for all his Saints hath inserted this Petition to be daily made forgive us oâ—… treâ—…passes Mat. 6. 12. Quest. How can this stand with Christs taking away the sins of believers Answ. By distinguishing betwixt the guilt condemnation raigning power and remainder of sin Christ taketh away 1. The guilt of sin from believers Rom. 4. 7 8. 2. He freeth them from condemnation Rom. 8. 1. 3. By his Spirit he so subdueth the power of sin as it raigneth not in believers Rom. 6. 6 14. Yet there may be and there are remainders of sin in the very best Experience of all Ages gives evidence hereof In reference hereunto Christ saith of justified persons he that is washed needeth not save to wash his feet John 13. 10. This phrase of limitation save to wash his feet implyeth a remainder of sin in him that is clean every whit in regard of justification Had there been no sin in them what needed a remembrance again of sin that had been but a plain mockage 1. Doctrines delivered by many about perfection of sanctification in this world appeare hereby to be false and presumptuous Doctrines 2. This may afford unto us a good direction for setting our selves apart and examining our selves concerning such sins as remain in us that we may see what they are and what cause there is of remembrance again of sin Wherefore comâ—…ne with your own heart upon your bed Psal. 4. 4. And let us try and search our wayes â—…am 3. 40. Sin lyeth close and the heart is deceitful they who are most careful in searching themselves hardly finde out all Some Idols may remain as there did in Iacobs Family Gen. 31. 35. and 35. 2. what hope then can there be of finding out all if no search at all be made 3. Upon finding out sin we ought to be humbled for it A due consideration thereof will make such as are duly affected therewith to cry unclean unclean Lev. 〈◊〉 And O wretched man that I am who shall deliver me from the body of this death 〈◊〉 7. 24. 4. Upon sight and sense of sin and due humiliation for the same it will be our 〈◊〉 to look up unto Christ who is an advocate with the Father and the propitiaâ—… for our sins 1 John 1. 1 2. Thus as the Israelites were healed by looking up to 〈◊〉 Serpent Numb 21. 9. So may such as by faith look upon Christ be cuâ—… their sins Iohn 3. 14 15. In this case we may say to God as Iehosaphat did 〈◊〉 〈◊〉 what to do but our eyes are upon thee 2 Chron. 20. 12. They who rightly 〈◊〉 on Gods name Christs merit and mediation cannot but finde sure ground 〈◊〉 comfort 5. Upon this ground we may and ought to be bold in craving pardon because 〈◊〉 is a means sanctified for obtaining the same and that first generally aske and 〈◊〉 Mat. 7. 7. and then particularly concerning pardon of sin Mat. 6. 12. 〈◊〉 5. 15. 6. â—…craving pardon for sins past repentance must be truly intended This is a 〈◊〉 annexed to one mans forgiving another Luke 17. 4. Much more doth God 〈◊〉 repentance of those whose sins he pardoneth True repentance moveth God 〈◊〉 of his wrath God hath said it and sworn it As I live I have not pleasure 〈◊〉 â—…ath of the wicked but that the wicked turn from his way c. Ezek. 33. 11. 7. To repentance for sins past watchfulnesse against sin for the future must be adâ—…ed There is a pronenesse in our nature to sin that if we be not the more watchâ—…l ovâ—…r our sins we shall soon fall into sin again Hereupon Christ gave this caveâ—… to
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 〈◊〉 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 wâ—…rk The Governors among the Peâ—…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 〈◊〉 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 〈◊〉 knowing whither he went V. 9. By Faith he sojourned in the Land of Promise as in a strange Caâ—…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 〈◊〉 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 â—…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 Aâ—…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
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. 〈◊〉 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 〈◊〉 â—…ut of the Mountain without hands and became a great Mountain and 〈◊〉 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 maâ—…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
Country and another of the true Religion about their Rites of Titles in secular matters and priviledges he is to prefer his own Country As if there be war betwixt those two Nations about such secular Rites he may bear Armes under his Soveraign though an Idolater against the other though of the true Religion 3. In secret differences betwixt his Country and the other of the true Religion where the cause is not openly known by the common subjects a subject is bound to the command of those whose subject he is The Church may be preferred in such cases as follow 1. When there is speciall warrant either by inward divine instinct which Rahab had or by express command About this point of instinct men must take heed of conceited phantasies and diabolical suggestions 2. When ones Country is by God devoted to destruction In this case the Inhabitants of Babylon are commanded to come out of her Rev. 18. 4. 3. When some members of ones Country are to be punished for intolerable impiety and the Church is stirred up by God to be an instrument therein Because the Benjamites took part with the Citie of Gibeah who were of their own Tribe in this case they sinned and were destroyed Iudg. 20. 12 c. 4. When ones Country seeks the ruin of the Church meerly for Religion sake he that is of that true Religion may take part with the Church 5. When there is such deadly fewd betwixt ones Country and the Church as they cannot both stand together a true Believer may take part with the true Church In such cases a man may say to those of his Country as Levi did to his Father Mother Brethren and Sisters I have not seen them nor will I acknowledge them Deut. 33. 9. A man herein prefers true Religion before natural affection spiritual amity before Civill society yea God before man We are therefore in the foresaid cases to pull out the bowells of natural affection and in the cause of God to prefer him before all Luk. 14. 26. The Apostle S. Iames from these effects of Rahabs Faith inferreth that she was justified by works James 2. 25. meaning that that faith wherewith she was justified was not a bare naked faith without works but a faith that manifested it self by works and in that respect her works did declare her to be justified So as a mans inward faith in God and love of him must be manifested by works See more hereof In the Saints Sacrifice on Psal. 116. 9. § 59. §. 191. Of the Resolution of and Observations from Hebr. 11. 31. By faith the harlot Rahab perished not with them that believed not when she had received the Spies with peace THE sum of this verse is in two words Faiths proof Hereof are two parts 1. The point proved 2. The kind of proof In the former we have 1. The particular grace Faith 2. The person whose faith it was The person is described 1. By her name Rahab 2. By her condition an harlot The latter which is the kind of proof admits two considerations 1. An event that fell out This is 1. Propounded in this phrase she perished not 2. Amplified by the contrary event which befell others In the amplification is set down 1. The kind of Judgment implyed in this phrase with them 2. The cause thereof in this phrase that believed not 2. An effect In setting down whereof three branches are expressed 1. The particular act she received 2. The object or persons whom she received the Spies 3. The manner how with peace Doctrines I. The seed of Faith is accounted for Faith Such was the Faith here mentioned See § 181. II. God takes notice of penitents by name Witness Rahab See § 182. III. Some Gentiles under the Law were called Such a one was Rahab See § 182. IV. Women may prove Worthies Rahab was a woman and here reckoned amongst Worthies See § 182. V. Notorious sinners may obtain much mercy An harlot here so did See § 183. VI. God hath penitents in high account Rahab was a true penitent See § 183. VII Faith keeps from common destruction See § 184. VIII Others may reap benefit from the faith of some By Rahabs Faith all that were in her house were preserved See § 184. IX God can put difference betwixt different persons Rahab perished not with others in the Citie See § 184. X. Infidelity is the cause of destruction They perished who believed not See § 185. XI Spies are lawfull This is here implyed by the mention of Spies in this place See § 186. XII Men in danger are to be preserved from such as seek their lives Thus did Rahab preserve these Spies See § 187. XIII They who are taken under protection must be dismissed in peace So were these Spies See § 188. XIV Mental equivocation is sinfull See § 189. XV. There are cases wherein the Church is to be preferred before ones own Country Rahabs case was such an one See § 190. XVI Faith is justified by works So did Rahab here justifie her Faith See § 18. §. 192. Of Registring some specialls in publick records Heb. 11. 32. And what shall I more say for the time would fail me to tell of Gideon and of Barak and of Samson and of Jepthath and of David also and Samuel and of the Prophets THE Apostle having long insisted on a distinct narration of the fruits of the faith of sundry Worthies he here contracts his Catalogue that his Epistle might not swell too much The Sacred Scripture setteth out the examples of many other Worthies which the Apostle supposed to be very pertinent to his purpose Therefore he doth not abruptly break off his induction of particulars but elegantly contracts it and that 1. By a bare expression of their names v. 32. 2. By a concise declaration of the common effects of their faith in the verses following He passeth from his distinct description of particulars to a brief enumeration of others by a transition in these words What shall I more say the time would fail c. This transition consists of a Rhetoricall communication wherein a question is propounded and an answer made by himself which maketh it to be a Rhetoricall figure This question What shall I more say implieth that he had much more to say In the Greek it runs thus word for word and what do I yet say which implieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons though he had much more to say For in the former Catalogue he culled out some only of those who are recorded in the five Books of Moses and in Ioshua till the Church was brought into the promised land He passed over Enoch Shem or Melchisedech Rebekah Aaron Caleb and sundry others Whereby he hinteth that God had more Worthies than are requisite to be made known 1. There were more recorded in the old Testament yea and in the
This is done by the Spirit of Christ conveyed into us whereby we are sanctified Rom. 8. 11. 3. The Spirit enableth such as are united to Christ to stand against all assaults and to persevere in a spiritual growth till they come to be perfect men in Christ Ephes. 4. 13. 4. The receiving of the Soul to glory when it leaves the body In assured conâ—… hereof not onely Christ Luk. 23. 46. but Stephen also Act. 7. 59. commended his soul to God 5. The Resurrection of the body to eternall life Iohn 5. 28 29. 6. The uniting of Body and Soul together again and setling them in glory eterâ—… Matth. 22. 32. Christs Argument as it holdeth for the resurrection of the body so for the union of them with their souls For God is not the God of our bodies alone but of our persons consisting of Body and Soul All these are the degrees of mans perfection None of them may be left out In all these were believing Jews made perfect and in all these are and shall be all believing Christians made perfect And without every one of them can none of them be made perfect Quest. 1. How then is perfection denied to them as it seemeth to be denied 〈◊〉 thiâ—… phrase that they should not be made perfect Answ. It is not simply denied but restrictively in relation to us Therefore it 〈◊〉 added without us â—… Quest. How doth their perfection depend on us or on our perfection Ans. 1. In that the Resurrection of the bodyes of all Believers shall be at once and so their perfect consummation in body and Soul Iohn 5. 28 29. Abel the first Believer that died and all others after him must rest in their graves till the last of Gods elect be perfected 2. In that the means of perfecting believing Jewes were reserved to our times which were Christs Incarnation subjection to the Law and accomplishment thereof oblation of himself a Sacrifice Resurrection from the dead and Ascension into heaven All these were in the last dayes in the time of the Jewish Church they were not actually done If in our dayes they had not been done those ancient Believers had not been perfected But being all actually done in our dayes we thereby are perfected and they also are perfected with us For they believed that in the latter dayes they should be accomplished as indeed they were and by that Faith they were justified and sanctified in this life died a blessed death had their souls received to Heaven shall have their bodies raised and united to their souls to enjoy eâ—…ernall rest and glory as we also who believe in Christ exhibited This I take to be the cleer meaning of the text Hereby sundry errors raised from thence are plainly refuted 1. None of the Souls of the faithfull shall be in Heaven till the last day This was the opinion of many ancients as of Tertullian Vigilantius and others Among other arguments they press this text But they erre not knowing the Scriptures nor the power of God Matth 22. 29. For they apply that to the Soul separated from the body which belonged to the last union of body and soul together I deny not but that by Christs entrance into Heaven there was a great access of joy and glory to such Saints as were dead in their soules glorified before But that then their souls should first enter into heaven may and must be denied Besides they take that to be spoken of the effect which is meant of the actuall eâ—…hibition of the means Whereas the means of making men perfect which was Christ was not actually exhibited before the last dayes they deny the effects thereof which is the perfecting of Saints thereby Quest. Could the effect be before the cause Answ. 1. The highest procuring cause was before the effect which was Gods Decree and purpose 2. So also was a primary efficient cause Gods promise Gen. 3. 15. 3. So likewise the vertue and efficacy of the working cause Rev. 13. 4. 4. The instrumentall or applicatory cause which is faith Hebr. 11. 1. As they who maintain the foresaid errors mistake the maine ground thereof which is this text so they goe against the current of other Scriptures which are these and other like 2 Cor. 5. 1 2. c. Luk. 23. 43. Phil. 1. 23. A second error is this The Souls of the faithfull were in a place in the uppermost part of Hell called Limbus Patrum Of this see Chap. 8. v. 8. § 50. A third error is this The Souls of the faithfull before Christ were in a place of beatificall vision but not in heaven This is the error of some Protestants who cut but a third betwixt 〈◊〉 and Papists Hereof see more Chap. 8. v. 8. § 50. §. 279. Of the insufficiency of externall means in case of perfection THE deniall of perfection to the Jews before Christ exhibited is in regard of the means which they had Those means were not sufficient to make them perfect All the means which they had may be comprised under this word Law but the Law made nothing perfect Chap. 7. v. 19. § 86. which in this case must be the moral or ceremonial Law The morall Law cannot make perfect by reason of our impotency Rom. 8. 3. In reference to that law the Apostle saith No man is justified by the Law in the sight of God Gal. 3. 11. Of the Ceremoniall Law it is expresly said that the offerings thereof could not make him that did the service perfect Chap. 9. v. 9. § 49. and Chap. 10. v. 1. § 3. In this respect it is called a carnal Commandement Chap. 7. v. 16. § 21. And the Ordinances thereof are stiled weak and beggerly Elements Gal. 4. 9. 1. Quest. Why was that Law then ordained Answ. 1. To shew we stood in need of means to perfect us 2. To point out those means Therefore they are called â—… shadow of good things to come 2. Quest. Were not then believing Jewes made perfect Answ. Yes But by the means which were typified under their rites This gives a demonstration of their blindness and folly who expected perfection from the observation of that Law Against such the Prophets much inveighed Isa. 1. 11. Mic. 6. 6 7. And Christ in his time Luk. 16. 15. And the Apostles in their time Gall. 4. 9. Great also is their folly who wish the continuance of that external Law yet still and also of them who think to be perfected by humane inventions If external Divine Ordinances could not make perfect â—…uch less can humane §. 280. Of perfecting all Believers in all ages by the same means TO shew that God did not leave his people utterly destitute of all means of perfection This phrase of limitation Without us is inserted Whereby we are given to understand that they had means to be made perfect but such as belong to us Christians and are expresly manifested in our dayes Hereof see more Chap. 7. v. 19.
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 Murâ—…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
much more weaned from sin This use is the main end of adding this epithite of bitternesse to the root of corruption 3. Learn how to remove this bitternesse This must be done by taking bitter pills which are the pills of contrition Matth. 26. 75. 2 Cor. 7. 10. This is manifested by spirituall grief for offending God and for the danger we bring to the soul Psal. 51. 4 12. They who thoroughly feele the bitternesse of sin will willingly take these pills 2 Chron. 33. 12. Luk. 7. 38. and 18. 13. Act. 2. 37. 2 Cor. 7. 11. §. 85. Of keeping down corruption THis phrase springing up added to the foresaid root of corruption sheweth that that root is to be kept down and in the very beginning to be suppressed Herein the Apostle alluded to a skilfull and carefull Gardner who will weed up all noysome weeds so soon as they begin to spring and peepe above ground So did David 1 Sam. 24. 6. 2 Sam. 24. 10. and Peter Matth. 26. 75. This is to be done 1. In regard of the nature of it which is growing and encreasing Like an ill weed that groweth apace and the longer it groweth the stronger it groweth and the stronger it groweth it is the more hardly rooted out It is said of the Crocodile that no creature growes from so small a beginning to so great a magnitude as it doth and that no creature is so dangerous to man as it is Corruptions in the soul are like noysome humors in the body which suffered to abide prove incurable Experience gives sufficient evidence hereof Ier. 13. 23. In relation to the metaphor note Prov. 24. 30 31. 2. Corruption is speedily to be rooted out in regard of the effects For it is â—…trary to Gods purity it offendeth his majesty and incenseth his wrath which is as a fire See more hereof in The plaistâ—…r for the Plague on Num. 16. 46. § 32. 1. This sheweth an especiall reason of that abundance of corruption which every where aboundeth Breeding corruptions are suffered to spring and grow up to get head and so to soake out the life of grace 2. This discovereth the folly of putting off and deferring repentance See The whole Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. 3. To observe the main direction here given for diligent circumspection against corruption For this end observe these rules 1. The first peeping of corruption which is in the heart and affections Herein every one hath a great advantage over himself because he knoweth the things within himself 1 Cor. 2. 11. This we cannot know of others 2. Do what thou canst to pluck it up by the roots other waies it may sprout up again 3. So soon as the blade of corruption is seen to grow up in others suffer it no longer to grow in them Lev. 19. 17. §. 86. Of the trouble which corruption causeth A Fearfull effect of the forementioned corruption springing up is thus expressed trouble you This is in Greek a compound word and here only used in the New Testament The simple verb is used to set out that anguish and vexation which the Devill doth oft use to those whom he possesseth Luk. 6. 18. Act. 5. 16. This compound loseth nothing of the emphasis but rather addeth thereto It iâ—… by other authors used to set out noysome savours irksome sounds which molest and trouble the senses it is also used to set out importunate Creditors who will not let their debtors be quiet and to wind in the body which much troubleth it and to all such as cause trouble in a mans house in the Church and Common-wealth Thus the sprouts of the forenamed bitter roots will exceedingly molest a mans mind and conscience and never let him be quiet till he redresse what is amisse That growth of corruption causeth trouble is evident by the Holy Ghosts joyning evill and trouble together Deut. 31. 17 21. Take a particular view of the distinct kinds of â—…roubles which arise from thence and the poynt will more evidenly appear 1. It troubles the conscience instance Iudas Matth. 27. 3 4. In this respect it is said that there is no peace to the wicked 2. It troubles a man in his body by noysome diseases and paines and want of necessaries In this respect the wise man sayeth of a wicked man that he troubleth his own flesh Prov. 11. 17. 3. It troubles his estate by wasting or intangling it For he is said to trouble his own house Prov. 11. 27. 4. It troubleth his children kindred and such as any way depend on him 2 King 10. 31. 5. It troubleth the Church This it doth by false teachers Gal. 1. 7. and 5. 12. 6. It troubleth the whole state Iosh. 7. 25. 1 King 18. 13. 7. The worst trouble of all is in the world to come Rom. 2. 9. 2 Thes. 1. 6. It was before noted that corruption incenseth Gods wrath Gods wrath is a fire The longer that houses on fire continue to burne the more trouble they bring Learn hereby when troubles arise to search after the cause thereof Hereof see The Plaistâ—…r for the Plague on Numb 16. 46. § 4. As the cause is found out so remove it Hereof sâ—…e Dearths death on 2 Sam. 21. 1. § 18. §. 87. Of Corruptions defiling many TO the former effect of troubling the Apostle addeth another of defiling The Greek word is properly translated as Iude v. 8. and in sundry other places There are nouns derived from it whereof one signifieth pollution 2 Pet. 2. 20. The other uncleanesse The adding of this effect to the former sheweth that the trouble before mentioned is no such trouble as any can have comfort therein in that it iâ—… a defiling trouble For corruption which is the cause of that trouble infecteth and defileth In this respect sundry corruptions are resembled to Leven which sowreth and infecteth as corrupt doctrine Matth. 16. 6. hypocrisie Luk. 10. â—… maliciousnesse 1 Cor. 5. 8. lewd and evill company 1 Cor. 5. 6 7. Our spreading 〈◊〉 infecting nature The Apostle reckons up sundry effects that sprout from thence 〈◊〉 5. 9. Obj. The kingdome of hevean is said to be as leven how then can leven infect Answ. Things resembled to leven are to be taken according to their own kind whether they be good or evill and the metaphor of leven is used in the generall nature of it which is to diffuse to others that vertue which it hath in it self If the 〈◊〉 it self be good then it intendeth a diffusion of that which is good If it be 〈◊〉 then it intendeth infection and diffusion of that which is evill Thus the word iâ—… said to be a savor of life unto life and a savor of death unto death thus Christ and 〈◊〉 Devill are both resembled to a Lyon Christ in his strength and courage the Devill in his voracity and desire of mischief so in sundry other things the same siâ—… litude may set out
manifest life in it by the naturall motions thereof Now in regeneration none are still-born If therefore there be no spirituall life no spirituall motions surely there is no regeneration 3. Readinesse on all occasions to go to God as to his Father and of him to seek every needfull thing To whom will Children more readily go for supply of their wants then to their Parents of whom they were begotten and born I will arise and go to my Father saith the Prodigall Luk 15. 18. 4. A constant purpose and faithfull endeavour to avoid all sin This is that which Saint Iohn 1 Epist. 3. 9. intendeth in this phrase Whosoever is born of God doth not commit sin with the inner man in the renewed part he doth not commit sin Of this inner man the Apostle speaketh Rom. 7. 17. where he sayth It is no more I that do it but sin that dwelleth in me 2. Hence we should be stirred up to use all means for the beginning and accomplishing of this blessed work This especially concernes such as upon examination find not this work begun They are to take due notice of the causes of regeneration which concur to the working thereof which are briefly these 1. The primary author is God For in this respect we are born of God God hath begotten us Jam. 1. 18. Even God the Father of our Lord Iesus Christ 1 Pet. 1. 3. 2. The procuring causes are Gods will and Gods mercy There could be nothing out of God to move him It must needs therefore arise from his own meer will So saith the Apostle Iam. 1. 18. Of his own will begat he us And there could be nothing in man to move God hereunto For man by nature is most miserable It must needs therefore arise from Gods meer mercy for misery is the proper object of Mercy On this ground it is justly said 1 Pet. 1. 3. that God according to his abundaâ—…t mercy hath begotten us againe 3. The immediat matter of regeneration is Gods Spirit In this respect we are said to be born of the Spirit John 3. 4. And regeneration is stiled the renewing of the Holy Ghost Tit. 3. 5. For it is a divine work above hâ—…m me ability 4. The ordinary instrumentall cause is Gods word so Iam. 1. 18. God begat us by the word of truth In this respect the word is stiled incorruptible seed 1 Pet. 1. 23. The Gospel is that part of Gods word which is most effectuall hereunto and it is thereupon stiled the Gospel of salvation Eph. 1. 13. And the power of God unto salvation Rom. 1. 16. 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration who are in relation to their ministry said to beget us and stiled Fathers 1 Cor. 4. 15. Philem. v. 10. All these are comprised under the efficient cause and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration being subordinate one to another and may in this order be placed together It being the will of God to shew mercy to man he ordained Ministers to cast the seed of his word into mens souls which being quickned by the Spirit men are hereby born againe II. The materiall cause of Regeneration is Christ incarnate God made manifest in the flesh as the Apostle speaketh 1 Tim. 4. 16. In this respect we are said Eph. 5. 30. to be of his flesh and of his bones III. The formall cause of Regeneration is Gods Image planted in us which consists in holinesse and righteousnessâ—… After this Image we are said to be renewed Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man IV. The finall causes next and subordinate to the glory of Gods free grace and rich mercy are especially two 1. To make men able to do good namely such good as may be acceptable and honourable to God profitable to other men and truly advantageable to themselves The Apostle therefore Eph. 2. 10. speaking of Regeneration which is a kind of creation thus expresseth this end we are created in Christ Iesus unto good works 2. To make men fit for glory For corrupt flesh cannot partake of celestiall glory Whereupon saith Christ Ioh. 3. 3. Except a man be born again he cannot see the Kingdome of God So far shall he be from being admitted into it as he shall not come so neer as to see That fitnesse for heaven is an end of Regeneration is thus declared 1 Pet. 1. 3 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible c. §. 106. Of Saints being Gods first-born II. IN that the society to which we are brought by the Gospell is set out by this phrase Church of the first-born we may observe That all they who are new born are Gods first-born For as the believing Jewes were so by vertue of their priority so the believing Gentiles being brought into the Jewes society and made partakers of their priviledge are so likewise Where the called of God are comprised under this collective word Ephraim they are stiled Gods first-born Jer. 31. 9. So where the called of God are comprised under this collective word Israel they are stiled Gods first-born Exod. 4. 22. The whole Church was comprised under the title Israel In the same respect all Saints are called Heires Rom. 8. 17. and Kings Rev. 1. 6. Yea all not only one body as 1 Cor. 12. 13. but also one spouse Cant. 5. 1. 2 Cor. 11. 2. The Reasons of Saints being Gods first-born may be 1. Their union with Christ. For they are so neerly united unto Christ as he and they make but one body which is excellently set down 1 Cor. 12. 12. By vertue of this union Christs priviledges are conferred on them As he is a King so they As he a Priest so they Rev. 1. 6. As he a Son so they Ioh. 1. 12. As he an heir so they Rom. 8. 17. As he Gods first-born Rom. 8. 29 so they 2. Gods equall and impartiall respect to them all He loves them all with the same love His heart is set on every one of them as if they all were but one and therefore they are all stiled dear Children Eph. 5. 1. 3. Their equall right to the priviledges of the First-born The forementioned titles of heires and Kings prove as much 1. This may inform us in that right which believers have to the heavenly inheritance they are first-born 1 Pet. 1. 3 4. Though all that are begotten of men are not heirs but only the first-born yet all begotten of God are because they are all first-born Esau had a birth-right yea and a blessing appertained to him as he was the first-born Gen. 27. 19 32. so Reuben 1 Chro. 5. 1. The Law expresly provideth that the first-born have the inheritance whereunto he hath a right though his Mother were hated Deut. 21. 16. Much more have Gods first-born a
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 〈◊〉 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 râ—…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 shoâ—…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 §.
house Acts 16. 15 33. 12. Gaius with an honourable testimony Rom. 16. 23. 3 Ioh. 1 5 6. 13. Onesiphorus with Pauls prayer 2 Tim. 1. 18. 14. The Barbarians with cure of their sick bodies and souls Acts 28. 9. 15. The greatest recompence of all is that recompence which Christ giveth at the day of judgement Matth. 25. 34 35. All these give evidence of the notice which God taketh of those which set themselves to do what he requires and of his approbation thereof He also gives proof of the goodnesse kindnesse bounty and other like gracious properties of God in not suffering good things to passe away without a recompence Psal. 62. 12. Hereupon the Apostle saith that whatsoever good thing any man doth the same he shall receive of the Lord Eph. 6. 8. It is therefore a strange conceit of men to think that all that is bestowed on strangers is lost and thereupon omit many fair opportunities of bringing manifold blessings to themselves For our parts we have just cause to judge that as in other works of mercy so in this what is given is as seed sown which will bring forth in 〈◊〉 season a plentifull crop §. 20. Of Gods giving more then expected THat which the Apostle saies of their receiving this blessing unawareâ—… gives us to understand that men in the good things which they do oft receive more from the Lord then they looked for Whereas it is said that the â—…ing asked life of God it is added that God gave it him even length of daies and that for ever and ever Psal. 21 4. And where Solomon asked wisdom of God sufficient to govern his people God gave him so wise an heart that there was â—…one like him before him nor after him Yea he gave him also that which he 〈◊〉 not both riches and honour c. 1 King 3. 12 13. So where Hanna desired a sonne of God God gave her three sonnes and two daughters Ruthâ—…ccompanieth â—…ccompanieth her poor mother in law for the true Religion sake and unawares 〈◊〉 meeteth with a great Prince of the Tribe of Iudah to be her husband as from her though an alien descended the Messiah Ruth 1. 16 17. 〈◊〉 13. Matth. 1. 5. Saul goeth to a Seer to enquire after his fathers Asses and 〈◊〉 heareth news of a Kingdom intended to him 1 Sam. 9. 6 7. 10. 1. 〈◊〉 to give a proof parallel to this of my Text yea farre exceeding it the Disciples that constrained a stranger as they thought to abide with them entertained 〈◊〉 Lord Jesus unawares Luk. 24. 29. God doth thus exceed in his remuneration to give evidence of his free grace and bountifull minde To give what is not so much as thought on argueth free grace To give above expectation argueth bounty What an encouragement is this for a Christian cheerfully to do his duty and constantly to go on therein referring the issue to God He may do more then is desired or expected yea or thought on For he is able to do exceeding abundantly above all that we ask or think Eph. 3. 20. §. 21. Of applying to our selves rewards given to others COncerning the persons that unawares were thus recompenced they are thus set down some Hereby the Apostle himself inferres that every one who performed that duty received not that particular recompence yet he sets it down as a motive unto all For all may be encouraged by that recompence which is given to some only This kinde of argument is oft and much pressed in the New Testament In the inference which this Apostle makes in the beginning of the sixt verse of this Chapter Concerning Gods imputing righteousnesse unto Abraham who beleeved the Apostle inferres that it was not written for his sake alone But for us also to whom it shall be imputed if we beleeve Romanes 4. 23. 24. From Gods delivering Lot out of Sodom when it was consumed with fire the Apostle maketh this conclusion The Lord knoweth how to deliver the godly c. 2 Pet. 2. 9. This Apostle having set down the many great rewards which God gave to the â—…aith of his servants in the 11th Chapter of this Epistle maketh this inference Wherefore let us run with patience Heb. 12. 1. On this ground Saints of old pleaded for themselves Gods former dealings with others as Psal. 22. 4 5. 2 Chron. 20. 7. Nehem. 9. 10. Gods blessings on some are evidences of his good will of what is pleasing to him and what he approves For did he not approve such and such things and were he not well-pleased with them certainly he would not bestow blessings on the performers thereof in reference to the doing of them Now God is ever of the same minde Iob 22. 13. Malach. 3. 6. what once he approveth he will ever approve and what he approveth he will assuredly recompence This assuredly is the best and most proper use that we can make of Gods former gracious dealing with Saints registred in sacred Scripture namely to apply them to our selves and to be encouraged thereby to go on in such courses as they did resting on this that God approves us therein and that he will recompence us some way or other They who reade the acts of Saints and Gods goodnesse to them as meer histories of things done in former times and apply them not to themselves fail of the best use to be made thereof Wherefore to make a right use of the Scriptures observe these few Rules 1. Exercise thy self in Gods Word by reading and hearing it frequently diligently that thou maist be well acquainted with the very letter and history of the Scripture 2. Use all means to get understanding of the true sense and meaning thereof For this end Prayer Meditation Conference and diligent attending upon the publique Ministry are good helps 3. Beleeve what thou conceivest to be the true sense and intent thereof 4. Apply it to thy self so farre as thou conceivest it any way belonging to thee For whatsoever things were written before time were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. This is a great point of prudence The life the power the profit of the word consisteth herein 5. Be a follower of those who are therein approved so farre as that which they did may concern thee 6. For thy farther encouragement well observe all the effects and fruits that followed upon Gods approving them §. 22. Of the Resolution of the 2d verse of Heb. 13. THe summe of this verse is A Christians respect to strangers Two points are considerable hereabouts 1. The inference of this verse upon the former For it is a particular exemplification of the former both in the duty of love and also in the person brother 2. The substance of the duty Herein two points are to be noted 1. The manner of propounding the duty in this phrase Forget not 2. The matter whereof it consisteth About the matter is
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 〈◊〉 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 ingeâ—…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
Christ last and second 9. 143 144 Comming of Christ looked for by believers 9. 145 Comming of Christ yet to come 10. 139 Comming of Christ speedy 10. 140 Communication of properties in Christ 9 57 Companions with sufferers 10. 126. Lord 11. 138 Company with wicked dangerous 11. 138 Comparisons see Parables Compassion in Priests and Ministers 5. 9 Compassion on all sorts 5. 11. and 10. 128 Complaints of God 3. 105 Concealing such as in danger 11. 125 Conclusion to be expressed 4. 53 Conception of Christ 8. 6 Conditions stand with free grace 12. 43 Confessors and Professors distinguished 11. 259 Confessors brought to wander 11. 261 Confessors brought to want 11. 262 Confession of sin 10. 7 8 Confessors hardly handled 11. 264 Confidence for profession of faith or faith it self 3. 61 Confidence to be maintained 10. 132 Confesse thy condition 11. 67 Conscience what it is 13. 155 Conscience good and evill 13. 155 Conscience not quieted by legal rites 9. 49 Conscience most affected with sin 9. 83 Conscience quieted when purged from sin 10. 5 Conscience evil 10. 66 Consider what it intendeth 3. 21 Consider weighty matters 3. 22 Consider Christ above all 3. 23 41 Consider one another 10. 75 Consecrated a way is by Christ 10. 55 Consolation from Gods promises 6. 144 Consolation strong 6. 145 Conspiring in sin aggravates it 3. 104 Constancy See Perseverance Constancy of Christ in sufferring 12. 18 Content with thy gifts 2. 37 Content with any estate 11. 45. And 53. 61 62 c. Continue See Persevere Continue God doth his great works among opposers 3. 100 Continuance in sin aggravates it 3. 102 109 Contradictions of sinners against miseries 12. 24 Contradiction make weary 12. 2 Contrary vices to be avoided 6. 8â—… Contraries cause contrary consequences 4. 31 Converted ones at first most assaulted 10. 119 Converted ones at first great courage 10. 121 Conviction works on affection 7. 77 Corruption bitter 12. 84 Corruption to be kept down 12. 85 Corruption defileth many 12. 87 Courage spirituall needfull 12. 25 Covenant what it is 7. 94. and 8. 39 Covenant made with Christ â—… 118. 8. 45 Covenant and Testament differenced 7. 94 Covenant with Christians wherein better 7. 94 Covenant established on the Mediator 8 24 Covenant of God established on promises 8. 26 Covenants four causes 8. 40 Covenant new 8. 35 Covenant a prop to faith 8. 41 Covenant of works 8. 42 Covenant of works why promulged after mans fall 8. 42 Covenant of Grace 8. 45 46 Covenant upon tables of stone 9. 30 Covenant of God the ground of the good he doth 10. 46 Covet best gifts 2. 37 Courage spiritual needful 12. 25 Country of believers 11. 72 Councell of God immutable 6. 135 Creation not understood by reason 1â—… 8 Creation by Gods word 11 8 Creation of nothing 11. 8 Creatures variously taken 4. 75 Creatures perish how many wayes 1. 137 139 Creatures how altered by Christ 1. 140 Creatures cannot work miracles 2. 28 29 Crosse what it is 12. 17 Crosse of Christ 12. 17 See sufferings Crown Crowning 2. 60 Cruelty in death 11. 255 Cruelty of men exceeds beasts 11. 271 Crucifie Christ again 6. 41 Curse followes rejecting 6. 49 Custome no sure rule 10. 80 D. DAnger See Distresse Danger utmost to be declared 6. 30. and 10. 87 Danger of others to be prevented 11. 125 187 Danger to be timely prevented 11. 126 Danger to be prevented so long as may be 11. 127 Danger avoided by such as have courage 11. 147 158 168 Dangerous places made the safest 11. 168 Davids name frailties crosses graces priviledges 11. 211 212 c. Day To day taken for eternity 1 50 This Day applied to set times 1. 58. and 1. 61 Day the extent of it 3. 76 91 146 Daily do good 3. 145 146 Day the last 10. 82. How it approacheth 10. 83 Day the last how it is seen to appear 10. 84 Day the last how fitted for it 10. 85 David the penman of the book of Psalms 4. 44 David a type of Christ 11. 217 Death of Christ vanquished Satan 2. 144 Death See Mortall Death fearful 2. 149 Death in Gods power 5. 41 42 Death principles about it 6. 19 Death of Christ a death of suffering 2. 76 Death in causes of Religion 10 103 Death approaching take care of posterity 11. 112 119 Death most irrecoverable 11. 240 Dead works 6. 8. and 9. 8â—… Dearest yeelded to God 11. 93 Dearest subject to destruction 11. 159 Deceitfull sin is 3. 122 148 Defer not repentance 3. 76 Defences against God in vain 11. 175 Degrees of sin 2. 18. 3. 85 Deliverance from spirituall bondage 2. 152 Deliverance out of troubles 11. 121 Depart from God See Apostates Deputed to his function Christ was 3. 33 See Appointed Desertions spirituall take not away all comfort 3. 64 Desire of doing good 13. 156 Desires though earnest may be in vain 12. 96 Desperat distresse avoided 11. 23â—… Despâ—…se the Law who do 10. 102 Despisers of the Law put to death 10. 103 Despisers of Gospel more sorely punished 10. 107 Determined God hath whom to blesse 11. 90 Devil destroyed 2. 141 Devils power of death 2. 142 143 Devil an accuser 2. 146. 3. 122 Devil compriseth all the evill angels 2. 147 Devil described 3. 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 74 81. and 3 164. and 6. 84. and 10. 5 Dy men must 9. 133 Dy but once men do 9. 134 135 Different times argue different things 4. 29 Different things discerned by faith 11. 144 Different priviledges from God 11. 277 Diffidence See unbelief Diligence about heavenly rest 4. 64. and 6. 79 Directions to be added to admonitions 3. 143 Disgraces See reproaches Disgrace put upon professors â—…0 124. Disgrace a kind of persecution ibid. Disobedience distinguished from transgression 2. 14 Distresse no just cause of distrust 3. 39 See Danger See Desperate Distrust See unbelief Divers doctrines 13. 115 Divine truths differenced 2. 22 Doctrines divers and strange 13. 115 Dominions 1. 84 Dominion of Christ 2. 61 69 Doubling a word an emphaticall hebraisme 6. 103 Draw neer to God 10. 62 Drinks legall 9. 50 Dulnesse in hearing 5. 50 Dulnesse from want of exercise in Gods word 5 68 Duty necessary 2. 3 Duty daily to be done 3. 145 E EArth the foundation 1. 131 Earths and heavens extent 1. 130 Earth the place of Saints plgrimage 11. 69 Efficay of Christs propheticall office 2. 122 127 Efficacy of Christs blood before shed 9. 90 Elder not ever the worthier 11. 11 106 Elders who are 11. 6 Election Gods power therein 2. 131 Elect only given to Christ 2. 133 Elect perfected by Christ 10. 40 Eliah died not 9. 133 Elohim when to be taken of God when of creatures 1. 107 Encrease of Gods goodnesse to his Church 8. 53. And 11. 57 61 End of world cleared 9. 119 End justifieth not an act 11. 125 Endeavour after heaven 4. 63 Endeavour acceptable 13.
In what respects God is said to harden Satan cannot force mans will One man cannot force anothers will The blame of sin not to be put off to others 1. Naturall hardnesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Unbelief 3. Hypocrisie 4. Pride 5. Presumption 6. Frequent sinning 7. Relapse 8. Ill company 9. Plenty 10. Afflictions Means of softning mens hearts Jews rejected means of softning How men fall about means How men positively harden their own hearts Withstand beginnings Degrees of sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obeaeco c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor obduratum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occaecatae sunt mâ—…ntes Effects of an hard heart 1. Security 2. Inconsideratenesse 3. Stupidity 4. Obstinacy 5. Malice 1. Take heed of the causes of a hard heart Graces contrary to the causes of a hard heart 2. Get a sense of the burthen of sin How sin appears horrible 3. Speedily turn from sin 4. Beware of a relapse 5. Be constant in use of means 6. Walk before God 7. Apply judgments 8. Number thy days aright 9. Examine thy self daily 10. Pray a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What provocation is ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Acerbare amaritudâ—… â—…fferre h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lis jurgium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jurgavit ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acerbare exasperare ad amaritudiâ—…em seu amaraâ—… iram câ—…citare l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins of former ages to be observed Take notice of the sins of former ages a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atticè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac ipsa die c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum luce vel prima luce Thucyd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub lucem Lysias d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diei noctispacium e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hodiâ—…rno die f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wildernes described The wildernes Gods School Why the wildernesse here mentioned Gâ—…ds provision 〈◊〉 the Israelites in the wildernesse No evidence of Divine Providence works on incredulous See v. 9. §. 99. ch 8. v. 9. §. 55 57. Gods kindenes to us an aggravation of our sins Distresse no sufficient cause of distrust Gods manifold waies of providing To tempt God In the midst of blessings how great a sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doâ—…cc c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usquedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque quo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo ubi a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who meant by Fathers Why ancient Jews called Fathers Practise of Fathers no warrant for sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How men tempt God evilly Presumption ariseth from diffidence Presumptuous tempting of God Distrustfull tempting of God Israels manifold temptings of God Causes of tempting God Effects oftempting God Judgements on tempters of God How to avoid tempting of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God provided for the incredulous Gods kindness to incredulous a prop of faith to beleevers Outward blessings on wicked Judge not Gods favour by outward blessings a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meâ—…m b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods works in the wilderness were extraordinary c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods extraordinary works work not on incredulous See v. 16. §. 163. The agreement betwixt the Psalmist and the Apostle Words may be altered if sense be held God not hindered by mans unbelief Instances of Gods long-suffering Why God long forbears Who may bless God for his forbearance Forbear as God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See chap. 6. v. 1. §. 2. See §. 109. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ripa b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravate ferre c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pondus dolor e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poudere premor molestè fero f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nauseabâ—…is vâ—…smetipsos How God grieved a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gigno Conspiring aggravates sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods love makes him complain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benoni Participium praesens medium inter perfectum faturum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seduco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erratis l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 10. v. 26. §. 88. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repent a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calcavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatuâ—… ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vado See Chap. 10. v. 20. §. 54. Gods secret way Gods visible way Waies wherein God would have us walk Some ignorance extenuateth sin Ignorantia dicit simplicem scientiae negationem Ignorantia importat scientiae privationem Th. Aquin. sum Theol. pri 2d Quaest. 76. Art 2. Nescience blameless in three cases Simple ignorance * Ignorantia juris vel facti Wilfull ignorance Ignorantia est 〈◊〉 vel directâ—… siâ—…ut cum 〈◊〉 stuâ—…io â—… vult nâ—…ire aâ—…qua ut liberius peâ—…t vel 〈◊〉 sicut cum aliquis propter 〈◊〉 vel propter alâ—…s occupationes negligâ—… aâ—…cre id â—…r quod â—… peccato râ—…tur T. Aquin. sum Theoâ—… prim â—… quaest 76. Aâ—… 3 Ignorance cannot be the mother of devotion The wofull plight of ignorant persons Ignorance an insufficient plea. They who are under ones charge must be instructed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itaque d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septem septies e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Niphal jura vit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Requtes mea b
had to the manner of doing duty 1. Examination 2. Humiliation 3. Abnegation 4. Exhortation 5. Direction 6. Consolation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God directs how to worship him Of Gods manifold making known his mind See Chap. 1. v. 1. Sect. 11. Why God took Moses into the Mount Solitarinesse fit for communion with God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Noster ille Pontifex Beza Pareâ—…s Iunius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod derivatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde vaâ—…ia tempora mutuatur f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What a Mediator is â—… Whâ—… is there â—… Mediator â—… Who were at variance â—… Who is the Mediator 〈…〉 7. Who partake of that benefit 8. How long lasteth this office Their miserable plight who are without a Mediator Against other Mediators Vuigo dicitur qui divitem affectat thelo-dives qui sapientem thelo-sapiens c. Ergo hic thelo hnmilis dicitur i. volens-humilis affectans humilitatem Aug. Epist ad Paulin. Hypocrisis humilitatis Oecum-in loc The distinction of Mediator oâ—… redemption and intercession discussed Christs Mediation a ground of confidence Do all in the name of this Mediator 〈◊〉 to please him whâ—…m 〈◊〉 Mediator hath pacified How Christ is the Mediator of the Covenant Why Christ undertook to be a Mediator of the Covenant Chrisâ—…s love evidenced in his Mediation â—…aith supportâ—…d by Christs Mediation Why covenant to be kept with God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises to Jewes and Christians differ not in substance Wherein lyeth the difference of promises a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by first covenant f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What faultless is h ' A. Wherein the first covenant was faulty a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impotency exempts not from blame a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why things to come are set down in the time present See Chap. 4. v. 3 Sect. 24. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Chap. â—… v. 6. Sect. 72. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 House variously taken The name Israel The notation of the name Iacob b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplantavit Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iacob c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calx d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principem se gerere 〈◊〉 â—…patum 〈◊〉 Prov. 8. 16. Est. 1. â—…2 Notation of Iudah g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…cit In Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebra vit Psal. 136. 1. Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudah h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudeus i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Iudaeus l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaâ—…e m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaizantes Se Iudâ—…os profitebantur Pray for the calling of the Jews a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a covenant is Two parts of a covenant Covenant humane Covenant divine The four causes of a covenant 1. The Efficient The procuring cause 2. The matteâ—… of a covenant 3 The form 4. The Ends of a covenant Gods glory the supreme end Mans happinesse a subordinate end Gods condescention to man in covenanting with him Gods covenant a prop to faith Gods Covenant shewes 1. What God expects of us 2. What we may expect from God 3. What priviledges belong to us 4 What is to be 〈◊〉 by us Two Covenants One of works The other of Grace What the Covenant of works is 1. The Author of it 2. The Ground thereof 3. With whom it was made 4. What was promised therein 5. What was required thereby 6. Mans ability to do what was requited â—… The Seals of it 8. The Ends thereof 9. The Extent of it Why it was proclaimed after mans fall How reward may stand with grace How reward is of debt The covenant of works instructeth 1. In the perfection of Gods will 2. In mans duty 3. In the misery of sinners 4. In the need of a Redeemer The Covenant of works gives matter of humiliation 1. For Adams sinne 2. For natural corruption 3. For actual sins 4. For effects of sinne The Covenant of works directs us 1. To acquaint our selves with it 2. To examine our selves by it The Covenant of works gives cause to prayse God 1. For our Surety 2. For freeing us from it Christian abnegation What the Covenant of Grace is Titles of the Covenant of Grace 2. The Authour 3. The procuring cause 4. The Mediator See chap. 1. verse 9. Sect. 118. 5. The time when 6. The occasion 7. The parties with whom 8. The good promised 9. The duties required 10. The ratification a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods special love to man Woe to them that reject the covenant of Grace b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consolation from the covenant of grace Go boldly to God Oft eye the covenant Gratulation for the covenant of grace The covenant of grace ever since Adams fall New and old covenant 1. Wherein the new and old covenant agree 1. Error Temporall blessings only under the law 2. Error Two wayes to heaven 3. Error Limbus Patrum Bellarm. Tom. 1. de Christo. lib. 4. cap. 1. Et Tom. 2. de Purgat Lib. 2. cap. 6. 4. Error An unknown place of blâ—…sse Efficacy of Christs Sacrifice everlasting Infants baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Catholick Church in all ages Gods manisold wisdom Encrease of Gods goodnesse Saints under the new covenant advanced to greater glory a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v. 16. Sect. 163. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gigno inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No kindnesse wins ungratious persons See Chap. 3. v. 8. Sect. 92. A time of deliverance a fit time for covenant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiâ—… Pagnin Vatabl
know nothing by my self 1 Cor. 4. 4. There was 〈◊〉 guile found in Christs mouth we ought to put away lying and speak every 〈◊〉 truth with his neighbour Eph. 4. 25. Christ did not evil We ought to 〈◊〉 〈◊〉 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 〈◊〉 mercy and finde grace to help in time of need IN this verse is laid down a second use of Christs Priesthood The 〈◊〉 was to hold fast our profession vers 14. This is to approach to the 〈◊〉 〈◊〉 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 〈◊〉 Christ. The former especially upon his dignity This shews Christs 〈◊〉 that his ablenesse to help Where these two concurre Will and Power no â—…stion need be made of any needfull succour Well did the Leper which 〈◊〉 to Christ thus joyn them together Lord if thou wilt thou caust make me 〈◊〉 Matth. 8. 2. Both these must be known believed and called to minde when 〈◊〉 to God From this inference it may be inferred that without such a Priest as 〈◊〉 〈◊〉 there is no accesse to God If we must therefore go to God because we 〈◊〉 such a Priest it followeth That without such a Priest we cannot go to God 〈◊〉 Chap. 2. v. 17. § 179. The compound Verb translated come unto ariseth from the same 〈◊〉 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 â—…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 〈◊〉 boldnosse or confidence Of this word See Chap. 3. v. 6. § 61. It is here opposed to distrustfulnesse and fearfulnesse According to the â—…tion of the originall word it implieth a free uttering of a mans whole minde 〈◊〉 craving whatsoever may and ought to be asked of God This is indeed a great priviledge but yet no other then what we may 〈◊〉 Christ our great Highpriest lay claim unto and in all our wants freely and â—…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 〈◊〉 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 〈◊〉 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 Meâ—…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 〈◊〉 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
God is ever miâ—…full of such and such persons to support to succour and every way to do 〈◊〉 good and withall to recompence all the good they do He that forgets noâ—… 〈◊〉 ever remember Hereupon the Psalmist professeth that the righteous shall be in â—…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 〈◊〉 yet will I not forget thee Isai. 49. 15. On this ground doth the Psalmist with 〈◊〉 emphasis expostulate this case Hath God forgotten to be gracious hath he is 〈◊〉 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 〈◊〉 â—…of the Holy Ghost mentioneth certain Books or Roles of remembrance 〈◊〉 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 〈◊〉 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 â—…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 â—…ght confidently expect an abundant recompence 2. This may be an incouragement against mans ingratefull forgetfulness Many are â—…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 appâ—…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 inâ—…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 stilâ—…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 〈◊〉 〈◊〉 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 â—…e 〈◊〉 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 iâ—…strumentally because men assisted by Gods Spirit bring forth this fruit Both 〈◊〉 God and Man are joyned together in this work God hath begun a good work iâ—… 〈◊〉 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 〈◊〉 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—… 〈◊〉 Christ to the Church at Ephâ—…sus Rev. 2. 2. Well mark such places of Scripâ—… mention Gods approving remembrance of a grace and you shall finde the 〈◊〉 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 〈◊〉 above and commeth down from the Father of lights Jam. 1. 17. So as God is the â—…thor and efficient cause of it 2. In regard of the matter of it it is agreeable to Gods