rooted out as noysome weeds they will hinder the growth of the 〈◊〉 flowers All contraries hinder each other as darkness light moisture driness When therefore we set our selves to practise any vertue if we desire to be carried on therein to perfection let us observe what is most contrary thereunto to avoid the same Physitians Chirurgeons Husbandmen and other sorts of men whâ—…d fire to have their work prosper take this course Ier. 3. 3 4. In particular in all undertakings for growth in grace shake off slothfulness patend not needless excuses of impossibility of improbability of difficulty or of â—…ger The slothfull man saith there is a Lyon without I shall be stain in the 〈◊〉 Prov. 22. 13. §. 83. Of being quickned up to duties by presidents AS a further motive to enforce them unto the foresaid diligence the Apeâ—… setteth before them the example of such as had well run the Christian race and attained unto the end thereof their eternall salvation The particle by which he bringeth in this motive is a disjunctive conjunction BUT sâ—…t down by way of opposition unto slothfulness implying that they who obtained the prize were not slothfull So as if we look to partake of the same blessing we may not be slothfull for they in their times and places were diligenâ—… Slothfull persons hazard the Crown To have an eye upon such Saints as 〈◊〉 well finished their course before us will be an especiall meanes of avoyding slothfulness To this very end doth the Apostle set before these Hebrewes a Catalogâ—… of the most faithfull Worthies that lived in former ages Heb. 12. 1. The Apâ—… expresly saith that Salvation is come unto the Gentiles to provoke the Ieâ—…es to 〈◊〉 Rom. 11. 11. namely to be as forward in entertaining the Gospell of Christ â—…s the Gentiles were Presidents and examples do put a kind of life into men Yea dumb creatures are hereby incited a tyred jade seeing other horses to gallop before him iâ—… soon 〈◊〉 on to a gallop It will be therefore a good meanes for our quickning duly to observe the pâ—…tternes of such as have been forward in the way of godliness Mark them which 〈◊〉 so as you have us for an ensample saith the Apostle Phil. 3. 17. Till we behold others we may sooth our selves in our slothfulness and think it to be a kind of diligence But when we behold others diligence then shall we find our own supposed diligence to be but slothfulness For quickning us up patternes may be of more force then precepts §. 84. Of the use of former patternes THis noune followers is derived from the same verb which is used Chap. 13. v. 7. § 100. The following here intended is a diligent endeavour to be liâ—…e unto them and in our time to do as they did For he here speaks of such as â—…ad finished their course and obtained the priâ—…e Hereof see more in the place before 〈◊〉 The patterns and presidents here intended to be allowed are set down in â—…o respects 1. As a motive to incite the living to follow those who attained heaven for so â—…y these followers attain thither also This then is a second motive to perseveâ—… Of the first motive see § 79. Of the benefits of imitating Saints See Chap. 13. v. 7. § 104. 2. These patterns are as a direction to shew them the way to happiness What â—…tter direction can there be to keep on in the right way then to follow such as have 〈◊〉 in that way before §. 85. Of faith the meanes of enjoying Gods promises TO direct them the better in imitating those that are here set before them the Apostle doth expresly set down two graces that are of singular use for obtaining â—…all life namely faith and patience These are set down with a preposition that implyeth the meanes and way wherein and whereby the reward is obtained which preposition is thus translated through This preposition as here used with the genitive case doth set out in general the cause of a thing and that both principall and instrumentall as hath been shewed Chap. 2. v. 9. § 74. and Chap. 3. v. 16. § 164. It also intends the meanes of effecting a thing and then it useth to be translated through as here and 1 Cor. 10. 1. Acts 8. 18. 1 Cor. 4. 15. Here it implyeth that the graces following are the meanes of obtaining the promises for by saith we give such credence to the truth of the promises and so apply them to our selves as we account them our own even as if we were in possession thereof This is that receiving of the promises which is applyed to Abraham Heb. 11. 17. In this respect faith is said to be the evidence of things not seen Heb. 11. 1. Of faiths giving right to Gods promise see Chap. 4. v. 3. § 23. That saith is needfull for enjoying the benefit of Gods promises is evident by this that the reward promised is in Scripture attributed to faith He that believeth hath â—…lasting life Joh. 3. 36. Yee are saved through faith Eph. 2. 8. And to shew that faith is so necessary a means as the thing promised cannot be obtained without iâ—… a must is put thereunto He that commeth to God must believe that God is a rewarder c. Heb. 11. 6. Yea eternall life is denyed to such as believe not He that 〈◊〉 not is condemned already because he hath not believed c. And he that beâ—… not the Sen shall not see life Joh. 3. 18 36. In this respect Salvation is said to be the end of faith 1 Pet. 1. 9. Faith is that instrument which God sanctifieth to make us partakers of those invisible blessings which in and by his word are offered unto us It is as an hand to receive spiritual and heavenly things Now as the offer of a thing makes it not our own unless it be received so without faith the promises of God become void unto us The word preached did not â—…fit them not being mixed with faith in them that heard it Heb. 4. 2. Behold here the benefit and necessity of faith The benefit in that it brings the â—…in of all Gods promises unto us The necessity in that promises are in vain to us without it The inheritance is purchased by the blood of Christ but it is faith that settles a right upon us and gives us as it were a possession of it It gives a kind of being to things promised before the date be accomplished This is it which makes us against hope to believe in hope Rom. 4. 18. Of Faith Of the Nature of it Of the meanes of working proving prospering and well using it And of the benefit and power of it see The whole Armour of God Treat 2. Part. 6. Of Faith on Eph. 6. 16. § 5. c. §. 86. Of Patience added to Faith TO Faith the Apostle addeth Patience as another and a joynt meanes for obtaining good thingâ—… promised The Greek word
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
another and that in time so as this body shall not be full till the end of the world and then will there be no more need of this intercession The intendment of this phrase applyed to Christ to make intercession is to shew thâ—… Christ being Gods favourite and our advocate continually appeareth before God to make application of that sacâ—…ifice which once he offered up for our sins Thaâ—… hâ—… is Gods favourite is evidâ—…nt by this testimony which God from heaven gave of him This is my beloved Son in whom I am well pleased Matth. 3. 17. 〈◊〉 expresly called an advocate with the father 1 Iohn 2. 1. It is expresly said 〈◊〉 〈◊〉 entred into heaven now to appear in the presence of God for us Heb. 9. 24. This Christ doth 1. To present unto his Father himself the price of our â—…demption 2. To make application of his sacrifice to his Church time after time 〈◊〉 to the need of the severall members thereof 3. To make our persons prayers services and all good things acceptables God 1. This sheweth that the Church needeth no other sacrifice nor yet a 〈◊〉 that sacrifice The reason which Papists forge for their supposed 〈◊〉 bloody sacrifice is directly against this intercession of Christ for if 〈◊〉 still remain our Priest in heaven and as our Priest still makes intercession 〈◊〉 us what need is there of any other Priest or any other sacrifice 2. We may in faith and with boldnesse at all times approach to the 〈◊〉 〈◊〉 grace in that we have an advocate who also is Gods favourite there alwayes â—…sent An advocate that is able to make our cause good He himself hath 〈◊〉 〈◊〉 indured whatsoever is requisite to make our cause good He is a favourite to 〈◊〉 God will hearken Though we be unworthy and have much incensed Gods 〈◊〉 yet there is hope so as we need not despair 1 Iohn 2. 1. On this ground the Apostle with an holy insultation saith Who is he that condemneth It is Christ that 〈◊〉 yea rather that is risen again who is even at the right hand of God who maketh â—…nuall intereession for us When thou art troubled with horror of sin when thoâ—… 〈◊〉 in any distresse when thou art going out of this world lift up the eyes of thy 〈◊〉 〈◊〉 Christ thy advocate at the throne of grace making intercession for thee and in 〈◊〉 commend thy case and soul to him 3. This is a good ground of assurance of Gods constant favour to us and of 〈◊〉 persevering unto the end and it is the more sure because it is not in our selves 〈◊〉 in Christ. 4. This is a further ground of presenting our persons prayers and all our services to God in the name of Christ. See § 105. This relative to them hath reference to the persons described in the former 〈◊〉 of this verse It intendeth such a limitation as excludeth all others So as Christ doth not make intercession for all Ioh. 17. 9. See Chap. 2. v. 9. § 81. §. 107. Of the resclution and observations of Heb. 7. 25. Vers. 25. Wherefore he is able also to save them to the uttermost that come 〈◊〉 God by him seeing he ever liveth to make intercession for them THe sum of this verse is The alsufficiency of Christs Priest-hood in setting 〈◊〉 hereof observe 1. The inference in this word wherefore 2. The substance In it 1. An effect 2. The meanes of accomplishing it The effect is set out 1. By the kind of it to save 2. By the ground of it he is able 3. By the extent to the uttermost 4. By the persons that are saved These are described 1. By their act them that come 2. By the object to whom unto God 3. By the mediator by Christ. 2. The meanes of accomplishing the foresaid effect is 1. Propounded 2. Amplified In the point propounded there is 1. An act he liveth 2. A continuance therein for 〈◊〉 In the amplification of it we have 1. The end to make 〈◊〉 2. The Persons for whom for 〈◊〉 Doctrines I. Christs excellencies made him an alsufficient Priest The generall reference of this verse to all that went before intends thus much See § 101. II. Salvation is the end of Christs Priest-hood He was such a Priest as is before described to save See § 101. III. Christ was able and meet to accomplish what he undertook This is exemplisied in this particular of saving See § 102. IV. The salvation which Christ bringeth is full and perfect It is to the uttermost See § 103. V. Men must endevour to be saved They must come See § 104. VI. Salvation belongs to those that come to God This is here taken for granted See § 104. VII Christ is the meanes to bring us to God Christ is understood under this relative him See § 105. VIII Christ still liveth as our Priest So much is intended under this phrase 〈◊〉 〈◊〉 liveth See § 106. IX Christ maketh intercession This is plainly expressed See § 106. X. Christ maketh intercession for such as he intends to save This relative for 〈◊〉 hath reference to such See § 106. §. 108. Of Christ such an High-Priest as became 〈◊〉 Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself IN these two verses a fifth argument is laid down to prove the excellency of Christs Priest-hood above the Leviticall See § 1. The argument is taken from the difference of the persons that executed the one and the other Christ was perfectly puâ—…e v. 26. but the Leviticall Priest polluted v. 27. Of Christs being a Priest and an High-Priest see Chap. 2. 17. § 172 173. The Apostle to make the force of his argument more evident premiseth a necessity of such an High-Priest as Christ was in this phruse became us Of the various acception of this word became see Chap 2. v. 10. § 86. It signifieth both a decency or glory and also a necessity In the former respect it hath reference to God whose glory is much set forth thereby In the latter respect it hath reference to man who could not have been saved without such a Priest as is here set forth Well therefore might he say such an High-Priest He is such an one as never the like was or can be Christ being the truth of that which was prefigured in Melchisedec and being so far prefer'd before Aaron as he is in this Chapter this relative such and that in the largest extent may well be applyed to him How Gods glory is set out by Christs Priest-hood wherein he humbled himself to death was shewed Chap. 2. v. 10. § 87. In reference to Christ himself that there was a meetnesse a necessity for Christ
violent to take it by force Matth. 11. 12. Great was the courage and zeal of Christians in the beginning of the primitive Church Act. 2. 41. c. 1. One especial ground hereof is the divine providence of God who knowing that profession of his truth causeth persecution of professors gives to those that profess his name the spirit of zeal and courage together with the spirit of illumination that his Souldiers should not faint in his quarrel 2. Another ground is Christians deep apprehension of their blessed change Then that woful estate wherein they were by nature is fresh in their memory and they would not for all the world be of that state again The fresher that the memory of this change is the more couragious they will be in abiding therein This serves to put on the former point of calling to remembrance our first love and former zeal and courage that thereby we may be provoked to continue and increase therein Men are prone to leave their first love Christ complains hereof in the Church of Ephesus Rev. 2. 4. We have need to be watchful against it As water though seething hot is ready to wax cold and heavy things to fall downward if means be not continually used to keep the water hot and the heavy things upward so we in reference to grace Of means of perseverance see chap. 3. v. 6. § 70. §. 122. Of the cause and manner of suffering THe description of the time when these Hebrews couragiously endured namely so soon as they professed the true faith further sheweth that it was the cause of their suffering which made them so to endure as they did It was their knowledge acknowledgement and profession of the Gospel so as it is the cause of suffering which works confidence and courage See more hereof in the whole Armour of God on Eph. 6. 20. Treat 3. Part. 7. § 191 192. The foresaid knowledge made them endure that fight of afflictions whereunto they were brought It made them with patience to submit themselves thereunto Nothing is of more force to work patience then to suffer for the Gospels sake which is indeed for Christs sake and nothing so useful unto us in time of affliction as patience well grounded Of this grace of patience of the benefit excellency and necessity of it see The whole Armour of God on Eph. 6. 15. Treat 2. Part. 5. § 8 9. c. §. 123. Of the many afflictions whereunto Christians are subject Heb. 10. 33. Partly whilst you are made a gazing stock both by reproaches and affllictions and partly whilst ye became companions of them that were so used A Second branch of the Apostles exemplification of the tryals whereunto these Hebrews were brought was disgrace To shew that this was not all he bringeth in this kinde with a distributive phrase partly That thus this particle is to be taken is evident by the repetition of it in the next clause Thus he implieth that albeit their being made a gazing stock were a great matter to be endured yet it was not all as we shall see afterwards If Christians be wronged one way they cannot thereupon think themselves exempted from all other trialls there are many wayes to try the very same persons Many are the afflictions of the righteous Psal. 34. 19. Take a particular instance thereof in Paul himself 2 Cor. 11. 23. c. The Devil wants not malice and subtilty to invent many nor power and envy to execute the same It will be therefore our wisdom in enduring some tryalls to look for others and to prepare our selves against them See the whole Armour of God on Eph. 6. 13. Treat 2. Part. 4. § 11. and Part 5. § 12. and Treat 2. Part. 4. § 10. §. 124. Of the disgrace whereunto Christians are subject THe disgrace whereunto these Hebrews were put is thus expressed Whilst you were made gazing stocks All this is the interpretation of one Greek word It is derived from a verb that signifies to See Rom. 15. 24. Whence a noun that signifies a Theater where persons are brought forth to be shown unto people Thence the word of my text is derived which signifieth to be made an open spectacle or as it is well translated in the text to be made a gazing stock Thus it appears that it is one part of a Christans triall to be made in scorne a spectacle Hereunto the Apostle thus alludes We are made a spectacle unto the world 1 Cor. 4. 9. So much is intended under this phrase Yee shall be brought before Governours and Kings c. Matth. 10. 18. We have a speciall instance hereof in the Philistims dealing with Sampson Judg. 16. 25. The world hath an inveterate hatred against Christians I have chosen you out of the world sayth Christ therefore the world hateth you John 15. 19. Besides the world gives it self to evill and every one that doth evill hateth the light Joh. 3. 20. and such as hold it out 1. This teacheth us to deny shame as Christ did Heb. 12. 2. 2. This directeth us to acquaint our selves with other spectators then the men of this world Thus though we be as gazing stocks to enemies of the Christian Religion yet we shall be objects for others that see us to rejoyce in seeing us hold fast our profession Besides Saints living in this world we shall have God Father Son and Holy Spirit and the innumerable Company of holy Angels to be joyfull spectators of us This generall of being made a gazing stock is further exemplyfied in two partiâ—…ulars Reproaches and Afflictions That these are two specials of the foresaid generall is evident by these two copulatives both and. Concerning reproaches See Chap. 13. v. 13. § 135. It is here evident that reproaches for the Gospel are a kind of persecution The Apostle sayeth of Ishmael who reproached Isaack Gen. 21. 9. that he persecuted him Gal. 4. 29. And the Lord himself reckoneth up reproaches among the kinds of persecution Matth. 5. 11. And his Apostle thereupon accounteth such blessed 〈◊〉 are reproached for the name of Christ 1 Pet. 4. 14. Reproaches peirce farther then the sword can they pierce the soul and that deeply as is evident by Saints complaint thereof Psal. 123. 4. 1. This is a ground of comfort and encouragement to such as are reviled for righteousness sake they are therein made Martyrs and the Crown of Martyrdom belongeth unto them 2. This teacheth us to take heed of reproaching professors of the truth for their profession sake They who do so make themselves persecutors and pull upon their own souls the punishment of persecutors §. 125. Of enduring evill deeds THe other particular wherein these Hebewes were made a gazing stock is said to be afflictions The word properly signifieth a pressure or a pressing namely of the body for a man after he hath killed the body hath no more that he can do Luke 12.
Gods also were destroyed Exod. 1â—… 12. The first born of their Children were most dear unto them Their Beasts were very profitable unto them Their Gods were in high account amongst them We have here an instance that God can take away the dearest and the usefullest things yea and things which we have in highest account This is further â—…emplified in Iob Iob 1. 19. and in the Iews Ezek. 24. 25. 1. God is an high supreme Lord over all all are under his jurisdiction as Children Cattle and such as we esteem as Gods 2. He doth sometime in this extent manifest his power to aggravate his â—…rrour 3. He doth so in some persons to prevent future mischiefs that they might do Thus he took away Davids dear Absolon 2 Sam. 18. 15. 4. He sometimes so dealeth with his Children to try them Gen. 22. 2. Yea and to manifest that grace that is in them This was the end of Gods dealing with Iob so as â—…he did that faith patience and other graces that were in him might be manifested to be in him 1. What cause have all of all sorts to take heed of provoking such an one as the Lord is He can make the stoutest to stoop witness Pharaoh and all Egypt Exod. 12. 31. c. If there be any thing that men set their heart upon God can spoil them of it and make them repent their opposing against God 2. This may admonish us to take heed of setting our heart and doting too much upon any thing here below We ought to account all things that here we enjoy to be such as may be taken from us Besides the forementioned instances of Children Beasts and Gods the Lord may take away his Ordinances as he suffered the Arks to be taken from Israel 1 Sam. 4. 11. 3. Well use all things that are dear and usefull unto thee that thou provoke not God to take them away from thee This Judgment is aggravated by the extent thereof implyed in the plural number The history thus expresseth the circumstance All the first born in the land of Egypt shall dye from the first born of Pharash that sitteth upon his Throns even unto the first-born of the Maid-servant thâ—… is be kind the Mill and all the first-born of beasts Exod. 11. 5. It is further added in the execution of this judgment that there was not an house where there was not one dead Exod. 12. 30. Thus we see how God can extend his judgment to all of all sorts In another place mention is made of old and young Maids little Children and Women to be destroyed Ezek. 9. 6. Yea of the Priest and Prophet of Virgins and young men Lam. 2. 20 21 22. Read Lamentations Chap. 5. v. 11 12 13 14. To God all are alike with him is no respect of persons It therefore concerneth all of all sorts to fear and to take heed of provoking the wrath of the Lord. This extent prevents all vain pretences as if God would spare the Prince or the honorable person or the rich or the poor or the meane or any other kind No outward condition can exempt us from Gods jurisdiction and as God can so he will keep under all of all sorts §. 160. Of Gods ordering Iudgments answerable to sins THIS kind of judgement in destroying the first born is the more observable in that it was answerable to their great sin Their sin was to seek the extirpation of the Children of Isradel for which end the King commanded the Midwives to kill all the male-children of the Israelites in the birth which cruell Edict because it took not effect therefore he made another as cruel if not more cruell that all his people should cast every son that is born of an Israelite into the water Exod. 1. 16 22. God therefore destroyeth all their first born and thus ordereth the judgment answerable to their sin The Lord further followed the Egyptians in this kind for they sought to drown the Children of the Israelites and their King and all his mighty Host were drowned in the red Sea Many are the instances which the Scripture giveth in this kind Nadab and Abihu offered Incense with strange fire and were themselves devoured with strange fire Lev. 10. 1 2. Memorable is the instance of Adonibezek Judg. 1. 7. And of Eliâ—…s sons who prophaned the holy things of God and were destroyed in bearing the Ark of the Lord 1 Sam. 4. 11. Agag was thus dealt withall in his kind 1 Sam. 15. 33. And David in sundry cases as 2 Sam. 12. 11. and 24. 1. 15. God hath expresly threatned thus much Lev. 26. 23 24. Psal. 18. 26. 1. Thus God dealeth to manifest the equity of his proceeding against men that so he may be the more justified 2. The Lord doth this in mercy to afford unto men a meanes to find out the cause of Judgment that so they may take away the cause by true repentance and thereupon the Judgment be removed or otherwise that they may be made the more inexcusable Let us therefore take occasion from the kind of Gods Judgments to search after the causes thereof Hereof see more in the Plaister for the Plague on Numb 16. 44. § 4. 5. §. 161. Of Children punished for their Fathers sins IT is more than probable that among those first born very many were young Children which never had done themselves any hurt to the Israelites so as Children may suffer for their Fathers sins The law threatneth as much Exod. 20. 5. And God herein manifesteth the extent of his Justice Exod. 34. 5. This may be exemplified in the Children of Dathan and his complices Numb 16. 27 32. And in the Children of Ieroboam 1 King 15. 29. and sundry others Divine vengeance is hereby much aggravated As Gods mercy by the extent thereof to the seed and Children of such as believe on him is much amplified Gen. 17. 7. Prov. 20. 7. Psal. 112. 2. so is the Judgment aggravated by this extent Obj. This may seem to be against justice and against Gods express Word who hath said it and sworn it that the Child shall not dy for the sin of the Father Ezek. 18. 2 3. c. Answ. 1. The Justice of God is manifested by the universal Contagion and corruption of all Children of men Is it not just with men to destroy the young cubbs of Foxes Wolves and other mischievous creatures by reason of their ravenous nature 2. Besides Children appertain to Parents they are theirs In this respect it iâ—… not against Justice to punish them in their Parents case Children of Traitors are deprived of their patrimony by reason of their parents demerit As for Gods avouching not to punish the Child for the Father that is spoken of penitent Children and withall it is intended of the personal sins of Parents and the eternal punishment thereof which punishment no Child shall bear simply for his parents Personal sin This should the rather
say unto you I say unto all may be applied to the Epistles of the Apostles For in them they intended the good of all Christians The particular inscription of their Epistles to particular Churches or persons was as the ordinary dedication of books to particular persons which are intended to the good of all St Luke dedicated his histories of the Gospel of Christ and Acts of the Apostles to one man and by name to Theophilus yet he intended them to the good of all St Paul in that Epistle which he directed only to Titus by name concludes with this generall benediction Grace be with you all Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion yet so carried as sundry generall instructions meet for all Christians to know are couched therein All Christians therefore are to read and hear the Epistles of the Apostles as heedfully as they were bound to do unto whom in speciall they were directed As for this Epistle to the Hebrews it may seem in sundry passages thereof to be written by a propheticall spirit to meet with sundry heresies that were in future times to be broached rather then such as at that time were discovered such as these A true reall propitiatory sacrifice to be daily offered up yea such a sacrifice to be unbloody Sonnes of men to be sacrificing Priests properly so called Many Intercessors and Meaiators to be under the Gospel and sundry other which have been published by Papists long since this Epistle was written So as this Epistle in sundry respects may be as usefull to us who live in the time of Popery and are much infested with popish heresies as to the Hebrews if not more Hitherto of the Title §. 9. Of the Occasion of this Epistle THe occasion of this Epistle was two-fold 1. The immortall and insatiable malice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites So implacable was their hatred of all that maintained the Christian faith as in that cause they spared not their own countrymen 1 Thes. 2. 14. St Paul while he was of the Jewish religion was highly esteemed of Priests Rulers and other Jews but when he became a Christian none was more fiercely and violently persecuted then he So dealt they with all that were of that faith and where they had not sufficient power of themselves they stirred up the unbeleeving Gentiles against all that professed the Christian faith especially if they were Jews Acts 142 19. Hence it came to pass that these Hebrews to whom in particular this Epistle was directed suffered much for their profession sake Chap. 10. 32 c. wherefore to encourage them unto all perseverance in the faith and to keep them from apostasie and falling away from the truth received the Apostle wrote this Epistle which is filled with many forcible encouragements and with terrible denunciations of sore vengeance against Apostasie St Pauls words were of old said to be thunders which is most true in this Epistle where he writes against apostasie Chap. 6. v. 4 6 8. and Chap. 10. v. 26 27 27 28 c. and Chap. 12. 25 29. This was one occasion of this Epistle to uphold them in the Christian faith 2. The Jews that lived after the truth of the Mosaicall Types was exhibited were notwithstanding so superstitiously and pertinaciously addicted to those legall rites as they would not endure to hear of the abrogation of them but in maintenance of them rejected the Gospel Yea of those that beleeved in Christ many thousands were too zealous of the Law Acts 15. 5 and 21. 20. Wherefore to root out that conceit the Apostle writes this Epistle whereby he proves that by bringing in the new Testament of the Gospel the old Covenant of the Law was abrogated and that the Law could not make perfect Chap. 8 and 9 and 10. And this was the other occasion of this Epistle §. 10. Of the Scope and Method of this Epistle THat main Point which is aimed at thoroughout the whole sacred Scripture especially in the new Testament is the principall scope of this Epistle and the main mark whereat the Apostle aimeth therein namely this that Iesus Christ is the alsufficient and only Saviour of man This was the Summe of the first Promise made to man after his fall Gen. 3. 15. This was the truth of all sorts of Types whether they were choice persons sacrifices sacraments sacred places sacred instruments sacred actions or any other sacred things This was the substance of the Prophecies that were given by divine inspiration This was intended by the great deliverances which from time to time God gave to his Church and people This was the end of writing the History of Christ by the Evangelists This is the summe of the Sermons of the Apostles recorded in the Acts and the ground of all their sufferings This is also the summe of their severall Epistles That this may the more distinctly clearly and fully be demonstrated the Apostle doth to the life set out Christs two Natures divine and humane in one Person his three Offices Princely Propheticall and Priestly together with the excellency and sufficiency of them To this do tend all the divine Instructions Refutations Exhortations Consolations Denunciations The severall points of this Epistle may all be comprised under two heads 1. Grounds of Faith 2. Rules for Life The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter Yet sometimes he falleth into pertinent digressions by way of Exhortation Consolation and Reprehension to make them thereby to give the more diligent heed to those grounds of faith The Rules for Life are set out in the latter part of the 10th Chapter beginning at the 22th verse and in the three last Chapters The Grounds of faith are all about Christ. These are 1. Summarily propounded in the three first verses 3. Largely amplified in the other parts of this Epistle In the first generall Proposition these grounds of faith are noted 1. Christs divine nature This is manifested in this Title Sonne and in this divine work making the world v. 2. 2. Christs humane nature This is intimated under this phrase purged our sinnes which presupposeth bloud for bloud only purgeth sinne chap. 9. 22. and bloud demonstrateth Christs humane nature 3. The distinction of Christs Person from the Person of the Father This also is cleared by the Title Sonne in this particle By twice used in the second verse and by those phrases Brightness of his glory Image of his person 4. The Union of Christs two Natures in one Person This phrase By himself purged our sinnes declares the sufferings of his humane nature and means it of his divine nature in one and the same person 5. His Princely or Regal Office This is set out in these three phrases Heir of all things Upholding all things by the might of his
if they had been thus joyned together But we see Iesus crowned with glory and honour The thing questioned in the former verse was this we see not yet all things put under him To that in way of opposition the Apostle addeth this But we see Iesus Crowned This crowning of Jesus is a cleer demonstration that all things are put under his feet for it sheweth that he hath dignity and authority over them all And it is here again upon the mention of Christs suffering set down to take away the scandall of Christs cross for Christ crucified was unto the Iews a stumbling block and unto the Greeks foolishness 1 Cor. 1. 23. But the glory of Christ after his suffering made his suffering to be accounted no despicable matter but rather most glorious it being the way to a Crown of glory and honour To shew wherein Iesus was made lower then Angels this phrase is inserted For the suffering of death The Preposition translated FOR is diversly used in the new Testament It is sometimes set before the genitive case and then it signifieth the efficient cause and that principall as Rom. 1. 5. or instrumentall as Matth. 1. 22. or the means whereby a thing is effected as Acts 5. 12. In all these senses it is translated By. See Chap. 3. v. 16. § 164. Sometimes it is set before the accusative case and is translated FOR then it signifieth the finall cause as Matth. 14. 3 9. and in this sense it is sometimes translated because as Matth. 13. 21. In the next verse both cases are joyned to it so as it signifieth both the finall and the efficient cause Here it is joyned with the accusative case But the sentence is so placed between the humiliation and exaltation of Christ as it may be referred to either Some refer it to the one some to the other It being referred to Christs humiliation implieth the end of his being made less then Angels namely for death that he might suffer death or that he might die For Jesus as God was eternall immortall and could not die but as man he was mortall he could he did die Some place Christs humiliation below Angels in his death and thus translate it lower then the Angels by the suffering of death Our english giveth an hint of this by putting this divers reading in the margin thus or by But the accusative case with which the preposition is here joyned will hardly bear that interpretation Again Others referre this clause concerning Christs death to his exaltation thus We see Iesus for the suffering of death crowned which is as if he had said Because he suffered death he was crowned c. If this be taken of the order or way of Christs entring into glory namely that after he had suffered death he was crowned with glory it well agreeth with other Scriptures which thus speak Ought not Christ to have suffered these things and enter into glory Luk. 24. 26. He became obedient to death wherefore God also hath highly exalted him Phil. 2. 8 9. But thereupon to inferre what Papists do that Christ by his passion merited his own glorification is no just consequence nor an orthodox position For 1. The Greek phrase noteth the finall rather then the meritorious cause 2. The glory whereunto Christ was advanced was due to him by virtue of the union of his humane nature with his divine 3. The glory whereunto he was advanced was too great to be merited 4. It impaireth the glory of Christs passion to say that hereby he merited for himself implying that he aimed therein more at his own glory then our good 5. It lesseneth Gods love to man as if God should give his Sonne to suffer that thereby he might attain unto another glory then he had before 6. Christ going out of the world thus prayeth O Father Glorifie thou me with thine own self with the glory which I had with thee before the world was Joh. 17. 5. How was that merited in the world which he had before the world was 7. The Rhemists themselves and other Papists acknowledge that Christ was strait upon his descending from Heaven to be adored by Angels and all other creatures I suppose that the main scope of the Apostle is to set out the end of Christs being made lower then Angels namely that he might be a sacrifice to expiate mans sin and thereby to make reconciliation betwixt God and man In this respect the first interpretation is the fittest namely that Christ was made man for this very end that he might die This is most agreeable to the proper meaning of the phrase and minde of the Apostle Thus do many Ancient and later Divines take it This is a second proof of Christs true manhood namely his death See § 1. §. 75. Of Christs being man to die HAd not Christ assumed an humane nature which in the substance and sundry infirmities thereof is inferior to the Angelicall nature which is spirituall and incorruptible he could not have died To imagin that as God who only hath immortality 1 Tim. 6. 16. he should die would imply the greatest contradiction that could be God is a Spirit of spirits more free from any corporall infirmity and from death then any created spirits can be Yet to effect what Christ did by his death he that died must be God For Christ died not as a private person to pay his debt but as a Surety for man and a Redeemer of man For man therefore he was to satisfie infinite justice to remove the insupportable curse of the Law to break the bonds of death to overcome the devil that had the power of death No single creature could do all these Immanuel God with us God made man died and by death effected whatsoever was requisite for mans full Redemption As by being man he was made fit to suffer so that manhood being united to the Deity was made able to indure whatsoever should be laid upon it and thereby also an infinite value worth and merit was added to his obedience for it was the obedience of him that was God but in the frail nature of man Behold here the wonder of wonders Christ undertakes a task above the power of all the Angels and to effect it he is made lower then Angels If ever power were made perfect in weaknesse it was in this §. 76. Of Christs Sufferings THe Apostle here addeth suffering to death For the suffering of death to shew that it was not an easie gentle light departure out of this world but a death accompanied with much inward agony and outward torture This word in the plurall number Sufferings is frequently used in the New Testament both to set out the manifold sufferings of Christ as 1 Pet. 1. 11. and also the sufferings of Christians for Christs sake as Rom. 8. 18. The singular number Suffering is used in this only place but collectively it compriseth under it
for all men See § 81. XVIII Mans good was the end of Christs sufferings See § 81. §. 86. Of the respect wherein it became God that his Sonne should be man and suffer for man Verse 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the Captain of their salvation perfect through sufferings THe first particle of this verse FOR shews that it is added as a reason of that which goes before In generall it is a third reason to prove that Christ was man See § 1. In particular it declareth the reason of the last clause of the former verse which is this By the grace of God Christ tasted death for every one If the question be asked Why Gods grace chose that way to redeem man here is a ready answer It became him so to do The Greek word translated became is diversly used 1. It implies a necessity of doing this or that as in this phrase Such an high Priest became us who is holy c. Heb. 7. 29. It was necessary that we should have such an one no other could serve the turn 2. It implies a duty as in this phrase It becometh us to fulfill all righteousnesse Matth. 3. 15. It is our duty so to do 3. It implies an answerablenesse or agreement of one thing to another as in this phrase Speak thou the things which become sound doctrine Tit. 2. 1. that is as are agreeable thereto 4. It implies a decency comlinesse and glory of a thing as in this phrase Which becometh women professing godlinesse 1 Tim. 2. 10. He there speaketh of women adorning themselves with good works and this is a decent and comly thing the beauty and glory of Professors Thus it is here taken for never did any thing more make to the glory of God then his making of his Son lower then Angels that â—…e might taste death for every one We reade that upon the first news of Christ coming into the world a multitude of Angels thus praised God Glory to God in the highest c. Luke 2. 14. And Christ himself when he was going out of the world thus saith to his Father I have glorified thee on earth John 17. 4. And upon his suffering Christ said Father glorifâ—… thy Name And the Father thus answered I have both glorified it and will glorifâ—… it again John 12. 28. All this was in relation to Christs humiliation even unto death §. 87. Of Gods glory in giving his Son to dye IF we take a view of Gods special Properties we shall finde the glory of them so set forth in Christs Incarnation and Passion and the Redemption of man thereby as in nothing more I will exemplifie this in five of them 1. The power of God hath been often manifested by many wonderfull works of his since the beginning of the world The book of Iob and book of Psalms do reckon up catalogues of Gods powerfull and mighty works but they are all inferiour to those works which were done by the Son of God becoming man and dying For hereby was the curse of the Law removed the bonds of death broken the devil and his whole host vanquished infinite wrath appeased The Son of God diâ—… all this and much more not by araying himself with Majesty and power but bâ—… putting on him weak and frail flesh and by subjecting himself to death Hereiâ—… was strength made perfect in weakness 2 Cor. 12. 9. 2. The wisdom of God was greatly set forth in the first creation of all things iâ—… their excellent order and beauty and in the wise government of them but afâ—… that by sinne they were put out of order to bring them into a comely frame again was an argument of much more wisdom especially if we duly weigh how by the creatures transgression the just Creator was provoked to wrath To finde out â—… means in this case of atonement betwixt God and man must needs imply mucâ—… more wisdom For who should make this atonement not man because he waâ—… the transgressor Not God because he was offended and incensed yet God bâ—… taking mans nature upon him God-man by suffering did this deed he made the atonement God having revealed this mystery unto his Church every oâ—… that is instructed in the Christian faith can say Thus and thus it is done But hâ—… not God by his infinite wisdom found out and made known this means of reconciliation though all the heads of all creatures had consulted thereabout their counsels would have been altogether in vain We have therefore just cause with 〈◊〉 holy admiration to break out and say Oh the depth of the riches both of the wisdâ—… and knowledge of God! Rom. 11. 33. 3. The justice of God hath been made known in all ages by judgements executed on wicked sinners as the punishment of our first parents the drowning oâ—… the old world the destroying of Sodom and Gomorrah with fire and brimstone the casting off the Jews the casting of wicked Angels and reprobate men into 〈◊〉 fire but to exact the uttermost of the Sonne of God who became a Surety for man and so to exact it as in our nature he must bear the infinite wrath of his Father and satisfie his justice to the full is an instance of more exact justice then ever was manifested 4. The truth of God is exceedingly cleared by Gods giving his Son to die and that in accomplishment of his threatning and promises For threatning God had said to man In the day thou eatest of the tree of the knowledge of good and evil thou shalt surely die Gen. 2. 17. How could Gods truth have been accomplished in this threatning and man not utterly destroyed if Christ 〈◊〉 not died in our nature For promise the first that ever was made after mans Fall was this The seed of thâ—… woman shall bruise the Serpents head Gen. 3. 15. As this was the first promise so was it the ground of all other promises made to Gods elect in Christ. Now God having accomplished this promise by giving his Sonne to death how can we doubt of his truth in any other promise whatsoever The accomplishment of no other promise could so set out Gods truth as of this for other promises do depend upon this and not this on any of them Besides this is the greatest of all other promises We may therefore on this ground say He that spared not his own Sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8. 32. 5. Gods mercy is most magnified by sending his Sonne into the world to die for man The mercies of God are over all his works Psal. 145. 9. But the glasse wherein they are most perspicuously seen is Jesus Christ made man and made a sacrifice for mans sinne This is thus set out to the life God so loved the world that he gave his only begotten Sonne
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
are sufficient to disprove the fore-said errour As for Christ himself it is expresly said That he rejoyced in Spirit Luk. 10. 21. which is the ground of true laughter This third errour is an uncomfortable errour which is enough to keep men from professing the Christian Religion An Errour in practice is of them who professe Faith and Hope in Christ and yet are alwayes dejected in Spirit walking heavily they will not be comforted nor made cheerfull These are in sundry respects to be blamed For 1. They give too great cause of justifying the errour last mentioned that rejoycing is unlawfull 2. They wrong themselves in making their life more miserable then otherwise it might be and putting away such comforts as God hath provided for them 3. They prejudice other weak ones in disheartning them They discourage such as have entred into the Christian list and deter such as have not entered from entering 4. They disgrace the holy Profession as if it were the most uncomfortable profession in the world 5. They dishonour God as if he were an hard Master So as no profit joy or comfort were to be found in serving him §. 67. Of Beleevers rejoycing JUst cause is here given to exhort and incite such as professe to have hope in 〈◊〉 to testifie the truth of their hope by rejoycing Rejoyce in the Lord alway 〈◊〉 again I say rejoyce Phil. 4. 4. Rejoyce evermore 1 Thess. 5. 16. None have such just and true cause of rejoycing The dignities honours pleasures profits and other like things wherein the men of this world rejoyce are vain like ice hail 〈◊〉 snow which waste in the handling They may be taken from us Iob 1. 21. 〈◊〉 we from them Luk. 12. 20. But Christians have matter of true rejoycing 〈◊〉 which is solid unutterable everlasting Among other Christian duties this is much pressed in Scripture Moses doth 〈◊〉 least ten times inculcate it in that last book which he uttered in the last month of 〈◊〉 age and that either by advice Deut. 33. 18. or by promise Deut. 12. 12. The sweet Singer of Israel hath ten times ten times in like manner pressed the same 〈◊〉 his Book of Psalms So other Prophets also call upon the people of God to rejoyce Isa. 66. 10. Zeph. 3. 14. Zech. 9. 9. So Christ Matth. 5. 12. and his Apostles Phil. 4. 4. 1 Pet. 4. 13. Iames 1. 9. yea and the Angels from Heaven Rev. 19. 7. None have greater cause of rejoycing then beleevers for their names are written in the book of life Luke 10. 20. Christ the greatest matter of rejoycing 〈◊〉 theirs they have a right to all that Christ did and endured for man yea to the things of this world and to Heaven it self As they have in these respects just cause of rejoycing so the blessed effects 〈◊〉 follow upon their rejoycing are forceable inducements to perform the 〈◊〉 For 1. By their rejoycing the Author and giver of joy is much glorified It shews that he is so kinde and good a Master every way as his servants much rejoyce 〈◊〉 him 2. It is a great inducement to draw on others who are without to like 〈◊〉 profession which causeth such rejoycing and themselves to take upon them 〈◊〉 profession 3. It sweetens our whole life It sweetens all that we do for preservation 〈◊〉 nature as eating drinking sleeping and other refreshings It sweetens the works of our calling It sweetens the duties of piety which we perform to God and the duties of justice and charity which we do to man It sweetens all â—…ner of sufferings it sweetens our very death-bed §. 68. Of Perseverance without intermission or revolt THat which maketh confidence and rejoycing a true sure and infallible evidence of being Christs house is Perseverance therein Therefore the Apostle addeth this Caution If we hold fast firm unto the end The Apostles expression is very emphatical There are three words used every of which imply the point intended 1. The Verb hold fast is in Greek a compound The simple Verb 〈◊〉 to have But this compound so to have it as never to let it go and this is to hold 〈◊〉 So is this word Heb. 10. 23. 1 Thess. 5. 21. 2. The Adjective translated a firm importeth such a stedfastnesse as can 〈◊〉 be taken away See more hereof Chap. 2. v. 2. § 11. It implieth an holding 〈◊〉 without intermission 3. This last clause unto the end shews that such a perseverance is here intended as will neither be interrupted nor clean broken off For the end here meant 〈◊〉 the last period of ones life So is the word taken vers 14. Matth. 10. 〈◊〉 Revel 2. 26. To shew that it implieth a perpetual continuing in a thing It is translated â—…nual Luk. 18. 5. and it is applied to such a perpetuity as is eternal Iohn 13. 1 Cor. 2. 8. The perseverance here set down is opposed to a double kinde of hypocrisie One of such as make shew of confidence and rejoycing by fits Sometimes they are exceeding bold and jocund other times they are full of fear and anguish They are like men sick of an ague sometimes well sometimes ill It fals out with such many times as notwithstanding their well dayes they die in a fit They deal with the graces of Gods Spirit as children do with a bird that they hold by a string sometimes they will hold it in and sometimes let it flie out So as the bird on a sudden they letting go their hold flies clean away This intermission argueth unsoundnesse and is contrary to the caution here prescribed The other is of such as repent their good beginnings and prove plain Apostates They are like such as having left their colours will be hanged rather then return to them again These are in a most wofull plight The last state of such a man is worse then the first Luk. 11. 26. 2 Pet. 2. 20. These are like Nebuchadnezzars Image whose head was of fine gold his feet part of iron and part of clay whereby it came to be broken to peeces Dan. 2. 32 33 34. Such were Saul Ioash Iudas and others whose end was memorable and miserable In this case I may use Christs Memento Remember Lots wife Luke 17. 32. §. 69. Of Motives to Perseverance IF divine exhortations to a grace and earnest disswasions from the contrary if earnest supplications for obtaining a grace and hearty gratulations for enjoying it If gracious promises made to a grace and fearfull denunciations against the want of it If a blessed recompence of those who have attained it and wofull revenge on those that have failed therein be motives of force to enforce a point forceable motives are not wanting to presse this point of Perseverance Many instances might be given out of Gods Word to exemplifie every of these Of each take one instance 1. For Exhortation 1 Cor. 15. 58. 2. For Disswasion Heb. 3. 12. 3. For
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
appeared to be so Of the word here used See more Chap. 10. 29. § 108. §. 14. Of the Resolution and Observations of Heb. 4. 1. 1. Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it THe Summe of this Text is A Caveat against Backsliding Two points are hereabout to be observed 1. The Inference Therefore 2. The Substance Of the Substance there are two parts 1. An Admonition 2. An Incitation to observe it 1. The matter of the Admonition is in this word Fear 2. The manner is manifested in the first person and plurall number Let us In laying down the Incitation the Apostle demonstrateth 1. The ground 2. The damage of Backsliding The ground is expressed in this phrase A promise being left Here observe 1. Their Deficiency Left c. 2. The Subject thereof which was a promise Their Deficiency is set out 1. By the thing promised Rest. 2. By the kinde of Rest His namely Gods 3. By the fruition they might have had thereof entring into 2. The Damage is 1. Generally implied in this particle of supposition Lest. 2. Particularly exemplified In the Exemplification are set down 1. The kinde of damage Comeshort 2. The persons who incur that damage Any of you 3. The time At any time 4. The extent of avoiding it in this word Seem Doctrines I. We must be warned by others harms For this end the Apostle inferreâ—… 〈◊〉 Admonition on judgements executed upon the Israelites Therefore See Chap. 3â—… § 89. II. Admonishers of others must admonish themselves The Apostle in using the â—…ral number admonisheth others and using the first person he admonisheth 〈◊〉 self Let us See § 3. III. Christians must be fearfull of falling away This is it whereabout we are 〈◊〉 joyned to fear See § 5. IV. There is a Rest for Gods people This is here taken for grant under this 〈◊〉 Rest. See § 6. V. The rest prepared for Saints is Gods rest This relative HIS hath refereâ—… God See § 9. VI. The good intended to Gods people is promised to them This also is here takâ—… grant under this word A promise See § 6. VII It is dangerous to leave a promise This is here laid down as the groâ—… missing the promise See § 8. VIII We must be circumspect This word of Caution Lest intends as 〈◊〉 See § 5. IX Our circumspection must be over our selves and others impartially 〈◊〉 § 10. X. Apostates fail of the prize This Metaphor Come short intends this 〈◊〉 § 11. XI We must so run that we may obtain We are here fore-warned not to 〈◊〉 short See § 12. XII Appearance of backesliding is to be avoided We may not seem to come 〈◊〉 See § 13. §. 15. Of the inference of the 2d V. on the first Verse 2. For unto us was the Gospel preached as well as unto them but the 〈◊〉 preached did not profit them not being mixed with faith in 〈◊〉 〈◊〉 heard it THe Apostle presseth his former Admonition of fearing the like judgeâ—… that was inflicted on the Israelites by the like means of stedfastnesse 〈◊〉 to us that was afforded to them The Argument may be thus framed They who have like priviledges may expect the like judgements that 〈◊〉 inflicted on them that perverted the priviledges But we Christians have the same priviledges that the Israelites had Therefore we Christians may expect the like judgements if we 〈◊〉 the priviledges The particular priviledge wherein the Apostle exemplifieth his Argument 〈◊〉 Gospel preached It was preached to the Israelites and it is preached to 〈◊〉 stians That this common priviledge is here brought in as a reason to enforce the 〈◊〉 mer Admonition is evident by the two first particles a For Also or For 〈◊〉 It becomes us therefore well to use that priviledge and means of salvation which God still affordeth to us as he had afforded to the Israelites lest by our failing therein we provoke God to deal with us as he hath dealt with others on the like ground See more hereof on Chap. 3. vers 11. § 113. §. 16. Of the blessing of the Gospel THis phrase The Gospel was preached is the interpretation of one Greek word which may be thus translated Gospellized or Evangellized the persons being added thereto thus We are Evangellized This is a Grecism used again v. 6. Mat. 11. 5. Our English hath fully and fitly interpreted the meaning of the Grecisme thus Unto us was the Gospel preached The Verb is a compound The simple Verb signifieth to declare as to bring a message tidings or news The Adverb with which it is compounded signifieth well in composition good as to declare a good message to bring good tidings Of the notation and sense of this word See The whole Armour of God on Ephes. 6. 15. Treat 2. Part. 5. § 4. See also Chap. 6. § 35. Chap. 13. v. 9. § 117. This relative US unto us hath reference to the Church in and since Christs time For we are here set down in opposition to them that lived under the Law The compound Verb intendeth two things 1. That the Gospel is the ground of faith It was for this end made known to the Israelites and Christians Of the Gospel working faith See The whole Armour of God on Eph. 6. 16. Of Faith Treat 2. Part. 6. § 19 21. 2. That preaching the Gospel is the most usual and powerfull means to work faith See Chap. 2. v. 3. § 23. The force of the foresaid reason intends a third point 3. That where the Gospel is preached Faith Obedience and Perseverance in our Christian course This is it which the Apostle presseth to restrain us from the sinnes whereinto the Israelites fell and to keep them from backsliding and by consequence to make them faithfull in their holy profession This motive did the fore-runner of Christ and Christ himself use for that end in these words Repent for the kingdom of heaven is at hand Mat. 3. 2. 4. 17. So did Christs Apostles after him Act. 2. 38 39. 17. 30. By preaching the Gospel offer is made of remission of sins of reconciliation with God and of eternal salvation Good reason therefore that Repentance Faith and new Obedience are to be yielded To refuse to yield to the Gospel is to reject the counsel of God against ones self Luk. 7. 30. Just cause have we well to observe what by the Gospel is required and expected In what age of the world in what Nation in what City and place hath the Gospel been more plentifully perspiculously and powerfully preached then among us §. 17. Of the Gospel preached before Christs time as well as since THe former Argument the Apostle yet further enforceth by comparing the estate of Christians with the estate of the Israelites in this phrase As well as unto them This intends thus much that the Gospel was preached to Christians as
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
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
12. 12. 〈◊〉 none but they Of such saith the Apostle All are yours and ye are Christs 1 Cor. 3. 22 23. 1. How should this stir us up to be of this seed and to give no rest to our soulâ—… till we have some assurance thereof It would be better never to have been of Adam if we be not also of Abraham That brought us into a cursed condition This makes us blessed That we may be of this seed of Abraham let us set Abraham before us and consider how he believed that we may be of the same faith Gal. 3. 7. Let us also consider how he walked that we may walk in such steps Rom. 4. 12. Quet Is it possible that we may be such as Abraham was Answ. Yes There are the same meanes and the same Spirit to make us so and those meanes under the Gospell are more perspicuous and powerfull Besides though we have not such faith in the quantity and measure yet we may have it in the kind and quality even so far as will make us blessed 2. Let such as have assurance that they are of this seed content themselves in this that they are thereupon blessed They have no cause to envy any estate of others that are not of this seed For what can a creature desire more then to be blessed Yea what can the Creator give above that This is the Summum bonum the chief good of all §. 105. Of multiplication of seed as a part of Abrahams blessing ONe particular instance of the blessing promised to Abraham is thus expressed Multiplying I will multiply thee The verb translated multiply is derived from a noune that signifieth 〈◊〉 multitude Acts 4. 3â—… which noune is derived from another verb that signifieth to fill Luk. 5. 7 for by multiplying a thing is made full Of the Emphasis of doubling the word thus multiplying I will multiply See § 103. The Hâ—…brew and the Greek LXX on Gen. 22. 17. do adde thy seed in this last 〈◊〉 thus I will multiply thy seed But the Apostle for brevity sake leaveth it out and only repeateth this relative pronoune Thee For it is apparent that the multiplication here promised is of Abrahams seed A man cannot be multiplied but by his seed Quest. How can multiplication of seed be a part of that promise which Abraham is said to obtain v. 15. seeing in his life time he saw no great multiplication Answ. 1. Abraham saw the beginning and ground-work thereof for he had seed of his own body and that by Sarah his first wife to whom the promise was made as well as to himself Gen. 17. 16. and 18. 10. 2. He lived to see seed of that seed for Isaac had two Sons of fifteen years old 〈◊〉 Abraham lived which thus appeareth Abraham lived 175. years Gen. 25. 7. Isaac was born when Abraham was an hundred years old Gen. 21 5. Isaac was 〈◊〉 years old when Esau and Iacob were born Gen. 25. 26 They therefore lived â—…5 yeares in Abrahams time 3. I might here further adde that I shamael his Son had many children in his time 〈◊〉 that by Keturah he had six Sons Gen. 25. 2. every of which might have many children in his dayes But because the multiplication here mentioned is of the promised seed I pass by this third answer the two former are sufficient to satisfie the doubt But that which yet gives fuller satisfaction is the vigor of his faith whereby he saw the day of Christ Ioh. 8. 56. and all that seed according to the flesh and spirit which was promised him He was by faith as fully assured thereof as if he had lived to the end of the world and seen all with his bodily eyes Of the seed here especially intended see § 104. The multiplication of seed here promised being added to Gods promise of blessing Abraham giveth evidence that multiplication of seed is a blessing In this respect it is said happy is the man that hath his quiver full of them Psal. 127. 5. Blessing is thus exemplified Thy wife shall be as a fruitfull Vine by the sides of the house thy children like Olive-plants c. Thou shall see thy Childrens Children Psal. 128. 3 6. On this ground the Elders of Israel thus blessed Boaz The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel Ruth 4 11. Object Multiplication of conception is set down as a curse Gen. 3. 16. Answ. 1. It is not simply the multiplication of seed that is there made a curse but pain and sorrow and danger which accompany the same Hereupon this word 〈◊〉 is inserted thus I will greatly multiply thy sorrow and thy conception In sorâ—… 〈◊〉 shalt bring forth Children 2. In Christ that which was at first set down as a curse is made a blessing 1 〈◊〉 2. 15. Multiplication of seed is a meanes not only of encreasing and continuing the world but also of encreasing and continuing the Church in the world And in this latter respect it is a blessing It is the multiplication of an holy seed whereby Christs Kingdome is encreased and not Satans This manifesteth the undue desires of many who would have no children at all To prevent children some will not marry Others though they marry wish that they may have no children or if any only one Others that have many children with them dead Herein Christians use to be more faulty then the Jewes were What other reason can be rendred hereof then covetousness distrustfulness discontentedness and such like corruptions Let us for our parts shake off these corruptions and depend upon Gods providence for that seed which he shall be pleased to beâ—… upon us See more hereof Chap. 11. v. 11. § 54. And Chap. 13. v. 5. § 65. §. 106. Of Gods multiplying Seed COncerning multiplication of Seed we ought the rather to depend on Gods providence because he saith I multiply thee It is God that multiplieth Seed God when he had made male and female blessed them and said unto them Be fruitfull and multiply c. Gen 1. 28. The like he said to Noah after the flood Gen. 9 1. Therefore children are said to be an heritage of the Lord c. Psal. 127. 3. God is said to open the womb Gen. 29 31 33. He is also said to close the womb Gen. 20. 18. when Rachel said to her husband Give me children Iacob thus answered Ans I in Gods stead c. Gen. 30. 2. To give children is a kind of creation which work is proper to the Creator 1. Let such as desire seed seek it of him who is able to give it and multiply it 〈◊〉 〈◊〉 intreated the Lord for his wife because she was barren and the Lord was intreated of him and Rebekah his wife conceived Gen. 25. 21. The like is noted of 〈◊〉 〈◊〉 Sam. 1. 10. Many wives that have no children are ready
God then use two immutable things much more may man §. 132. Of Gods manifesting his goodnesse to men THe Greek word translated shew is a compound The simple verb signifieth also to shew When God by a vision manifested to Peter that all sons of creatures were clean Peter thus expresseth the case God hath shewed me c. Act. 10 28. So it is used Heb. 8. 5. But the compound carrieth an emphasis It signifieth fully cleerly evidently to manifest and shew a thing This word is used where it is said of Christ He shewed them his hands and his feet Luk. 24. 40. And where Apollos his convincing of the Jewes is thus expressed shewing by the Scriptures that Iesus was Chriâ—… Act. 18. 28. That is evidently demonstrating as much Thus Gods Oath added to his promise doth most fully cleerly and evidently shew and demonstrate the 〈◊〉 of his promise which is grounded on his counsell and the immutability thereof Gods counsell is the most immutable thing that can be but to men it would not have appeared so to be unlesse God had cleerly manifested as much 〈◊〉 â—…is Oath God will have nothing wanting on his part that may help to support our faith He makes matters tending thereunto cleerer then the Sun His desire is that his promises may attain the end for which they were made What now may we think of those who discern not that which is thus evidently and cleerly shewed We have too great cause to judge that the God of this 〈◊〉 〈◊〉 〈◊〉 the minds of them which believe not lest the light of the glorious Gospell of Christ 〈◊〉 is the Image of God should shine unto them 2 Cor. 4. 4. §. 133. Of Heires of Promise THe persons to whom God hath so shewed his super-abundant goodnesse are here stiled the Heires of Promise They are accounted Heires who have such and such a thing by right of inheritance Of the word inherit and of sundry instructions thence raised See Chap. 1. v. 14 § 160. Promise is here metonymically taken for the reward promised as was shewed v. 12. § 87. Abraham Isaac and Iacob are stiled Heires of Promise in reference to the Land of Canaan promised as a Type of the Celestiall Canaan Heb. 11. 9. Here in speciall are meant the children of Abraham after the Spirit For the promise that Abraham 〈◊〉 be the Heire of the world was not made to Abraham or to his seed through the 〈◊〉 but through the righteousnesse of â—…aith Rom. 4. 13. Hereupon it is said to believers Ye are Abrahams seed and heires according to the promise Gal. 3. 29. All that are justified are stiled Heires Titus 3. 7. And all that are led by the Spirit Rom. 8. 14 17. This dignity they have because they are united to Christ in which respect they are stiled joynt heires with Christ Rom. 8. 17. By vertue of that union they are adopted of God to be his children Gal. 4. 5. and also regenerat 1 Pet. 1. 3. This phrase Heires of Promise implieth an extent and a restraint An extent in relation to Abraham to shew that Gods Oath rested not only in him but extended it self to all his seed according to that which the Lord saith I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee Gen. 17. 7. It implieth also a restraint in opposition to such as are incredulous and rebellious They are not accounted heires of promise though after the flesh they descend from Abraham Hence may be inferred two generall propositions 1. The promise of blessing made to Abraham belongeth to all believers 2. None but believers have a right to the promise made to Abraham Concerning the first God in reference thereunto thus saith In thy seed shall all the Nations of the earth be blessed Gen. 22. 18. Hereupon saith Peter The promise is unto you and to your children and to all that are a farre off even as many as the Lord 〈◊〉 God shall call Act. 2. 39. And Paul saith of Gods imputing righteousnesse unto Abraham It was not written for his suke alone that it was imputed to him but for us also c. Rom. 4 23 24. There are two especiall grounds hereof One is the constant and unchangeable mind of him that makes the promise he is alwayes like himself and sheweth like favour to them who are of like faith of like disposition and like conversation The other ground is the fountain and foundation of all Gods promises Jesus Christ our head and our redeemer He properly is the true heire of all Gods promises All the promises of God in him are yea and in him Amen 2 Cor. 1. 20. that 〈◊〉 they are all propounded ratified and accomplished in him By reason hereof all that believe in him are coheires with him 1. Learn hereby how to take the promises of Gods word even as made to us to stir us up to relie on God who made them and to subject our selves unto his word The like power and benefit of Gods promises resteth in this particular application of them Admirable is the use of faith in this case It will settle the soul of a believer on Gods promises made in former times as stedfastly as if in particular they had been directed to him by name 2. This meets with an objection against the certainty of a particular mans faith Many granting that the promises of God are sure in themselves deny that thereupon they may be sure of the benefit of them because they are not particularly directed to them by name But if that promise which was made to Abraham were intended to all heires of promise thâ—…y that are of the faith of Abraham have as good right thereto as if the promise had been directed to them by name §. 134. Of the benefit of Gods promise restrained to heires of promise THe other generall proposition inferred from this phrase heires of promise is this None but believers have a right to the promise made to Abraham This the Apostle cleareth by excluding such as are not of the faith of Abraham and are not 〈◊〉 seed after the Spirit in these words They are not all Israel which are of Israel â—…ither becaâ—…e they are the seed oâ—… Abraham aâ—… they all children c. On this ground be thus concludeth The children of the promise are counted for the seed Rom. 9 6 7 8. And again thus They which are of the faith the same are the children of Abraham and blessed with faithfull Abraham Gal. 3. 7 9. They who believe not despise the counsell of God Luk. 7. 32. This is set forth to the full Act. 13. 45 46. 1. This strips the Jews of all vain confidence in their externall pedegree Because they had Abraham to their Father they imagined that the promises made to Abraham belonged â—…nto them Iohn the Baptist
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
their strange gods Gen. 35. 4. c. The children of Israel in the time of the Iudges were provoked to sacrifice unto the Lord Iudges 2. 5. By such provocations they who provoke others shew more respect to the spiritual good of their souls then to pleasing them in their corrupt humour The law coâ—…nteth it a kind of hatred to suffer sin to lye upon a brother Lev. 19. 17. Let us labour to possesse our souls with brotherly love and this will make us provoke one another to all duty and against all vice This is an especial means to make professors of the faith hold fast their profession For this end it is here added to the former verse wherein he exhorteth them to constancy §. 76. Of considering one another for a mutuall good THe preposition used by the Apostle and signifying to or unto intendeth here the finall cause why we should consider one another namely to provocation or for provocation meaning for this very end that we may provoke one another It is a main end of our considering one another that we may provoke to duty Excellently doth the Apostle set out this point by that resemblance betwixt the mysticall body of Christ and a natural body the particular members thereof have an especial care one of another for their mutual good 1 Cor. 12. 25 26. There he sheweth that the members have a sympathy and fellow-feeling one of another which he requires of Christians Rom. 12. 15 16. This end will demonstrate that Christians consider one another not to disgrace or endanger them as Saul considered David 1 Sam. 18. 17. and as Doeg considered David 1 Sam. 22. 9. And the Princes of Babylon considered Daniel Dan. 6. â—… c. And as the Pharisees considered Christ Mark 3. 2. Luk. 11. 53 54. but that they do it in love and in wisdome for their good Let this be the end that we aime at in considering our brother §. 77. Of love and good workes A Prime grace whereunto the Apostle would have us to provoke one another is a love What love is is distinctly set down in the Saints Sacrifice on Psal. 116. v. 1. § 4. Of the notation of the Greek word see Chap. 6. v. 10. § 67. Of love of God see the Saints Sacrifice § 6 7. The love here intended is brotherly love love of those that professe tâ—… true faith Of this kind of love see Chap. 13. v. 1. § 4 c. This love is the ground of duties we owe unto our brother And it includeth them all in it Therefore the substance of the second table of the morall law is thus expressed Thou shalt love thy neighbour as thy self On love of God and love of our neighbour hang all the law and the Prophets Matth. 22. 37 39 40. In this respect it is said he that loveth another hath fulfilled the law Rom. 13. 8. Because love is a grace placed in the soul and inward the Apostle addeth hereunto 〈◊〉 works which are more visible Of good works see Chap. 13. v. 21. § 172. Such works are accounted good as are done according to the will of God see Chap. 13. v. 21. § 173. Salvation accompanieth these good works see Chap. 6. v. 9. § 57. For God will not forget them see Chap. 6. v. 10. § 63. Yet they do not merit see Chap. 6. v. 10. § 66. Nor justifie see Chap. 9. v. 19. § 104. §. 78 Of not forsaking the Assembling of our selves together IN this 25. verse there is another means prescribed for remaining constant in their profession The manner of expressing it in a participle thus not forsaking implyeth this dependence The Greek word is a double compound and carrieth emphasis implying an utter forsaking Of the composition and derivation thereof See Chap. 13. v. 5. § 70. That which they are here forbidden to forsake and charged not to forsake is thus expressed The assembling of our selves together This phrase assembling together is the interpretation of one Greek word which is a double compound and carrieth the greater emphasis It is compounded of a simple verb which signifieth to lead Rom. 2. 4. and a preposition which signifieth with So as this compound signifieth together Luk. 11. 23. Hence the place where people used to meet together was called A Synagogue Matth. 23. 6. The other preposition with which it is also compounded signifieth to gather together unto a place Matth. 23. 37. Thence the noune of my text translated assembling together It is used only in this place and 2 Thes. 2. 1. To shew what kind of assembling together is here meant he addes this pronoune our selves which implyeth the assembling of Christians together and that in duties of piety for the building up of one another in the most holy faith and profession of godlinesse The first compound which is ordinarily interpreted A Synagogue is taken sometimes Metonymically for the place where the people met together as Luke 7. 5. and sometimes for the persons that do meet in a place Acts 13. 43. It was most commonly applyed to the places where the Jewes in their severall cities met to worship God and so it is distinguished from the word translated Church which is spoken of the Gentiles meeting together The word of my text hath a further emphasis for it importeth a gathering of people to people and may imply an assembling of Jewes and Gentiles in one for they being distinguished one from another are brought in Christ to be one Eph. 2. 14. Or otherwise it may imply a gathering of people under one head which is Christ. In this sence may the Apostle use this word where he sayeth By our gathering together unto him that is unto Christ 2 Thes. 2. 1. Both these senses of this phrase Assembling of our selves together may well stand together For the Gentiles and Jewes are made one Church and gathered together under one head Eph. 2. 13 14 c. It seemes that many Jewes in disdaine of fellowship and communion with the Gentiles forsooke the Christian Assemblies wherein they forsooke also the head of those assemblies Jesus Christ. Fitly therefore doth the Apostle use this emphaticall double compound and that purposely to distinguish it from the assemblies of the Jewes called Synagogues §. 79. Of Apostacy and the means to avoid it THe aforesaid act thus forbidden Not forsaking and the object whereunto it is referred The assembling of our selves together gives us to understand that they who have joyned themselves together as a Church of Christ never ought to revolt Thus Apostacy from the communion of Saints or true Church of Christ is forbidden That professors may prove apostates is shewed Chap. 3. v. 12. § 131. How high apostates may ascend on the ladder of Christianity is shewed Chap. 6. v. 4. § 31. How low they may fall is shewed Chap 6. v. 5. § 37. Of the degrees of their falling away who are
the glory which shall be revealed in us Rom. 8. 18. For our light affliction which is but for a moment worketh for us a â—…ar more exceeding and eternall weight of glory 2 Cor. 4. 17. Gods bounty and magnificence puts him on hereunto In all things he sheweth himself like a God And in all things exceeds man None shall repent the losse of any thing for his sake This added to the former is a strong incitement to do undergo let go and endure whatsoever God calls us unto The husbandman waiteth for the precious fruit of the earth c. Jam. 5. 7. And should not we waite and endure for this precious recompence Hold not wealth too dear cast not away this recompence of reward â—… This latter property enduring implieth an everlastingnesse in the reward here intended Hereof see Chap. 5. v. 9. § 51. §. 131. Of Saints assurance of heaven THat the reward here spoken of might not be mistaken he expresseth the place where it is to be enjoyed in Heaven This is plentifully proved in the new Testament especially The place addeth much to the excellency of it Hereof see chap. 2. v. 10. § 93. This is the true Paradice 2 Cor. 12. 4. This is that City for the setting out whereof the most pretious things of this world are used Rev. 22. 10. 1. This amplifieth the bounty of God He seeketh not on earth that which satisfieth him to bestow on his therefore he provideth an inheritance in Heaven for them Indeed if man be regarded earth may seem an habitation good enough for him notwithstanding all he can do or endure But it seemeth not enough to the divine Majesty to bestow 2. Who would not serve such a Master who would not depend on such a Father 3. Much may this comfort Saints against their ordinary condition in this world Were it not for their hope in Heaven they would be of all men the most miserable 1 Cor. 15. 19. But expectation of Heaven is enough to uphold their heads and hearts 4. Sundry duties may hence be inferred 1. Heaven is on high therefore set your affections on things above Col. 3. 2. 2. Heaven is invisible Look up to it with faith the eye of the soul Heâ—… 11. 27. 3. Heaven is farre off Therefore wait till the Lord come Matth. 25. 14. 4. Heaven is a pure and clean place Therefore cleanse your selves from all filthinesse 2 Cor. 7. 1. 2 Cor. 6. 6. 5. Heaven is not for external pharisaical righteousnesse Matth. 5. 20. Let us make our Robes whiâ—…e in the blood of the Lamt Rev. 7. 14 15. 6. Heaven may be forfeited by the things of this world Therefore be ready to let them go for Christs sake 7. Heaven is to come Therefore look for it chap. 9. 28. 8. The Keyes of the Kingdom of heaven are Gods Ordinances Mat. 16. 19 Let them therefore be observed and kept pure To all that hath been said about reward the Apostle annexeth this evidence knowing in your selves This is sometimes set down as a duty Eph. 6. 8. And sometimes as a priviledge implying that God by his Spirit giveth his Saints even here while they live on earth this prerogative to know they have such a reward layd up for them in heaven It hath been shewed chap. 1. v. 14. § 161. That Saints are sure of salvation and by those evidences whereby it is made sure to them they may know it It hath also been proved in The whole Armour of God Treat 2. Part. 6. Of faith § 36 37. c. That true faith may be known Now faith is the substance of things hoped for that is the reward in heaven They therefore that know they have faith may also know that they have in heaven an enduring substance §. 132. Of holding fast confidence Heb. 10. 35. Cast not away therefore your confidence which hath great recompence of reward THe illative conjunction therefore sheweth that this verse is added as a conclusion of the former point Namely that we should persevere in our holy profession because it hath so great a reward By this inference it is evident that true Christians may have their eye upon the reward that is set before them in suffering for the Gospels sake See more hereof chap. 6. v. 18. § 149. The duty enjoyned upon aiming at reward is set down negatively thus cast noâ—… away your confidence Of the composition and diverse acception of the word translated confidence see chap. 3. v. 6. § 61. The word signifieth in general a free profession Some refer it to an open profession of the Christian faith before men Thus they make it contrary to a mans drawing back v. 38. But most interpreters take it to be a firm confidence in God which maketh us free in uttering our mind to him In this sense it importeth the cause of a free profession of the faith which is confidence in God This being attained must be maintained which for the greater enforcement the Apostle thus expresseth negatively cast not away The word used by the Apostle is a compound the simple verb signifieth to cast or lay aside Rev. 2. 22. 4. 10. The compound to cast away as the blind man that made haste to Christ cast away his Garment Mark 10. 50. They that do not fast hold their confidence cast it away Of fast holding confidence see chap. 3. v. 6. § 68. Hereby the folly of proud secure carelesse and fearful Christians is discovered who after evidence of some confidence given cast away the shield of faith like a fearful bragadocia after one skirmish casteth away his Armour and brings upon himselfe a perpetual reproach of a coward To encourage Christians to stand to their cause and to hold their confidence to the end The Apostle expresly declareth the issue of perseverance in this phrase which hath great recompence of reward The relative which hath reference to confidence for it is of the same gender and giveth us plainly to understand that perseverance procures a blessed recompence See chap. 3. v. 6. § 69. These two words recompence of reward are the interpretation of one greek compound word whereof see chap. 2. v. 2. § 16. Here it is taken in the better sense for that reward which is mentioned before § 130. concerning which Christ saith be that endureth to the end shall be saved Mat. 10. 22. Hereupon Christ himself at the end of his work saith I have finished the work which thou gavest me to do and 〈◊〉 O Father glorifie thou me c. John 17. 4 5. And this Apostle thus I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousnesse 2 Tim. 4. 7 8. The reward is given at the end of the work as in a race it is given at the Goale and in the battel he that overcometh is recompenced Revel 2. 7. Of the benefit
37. Of obeying Gods call THat whereunto Abraham was called was to go out into a place In the Greek the verb obeyed is put before this act of b going out thus Abraham obeyed to go out into a place By that placing of the Greek words it may be thought that Abraham's going out hath reference to his obedience but as our English have placed the words that act of going out hath 〈◊〉 to Gods calling him Both tend to the same end for God called him to go out and he obeying to go out thereby sheweth that God called him thereunto as is set down Gen. 12. 1. Obj. His Father Terah took him Gen. 11. 31. How then did he obey upon Gods call Answ. One reason doth not simply cross another for many reasons may concurr to enforce one and the same point Gods call was the first and principal moving cause Terah's taking him was the instrumental means 2. Obj. Gods call was after Terah's death so as it was also after he was 〈◊〉 out Gen. 11. 32. 12. 1. Answ. Though mention be made of Gods call after Terah's death yet was it before Our English Translators have well turned the word of calling into the preterpluperfect tense thus The Lord had said unto Abraham Gen. 12. 1. which well might be 〈◊〉 Terah's death Hereupon Stephen thus expresseth it 〈◊〉 appeared unto Abraham when he was in Mesopotamia before he dwelt in 〈◊〉 and said unto him Get thee out of thy Country Act. 7. 2 3. Thus tâ—…erefore conceive the order of Abraham's departure 1. God speaks to Abraham to go out 2. Abraham telleth his Father Terah thereof 3. His Father takes him with othâ—…rs to go out 4. In their Journey Terah resteth and dyeth at Charron 5. Abraham goeth thence to Canaan Thus the first ground of all was Gods call This was it to which Abraham yielded obedience The word obeyed is a compound and properly signifieth to harken and yield to a thing or to yield to that which he heareth Hereof see Chap. 5. 〈◊〉 8. § 48. This giveth a further evidence that Faith worketh obedience That which he obeyed is thus set down to go out into a place Here is no particular place set down for it is in the end of this verse said that he knew not whither he 〈◊〉 This obedience was a simple obedience meerly upon the manifestation of Gods will he could not tell whether it were a better or a worse place than that 〈◊〉 of which he went Such ought our obedience to be to Gods call and to any manifestation of 〈◊〉 will it must be a simple obedience in subjection to Gods will without enquiring after the reason thereof or without objecting any scruples or difficulties against it Such was Noah's faith See § 27. We must in this case do as 〈◊〉 men who have skilfull and faithfull guides They follow their guide though they cannot see the way where they go Much more we may and must follow God and his call §. 38. Of the place out of which Abraham was called THE word translated go out is a compound whereof see Chap. 3. v. 16. § 163. It here implyeth an utter leaving and departing from a tâ—…ing Here are two terms intended One from which he departed The other to which The former is said to be his own Country and his Kindred Act. 7. 3. The other was a place that he knew not It could not but seem to him an hard matter to leave the place of his nativity and as it is probable a place wherein he had a fair inheritance But God oft calls 〈◊〉 to leave the dearest outward things that they have He called his Disciples 〈◊〉 leave their Father and their calling Matth. 4. 21. He called Levi from the 〈◊〉 of custome Matth. 8. 9. This he doth to try whether they respect him and his will more than external things Ioh. 21. 15. He that preferâ—…eth any thing before God is not worthy of God Matth. 10. 37. Let us herein shew our selves to be of Abraham's faith ready to let go any thing upon Gods call One special reason of Gods calling Abraham out of his own Country may be gathered from Iosh. 24. 2. where it is said that the Fathers of Abraham saved other Gods So as God hereby called him from an Idolatrous place leâ—…t be should be infected therewith Herein we have an instance that Idolaters â—…nd Idolatrous places must be left The very notation of the word Idolatry giveth sufficient ground of abandoning communion with Idolaters This word Idolatry is taken from the Latin and the Latin from the Greek which is a compound of two nouns One signifieth an Idol the other service The former is again compounder of a substantive that signifieth a shew a phantasie a ghost or as the Vulgar speak an Hobgoblin and an adjective that signifieth whole or every whit or nothing but. So as Idol is but a meet shew an Idol is nothing The latter which is service from a verb to serve which hath a notation from an increasing particle and a verb that signifieth to f fear or tremble This notation setteth out an Idolater in his proper colours He is kept in a we by that which is indeed nothing onely a meer shew and phantâ—…sie The Lord who meant to make Abraham a Root out of which his Church should sprout and grow would not suffer him to be in danger of Idolatry Idolatry in reference to that relation which is between God and Professers 〈◊〉 〈◊〉 most heinous and hatefull sin God to them is an Husband Ioh. 31. 32. 〈◊〉 latry is a spiritual Adultery Ezek. 23. 37. Adultery breaks the bâ—…nd of Wedlock and gives cause of Divorce Ier. 3. 8. On this ground Ammi is called Lo-ammi Hos. 1. 9. They who were the People of God in profession are accounted no People §. 39. Of gaining by following Gods call THE place whither Abraham was to go is thus described which he 〈◊〉 after receive for an inheritance The Land here meant was the Land of Canaan the fertilest Land in all the World and every way fittest for habitation It is said that he should receive This hath reference to the giving of a thing for receiving and giving are relates See Chap. 4. v. 16. § 96. In general it implyeth that such as yield to Gods call shall lose nothing thereby Moses who refused the honors of Egypt was made Ruler of the People of God Act. 7. 35. Christ expresly saith that he that forsaketh any thing for his sake shall receive an hundred fold in this world and in the world to come everlasting life Mar. 10. 29 30. This is sufficient to move us to trust to the Divine Providence in every 〈◊〉 whereunto we shall thereby be called This is more to be trusted unto than all the treasures of the world or all that men can do Earthly treasures may be exhausted mens
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
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
continuance three months The reason was a divine stamp upon the child They saw he was a proper Child The latter proof of their saith was their courage which is 1. Manifested by the contrary they were not afraid 2. Amplified 1. By the subject matter which they feared not a commandement 2. By the Author of that commandement the King Doctrines I. PArents are honoured by worthy Children For honours sake the parties are here described by their relation to their son Moses See § 124. II. Parents especially ought to have care of their Children So had Moses Parents See § 124. III. There ought be a joynt care of Fathers and Mothers For both these are comprised under the word Parents See § 124. IV. Persons in danger may be concealed from mischievous persons So was Moses from the Egyptians See § 125. V. Danger is to be prevented betimes So soon as Moses was born he was hid See § 126. VI. Care in preventing danger must be continued This phrase three months intendeth as much See § 127. VII God sets a stamp on such as he deputes to a special work Thus he did here on Moses See § 128. VIII Gods stamp works a good esteem So did this about Moses See § 128. IX Faith expells fear It was faith that made these not afraid See § 129. X. Unlawfull Edicts fright not believers Moses Parents were not afraid of such commandements See § 130. 〈◊〉 Kings in sinfull things are not to be obeyed It was the Kings Commandements that was not feared See § 130. §. 132. Of Moses acting when he was of years Heb 11. 24. 〈◊〉 Faith Moses when he was come to years refused to be called the son of Phanohs daughter THE tenth instance to demonstrate the vigor of faith is Moses himself Of the notation of this name Moses See Chap. 3. v. 2. § 37. His saith is largely set forth Three times by an elegant Anaphora is this phrase 〈◊〉 saith used in setting out the fruits of Moses faith v. 24 27 28. The first fruit is contempt of the word This he began to manifest betimes 〈◊〉 when he came to years In Greek it is word for word thus when he was 〈◊〉 This is here diversly taken For some refer it to dignity others to age They who are advanced to honour are said to be great Matth. 20. 26. They also who are grown up to years are said to be grown great or become 〈◊〉 That here it is to be referred to Moses his age is evident 1. By the history Exod. 2. 11. There the Hebrew hath such a word that sigâ—… Great as the Greek here hath The Hebrews do oft use that word in 〈◊〉 to age as where it is said the boyes grew Gen. 25. 27. And the child 〈◊〉 grew namely in years â—… Stephen having reference to this circumstance saith Moses was full 40. 〈◊〉 old Acts 7. 23. In that respect he became great This is noted to shew that Moses was of mature judgment when he did what 〈◊〉 did he was not spurred on thereto by rash youth for years teach wisdom Job 3â—… 7. 1 Cor. 13. 11. It is said of Christ that he increased in Wisdom and Staâ—… Luk 2. 52. or in Wisdom and Age as in the one so in the other As parts of body grow in bigness and strength so the faculties of the soul 〈◊〉 more capable of their several endowments and more active in exercising 〈◊〉 same This instance sheweth that weighty things are to be enterprised when men 〈◊〉 〈◊〉 well to mannage the same It is a judgment that Children shall be peoples 〈◊〉 Isa. 3. 4. And the wise man denounceth a woe against that land whose 〈◊〉 is a Child Eccles. 10. 16. The like may be applied to other functions I will not deny but that there my be a Iosiah an Edward the sixt a Samuel a Timothy but these are not orâ—… By continuing to some ripeness of years means of fitting one to a function remultiplyed and thereby a man is better fitted thereto They who come to years and remain Children in understanding wisdom and 〈◊〉 Christian graces are a shame to their profession This is upbraided as a great â—…grace Chap. 5. v. 12. 1 Cor. 3. 1. §. 133. Of Moses his Trialls BEfore I come to handle those particulars wherein the Apostle doth here seâ—… out the faith of Moses it will not be impertinent to note out the heads of Moses his Trialls Gifts and Privileges as we have done in other Worthies 1. The Trialls of Moses were these and such like 1. So soon as he was born his life was in hazard Exod. 2. 3. c. 2. He was in great danger to have been cut off from the Church by being accounted the Son of Pharaoh's daughter Exod. 2. 10. 3. He was trained up forty years in an Idolatrous court Acts 7. 22 23. 4. Though he himself lived as a Prince yet his whole Nation lay in a miserable bondage which could not but be a great trial to him As the like was to Nehemiah Neh. 1. 4. c. 5. His own people though he sought their good regarded him not 〈◊〉 2. 14. Acts 7. 25 27. 6. He was forced from the place of his education yea and from his own nation which was the Church to save his life Exod. 2. 15. 7. He served 40. years in a strange land Exod. 2. 22. Acts 7. 29 30. 8. God himself was incensed against him for neglecting to Circumcise his Son Exod. 4. 24. 9. He was sent to a cruell King with a displeasing message Exod. 5. â—… 10. His own people for whose good he was sent murmured against him Exod. 5. 21. and 6. 9. 11. His people whom he brought out of Egypt revolted from God and from him Exod. 32. 1. c. 12. His people in their streights were ready to stone him Gâ—…n 17. 4. 13. Korah and sundry others made head against him Numb 16. 1. c. 14. Hard charges were laid to his charge Numb 20. 8. 15. He was provoked to speak unadvisedly with his lips Psal. 106. 33. 16. He was excluded out of Canaan By these as by other Saints trialls we see what Saints on earth are subject unto answerably it becometh us to expect trialls to prepare for them patiently to bear them and to be comforted under them §. 134. Of Moses his Gifts 1. HE was learned in all the wisdom of the Egyptians Acts 7. 22. 2. He was mighty in words and deeds Acts 7. 22. 3. He was a man of great faith This is here proved 4. He had great zeal for Gods glory Exod. 32. 32. 5. He was of great courage in Gods cause v. 27. 6. He had great indignation against Idolaters Exod. 32. 19. 7. He was of a meek spirit in his own cause Numb 12. 3. 8. Great was his love of his Brethren Exod. 2. 12. and 32. 32. 9. He contemned the world This is here at large proved 10. Great was his patience in reference to wrongs done
one 〈◊〉 to another Of the simple verb which signifieth to see we have spoken on Chap. 2. 1. 9. § 72. And there shewed how it is sometimes properly used for seeing with 〈◊〉 eye of the body and sometimes metaphorically for seeing with the eye of the soul. This compound is here to be taken Metaphorically for the sight of the soul. Thus a like word of the same signification is used in the next verse and applyed to that which is invisible To see him who is invisible must needs be meant of a Metaphâ—…rical and spiritual sight In setting down this sight there are two prepositions one signifieth from with which this verb is compounded The other signifieth to and is joyned by way of reference unto the recompence of reward These two prepositions From To imply two terms of motion One from which one turneth The other to which he turneth It importeth a remooving of the eye from one object to an other Hereby the mind of Moses is excellently set out he turned his mind and heart from the honours pleasures and treasures of Egypt and fixed them upon the honors pleasures and treasures of Gods Church here on earth and of his Church above in heaven Thus was he moved to prefer these before those This act of Moses in having respect to the recompence of reward is here approved and it demonstrateth that respect may be had to reward See more hereof Chap. 6. v. 18. § 149. The inference of this act of Moses as a reason of that which he did before namely that he suffered affliction with the people of God and refused to be callad the Son of Pharaohs daughter and esteemed the reproach of Christ greates riches than the treasures of Egypt giveth proof that respect to reward maketh a Believer deny any thing or endure any thing as those Hebrews suffered afflictions and took joyfully the spoiling of their goods Hebr. 10. 33 34. They know that God can and will abundantly recompence all This sheweth one reason why so little is done and endured for Christ. Men do not look from that which is present to that which is to come They consider not the recompence of reward Let us therefore acquaint our selves therewith and oft meditate thereon and duely weigh who is the rewarder and what is the reward both for the greatness and also for the continuance thereof then shall we know that our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. This is it that will make us stedfast unmoveable always abounding in the work of the Lord 1 Cor. 15. 58. §. 147. Of Moses forsaking Egypt Hebr. 11. 27. By faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible ONe evidence of Moses Faith was his contempt of the world manifested by refusing honour v. 24. Pleasures v. 25. and Treasures v. 26. Another evidence is here set down in this verse which was an undaunted spirit in not fearing the wrath of a King A proof of this evidence is premised in this phrase He forsook Egypt This is here made a fruit of faith By faith he did it As he refused honour pleasure and wealth by faith so by the same faith he shewed himself to be of an invincible courage The word translated forsook is the same that is used Chap. 4. v. 1. § 7. and translated left Thereof see more in that place Concerning his forsaking Egypt the Scripture mentioneth two times betwixt which fourty years passed Act. 7. 30 One when he fled into Midian Exod. 2. 15. The other when he led the People of Israel out of Egypt into the wilderness Exod. 12. 31 c. Interpreters differ about the time which should be here meant Both antient and modern Expositors apply it to the former namely his flying out of Egypt to Midian Their reasons are these 1. The order of setting down this point by the Apostle For the other leaving of Egypt was after the Passeover v. 28 29. 2. The emphasis of the word forsook which implieth a flying from Egypt as a banished man 3. The other departure out of Egypt is set down by the Apostle in another place v. 29. therefore it cannot be here intended Many of our later Expositors apply this to the latter forsaking of Egypt Their reasons are these 1. Moses then so forsook Egypt as he never returned to it again â—… Then was the Kings wrath most incensed against him â—… Then he shewed greatest courage against the Kings wrath To take up this difference I see no necessity to oppose one against the other â—… At both times great faith was manifested yea and an undaunted spirit â—… At both times he did forsake Egypt â—… The wrath of the King was at both times incensed against him For at first 〈◊〉 to slay Moses Exod. 2. 15. At the second time he charged Moses to see his face no more threatning 〈◊〉 if he saw him again Exod. 10. 29. 〈◊〉 At the first it is said that Moses sled from Pharaoh Exod. 2. 15. 〈◊〉 cannot be accounted a matter of courageâ—… but rather of prudence that he 〈◊〉 used a means to avoid danger Answ. That prudence may stand with courage Where Christ again and an shâ—…reth up his disciples not to fear man he adviseth them to sly from Ciâ—… City when they are persecuted Matth. 10. 23 26. So as a wise avoiâ—… of danger may stand with good courage Christ himself did oft keep himâ—… danger Luk. 4. 30. Iohn 8. 59. 〈◊〉 his courage appeared that he maintained the cause of his Countreyâ—… and slew an Egyptian in the quarrel which he well knew could not but 〈◊〉 the King This evidence of faith that Moses forsook Egypt wherein he had such hoâ—… and wealth and freedom as he enjoyed in Egypt giveth proof that faith 〈◊〉 put on a man to forsake any place This made Abraham leave his native 〈◊〉 v. 8. So did Ruth Ruth 1. 16. Faith assures a Christian of a better 〈◊〉 than that which is left in Gods cause v. 16 35. Hereby we may discern a true faith if being born and brought up in an Idolaâ—… or prophane place where honours pleasures and treasures may be enjoyed 〈◊〉 conscience â—…ake we forsake that place surely we have a good faith §. 148. Of not fearing the wrath of a King 〈◊〉 a proof as was given of the faith of Moses Parents that they were not aâ—… of the Kings Commaddement is here given of the faith of Moses himself 〈◊〉 〈◊〉 the wrath of the King Here the point is set out with much emphasis 〈◊〉 1. Men use to be most feared when their choler is stirred up and wrath enâ—… wrath makes men seek the greatest revenge Yet Moses did not in such a 〈◊〉 fear â—… The wrath of a King useth to be more feared than the wrath of other 〈◊〉 and that
by reason of his supreme authority and of his power to work the 〈◊〉 mischief The Kings wrath is as the roaring of a Lion Prov. 19. 12. And 〈◊〉 of death Prov. 16. 14. Thâ—…s then the courage of Moses is amplified by a gradation 1. He feared not man 2. He feared not the greatest of men a King 3. He feared not that which most affrights men the wrath of a King It was his faith in God that expelled this fear of man 〈◊〉 greatest fears affright not believers for what cause of greater fear could 〈◊〉 be than the wrath of such a King as Pharaoh was See more hereof ver 23. â—… 〈◊〉 §. 149. Of a Believers remaining invincible TO shew that it was no blockish stupidity nor obstinate impudence that 〈◊〉 such a resolution in Moses as not to fear the wrath of the King the 〈◊〉 thereof is thus rendred for he endured as seeing him who is invisible The argument is taken from the difference betwixt God and man for this phrase who is invisible is a description of God The argument then may be thus framed He that can see him that is invisible will not fear the wrath of a 〈◊〉 King But Moses saw him that was invisible Therefore he would not fear c. In setting down this reason There is another act of Moses thus expressed He endured This verb is derived from a noun which signifieth strength power courage so as the word of this text endured implyeth that Moses continued resolute and unmoveable he was no whit daunted but retained aâ—… invincible courage By this we see that a true and sound faith makes the Believer invincible so as no cause of human fear will daunt him He that said even in reference to God Though he stay me yet I will trust in him had such an invincible spirit Iâ—…b 13. 15. So in reference to man had Daniels three Companions Dan. 3. 17. This is to the life expressed by him that said In all these things we are more thaâ—… Conquerors through him that loved us For I am perswaded that neither death nor life nor Angells c. shall be able to separate us from the love of God Rom. 8. 37. c. True faith never faileth but retaineth a perpetual vigor and thereupon it maketh men endure and remain invincible Here behold the reason of mens fainting upon violent opposition and of shrinking in their heads through continuance of such opposition They either have not or exercise not faith as they should They acquaint not themselves with the grounds of faith which are Gods properties promises and performances If thou faint in the day of adversity thy strength is small Prov. â—…4 10. The day of adversity is the time to act faith if then a man faint when he should most manifest his faith there may be just suspition of the truth or at least of the vigor of his faith §. 150. Of believers seeing God THE ground of Moses enduring as he did is thus set down as seeing him who is invisible Of the word translated seeing see Chap. 2. ver 8. § 68. and ver 9. § 72. It is here set down in a participle of the present tense to dâ—…clare a continued act This seeing must needs be meant of a spiritual sight by the eye of the soul which is faith For he whom he eyed is said to be invisible but an invisible thing cannot be seen with a corporal eye That would imply contradiction For that which may be discerned with a bodily eye is visible But visible and invisible are contradictory This particle as is premised not by way of diminution as if it were a â—…ming to see but rather by way of amplification For 1. This particle doth sometimes imply an identitie and realitie of a thing and it is used to set forth the perspicuity and clearness thereof as where it is said The glory AS of the onely begotten Son of God John 1. 14. 2. It implyeth a kind of spiritual rapture as if Moses had been rapt into the highest Heaven and there beâ—…eld God himself incouraging him in what he did This act of Moses giveth an instance of the vertue of faith which is to set a man always before God A true believer is like Enoch who walked with God and that continually as the emphasis of the Hebrew word implyeth Gen. 5. 24. I have set the Lord always before me saith a Believer Psal. 16. 8. It was Abrahams speech The Lord before whom I walk Gen. 24. 40. God is the proper object of faith The object wherein it delights the object on which it rests The object from whom it expects every good thing the object to which it returns the glory of all Here behold the reason of a Believers courage The world wonders at it and 〈◊〉 for it seeth not him whom Believers see Gods presence is that which emboldneth Believers as here Moses was emâ—… thereby See more hereof Chap. 13. v. 6. § 78. §. 151. Of seeing him who is invisible 〈◊〉 attribute invisible is derived from the former word translated seeâ—… for a privative particle is joyned with it so as it implyeth the contrary to 〈◊〉 even that which cannot be seen 〈◊〉 Epithite is attributed to God Col. 1. 15. 1. Tim. 1. 17. and that in a 〈◊〉 respect 1. In regard of the Divine substance which is spiritual Every spirit is invisiâ—… 〈◊〉 24. 39. Much more the purest Spirit of all â—… In regard of a divine property which is to be incomprehensible in which 〈◊〉 Christ saith No man hath seen God at any time John 1. 18. And he is 〈◊〉 〈◊〉 dwell in the light which no man can approach unto 1 Tim. 6. 16. 1. This is a strong argument against all the conceits of Anthropomorphites 〈◊〉 〈◊〉 make God like unto man See more of those Chap. 1. v. 10. â—… 133. â—… It is as strong an argument against all representations of God God himâ—… 〈◊〉 presseth this Argument Yee saw no manner of similitude on the day that 〈◊〉 〈◊〉 spake unto you Deut. 4. 15. â—… It is also against all apprehensions in the mind of God in the likeness of 〈◊〉 〈◊〉 object 4 It shews that we must conceive God as he is revealed in his word He beâ—… 〈◊〉 is an object not for the eyes but for the eares not for the brain but 〈◊〉 〈◊〉 heart The mysterie of Unitie in Trinitie and the divine properties duely 〈◊〉 in the mind will raise up a great admiration and an high esteem of 〈◊〉 and a due respect towards him â—… This invisibility of God doth not keep him from seeing us Though visible 〈◊〉 cannot see things invisible yet he that is invisible can and doth see them 〈◊〉 visible The eyes of the Lord in every place behold the evill and the good 〈◊〉 15. 3. No obstacle hindereth the sight of him who is invisible How 〈◊〉 this stir us up so to carry
5. She and hers dwelt for ever among the Israelites so as true Converts though strangers after good proof are to be accounted as those who are born in the Church 1. Quest. Why is no mention made of her Husband and Children Ans. It is probable that she being an Harlot had neither Husband nor Child 2. Quest. How is this that she perished not attributed to her faith seeing it was an act of Ioshua and the Israelites Answ. 1. Her faith made her expect preservation 2. It made her shew that kindness to the Spies which was the procuring cause of her preservation 3. It made her capitulate with them about her preservation 4. It made her bind them by promise and oath to save her 5. It made her tye the scarlet thred to her window as a sign 6. It made her withall her kindred to abide in her house whereby she and they were saved This fruit of faith giveth a proof that faith may keep believers from common destruction Thus Noah and they that were with him in the Ark were preserved from the general Deluge See more hereof in the Plaister for the Plague on Numb 16. 45. § 12 13 c. Under this preservation all those that were in Rahabs family were preserved Iosh. 6. 22 23. It giveth proof that they who belong to believers may reap much good by them Act. 27. 24. Luk. 19. 9. Act. 16. 15 31. This ariseth not from any desert of faith but meerly from that respect which God beareth to believers 1. This teacheth such as belong to believers 1. To bless God for that lot that is fallen unto them 2. There to abide Iohn 6. 68. 3. To be subject to such as believe 1 Tim. 6. 2. 4. To pray for them Gen. 24. 12. 2. This directeth such as have liberty to choose their habitation in a Nation Citie Parish or House to choose it where Believers are as Ruth 1. 16. Ioh. â—… 38. Exod. 12. 38. Thus may they expect a blessing §. 185. Of the danger of obstinate infidelity THE parties who perished are said to be they that believed not This phrase is the interpretation of one Greek compound whereof See Chap. 3. â—… 18. § 171. There it is shewed how it signifieth both unbelief and also disobedience Both these significations are here noted by our English Translators One in the Text The other in the margent Both of them may here very well stand The former of unbelief may have reference to her faith She believed that the God of Israel was the onely true God and that he had given them the land of Canaan answerably she desired to live among them and to be of the Communion of Saints and thereupon she was preserved They believed no such thing 〈◊〉 thereupon were destroyed The latter of disobedience may have reference both to their former lewd conâ—… which was a disobedience against Gods holy Law written in their 〈◊〉 and also to their stiff standing out all the seven days that the City was compassed about wherein they did not yield any whit at all nor hold out any white flag of agreement This giveth proof that infidelity and obstinacy cause destruction An Apostle rendreth this to be the reason of the destruction of the old world â—… Pet. 3. 20. And our Apostle rendreth this to be the reason of their destruction who perished in the wildernes Chap. 3. v. 18. § 170 171. 1. This layeth a sinner open to Gods wrath Iohn 3. 36. 2. It maketh men neglect means of preservation Iohn 3. 18. 3. It occasioneth men to implunge themselves into danger Exod. 9. 21. and 14. 23. 1. This informes us in the fearfull nature of infidelity and obstinacy The temporal destructions which they bring are enough to manifest them to be very fearfull but much more eternal Rev. 21. 8. 2. Learn hereby to take heed of standing out against God It is hard to kick against pricks Act. 9. 5. §. 186 Of the lawfulnes of Spies AN especial fruit of Rahabs faith is thus set down when she had received the spyes with peace This phrase when she had received is set down in a participle thus having received She first received the Spies and afterwards was preserved from destruction They whom she received are here stiled Spies This noun is a compound the simple verb whence it cometh signifieth to 〈◊〉 Rom. 16. 17. Phil. 3. 17. And to consider Gal. 6. 1. The compound verb signifieth to spie out Gal. 2. 4. Thence this noun fitly translated Spies This hath reference to those two men whom Ioshua sent forth to spie out the land secretly Another Apostle calleth them Messengers Jam. 2. 25. They are called Messengers by reason of their warrant they went not of themselves but upon his ordering who had the chief command over them They are called Spies by reason of the end why they were sent even privily to spie out the land Quest. Seeing God had promised the land to them what need they send spies before hand 1. Answ. To use warrantable meanes for the accomplishment of Gods promises Dan. 9. 2 3 2. To strengthen the Faith of the people by understanding the fear of their enemies whereof those Spies gave them notice Iosh. 2. 24. Thus dealt God with Gideon Judg. 7. 9 10 11. Here we have two things to be observed 1. Ioshuahs prudence and providence in ordering matters so as his Souldiers might be the better encouraged to go on 2. The negligence of the enemy who notwithstanding the fame of the Israelites coming over Iordan with a purpose to possess Canaan are so careless of their Citie as Spies had advantage to come in and view their Citie Indeed afterwards they did straitly shut up their Citie Josh. 6. 1. But that was too late the Spies then had done their work thus God to accomplish his work can give wisdom to some and stupifie others That which is here noted concerning Rahabs receiving Spies as a fruit of her Faith giveth proof that Spies are warrantable It cannot be doubted but that Ioshua herein had Gods approbation yea the Lord himself doth expresly command this Numb 13. 2 3. Object A very evill event followed upon the return of the Spies that were first sent to search Canaan Numb 13. 32. c. and 14. 1. c. Answ. Lawfulnes of actions are not to be judged by events There may be failings in sundry circumstances about warrantable actions whereby the Lord may be provoked to cross them Instance Iudg. 20. 21 15. It was the cowardize and faithlesness of the Spies not the unlawfulness of their action that caused the fearfull events that followed thereupon Gods people much used this kind of policy against their enemies as Iudg. 1. 23 24. and 18. 2. 1 Sam. 26. 4. This may be an especiall means to find out the counsels intents plotts and policies of enemies the knowledge whereof is a great advantage in war but
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
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
valiant in fight and putteâ—…h to flight the Armies of the Aliens The former of these two noteth out valour the other victory So as this later iâ—… an effect of the former Victory is an effect of valour Faith works valour and valour produceth victory Hereby it is evident that valour arising from Faith proves victorious All the victories of believing Saints give proof hereunto as of Abraham Gen. 14. 15. Of Moses Num. 21. 24 35. and 35. 7 8. of Ioshua and of the Iudges and Kings after him Faith brings God to be a party Believers will enterprize nothing without God In effect they say to God as to Barak did Deborah If thou wilt go with me then I will go but if thou wilâ—… not go with me I will not go Judg. 4. 8. So said Moses to God If thy presence go not with me carry us not up hence Exod. 33. 15 16 〈◊〉 God goeth with them As a visible evidence hereof The Lord appeared to Ioshua and told him that as Captain of the host of the Lord he was câ—…me Josh. 5. 14. Hence is it that God is oft stiled the Lord of Hosts he goâ—…th out with the Armies of his people he ordereth them He giveth victory to them Psal. 98. 1. Thus is God himself and his honour engaged in his Saints battells which are stiled the battels of the Lord. 1 Sam. 25. 28. This therefore doth Ioshua thus plead O Lord What shall I say When Israel turneth their backs before their enemies What wilt thou do unto thy great Name Josh. 7. 8. 9. Hence may be inferred one reason of the ill success which many that profess the true Faith have in war In generall this is it They do not well exercise their Faith Particulars to prove this are these that follow 1. Israel in Ioshua's time fled before their enemies Josh. 7. 4. For it is an especiall fruit of faith to make men search into themselves and into them who joyne with them whether there be any thing that might keep off God from them which they did not at that time yet had they just cause to do so because of the strict charge that was given them and that upon pain of a curse 〈◊〉 6. 18. 2. The eleven Tribes that fought against Benjamin in a good cause were twice overthrown Iudg. 20. 21 25. For 1. It is probable that they were too confident in the number of their men so as they fought not in faith 2. They took upon them to punish other mens sins before they had repented of their own which is not to fight in Faith After they had lost two and twenty thousand in one battell and eighteen thousand in another and thorowly repented with fasting and weeping Iudg. 20. 26. they prevailed 3. Ionathan a true Believer perished in War 1 Sam. 31. 2. For Though Ionathan did in generall believe to the salvation of his Soul yet could he not in Faith enter into that war whereby he perished For he could not be ignorant of Gods refusing to answer his Father and he might also be privy to his Fathers consulting with a Witch 1 Sam. 28. 6 7. But concerning Ionathan's cause 1. God may suffer an Army to be overthrown for the sinns of some and in that overthrow suffer Believers to be slain for their good as to free them from the evill to come This was the case of Ionathan God would not suffer him who was Heir apparent to the Crown see another sit upon the Throne 2. God translates his Saints in such overthrows from earth to Heaven where they triumph over all their enemies 4. Believing Iosiah was slain in war because he enterprized not that war in faith but against Gods Will. 2 Chro. 35 21 22. Saints may in their general course walk by Faith and yet in some particulars swerve from it and God for that justly punish them so he dealt with Moses Numb 20. 12. To conclude if thorow examination be made of such battels as believing Saints have lost or wherein they have been slain it will be found that their enterprises have been without warrant or unwarrantably prosecuted In such cases God makes enemies his rod to scourge his children But what do enemies get thereby what do Gods children lose thereby When Gods work is done the rod is cast into the fire They who were scourged bettered thereby received into grace and favour and in case they dye crowned with an incorruptible Crown They are judged in this world that they might not be condemned in the world to come 1 Cor. 11. 32. A good direction hence ariseth for making war prosperous which is to get Faith and rightly to use and exercise it For this end observe these rules 1. Acquaint thy self with Gods Word and Promises Thereby thou maist learn what warrs are lawfull how lawfull warrs are to be waged to what warrs God hath made a promise of victory 2 Sam. 5. 19. Secondly Be sure of peace with God and take heed that he have 〈◊〉 quarrell against thee Deut. 23. 14. 3. Renew thy Covenant with God renew thy repentance Iudg. 20. 26. for we are all prone to fall from our former stedfastness 4. In the best manner that thou canst seek help of God Humble thy Soul sharpen thy prayer by fasting 2 Chro. 20. 3. 5. Let thy soul remain steady with God and faiâ—…t not Exo. 17. 11. 6. The greater the danger is the more confidently rest upon God 2 Chro. 13. 14. §. 239. Of warring against Aliens THE persons over whom faith makes men valorous and victorious are here said to be Aliens such as are strangers from the Covenant of God none of 〈◊〉 confederates but rather opposite to them most of the victorious warrs before mentioned and approoved in Scripture were such They are Gods enemies and we may in that respect the more confidently rest upon God for his assistance But for Gods confederates to fight one against another without just cause is to make God to fight against himself or rather to make God to be on neither part but in Justice to suffer them to devour one another 〈◊〉 5. 15. 1. Object After the division of the ten Tribes from the house of David there were warrs betwixt Iudah and Israel Answ. Israel separated themselves from the Ordinances of God and became no people of God They were like those who said they were Iewes but were not 〈◊〉 Rev. 2. 9. Such are Papists who carry the name of Christians What can Papists more plead for right to the Church of God than the ten Tribes after their division could 2. Object There was long war betwixt the house of David and the house of Saul 2 Sam. 3. 1. Answ. The cause is to be considered as well as the persons If such as proâ—…ess the the true Faith offend other Professors and invade them they who are so effended may defend themselves or if they do notoriously sin against their proâ—…ession and provoke Gods Wrath they may
meant the Resurrection of the body at the last day when the soul being united again with it both shall enjoy eternall glory To amplifie this pain the more it is set down comparatively in this word of comparison better so as it hath reference to another Resurrection before which this is preferr'd Was it that Resurrection which is implied in the first clause of 〈◊〉 his verse Women received their dead from a Resurrection Answ. They had no ground to expect such a Resurrection Was it then a greater degree of glory for sufferings Answ. This Text maketh no comparison betwixt degrees of glory Is the comparison then made betwixt the Resurrection of Professors and Persecutors Answ. No. The comparison is betwixt a Resurrection which Professors rejected and which they obtained What was the Resurrection which they rejected Answ. The deliverance before mentioned upon condition of renouncing their profession For when professors are in the clutches of bloody Persecutors they are as dead men to escape out of their clutches is as a resurrection from the dead In this sence but in another case Abraham is said to receive Isaak from the dead v. 19. because he was deputed to death In that the Professors here mentioned would not be delivered on the Persecutors termes they may be said to reject a Resurrection Now they aimed therein at the Resurrection to eternall life and this was a far better Resurrection than any Resurrection from their Persecutors could be That this was the end of their suffering is evident by the Apostles express setting it down so with this finall conjunction that so as they did it not rashly but upon good advise and to a good end They had reason to do what they did §. 249. Of Believers suffering advisedly THE general expression of the end of Saints sufferings noted in this causal particle that giveth us to understand that true Believers advisedly endure what they endure for the Faiths sake So fight I saith the Apostle 1 Cor. 9. 26. not as one that beateth the aire that is not as a mad man that fighteth with a shadow not weighing what he doth but as a man of understanding that have good cause to do what I do This advisednes with reference to the cause he doth here set out For the which cause I suffer these things for I know whom I have believed 2 Tim. 1. 12. All those Texts which set down the causes and motives why Saints were induced to suffer give proof hereof Particulars were these 1. Submission to the will of God Matth. 26. 42. 2. Confirmation of the Gospel Phil. 1. 17. 3. Establishing the Professors thereof Phil. 1. 14. 4. That Eternall weight of glory which followeth thereupon 2 Cor. 4. 17. Believers are endued not onely with reason which in general moves men to prefer the most excellent but also with spiritual understanding and divine Wisedom which makes them well weigh what they do and endure Thereby also they are enabled to distinguish betwixt things that differ and thereupon to chose and prefer the more evcellent needfull and usefull Take notice hereby of the perverse censure which the men of this world do in this case pass upon Believers They judge them to be no better than sots idiots frantique mad if they suffer imprisonment loss of goods reproach or any kind of censure what mad men are these say they not knowing the ends which Saints aime at and that blessed fruit that will follow thereupon §. 250. Of Believers suffering with an eye to the better Resurrection THE end that is here set down doth apparently surpass all that they lose or endure by their suffering so as they suffer upon advantage They obtain they get they gain thereby Well did he understand this who said Our light affliction worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. All the rewards that are mentioned in Scripture of suffering give proof hereunto This may not be imagined to be any mercenary matter as arising from a mans own merit but from Gods promise which ariseth from his free grace and good pleasure This sheweth that there is a mystery in this trade of suffering which we shall do well to enquire into In the things of this world if we observe men by such and such courses to thrive we use to be inquisitive after the same Enquire therefore and that with diligence into Gods Word and thou shalt find that by holding close to God by holding fast a profession of his Truth by suffering for that same thou shalt have an abundant recompence God will not suffer any thing to be done or endured for his sake in vain The more and greater the sufferings be the more ample and excellent will the reward be This is here exemplified by the Resurrection A Resurrection was the end they aimed at Of the word translated Resurrection See § 248. The Resurrection enboldens Believers to do what they do This phrase What advantageth it me if the dead rise not 1 Cor 15. 32. sheweth that the Apostle in his sufferings had an eye upon the Resurrection which also is implyed 2 Cor. 4. 14. By the resurrection we are fully exempted from all manner of misery and estated in that felicity as exceedeth all expression all apprehension This is it that the world doth not understand they know not what the Resurrection meaneth They dote onely on things present like brute beasts The Heathen who wanted the light of Gods Word never believed the Resurrection of the body though they had some glimpse of the immortality of the Soul Their Philosophers counted Paul a babler because he preached the Resurrection Act. 17. 18. Many that carry the Name of Christians and in general know and believe that there shall be a resurrection of the body do not understand the difference betwixt the distinct kinds of Resurrection namely that there is a Resurrection of life and a resurrection of damnation John 5. 29. Neither are they acquainted with the true grounds and sure evidences of that difference Hence it is that both Heathen and common formall Christians do so wonder as they do that Believers should be so forward to suffer and so prodigall of their lives as they are Faith in the Resurrection of life will make a man less carefull of preserving his mortal life in Gods cause That Resurrection whereon true Believers have their eye in suffering is here said to be a better Resurrection better than any deliverance in this world better than any thing that can be enjoyed in this life Thus much the Apostle implyes in this phrase to be with Christ is far better Phil. 1. 23. And in this ye have in heaven a better substance Heb. 10. 34. This will the better appear by comparing this resurrection with other resurrections mentioned in Scripture 1. We read of a first resurrection Rev. 20. 5 6. This resurrection here spoken of by the Apostle is the second
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.
23. 4. 4. Alwayes walk before God as Enoch did Genesis 5. 24. This will keep thee from fearing any that would draw thee from God Ioseph considered Gods presence when he said to his Masters Wife How can I doe this great wickednesse and sinne against God Genesis 39. 9. 5. Well weigh the difference betwixt God and man This cafe the Apostles propounded to their adversaries Acts 4. 19. 5. 29. God can protect from the sury of all men Dan. 3. 17. But there is not any that can deliver out of Gods hand Deut. 32. 39. §. 88. Of Timorousnesse THat which hath been delivered of the evil Nature and Effects of fear of man affords matter of Lamentation and Exhortation Of Lamentation in regard of that timorousnesse which many Professours of the true Religion bewray whereby they bring a great blemish even upon the Profession it self If persecution arise for the Gospel so as their goods liberty and life be in hazard they are ready to renounce their holy Profession and to imbrace the Religion of the times though it should be apparently Idolatrous Yea if reproacch and disgrace do accompany the power of the true Religion they are moved to abate of their holy zeal and to be no more forward then the common sort In these and other like cases they are like to a foolish man who uponsight of a flaming fire pictured on a Map or wall is so afrighted therewith as he starts back and fals into a true burning flaming fire wherewith he is terribly scorched if not clean consumed Their timorous disposition shews That they prefer man before God and this world before the world to come Such walk by sense more then by faith Things visible seem to the eye of a mortall man more terrible then things invisible He therefore who dotes upon matters of sense cannot but be afrighted with the terrours of men §. 89. Of Watchfulnesse against fear of man THere is great cause again and again to exhort such as professe themselves to be Gods servants whether Ministers or others to take courage unto themselves that they be not disheartned from their good courses by any thing that man can do and to take heed that this root of bitternesse namely timorousnesse spring not up in them This is one of those roots that trouble men and whereby many be defiled Heb. 12. 15. We are the rather to be watchfull hereabouts by reason of the pronenesse of men even of Saints and believers thereunto Instance Abraham Gen. 12. 13. Isaac Gen. 26. 7. Iacob Gen. 32. 7. David 1 Sam. 27. 1. and sundry others For the flesh as well as the Spirit is in such and though the Spirit be ready the flesh is weak Mat. 26. 41. The more prone our nature is to a sin the more watchfull we ought to be against the same How far faith and fear may stand together See The Saints Sacrifice on Ps. 116. 11. § 75. §. 90. Of not fearing Multitudes Plots and Practices against ones self IN setting down the object of the fore-mentioned fear he expresseth it in the singular number MAN This word is here collectively to be taken and may comprize multitudes under it and thereunto the confidence of this man of God is to be extended according to that which in another place he saith I will not be afraid of ten thousand of people that have set themselves against me round about Psal. 3. 6. For many in opposition unto God are but as one Therefore there is no restraint to the Lord to save by many or by few 1 Sam. 14. 6. and in like manner against many or against few Herewith did Asa strengthen his faith 2 Chron. 14. 11. There is an infinitenesse in the Power Wisdom and other Properties of God So as all humane power being finite one man and multitudes of men are alike to him In this respect the Psalmist with an holy insultation saith Why do the Heathen rage and the people imagine a vain thing c. Psal. 2. 1 2 3. On this ground we need not be afrighted at the consultations conspirations and combinations of multitudes together As all in the world can stand us in no stead if God be against us so all can do us no hurt if God be with us To amplifie this the more he addeth this What can do what man can do Hereby he intendeth all manner of inventions plots and practices of men Not only mens persons are not to be feared but also their wit their policy their strength their dignity their retinue their friends their words their threats their attempts or any thing else appertaining to them or that may any way be achieved by them or others under them David feared not the counsel of 〈◊〉 though it were as if a man had enquired at the oracle of God but prayed against it 2 Sam. 15. 31. 16. 23. Neither did David fear the huge stature of â—…oliah nor his warlike preparation 1. Sam. 17. 32. Daniel feared not the Decree that was made against him by the King and the Princes though it were an unalterable Decree Dan. 6. 10. This might further be applied to any thing that is any way in the power of men For all that man can do is under the disposing providence of God So as God can order all as it pleaseth him It is therefore a point of folly to pretend mans wit strength fiercenesse threatning or any thing else to dishearten him Though that which any plot or practice as a mischief be in special intended against me yet ought I not to fear it So much is implied under this special particle MEE When plots and practises are intended against such and such an one in particular that particular person is in the greater danger as David when Sauls envious eye was upon him in special 1 Sam. 18. 9. and Paul when the Jews laid wait for him in particular Act. 9. 23. This is a great amplification of his courage that he feared not what any could do against him in particular § 91. Of the concurrence of Faith in God and courage against man THis invincible Resolution I will not fear what man shall do to me being inferred upon the former confident profession The Lord is my helper and both joyned together by this copulative particle AND giveth us to understand that these two Confidence in God and Courage against man do go together They who in truth professe the one will be resolute against the other Confidence in God and Courage against man are as twins which are born together live together and will die together David oft joyneth them together as in that Psalm which the Apostle here quoteth twice or thrice together Psal. 118. 6 7 c. 56. 4. 11. So doth the Prophet Isa. 12. 2. The former is the cause of the later Confidence in God is that which produceth and preserveth Courage against man as the Sunne causeth light and fire heat They who desire
Good Guides must be followed This is the main duty here enjoyned See § 100. VIII Mens examples have their limitation Here they are limited by faith See § 106. IX Good Guides are carefull of their conversation This is necessarily implied by causing others to imitate them X. A good conversation will have a good issue This is here taken for grant See § 108. XI Perseverance must be added to good beginnings See § 108. XII Weighty matters are to be well weighed This is to consider them See § 109. §. 112. Of Christ ever the same Verse 8. Iesus Christ the same yesterday and to day and for ever THough in this verse there be no particle of connexion or relation that may direct us to the dependance of it upon that which goeth before or followeth yet the very subject matter thereof evidently sheweth that it hath a fit reference both to the verse before it and also to that which followeth In the former verse the Hebrews were exhorted to follow the faith of their Guides which had been before them This verse layeth down a forcible reason to move them thereto The reason is taken from the object of their faith which was Jesus Christ who remains still the same object of faith whereupon it becomes those that live after them to follow that very faith In the following verse they are dehorted from following strange doctrines A reason to enforce that dehortation is laid down in this verse which is that Jesus Christ who is the foundation and very substance of all sound true doctrine ever continues the same So as they have no cause to be carried about with divers and strange doctrines Of this title Iesus See Chap. 2. v. 9. § 73. Of this title Christ See Chap. 3. v. 6. § 54. Of these two titles Iesus Christ joyned together See Chap. 3. vers 1. § 29. This note of distinction of time yesterday doth properly signifie the day immediatly before as Ioh. 4. 52. Acts 7. 28. But tropically by a Synecdoche it is put for time past whether it consists of many daies or years as where the Lord saith of Israel He that was yesterday my people Mich. 2. 8. that is heretofore in former time Where it is said Tophet is ordained of old Isa. 30. 33. in Hebrew it is from yesterday So much is noted in the margin of our English Bible The sense is well thus rendred of old Here under this word yesterday may be comprised 1. All that time wherein Christ lived upon earth 2. All the time from his first incarnation till that present wherein the Apostle wrote 3. All the time from whence Christ was typified in the Mosaicall Rites to that time wherein they were abolished 4. All the time that hath passed from the first promise that was made of Christ Gen. 3. 15. 5. Eternity it self in reference to former times For Christ from all eternity was the same The second note of distinction to day signifieth the time present Hereof see more Chap. 1. v. 5. § 61. Chap. 3. v. 7. § 76. The third note of distinction for ever setteth out the time future and that 1. Indefinitely time after time 2. Determinatly to the end of the world 3. Everlastingly beyond all end whatsoever Of this phrase for ever See Chap. 1. v. 8. § 108. Thus these three distinctions of time do set out Christ as these three like distinctions which is and which was and which is to come Rev. 1. 4. The Greek word translated the same signifieth he himself and implieth that he is ever himself without any alteration or change and fitly is it translated the same both in this and sundry other places It is applied to Christ to set forth his immutability Chap. 1. v. 12. § 141. There are shewed sundry particulars wherein and whereby the immutability of Christ is manifested Besides the particulars there noted Christ ever was is and will be 1. The same object of faith Ioh. 3. 14 15 16. 2. The same means of salvation Acts 4. 12. 3. The same foundation of his Church 1 Cor. 3. 11. 4. The same in all his Offices as he is an everlasting King Heb. 1. 8. 2 Pet. 1. 11. so he hath an unchangeable Priesthood Heb. 7. 24. In like manner his other Offices are without alteration 5. The same in efficacy of what he hath done and endured for mans redemption and salvation In this respect he is said to be a Lamb slain from the foundation of the world Rev. 13. 8. 6. The same in the identity or sameness of the faith of all true believers in all ages Abrahams faith was such a faith as the faith of Christians is and their faith such a faith as his was Rom. 4. 24. Gal. 3. 7. The like may be said of all true believers Jews or Gentiles 1. That which the Apostle hath noted concerning Christ being ever the same discovereth sundry errours as 1. That believers before Christ was exhibited had another ground of faith and hope then such as have lived since 2 That the place of rest whither the souls of believers before Christ exhibited went after their decease was another which they call Limbus Patrum then that whereunto the souls of deceased Saints now go 3. That traditions of men and that concerning articles of faith may be added to the Gospel of Christ. 4. That there are other Mediators and Intercessors besides Jesus Christ. 5. That the Messiah is yet to come whom the unbelieving Jews still expect 2. The foresaid doctrine concerning Christ to be ever the same requires that we be well instructed in the Types and Prophesies concerning Christ before he was exhibited and in those mysteries which are since more clearly revealed of him as in his Titles and the meaning of them in all his Offices and undertakings in whatsoever he hath done and endured for mans Redemption and Salvation all set out the same Christ. 3. As we know him so we ought according to that which is set forth in the Old and New Testament to respect him and to have him in as high account as ever any had because he is still the same We ought to rest only on him and place our whole confidence on him and subject our selves wholly to him as to our only Lord Saviour and Redeemer even the only Head and Foundation of the Church Ever the same §. 113. Of the Resolution and Observations on Heb. 13. 8. IN this verse is set down The Immutability of Christ. Hereof are two parts 1. A description of the person 2. A declaration of the point The person is described by his two titles or names Iesus Christ. The point is 1. Expressed in this word the same 2. Amplified by a distinction of time And this is distinguished 1. By that which is past Yesterday 2. By that which is present to day 3. By that which is to come for ever Doctrines I. People that have the same ground of faith that
〈◊〉 〈◊〉 Attica infleâ—…io 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the notation of this word See cha 4. v. 9. â—…â—…57 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christ suffered by his temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself 〈◊〉 Why Christ was tempted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. A perfect transition a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inference Due regard to all that Christ hath done for us Omnia bonuâ—… appetunt Ethic l. 1. c. 1. Not to regard him who hath done much good for us is a note of ingratitude Iuuiâ—…s in sacriâ—… Paral. lib. 3. â—…n Heb. 3. 1. Brethren here not according to flesh Brethren here in a spiritual sence How all Christians are brethren Why all brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duties of brethren See ch 10. v. 19 §. 52. How to insinuate into anothers soul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the derivation and notation of this Greek word See ch 2. §. 100. The Heathen in regard of that esteem which they had of their gods stiled them The holy Ghost Dan. 4. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holinesse imputed Holinesse 〈◊〉 in men by the Spirit Holinesse no 〈◊〉 of boasting Why they calâ—… Holâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge accordinâ—…â—…o proâ—… Justifie not the wicked Perverse censures Diaâ—…olicall censures The holy like God Holy fitted foâ—… glory Holiness makes the greatest difference Holiness the greatest glory in heaven Holiness the glory of Gods excellencies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi gloria The profit of holiness The necessity of holiness a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectaculum a gazing stock a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notation of this word calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers acceptations of calling c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinct kinds of calling Externall calling Internall calling d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authour of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The procuring cause b The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the called are set out are passive and imply that the called are at first patienâ—… Instrumental causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur quae supra caelos sunt ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae supcr terram Why heavenly calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3. 17. 17. 5. 18. 12. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3. 16. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examination aâ—…out our calling Signs of Saints calling â—… Illumination 2. Sense of sin 3. Detestation of sinne 4. Renovation 5. Contempt of the world 7. Enduring afflictions 1. Errours confuted 2. Humiliation for the misery of the uncalled 3. Aberrations from our calling 4. Many admirable things in our calling 5. Gratulation for our calling 6. Consolation from our calling 7. Contentation arising froÌ„ our calling Our calling must be made sure 1. Walk worthy of God c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particular virtues of him that hath called us to be shewed forth 2. Bâ—… conformable to the Word of God d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walk as advanced to an high calling Ends of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculari d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers must call on people to consider Consideration helped 1. By meditation 2. By conference Excellencies of Christ to be considered The Scriptures set out Christ. Why Christ called Apostle Christ made known Gods will Christ immediatly called Priviledges of Christs Apostleship Hear Christ. Speciall dutieâ—… by vertue of Christs Apostleship 1. Obey 2. Beleeve 3. Reverence 4. Abide 5. Draw on others 6. Detest other doctrine 7. Seek grace 8. Depend on Christ. 9. Adhere to the truth 10. Fear Christ had the most excellent Functions in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ able to perform all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v. 15. §. 144. * See Chap. 2. v. 12. §. 117. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fault to forbear profession a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Name Jesus most used by Jews Christ by Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX Christos meos Why titles of two languages given to Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein faithfulnesse consisteth Christs eye was on him that appointed him Why Christ had his eye on God How we may approve our selves to God Gal. 1. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arians Argument refuted b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father appointed the Son to his Function How the Son of God was appointed to his Function Christ to be respected as appointed of God Who not appointed of God to be Ministers of God Who appointed by God Pastors and Teachers Ministers under the Gospel Ministerial abilities Requisites for a right Ordination Efficacy a ratification of a faithful Minister Duties to such Ministers as God appoints Dâ—…ract from none Notation of Moses name a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…raxit See the Churches Conquest on Exo. 17. 9. §. 9. Who meant by house b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods people are Gods house d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moseâ—… faithfull to God and man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How we may be faithful as Moses and Christ. Christs excellency works consideration a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 4. §. 31. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jews that preferred Moses before Christ blinded They who prefer Moses before Christ know not the difference betwixt them
〈◊〉 〈◊〉 〈◊〉 Spira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuspis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ—…ibulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaculum What meant by Thornes and Bryers d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What to be rejected a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dirae c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—…ledixit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Steriles incendere prosuit agros Virgil. Georg. l. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uâ—…o Uror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The occasion of the Apostles insinuation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prejudicate opinions to be prevented The Danger of a prejudicate opinion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers must manifest love to people a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Emphasis of this word perswaded See Chap. 2. v. 13. Sect. 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuadeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persuadeor Assentior Pareâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What are the better things here intended Judge not rashly a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum genitivo significat haerere alicui ut consequentia praecedentibus haerent Salvation the reward of good works See v. 1â—… Sect. 88. Seek after Salvation We may be perswaded of others Salvation Sanctifying gifts are evidences of Salvation Two grounds of perswasion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denuciations of judgements doe not necessarily imply guilt Denunciations are oft to prevent sin People must be well perswaded of Ministers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God perfectly righteous Entertain no thought of unrighteousnesse in God Acknowledge Gods righteousness in his providence Be like God in righteousness Gods righteousness a terrour to the unrighteous a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus See Chap. 1. v. â—… Sect. 114. c Aristot. Ethic. lib. â—… cap. 7. How Gods righteousness is manifested Gods righteousness a prop to mans faith Gods low condescention to man Infidelity makes God unrighteous So trust to mercy as God may be righteous therein a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this com pound verb see Chap. 13. vers â—… Sect. 12. God ever remembreth mens good deeds Labour for the things which God will not forget Gods remembring encourageth against mans forgetting Men unrighteous in forgetting God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What this phrase your work intends Why grace the work of God Grace more precious then all worldly things a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valde d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acquiesco * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labor a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Premor laboribus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labâ—…ro a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of God d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love man for the Lords sake Respect to God in doing good to man False ends of charity God to be eyed in our dealings with men Difference betwixt the kindness of regenerat and unregenerat Respect to God takes away excuses a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famuâ—…r c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expeditâ—… diligenter ministro d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity to the poor is an especiall fruit of love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are Sainâ—…s Others desire Saints to be delivered a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why all to be relieved Saints the principall objects of charity The order of relieving Aggravation of unmercifulness to Saints a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity must be continued Why charity to be continued a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use of means stands with assurance oâ—… salvation Certainty of Salvation no ground of presumption a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animuâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes. 2. 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diligence must be constant We must be as diligent for our own souls good as for our brethrens temporall good It is a part of spirituall prudence to care for our soul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assurance a property of hope Hope in part Hope put for faith Assurance of hope must be endeavoured after * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sloth from mens own fault Qui monet ut facias quod jam facis ille monendo laudat c. Ovid de Trist. Men diligent in love may be slothfull in faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith usefull to obtain things promised Faith an hand to receive a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maneâ—… f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub Patience gives proof of faith Patience supports faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promise for thing promised Gods promise the cause of reward Why reward promised Reward promised may be rested upon We must by promise binde our selves to God See Sect. 100. Faith and patience have their reward a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham of high account Abraham the highest in Gods Kingdome Abraham the father of the faithfull a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paâ—…er c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altus excelsus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudinis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises made to Abraham Excellency of Abrahams faith Why Abraham to be followed Be acquainted with Gods promises Why God swears Why God sware to Abraham a Jer. 51. 14. b Jer. 44. 26. c Esai 62. 8. d Ibid. e Amos. 8. 7 f Psal. 89. 35. g Exod. 17. 16. In câ—…ncreto In abstracto h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Optimuâ—… Maximus Gods condescention for mans good Diffidence a great sin Oft think on Gods oath Binde thy self to
Davids frailties David's trialls before he was setled in the Kingdom David's sins 1 Anger 2 Distrust 3 Polygamy 4 Setting the Ark on a cart 5 Adultery Murther Punishments of Davids Adultery and Murther Davids inward troubles David's graces 1 Respects to Gods Word 2 Faith 3 Repentance 4. Sincerity 5. Integrity 6. Delight in Gods Law 7. Zeal 8. Devotion 9. Submission to God 10. Self denial 1 Loyalty 2. Faithfulness 3. Well using his abilities 4. Justice 5. Keeping Covenants 6. Mercy 7. Sympathy 8. Liberality 9. Retribution 10. Bearing wrongs 11 Recompencing good for evil Terminus a quo ad quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—…tii eum a Deo Samuel's name Samuel's birth extraordinary Samuel's education Samuel's conversation in his younger years Samuel faithfull as a Prophet Samuels prayer powerfull An heavy cross on Samuel's enterance on his goverment An heavy cross at the end of Samuels goverment Samuel being dead was not raised Bellarm de Christ. Anim. l. â—… cap. 11. Arguments for raising Samuel answered Reasons to prove that Samuel himself appeared not to Saul a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things above human power done by faith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de bello g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex War lawfull Nations may be subdued a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How promise obtained c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adepti sunt vulg Lat. asseâ—…uti sunt Bâ—…za d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 39. Promises how received how not * Inter spem rem Promises grounds of faith Promises received by faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obturo How Lions mouths stopped a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extinguo Fire terrible b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith quencheth fire a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of a sword d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Os gladii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith freeth from desperate danger a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corroboro c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possum Hezekiah's recovery How Hezekiah pleaâ—…ed his integrity By Faith incureable diseases cured Recovery how prayed for Manifold infirmities Security insolency to be avoided a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verto e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perdo f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac si esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valour commendable Gods spirit works valour Valour of Heathen not true valour Who need valour How Faith makes valiant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclino d 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are Aliens Faith makeâ—… victorious Want of faith cause of 〈◊〉 success War to be against Aliens Why war betwixt Iudah and Israel Why war betwixt David and Saul War betwixt Proâ—…essors to be lamented a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death most irresistible See v. 19. §. 99. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How children raised by Parents Faith Reddiderunt mulieribus mortuos earum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women worthies Faith extends to raise the dead Faith gets good by others acts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principles which support in trialls What sufferers are here meant Sufferings of Jews here meant How humane Authors and Traditions used How Scripture the word of truth No part of S. Scripture lost a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tympanum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How may any offer themselves to Martyrdom 〈◊〉 hate the truth most a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…onsequi c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—…atuo e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re rursum g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgo h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the better Resurrection Of the divers kinds of Resurrection See §. 250. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints suffer for advantage Believers have their eye on the Resurrection in their sufferings The Resurrection which Believers aime at is the best Divers kinds of Resurrection a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vâ—…l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flagello Professors basely handled a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonds b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imprisonmet d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodio e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custos f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In carcerem traâ—…o Who imprisoned Martyrs had trialls of persecution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How men stoned Why men stoned a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diffecti sunt b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewes tradition of Isaiah's being sawen asunder Persecutors cruelty in the death of Martyrs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cremati vel usâ—…ulati sunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hiâ—…rom ad 〈◊〉 Heâ—…od Who are conâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumeo We may fly from persecution When Professors may fly when not Sinfull wanderers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wandring a judgement Wandring in the better part Believers may be Wanderers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excorio c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coriaceum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ovis e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caprinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caper Saints clothed with
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse 〈◊〉 selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall 〈◊〉 in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pâ—…ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coâ—…science manifest the truth thereof by washing their bodies with pure water 〈◊〉 will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with 〈◊〉 bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puâ—…rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy 〈◊〉 to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally â—…ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men â—…it to draw neer to God and appeare in his presence For both kinds of holinesse are 〈◊〉 set down Holinessâ—… of justification in this phrase full assurance of faith â—…aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase 〈◊〉 bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ—… â—… 8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deâ—…t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be 〈◊〉 by executing vengeance on them Levit. 10. 3. Keeâ—… 〈◊〉 〈◊〉 〈◊〉 when thou goest to the house of God Eccles. 5. 1. â—…nd be carefull to present tâ—…y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse â—…hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
by the perfection of it full assurance 3. By the cause thereof in this metaphor sprinkled which hath reference to the blood of Christ. This is amplified by the subject of it our hearts and by the filth purged away an evill conscience The latter namely sanctification is set out by a metaphor of washing amplified 1. By the subject washed our body 2. By the means of washing pure water Doctrines I. Priviledges procured must be used Liberty to enter into the Holiest and a way to enter there into and a guide to conduct us are all procured Therefore we must draw neer See § 62. II. What we incite others to we must endeavour our selves to do III. What we judge to be a duty for our selves we must incite others unto These two latter doctrines I gather from the manner of the Apostles direction Let us See § 62. IV. God is to be approached unto He is meant under this phrase draw near namely to God See § 62. V. Holinesse becomes those who draw near to God Holinesse in generall is compâ—…ised under this description of those that draw near to God See § 69. VI. Men must draw near to God with the heart especially This is plainly expressed See § 63. VII The heart presented before God must be a true heart This also is plainly expressed See § 64. VIII Faith makes men fit to appear before God Therefore faith also is here added See § 65 IX The excellency of faith consists in a full assurance Therefore this Epithite full assurance is here attributed to faith See § 65. X. A right application of Christs blood cleanseth the heart Thus much is intended under this phrase having our hearts sprinkled See § 66. XI Conscience is placed within a man Even in his heart For the heart must be sprinkled from it See § 66. XII Conscience may be evill This is here taken for granted under this phrase evill conscience See § 66. XIII An evill conscience must be removed This phrase sprinkled from intendeth as much See § 66. XIV Externall sanctity must be added to internall purity The body must be washed as well as the heart sprinkled See § 67. XV. The Spirit hath a cleansing vertue For it is here set forth by water See § 68. XVI The Spirits cleansing extends to the body For the body is here said to be washed with that water See § 68. XVII The Spirit himself is pure For he is here set forth by pure water See § 68. XVIII By the Spirits cleansing men are made pure The water here meant iâ—… called pure in regard of the effect thereof that it cleanseth and so maketh pure See § 68. §. 71. Of holding fast the profession of our Hope without waverring Heb. 10. 23. Let us hold fast the profession of our faith without wavering for he is faithfull that promised IN this verse is set down an other generall duty required of Christians in regard of the priviledges which Christ hath purchased for them See § 70. I Doctrine This duty also concerneth Christians themselves The former was to gain what they wanted See § 62. This is to maintain what they have This doth point at Hope the second theologicall grace thus linked together Faith Hope Charity 1 Cor. 13. 3. Our last English translators have turned it Faith But the Greek word properly signifieth Hope It is in foure other places of this Epistle used namely Chap. 3. v. 6. Chap. 6. v. 11 18. Chap. 7. v. 19. And in all these places translated Hope So might it have been here also translated For after he had exhorted us to faith here he exhorteth us to hope As faith produceth hope So hope nourisheth faith Of Hope See Chap. 3. v. 6. § 62. This grace of hope giveth evidence of the provident care of God over his Church and people For the reason why God worketh this grace in them is the condition wherein they are and the danger whereunto they are subject in this world In regard of their condition they are as a ship in the sea and as souldiers in the field The sea lyeth open to many stormes and ships therein are subject to great danger So are souldiers when bullets as haile-stones fly about their ears Such being their condition and such the danger wherein they are God affords them in reference to the former metaphor of a ship in the sea hope as an Anchor See Chap. 6. v. 19. § 153. And in reference to the other metaphor of souldiers and the danger wherein they are he hath provided hope as an helmet Hereof see the whole Armour of God on Eph. 6. 17. Treat 2. Part. 7. § 7. Hereby we evidently see that God bringeth his people to tryals and as David caused Uriah to be set in the fore-front of the hottest battell purposely to be slain 2 Sam. 11. 15. so he suffereth them to be in manifold dangers not for their destruction but for proofe of the graces which he bestoweth on them and for manifestation of his own Power Wisdome Mercy and other divine properties in preserving them This grace of hope we are here exhorted to hold fast Of the Greek word 〈◊〉 fast See Chap. 3. v. 6. § 68. It implyeth persevering in that which is well begun The Apostle so expresseth his exhortation as he incites others as well as himself and himself as well as others to observe it For it is set down in the first person and plurall number See Chap. 2. v. 1. § 4. That wherein he would have them to persevere is the profession of their hope Of the Greek word translated profession See Cap. 3. v. 1. § 27. To hold fast implyeth an holy courage and an invincible resolution to go on in our well-begun course and a conscionable care in using means to continue in our holy profession For this end he useth this phrase without wavering This is the interpretation of one Greek word which is a compound The simple verbe in the active signifieth 〈◊〉 bow and in the passive to be bowed Luke 9. 12. and 24. 5 29. Thence this compound which is applyed to such as will not be bowed or removed from a thing This compound is no where else used in the new Testament It is here applyed to a Christians profession which must be steady and constant that iâ—… without wavering This confirmes that which hath been before noted concerning Saints perseverance Chap. 3. v. 6. § 68. §. 72. Of Christians professing their hope THe foresaid profession being here applyed to hope sheweth that profession is to be made of that hope which is in one That profession which useth to be made in baptisme implyeth as much This is implyed under this phrase the answer of a gâ—…d conscience towards God 1 Pet. 3. 21. Such a profession was that which David made Psal. 119. 46. and Paul Act. 24. 14. So much is testified of Christ himself 1 Tiâ—… 6. 13. We are expresly enjoyned to be ready
by men Exod. 14. 13. 11. He was far from envy and ambition Numb 11. 29. 12. Great was his respect to his Father-in-Law Exod. 18. 7. 13. He was willing to take and follow good advice Exod. 18. 24. 14. He was very faithfull Numb 12. 7. Of the particulars of Moses faithfulness See Chap. 3. v. 2. § 39. 15. He put himself out to the uttermost for the peoples good Exod. 18. 13. 16. He had care for the good of his posterity Numb 27. 16 17. The gifts and graces of Moses are for imitation and that by all sorts of people in like places as Servants Children Parents Courtiers Rich-men Noble-men Ministers Magistrates Princes Exiles and others §. 135. Of Mâ—…ses his privileges 1. GOd set a Stamp upon him in his infancy Exod. 2. 2. 2. He was extraordinarily preserved Exod. 2. 5. 3. He was advanced to high honour Exod. 2. 10. 4. He was made a deliverer of Gods people Exod. 3. 10. 5. He was made a Ruler and Governour of Gods people Exod. 18. 13. 6. God maintained his Authority against gainsayers Numb 16. 28. 7. He was an extraordinary Prophet none like him Deut. 34. 10. 8. He was the first and largest Pen-man of Sacred Scripture he declared the state of the world and Church for the space of 2750. years Numb 21. 18. All the sacred Rites whereby God of old was worshipped were delivered by him 9. God spake to him face to face mouth to mouth so familiarly as to no otâ—…er Prophet Numb 12. 8. Exod. 33. 23. 10. He was more mighty in miracles than any before Christ. Acts 7. 36. 11. His prayer was powerfull with God Exod. 32. 10. Ier. 15. 1. 12. Twice he tasted 40. dayes and 40. nights together Deut. 9. 18. 13. He was thrice 40. years preserved 40. in Pharaoh's court Acts 7. 23. 40. 〈◊〉 Mâ—…dian a strange land Acts 7. 30. and 40. in the wilderness 14. Oâ—…d age did not dim his sight not abate his natural force Deut. 34. 7. 15 He was buried by God himself Deuâ—… 34. 6. The like is not noted of any other 16. His memorial was very pretious in the Church of God aâ—…d still remains 17. He was a special type of Christ and that in these respects 1. As Moses had Gods stamp at his birth so an extraordinary Star in heaven manifested Christ to be of special use for Gods Church 2. As Moses life was sought so soon as he was born by Pharaoh so Christs by Herod 3. As Moses was saved in Pharaoh's Court so was Christ in the land of Egypt 4. Both Moses and Christ were born in the lowest ebb of the Church 5. As Moses his face did shine when he had been upon the Mount so Christs Matth. 17. 2. 6. As Moses was a deliverer of Gods people so Christ. 7. As Moses was a Prince to govern a Priest to offer Sacrifice and a Prophet to instruct so Christ. 8. As the Law was given by Moses so grace and truth came by Iesus Christ. John 1. 17. 9. Moses was a Mediator Gal. 3. 19. So Christ 1 Tim. 2. 5. 10. Moses was grieved at the sins of people Exod. 32. 19. So Christ Mâ—…rk 3. 5. 11. As Moses was punished for the people Deut. 1. 37. So Christ suffered for them The foresaid privileges do enform us in the providence and bounty of God §. 136. Of refusing of honour THE first effect whereby Moses his faith is evidenced was his refusing of hoâ—… The word which we translate reâ—…used is opposed to confessing or acâ—…â—…edging a thing And we commonly translate it denied as it is said of Iohn the 〈◊〉 â—…e confessed and denied not Joh. 1. 20. This refusing is not here to be taken 〈◊〉 plain or apparent expression of his minde by word of mouth but rather 〈◊〉 behaviour whereby it might easily be inferred that he refused the honours of 〈◊〉 â—…or he went day after day out of the Court and conversed among the Chilâ—… of Israel which were in bondage and at length clean left Court Land and all Obâ—…ect Moses was forced to leave Court and Kingdom for fear of his life 〈◊〉 2. 15. Aâ—…sw 1. He voluntarily brought upon himself that occasion of flying out of 〈◊〉 and that by defending one of his brethren against an Egyptian had â—…e preâ—… his own honour before his respect to his poor brethren he would never 〈◊〉 adventured to have killed an Egyptian in the quarrell of an Israelite 2. When he heard that that fact was known he made no means to obtein 〈◊〉 or pardon which questionless he might have obteined if he had conâ—… his relation and respect to the Israelites his brethren but rather took the 〈◊〉 to free himself from that wicked course Therefore this word Refused 〈◊〉 implieth a voluntary act is used Tâ—…at which by his carriage he so refused was to be called the son of Pharaohs 〈◊〉 The word called implieth a reputing or accounting one to be such and such iâ—… one as when we think and account such an one to be rich or honorable or learned we use to say of him that he is a rich or an honorable or a learned man and so call him Pharaoh here mentioned was the King of Egypt his daughter was a great Princess It seemeth that she had been married and either had at this time an husband or was a widow but had no child of her own and thereupon adopted Moses to be her child which is implied in this phrase He became her son Exod. 2. 10. If she had an husband this might be done with his consent if she were a widow she did it of her own accord Howsoever hereby was Moses made a great man and a great Heir if not an Heir to the Crown which was no small honour If Pharaoh had no other Child his Daughter was Heir to the Kingdom and Moses her Heir This is here brought in as an effect of Moses his faith whereby it is manifested that Faith is of force to make believers sleight the highest honours on earth Ioseph was in Egypt advanced next to the King and his children might by his means have attained great and honorable places but he rather chose to have them incorporated into the society of Gods Saints than to have the highest honours in Egypt therefore he brought them to his Father to be blessed Gen. 48. 1. Daniel refused honors offered unto him by a great Monarch Dan. 5. 17. 1. Faith raiseth a mans mind and heart above this world and the honours thereof it presents unto him heavenly honours 2. Faith so cleareth the eye in beholding the things of this world as it makes a man discern them in their own proper colours vain transitory full of vexation and subject to many temptations thus it makes a man to sleight them This sheweth that ambitious persons have very little faith if they have any at all How can yee believe saith Christ which receive or affect honor one of another John
5. 44. Many that saw cause to believe on Christ proâ—…essed him not because they loved the praise men Iohn 12. 42 43. That this sin of ambition may be better discerned I will endeavour distinctly to declare what it is Ambition is a corrupt puffing up of man above that which is meeâ—… 1. It is a branch of the Corruption of Nature for it was not in that intire estate wherein God at first made man after his own image though he was then endowed with most excellent abilities The first occasion thereof was this suggestion of Sathan Ye shall be as Gods Gen. 3. 5. 2. The Scripture doth set it out in this phrase of puffing up 1 Cor. 4. 18 19. and 8. 1 Coloss. 2. 18. This Metaphor of puffing up doth fitly set out the nature of ambition which is as a wind nothing but a vapour yet makes a man swell as if there were abundance of solid flesh 3. It puffeth up above that which is meet For ambition hath no bounds If it had it were not ambition The notation of the word implyeth a supeâ—…appearing herein it differeth from sundry lawfull things as 1. From knowledge and acknowledgment of a mans gifts and place 2 Cor. 12. 1. 2. From preferment Est. 6. 11 12. 3. From endeavour to excell 1 Cor. 12. 31. and 14. 12. 4. From seeking and accepting honour Quest. May honour be sought and accepted Answ. 1. For accepting honour being duely and deservedly conferred no question may be made The example of Ioseph and Daniel and his three companions and Mordecai and Esther give sufficient proof hereof 2. About seeking honour is the greater doubt because Christ seems to forbid it Matth. 23. 8 c. But Christ doth not there simply forbid all seeking of honor but such a manner as the Pharisees did ambitiously and vain-gloriously Due honour rightly sought is among those things which are honest just and of good report Phil. 4. 8. and in that respect may be sought He may seek to excell so it be to the edifying of the Church 1 Cor. 14. 12. Mordecaâ—… did whaâ—… 〈◊〉 for the advancement of Esther Est. 2. 10 11. and Esther procured 〈◊〉 advancements Est. 8. 1 c. Daniel also spake for the advanceâ—… of his three companions Dan. 2. 49. 1. Honour is an especial gift of God Psal. 75. 6 7. 1 Chro. 29. 12. 2. It is promised of God as a blessing and a recompence 1 Sam. 2. 30. 〈◊〉 21. 5. and 91. 15. 3. It is one of those rewards that wisdom setteth before such as seek her 〈◊〉 4. 8. 4. It is an especial means of doing good Instance the good that Ioseph Daâ—… Daâ—…iel Mordecai and Esther did by being advanced unto high hoâ—… Quest. How then is it a fruit of faith to deny honour Answ. 1. As it is considered in it self and one of the worlds alâ—…urements it 〈◊〉 vanity 2. Comparatively in reference to spiritual things it is also vanity 3. In reference to the good things which are hindered thereby or the evills 〈◊〉 are thereby committed it is worse than vanity and on these grounds to 〈◊〉 〈◊〉 therefore are to be observed about seeking or accepting honour for 〈◊〉 sought it must be sought 1. Not simply for it self but for the good that may be effected thereby 〈◊〉 Philosopher granteth as much upon this reason that the means which 〈◊〉 â—…o good should be made the end to which it tends 2. Not preposterously before the things which may make us worthy of hoâ—… and enable â—…s to do good by that honour whereto we attain The Heathen 〈◊〉 dedicated a Temple to Honour made the entrance thereinto by Vertue Hoâ—… is made the fruit of righteousnes Prov. 21. 21. Honour is not seemly for a 〈◊〉 Prâ—…v 26. 1. 3. Noâ—… immoderately in the manner of seeking it so as disquietness of minde 〈◊〉 care and vâ—…xation of spirit arise thereabouts We may not thus seek 〈◊〉 〈◊〉 â—…ayment Matth. 6. 25. Much less honor 4. Not immeasurably so as never to be satisfied The Heathen condemned in 〈◊〉 that he was grieved there was no more worlds but one for him to 〈◊〉 such is the disposition of many who heap offices dignities and livings 〈◊〉 â—…pon another 5. Not indirectly by bribery by undermining others by any unjust or unâ—… means Simon Magus did this way fail in seeking an Apostolical honor 〈◊〉 8. 18 19. 6. Not ambitiously to have a name among men This was the fault of the 〈◊〉 and Pharisees in all their undertakings Matth. 6. 1 2. c. 7. Not mischievously for any bad ends as Iudas John 12. 6. Thus Haâ—… desired the Kings letters and ring Est. 3. 9. 〈◊〉 subordinatly to virtue upon worth moderately in the manner and meaâ—… duly in humility and for good ends honour may be sought and accepted 〈◊〉 it must be refused as Moses did to whom we ought to be like minded 〈◊〉 regarding the greatest honours that in this world can be afforded so far 〈◊〉 as they may prove temptations and snares unto us or keep us from better 〈◊〉 This is the ready way to obtain greater and better honour from God 〈◊〉 16. 25. and 19. 29. To leave honour or any thing else in a good cause is the more commendable 〈◊〉 be done as Moses here did voluntarily for so much doth the word 〈◊〉 â—…mply His honour was not wrested from him but he 〈◊〉 let iâ—… go It 〈◊〉 be said of him as was of the Governours of Israel He offered himself â—…ilâ—… among the people Judg. 5. 9. God would have the offerings for his Taâ—… of them who were of a willing heart Ex. 35. 5. such were they that 〈◊〉 to the Temple 1 Chro. 29. 9. 1. God loveth such 2 Cor. 9. 7. 2. God accepteth such though it be but little that they let go 2 Cor. 8. 12. 1. They fail exceedingly who think that that which is taken from them perforce is acceptable to God Unless their mind be willing to yield to the divine providence there can be no commendation of what they let go nor comfort therein That which is done on necessity is in it self no vertue yet by a willing yielding to let go that which we cannot hold a vertue may be made of necessity 2. In losses in castings down in all alterations it becommeth us to examin our inward disposition and to observe whether we can willingly yield to Gods will made known unto us by events as Iob did when he said The Lord giveth and the Lord taketh away Job 1. 21. 3. Be exhorted to bring your wills to Gods this is the way to have better things than what ye let go Moses that refused the honours of Egypt had a greater honour amongst Gods people here on earth besides his heavenly recompence And The Lord blessed the latter end of Job more than his beginning Job 42. 12. But on the other side God is oft provoked to take away more from them who are unwilling to
their Pastors had have just cause to follow that faith This ariseth from the inference of this verse upon the former See § 112. II. Christ is a Saviour The title Iesus demonstrateth as much See Chap. 2. v. 9. § 73. III. Iesus is the anointed of God The title Christ intendeth as much See Chap. 3. v. 6. § 54. IV. Iesus Christ belongeth to Iews and Gentiles In this respect the Hebrew name Iesus and the Greek name Christ are both attributed to him See Chap. 3. v. 1. § 29. V. Christ is eternall Thus far may this word yesterday be extended See Chap. 1. v. 10. § 129. VI. Christ was to his Church before his incarnation the same that he hath been since To that time may yesterday be also applied See § 112. VII Christ is to every one in the time present what he was before and will be after This word to day implieth so much See § 112. VIII What Christ hath been and is he ever will be He is for ever the same See § 112. IX Christ is immutable This is the main substance of the verse See Chap. 1. v. 12. § 141. §. 114. Of circumspection against false doctrine Verse 9. Be not carried about with divers and strange doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein UPon laying down the only true Foundation of all sound and saving Doctrine which is Iesus Christ the Apostle fitly inferreth a disswasion from divers doctrines Hereby he sheweth that by fixing our mindes on Iesus Christ and on such things as set him out we may be brought the better to understand sound and saving doctrine Limners by eyeing the person whose picture they draw draw that picture much more to the life It therefore becomes Christians to be well instructed in the Doctrine of Iesus Christ and in those principles which concern him They who study the Gospel will thereby be established in that truth which will bring their souls to eternall salvation The first word of this Text as our English hath set it down translated carried about is a compound and fitly according to the composition turned carried about It is applied to such impotent persons as could not go of themselves but were by others carried hither and thither for cure Mark 6. 55. and to clouds carried about with windes Iude v. 12. and to other light things which are easily moved and carried up and down Eph. 4. 14. It here implieth two things 1. Levity 2. Inconstancy Levity in the disposition of men in that they are easie to be seduced and drawn aside like those whom the Apostle cals children Eph. 4. 14. and silly women 2 Tim. 3. 6 7. Inconstancy in their entertaining one opinion after another That this is mans naturall disposition is evident by the Apostles manner of expressing this disswasion Be no more children tossed to and fro Eph. 4. 14. In that he would have them to be so no more he implieth that formerly they had been such and might also again be such Wofull experience of all ages hath given too great evidence hereof Upon Moses his absence from the Israelites about fourty daies they turned to Idolatry Exod. 32. 1 c. so soon as Iehojada was dead King and people revolted from the Lord 2 Chron. 24. 17 c. Many of those Jews which in congratulation of Christ cryed Hosanna as he was coming to Ierusalem Mat. 21. 15. within few daies after cryed out against Christ Crucifie him Mark 15. 13. This levity and inconstancy in people gave occasion to St Paul thus to complain I marvel that you are so soon removed from him that called you c. Gal. 1. 6. and thus O foolish Galatians who hath bewitched you that you should not obey the truth c. Are you so foolish Having begun in the spirit are you now made perfect by the 〈◊〉 Gal. 3. 1 9. Scarce was there any false doctrine broached but it found many entertainers thereof It is said That many shall follow the pernicious wayes of false prophets 2 Pet. 2. 2. There is in this respect great need of much circumspection that we be not seduced and of labouring to be established in the Doctrine of Christ whereof see more § 118. That with which men are ordinarily seduced is here styled Doctrines This is the same word that is used Chap. 6. vers 2. § 11. but in a farre different sense 1. There it is used in the singular number and implieth the Harmony and Agreement of all sound principles making up one form of Doctrine but here the plural number is used which implieth a variousness and disagreement in false Doctrines as the word divers in this verse implieth 2. There it is taken for the Doctrine of Christ the Doctrine of Truth and Salvation here for the Doctrines which vain men teach doctrines of falshood and perdition Seducers have their doctrines as well as faithfull Ministers which they teach and wherein they instruct their Diâ—…ciples The Pharisees and Sadduces had their doctrins Mat. 16. 12. Mention is also made of the Doctrine of Balaam 〈◊〉 of the Doctrine of the Nicolaitans Rev. 2. 14 15. There is in seducers a diabolical spirit that makes them restless they think it nothing for themselves to run in the broad-way that leadeth to destruction unless they draw others with them thereunto The Scribes and Pharisees would compasse Sea and Land to make one proselyte and that two-fold more the childe of hell then themselves Matth. 23. 15. Though they were blinde yet they would be leaders Blinde leaders of the blinde Matth. 15. 14. This sheweth the necessity of a sound orthodox Ministry whereby men may be instructed in the true Doctrine of Christ and kept from these doctrins of men The Apostle setteth down this as a principall end of Christs giving to his Church Pastours and Teachers that we be henceforth no more children tossed to and fro c. Ephes. 4. 11 14. §. 115. Of divers and strange Doctrines and undue Toleration thereof TO the foresaid Doctrins of men the Apostle addeth these two Epithetes divers strange The first of these divers hath reference both to the multitude and also to the various kinds of things as is shewed Ch. 2. v. 4. § 34. Herein lieth a main difference betwixt the doctrine of God and the doctrins of men Gods doctrine is the truth it self and truth is only one plain clear firm stable but doctrins of men are erroneous and false and in that respect various ambiguous deceitfull inconstant unstable Man is full of vain inventions There is no certain rule to be found but in Gods Word The advice of the Apostle Iohn about trying the spirits whether they be of God 1 Joh. 4. 1. is very behovefull to this purpose For this end we must pray for the spirit of wisdom and revelation in the knowledge of Christ