Synechdochically 〈◊〉 for the plurall So Psal. 44. 1. 64. 9. But the Apostle expresly to clear the 〈◊〉 of the holy Ghost useth the plurall number thus My works Though both the Hebrew and Greek words translated works are used to 〈◊〉 out common and ordinary works yet also especially when they have 〈◊〉 unto God they are oft put for extraordinary works works of wonder even 〈◊〉 raculous works as Psal. 44. 1. Ioh. 5. 36. The works here intended are those many and great wonders which the Lord 〈◊〉 from Israels passing through the red sea unto the wilderness to their going through Iordan into Canaan Some of them were works of mercy in providing for them things needfull 〈◊〉 delivering them from dangers whereof see § 92. Others were works of judgement in punishing them for their sinnes whereof see § 96. These were not works done in former ages or in farre remote parts of the world to the notice whereof they could not come but by hear-say only but they were works done among them done upon them so as they saw them Both the Hebrew word used by the Psalmist and also the Greek word 〈◊〉 by the Apostle signifie a seeing of a thing present with the bodily eyes Deut. 7. 19 Mark 11. 20. Here is mention made of mighty works and of their express seeing of 〈◊〉 What clearer evidence could they have of Gods power and providence yet 〈◊〉 tempted him The clearest evidences which God can give of himself and of 〈◊〉 Divine excellencies work not upon incredulous and obdurate hearts Such â—…ders did God in Egypt as the Egyptians themselves could say to Pharaoh 〈◊〉 thou not yet that Egypt is destroyed Exod. 10 7. yet did not Pharaoh â—…ull Undeniable demonstrations were given by Christs Birth Life Works Doctrine Death Resurrection Ascension and Gifts that followed thereupon that 〈◊〉 was the promised Messiah yet to this day will not the Jews beleeve him so to be Blindnesse of minde and hardnesse of heart possesseth them Besides their own naturall blindnesse and hardnesse The God of this world hath further blinded their mindes and hardned their hearts lest the light of the glorious Gospel of Christ should shine unto them 2 Cor. 4. 4. By experience we finde that the clearest and brightest light doth no good to blinde eyes We have in this respect great and just cause to take heed how we provoke God to give us over either to our own corruptions or to the malice of Satan For preventing this let us not close our eyes against any light shewed unto us lest we prove like these Israelites who though they saw with their own eyes Gods wonderfull works yet continued to tempt him §. 100. Of Gods continuing to shew his power among such as oppose it THere is yet a further aggravation of their sinne by the time here set down under this phrase fourty years In Psal. 95. 10. this circumstance of time fourty years is referred to God and to his grieving for their obstinacy For God is there thus brought in complaining Fourty years long was I grieved c. The reason why God continued so long to be grieved was because they continued so long to tempt him The Apostle therefore doth not alter the sense of the Prophets words by referring them to another clause but makes it the more clear So long as they tempted God they grieved him Therefore in that they tempted him fourty years they grieved him fourty years This the Apostle himself asserts under this question v. 17. With whom was he grieved fourty years Thus whether we referre the fourty years to their sinne or to Gods displeasure thereaâ—… the sense remains the same To satisfie all doubts about this and other like alterations we must remember that the Penmen of the New Testament were not Translators of the Old but such as quoted here and there some places for proof of the point in hand to which purpose it was sufficient for them to give the sense of the place though they altered the words See Chap. 1. v. 6. § 72. Chap. 9. v. 20. § 106. As this time fourty years hath reference to that which goeth immediatly before thus they saw Gods works fourty years it gives evidence of Gods doing wondrous works all that time notwithstanding their tempting of him For mans incredulity cannot hinder the working of Gods power What if some did not believe shall their unbelief make the faith of God without effect Rom. 3. 3. An incredulous Prince would not believe that God could give such plenty as was gromised by the Prophet when Samaria by a long fiege was almost famished Yet it came to passe as the man of God had spoken 2 King 7. 18. Nor the Jews nor the Disciples of Christ could be brought to beleeve that Christ should rise again from the dead yet he did rise again the third day Obj. It is said that Christ did not many mighty works in his own Country because of 〈◊〉 unbelief Matth. 13. 58. Answ. That is not to be taken of weakning Christs power as if mans unbelief would hinder it but of withholding the benefit of Christs power from unbeleevers Unbelief is as a strong and high dam against a flowing river which doth not dry up the spring nor the flowing of the waters but only keeps the waters from running into that channell where the dam is set The waters still flow up and rise higher and higher against the dam and because they are kept from running through the dam they make another passage and therein flow on Thus Christ left his own Country and went into other places and there manifested his power The word preached did not profit the Israelites not being mixed with faith in them that heard it Yet in it self The Word of God is quick and powerfull c. Hâ—…b 4. 2 12. This mighty power of God still working even when men oppose against it may be some stay to troubled consciences and to such as are inclined to despair §. 101. Of Gods Long-sufferance THe time of fourty years hath reference to Gods continuing to do wonders 〈◊〉 only by works of judgement but also of mercy grieving so long at the obstinacy of his people and thus it giveth us to understand that the Lord is a God of long-suffering and great forbearance Thus is he frequently set forth in sacreâ—… Scripture as Exod. 34. 6. Ion. 4. 2. Psal. 103. 8. Here is mention made of fourty years forbearance He did forbear the old world one hundred and twenty years Gen. 6. â—… and the Amorites four hundred years Gen. 15. 13. and the Polity of the Jews eight hundred years and the Christiâ—… state above sixteen hundred and the world about six thousand Every of us haâ—…e good evidence of Gods long-suffering in our selves Our people had been no people our sunne had been darknesse our souls had been in hell ere this if the Lord had not been a God of much
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
whereunto this hath reference it is thus set downe He brought forth bread and 〈◊〉 Gen. 14. 18. Under this word bread all needfull and usefull food is comprised In this extent is the word bread frequently used in the Scripture particularly in the Lords Prayer Matth. 6. 11. See The explanation of the Lords Prayer on the fourth petition § 81. Under this word wine is in generall meant drink but it further implyeth a kind of choyce and dainty refreshing it was not water which might have been sufficient for Souldiers but wine to cheere their spirits For wine maketh glad the heart of man Psal. 104. 15. So as he brought forth not only that which was absolutely necessary to feed them but also that which might cheer up their spirits he made them a royall feast Thus doth Iosephus a Jew who wrote the History of the Jewes set down this point He brought forth saith â—…e great abundance of such things aâ—… the season afforded This was a warrantable and a commendable act and giveth proof that Souldiers are to be succorded and rewarded This must be taken of such Souldiers as fight in a good cause Ioshuah bountifully rewarded the Reubenites and others that assisted their brethren against the Canaanites Iosh. 22. 8. It is said of Toi that he sent to salute David and to blesse him because he had fought against Hadadezer and withall he sent great presents 2 Sam. 8. 10. God himself gave the rich land of Egypt to Nebuchadnezzar because he had caused his army to serve a great service against Tyrus Ezek. â—…9 18 19. On this ground it was a custome in Israel to meet such at returned with good success from the war with tabrets with joy with instruments of musick 1 Sam. 18. 6. Judg. 1â—… 34. Sore vengeance was executed on the men of Succâ—…th and Penuel because they refused to succour Souldiers in such a case Iudg. 8. 5 c. This kind of succour as it argueth gratefulnesse for what hath been done so it gives great encouragement for the future victory useth not to be easily gotten much hazard must be undergone and great hardnesse endured for effecting it no work like unto it Such as tarry at home preceive the fruit and benefit of Souldiers paines and danger thereby their peace is maintained and they preserved from much violence and oppression which otherwise through the fury of enemies might fall upon them If incouragement is to be given to Souldiers after the war is ended much more while they are in war that they may the better hold out and not faint in their great undertakings As for those who deny to Souldiers their due and just wages and allowance they do the greatest injustice that can be The Apostle as a ruled case thus propounds this point who goeth a warfare any time at his own charges 1 Cor. 9. 7. Who better deserve their wages then Souldiers Commendable in this case is the charity of those who have built Hospitals or given revenewes or otherwise provided for such Souldiers as have been maimed in war and made thereby unable to provide for themselves §. 9. Of Kings slain in War THe time of Melchisedecs meeting Abraham is thus described returning from the slaughter c. This hath reference to Abrahams arming Souldiers and pursuing those enemies that had sacked Sodom and among others of the City had taken Lot and all that he had Gen. 14. 14 c. Melchisedecs meeting Abraham and royally entertaining him and his army after he had in a warlike manner set upon the enemies and slain them testifieth his approbation of what Abraham had doâ—…e which is further confirmed by Melchisedecs blessing him for what he had done This giveth a plain proof both of the lawfulnesse of war and also of slaying enemies 〈◊〉 warre Of these two points see the Churches Conquest on Exod. 17. 9. § 13. and oâ—… Exod. 17. 13. § 60. The parties here said to be slain are stiled Kings There were foure Kings 〈◊〉 joyned together in that army which Abraham set upon and by this text it 〈◊〉 that they were slain To confirme me the truth whereof the History it self thus saith Abraham divided himself against them he and his servants by night and 〈◊〉 〈◊〉 Gen. 14. 15. The History in generall saith that the enemies were smitten which includeth Commanders as well as common Souldiers and the Apostle who 〈◊〉 the full extent of that History expresly mentioneth the Kings themselves to be 〈◊〉 so as the greatest that be among men have no priviledge in war Bullets Arrows Swords and other warlike instruments put no difference betwixt the greatest 〈◊〉 the meanest Not only Ahab a wicked King of Israel was in wars slain with an arrow 1 King 22. 34. but also Iosiah King of Iudah one of the best Kings 〈◊〉 ever Iudah had 2 Cro. 35. 23. The flesh of Kings of Captaines and mighty 〈◊〉 〈◊〉 in this respect said to be meat for the foules of the Aire Rev. 19. 18. All that joyn in war are as members of the same body and counted by the 〈◊〉 common trespassers The greater the commanders are the more they are sought alter by the enemy and in that respect in greater danger hereupon Davids 〈◊〉 would not suffer David himself to go with them in his own person and that upon this reason Thou art worth ten thousand of us 2 Sam. 18. 3. God also doth oft take occasion in this case to punish wicked Kings as 〈◊〉 1 Kings 22. 28. Or to punish people by taking away good Kings as Iosiah 2 Kings 23. 29. Kings therefore and other great ones have just cause when they attempt war to be sure that their cause be just and weighty and to seek unto God for his protection and blessing yea and to commend their soules into his hands As in other cases so in war unto God the Lord belong the issues from death Psal. 68. 20 See tâ—…e Churches Conquest on Exod. 17. 16. § 86. They who are here said to be slaine were those who had before gotten a great victory and slaine many on the other side Gen. 14. 10. So as this giveth prooâ—… that Conquerers may soon be Conquered See the Churches Conquest on Exod. 17. 11. § 47. §. 10. Of succouring such as we are nearly related unto THe occasion which Abraham took to wage the war whereunto this hath reference was that his kinsman was taken by the enemies For it is thus expresly said when Abraham heard that his brother was taken captive he armed his traiâ—…d servants c. Gen. 14. 14. He that is stiled his brother was Abrahams brotherâ—… son Gen. 11. 27. and 14. 12. It hereby is evident that distresse of kindred is a just occasion to afford help unto them and if their distresse be captivity under an 〈◊〉 as Lots was it is a good ground to rescue them by force of armes On this groâ—…d the Reubenites Gadites and half the tribe
Christs mediation teacheth us to do whatsoever we do in word â—…r 〈◊〉 in the name of the Lord Iesus Col. 3. 17. Whensoever therefore we present our pâ—…rsons our prayers praises or any other due service unto God let the eyes of our soul be upon this Mediator and do all in his name Ioh. 16. 23. Eâ—…h 5. 20. It hath been an anciâ—…nt and is a commendable custome to conclude our prayers and praises thorow the mediation of Jesus Christ our Lord. 5. This office of Christ ought also to stir us up in all things to seek to please God and to endeavour to bring our will heart and affections yea all the powers of our soul and parts of our body into an holy subjection to Gods blessed will and that upon these two especiall grounds 1. Gods wrath being pacified by Christs mediation and peace â—…ade betwixt God and us it is most meet that we should seek in what we are able to preserve this peace 2. Christ in pacifying Gods wrath and procuring his favour to us hath undertakâ—…n to bring us unto God and to make us a free people unto him and thereupon hâ—…th given unto us his Spirit to enable us so to do It is a part of Christs Mediatorship as to procure God to be at peace with man so to draw man to be at peace with God and to cease to rebell against him By this latter we may have assurance of the former For the latter being a work wrought â—…y the Spirit of Christ in us is more sensible and may better be discerned by us By â—…ur heart to God-ward we may know Gods heart to us-ward 1 Ioh. 4. 19. §. 24. Of Christ the Mediator of a Covenant CHrists Mediatorship is here in speciall applyed to the Covenant This is the Covenant whereof Christ is said to be a Surety Hereof see Chap. 7. v. 22. § 93 94. He is also stiled the Mediator of the New Testament Heb. 9. 15. And the Mediator of the New Covenant Heb. 12. 24. This Christ is said to be in two respects 1. In that he hath procured a Covenant to passe betwixt God and man As upon rebels rising against their King if the Kings Son should interpose himself as a Mediator betwixt his Father and those subjects and so handle the matter as to procure an agreement and a Covenant thereupon he might be called the Mediator of that Covenant a Mediator that procured it 2. In that he hath ingaged himself to see on both parts that Covenant performed Thus he is called a surety of tâ—…e Covenant see Chap. 7. v. 22. § 93. This Christ undertook to do in his respect to God and man 1. To God that he might set forth the honor of his Father For never since the world began was there such an instance of Gods wisdome power truth justice and mercy as the reconciliation between God and man effected by Christ. See Chap. 2. v. 10. § 87. 2. To man that he might free him out of the most miserable and desperate case that a creature could be in and bring him to the most happy state that a creature could be brought unto 1. This affords matter of great admiration for of all offices that Christ undertook this doth most especially commend his love unto us especially if we duly weigh the dignity of his person and unworthinesse of ours the heynousnesse of mans sin and the fiercenesse of Gods wrath the meanes which Christ used to pacifie that wrath and the benâ—…fit which redoundeth to us thereby 2. This also ministers much matter of consolation for it is a strong prop to our faith Christ being the Mediator of a Covenant betwixt God and man mans faith is supported by two most stable and everlasting pillars which are The mercy and faithfulnesse of God His mercy in vouchsafing to be appeased so far as to enter into Covenant with man His faithfulnesse in making good his Covenant which is a point of jâ—…stice and in reference hereunto Saints have appealed to the righteousnâ—…sse and justice of God 3. This also gives to us who are Gods confederates great and just cause to be 〈◊〉 carefull of keeping Covenant on our part Our Mediator and surety is ingaâ—… hereupon If we make forfeiture on our part we give God just occasion to 〈◊〉 us on his part the benefit of the Covenant This point of Christ being Mediator of a Covenant is much amplified by this 〈◊〉 added thereunto better He is the Mediator of a better Covenant Hereof see 〈◊〉 Chap. 7. v. 22. § 94. §. 25. Of better promises THis phrase which was established upon better promises hath reference to the Covenant stiled better For the antecedent Covenant and the relative which are both of the same gender number and person Of the emphasis of the Greek word translated established see Chap. 7. v. 11. § 62. It implyeth that the Covenant is a firm and stable Covenant setled upon an inâ—…iolable Law such a Law as like the Law of the Medes and Persians altereth not 〈◊〉 6. 8. Of the Greek word translated promises see Chap. 4. v. 1. § 6. Of the Greek word translated better see Chap. 1. v. 4. § 39. Of promises being priviledges see Chap. 7. v. 6. § 44. The promises here intended are stiled better in reference to those that were made to Abraham and to his seed under the Law For he speaketh here of promises appertaining to the new covenant whereupon it was established Some make the difference between the promises of the one and other covenant to be in matter and substance as if the promises of the former covenant had been oâ—…ly of external earthly and temporall blessings But they clean mistake the difâ—… who extend it so far and therein do much dishonour God and the faithfâ—…ll Jewes 1. They make the great Lord of heaven and earth who is ever the same and changeth not to be in former times like unto the inferior Gods of the Gentiles whom they imagined to abide on earth and to bestow only temporall blessings 2. They make the faithfull children of God that then lived to be as our children who delight in outward fair toies Their ground for restraining Gods promises under the Law to outward temporal blessings resteth on the form of words wherein those promises were then made But they consider not that spirituall and celestiall matters were comprised under them Canaan Jerusalem and the temple were types of heaven Their deliverance from 〈◊〉 and other enemies were types of their freedome from sin satan and all manâ—… of spirituall enemies It hath been shewed Chap. 6. v. 13. § 95. That Christ 〈◊〉 comprised under the promises made to Abraham Hereupon it is said tâ—…at tâ—…ey desired a better Countrey that is a heavenly Heb. 11. 16. Therefore for substance the same promises were made to them that are made to us They had promises of spirituall blessings made to them Deut. 30. 6. and
in once into the holy place having obtained eternall redemption for us THe Apostle having distinctly set down sundry legall types and services here he beginneth to shew forth the substance of them all This he continueth to do in the remainder of this Chapter in the former part of the next Chapter to the 19. v. In handling this point concerning Christ the truth and substance of the legall Priest-hood and the manifold types thereof the Apostle applyeth the substance to the shadows and the truth to the types This he doth generally in the 11. and 12. v. and more particularly in the verses following The first particle But implyeth that that was done by the truth which could not be done by the types He had before declared that the types could not make perfect BUT Christ the truth could Of this title Christ see Chap. 3. v. 6. â—… 54. Of Christs being an high Priest See Chap. 2. v. 17. § 173. This phrase being come implyeth an actuall exhibition of Christ after a long expectation of him It is a compound word and signifieth sometimes to come to a place as Matth. 2. 1. And sometimes to be present at a place Matth. 3. 1. Thus Christ came to his Church when he was first incarnate Ioh. 1. 11. And being come he continueth ever with his Church Matth. 28. 20. Christ being so come is said to be an high Priest of good things to come Of the various acception of the word good see Chap. 13. v. 9. § 116. By good is here meant that which is true solid and substantiall Good is not here exposed to evill but to figures shadowes types which are impotent and insufficient to make good Chap. 10. v. 1. They are said to be things to come not iâ—… relation to the Apostles time for then those good things were actually exhibited but to the time of the law while the legall types were in force Thus it may haâ—… reference to this phrase which was a figure for the time then present v. 9. At the present time these good things were to come If it be demanded what these good things are I answer 1. In generall All the truths typified under the law 2. In particular Christ himself His body and soul. The union of them with the divine nature His doings his sufferings especially his death as a sacrifice 〈◊〉 resurrection ascension and intercession The benefits also flowing from those 〈◊〉 expiation of sin reconciliation with God justification sanctification salvation 〈◊〉 two words Grace and Glory These are stiled good 1. In their kind and quality For they are good and perfect in themselves 2. In their unity and excellency They do good to such as partake of them Thus we see that the things where-about Christs Priest-hood was exercised were substantiall truths sufficient to make those that trust in him perfect In this respâ—… he is said to be a Minister of the true Tabernacle Chap. 8. 2. This must needs be so by reason of the excellency of his person who was God-man Yea this was the end which he aimed at in assuming the office of Priest-hood This manifesteth a main difference between the legall and Christs Priest-hood even as great a difference as is between a shadow and substance a type and truth â—… signe and things signified that which is imperfect and perfect carnall and spirituall unprositable and prositable earthly and heavenly O that Christs Priest-hood were esteemed by us Christians according to this difference §. 54. Of good things to come THat the foresaid good things were then even under the law to come it is the priviledge of Christians living under the Gospell for to them they are no longer to come They do actually enjoy the benefit of them In this respect the Apostle saith that God provided a better thing for us that they without us should not be made perfect It was that good respect which God did bear to the latter times which moved him thus to order matters for he could have sent his son sooner But thus as he honoured his son so he honoured all that should place their confidence on him We Christians have just cause in this respect to rejoyce that we have been reserved to these latter times And it becomes us to walk worthy of this priviledge See more hereof Chap. 8. v. 16. § 80 81 82. §. 55. Of the excellency of the true Tabernacle which is Christs body AS Christ is set forth to be the true high Priest typified by Aaron so the Aposile proceeds to set forth other truths of other types He begins with the Tabernacle which he stileth a greater and more perfect Tabernacle c. The Tabernacle here intended signifieth the body of Christ as is shewed Chap. 8. v. 2. § 5. where the resemblance betwixt the Jewes Tabernacle and Christs body is distinctly set forth This Tabernacle is here said to be a greater and more perfect 1. Greater not in quantity but in dignity Christs body was not in bulk greater but in worth It was worth more then Moses Tabernacle Solomons and Zorobabels Temple yea and all the world besides Because this mysticall Tabernacle Christs body appeared in Zorobabels Temple it is said that the glory of that latter house should be greater then of the former Haâ—… 2. 9. 2. More perfect as in the kind of it for Christs body was more perfect in the very nature and kind of it then the Tabernacle so in the vertue and efficacie of it for no legall type could make perfect v. 9. § 49. But Christ in and by his body and in and by those things which he did and endured in his body made all that trusted in him fully perfect So perfect were all things that Christ undertook as nothing needeth to be added hereunto Of this word perfect See more Chap. 2. v. 10. § 97. Yet further to set forth the excellency of this mysticall Tabernacle it is said that it was not made with hands namely with hands of men See v. 24. § 121. This the Apostle sets down in opposition to the Jewish Tabernacle which was made by the hands of men Exod. 36. 1 8 c. This negative expression not made with hands implyeth that it was no human work no work of such as have hands but the work of him that hath no hands which is God himself Thus it implyeth the very same thing which was expressed under this phrase which the Lord pitched and not man Chap. 8. v. 2. § 5. This phrase that is to say is added by way of explication Of explaining strange difficult and obscure words or sentences See Chap. 7. v. 2. § 19. The explanation is thus set down not of this building The word translated building is the very same that is translated creature Chap. 4. v. 13. § 75. There see the derivation and various acceptions of the Greek word here used The relative this hath reference to things here below
offered up for different sins whereof read Lev. 5. 6. and 6. 6. and 4. 3. and Numb 15. 31. and 1 Sam. 3. 14. So also do the divers punishments inflicted upon different sinners Luke 12. 47 48. Maâ—… 11. 22. And finally expresse testimonies as Gen. 15. 18. Ezek. 16. 13 51 52. Ioh. 9. 41. and 19. 11. §. 103. Of putting despisers of Gods Law to death THe punishment here mentioned of despisers of the law is in generall set down under this phrase died Of the derivation of the Greek word See Chap. 7. v. 8. § 51. It is here spoken of a violent death inflicted by a magistrate who stood in Gods room and bare his image and it sheweth that even in case of religion for despising the divine law the despiser might be put to death A capitall punishment might be inflicted on such an one This was not only permitted but also enjoyned Lev. 20. 1 c. Deut. 13. 5. Answerably hath that course been practised Numb 15. 36. Lev. 24. 23. This was thus enjoyned by God and practised by his people 1. To prevent further mischief for if such should live longer they might be brought to do more hurt 2. To keepe others from being infected a limb that begins to be gangrene useth to be cut off to prevent the infecting of other parts 3. To be a terror to others Deut. 13. 11. 4. To be a means of salvation to the parties themselves 1 Cor. 5. 5. Iosh. 7. 17. This justifieth the practise of Magistrates in like cases Only let them take care that that which is lawfull in it self be done in a right and due manner for it is a matter of great consequence to take away the life of a man Therefore 1. The cause must be just 2. It must be weighty 3. It must appear to be so Here the crime is set down to be despising of Gods law and to this have the proofs before alleged speciall reference 1. God is the highest Soveraign over all he is King of Kings 1 Tim. 6. 15. So as despising his law is the highest treason that can be 2. Gods lawes are the rule of righteousnesse from them all lawes take their equities 3. If despisers of Gods law should be sufferred to live God would be provoked to take the sword into his own hand and Gods stroak would reach far and cut deepe In this particular we may see how little respect States and Governours have to God and to his law Many that are very severe against dispising humane lawes suffer Hereticks Idolaters Blasphemers Apostates and sundry other like to them to walk up and down unpunished How can such expect divine protection How can they not but expect divine Vengeance As publick Magistrates So Masters Parents Tutors School-Masters and others in authority shew themselves in this case much blame-worthy in that they can suffer such as are under them to despise Gods Lawes unpunished and yet be severe enough in other cases §. 104. Of Cases wherein Iustice is to be executed without pitty BEcause the taking away of a mans life doth ordinarily work compassion in men the law in the case of despising his Law would have no pitty or compassion to be shewen The Greek word here translated Mercy commeth from a root that signifieth pitty or compassion The word of my text is five times used in the New Testament It is twice attributed to God Once as he is the subject thereof and stiled Mercies of God Rom. 12. 1. An other time as he is the Father and fountain of mercies 2 Cor. 1. 3. Twice the word that signifieth bowels is joyned with it as Bowels and mercies Phil. 2. 1. And bowels of mercies Col. 3. 12. The fist place is my Text. A negative being added to this word as here it is without mercies sheweth that there may be cases wherein no pitty is to be manifested This is exemplified in Gods peoples dealing with the Canaanites Deut. 7. 2. and with Idolaters Deut. 13. 7 c. and with wilfull murtherers Deut. 19. 13. Though God himself be infinite in mercy yet there are cases wherein the Lord will have no mercy Isa. 9. 17. Ier. 13. 14. Hos. 1. 6. This may be by reason 1. Of the hainousnsse of the sin 2. Of the obstinacy of the sinner 3. Of the contagion whereby others may be infected This may be a good admonition to such as are in place of authority to consider the kinds of offences the disposition of persons offending and the danger that may follow upon undue pitty In these and such like cases they that stand in Gods room and bear his Image must set God before their eyes continually and labour to have their hearts possessed with such a zeal of Gods glory as their ears may be stopped against the cries of such malefactors and their eyes closed against their teares or other signes of anguish §. 105. Of punishing malefactors on good ground BEcause severity may not be shewed rashly but upon very good ground he addeth in the close this limitation Under two or three witnesses Though one man may be so malicious as to accuse another unjustly and Swear falsly against him yet it is not probable that two or three will agree together therein They will fear lest they should betray one another It is said of the witnesses that came against Christ that there witness agreed not together Marke 14. 56. Had there been but one witnesse he might have agreed with himselfe though not with the truth The Law therefore doth much insist upon this and tha both affirmatively and negatively Deut. 17. 6. and 19. 15. Hereunto alludeth Christ under the Gospel Matth. 18. 16. 1. All punishments are grevious if therefore they be unjustly inflicted they do exceedingly exasperate 2. Capitall punishments if they be wrongfully inflicted are irreparable who can restore life when once it is taken away As therefore in all cases we are to proceed on good grounds so especially in cases of severity Thus shall we justifie our selves before God and man Thus shall we have the more peace in our own consciences Thus shall we have a good warrant against â—…urers and gaine-sayers By this kinde of proof undue prejudice rash suspition and false calumniation will be prevented Where there are two or three witnesses by diligent sifting and examination if the matter be doubtfull the truth may the better be found out §. 106. Of the meaning of these words Of how much sorer punishment Heb 10. 29. Of how much sorer punishment suppose yee shall he be thought worthy who hath trâ—…dden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of Grace THe reddition or application of the former argument is here set down The former part sheweth the great and just vengeance that despisers of the law brought upon themselves This application thereof sheweth that far greater
having reference to dwelling as if he had said dwelt with Isaac and Iacâ—…b implyeth a long co-habitation which was an hundred years This thus appears Abraham was 75 years old when he came first to Canaan Gen. 12. 4. Isaac was born when he was an hundred years old Gen. 21. 5. 60 years after was Iacob born Gen. 25. 26. Abraham dyed when he was an hundred and seventy five years old Gen. 25. 7. Thus Iacob was 15 years old when his Grandfather Abraham dyed It is probable that so long as Abraham lived Isaac and Iacob were of his Family It is expresly said that Isaac brought Rebeccah into the Tent of Sarah his Mother Gen. 24. 67. Again the foresaid preposition with may have reference to the mind and disposition of Isaac and Iacob In that they did as Abraham their Father he dwelt in Tents all his daies and so did they Thus is this preposition with used in other Authors In this latter sense it implyeth that Abraham so well instructed his Son and Grandson as they were content to dwell as he did and withall it giveth a proof of the faith of Isaac and Iacob who lived their daies in Tents As a ground and reason of their dwelling in this strange Land the last clause is added Heirs with him of the same promise This is to be taken in the largest extent that may be in reference to Abraham Abraham was an Heiâ—… So were they Therefore they are called co-heirs or joynt-heirs For this phrase Heirs with him is the interpretation of one Greek word Of the word Heirs see Chap. 1. v. 14. § 160. The ground that Abraham had for that prerogative namely Gods promise they also had For it is expresly said The same promise or as the emphasis of the Greek articles imply the very same promise Of the promise made to Abraham read Gen. 12. 2 3 7. Of the like promise to Isaac read Gen. 26. 3. and of the same to Iacob read Gen. 28. 13 14. Of this phrase Heirs of promise see Chap. 6. v. 17. § 133. §. 47. Of the City which Abraham looked for Hebr. 11. 10. For he looked for a City which hath Foundations whose Builder and Maker is God IN this verse is declared a recompence which Abraham by faith expected The first particle Fâ—…r sheweth that it is a reason of his abiding all his daies in a strange Land even because he looked for a better place The verb translated looked for is a compound Of the composition and signification thereof see Chap. 10. v. 27. § 96. It implyeth as an hope of attaining a thing so a willingness to tarry and wait for it It is applyed to Christs looking for the utter overthrow of all his Enemies Heb. 10. 13. and to 〈◊〉 waiting for the repentance of the old World 1 Pet. 3. 20. Thus it appears that Faith made Abraham wait for that which he saw not but hoped for Thus it is a proof of the description of Faith 〈◊〉 1. § 3. That which he looked for was a City Of a City see Chap. 13. v. 14. § 138. A City is commonly taken for a distinct place compassed about with Walls and so importeth a place of safety and security Besides Cities use to have many privileges for the benefit of those that appertain thereunto which makes many desire to be free thereof It is here metaphorically used and 〈◊〉 we should straiten the place intended thereby too narrowly that which Abraham looked for is called a Country and expresly said to be an heavenly Country 〈◊〉 16. so as by this City Heaven it self is meant Canaan also which was that Country was a type of Heaven Heaven is stiled a City to set out the excellency and benefits thereof There is a â—…it resemblance betwixt Heaven and a City in these and other like respects 1. A City is a place of safety It useth to be compassed with Walls and Gates 〈◊〉 3. 1 c. In time of invasions by Enemies thither will Subjects fly 〈◊〉 Ier. 35. 11. No place more safe than Heaven 2. A City is compact of many Habitations so Heaven Ioh. 14. 2. 3. A City hath sundry degrees of persons appertaining unto it as Magistrates Offâ—…cers of sundry sorts and Commoners so in Heaven is God the Father Son and Holy Ghost Angels and Saints 4. In a City useth to be all manner of provision and other usefull commodities so in Heaven nothing is there wanting that is needfull and usefull 5. A City hath Statutes and Orders for the better government thereof so in Heaven as is evident by this clause of the Lords Prayer Thy will be done on 〈◊〉 as it is in Heaven The Lords will is perfectly done in Heaven 6. A City hath particular Privileges and Immunities This is implyed in this promise of Christ I will write upon him the name of the City of my God Rev. 3. 12. 7. None but Free-men may trade and keep open a Shop in a City thus nonâ—… shall have any thing to do in Heaven but they which are written in the 〈◊〉 Book of Life Rev. 21. 27. These are inrolled as Free-men in the Records of the Heavenly City This sheweth that Abraham had good cause to abide for a while in Tents seeing he had a City whereunto he looked and for which he hoped That we may be content to abide in that place wherein God setteth us on Earth let us make this City our hope and look to it and seek to enter into it Let us make our â—…reedome sure unto us and get our names to be inrolled therein Meditation on this City may be a good comfort and stay to such as in this world are without house and home This also giveth unto us just cause to enquire after the Statâ—…tes Orders and Oâ—…dinances of this City that we may conform our selves thereto §. 48. Of having Foundations THE foresaid City is described by the stability of it in this phrase which hath Foundationâ—… Of the divers acceptions of the word translated Foundation see Chap. 6. 〈◊〉 1. § 6. A good Foundation maketh an Edifice firm and stable in which respect Christ setteth forth an House that cannot be overthrown by winds floods or rain to a House well founded or set upon a good Foundation Matth. 7. 24. 25. To amplifie this point the more the plural number is here used Foundations This number is oft used for emphasis sake as mercies of God Rom. 12. 〈◊〉 Multitude of tender mercies Psal. 51. 1. Christ maketh mention of many Mansions in Heaven Ioh. 14. 2. This plural number implyeth that none of them are without Foundations This City and the Mansions therein are thus set out with Foundations in opposition to the Tabernacles or Tents wherein Abraham and the other Patriarchs dwelt while they were on Earth They were movable and might be carried from place to place and might be pulled down or overthrown yea 〈◊〉 they were corruptible
And that golden chain whereof the Apostle maketh mention Rom. 8. 29 30. 1. Thus God doth to give evidence that all blessing comes from him and from his free grace 2. To make such as have evidences of this his special love to rest on him the more confidently 1. Two errors are hereby discovered 1. That Election is indefinite of no special persons but of such as shall believe and repent and persevere therein 2. That Election is uncertain so as it cannot be affirmed of any that they are elect while here they live To what tends the one and the other position but to make Gods Counsail depend on mans will 2. The special determinate Counsail of God is a matter of great consolation to such as have evidence of their election They may rest upon it that God will so order all things as in that course which is prescribed in his Word and by such means as are there revealed he will bless them and bring them to eternal life In the midst of all the storms and tempests of this world this is of force to uphold us §. 91. Of the extent of Gods blessing to the Seed of believers THis phrase thy Seed or the Seed that I will give to thee hath reference to Abraham The word seed is collective and compriseth under it an undetermined issue or posterity and it setteth out the extent of Gods promise and blessing reaching not onely to Abrahams immediate son but also to the Seed of his son as if he had said I have given thee a son even Isaac but that is not enough from this Isaac shall a Seed sprout which shall be accounted thy seed so as God extends the blessing of his Saints to their posterity and that from generation to generation This God himself doth thus explain to Abraham In blessing I will bless theâ—… and multiplying I will multiply thy seed as the Staâ—…rs of heaven c. Gen. 22. 17. It is hereupon said The generation of the upright shall be blessed Psal. 112. 2. Prov. 20. 7. This God doth to manifest the riches of his mercy and that high accouâ—… wherein he hath his Saints He thinketh it not enough to confer blessing upon one but extends it to his Seed age after age 1. This is a good inducement to parents to be pious themselves that God in the riches of his mercy may extend his blessing to them and their posterity 2. If giveth also just cause to children to rejoyce in their pious parents and to bless God for them for they may expect divine blessing to descend to themselves also if at least they walk in the steps of their pious parents Yea they may plead their relation to their parents as the Psalmist did Psal. 116. 16. § 92. Of the Seed promised in Isaac ISaac is made the stock of the blessed Seed but the privilege is applyed to Abraham in this relative thy especially as it hath reference to the verb called thus shall be called to thee that is accounted unto thee for that Seed which as a blessing hath been promised to thee so doth the Apostle expound it in this phrase the Children of the promise are counted for the Seed Rom. 9. 8. This importeth an especial prerogative and so it was in sundry respects 1. It was that numerous seed that was promised Gen. 15. 5. Obj. That seed is no where called by Isaac's Name An. 1. They are stiled the seed of Abraham Isaac and Iacob Jer. 33. 26. 2. They are expresly comprised under this name Isaac and they are stiled The house of Isaac Amos. 7. 16. Indeed there is a change of two Hebrew letters which is usual in other words Both names set out the same thing 3. They are frequently called by the name of Isaac's Son which was Israel and this is all one 4. The like may be objected against Abraham for his name is not put for the posterity 2. It was that truely and properly blessed Seed who was blessed in himself and in whom all Nations are blessed even Jesus Christ Gal. 3. 16. 3. It was that confederate Seed with which God entred into special covenant Gen. 17. 7. And to which appertained the prerogatives mentioned Rom. 9. 4. Gen. 17. 19. 4. It was that spiritual Seed which by reason of faith are called the Children of Abraham Gal. 3. 7. and the Israel of God Gal. 6. 16. for proof hereof read Rom. 9. 7. c. The word translated shall be called intendeth two things 1. A real performance of a thing 2. A manifestation thereof It here then intendeth that Gods purpose shall in time be manifestly accomplished In this sense it is said of Christ before he was born he shall be called the Son of God Luk 1. 35. This is expresly in the sense affirmed Act. 13. 32 33. 1. Perfect is the purpose and Counsel of God therefore it shall stand Psal. 33. 11. 2. The Truth of God is unchangeable it is as his essence Mal. 3. 6. Iam. â—… 17. See Chap. 6. v. 18. § 135. c. 1. This teacheth us to acquaint our selves with the Counsell of God so far as iâ—… is revealed for revealed things belong to us and our Children Deut. 29. 29. 2. In faith to pray for the accomplishment thereof Certainty of accompliâ—…ing that for which we pray is a strong motive to pray for it See a worthy patâ—… hereof Dan. 9. 2. and the ground hereof Ezek. 36. 37. 3. With patience to wait for it Hab. 2. 3. §. 93. Of yielding the dearest to God FRom all the fore-mentioned relations betwixt Abraham and Isaac circumstances about Abraham's going to sacrifice Isaac we may well inferâ—… that the dearest are to be yielded up to God for that which was to be offered up was 1. A Child A Child is one of the dearest things that one can have A Child comprizeth under it all love Of all temporal blessings none more desired Gen. 15. 2. 30. 1. None more lamented when it is taken away Gen. 37. 35. Ier. 31. 15. For what do men take more care about what do they take more pains on what do they bestow more cost 2. A Son Among Children a Son hath the preheminency A Son is most deâ—…ed most cared for and the loss of it most lamented 1 Sam. 1. 14. 2 King 4. 14. All Children of Promise have been Sons 3. His own Son begotten of him not an adopted Son Such a Son is as a Man 's own Bowels Very Nature draws a Parents heart to his own Son What â—…y Son and what the Son of my womb Prov. 31. 2. He that shall come forth 〈◊〉 of thine own bowels shall be thine Heir saith God to Abraham Gen. 15. 4. 4. His onely begotten Son This was more than one of many Where there are many a Parents love is divided one onely Child draâ—…s all love to him 5. A Son of his old age even when he was out of hope of having a Child Gen.
is the wisdom of God as he will not use his power further than may be 〈◊〉 He best knoweth when Peace when Trouble when Ease when Pain when Lâ—…berty when Restraint when Life when Death is fittest Isa. 28. 24. c. Yea such is the goodness of God as that shall be an ingredient in all his dealings with his children We know that all things work together for good to them 〈◊〉 love God Rom. 8. 20. In these and other like grounds we see just cause to submit to the good pleasure of God even in suffering Hereof see more § 88. in the end and Chap. 5. v. 8. § 48. §. 96. Of reasoning with ones self about the grounds of Faith Heb. 11. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure THe inward ground or reason of that great evidence which is before given of Abraham's faith is here noted to be a perswasion of Gods power in raising the dead The word translated accounting implyeth a reasoning or discoursing with ones self about a matter It is derived from a noun that signifieth both speech and reason 1 Cor. 2. 1. 1 Pet. 3. 15. And also an account Luk 16. 2. This verb is thus interpreted they reasoned Mark 11. 31. Here it 〈◊〉 that Abraham seriously consulted with himself about the seeming difference betwixt Gods promise and Gods command but holding this for an 〈◊〉 pâ—…inciple that Gods promise should be accomplished and in his reasoning meditating on Gods infallible truth unsearchable wisdom incomprehensible mercy almighty power and other divine properties this cometh to his mind if there be no other way for accomplishing Gods promise but that which is extraordinary he will work a miracle rather than fail of his promise God will raise Isaac from the dead for he is able so to do Abraham did not simply and absolutely believe that Isaac should be raised from the Dead for he had no promise so to believe and the Text saith not that he accounted that God would raise him but that he was able so to do Fitly therefore doth the Apostle insert this copulative conjunction and which in this place carrieth emphasis and is well translated even as if he had said Abraham believed that though Isaac were offered up and burnt to ashes yet even then could God raise him up again This then is the intendment of Abraham's consultation and resolution with himself that God would some way or other accomplish his promise concerning Isaac Thus much is evident by this answer of Abraham to his Son God will provide himself a Lamb for a burnt offering Gen. 22. 8. Not that he knew what would fall out but that he knew and believed that God could and would work above that which he himself could imagin Now because Abraham made full account to sacrifice his Son and being sacrificed he must needs be raised from the dead that in him the promised seed might be called therefore he believed that God was able to raise him up even from the dead By this account or reasoning which is here noted of Abraham the Apostle giveth us to understand that a due discourse of the minde on the grounds of Faith doth much establish faith The Apostle doth largely exemplify this in Abraham's faith concerning the birth of Isaac when he and his wife were both old Rom. 4. 19 20 21. So Iacob Gen. 32. 9. 10 11 12. So Moâ—…es Exod. 32. 10 12 13. So Ioshuah Josh. 7. 7 8 9. So David oft in the Psalmes discoursing of Gods promises of his mercies of his power of his truth and of his former works and pleading them before God was much strengthned in faith A due discourse and meditation brings to mind and memory the grounds of faith Whil'st those grounds are fresh in memory they work on the heart and by affecting the heart the soul is setled and quieted and a settled and resolved soul adds much to the vigor of faith This directeth such as are well instructed in the grounds of faith seriously and frequently to meditate thereon See more hereof in the whole armour of God on Ephes. 6. 16. Of Faith Treat 2. part 6. § 71. This doth more specially direct Christians in time of temptation when the soul is heavy and perplexed with doubts and fears to reason with themselves as if they had to doe with others and by arguments to endeavour to convince the soul of those sure grounds which the word affordeth for setling our faith on God Hereof see the Churches Conquest on Exod. 17. 11. § 43. 7. §. 97. Of resting on Gods power for strengthning of faith THat which Abraham in his reasoning did especially fix upon for strengthning his faith was Gods power which is thus expressed that God was able For Gods power is an especial prop to faith The faith of Saints hath in all ages been much strengthned hereby Rom. 4. 21. Dan. 3. 17. and 6. 20. This therefore hath been pressed to that end Gen. 18. 14. Luk. 1. 37. Ier. 32. 27. Mar. 10. 27. Consideration of Gods power is an especial means to remove all stumbling blocks that lye in the way of a believer and to take away all doubts and feares If travellers be well guarded if Souldiers have a good convoy if men be in a sure Castle they will not fear Gods power is the best guard the safest convoy and surest castle that any can have Quest. May a believer so rest on Gods power as to expect what God is able to do Answ. No. God is able to do more than ever he will Matth. 3. and 26. 53. Besides Gods promises are the proper ground of Faith We have no ground to expect more than God hath promised though God be able to do more Quest. How then is Gods power a prop to Faith Answ. It assureth that God who is able will do what he hath promised though Heaven and Earth seem to make against it This doth more particularly direct us how to fix our meditation on God for strengthening our faith and that among other divine excellencies on the power of God See more hereof in the whole armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 26. §. 98. Of Faiths prescribing nothing to God THE Apostles indefinite expression of the ground of Abraham's faith in this phrase that God was able giveth evidence that faith prescribes nothing to God it rests upon this that God is able to make his word good Abraham prescribed nothing when he said God will provide Gen. 22. 8. Nor Iehosaphat when he said to God Our eyes are upon thee 2 Chro. 20. 12. Nor Daniels three companions when they said Our God is able to deliver us Dan. 3. 17. Nor Christ when he said Not as I will but as thou wilt Matth. 26. 39. 1. Faith works in a man such an esteem of God as it perswades the Soul that God is the wisest
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
No corporall substance can any whit stay their course or slacken their enterprise They can pass through and pass over all such things as would stop and hinder any bodies as Castles Cities Stone-wals Iron-gates Rivers of waters Seas Woods or any other like things 2. They have no corporall gravity nor any other like quality to slacken their motion 3. They need not such space of time to pass from place to place as bodies need Even on a sudden they can be in divers places which are Millions of miles asunder as the highest heaven and earth is 4. They have a greater propensity and forwardnesse to do any task enjoyned by their Lord then other creatures This is a great means of putting them on to do what they are enjoyned with all celerity On these grounds we may well think that the Sun in his course cannot be swifter then they nor the sight of the eye Nor the lightning from Heaven more quick then they It is necessary that Angels be so quick 1. Because the extreams of heaven and betwixt heaven and earth are far remote one from another and oft occasions are offered for Angels to go suddenly from one extream to another 2. Because many Saints in the world whose distress requires present succour are very far distant one from another 3. Because devils are very swift unto mischief And it is meet the good Angels be as quick to protect as evill ones to annoy §. 93. Of the Zeal of Angels A Seventh property of Angels is Zeal Their Zeal is most fervent In this respect they are called Seraphim Isa. 6. 2. 6. Saraph signifieth to burn Thence Seraphim such as burn with zeal Hereunto the holy Ghost alludeth in this phrase a Flame of fire For Zeal is a fervour It is attributed to fire to set out the burning heat of it And it is ordinarily used to set out the ardor or fervency of the affections Now because Angels are forward and fervent in accomplishing what they undertake Zeal may well be reckoned up among their properties Zeal puts life and heat into them and that in every thing that they do It makes earnest in whatsoever is good It makes them to use the word as it is oft used in a good sense impatient at every dishonour done to God and wrong to any of his Saints This Zeal is necessary for them by reason of the fiery furie and malicious madnesse of devils and their instruments in plotting and practising against God and his glory and against Saints and their good It is requisite that Angels being Messengers of God and Ministers for Saints be in maintaining the Cause of God and his Saints as zealous as devils and wicked ones are furious against that Cause §. 94. Of Angels Constancy THe eighth Property of Angels is Constancy They are unalterably constant in good Their Constancy hath respect both to their condition and also unto their disposition In regard of their Condition they are immortall everlasting and never decay In this respect as well as in other respects men and women after the resurrection when there shall be no more death or any alteration are said to be equall unto the Angels Luk. 20. 36. Their nature giveth proof hereof For Spirits are not subject to decay In regard of their disposition as it hath hitherto so it will for ever remain good and very forward thereunto They never yet yeelded to any evil nor ever waxed weary of any good nor ever repented them of doing the good which they had done They have hitherto constantly persisted and will for ever hereafter with like constancy persist in doing the will of their Lord and that without any interruption or intermission for a time or without revolt and apostacy for ever In regard of their constancy they are said to serve God day and night R v. 7. 15. And alwaies to behold his face Matth. 18. 10. Their unalterable Constancy is requisite because their Lord whom they serve is Iehovah that changeth not Mal. 3. 6. Even the Father of Lights with whom is no variablenesse neither shadow of turning Jam. 1. 17. Should the good Angels decay or fall away where should the immortal and immutable God have constant servants Man proved a rebell against his Lord So did many of the Angels which are turned into Devils By reason of their Fall God established the good Angels that stand and this is the true cause of their unalterable constancy §. 95. Of divine expressions of the Excellency of Angels THe excellency of Angels is further set out by sundry divine expressions whereby excellent things are illustrated by applying them to Angels as the tongue of Angels 1 Cor. 13. 1. Angels food Psa. 78. 25. thereby is meant the most excellent tongue and the most excellent food that can be as if Angels did speak with a tongue they would speak with such a tongue or if they did eat any food they would eat such food The excellency of God is set out by such like phrases as a Prince of God Gen. 23. 6. An host of God 1 Chron. 12. 22. A City of God Jon. 3. 3. A mountain of God Psa. 36. 6. Cedars of God Psa. 80. 10. By these phrases it is declared that the more excellent any thing is the more it appertaineth to God and the more any thing appertains to God the more excellent it is If Gods excellency be thus set forth surely the excellency of Angels must needs be very much amplified by the forementioned phrases §. 96. Of the functions of Angels in relation to God THe functions of Angels are comprised under the signification of this word Angels which signifieth Messengers and under that other word Ministers Their functions are many They may all be brought to three heads for they are such as are performed 1. To God their supreme Lord. 2. To the Sonne of God their Head 3. To Sonnes of men Christs members First The Functions which Angels perform to God are these 1. They attend Gods presence This they do for the honour of his Majesty and to set out his magnificence This their attendance is thus set out 1 King 22. 19. I saw the Lord sitting on his Throne and all the host of heaven standing by him on his right hand and on his left By the host of heaven Angels are meant 2. They follow the Lord whithersoever he goeth In this respect they are stiled the charets of God that is such as follow him for his service That Angels are thereby meant is evident by the Psalmists own expression of himself Psal. 68. 17. the charets of God are twenty thousand even thousands of Angels And the Lord is there said to be among them because they are ever about him whithersoever he goeth 3. They are Gods Messengers to be sent up and down on Gods errands Their usuall title Angel importeth as much And so much is expresly set down Ps. 104. 4. In this respect they are said to minister
all that Christ indured either in body or soul. To demonstrate the truth hereof the Apostle with an emphasis thus expresseth the kinde of his death even the death of the Crosse Phil. 2. 8. which was a cursed death Gal. 3. 13. This will yet more evidently appear if to Christs external sufferings be added the sufferings of his soul. A Prophet saith that his soul was made an offering for sinne Isa. 53. 10. This was manifested by his inward agony concerning which he himself thus saith My soul is exceeding sorrowfull unto death with strong crying and tears he thus prayeth O my Father if it be possible let this cup pass yea again and the third time he fell on his face and praied in the same manner Such was his agony as his sweat was as it were great drops of blood falling to the ground So great was his agony as an Angell is said to appear unto him from heaven strengthening him When he was upon the Cross he cried with a loud voice saying My God my God why hast thou forsaken me Do not these effects further prove that the Apostle had cause to adde Suffering to Christs death and to stile it Suffering of death All this was to keep us from suffering what by our sinnes we had deserved For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Who is able to comprehend the breadth and length and depth and height of Christs love to us which passeth knowledge Ephes. 3. 18 19. What now should not we do and indure for Christs sake thereby to testifie our love to him §. 77. Of this reading Without God THe proper end of Christs suffering is thus expressed that he by the grace of 〈◊〉 should taste death for every man This conjunction THAT is a note of the finall cause as Matth. 5. 16. Whâ—… in special that end was is shewed in this phrase for every man Hereof See § 83. The chief procuring cause is here said to be The grace of God It appears that some of the Ancients read this clause otherwise then now we reade it though it be confirmed by a constant consent of all Greek copies as we now have it That other reading is thus That WITHOUT God he might taste death The Greek words translated Grace in the Nominative case and without are somewhat like they differ but in one letter Thence might the mistake arise For some have here taken grace in the Nominative case for Christ who died as if he had said That the grace of God might taste death for every man He called him grace 〈◊〉 tasted death for the salvation of all saith one and the Sonne is called the grace of God the Father saith another But the word used by the Apostle is of the Dative case so as hereby the likenesse of the Greek words is taken away and the mistake appears to be the greater The sense wherein the Fathers used this phrase without God was this that though Christ consisted of two Natures Divine and Humane yet he suffered only in his Humane nature his Deity did not suffer But Nestorius a notorious Heretick and his followers inferred from those words without God that Christs Humane nature was a distinct person of it self and so suffered without God not united to God For they held that God and man in Christ were two distinct Persons Thus we see what advantage is given to Hereticks by altering the words of Scripture §. 78. Of Gods grace the cause of Christs death TO come to the true reading of this text which is this by the grace of God Grace is here put for the free favour of God Thus it is oft taken in the holy Scriptures All blessings tending to salvation yea and salvation it self are ascribed thereunto as Election Rom. 11. 5. Redemption Eph. 1. 7. Vocation 2 Tim. 1. 9. Justification Rom. 3. 24. Salvation Eph. 2. 8. It was therefore of Gods grace that Christ was given to man and that he did what he did and endured what he endured for man Iohn 3. 16. Ephes. 2. 4 7. There is nothing out of God to move him to do any thing He worketh all things after the counsell of his own will Eph. 1. 1. See more hereof § 37. and Chap. 4. v. 16. § 97. As for man there can be nothing in him to procure so great a matter as is here spoken of at Gods hand By this it is manifest that Gods free grace and the satisfaction that Christ hath made for our sinnes may stand together Christs satisfaction is so farre from being opposite to the freeness of Gods grace as it is the clearest and greatest evidence that ever was or can be given thereof More grace is manifested in Gods not sparing his Sonne but giving him to death for us then if by his supream authority and absolute prerogative he had forgiven our sinnes and saved our souls We that partake of the benefit of Christs death nor do nor can make any satisfaction at all For God to impute anothers satisfaction to us and to accept it for us is meer grace and that the rather because he that is true God even the proper Son of God made that satisfaction Thus we see how in working out our redemption Divine grace and justice meet together and sweetly kiss each other Iustice in reference to the Sonne of God who hath satisfied Gods justice to the full Grace in reference to us who neither have made nor can make any satisfaction at all Learn hereby to ascribe what thou hast or hopest for to grace and wholly rely thereupon It is the surest ground of comfort and safest rock of confidence that poor sinners can have Paul ascribes all in all to it 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth yet never satisfieth himself therein He stileth it abundance of grace Rom. 5. 17. Exceeding abundant grace 1 Tim. 1. 14. Riches of grace Eph. 1. 7. Exceeding riches of grace Eph. 2. 7. Let us be like minded Let us acknowledge the grace of God to us and ascribe all the good we have thereunto Let us so deeply meditate thereon as we may be ravished therewith Let us so apply it to our selves as we may render all the praise of what we have or are able to do to this grace of God Had it not been by the grace and good pleasure of God no violence or force of man or devils could have brought Christ to die Did he not with a word of his mouth drive back those that came to apprehend him Ioh. 18. 6. He could have had more then twelve legions of Angels to defend him Matth. 26. 53. He was delivered by the determinate counsel of God Acts 2. 23. And this God did upon his free grace and good will towards man This moved Christ to lay down his life Joh. 10. 18. and to give himself
that whosoever beleeveth in him should not perish but have everlasting life Joh. 3. 16. §. 88. Of the necessity of Christs being man to die ON the forementioned grounds there was a necessity of Christs suffering In this respect a MUST is attributed to that which is here said It became So saith Christ of himself He must suffer Matth. 16. 21. and Thus it must be Matth. 26. 54. The Sonne of man must he lift up Joh. 3. 14. Ought not Christ to have suffered these things Luk. 24. 56 This may serve to stop the mouthes of such conceited persons as are overbusie in enquiring after Gods supream high prerogative namely whether he could not by virtue of it have forgiven mans sinne without any such satisfaction and by his grace received him to glory Since it became God to take this course and that the holy Ghost saith it must be so O man who art thou that repliest against God When Gods will is manifested it is overmuch curiosity to dispute about his prerogative Moses hath set down a singular rule for us to order our reasonings by which is this Those things which are revealed belong unto us Deut. 29. 29. It may be that these grounds It became him It must be are expressed to prevent all further disputes about this point It much becomes us who look to partake of the benefit of that which became God so to order to be very circumspect over our selves and to take heed that we pervert not that to Gods dishonour which so much became him They pervert it who take occasion from Gods grace in giving his Sonne and from the satisfaction which his Sonne hath made for our sinnes to continue in sinne This is it concerning which the Apostle with great indignation and detestation saith God forbid Rom. 6. 2. This is to turn the glory of God into lasciviousnesse Jude v. 4. This is to tread under foot the Sonne of God c. Heb. 10. 29. What greater aggravation can there be of a sinne then this §. 89. Of these phrases For whom By whom are all things THese phrases For whom are all things and by whom are all things have reference to God who gave his Sonne to death and by them is he described These two prepositions FOR BY are the interpretation of one Greek word which is the same that in the former verse is translated FOR for the suffering The variation of the cases joyned to the preposition varieth the interpretation Hereof see § 74. Of the greek Noun See § 76. The former sets out God as the finall cause for whose glory all things are In this sense it is said The Lord hath made all things for himself Prov. 16. 4. namely for his own glory To this very purpose saith the Apostle All things are to him Rom. 11. 36. These prepositions FOR and TO intimate one and the same thing which is the End Thus the woman is said to be made for the man 1 Cor. 11. 9. which is for the mans sake for his good Gen. 2. 18. The Greek phrase which signifieth To him is translated FOR him ca. 1. 16. To make this more cleer our english often addeth this particle Sake which is a note of the finall cause As for the kingdom of heavens sake Matth. 19. 12. For my Names sake saith Christ Luk. 21. 17. For the Gospels sake 1 Cor. 9. 23. The latter phrase By whom sets out God as the Efficient and Creator of all In this sense this phrase is applied to Christ By him were all things created Col. 1. 16. It is also applied to his blood as to the procuring cause of redemption He hath purchased the Church with his own blood Acts 20. 28. This generall all things is to be taken in the largest extent that can be nothing at all excepted so it is taken Ioh. 1. 3. Col. 1. 16. Heb. 1. 3. and in other places where mention is made of creation and providence See more of this generall § 66. Here it is expresly mentioned to shew the ground of Gods putting all things in subjection under Christs feet even because all things were for him and by him God had power to dispose all things as he would because all things were By him He made all And he had a right so to do because all were made For him even for him to dispose them as he would See § 37. These phrases for him and by him have reference both to Creation and also to Providence For God worketh hitherto Joh. 5. 17. namely by his providence and thereby all things are preserved Psal. 147. 8 9. and ordered Psal. 33. 13 c. In the foresaid description of God the finall cause for whom is set before the efficient by whom to shew what it was that put God on to make preserve and govern all things Surely he put himself on he aymed at himself even at his owâ—… glory That all things might be For him all things were By him All things being for God we also all we have and all we can do ought to be for him Glorifie God in your body and in your spirit which are Gods 1 Cor. 6. 20. Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10. 31. See more hereof in my Explanat of the Lords Prayer entituled A Guide to go to God Petit. 1. § 30 31. All things being by God it is our duty to acknowledge that in him we live move aâ—…d have our being Acts 6. 28. and that as all things were created so they are preserved and governed by him Iob 38. 4 c. Psal. 104. 2 c. and thereupon to fly to him in all our needs distresses and dangers to call upon him and depend on him for every good thing to commit our souls bodies states endeavours even all that we have to him to be content with every event to submit all our purposes to his will and for all things to blesse him Iob 1. 21. We ought the rather to be thus minded because God doth nothing but what becometh him This description of God for whom are all things and by whom are all things is added to this motive it became him to shew that there is a comelinesse in all things done by him He hath made every thing beautifull in his time Eccles. 3. 11. Wherefore though we can see no reason of Gods doings yet we may see good reason to account them them the best This title by whom having reference to God as also Rom. 11. 36. giveth a full answer to the Arrians who from this phrase All things were made by him Joh. 1. 3. Inferre that the Sonne is inferiour to the Father and his instrument in making the world §. 90. Of Sonnes in relation to Christ. THis clause in bringing many Sonnes unto glory seemeth by our english Translators to have reference to him who is
active so as in the same respect wherein Christ sanctifieth any they are sanctified Particular instances are such as follow 1. They are by Christ set apart and deputed to be Kings and Priests Rev. 1. 6. 2. They are by Christ inabled to those functions and services whereunto they are set apart Eph. 4. 7. 3. They are by Christ purged from their pollutions Heb. 1. 3. 4. They are endued with all needfull sanctifying graces 1 Cor. 1. 7. Iohn 1. 16. 5. By Christ they are reconciled unto God Col. 1. 21. 6. They are espoused to Christ 2 Cor. 11. 2. 7. They are as first-fruits to God Rev. 14. 4. They who are thus sanctified are the Elect of God called by the Gospel and so true members of the mysticall body of Christ. Under this act of sanctifying and being sanctified all the graces whereof here in Christ we are made partakers are comprised so as to be sanctified is to be perfected Heb. 10. 14. These relatives Sanctifier sanctified joyned together give evidence of a conformity betwixt the Head and members of the mysticall body in holinesse As the Head is so will he make his members to be As he is holy so shall they be This is a great inducement unto us to use the means sanctified of God for effecting this work of sanctification For Christ performeth what he undertaketh in that way and by those means which are sanctified thereto Wherefore as Christ is the Sanctifier so use the means wherein he useth to sanctifie and as he which hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1. 15. §. 104. Of the Son of God and sonnes of men being one THe two forementioned relates Sanctifier and Sanctified are said to be all of one The Greek word in the case here used and translated of one is common to all genders Some therefore take it in the masculine and referre it to God as if this were the meaning The Sons of God and Saints are all of God This in the generall matter is a truth but not a truth pertinent to the point in hand For the Apostle alledgeth here this union as a reason why Christ was man and suffered for such and such namely because he and they were of one But it cannot be truly said that he was man and died for all that were of God in that they had their being of God In this sense not only men but Angels also and all other creatures for whom Christ neither took upon him mans nature nor undertook to suffer are of God Others apply this ONE to Adam of whom as concerning the flesh Christ came Luke 3. 23 38. This also is a truth But I suppose it to be more agreeable to the Apostles scope to take this particle of one in the neuter gender as if it were thus expressed of one stock and that for these two reasons 1. The Greek particle translated OF is properly a note of the materiall cause 2. This must have reference to the sanctified as well as to the sanctifier For All are of one as the Sanctifier is of the same stock whereof the sanctified are so the sanctified of the same whereof the Sanctifier In the former respect that humane nature whereof the sanctified are is the stock whereof Christ also is And the spirituall nature whereof Christ is called the Divine nature 2 Pet. 1. 4. is the stock whereof the sanctified are In this respect such are said to be of Christs slesh and of his bone Eph. 5. 26. which phrase is mystically and spiritually to be taken In relation to this spirituall being sanctified ones are stiled spirit Joh. 3. 6. And they are said to be in the spirit to be after the spirit to minde the things of the spirit and to walk after the spirit and the spirit is said to dwell in them Rom. 8. 4 5 9. Of this mysticall union betwixt Christ the Sanctifier and Saints the sanctified See more in Domest Dut. on Eph. 5. 30. Treat 1. § 70 c. This generall particle ALL as it includes the Head and the Body so it compriseth under it all the members of that Body If it had reference to the Head and Body only as to two distinct parts he would have said both are of one rather then ALL. For ALL compriseth more then two But because the body consisteth of many members and all the members are sanctified he fitly and properly useth this generall ALL and hereby gives us to understand that all that are Christs are partakers of the same spiritual being This is evidenced by Christs prayer That they all may be one c. Ioh. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out give further proof hereof as Head and members 1 Cor. 12. 12. Vine and branches Ioh. 15. 5. Shepherd and sheep Ioh. 10. 14. Now members branches and sheep are all of one so are brethren also which title is used in this verse This union of all should work unity unanimity amity charity sympathy and condescention to them that are of low estate and a willingnesse to be conformable to them that suffer for Christ and his Gospel sake Of this minde was Moses Heb. 11. 25. §. 105. Christs doing things upon just cause FRom the forementioned union of Christ and Saints the Apostle maketh this inference For which cause he is not ashamed to call them brethren Because He and Saints were of one he called them brethren This note of inference For which cause sheweth that Christ would do what he had cause and reason to do Christ being sent to save that which was lost Mat. 18. 11. and to give his life a ransom for many Matth. 20. 28. For this cause he would not desire to be freed from that hour Ioh. 12. 28. For this cause he acknowledged before Pontius Pilate that he was a King Iohn 18. 37. For this cause Christ confessed to God among the Gentiles Rom. 15. 9. For this cause is he the Mediatour of the New Testament Heb. 9. 15. Were we of this minde how many excellent works much tending to Gods glory our own and others good would be willingly performed which are now wholly omitted Most are so farre from being of Christs minde herein as they do the things that are evidently without cause They transgresse without cause Psal. 25. 3. David much complaineth of wrongs done to him without cause Psal. 35. 7. 69. 4. 109. 3. 119. 78 161. Christ maketh such a complaint Iohn 15. 25. Let us advisedly and seriously consider what cause there is for us to do such and such things and as there is cause do them §. 106. Of Christ and Saints being Brethren IN that which is here inferred one thing is taken for grant another is expressed as a consequence following thereupon The thing taken for grant is a relation betwixt Christ and Saints namely that they are brethren Of the divers acceptions of this
And this Christ led captivity â—…ptive Eph. 4. 8. And this He hath spoiled principalities and powers c. Col. 2. 1â—… For such is Satans might compared unto men such his malice as if he 〈◊〉 not thus destroyed no flesh would be saved Hereby we have evidence of the provident care of our Captain who knowing what flesh and blood it and what our enemies are hath first himself vanquished them and then provided sufficient armour for his children to stand safe against them Eph. 6. 12 c. This is a great comfort against the terrour of the devil Many fearfull and terrible things are written of him in the Scripture Observe in particular how he is described Eph. 6. 12. But this that he is destroyed by our Captain who did take part of flesh and blood is a great comfort to us who are flesh and blood This also is an incouragement to stand against him and to resist He is an enemy spoyled Hereupon an Apostle thus encourageth us Resist the devil and he will flie from you Jam. 4. 5. There is assurance of victory to such as beleeve If Satan get the upper hand it is by reason of our timorousnesse and want of faith As the Ancients by faith were made strong waxed valiant in sight turned to flight the armies of the aliens Heb. 11. 34. So may we in this spirituall combate with the devil The phrase of Christs leading captivity captive Eph. 4. 8. is spoken of our spirituall enemies and implieth that they are as captives chained so as Christ lets them out and puls them in as it pleaseth him If he suffer any of them to assault any of his children he himself will order the combate as seemeth good to himself He will suffer them to fight so long as he seeth cause if he espy an enemy ready to get an advantage he will quickly pull him back This is a great incouragement §. 142. Of that death whereof the devil hath power HE that Christ so destroyed is here said to have the power of death Death here is to be taken in the uttermost extent and to be applied to all kindes of death temporall spirituall and eternall For he was the originall cause and first authour of sin by which all these kindes of death came upon man Rom. 5. 12. By sinne mortality seized on man for God at first made mans body immortall By sinne man forfeited that Image of God wherein consisted his spirituall life Eph. 2. 1. By sinne man made himself guilty of eternall damnation Rom. 6. 23. This extent of death giveth evidence of the malicious and mischievous minde of Satan As in generall he aimed at mans destruction he was a murderer from the beginning for death is the destruction of a thing so he extended his malice as far as he could even to body and soul and that in this world and the world to come He contents not himself to annoy the body and that unto death but also vexeth and perplexeth the soul. Instance his dealing with Saul 1 Sam. 16. 14. yea he seeketh the eternall damnation of mans soul and body Thus much is comprised under this phrase he seeketh whom to devour 1 Pet. 5. 8. §. 143. Of that kinde of power which the devil hath over death THe Greek word whereby Satans power is set forth is somewhat emphaticall It is twelve times used in the New Testament and in every of those places except this attributed to God so as for the most part it sets out a Divine and Almighty power even the power of him that saith See now that I even I am he and there is no God with me I kill and I make alive Deut. 32. 39. 1 Sam. 2. 6. He it is of whom it is said after he hath killed he hath power to cast into hell Luke 12. 5. He that said I have the keys of hell and of death Rev. 1. 18. was true God Therefore here it sets out a subordinate power given by God to him that hath it Power was given to him that sat on the pale horse Rev. 6. 8. For as Christ said to Pilate Thou couldst have no power at all against me except it were given thee from above Joh. 19. 11. so the devil could have no power at all except it were given him from above But the power that is given him is a great power For power of death must needs be a great power What is stronger then death which overcomeâ—… all living creatures Who can stand against death In regard of the greatnesse of the power of the devil a wo was denounced to the inhabitants of the earth and of the sea and this reason is rendred thereof for the dâ—… is come down unto you having great wrath Rev. 12. 12. Sundry are the respects wherein the devil may be said to have the power 〈◊〉 death 1. As he is the executioner of Gods just judgement He is in this regard as an Hangman who may be said to have the power of the Gallows because he hangeâ—… men thereon 2. As he is like an Hunter Fisher Fowler or Faulkner He hunteth fisheth and fowleth for the life not of unreasonable creatures only but also of reasonable men 3. As he is a thief and continually laieth wait for blood and seeks the precious life of mans body and soul. 4. As a continuall tempter to allure or drive men into sin and thereby to death Herein he spared not Christ himself Matth. 4. 1 c. As at first he dealt with the first man so ever since hath he dealt with his whole posterity This moved the Apostle to say I fear least by any means as the Serpent beguiled Eve through 〈◊〉 subtilty so your minde should be corrupted 2 Cor. 11. 3. 5. As he is an accuser of men hereof see more § 145. and as an adversary to presse Gods just Law against men and to call for judgement against them 6. As he is a tormentour for when he hath drawn men to sin he affrighteth them with the terrour of death and damnation In generall nothing is more terrible then death In this respect death is called the King of terrours Iob 18. 14. This kinde of power namely of death attributed to the devil 1. Sheweth wherein his strength especially lieth even in doing mischief and bringing men to destruction His power is to hurt men In this respect he hath names of destruction given unto him as in Hebrew Abaddon and in Greek Apollyon Rev. 9. 11. and he is styled a murderer Ioh. 8. 44. 2. It manifesteth the vile slavery and wofull bondage of the devils vassals They serve him who hath the power of death and doth what he can to bring all to death What can any expect from him but death The task that he puts on them is sinne the wages which he gives is death Rom. 6. 23. Herein such as having been rescued out of his power retain a lingring minde after it again are worse then the
or private means 〈◊〉 if those means be not still used the heart will â—…all to its native hardness As 〈◊〉 and clay and other like things which are naturally hard will upon withholding means of softning after they have been once softened fall to their native 〈◊〉 So the heart of man Or as water though it be made scalding hot if fire be taâ—… from it will soon wax cold of it self and as all manner of heavy things being 〈◊〉 some means or other drawn upwards will of themselves fall down again if 〈◊〉 means be taken away So the heart There is a natural proneness and inclinatioâ—… it to hardness The indefinite expression Lâ—…st any of you implieth that all of all sorts even 〈◊〉 best were subject to this decay and to this hardning of their heart In this respâ—… they ought all of them to be carefull in practising the fore-mentioned duty mutuâ—… one to another among all sorts of them See v. 12. § 123. Of hardness of heart and of the great damage thereof See § 80 c. §. 148. Of the deceitfulness of sin THe Apostle doth further declare the ground of that proneness to wax hard 〈◊〉 this phrase through the deceitfulness or with the deceitfulnesse of sinnâ—… 〈◊〉 as it is by the manifold deceits of sinne that it prevails so much as it doth upon 〈◊〉 The particular deceits hereafter specified give evident proof hereunto By sinne is here in special meant the corruption of nature that corruption 〈◊〉 which all are conceived and born which they carry about them so long as 〈◊〉 retain their mortal body It is that which in Scripture is called the 〈◊〉 opposed 〈◊〉 the Spirit It continually lusts against the Spirit Gal. 5. 17. and is ever soliciâ—… man to evil and hindering him in every good thing that he enterprizeth 〈◊〉 18 c. It containeth in it all manner of evil lusts Ephes. 4. 22. which are 〈◊〉 lusts of deceitfulnesse or deceitfull lusts because a man is exceedingly 〈◊〉 therewith By reason hereof deceitfulnesse is attributed to riches Mat. 13. 22. 〈◊〉 this inbred corruption maketh men so to dote on riches as they prefer them beâ—… true godliness and heavenly happiness Though in some special respects the inward corruption may justly be stiled 〈◊〉 fâ—…ll yet is not this evil quality to be restrained only to it As 〈◊〉 damme or 〈◊〉 ther is so are her imps and brats Both innate corruption and also outward 〈◊〉 sprouting from thence are all deceitfull The Apostle attributeth this very 〈◊〉 theâ—…e 〈◊〉 to unrighteousnesse 2 Thess. 2. 10. He also cals 〈◊〉 that is mens conceâ—…ts grounded upon their own corrupt reason and sense 〈◊〉 deceit Colos. 2. 8. And another Apostle cals the lascivious practices and 〈◊〉 carriages of some formal Professors their own deceivings wherein they 〈◊〉 themselves 2 Pet. 2. 13. In all these places the word of the Text is used even six times whereof 〈◊〉 speak of our natural corruption others of the fruits thereof In this Text 〈◊〉 mâ—…y indefinitely be taken for any kinde of sin inward or outward for every 〈◊〉 deceitfull The Verb from whence the Greek Noun translated sinne is derived 〈◊〉 notation from an Hebrew root that signifieth to imbitter and provoke for 〈◊〉 sinne exasperates and provokes God See § 90 103. In that respect it hath many deceitfull devices All the devices of sinne are as fair baits whereby dangerous hooks are covered over to entice silly fish to snap at them so as they are taken and made a prey to the â—…isher There is a Greek word thrice used in the New Testament which is taken from that practice of a fisher Our English translate it excited Jam. 1. 14. beguiling allure 2 Pet. 2. 14 18. The Primitive root from whence the Greek word is derived signifieth deâ—…it Thence a Noun which signifieth meat or a bait whereby fish fowl or other living creatures are taken and the fore-said Verb which signifieth to lay a bait or to catch with a bait and metaphorically to entice allure and beguile This deceitfulnesse of sinne is a strong inducement to make us watchfull against it and that the rather because of our foolish disposition and pronenesse of nature to snap at every bait and to yeeld to every temptation Hereof see § 122. No man is willing to be beguiled Though most men love to be flattered and delight therein yet when they discern that their flattrries mock them they are offended That we may the better discern the mockings and cousenages of sin I will set some of them before you The deceits which sin useth are such as these 1. Sin presents it self in another dresse then its own 2 It pretends fair advantages 3. It insensibly soaketh into mens hearts 4. It so bewitcheth those that give entertainment to it as it cannot be cast off Of these four particulars See § 122. 5. It accommodates it self to particular mens humours as Zedekiah and the four hundred false prophets observing that Ahab was set to go against Ramoâ—…h-Gilead answerably ordered their Prophecies even so as best besitted his humour 1 Kin. 22. 6. Thus lust sets upon the plegmatick humour pride on the sanguine anger on the cholerick revenge on the melancholy passion of the female Sex lasciviousnesse on youth stoutness on the strong man covetousness on the old man so the like on others 6. When once it begins to tempt a man it will hardly cease till it hath prevailed against him Though the Spirit resist it yet will it continue to resist the Spirit Rom. 7. 21 23. When lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death Jam. 1. 15. 7. It works it self into a man by degrees At first it saith as Lot did of Zoar Gen. 19 20. Is it not a little one But that little one is like a little leaven which leaveneth the whole lump 1 Cor. 5. 6. At first it saith Taste a little upon that taste followeth a liking then a desire which moves him to commend it and to accustom himself thereunto Evil communications corrupt good manners 1 Cor. 15. 33. From words they proceed to deeds 8. It suggests good effects and events to follow upon yeelding to it abusing that general principle of the Apostle All things work together for good Rom. 8. 28. Though God thorow his unsearchable wisdome and Almighty power may bring good out of evil yet is not sinne the true and proper cause of good To like purpose doth it pervert this Apostolical cordial Where sin abounded grace did much more abound Rom. 5. 20. 9. It much presseth the common practice of most men charging such as yeeld not with singularity and thereby deceives many 10. It insisteth much upon moderation and alleadgeth That a man may be righteous overmuch and to cast himself into many unnecessary dangers Ecclis 7. 16. 11. It much inculcateth the power of
points 1. That we have Christ for our Priest 2. That he is passed into the heavens do prove that Christs bodily absence 〈◊〉 not our communion with him nor our participation of the benefit of his Priesthood We have him for our Priest though he be passed into the heavens 〈◊〉 is this again set down Heb. 8. 1. 1. Though in body he be absent yet in his Divine spirit he is ever with us according to his promise Matth. 28. 20. 2. Faith hath a virtue to pierce into heaven where Christ is It seeth him who 〈◊〉 â—…sible Heb. 11. 27. Ioh. 20. 29. Singular comfort doth this Minister to us on earth that so great a distance as is 〈◊〉 heaven and earth cannot hinder our communion with Christ. We may by saith have recourse to him as if he were on earth And though he were on earth 〈◊〉 â—…cesse to him would be to little purpose without faith Mat. 13. 58. §. 86. Of Christ a Priest both God and man and of our duty thereupon TO shew distinctly who this Priest was he expresseth his Name Iesus This Name was his proper Name given to him upon his incarnation Of it See Chap. 2. v. 9. § 73. Chap. 3. v. 1. § 29. By this title the Apostle declareth Christ to be man whereby he was fit to do all works of service and suffering that were to be done and endured by a Priest He declareth himself hereby to be a Saviour See Chap. 2. v. 9. § 73. Because the Priesthood which Christ undertook required matters of Divine dignity and authority the Apostle addeth that speciall relation which Christ had to God in this phrase The Sonne of God Of this relation See Chap. 1. ver 2. § 15. By this it appeareth that our Priest was both God and man able and fit for that Function Hereby is Christ distinguished from Aaron and from all other Priests Hereof see more Chap. 2. v. 17. § 172. The duty required by virtue of Christs Priesthood is thus expressed Let us hold 〈◊〉 our profession Of the manner of the Apostles expressing his minde in the plurall number and first person whereby with others he incites himself See v. 1. § 3. By profession is here meant the true faith professed Of the word here translated profession See Chap. 3. v. 1. § 27. The Verb translated hold fast signifieth to hold a thing so fast as not to set it go again Thus it is used of holding Christ when they had apprehended him Matth. 26. 48. And of Herods holding Iohn when he bound him in prison Mark 6. 17. It is also used of the Jews holding the traditions of their Elders which they would by no means let go Mark 7. 3 4 8. It is applied to retaining of sinne in obâ—…inate persons which shall not be forgiven Ioh. 20. 23. Here it implieth perseveâ—… In this sense is this Verb used three times by Christ namely in his Epistle to Pergamus Revel 2. 13. to Thyatira Revel 2. 25. and to Philadelphia Rev. 3. 11. Of Perseverance in the faith See Chap 3. v. 6. § 68. The inference of this duty upon the description of Christ our Priest sheweth that the ground of our Perseverance resteth on Christs Priesthood For this end doth the Apostle exhort us to consider the Highpriest of our profession Chap. 3. â—…ers 1. The Sacrifice which Christ as our Priest once offered up the intercession which he continually maketh and the benefits which flow from his Priesthood whereof See Chap. 2. v. 17. § 174. are both means and helps to Perseverance It becomes us even in this respect to be well informed in this mystery of Christs Priesthood much to meditate thereon and well to place our confidence on it §. 87. Of the Infâ—…rence of v. 15. Verse 15. For we have not an Highpriest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne THis verse is added to remove a scruple which might arise from the excellency of that Priest who is described in the former verse For a poor sinner upon a deep apprehension of his own unworthinesse vilenesse and cursednesse might thus reason True it is that Christ is a Priest but so great an Highpriest 〈◊〉 on a glorious Throne in heaven the very Sonne of God as I poor weak cursed sinner who am subject to many infirmities and corruptions dare not go to him for mediation To remove that scruple The Apostle here sheweth that albeit he were so great and glorious a Priest yet he was withall touched with a feeling of our infirmiâ—… and tempted as we are so as we have good cause to believe that he will be mâ—…cifull unto us and ready to receive and relieve us Hereof See Chap. 2. v. 1â—… § 176. Thus this causall Conjunction FOR is here fitly added in that it pointeth 〈◊〉 a reason why we should hold fast the profession of our faith in Christ because â—…e is not only the Sonne of God a great Highpriest in heaven which was one râ—…son but also because he was touched with the feeling of our infirmities and 〈◊〉 as we are which is another reason We may well hence inferre that it is necessary to be instructed in Christs â—…liation temptations passions and infirmities as well as in his Divine Majesty Dignity Authority and Power The sacred Scripture doth distinctly perspiceously and fully declare both Where it speaks of the one it frequently speaks 〈◊〉 the other Christs humiliation infirmities and sufferings are the means whereby we 〈◊〉 accesse to Christ They are the ground of our incouragement to â—…ie unto 〈◊〉 His Divine dignity and power are means of strengthening our faith and maâ—… us wholly to rely upon him Were it not for the former we durst not approâ—… unto him Were it not for the later we could not with confidence rest 〈◊〉 him §. 88. Of Christs fellow-feeling IN setting down the infirmities of Christ the Apostle useth two negatives 〈◊〉 We have not an Highpriest which cannot be touched c. This he doth to conviâ—… us the more of the truth of the point Two negatives in Greek make a 〈◊〉 affirmative as was shewed v. 13. § 76. It is more then if he had said We 〈◊〉 a Highpriest that can be touched c. These two negatives intend an improbabâ—… if not an impossibility of the point yea they imply that it cannot be otâ—… thought but that Christ should be so touched of iâ—… we may not make any 〈◊〉 or question The word here translated can is in this case turned able which impliâ—…â—… fitnesse and readinesse to a thing See Chap. 2. v. 18. § 183. This phrase touched with a feeling is the interpretation of one Greek 〈◊〉 which is a compound The simple Verb signifieth to suffer the Preposiâ—… with The compound to suffer with or to be mutually affected with oâ—… sufferings even so as if those sufferings
God is ever miâ—…full of such and such persons to support to succour and every way to do 〈◊〉 good and withall to recompence all the good they do He that forgets noâ—… 〈◊〉 ever remember Hereupon the Psalmist professeth that the righteous shall be in â—…lasting remembrance Psal. 112. 6. So faithfull is Gods remembrance of his Saints as a Prophet herein preferres him before all parents who use to be most mindfull of their children thus Can a woman forget her sucking childe c. yea they may 〈◊〉 yet will I not forget thee Isai. 49. 15. On this ground doth the Psalmist with 〈◊〉 emphasis expostulate this case Hath God forgotten to be gracious hath he is 〈◊〉 shut up his tender mercy Psal. 77. 9. These interrogations are strong negatioâ—… they imply that God neither doth nor will nor can forget To assure us the 〈◊〉 â—…of the Holy Ghost mentioneth certain Books or Roles of remembrance 〈◊〉 before God wherein the righteous deeds of his servants are recorded How this righteousness of God is a prop to mans faith was shewed § 6â—… 1. This is a great inducement to labour after such things as God approveth If 〈◊〉 God like such a thing he will never forget it we may rest upon it that what Gâ—… hath in everlasting remembrance shall be abundantly recompenced If a subâ—… were sure that his Prince would never forget what he doth for his sake what â—…ld he not readily do This is it that Saints have in all ages trusted to and accordingly desired namely that God would remember them Nehem. 5. 19. and 13. 14. Psal. 106. 4. Isai. 38. 3. For well they knew that upon Gods remembrance they â—…ght confidently expect an abundant recompence 2. This may be an incouragement against mans ingratefull forgetfulness Many are â—…dy to forget all manner of kindness and goodness done to them as Pharaohs Butâ—… Gen. 40. 23. Hereby it comes to pass that many repent of the good they have done and wax weary in doing more But is such would raise their eyes from man to God and duly consider this evidence of his righteousness certainly they would not I am sure they need not repent of any good thing they have done for he that can most abundantly and will most assuredly recompence every good thing nor can nor will forget any He is not unrighteous to forget them §. 64. Of unrighteousness in forgetting Kindness IN that this evidence is given of Gods not being unjust because he forgetteth not that which is good it followeth that to forget a good work is a point of unrighteousness Surely Ahasuerus by the light of nature discerned thus much who when by reading of the Chronicles he was put in mind of a great good thing that Mordecai had done for him thus said What honour and dignity hath been done to Mordecai for this Ester 6. 3. For hereby that which is due to a good deed is not rendered which is appâ—…r injustice and unrighteousness 1. Hereby is discovered that palpable unrighteousness which is done by all sorts to God How are his kindnesses forgotten Moses and other Prophets have much complained hereof Of the Rock that beg at thee thou art unmindfull and hast forgotten God that formed thee Deut. 32. 18. Israel is oft taxed for forgetting the Lord their God Judges 3. 7. 1 Sam. 12. 9. Psal. 78 11. Isai. 17. 10. Who hath not cause to be humbled for this point of unrighteousness and that both in regard of the people among whom he liveth and also in regard of himself Let this be the rather well noted that we may hereafter be more righteous in this kinde 2. The unrighteousness of man to man is also hereby discovered Both superiors and inâ—…eriors in Common-wealth Church and State are too prone to forgeâ—… kindnesses done to them and therein to prove unrighteous If this were known to be a part of injustice and unrighteousness it would assuredly be more amended then it is §. 65. Of that work which God will not forget THe first particular which God is here said not to forget is thus expressed Your work Some would have this to be joyned to the next clause as a property of their love as the next word labour is as if he had thus said your working and laborious love but this cannot well stand in two respects 1. Because the pronoune Your is interposed for if these two words worke labour were two Epithites this relative your should be referred to love thus the work and labour of your love 2. Because labour comprizeth work under it in which respect the word work would be to little purpose I rather take these words your work to be a distinct clause by it self Quâ—… What kinde of work may be here meant Answ. Most interpreters take faith to be the work here intended Indeed faith is a work and this Epithite may be given unto it to set out the life and efficacy of it but I do not finde it simply stilâ—…d a work only this phrase the work of faith is used 1 Thes. 1. 3. 2 Thes. 1. 11. and this This is the work of God that ye believe 〈◊〉 〈◊〉 whom he hath senâ—… Joh. 6. 29. I will not deny but that faith taken in a large sense for a mother grace accompanyed with all her children which are all maner of fruits of faith may â—…e 〈◊〉 understood for so it is all one as the generall work of grace which I take to be here meant Work therefore is here the same which the Apostle in another place calleth a good work Phil. 1. 6. Object Thus it should rather be called the work of God then your work Answ. It may well be called both The work of God originally because God is the author of it but your work iâ—…strumentally because men assisted by Gods Spirit bring forth this fruit Both 〈◊〉 God and Man are joyned together in this work God hath begun a good work iâ—… 〈◊〉 Phil. 1. 6. God worketh in you both to will and to do Phil. 2. 13. This phrase your work generally taken excludeth not faith hope repeâ—… or any other good grace but comprizeth all under it Grace is expressed 〈◊〉 this word work to shew that it is operative and effectuall yea also to shew thâ—… is a working grace which God forgets not So as this is the point here especially intended God will not forget the good work of grace I know thy workeâ—… 〈◊〉 Christ to the Church at Ephâ—…sus Rev. 2. 2. Well mark such places of Scripâ—… mention Gods approving remembrance of a grace and you shall finde the 〈◊〉 evidence thereof to be set down as Nehem. 5. 19. Isai. 38. 3. 1. Such a work is Gods own work Every good gift and every perfect gift is 〈◊〉 above and commeth down from the Father of lights Jam. 1. 17. So as God is the â—…thor and efficient cause of it 2. In regard of the matter of it it is agreeable to Gods
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
appeareth that it is a great priviledge to have a right to Gods 〈◊〉 Among other priviledges belonging to the Jewes this is one that the promises â—…tain to them Rom. 9. 4. On the contrary side it is noted as a matter of inâ—…amy 〈◊〉 be aliens from the covenants of promise Eph. 2. 12. Gods promise is the ground of all our happinesse There is no other right whereby we may claim any thing Man by his fall utterly deprived himself of all 〈◊〉 happinesse wherein God made him It is Gods free promise that gives him 〈◊〉 hope of other happinesse Gen. 3. 15. But they who have a right to Gods â—…ses have a right to all things that may make to their happinesse For what good thing is there whereof God hath not made promise Beleevers have much cause to rest hereupon and to rejoyce herein Let 〈◊〉 brag of their outward priviledges The promises made in Christ whereof 〈◊〉 infidelity they have deprived themselves far exceed and excell all their 〈◊〉 Let worldings brag of their outward preferments dignities wealth and 〈◊〉 like things If they have not a right to the promises they have a right to 〈◊〉 This should stir us up in generall to walk worthy of the Lord who hath 〈◊〉 these promises Col. 1. 10. 1 Thes. 2. 12. and of the Gospell wherein and 〈◊〉 they are tendered unto us Phil. 1. 27. In particular we ought hereupon To believe the promises made unto us â—…wise we deprive our selves of the benefit of the promises Chap. 4. v. 1 6. 2. It will be our wisdome to observe the conditions annexed to those promises 3. It is just and equall that we moderate our care about the things of this world and not seek great things for our selves here Ier. 45. 5. 4. It becomes us to rest content in the state where God sets us Having such promises as God hath made unto us we have enough 5. These promises should make us with patience expect the time appointed for the accomplishment of them §. 45. Of the need that the best have of means to strengthen their Faith THis phrase him that had the promises being inferred upon Melchisedecs blessing giveth instance that the best faith needeth strengthning Melchisedecs blessing was by way of ratification and confirmation of those promises which Abraham had Now consider what a man Abraham was and how great his faith was yet this meanes of blessing was used to ratifie the same For this end God added promise to promise and his oath also See Chap. 6. v. 13. § 97. The ground hereof resteth not in our selves For 1. As we know but in part 1 Cor. 13. 9. So we beleeve but in part the 〈◊〉 have cause to say Lord I beleeve help thou my unbelief Mark 9. 24. 2. The flesh is in the best which is weak when the spirit is ready Matth. 26. 41. 3. The best are subject to many temptations The better men are the more will Satan seek to fist them Luke 22. 31. How diligent should men hereupon be in observing what meanes God hath â—…ctified for strengthning their faith and how conscionable in using the same Above all let men take heed of too much confidence in themselves God is thereby provoked to give men over to themselves which if he do Satan will soon take an advantage against them Take instance hereof in Peters example Matth. 26. 69. c. §. 46. Of undeniable Principles Vers. 7. THe generall proposition noted § 43. is here in the seventh verse expresly set down namely that he who blesseth is greater then he 〈◊〉 he blesseth So true and sure is this proposition as the Apostle premiseth this phrase of asseveration without all contradiction The Greek noun translated contradiction is the same that was used Chap. 6. 〈◊〉 16. § 121. and translated strife The notation of the word was there declared This generall particle all addeth emphasis and implieth that none that is of understanding can or will deny the truth of the foresaid assertion This manner of asseveration as it setteth forth the certainty of the thing it self so a duty on our part which is to yeeld to the truth thereof and not oppose against it From this particular instance may well be inferred this generall observation There are principles so infallibly true as they admit no doubt or despute thereabout The Apostle about another and greater principle useth a like asseveration without controversie 1 Tim. 3. 16. To like purpose this phrase is used This iâ—… a faithâ—…ull saying and worthy all accâ—…ptation 1 Tim. 1. 15. and 4. 9. 1. Some principles are expresly set down in the word of truth these are to be received without all contradiction He that commeth unto God must believe that he is c. Hâ—…b 11. 6. A must A necessity of believing it is laid upon us Such are all fundamentall principles 2. There are principles so agreeable to the light of nature to reason it self and common sense as they admit no contradiction such are these a true body is circumscribed within a place and it hath the essentiall properties of a body A Priest is greater then the sacrifice works of merit must be answerable to the reward meâ—…ited They on whom we call must be able to hear us and help us 1. The 〈◊〉 of Papists is hereby discovered in that they maintaine many hereâ—… contradictory to expresse evidence of Scripture and to principles of nature as those before named and sâ—…ndry others Therein they contradict those things which are without all contradiction 2. It will be our wisdome carefully to observe such principles and quietly to rest in them neither stirring up needlesse controversies about them nor suffering our selves to be drawn from them The Philosopher thought not him worthy to be disputed with all that denyed principles If a man deny the fire to be hot the best demonstration to prove it is to put his finger or hand into the fire §. 47. Of blessing as an act of preheminency THat principle which is here brought in to be without all contradiction is thus expessed The lesse â—…s blessed of the better or greater Of the Greek word translated â—…etter See Chap. 1. v. 4. § 39. This comparative the lesse though it be of the neuter gender yet it hath reference to Abraham who is said to be blessed of Melchisedec v. 1. The neuter gender is used because it is a generall proposition and may be extended to all sorts of things as well as persons The other comparative greater hath reference to Melchisedec who blessed Abraham v. 1. Of 〈◊〉 in generall See Chap. 6. That we may the better discern how the foresaid proposition is without all contradiction we must take notice of the kind of blessing that is here meant For men may blesse God who is infinitely greater then all men Iudg. 5. 9. Iames 3. 9. And among men the lesse in many cases blesse the greater As Solomon a King blessed his people
2. The ceremoniall Law was as a wall of partition betwixt Jew and Gentile whereby the Jewes were so fensed as the Gentiles could not be mixed with them as when beasts of one Lord are so fenced in a pasture as other beasts cannot come iâ—…to their pasture Therefore when Christ came to unite Jew and Gentile and 〈◊〉 make of them one He is said to break down this stop of partition wall Eph. â—… 14. â—… that Law had not been abrogated the Gentiles could not have been brought into Christs fold as of necessity they must be Ioh. 10. 16. Till the fulnesse of 〈◊〉 wherein the truth and substance of all the ceremonies and types was exhibited 〈◊〉 accomplished that Law of ceremonies remained in force with the Jewes upon 〈◊〉 grounds 1. The severall branches thereof were parts of Gods outward worship 2. Thereby they were kept from will-worship 3. They were also thereby kept from conforming themselves to the Gentileâ—… iâ—… their Idolatrous Services 4. They being types and shadows of Christ to come were as a looking glâ—…sse tâ—… shew unto them that Image of Christ. 5. They being many heavy burthensome painfull chargeable rites they 〈◊〉 the Jewes the more to long after Christ. In this respect the Apostle saith of 〈◊〉 Law that it was our School-master to bring us unto Christ Gal. 3. 24. For 1. It pointed out Christ under rudiments and ceremonies It forced men to seek help else-where because it could not perfect those that came unto it 1. This aggravateth those dotages which were noted § 61. 2. It informs us in Gods goodnesse to us who are reserved to that fulnesse of time wherein Christ hath been exhibited for we are freed from that yoak which neither 〈◊〉 nâ—…r our Fathers are able to bear Act. 15. 10. This is a bondage worse then the Egyptian bondage They that were freed from that bondage had many memorials of Gods goodnesse to them therein the more to quicken up their spirits to praise God for their deliverance and to continue the memory thereof from generation to generation 3. The change of the Law is a strong motive to stir us up willingly and cheerfullâ—… to submit our selves to this Law whereinto that is translated that is to the Law of the Gospell which is established under Christs Priest-hood This Law requires 〈◊〉 impossibilities as to ascend into heaven or to descend into the deep Rom. 10. 6 7. but it requires faith and repentance Mar. 1. 15. Faith to give evidence to the free gâ—…ace of God who requireth of us but to receive what he graciously offereth Repentance to demonstrate the purity of God who though he freely justifie a sinner yet he will not have him continue in sin Yea this Law of the Gospel giveth power and ability to perform what it requireth If this Law into which the other is translâ—…ted be thorowly compared with that we shall find just cause to acknowledge that this is an easie yoak and a light burden Matth. 11. 30. but that a yoak and burden 〈◊〉 none could bear Act. 15. 10. §. 69. Of the judiciall Law of the Iewes BEsides the ceremoniall Law the Jewes had a judiciall Law proper and peculiar to that polity This Law concerned especially their civil estate Many branches of that Law appertained to the Jewish Priest-hood as The particular Lawes about the Cities of refuge whether such as slew any unawares fled and there abode till the death of the High Priest Numb 35. 25. And Lawes about Lepers which the Priest was to judge Lev. 14. 3. And sundry other cases which the Priest was to judge of Deut. 17. 9. So also the Lawes of distinguishing tribes of reserving inheritances to special tribes and families of selling them to the next of Kin 〈◊〉 4. 4. Of raising seed to a brother that died without issue Gen. 38. 8. 9 Of all manner of freedomes at the year of Jubilee Levit. 25. 13. c. There were other branches of the judiciall Law which rested upon common equitie and were meanes of keeping the morall Law as putting to death Idolaters and such as inticed others thereunto and witches and wilfull murtherers and other notorious malefactors So likewise Lawes against incest and incestuous Marriages Lawes of reverencing and obeying Superiours and Governours and of dealing justly in borrowing restoring buying selling and all manner of contracts The former sort were abolished together with the Priest-hood The latter remain as good directions to order even Christian polities accordingly 1. By these kinds of Lawes the wisdome of God was manifested in observing what was fit for the particular kind and condition of people and in giving them answerable Lawes and yet not tying all Nations and States thereunto 2. That liberty which God affordeth to others to have Lawes most agreeable to their own Country so as they be not contrary to equity and piety bindeth them more obediently to submit themselves to their own wholesome Lawes and to keep peace unity and amity among themselves §. 70. Of the Morall Law THe Morall Law is a generall rule for all sorts of people It was therefore given to Adam and his posterity yea it was engraven in mans heart Rom. 2. 15. It is a perfect rule of all righteousnessâ—… whereby is declared what is due to God and man It is an inviolable unchangeable and everlasting Law of perpetuall use never 〈◊〉 be abrogated This is that Law which Christ came not to destroy but to fulfill Matth. 5. 1â—… 〈◊〉 is the Law which through faith we establish Rom. 3. 31. This is that Law 〈◊〉 which not one jot or one title shall passe till heaven and earth passe Matth. 5. 18. Yet because through mans corruption it is so far from bringing man to 〈◊〉 which was the primary and principal â—…nd thereof as it beateth him down into 〈◊〉 most woful and cursed estate it is by Jesus Christ who is the resurrection and 〈◊〉 Iohn 11. 25. in sundry circumstances altered or rather mollified It will be therefore requisite distinctly to declare both wherein that alteration 〈◊〉 qualification consisteth and also wherein the morall Law stil remaineth of use 〈◊〉 Christians It is mollified in these circumstances 1. In regard of justification Act. 13. 39. The Law was first given to justifie 〈◊〉 observers thereof but now in regard of mans corruption that is impossible 〈◊〉 8. 3. Gal. 3. 11. God therefore now hath appointed another meanes for that end 〈◊〉 is Christ and saith in him Act. 13. 39. Rom. 3. 28. 2. In regard of the rigor thereof The Law accepteth no duty but that which is every way absolute and perfect Thus much is implyed under this phrase 〈◊〉 man which doth these things shall live by them Rom 10. 5. This therefore is 〈◊〉 doom of the Law cursed is every one that continueth not in all things which are 〈◊〉 in the Book of the Law to do them Gal. 3. 10. Yet there is a righteousnesse though not
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
Hezekiah It is in mine heart to make a covenant with the Lord c. 2 Chro. 29. 10. Thus also Zedekiah and his people made a covenant that every man should let his man-servant and every man his maid-servant being an Hebrew or an Hebrewesse go free according to the law Ier. 34. 8 9. Hereof are two parts 1. A prayer for obtaining good or removing evill 2. A promise made for performing duty Neh. 9. 32 38. This is as a vow It is divine because we have therein to do with God In the covenant which God maketh with man God freely promiseth some speciall good to man and requireth man in way of gratitude to perform some speciall day to God which he that expecteth to partake of the benefit of the promise must â—…take to do Gen. 17. 7 10 14. This is that which here we intend to speak of §. 40. Of a divine covenant A Divine covenant is a mutuall agreement betwixt God and man whereby the one bindeth himself to the other Hos. 2. 23. Zec. 13. 9. Of this covenant there are two parts 1. A promise on Gods part which is in generall to make man happy Herein and hereby the Lord sheweth himself to be a God Gen. 6. 18. and 17. 2. 2. A retribution on mans part which is to perform his duty in way of gratitude even such duty as God requireth of him Neh. 9. 38. The nature of a divine covenant will more clearly be manifested by a due consideration of the four causes thereof the Efficient Materiall Formall and Finall cause 1. The principall Efficient is God For none can binde the Creator to a creature but God himself and that of his own meer pleasure and good will But the Creator hath power to bind his creature to him and that in what duty he pleasâ—…h to which duty the creature is bound readily to yeeld it self and that as a creaâ—…re and servant of God but more especially as a confederate as one of those that 〈◊〉 in covenant with God The procuring cause is Gods pleasure and good will Eph. 1. 11. Luk. 12. 32. Matth. 11. 26. For there is nothing out of God to move him He is every way perfect and compleat in himself He needeth nothing that any creature can do neither can a creature do any thing that may move him to this or that further then he in his own good pleasure seeth meet Besides though there might be something without God to move him that something cannot be in a creature because the creature it self is of God and whatsoever it hath it hath from God and all the ability that is in it to any good is from God 2. The matter of a divine covenant consisteth in the things that are covenanted These are of two sorts One on Gods part which is the good promised The other on mans part which is the duty engaged and that in way of gratitude 3. The formall cause consisteth in the mutuall binding of the persons covenanting one to the other A covenant is a bond Ezek. 20. 37. Herein it is like a vow and an oath which are strong bonds Numb 30. 3. The bond on Gods part is most sure arising from himself Eph. 1. 11. On mans part it is enjoyned to him and imposed on him Gen. 17. 7 9. 4. The ends of a covenant are of two sorts Supreme and subordinate 1. The supreme end is Gods glory This is the supreme end of all things and the best end that can be Now wisdome teacheth men to aime at the best end God being wisdome it self must needs aime at the best which because his glory is he aimeth at it As he sware by himself because he had no greater to swear by Heb. 6. 13 c. so he aimes at his own glory because he hath no higher nor better end to aim at At this he aimed in his externall decree Rom. 9. 22 23. Eph. 1. 6. At this he aimed in creating the world Prov. 16. 4. and in his providence Isa. 45. 7. So likewise in entring into covenant with man Herein is set out the glory of his Soveraignty by engaging man to what he pleaseth and of his wisdome by ordering matters so as mans failing of blessing ariseth from his own fault namely from breach of covenant So likewise of his truth in performing covenant on his own part of his justice in dealing with man according to his covenant of his free grace in doing what he doth on his good pleasure and of his goodnesse in covenanting that which is for mans good 2. The subordinate end is mans happinesse comprised under this word life This is the end of all Gods covenants with man Rom. 10. 5. Gen. 2. 9. Mal. 2. 5. Ezek. 16. 6 8. Ioh. 3. 16. §. 41. Of instructions and directions arising from a divine covenant 1. GOds covenant with man instructeth us in two especiall points 1. In Gods condescention to man 2. In the sure prop that man hath to rest on God for happinesse 1. Gods condescention to man is manifested four wayes 1. In that God being the most high supreme Soveraign over all vouchsafeth to enter into covenant with his servants To suffer such a relation as confederates and covenanters betwixt so high a Soveraign and so mean servants is a great condescention Deut. 26. 17 18. 2. In that God being a Lord hath power to command what he pleaseth so as he need not covenant or capitulate with them saying do this and I will do that yet doth he enter into covenant This manifesteth a great condescention Maâ—… 20. 14 15. 3. In that being most free and wholly depending upon himself he need not bind himself to any for who shall say unto him what dost thou Iob 9. 12. and 34. 19. Dan. 4. 35. yet by covenant he binds himself to man 4. In that God being the Lord God of truth Psal. 31. 5. he binds himself to perform his promise as if there might be some fear of his falling therein Heb. 6. 17 18. 2. The sure prop that man hath to rest on God for happinesse by reason of his covenant is manifested two wayes 1. In that God who is good and doth good Psal. 119. 68. doth covenant to make man happy God is as a deep full open overflowing everflowing fountain so as that might seem sufficient to make us go to him for every thing that may tend to blessednesse But the covenant which God maketh to bring us unto happinesse doth much more imbolden us to go to him and make us confident of receiving from him what he hath covenanted to give 2. By covenant God hath caused a speciall relation to passe betwixt him and us He and we are confederates This is a sure prop. As God is faithfull in himself so his covenant is most sure It is a covenant of salt for ever Numb 18. 19. Gods confederates may thereupon have strong consolation and confidence Deut. 7. 9. Heb.
that order which is here by him obsâ—…rved for which good reason may be given 1. The first promise is so set down as it sheweth the difference betwixt the manner of declaring the old and new Covenant That was in Tables of stone this in mens hearts 2 Cor. 3. 3. Therefore in this respect it may well have the first place 2. The next promise is the ground of all the other and in that respect may fitly be set before them that follow 3. The third promise is an apparent evidence of the last and better seen and discerned 4. The last promise v. 12. is that wherein the blessedness of man consisteth Psal. 32. 15. and as the sweetest and chiefest of all the rest reserved to the last place §. 63. The different writing Gods Law in mens hearts under the old and new Covenant THe first promise according to the Prophets and Apostles method concerning the new covenant is thus brought in by God himself uttering it I will put 〈◊〉 Lawes into their minde c. A question is here raised how this can be a priviledge of the new Covenant seâ—…ing it is said of natural men that they shew the works of the Law written in their hearts Rom. 2. 15. Answ. 1. The Apostle there hath reference to mans innocent estate when the law was indeed engraven in mans heart but that which was then engraven was by his fall defaced and obliterated therefore the Apostle saith they then the 〈◊〉 or effect of the Law written in their heart that is they give evidence that the 〈◊〉 was once written in their heart 2. The evidences of that former engravement yet remaining are but as small deâ—… reliques having only a lustre to make men inexcusable but no clear light to 〈◊〉 them in the way of happinesse Therefore notwithstanding their lustre they 〈◊〉 said to be not only dark but darknesse Eph. 5. 8. 2. Quest. Had not the faithful before Christs time Gods law wirtten in their heart Answ. 1. It cannot be denyed but that they had God promiseth as much unto them Deut. 30. 6. And David oft professeth that Gods law was his delight and the joy of his heart and that he applyed his heart thereto Psal. 119. 77. 111 112. and in his time he said of a man truly righteous that the law of his God is in his heart Psal. 37. 31. But yet we are to put difference betwixt the old and new Covenant the Covenant made with the Church before Christs time was delivered under dark and obâ—… types figures shadows promises and prophesies of things to come So as it was not so clearly nor so ordinarily nor so fully written in their hearts There were but few Davids in that time But by the effectual work of Gods spirit under the new Covenant the law is more ordinarily more plentifully and more thoroughly writ in the hearts of Gods confederates The opposition therefore is comparatise and the comparison is not betwixt the law and law-writing and writing but betwixt the manner of writing one and the same law in the hearts of confedeâ—… under the old and new covenant By lawes are meant Gods will made known unto his people which is called a law because it bindeth all to whom it is revealed unto obedience A law is given 〈◊〉 them and necessity lyeth upon them to observe it The plural number laws is used because the precepts and promises of Gods covenant are many but all binding as so many laws These two words put write intimate in general one and the same thing namely Gods effectual work upon his people whereby he maketh his word to enter into their inward parts even into their soul. This latter word write is added 1. To shew that the new covenant is as well written as the old but yet after a more excellent manner that in Tables of stone this in fleshly Tables of the heart â—… Cor. 3. 3. 2. To shew the continuance of this effectual work for things written abide These two words also minde heart do in general intend one and the same thing which is a mans soul. Some to distinguish them understand under the former phrase illumination of the minde under the latter renovation of the will and whereas both the Prophet and Apostle expresly set down illumination in the third promise or priviledge of this new Covenant they answer that there is as an apparent difference betwixt illumination here intended and there as betwixt the cause the effect for here is noted the work of God in putting his lawes into their minde there the effect of that work which is their knowing of God We may the rather take minde and heart to signifie one and the same thing because in Hebrew there is no such distinction made for there it is thus expressed I will put my Law in their inward parts and write it in their hearts Ier. 32. 33. The heart is ordinarily put for the middle or innermost part of a thing so as by those two phrases one and the same thing may be meant The lxx translate that phrase in the inward part thus In their minde and the Apostle followes them §. 64. Of Gods working on maâ—… IN that God is thus brought in saying I will put and write it clearly shews that it is God who worketh so effectually upon his confederates under the new Covenant as they are wrought upon I will put my fear into their hearts that they shall not depart from me saith the same Lord Ier. 32. 40. And again I will put my spirit within you and cause you to walk in my statutes Ezek. 36. 27. This was evidenced in the Lords opening the heart of Lydia Act. 16. 14. 1. Man of himself is utterly uncapable of any such engravements or writing Nâ—… man can come to me saith Christ except the Father draw him John 6. 44. The natural man receiveth not the things of the spirit of God of and by himself for they aâ—…e spiritually discerned 1 Cor. 2. 14. 2. The Ministry of man is insufficient of it self to work upon the inward parts of others 1 Cor. 3. 7. 2 Cor. 3. 5 6. 1. This ought to move Ministers to adde prayer to their learning reading study conference meditation and other like helps Prayer is a means sanctified to obtain divine help Ministers therefore ought in their ministry thus to pray Lord open the eyes of these men 2 Kings 6. 20. Commendable in this respect is the custom of praying before and after Sermon so ought they to do before and after private râ—…ading and studying even in their closet Neglect hereof makes much pains to be fruitlesse 2. People may hereby learn to depend not wholly or only on the outward ministry but rather on Gods blessing Indeed means are sanctified but the blessing resteth in God Deut. 8. 3. If God put not and write not his Lawes in our inward parts all that man can do is nothing Two extreams are hereupon carefully to
covenant or no. If we be then assuredly we have knowledge of the Lord such knowledge as will make 〈◊〉 subject to him and rest upon him It is not a small measure of knowledge that in these times is sufficient The forementioned description of this knowledge thus They shall not teach every man his 〈◊〉 c. sheweth that the knowledge of the Lord shall abound under the new covenant It was foretold that the earth shall be full of the knowledge of the Lord as 〈◊〉 〈◊〉 cover the Sea Isa. 11. 9. This is manifested to be accomplished 1 Ioh. 2. 27. 1 Cor. 1. 5. 2 Cor. 8. 7. 1. Hereby a clear difference betwixt the two covenants is manifested 2. Evidences are hereby given of the encrease of Gods goodnesse 3. This makes much to the honour of Christ and gives evidence that the only beâ—… Son who is in the bosome of the father hath declared him Joh. 1. 18. 1. It is a strange conceit and contrary to this prerogative that men may have too much knowledge Hereof see The Whole Armour of God Treat 2. Part. 8. of the Word of God on Eph. 6. 17. § 23. 2. The practice of many comes too neer to that opinion For they content themselves with a small measure of knowledge Because when they have done all that they can they can know but in part a very small part of knowledge satisfieth them Can such indeed be imagined to have a right to the new covenant 3. This transcendent description of the degree of knowledge which under the nâ—…w covenant is promised should stir up such as think they know much yet further to grow in knowledge till they be rich therein 1 Cor. 1. 5. and filled therewith Col. 1. 9 and abound in it 2 Cor. 8. 7. This is the duty of private Christians how much more of Parents Masters Ministers and others who are in place to instruct those that are under them §. 74. Of pardon of sin the ground of other priviledges of the new Covenant Heb. 8. 12. For I will be mercifull to their unrighteousnesse and their sins and their iniquities will I remember no more THe fourth promise and priviledge is laid down in this verse It is the justification of a sinner consisting in the pardon of sins This is a great one in it self and it is laid down as the ground and cause of all the rest The conjunction of connexion which is a causall particle FOR or Because implyeth as much so as Gods mercy in pardoning the sins of them whom he receiveth into the new covenant is the cause of all other priviledges of the new covenant For this causall conjunction because hath reference to all and every of the forementioned priviledges Because God is mercifull in pardoning our sins he putteth his law into our hearts He is to us a God and he teacheth us to know him Thou hast saith Hezekiah in lovâ—… to 〈◊〉 soul delivered it from the pit of corruption for thou hast cast all my sins behind thy â—…ack Isa. 38. 17. He maketh Gods mercy in pardoning his sin the cause of Godâ—… freeing him from destruction The like reason doth God himself render of redeeming his Church Isa. 44. 22. Hence is it that David setteth this favour of God in the first place Psal. 103. 3. and first craveth it Psal. 51. 1. Yea and placeth blessednesse therein Psal. 32. 1 2. By Gods pardoning of sin all thâ—…t hinders mercy is removed For sin is that cloud which keepeth away the light of Gods mercy the dam that keepeth the currant of Gods grace from flowing on to us and the bar that fast closeth the door against Gods entring into our soul. When that cloud is dispelled and that dam broken down and that bar pulled out a ready way is made for Gods mercy to come unto us 1. Hereby is discovered the vilenesse of sin and the wretchednesse wherein we lye by reason thereof So long as sin lyeth on us no grace and favour can be expected from God neither can there be any comfortable communion betwixt God and uâ—… God in himself is to sinners as sinners a consuming fire Heb. 12. 28. and 〈◊〉 are as stubble Take notice hereof that sorrow for sin hatred of sin desire of pardon and faith therein may be wrought in your hearts 2. This doth much amplifie the benefit of the pardon of sin It is a great benefit in it self but much greater in that it is a means of the forementioned blessed priviledges namely that God is moved to write his Lawes in our heart to be our God and to cause us to know him On this ground might Christ well say to a poor distressed man Son be of good chear thy sins be forgiven thee Matth. 9. 2. Assurance of the pardon of sin is the most soveraign ground of comfort that can be 3. This may put us on to do the uttermost that possibly we can to attain assurance of the pardon of sin and to give no rest to our souls till we have attained some evidence thereof In this case the advice which the wiseman giveth to a debter Prov. 6. 3 4 5. is to be observed The very horror of sin in it self and the wofull plight whereinto it bringeth sinners is motive enough to enforce this poynt But behold a stronger motive a positive motive The priviledges that it bringeth with it Upon pardon of sin followeth every good gift even whatsoever the sanctified heart of man can desire for what can it more desire then what is comprised 〈◊〉 the priviledges of the new covenant Were this well weighed it would make us cry for pardon of sin and plead the grounds thereof as David did Psal. 51. 1. Had a man but one request in his own behalf to make unto God surely this which the Publican made God be mercifull to me a sinner Luk. 18. 13. would be the best §. 75. Of Gods being pacified with his consederates THe Lord thus setteth down the ground of pardon of sin I will be mercifull to their unrighteousnesse The Greek word properly signifieth one that is appeased or pacifiâ—…d by a Mediator The Hebrew word used by the Prophet Ier. 31. 34. may also be applyed to the same sense We translate it forgive which is the generall intendment of it For they that are appeased do use to forgive That Hebrew word is translated spare Deut. 29. 20. Another Hebrew word of the same Letters but transposed hath a contrary signification for it signifieth to consume or utterly destroy Deut. 28. 38. There is another Hebrew word oft used in the same sense that the word of my Text is which properly signifieth to cover and metaphorically to make an attonement Lev. 16. 33 34. The cover of the Ark had a name derived from this word and translated in English a mercy-seat Exod. 25. 17 18. The Latine translates the word of my Text and this latter Hâ—…brew word propitius
see § 14. The person that went into this place is stiled the high Priest Of an high Priest See Chap. 2. v. 17. § 173. Of this high Priest it is said that he went into the foresaid place alone In the history the charge of going into the holy place is 〈◊〉 to the high Priest alone and withall it is said that there shall he no man in the Tabernacle of the congregation when he goeth in Lev. 16. 2 17. This was a type of Christ alone appearing before God for us To this purpose saith Christ himself No man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Joh. 3. 13. 1. Sach is the surpassing excellency of the divine Majesty as none but Christ can 〈◊〉 before it The most glorious Angels are set forth with wings to cover 〈◊〉 〈◊〉 when they appear before this Majesty Isa. 6. 2. Great is the folly of those that make Angels and glorified Saints to appear as meâ—… before the throne of grace for them Herein they dishonour Christ in giving 〈◊〉 due to others They disgrace Angels and Saints in imposing upon them that â—…ich becomes them not They disparage themselves by depriving themselves of 〈◊〉 benefit of Christs intercession To use any other high-Priest in that which beâ—…geth to him alone is to refuse Christ he will not give his glory to another Let us therefore use him alone and rest only upon him for that which he alone 〈◊〉 to do for us §. 41. Of the High-Priest entring into the most holy place once a year THe Apostle further observeth concerning the time of the high Priests entring into the most holy place that it should be once in every year This phrase imâ—… an extent and a restraint The extent is every year The restraint is once The extent is by reason of peoples continuing to pollute themselves and the holy things that they use For the end of entring every year was to make an attoneâ—… for the holy things and for the persons Priests and people This extent of 〈◊〉 year is further manifest by a set day appointed every year for the observation â—…reof which was the tenth day in the seventh moneth Lev. 16. 29. This sheweth that there is just cause for us again and again to renew our repentance The restraint of entring being in this word once the word must be taken exclusively which is in the law thus expressed Speak to Aaron that he come not at all 〈◊〉 into the holy place within the vaile Lev. 16. 2. This exclusive particle once is 〈◊〉 set down in the law Exod. 30. 10. Lev. 16. 34. It typifâ—…ed Christs entring into heaven once and but once v 12. Object If Christ entred in but once for all why did the Priest enter once every 〈◊〉 that is ofâ—… for he might live many years Ansâ—… 1. A year in this type doth set forth the whole time of this world 2. The type was every year renewed that they might oft be put in mind of that 〈◊〉 wherein Christ entred into heaven Thus it appeareth that there is no expectation of Christs return from heaven â—…hile this world continued The heavens must receive him untill the times of restituâ—… of all things Act. 3. 21. At the day of judgement he shall appear the second time Heb. 9. 27 28. See v. 28. § 143. In this respect he is said for ever to sit down on the right hand of God Heb. 1â—… 12. There need no reiteration of Christs oblation He did all while he was on earth 〈◊〉 was râ—…quisite to be done to the very uttermost Heb. 7. 25 27. 1. This discovers the â—…olly of the Mâ—…ss whereof see Chap. 7. v. 27. § 112 115. 2. This should restrain men from 〈◊〉 any way to the sin against the Holy Ghost â—…or that were to crucifie to themselves the Son of God afresh and so to pull him â—…n of heaven Heb. 6. 6. 3. This teacheth us at all times to lift up the eye of our saith to heaven where Christ ever abideth Of Christs offering one sacrifice once see Chap. 7. v. 27. § 115. §. 42. Of the high Priest entering in the most holy place not without blood THat which the high Priest carried with him into the most holy place was blood This is sâ—…t down with a double negative thus not without This double â—…gative caâ—…ieth emphasis and implyeth that he failed not to carry blood with him Oâ—… the emphasis of a double negative See Chap. 4. v. 13. § 76. What blood was to be carried in and how it was to be used and to what end is expâ—…sly noted Lev. 16 14 15 16. 1. He was to carry the blood of the bullock which was a sin offering for himself Then he was also to carry the blood of the goat which was a sin offering for 〈◊〉 people 2. He was to sprinkle the one and the other blood upon the mercy-seat and before the mercy-seat 3. Thereof he was to make an attonement for the holy place and for the 〈◊〉 bernacle of the congregation 4. This reason is here given hereof Because of the uncleanness of the children of â—…rael and because of their transgressions of all their sins All these were typicall 1. The blood typified Christs death even that blood which he shed 2. The sprinckling of the blood prefigured an applying of Christs sacrifice 〈◊〉 such as râ—…ap benefit thereby 3. The Attonement declareth that Christ dyed to make reconciliation for 〈◊〉 sins 4. The reason demonstrateth that mens sins do defile both themselves and also the things that they use even the holy ordinances of God §. 43. Of approaching to God by expiation made with blood THis emphaticall expression of the Priests entering into the most holy place 〈◊〉 without blood doth in speciall demonstrate two points 1. That there is no comming to God without expiation 2. That there is no expiation without blood As this so many other legall rites do demonstrate both these When the Priests who by vertue of their office were to appear before God in 〈◊〉 divine services were consecrated it was with blood Lev. 8. 2 c. and 9. 2 c. On that solemn day when all the people were to appear before God an attonement was to be made that day and that by blood Lev. 16. 14 c. When any were excluded from the congregation an attonement was to be made and that by blood before he was admitted again Lev. 14. 19. and 15. 15. and 16. 11. This is espâ—…cially demonstrated in the truth it self For there is no comming 〈◊〉 to God without Christ who is an advocate and the propitiation for our sins 〈◊〉 Job 2. 1 2. who also putteth away sin by the sacrifice of himself v. 26. 1. So strict so infinitely perfect is the justice of God as it admits no connivence at sin no toleration of sin no absolution from sin till full satisfaction
34. Of the hainousnesse of incredulity 3. This is a strong motive to believe the promises of the Gospel This is the main end of Christs ratifying them by his death Herein we shall shew our selves children of Abraham Rom. 4. 19 20. As God for this end addeth to his promise an oath So hath he given his Son to confirm all by his death See Heb. 6. v. 17. § 143 144. God would have our faith and confidence to be strong and stedfast not weak not wavering 4. This may incite us to search the Scripture wherein Christs last will and new Testament is registred Therein observe the promises made to us Consider the nature and kind of them That as legacies they are absolutely and unalterably set down This is the ground of a stedfast faith and strong confidence This is to be applyed as to the inheritance it self Ioh. 10. 28. Luk. 12. 32. So to the means whereby we attain to that inheritance Sundry of them are expresly noted Chap. 8. v. 10 11 12. So others in other places As mortification Rom. 6. 6. Vivification Ezek. 11. 19 20. Perseverance in grace 1 Cor. 1. 8. If we believe all these it shall be to us according to our faith It is noted of Hezekiah that he spread the letter which Senacherib wrote against the God of Iudah before the Lord 2 King 19. 14. and upon consideration that God was concrned therein his heart was much enlarged in prayer and his faith strengthned God is much concerned in the Testament that Christ hath ratified with his blood Let us thererefore spread Christs Testament before God in our prayers Let us plead it before God and it will much sharpen our prayers and strengthen our faith §. 96. Of the resolution of and observations from Heb. 9. 15 16 17. Vers. 15. THe sum of these three verses is a ratification of the New Testament This point is 1. Propounded v. 15. 2. Proved v. 16 17. In the proposition we are to observe 1. The inference of it upon that which went before in this phrase and for this cause 2. The substance This sets out a special office of Christ concerning which is declared 1. The kind of office 2. The end thereof The end of office is a mediatour amplified by the subject whereabout he is a mediatour the New Testament The end thereof is the fruition of an eternal inheritance This is set out 1. By the means of purchasing it death 2. By the effect of that means redemption amplified by the subject of that redemption transgressions and by the persons whose transgressions they were them that were under the first Testament 3. By the persons that partake of the benefit they which are called 4. By the benefit it self inheritance This is amplified 1. By the ground of it promise 2. By the continuance of it eternal Vers. 16. The proof of the main point that Christ died to ratifie the New Testament iâ—… taken from the custome of ratifying other Testaments That custome is 1. Propounded v. 16. 2. Confirmed v. 17. In the proposition is declared 1. The point confirmed a Testament 2. The means of confirming it the death of the Testator 3. The ground thereof necessity The confirmation is set down two wayes 1. Affirmatively wherein the validitie of a Testament is declared A Testament is of force after men are dead 2. Negatively whereby the invalidity of a Testament is manifested otherwise it is of no strength c. Doctrines Vers. 15. I. Christ undertook many offices for mans good This ariseth from the inference in these words and for this cause See § 88. II. Christ is a mediatour This is plainly expressed See § 88. III. The covenant of grace is by Christ made a Testament See § 88. IV. The Testament under the Gospell is a new one So it is here called See § 88. V. Christ ratified the New Testament by his death This is the main point here intended See § 88. VI. Redemption is one end of Christs death His death is here said to be for redemption See § 89. VII Christ redeemed men from their transgressions This is here plainly expressed See § 89. VIII Christs redemption extended to those that lived before he died These were those that were under the first Testament See § 90. IX They who were called have a right to heaven These are here set down for that end See § 91. X. The reward purchased by Christ is an inheritance It is here so called See § 92. XI That inheritance is eternall So it is here stiled See § 92. XII The ground of the eternal inheritance is Gods promise It is here called 〈◊〉 promise of inheritance See § 92. XIII That which God hath promised they who are called shall receive Of them iâ—… is here said recâ—…ive the promise See § 92. Vers. 16. XIV Christ conformeth himself to the commendable customes of man Aâ—… men use to ratifie their Testament so did Christ. See § 93. XV. The death of a Testator ratifieth his last will This is the Apostles main argument See § 93. XVI There is a necessity of the Testators death for ratiâ—…ying his covenant The Apostle plainly expresseth this See § 93. XVII A Testament then receiveth â—…orce when the Testator is dead See § 93. XVIII Till the Testator be dead his last will is of no sorce Those two last doctrines are plainly expressed See § 94. §. 97. Of the equity of legal rites Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the law he took the blood of calves and of goats with water and scarlet wooll and â—…ysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God hath enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the law purged with blood and without shedding of blood is no remission IN these five verses the Apostle further proveth the main point that mans redemption is puchased by Christs blood comparatively or relatively in reference to the law See v. 15. § 88. Thus much is implyed under this phrase of transition whereupon neither c. This transition hath immediate reference to the 16. and 17. v. where the common equity of ratifying wils by the death of the testator was declared Because that was the common custome of all people in all ages therefore God would have the legal rites to be answerable thereunto and appointed beasts to be slain and their blood to be so and so used Hereby it appeareth that legal ceremonies were grounded on the rule of equity Prophets and Apostles are plentifull in particular proofs hereof Take one instaâ—…ce from each of them If ye offer the blind for sacrifice is it not evill and iâ—… ye
indefinite phrase blood of others doth confirm the first difference betwixt Christ and the legal Priests Christ offered himself and with his own blood entered into heaven v. 12. § 57. and thereby procured remission of sins But the Priests offered the blood of beasts and therewith entered into an earthy Tabernacle and could cleanse no further then to the purifying of the flesh v. 13. § 75. God appointed under the law the blood of beasts because that was sufficient for the end whereunto it was appointed namely to typifie a spiritual cleansing not absolutely to cleanse by it self If the Priest himself had been slain his blood could not have purged himself or any others from sin For 1. He was a man and in that respect a sinner 2. His blood was too mean a price to redeem another Psal. 49. 7. 3. He could not have carried his own blood when he was dead 4. If a Priest should have offered himself for others who would have been a Priest For scarcely for a righteous man will one die Rom. 5. 7. 5. It would have been counted a cruel law for a Priest to shed his own blood Herein we have an evidence of Gods tender respect to man in sparing his blood Though man were ordained a Priest to typifie Christs Priest hood though man in that function were to appeare before God though he were to beare their names yea and their sins Exod. 28. 38. all which Christ did yet when it came to the shedding of his blood as Christ did his therin God spared him and accepted the blood of beasts as he accepted the Ram for Isaac Gen. 22. 13. How doth this amplifie Gods love to man who was so tender of mans blood and yet spared not his son but gave him for us to death Rom. 8. 32. There was no other meanes to redeeme man from eternall damnation therefore rather then man should perish eternally God would give his son for him On the other side this doth much aggravate the Heathenish impiety and inhumanity of such Israelites as sacrificed their children to Idols This was one of Ahaz his impieties 2 King 16. 3. God did expresly forbid it Lev. 18 21. The Prophets much complained hereof Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity 2 Kings 17. 7. This also is an aggravation of the sin of murther and shedding mans blood unjustly From the main difference that is here made betwixt the Priests under the law that they every year went with blood into the holy place and Christ who did not often but once only offer himself we may infer that 1. What the Priests did was imperfect See Chap. 7. v. 27. § 112. 2. What Christ did was perfect See Chap. 7. v. 27. § 115. §. 128. Of the necessity of Christs suffering but once v. 26. IN the 26 verse A reason is rendered of the former part of the former verse that Christ did not offer himselfe often The reason is taken from the kinde of offering which was with suffering For then must he often have suffered The Argument may be thus framed If Christ offered himself often he often suffered but he hath not often suffered Therefore he offered not himselfe often It is here taken for granted that Christ offered himselfe up by suffering yea by suffering to death Phil. 2. 8. That Christs death was a suffering death is shewed Chap. 2. v. 9. § 76. The time wherein Christ was to suffer often if he had offered himselfe often is here said to be since the foundation of the world Of this phrase See Cap. 4. v. 3. § 29. The reason of this extent of time is mans sin For man sinned anon after the foundation of the world was laid And anon after man had â—…inned Christ was promised a Redeemer to free him by his blood from sin Gen. 3. 15. In this respect Chriâ—… is said to be a Lambe slaine from the foundation of the world Rev. 13. 8. The must that is here put upon the point thus then must he is in a double respect 1. In regard of Gods purpose so to redeeme man for Gods purpose must be accomplished 2. In regard of Christs undertaking He undertooke to redeeme man by satisfying Gods justice which must be by suffering By this it appears that a frequent offering of Christ is a frequent making him to suffer For there is no true offering up of Christ but by death Therefore he is fail to be a sacrifice in the latter end of this verse which according to the notation of the Greeke word signifieth a thing slaine as is shewed Chap. 8. v. 1. § 7. Iâ—… this respect offering and sacrifice are joyned together as Chap. 10. v. 12. Eph. 5. â—… Let Papists answer this in the case of their frequent offering Christ in theiâ—… masse This word of necessity must implieth a necessity of Christs death See v. 9. § 95. The force and drift of the Apostles Argument demonstrateth that Christ could not oâ—…t suffer The word once in the next Section proveth as much The Apostle expresly saith that Christ dieth no more Rom. 6. 9. So as no other suffering of Christ is to be expected Obj. The Apostle saith that there is behind of the afflictions of Christ. Col. 1. 24. Answ. Christs afflictions or sufferings are to be considered two wayes 1. In his own person which he himself suffered in his humane nature 2. In his body when the members of his mystical body do suffer as members of that body he is said to suffer with them Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord Christ saith Saul Saul why persecutest thou me Act. 9. 1 4. This kind of affliction is that which the Apostle calls the afflictions of Christ but he here speaks of his personal afflictions Christ having finished all sufferings on earth ascended to that glory which he will never leave But leave it he must if he suffer again This should make â—…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh Heb. 6. 6. §. 129. Of Christs suffering in the end of the world THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus but now once c. That which is but once done is not often done This particle of opposition but is here the note of an assumption as Chap. 2. v. 6. § 50. The Apostle that lived in the end of the world useth this word now to shew that experience gave proof that Christ had not suffered before that time He addeth this exclusive particle once to make his argument the more clear for it is here to be taken exclusively as if he had said only once and no oftner Thâ—…s it is taken v. 12. § 60. This phrase in the end of the world is an explication of this particle of time now The word translated end
〈◊〉 for him See § 145. XVII Salvation belongeth to those that look for it They are here said to look for Christ â—…to Salvation See § 146. XVIII Christ will come to settle believers in Salvation Thus much is here intended in these words he shall appear unto Salvation to them that look for him These are believers See § 147. §. 1. A generall Analysis of the tenth Chapter to the HEBREVVS THe main scope of this Chapter is to set out the excellency of Christs Sacrifice There are two generall parts thereof The first layeth down the main point which is the excellency of Christs Sacrifice from the beginning to v. 19. The second informeth us in the use thereof from v. 19. to the end The excellency of Christs Sacrifice is set down comparatively The comparison is betwixt the Sacrifices which God instituted under the law and Christs Sacrifice They were excellent Sacrifices in their kind but this is more excellent therefore it must needs be very excellent Of this comparison there are two parts 1. A deficiency of legal Sacrifices 2. The sufficiency of Christs The deficiency of the legal Sacrifices is manifested 1. By their use They were as shadows v. 1. 2. By their reiteration or oft offering them v. 2. 3 By the frequent remembrance of sin in and by them v. 3. 4. By the kind of them They were of beasts v. 4. 5. By Gods rejecting them This last is expressed in a divine Testimony which is brought in as a transition from one part of the comparison to the other That testimony is 1. Propounded 2. Explained Of the testimony as propounded there are two parts 1. Gods rejecting legal Sacrifices v. 5 6. 2. Christs offering his Sacrifice to effect what the former could not v. 7. In the explanation of the foresaid testimony there is 1. A repetition of the testimony it self v. 8 9. 2. An application thereof to the point in hand In the application is couched the first proof of the sufficiency of Christs Sacrifice It was established in the room of the legal Sacrifices v. 9. A second proof is taken from the efficacy of Christs Sacrifice in this word sanctified v. 10. A third proof is drawn from Christs rest after he had offered himself v. 12. This is amplified 1. By inferring it upon a contrary course of the legal Priests They stood daily ministring v. 11. 2. By the continuance of his rest v. 13. A fourth proof is raised from the perfect effect v. 14. This is confirmed by a divine testimony which is 1. Propounded v. 15 16 17. 2. Applied to the point in hand v. 18. Hitherto of the first part The latter part is joyned with the former by an elegant transition wherein the main points of the former discourse are repeated to make way to the practicall part of this Epistle In this transition are set down three points 1. The great benefit of Christs Sacrifice which is entrance into the holy rest v. 19. 2. A way made for that enterance v. 20. 3. A Priest afforded to conduct us thither v. 21. The second part of this Chapter is exhortatory and that in general to manifest the truth of their holy profession For this end he layeth down 1. Duties to be performed 2. Meanes to accomplish them 3. Motives to enforce the same The duties respect 1. Our selves and that in a double respect 1. To obtain what we want v. 22. 2. To retain what we have v. 23. 2. Our brethren About them is declared 1. What we should do Consider one another c. v. 24. 2. The means of performing the foresaid duty which is Christian Communion 3. The motives to enforce the duty They are of two sorts 1. Minatory 2. Exhortatory 3. The minatory motive is taken from the fearful issue of Apostates This is 1. Propounded v. 26 27. â—… Confirmed and that two wayes 1. Comparatively by an argument from the lesse to the greater namely from the issue of those that despised Moses law to those that despise the Covenant ratified by Christs blood v. 28 29. 2. Simply a divine testimony v 30. Whence is inferred as a conclusion the fearfull issue of Apostates 31. The exhortatory motive consisteth of two parts 1. The kind of motives 2. The means to effect that whereunto they are exhorted The kinds of motives are of two sorts One is taken from their former good beginning v. 32 33 34. This is exemplified in four particulars 1. Their enduring of afflictions v. 32. 2. Their bearing reproaches amplified by the cause thereof which was associating themselves with others that were so used v. 33. 3. Their compassion of others bonds v. 34. 4. Their joyfull suffering the spoyling of their goods v. 34. The other motive is taken from their future reward v. 35. The means of performing the duty whereunto they are exhorted are of two â—…nds 1. Paâ—…nce v. 36. Amplified by the ground thereof which is Christs speedy comming v. 37. 2. 〈◊〉 which is expressed in a divine testimony 2. Enforced by the issue of back-sliders v. 38. This is illustrated by the difference betwixt back-sliders and believers 1. Back-sliders draw back unto perdition v. 39. 2. Believers take the way to save their soules §. 2. Of the law a shadow but not the very Image it self Heb. 10. 1. 〈◊〉 For the law having a shadow of good things to come and not the very Image of the things can never with those Sacrifices which they offered year by year continuâ—…lly make the commers thereunto perfect THis verse with some others following depends on the former Chapter as a proof or reason of that which was delivered therein this is evident by the causal particle c. This dependance is either particular to that which immediatly went before concerning Christs being offered to bear our sins Thus the reason is taken from the insufficiency of the Law Christ undertook what he did For or because the 〈◊〉 could not do what he did Or otherwise this dependence may be generall and more remote namely to the main point in hand which is the excellency of Christs sacrifice above legal sacrifices For matters of the Law were but shadows but Christ 〈◊〉 the substance of them Of the derivation of the word translated Law and of the distinction betwixt the Law moral ceremonial and judicial see chap. 7. v. 12. § 68. c. and v. 16. â—… 80. The ceremonial Law is here meant This is here said to have a shadow of good things 〈◊〉 Of the Greek word translated shadow see chap. 8. v. 5. § 12. A shadow signifieth a dark representation of a bodily substance but every way proportionable and fit unto it This metaphor shadow giveth proof of the meanâ—… of that Law This phrase of good things to come manifesteth the excellent use of that Law though it were but mean in it self yet it shadowed out most excellent things Of this phrase good things to come See chap. 9. v. 11. § 53. Christ and all that
but only that they have been guilty of them to be thereby the â—…re put in mind of Gods tender compassion towards them in pardoning their 〈◊〉 for true faith worketh peace and quietnesse of conscience Rom. 5. 1. bâ—… in the legall sacrifices there was an acknowledgement of a present gâ—… Obj. 5. The believing Jews had the guilt of their sins taken away as well as believing Christians Answ. True but not by those sacrifices They rather manifested a guilt The main point here intended is that the guilt of sin once taken away remains no more to accuse the conscience That to this purpose may be applyed which Christ said to Peter He that is washed needeth not save to wash his feet but is clean every whit John 13. 10. The cause being taken away the effect followeth Obj. The cause may be recalled Answ. Not by the wise and immutable God whose guifts and Calling are without repentance Rom. 11. 29. This might be urged against the Arminian errour of excision or abscission and abjection from Christ or a totall falling away of true believers Hereof see more Chap. 3. v. 12. § 132. c. §. 6. Of the meaning of the third verse Heb. 10. 3. But in thâ—…se sacrifices there is a remembrance again of sins every year THe first particle BUT is here the note of an assumption The proposition may be gathered out of the former verse and thus framed If the legal sacrifices had perfected the offerers there would have been no more conscience of sin But in the legal sacrifices there was a remembrance again of sin Therefore the legal sacrifices did not perfect the offerers The sacrifices here meant are the same that were intended v. 1. The noun translated remembrance again is a compound and derived from a simple verb that signifieth to be mindful of and a preposition that signifieth again The compound verb signifieth to call to mind or bring to mind 1 Cor. 4. 17. Our English translators have well added this preposition again to set out the full meaning of the composition a remembrance again Some Latin Interpreters turn it a repeated mention The things again and again remembered are here said to be sins It is the same word that was used in the former verse In all sin-offerings people used to make acknowledgement of their sins both to shew that they were mindful of their sins and also that they believed the pardon of them The type and outward rite manifested their mindfulnesse of sin the truth and inward substance gave them assurance of the pardon of their sin The sacrifices which the Apostle here in special intendeth were those solemn sacrifices which were offered up on their annual day of humiliation Lev. 16. 5. c. as is evident by the last phrase in this verse every yeare which is the same that was used v. 1. § 3. §. 7. Of remainder of sin in the regenerate THat which the Apostle inferreth from the frequent offering of sacrifices that there is a remembrance again of sins giveth us to understand that remembrance of sin implyeth a remainder of sin On this ground that we may know that sin remains in us so long as we remain in this world the Lord that prescribed the Lords prayer for all his Saints hath inserted this Petition to be daily made forgive us oâ—… treâ—…passes Mat. 6. 12. Quest. How can this stand with Christs taking away the sins of believers Answ. By distinguishing betwixt the guilt condemnation raigning power and remainder of sin Christ taketh away 1. The guilt of sin from believers Rom. 4. 7 8. 2. He freeth them from condemnation Rom. 8. 1. 3. By his Spirit he so subdueth the power of sin as it raigneth not in believers Rom. 6. 6 14. Yet there may be and there are remainders of sin in the very best Experience of all Ages gives evidence hereof In reference hereunto Christ saith of justified persons he that is washed needeth not save to wash his feet John 13. 10. This phrase of limitation save to wash his feet implyeth a remainder of sin in him that is clean every whit in regard of justification Had there been no sin in them what needed a remembrance again of sin that had been but a plain mockage 1. Doctrines delivered by many about perfection of sanctification in this world appeare hereby to be false and presumptuous Doctrines 2. This may afford unto us a good direction for setting our selves apart and examining our selves concerning such sins as remain in us that we may see what they are and what cause there is of remembrance again of sin Wherefore comâ—…ne with your own heart upon your bed Psal. 4. 4. And let us try and search our wayes â—…am 3. 40. Sin lyeth close and the heart is deceitful they who are most careful in searching themselves hardly finde out all Some Idols may remain as there did in Iacobs Family Gen. 31. 35. and 35. 2. what hope then can there be of finding out all if no search at all be made 3. Upon finding out sin we ought to be humbled for it A due consideration thereof will make such as are duly affected therewith to cry unclean unclean Lev. 〈◊〉 And O wretched man that I am who shall deliver me from the body of this death 〈◊〉 7. 24. 4. Upon sight and sense of sin and due humiliation for the same it will be our 〈◊〉 to look up unto Christ who is an advocate with the Father and the propitiaâ—… for our sins 1 John 1. 1 2. Thus as the Israelites were healed by looking up to 〈◊〉 Serpent Numb 21. 9. So may such as by faith look upon Christ be cuâ—… their sins Iohn 3. 14 15. In this case we may say to God as Iehosaphat did 〈◊〉 〈◊〉 what to do but our eyes are upon thee 2 Chron. 20. 12. They who rightly 〈◊〉 on Gods name Christs merit and mediation cannot but finde sure ground 〈◊〉 comfort 5. Upon this ground we may and ought to be bold in craving pardon because 〈◊〉 is a means sanctified for obtaining the same and that first generally aske and 〈◊〉 Mat. 7. 7. and then particularly concerning pardon of sin Mat. 6. 12. 〈◊〉 5. 15. 6. â—…craving pardon for sins past repentance must be truly intended This is a 〈◊〉 annexed to one mans forgiving another Luke 17. 4. Much more doth God 〈◊〉 repentance of those whose sins he pardoneth True repentance moveth God 〈◊〉 of his wrath God hath said it and sworn it As I live I have not pleasure 〈◊〉 â—…ath of the wicked but that the wicked turn from his way c. Ezek. 33. 11. 7. To repentance for sins past watchfulnesse against sin for the future must be adâ—…ed There is a pronenesse in our nature to sin that if we be not the more watchâ—…l ovâ—…r our sins we shall soon fall into sin again Hereupon Christ gave this caveâ—… to
Of reconciling Heb. 10. 5 6 7. with Psalm 40. 6 7 8. Heb. 10. 5. Vers. 5. Wherefore when he commeth into the world â—…e saith Sacrifice and offering thou wouldst not but a body hast thou prepared me Vers. 6. In burnt offerings and Sacrifices for sins thou hast had no pleasure Vers. 7. Then said I loe I come n the volume of the book it is written of me to do thy will O God Psalm 40. 6 7 8. Vers. 6. Sacrifice and offering thou diddest not desire mine eares hast thou opened burnt offering and sin-offering hast thou not required Vers. 7. Then said I Loe I come in the volume of the book it is written of me Vers. 8. I delight to do thy will O my God THe Apostle further proceedeth to confirme the main point in question by a divine testimony How sound a proof a testimony of Scripture is hath been shewed Chap. 1. v. 5. § 46. The testimony here quoted is taken out of Psal. 40. v. 6 7 8. And it concludeth both parts of the matter in hand namely 1. The impotency of legal Sacrifices v. 5 6. 2. The All-sufficiency of Christs sacrifice v. 7. There is some difference in words and phrases betwixt the Apostle and the Proâ—… but both agree in sense as we will endeavour to demonstrate The Apostle holdeth close to the Greek translation of the Bible which the Churches then used commonly called the LXX Of this Greek translation see Chap. 1. v. 6. § 72. One small difference I find betwixt the Apostle and that Greek translation for where the LXX use a word that signifieth desire thus thou hast not required The Apostle expresseth it thus Thou hast had no pleasure This latter sheweth the ground of the former God requireth not burnt-offerings because he had no pleasure therein Pen-men of the New Testament were not translators of the old but only quoted them for proof the point in hand so as they were not tyed to syllables and letâ—… but to the sense Concerning the differences betwixt the Hebrew and the Greek some say that that which the Prophet speaketh of himself the Apostle applyeth to Christ. Answ. 1. There may be no repugnancy no contrariety therein For David being an especiall type of Christ that may in history and type be spoken of David which in mystery and truth is understood of Christ. The like was noted concerning Sâ—… and Christ Chap. 1. v. 5. § 63. 2. That which David uttered in the foresaid Text is questionlesse uttered by way of prophesie concerning Christ as appeareth by these reasons 1. In Davids time God required sacrifice and burnt-offerings and took delight therein for God answered David from heaven by fire upon the altar of burnt-offering 1 Chro. 21. 26. And David himself adviseth Saul to offer a burnt-offering that God might accept it 1 Sam. 26. 19. 2. David was not able so to do the will of God as by doing it to make all sacrifices void Therefore this must be taken as a prophesie of Christ. 3. In the verse before namely Psal. 40. 5. such an admiration of Gods goodnesse is premised as cannot fitly be applyed to any other evidence then of his goodnesse in giving Christ in reference to whom eye hath not seen nâ—… eare heard neither have entered into the heart of men the things which God hath prepared for them that love him 1 Cor. 2. 9. 4. These words used by the Apostle when he commeth into the world he saith are meant of Christ which argue that that which followeth was an expresse prophecy of Christ. It is objected that there are in that Psalme such passages as cannot be applyed to Christ as this mine iniquities have taken hold upon me so that I am not able to loâ—…k up c. Psal. 40. 12. Answ. 1. As Christ was a surety for sinners and did beare the sins of others those words may not unfitly be applyed to Christ. 2. Though those words could not be applyed to Christ yet it followeth not that no other part of the Psalm could belong to him The like was noted of Soloâ—… Chap. 1. v. 5. § 63. A second difference is this where the Psalmist saith mine eares hast thou opened or digged or boared The Apostle saith A body hast thou prepared me Answ. Some say that the LXX might read a word that signified a body instead of that Hebrew word that signifieth eares or else that some might put the Greek word that signifieth a body instead of another Greek word that signifieth eares Such mistakings are not to be yielded unto All copies in the Hebrew agree and so do all in the Greek as we now have them Such conjecturall mistakings would give too great advantage to Athiests and Papists for exception against the perfection of the Scriptures Concerning the foresaid difference of words it is not such but in sense may agree For opening of the eare and preparing a body in general import one and the same thing which is to make obedient The phrase of the Prophet may have a two fold relation either to the law of boaring a servants eare Exod. 21. 6. or to a mans natural condition which is to be spiritually dead and deaf Eph. 2. 1. Isa. 35. 5. In the former respect it implyeth such a kind of good service as the performer thereof never repenteth himself of it and thereupon hath his eare boared in testimony of his perpetual and constant willingnesse to hold out in that service In the latter respect it implyeth both an ability and also a readinesse to hearken unto that which shall be enjoyned that he may do it An open ear implyeth an ear prepared and made ready to hear Yea the Hebrew word signifieth to prepare as well as to digge or to boar or to open Thus the Greek word which the LXX and the Apostle useth doth answer the Hebrew in that sense and the ear which is the ground of obedience being Synecdochically put for the body both Texâ—…s do well agree The Apostle doth rather use this word body for these reasons 1. Because he would not depart from that translation which the Church then used without great and just cause 2. Because this word body was the more pertinent to his purpose For speaking of disanulling the sacrifice of the law he uses this word body to see out a sacrifice which should come instead of the legal sacrifices to effect that which the legal sacrifices could not Some make a further difference in that the Psalmist speaketh of the manner of offering sacrifices namely that God rejecteth them because they were offered hypocritically deceitfully with a corrupt heart and that the Apostle speaketh of the very matter and substance of legal sacrifices in the best use that can be Answ. 1. The Psalmist may speak of the very matter and substance of those sacrifices as well as the Apostle There is no ground to restrain the Psalmists words to the
§ 4. and Chap. 9. v. 12. § 59. The entrance into heaven here spoken of is spirituall having reference to our Soules desire in Prayer yea and to our praising of God and other like spirituall duties wherein we have to do with God It is here taken for granted that Heaven is opened unto us and that we on earth may have communion with God in heaven See Chap. 4. v. 14. § 84. 85. This last phrase by the blood of Iesus sheweth the meanes or meritorious cause whereby heaven is opened and an entrance thereinto made for us So as we may with boldnesse enter into it That meanes or cause is the the blood of Iesus By blood is meant the sacrifice of Christ. For when he was offered up his blood was shed This was tipified Lev. 16. 14. It is expresly said that Christ by his own blood entered once into the holiest place Heb. 9. 12. Thereby he opened heaven for us which was shut against us for our sins Now there was no way to take away sin but the death of Christ. Thereby sin is fully taken away in which respect it is said that Christ appeared to put away sin by the sacrifice of himself Chap. 9. v. 26. § 131. Of the title Iesus See Chap. 2. v. 9. § 73. It is fitly used because he speaks of him as he is a Saviour Here are four different priviledges of Christians from those which Jewes had 1. Their Sanctum Sanctorum or most holy place was earthly ours heavenly 2. Into theirs common people entred not but only their High Priest Into ours all believers may enter 3. Their Priest went into theirs but once a yeare We may enter into ours continually 4. Their Priest entred in with the blood of beasts but we with the blood of the Son of God §. 54. Of the way to Heaven Heb. 10. 20 21. Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an High Priest over the house of God IN the first of these two verses which is the 20. a second ground of constancy in our profession is laid down This is the way that is made for us to enter into heaven Of the derivation of the word translated way See Chap. 3. v. 10. § 110. It is in Scripture taken properly or metaphorically Away properly taken is that space wherein and whereby one passeth from place to place So as there are there two tearmes or extreames and a mean or middle to be considered therein The one extreame is the place whence they go the other whether they go The meane or middle is all that space which is betwixt these extreames In a generall acception of this word all creatures have their way Foules in the 〈◊〉 Fishes in the sea men and beasts on earth Prov. 30. 19. Because on earth there be many things which hinder the passage of creatures there use to be spaces of ground beaten out and fenced from place to place and these most properly we call waies Metaphorically all the courses that are taken for effecting of a thing are called 〈◊〉 Thus the courses of God himself his ordering and disposing matters are called his waies as all his waies are judgement Deut. 32. 4. The Lord is righteous in all his waies his waies are unsearchable Rom. 11. 33. The courses of men are also called waies Isa. 55. 8. Ezek. 18. 25. According to the condition of mens courses so are their waies good or evill â—… King 8. 39. Psal. 1. 6. As courses undertaken so means for accomplishing them or for attaining to the end that we aime at are stiled waies Thus the word of God and his Commandements are said to be his waies yea Christ himself is stiled a way Thus in this place by a way is meant that meanes that is prepared and prescribed for entring into that holy place which is mentioned in the former verse so as There is a way wherein and whereby we may have accesse to heaven Hereupon saith the Prophet this is the way Isa. 30. 21. To this way these Epithites are attributed the way of peace Luke 1. 79. The way of life Prov. 10. 17. The way of salvation Acts 16. 17. The way that leadeth unto life Matth. 7. 14. This later phrase sheweth the meaning of the other God hath afforded unto us such a way to testifie his will and desire of bringing us to life Ezek. 33. 11. For this end the Lord of life sent an Harbinger before him who thus cried Prepare ye the way of the Lord make his paths straight c. Luke 3. 4 5 6. This instructeth us in sundry duties which this very Metaphor pointeth out 1. Enquire after this way This is the good way Jer. 6. 16. He that hath a desire to come to the place whither he is going if he know not the way will at every want where any cause or doubt is ask which is the way to such a place Because Knowledge of the right way is necessary there are in sundry vast heaths way-markes to direct travellers unto such and such townes Cities or Countries Otherwise men might ride hard and travell much and be no whit the neerer but rather further off from the place whither they intend to go Now none of us of our selves know the way to heaven There are so many bie broad pathes and we so prone to wander in them as the way to heaven may be soon lost Matth. 7. 14. Therefore for our better guiding in the right way the Lord hath given unto us his word and Ministers to instruct us in the right way And on this ground saith to the Law and to the Testimony Isa. 8. 20. 2. The way being shewed walke in it Isa. 30. 21. The former without this is altogether in vaine What booteth it to ask the way if when it is told us we wilfully go the contrary way Obstinacy is hereby added which much aggravateth the sin Luke 12. â—…7 No one thing is in the Scripture more pressed then walking in the right way They are pronounced blessed who walk in the right way Psal. 128. 1. And they denounced cursed who erre from the same Psal. 119. 21. 3. In thy walking keep straight on turne not to the right hand or to the lest Dâ—…ut 5. 32. That phrase is frequent in Scripture and implyeth that there are divers turnings divers bie-paths and those open broad and beaten some on the right hand of error superstition and Schisme others on the left hand of prophanesse and all manner of licentiousnesse They all lead to destruction It behoveth us therefore carefully to hold on in the right way till we come to the end thereof 4. In this resolution go well prepared The way to life is rough and hard there are many stumbling blocks therein we must therefore be well shod with the preparation of the Gospel of peace Eph. 6. 15.
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
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider 〈◊〉 another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ—… whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ—… the Son of God and hath counted the blood of the Covenant an unholy thing and â—…ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ—… who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
vengeance must needs follow upon despisers of the Gospel That this application might more clearly appear the Apostle sets down both the kinde of punishment and kinde of sin To make these points the more regarded he brings them in with an interrogative Thus Of how much sorer c. Of the emphasis of an interrogation in affirming a thing See Chap. 1. v. 5. § 46. and v. 14. § 155. and Chap. 9. v. 14. § 76. This word of comparison hath reference to the punishment before mentioned which was capitall implying the death of the body § 103. So as there are greater punishments then a bodily death whereupon the Lord sayeth Feare not them that kill the body and after that have no more that they can do But rather fear him which is able to destroy both bodie and soul in hell Matth. 10. 28. The Greek word translated sorer is comparative but anomalous The positive is put for any manner of evill either of sin or of punishment Thus this comparative word of my text is used in the case of sin 1 Tim. 5. 8. and in the case of punishment Luke 27. 64. So here For the word punishment is expresly mentioned and that under a word that signifieth a vindictive punishment or revenge The root whence it sprouteth signifieth a revenger The verb signifieth to revenge Paul twice attributeth it to himself in regard of that violent revenge he sought to do to the professors of the Christian Religion Acts 22. 5. and 26. 11. §. 107. Of the vengeance that followeth contempt of the Gospel THis emphaticall phrase how much sorer punishment giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance then despisers of the Law This is intended Chap. 12. v. 25. and Matth. 10. 14 15. and 11. 22 24. Gods goodnesse and mercy is more manifested to man by the Gospel then was by the Law It hath shined more and more unto the perfect day Prov. 4. 18. The greater the mercy is that is deâ—…ised the greater is the sin in despising it And answerable to the sin the judgement useth to be By the Gospel so much is done for children of men as God is moved to say What could have been done more to my vineyard that I have not done in it Isa. 5 4. This affordeth an admonition to us that live under the Gospel that we have it in high esteem lâ—…st disrespect thereto cause a despising thereof and despising of the Gospel cause the severest iudgement Take for an example Capernaum Math. 11. 23. And remember the pithy exhortation of the Apostle Chap. 2. v. 1. § 5. Obj. We read of many sorer judgements under the Law then under the Gospel Answ. 1. If it were so it would not follow that Gospel sins were lesse but that the patience of God was greater 2 Pet. 3. 9. 2. When punishment is defer'd it may be the severer Rom. 2. 5. Psal. 50. 21 22. 3. Judgements under the Gospel are more spirituall and in that respect more insensible yet sorer as hardnesse of heart a seared conscience a reprobate sense and greedinesse in sin These are scorpions in comparison of those whips which were under the Law 1 King 12. 14. These especially are effects of Gods just revenge As assurance of faith peace of conscience and joy in the holy Ghost are far greater blessings then outward peace worldly riches temporall delights and earthly honours so the spirituall judgements are the greater they are blind who see it not See more of this point Chap. 2. v. 3. § 21. §. 108. Of the evidence of Gods just proceedings against Sinners THe forementioned proceeding of God against despisers of the Gospel is so evident as the Apostle refers it to their own judgement and determination in this word suppose yee In like sense it is used by Christ himselfe Luke 13. 2 4. Iohn 5. 39. Of the divers acceptions of this word See Chap. 4. v. 1. § 13. It sheweth that such is the equity of Gods proceedings against sinners as men themselves may discern the same This is manifested by other like phrases as Iudge ye Isa. 5. 3. Know ye Rom. 3. 19. and 6. 16. Ye know 1 Cor. 6. 9. 1 John 3. 15. What will he do Matth. 21. 40. There are certaine common notions in a reasonable man which do demonstrate the equity of Gods proceeding with them This teacheth us well to use that stamp of Gods Image which he hath reserved in man notwithstanding his fall And for this end to compare Gods dealing with man in punishing him with his desert Thus shall we justifie God and shew our selves Children of Wisedome Luk. 7. 35. §. 109. Of sinners deserving what they suffer THe justice of Gods proceedings against sinners is set down in this phrase shall be thought worthy Of the meaning of the Greek word See Chap. 3. v. 3. § 42. In this respect the punishment of sin is called wages Rom. 6. 23. The word translated wages signifieth that allowance which was used to be given to souldiers which was alwayes accounted most just yea it is said to be a righteous thing before God 2 Thes. 1. 6. And the day of punishing every one is called the day of the reâ—…elation of the righteous judgement of God Rom. 2. 5. 1. The Judge who inflicteth punishment is called a righteous Iudge 2 Tim. 4. 8. Gen. 18. 25. 2. The nature of sin sheweth the equity of the judgement for all sin is of an infinite natâ—… and this sin is a wilfull rejecting of the means whereby the wounds of sin should be 〈◊〉 and the guilt thereof taken away Obj. Sin is 〈◊〉 temporary the punishment is eternall How can a temporary crime 〈◊〉 thought worthy of an eternall punishment Answ. See the treatise 〈◊〉 〈◊〉 sin against the Holy Ghost part 2. § 30 31. Of the just punishment of transgressors See Chap. 2. v. 2. § 16. 17. §. 110. Of the aggravation of Apostasie THe Apostle contenteth not himself with a generall declaration of the equity of Gods dealing with Apostates but maketh it more clear by a particular enumeration of sundry aggravations The first of them is thus expressed who hath trodden under foot the Son of God The first phrase hath trodden under foot is the interpretation of one Greek word which is a compound and implieth the basest using of a thing that can be It is compounded of a verb that signifieth to trample upon or to spurn at a thing Luk. 10. 19. and 21. 24. The preposition with which it is compounded aggravateth the aggravation implying a scornfull trampling upon a thing as where it is said of salt that hath lâ—…st his savour It is good for nothing but to be cast out and to be trodden under foot of men Matth. 5. 13. And it is applyed to swines trampling pearles under their feet Matth. 7. 6. Things trampled upon are counted nothing worth and therefore
shewed to male factors They must die without mercy See § 104. XXI There must be good ground for punishing malefactors It might not be done without two or three witnesses See § 105. XXII The Gospell denounceth heavier judgements then the law This phrase of how much sorer punishments implieth us much See § 106. XXIII Severest vengeance followeth contempt of the Gospell Of this contempt it is said of how much sorer punishment shall â—…e â—…e thought worthy See § 107. XXIV So clear is Gods proceeding against apostates as any may suppose it to be as it is Therefore the Apostle appealeth to their conscience and saith suppose ye See § 108. XXV Sinners deserve what they suffer They are worthy of it See § 109. XXVI God hath a speciall Son This is his own proper begotten only begotten Son See Chap. 1. XXVII God gave his only begotten Son to man See Chap. 1. v. 2. § 15. XXVIII Apostates trample under-foot this Son of God See § 110. XXIX Gods own Son shed his blood for man This is that blood that is called the blood of the Covenant See § 110. XXX The Son of God shed his blood to ratifie the Covenant betwixt God and man Therefore it is called the blood of the Covenant See § 110. XXXI Men are sanctified by the blood of the Covenant So much is here expressed See § 110. XXXII Apostates count that blood which Christ shed to sanctifie them an unholy thing See § 110. XXXIII The Spirit of God is given to men This is here implied by the mention that is made of the Spirit See § 110. XXXIV The Spirit worketh grace in men He is therefore stiled the Spirit of grace See § 110. XXXV Apostates do despight unto the Spirit of grace This is in these very termes set down See § 110. XXXVI Apostates with scorn disrespect the most precious thing that can be They trample under foot the Son of God See § 110. XXXVII Apostates with scorn reject the most beneficial thing that is They count the blood of the Covenant an unholy thing See § 110. XXXVIII Apostates despise the most efficacious thing that is Even the operation of the Spirit of grace These three last doctrines follow by just and necessary consequence See § 110. Vers. 30. XXXIX God is well known in his dealings with men This ariseth from this phrase we know him See § 111. XL. The Scripture is well known by the very naming of the words of Scripture by such as are well exercised therein This phrase we know him that hath said intendeth thus much See § 111. XLI Vengeance belongeth unto God This phrase vengeance belongeth unto me saith the Lord intends as much See § 112. XLIII God will execute that vengeance which belongeth to him It is God that saith I will recompence See § 113. XLIV Testimony may be added unto testimony This phrase and again implieth as much See § 114. XLV Iust revenge is a part of judgement Thus the point of Gods taking vengeance is expounded God shall judge See § 114. XLVI Outward profession exempteth not from divine vengeance Externall hypocriticall professors are such as are here called Gods people See § 114. Vers. 31. XLVII Divine revenge is a sore revenge This is the generall scope of the Apostles conclusion in the one and thirtieth verse and the five verses before it See § 115. §. 118. Of calling to remembrance former daies Heb. 10. 32. But call to remembrance the former daies in which after ye were illuminated ye endured a great fight of affliction HItherto the Apostle hath insisted upon Gods just and severe proceeding with Apostates Now he proceeds to another kind of motive wherein he endeavoureth to shew that he had a better opinion of them according to that which he had said Chap. 6. v. 9. We are perswaded better things of you and things that accompany salvation though we thus speake So as Ministers must testifie the good opinion they have of their people and the good respect which they bear to them See Chap. 6. v. 9. § 53 54 55 56. As by the former minatory arguments he disswaded them from Apostacy so by his exhortatory arguments which follow he perswades them unto perseverance For this particle of connexion or rather opposition but sheweth that they are arguments of differing sorts His arguments tending hereunto are of two sorts One taken from their former course of life v. 32 c. The other from their future reward v. 35. That which concerneth their former course of life is their holy and zealous profession of the faith and that unto suffering for the same This he would have them call to remembrance The Greek word translated call to remembrance is a compound Of the composition and emphasis thereof See v. 3. § 6. In Generall this sheweth that a Christians thinking upon his former good profession is an especiall means of perseverance Nehemiah by calling to mind such a matter was moved couragiously to hold out in his cause for saith he should such a man as I flee Neh. 6. 11. To revolt after an holy profession is both most disgracefull for the time present and also most dangerous to soul and body for the future Consider this all ye that hear me this day for this your assembling together giveth evidence of your holy profession Call that therefore to remembrance and let that be one means of preventing revolt That which he would have them call to remembrance is thus in generall set down The former daies In this word daies there is a double trope 1. A Metonymie daies put for those things that were don or endured in those daies 2. A Synecdoche a particular time of daies put in generall for time This Synecdoche is frequent in Scripture as Gen. 47. 9. Psal. 90. 10 12. The reason of this trope is the swiftnesse of time which passeth away as a day and the brevity of mans time which is but as a day yea man hath not assurance of one day in which respect the Psalmist prayeth that God would teach us to number our daies Psal. 90. 12. The word translated former is a kind of adjective which useth to be applyed to both numbers to all persons and genders Chap. 4. v. 6. § 1 Pet. 1. 14. By former daies he meaneth that time which was past from their first conversion and profession of the Gospel of Christ to that present In generall this sheweth that our former course of life is oft to be thought on This is true of daies ill spent concerning which sayeth the Apostle Remember that ye being in time passed Gentiles c. Eph. 2. 11. Yea of himself he sayeth I was before a Blasphemer c. 1 Tim. 1. 13. But especially this is to be done in regard of that ability which God hath given us to do his will or to suffer for his truth This is the end why the Apostle here willeth them to call to remembrance their former daies This is further
of persevering and dammage of giving over before all is finished see chap. 3. v. 6. § 69. Yet further to amplifie the foresaid reward the Apostle here stileth it a great recompence of reward The excellency of the reward is hereby set down For this â—…pithite great is attributed to excellent things In particular Christ as the most excellent high Priest that ever was is stiled a great high Priest chap. 4. v. 14. § 83. and the great Shepheard chap. 13. v. 20. § 168 Another word but of the same signification is attributed to the reward here spoken of salvation chap. 2. v. 3. § 21. The reward may here be stiled great 1. In the quality of it it being the most excellent delightful comfortable and commodious that can be 2 In the quantity it being as much as a man is capable to receive 3. In the continuance it being everlasting without any date at all The Authour of it is a great King The procuring cause of it is great love The meritorious cause is a great price even the blood of the Son of God §. 133. Of the resolution of Heb. 10. 32 33 34 35. Vers. 32. But call to remembrance the former dayes in which after ye were illuminated ye indured a great fight of affliction Vers. 33. Partly whilst you were made a gazing-stock both by reproaches and afflictions and partly whilst ye became companions of them that were so used Vers. 34. For ye had compassion of me in my bonds and took joyfully the spoyling of year goods knowing in your selves that ye have in Heaven a better and enduring substance Vers. 35. Cast not away therefore your confidence which hath great recompence of reward THe sum of these five Verses is a perswasion to perseverance in their holy profession V. 32. Two points are to be considered therein 1. The Arguments 2. The Conclusion The Arguments are of two sorts One hath reference to their former course The other to their future reward In propounding the former is set down 1. An Act call to remembrance 2. The subject matter thereof This is 1. Propounded by a description of the time which is 1. Indefinitely implyed thus The former dayes 2. Distinctly expressed after you were illuminated 2. Exemplified and that in four branches 1. Induring afflictions This is amplified by the greatnesse thereof a great fight V. 33. 2. Disgraces in this metaphor made a gazing-stock And this two wayes 1. By reproaches 2. By afflictions amplified by their fellowship with other sufferers ye became companions of them that were so used V. 34. 3. Compassion of the Apostle himself in his bonds 4. Losse of goods This is amplified by their joyful letting go the same The other Argument that hath reference to their future reward setteth down 1. The kind of reward substance This is amplified 1. By the excellency of it and that comparatively better 2. By the continuance of it enduring 2. The place where it is injoyed in Heaven 3. The evidence thereof knowing in your selves V. 35. The Conclusion declares two points 1. The duty required 2. The reward that followeth thereupon In setting down the duty observe 1. The manner negatively cast not away 2. The matter your confidence The reward is 1. Generally expressed thus recompence of reward 2. Amplified by this Epithite great §. 134. Of Observations raised out of Heb. 10. v. 32 33 34 35. I. TO disswasions from Apostacy perswasions to perseverance are to be added The inference of these verses upon the former by this conjunction of opposition but demonstrateth as much See § 118. II. Things past are to be meditated on This word call to remembrance intends as much See § 118. III. Others good courses are to be acknowledged So doth the Apostle here See § 118. IV. Men at first illumination use to be zealous So were these Hebrewes which is implied by this relative in which See § 121. V. Christians at their first conversion are subject to trials This is here verified in these Hebrewes See § 119. VI. The trials whereunto Christians are subject are dangerous They are here said to be a fight See § 120. VII The dangers whereunto Christians are subject are great Thus much is here expressed See § 120. VIII Christians at their first conversion use to have much courage This is here affirmed of these Hebrews under this word endured See § 121. IX The sufferings of Christians are a ground of confidence For this end doth the Apostle here put them in mind of their sufferings to make them confident See § 123. X. A good cause worketh courage in sufferers The cause of these Hebrews appeareth to be good because it was upon their illumination that they suffered See § 12â—… XI Christians are subject to many sorts of triall This distributive particle partly intendeth as much See § 123. XII Disgrace accompanieth profession of the truth This is noted in this metaphor of a gazing stock See § 124. XIII Reproach for profession of the faith is a persecution So it is here set down to be See § 124. XIV Hard usage as well as ill language followeth the professing of the true faith Therefore afflictions are here joyned with reproaches See § 125. XV. True professors will be companions with other sufferers This is here expresly noted of these Hebrews See § 126. Vers. 34. XVI Kindnesse is to be acknowledged This Apostle acknowledgeth the kindnesse done unto him See § 127. XVII True Christians have compassionate hearts So had these Hebrews See § 128. XVIII Christians have compassion especially on their Ministers This Apostle on whom these Hebrews had compassion was their Minister in speciall See § 128. XIX Ministers of the word are subject to bonds This Apostle was in bonds See § 128. XX. Christians are subject to be spoiled of their goods for their profession sake So were these Hebrews See § 129. XXI Spoiling professors of their goods is a persecution It is here reckoned up so to be See § 129. XXII True professors take joyfully the spoiling of their goods So did these Hebrewâ—… See § 129. XXIII Sufferers for Christ shall have a recompence This is plainly expressed See § 130. XXIV The recompence of sufferers shall be answerable to their losse They lose goods and receive substance See § 130. XXV The recompence of sufferers for Christ shall be greater then their losse This is plainly expressed See § 130. XXVI The recompence of sufferers for Christ is everlasting It is an enduring substance See § 130. XXVII Saints reward is in heaven So much is here expressed See § 131. XXVIII Saints are sure of their reward They know it in themselves See § 131 Vers. 35. XXIX Confidence may be obtained This is here taken for granted See § 132. XXX Confidence attained must be maintained It must not be cast away See § 132. XXXI Former evidence of grace is an inducement to future perseverance This is inferred from this note of reference therefore Because they had such courage
Gospel is set forth by this word Matth. 1â—… 44. And the sloathfull servants talent that was put into the earth Matth. 〈◊〉 25. Thus Iesus is said to hide himself from the Jews Iohn 8. 59. and 12. 〈◊〉 And they who are afraid of the Judge are said to hide themselves Rev. 6. 1â—… 16. The reason why Moses parents hid him was a cruell edict of the King of Egypt 〈◊〉 every son that was born of an Israelite should be cast into the river Exod. 1. 〈◊〉 To prevent this destruction of Moses his parents hid him So as persons 〈◊〉 〈◊〉 may be concealed from mischievous attempts Thus Rebekah used 〈◊〉 to conceal Iacob from the fury of his brother Gen. 27. 43. Thus Rahab 〈◊〉 spyes Iosh. 2. 4. And a woman hid Ionathan and Ahimaas 2 Sam. 2. 1â—… To omit other instances it is said of God himself that he hid Ieremiah and 〈◊〉 Jer. 36. 26. Obâ—… These were extraordinary cases and they that did it were guided by an extraordinary spirit Ans. 1. They were speciall cases not extraordinary All examples are a kind 〈◊〉 instances Yet in a like case are for our warrant 2. Though in some particulars they might be extraordinary and might be 〈◊〉 by an extraordinary spirit yet the general equity of them is ordinary and 〈◊〉 Hereupon Rahab's example is set before us as a pattern ver 31. Iam. 1. 1â—… The Spies that searched Iericho were imployed in a good cause warranted by 〈◊〉 whereof Rahab was assured partly by the common fame that God had deâ—… all Canaan to destruction and partly by an inward inspiration of the Spiâ—… this respect her act is imitable It was extraordinary to hide Spies that 〈◊〉 to search her Country This she did by an extraordinary spirit But to hide 〈◊〉 as were in Gods work and in a warranted course was ordinary and imitable 1. To hide one self from foreseen evill is a point of prudence Prov. 22. 3. 〈◊〉 to be extended to others 2. It is a fruit of charity to prevent the danger of others 3. Many benefits may thence arise as 1. Protecting the innocent 2. Preventing wrongs 3. Disapointing Satans instruments 4. Preserving such as may be usefull to men and honourable to God 〈◊〉 hurt comes to none hereby 1. Quest. What if such as are hid be enquired after by authority may they then be concealed Answ. If it may be done without impeachment of truth Otherwise I make question of this question For 1. All lying is a sin Eph. 4. 25. 2. Though good may come thereby to man yet it is against God and his truth 3. It impeacheth the power and prudence of God as if he could not maintain his own servants without untruth 4. It prevents the providence of God in his own course 5. We may not talk deceitfully for God Job 13. 7. 2. Quest. What if a good end follow upon some untruth Answ. A good end is not sufficient to justifie a matter If a thing be ill in the 〈◊〉 or manner or end it is not to be done Obj. A bad end marrs a good thing by consequence of contraries a good end may justifie an evill act Answ. That is no good consequence For there is difference betwixt good and evill One circumstance maketh a thing evill but all circumstances must concur to make it good One kind of poyson is enough to take away life but there must be many ingredients to make a portion for preserving life 3. Quest. What then is to be done when Innocents and Saints are unjustly sought after Answ. We must be silent and say nothing one way or other or couragiously refuse to betray him or so prudently order our answer as nor the partie be endangered nor truth impeached The application of this point concerneth such especially as live among those who like Pharaoh and the Egyptians are persecuters of the Church oppâ—…essors of men inhuman and cruell It doth not justifie concealers of malefactors Christians must take heed of making such inferences from such approved paterns as this is Thereby they pervert the Word of God scandalize the profession of the Gospell open the mouths of enemies bring themselves under the penalty of good Laws and suffer as malefactors which is expresly forbidden 1 Pet. 4. 15. On the other side their undue timiditie and overmuch fear of danger is manifested who are ready upon undue respects to bring others into danger as 1. They who Doeg-like discover Gods servants to their enemies 1 Sam. 2. 29. and this in hatred of and malice against them 2. They who discover such to currie favour with great men as the Ziphims 2 Sam. 23. 19. 3. They who for feare of incurring danger themselves refuse to stand to Gods cause when they are questioned about it as the parents of the man that was born blind Iohn 19. 22. 4. They that denie that succour which they might and ought to their brethren for fear of men Those and such like shew how little faith they have §. 126. Of preventing danger betimes THat act of their faith in hiding their son is amplified by the time both when they began and how long they continued In regard of the former the Apostle saith that they did it when he was born This implieth a timely doeing of that act even so soon as he was born They did not invite their neighbours at her travell nor when the child was brought forth they did not make known that they had a child born so as they prevented the danger betimes This was an especial point of wisedom An Angell admonished Ioseph to carry his reputed Son Iesus out of Herods reach before he could know that he was mocked of the wise-men Mark 2. 13. Slack not thy hand from thy servants come up to us quickly and save us and help us say the men of Gibeon to Ioshua Josh. 10. 6. It is commended in Saul that he came to succour Iabesh Gilead in the morning watch 1 Sam. 11. 11. Otherwise all paines all endeavours may prove to be in vain being too late It is too late to shut the stable dore when the steed is stollen It is therefore a point of wisedom carefully to observe what danger we our selves or others especially such as are under our charge are in and to afford them seasonable succour It is noted that the man-child which the Dragon sought to devour as soon as it was born was presently caught up unto God Revel 12. 4. 5. The Apostle exhorteth us to be vigilant because the Devill seeketh whom he may devour On this ground we ought by faithfull prayer to lift up our Children to God so soon as they are born to bring them to the Sacrament of Baptism so soon as conveniently we may to instruct them so soon as they are capable to train them up to good callings and to perform other duties betimes Resist all Sathans temptations in the beginning many fair advantages are lost by delay
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
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
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
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
enquire who is worthy and there abide and on the contrary if the place be not worthy let your peace return to you Matth. 10. 11 13. that is let them receive no benefit from you They vvho preferred the things of this World before Communion vvith the great King vvere counted not vvorthy of that favour to sit at his table Matth. 22. 4 5. Christ accounteth them as Swine vvho trample Pearls under their feet and as Dogs vvho fly in the faces of them that bring precious things unto them Matth. 7. 6. This should disswade Confessors of the truth to take heed of complying too much vvith the men of this vvorld This had almost cost Iehosaphat his life 2 Chro. 18. 31. He vvas sharply reproved for it by a Prophet 2 Chr. 19. 2. Saints do herein undervalue themselves and give occasion to be trampled under foot yea and torn to pieces The vvorld may take great advantage hereby but Saints may be sure to get no good Should Saints comply vvith them vvhom God thinks to be unworthy of them This is the second thing expressed for this phrase was not worthy is here set down as a judgement vvhich followed upon Saints vvandring from them So as the worlds unworthinesse depriveth them of the society of Saints might be very beneficial unto them On this ground Christ saith to the Jews The Kingdom of God shall be taken from you Matth. 21. 43. And it is expresly noted that Christ returned back again from the unworthy Gadarnnes vvhere they besought him to depart from them Luke 8. 37. This departing from the men of the vvorld is sometimes done by the vvorlds forcing them Thus by reason of a great persecution of the Church professors are scattered abroad Act. 8. 1. Sometimes by professing voluntary leaving them for Christ gives this advice when they persecute you in the Citie fly you into anâ—… Matth. 10. 23. Thus God in his vvise providence maketh persecutors spoilers of themselves 〈◊〉 spoiled himself of a very faithfull and profitable servant by casting him into prison Gen. 39. 20. so the Jews spoiled themselves of Christ Ioh. 7. 33 34. And of the Apostles vvho carried the light of the Gospel from the Jews to the Gentiles Act. 13. 46 47. 1. Here vve have one special reason of Saints suffering vvhat they do by the vvorld It is not Gods displeasure against them for in love to them and for their present and future glory are they here persecuted It is for the punishment of the vvorld to deprive it of those that vvould be their greatest honour comfort and profit if they vvere vvell entertained among them 2. Herein appeareth the vvorlds sottishnesse in punishing themselves by their attempts to punish Saints They may spoil Saints of earthly habitations and revenues they may put them to bodily pains and deprive them of life but they spoil themselves of the means of spiritual grace of peace of conscience and comfort of Soul Yea and of eternal life and implunge themselves into easelesse and endlesse torments 3. This sheweth vvhose case is the vvorst vvhether theirs that are persecuted or theirs vvho do persecute Surely if all things be duely vveighed vve shall easily discâ—…rn that the persecutors case is the vvorst The persecuted therefore may say weep not for us but weep for your selves Luke 23. 28. The persecuted are as the Figs the good Figs vvhich vvere very good but persecutors like the evil Figs very evil that cannot be eaten they are so evil Ier. 24. 3. 4. This giveth occasion to such as are deprived of faithfull Ministers and Godly neighbours to examine themselves and consider vvhether their unworthinesse hath not been the cause thereof 5. This exhorteth us to esteem Ministers Saints Divine ordinances and other holy things appertaining to the Kingdom of God so as God may account us vvorthy still to enjoy them and not take them away by reason of our unworthinesse §. 269. Of the meaning of these words They vvandred in desarts and in mountains and in dens and caves of the Earth THE Apostle having shewed the true reason of Saints suffering in this vvorld returns to set out their vvandrings not onely from one habitable place to another but also to desolate places and habitations of vvilde beasts Hereof he giveth four distinct instances 1. Deserts 2. Mountains 3. Dens 4. Caves of the Earth In expressing the main point of vvandring the Apostle useth another word than before The former implied a going up and down from one Citie or Town or house to another in hope somewhere to finde succour but they utterly failed of their hope as the forementioned aggravations shew The vvord here used implieth such a vvandring as is vvithout hope of suecour a vvandring in unknown places vvhen men know not vvhere they are nor vvhether they may go but are as blinde men for they are said thus to vvander Lam. 4. 14. Deut. 27. 18. The Hebrew vvord signifieth the very same thing It is used of Abrahams vvandring from his Countrey Gen. 20. 13. concerning vvhich it is said that he went out not knowing whether he went vers 8. It is also used of Hagars vvandring she knew not vvhether Gen. 21. 12. And of Iosephs vvandring in the field Gen. 37. 15. The LXX do use to expound that Hebrew vvord vvith the vvord here used by the Apostle It is attributed to a sheep that goeth astray called a vvandring sheep Psal. 119. ult Ezek. 34. 6. Matth. 18. 12. The aggravation of this vvord by the places here expressed sheweth that such a kinde of vvandring is here meant The first is stiled desarts and that according to the true meaning and notation of the Greek and Latin vvord places deserted and forsaken of men vvaste places no vvay tilled none inhabiting there but vvilde beasts The second is mountains These by reason of their height are unfit for habitation and left desolate yet fit to hide from the sight of other men Josh. 2. 16. The third Dens These vvere holes in Rocks vvhich by reason of the craggednesse of stones do many times grow naturally and beasts oft take them for their resting places Sometimes holes in rocks are made by art of men as the grave where Christ was laid Matth. 27. 60. It is probable that Lazarus his grave was such an one it hath this name given unto it Iohn 11. 38. and we translate it a cave The Apostle here seemeth so to take it because the other place signifieth such a secret place for The fourth place according to the notation thereof signifieth such a secret place as he that is in it may espie others and not be seen himself we translate it Caves of the earth so as this setteth out holes in the earth as the former set out holes in rocks Such as these both men and beasts doth make The former are oft in Scripture stiled holes in rocks Isa. 7. 19. Jer. 16. 16. And they are distinguished
people must needs be a grievous contradiction Further to aggravate this contradiction it is said to be against himself indeed sometimes they contradicted his Disciples to blame him thereby as in the case of not fasting Matth. 9. 14. and rubbing corn on the Sabbath day Matth. 12. 1. and eating with unwashed hands Matth. 15. 2. But even against his own self against that doctrine which he himself preached and the works which he himself wrought They regarded not the dignity of his person the integrity of his life the benefit of his works nor any other thing in him which might have restrained them from their violent contradiction but impudently they contradicted him himself By this it appears that the most excellent and innocent persons may have the most virulent oppositions by the vilest among men §. 25. Of being weary and fainting in our Christian course THat Christs pattern in enduring such contradictions as he did may be the more deeply weighed the Apostle declareth the dammage that may follow upon neglect of that means The dammage is in generall hinted in this particle lest which is the interpretation of two Greek words a that not that ye faint not It is a word of caution and prevention implying that such a dammage of mischief is like to follow upon neglect of the foresaid duty The dammage consisteth of two branches The first is thus translated 〈◊〉 wearied The Metaphor is taken from runners in a race or from such as labour and toyâ—… in any hard work and with the difficulty thereof or rather through their own sluggishnesse and lazinesse wax weary and give over the former course I find this word used in two other places as where it is said the prayer of faith shall save him that is weary and ready to faint we translate it sick Jam. 5. 15. and where Christ saith thou hast laboured and hast not fainted Rev. 2. 3. Here is added the subject your minds wherein such may be wearied or faint In the Greek it is so placed between two verbs as it may be referred to either of them Thereupon some thus translate it lest ye be wearied in your minds and faint Others thus lest you be wearied and faint in your minds There is no great difference in referring it to the one or the other It hath reference to both and is fitly fixed betwixt them They who be wearied in their minds faint in their minds And they who faint in their minds are wearied in their minds The latter word translated faint signifieth to be loosed it is used of things fast knit whereby they remain strong and steady as a mans joynts and limbs But if they be loosed they lose their strength and become feeble and weak It is used of the fainting of the spirit or soul of man for want of food Matth. 9. 36. and 15. 32. And to such a fainting under affliction v. 5. Here it is taken in a spiritual sense 〈◊〉 appears by joyning it with this phrase in your minds And thus it is taken Gal. 6. 9. By the inference of this danger the Apostle giveth us to understand that virulent contradictions and strong oppositions may make men weary of good courses Psal. 73. 13 14. Ier. 20. 7 8 9. As those crosses are in their kind grievous so humane frailty is much perplexed therewith And because good courses are occasions of such contradictions many wax weary of their good courses Well therefore did the Apostle premise this note of caution and prevention lest We have cause to be circumspect over our selves herein and carefully use all means to encourage our selves against those temptations Hereof see more Chap. 3. v. 12. § 122. This last clause and faint in your minds is added as the reason of their wearisomenesse in good courses Howsoever the bitternesse of contradiction may give occasion of being weary yet the proper cause thereof resteth in our selves even in our own faint spirits Hereupon saith the wise man If thou faint in the day of adâ—… thy strength is small Prov. 24. 10. David acknowledgeth thus much of himself I said this is my infirmity Psal. 77. 10. It was inward fainting that made many of them who believed in Christ to be afraid to confesse him Ioh. 12. 42. That wearinesse ariseth from fainting in mens minds is evident by the different disposition of men diversly minded For where there is the same occasion of weaâ—…inesse in all there is not the same effect In the time of the captivity many Leviâ—…es went away from the Lord but the Sons of Zadock remained faithful Ezek. 44. 10 15. And in the time of the primitive persecution many forsook Paul 2 Tim. 4. 16. yet not all The spirit of a man will sustain his infirmity Prov. 18. 14. Nothing dismaieth a man of courage instance Moses David Iob the Prophets the Apostles and Martyrs in all ages It is not simply contradiction but pusillanimity which causeth wearisomeâ—…esse It is an undue plea to pretend the grievousnesse of contradiction for excuse of mens wearisomnesse in their Christian course it becometh men rather to take notice of themselves and of their own faint-heartednesse that they may be the more humbled and brought to repentance for the same that so the Lord may be the more merciful unto them When men duly load themselves God will be ready to â—…ase them but if men by laying the blame elsewhere think to ease themselves the Lord will load them the more Now whether it be safe for a man to ease himself and the Lord load him or to load himself and the Lord ease him judge yee This further sheweth how needfull and usefull it is to get an undainted spirit and an invincible resolution to go on in our Christian course though all the world should contradict us Courage and resolution doth much in temporall and earthly matters yet they may in their bodies notwithstanding all their courage wax weary as in war in running a race in travelling in undertaking any other task but spiritual courage will so enable us as we shall not only well begin and hold out a good while but go on to the end of our Christian race §. 26. Of resisting unto blood Heb. 12. 4. Ye have not yet resisted unto blood striving against Sin THe Apostle doth in this verse declare how far the forementioned duty of imitating Christ in suffering is to be extended even unto blood The word which we translate resisted is a double compound Of the simple compound see Chap. 2. v. 7. § 62. The preposition added in this double compound signifieth against and is well translated resisted It is a Souldier-like word and importeth a manly standing against an enemy foot to foot spear to spear not yeelding a foot or haiâ—…es breadth as we say and that unto blood that is so long as blood or breath remains in our bodies or so long as we live Mans life remains in his blood
In which we may observe 1. A description of the person from whom the priviledges of the Gospel arise and that 1. By his title Iesus 2. By his office Mediator of the New Covenant Wherein is expressed 1. The kind of his office in this word Mediator 2. The object whereabouts it is exercised in this word Covenant which is illustrated by the excellency thereof in this word New §. 122. Of Observations raised out of Heb. 12. 18 19 20 21 22 23 24. Vers. 18. I. THe legal discipline is taken away from Christians See § 98. II. The best things are reserved for the last times This ariseth from the comparison which the Apostle useth For ye are not come unto the Mount c. But ye are come to Mount Sion See § 98. Vers. 19. III. The Law and the things thereof were but earthly in comparison of the Gospell This is principally intended under this phrase the Mount which might be touched meaning Mount Sinai so called because it was an earthly Mountain which might be felt and touched opposed in Scripture to spiritual Sion See § 99. Vers. 20. IV. The Law is a terrible discipline The particular circumstances mentioned by the Apostle concerning the delivery thereof prove as much See § 99. Vers. 22. V. Sion was a type of the Christian Church See § 100. VI. The Church is a City VII The Church is a City of God Both these arise from the expresse words of the Apostle who cals the Church The City of God See § 101. VIII The number of Angels is innumerable So much the Apostle expresly affirmeth by terming them an innumerable company See § 103. IX The Christian Church is a general assembly So it is expresly termed by the Apostle See § 104. X. They who are of the true Church are new-born See § 105. XI They who are new-born are Gods first-born The Metaphor of First-born being applied to the members of Gods Church importeth both these doctrines See § 106. XII Under the Gospel all Christians are made one with the Iewes and partake of their priâ—…iledges So much ariseth from the Metaphor First-born being applied unto Christians as well as â—…nto Jewes See § 107. XIII The naâ—…es of the elect are enrowled in heaven So much the Apostle in plain terms expresseth See § 108. XIV It s a prerogative of the New Testament to have accesse to the supreme Iudge For this is here set down in the midst of other prerogatives under the Gospel See § 109. XV. Mens souls are of a spiritual substance In which respect they are here called Spirits which are spiritual substances See § 110. XVI Men may bâ—… truly just in this world For this title the Apostle here giveth to Saints See § 111. XVII Saints souls in heaven are perfect So much the Apostle plainly expresseth See § 112. XVIII By the Gospel Saints on earth have 〈◊〉 with Saints in heaven This is set down by the Apostle as one special prerogative of the Gospel See § 113. Vers. 24. XIX By the Gospel we are brought to the Mediatâ—…r of the new Covenant This is set down as another speciall prerogative of the Gospel See § 115. XX. Christs blood is communicable For its â—…lood sprinkled See § 116. XXI Christs Sacrifice hath a continual efficacy For his blood is said still to continue speaking See § 117. XXII Dead Saints speak This ariseth from the Apostles bringing in Abel speaking after his death See § 118. XXIII Christs blood hath a more excellent vertue then others So much the Apostle expresly noteth where he saith that Christs blood speaketh better things then the blood of Abel See § 119. XXIV Participation of Christs blood is a Christians priviledge This is set down by the Apostle as one special priviledge of the Gospell See § 120. §. 123. Of Circumspection about Gods Word Heb. 12. Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Vers. 26. Whose voice then shook the earth but now he hath promised saying Yet once more shake I not the earth only but also heaven Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine Vers. 28. Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear Vers. 29. For our God is a consuming fire THe generall use of the forementioned priviledges here followes Its first propounded in these words See that ye refuse not him that speaketh Secondly its confirmed in the words following The word translated SEE is a word of circumspection and hath here an especiall emphasis much more then if he had barely said Refuse not him that speaketh He puts hereby into their hearts care and fear care in observing what he said fear of some ill effect if they neglect it The next word translated refuse commeth of a verb which properly signifieth to pray against The simple verb signifieth earnestly to pray but this compound used by the Apostle signifieth to pray against a thing which is an earnest kind of refusall as where we say God forbid that I should do this or far be it from me Whereby is implied that refusing of the Gospel is commonly joyned with indignation For the Gospel is worthy of all acceptation that it cannot be refused but with much indignation His heart must needs be set against the Gospel that refuseth it therefore many judicious expositors translate it despise not and so was our former English translation The next words him that speaketh hath relation to the blood that speaketh in the foregoing verse Indeed that is of the neuter gender having relation to blood But because it is Christ who speaketh by his blood the Apostle most fitly changeth the gender and intendeth the person himself Christ Jesus who speaketh whereupon he had good cause to infer the words following For if they escaped not who refused him who spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The Apostles manner of expressing the duty here in this word See which implies great circumspection gives us to understand That Circumspection about Gods word is very requisite This was required of Moses in regard of Gods direction about legall types Exod. 25. 40. and of the Iews in regard of their observation of the Law Deut. 5. 1. As also of Solomons proverbs Prov. 5. 1 2. And of the prophecies of Prophets as their vehement Rhetoricall Apostrophes to senselesse and livelesse creatures demonstrate Isa. 1. 2. Micah 6. 1 2. Much more ought circumspection to be used about the Gospel therefore saith our Saviour Marke 4. 3 24. Hearken Behold there went out a sower
out all his increase Job 31. 12. In the world to come Whoremongers and adulterers are judged Privatively and Positively Privatively with pain of losse For such shall not inherit the Kingdom of God 1 Cor. 6. 9 Gal. 5. 19. 21. Ephes. 5. 5. Positively with pain of sense For whoremongers shall have their part in the lake which burneth with fire and brimstone which is the second death Rev. 21. 8. §. 41. Of the Reasons why God is said to judge Whoremongers and Adulterers GOD is said to judge those sinners upon sundry weighty grounds 1. Because these sins use to be committed in secret and close places where no other person can see them The eye of the adulterer waiteth for the twilight saying No â—…ye shall see me Job 24. 15. When there were none of the men of the house within Iosephs Mistresse tempted him to uncleannesse Gen. 39. 11 12. God by his Prophet saith of Davids adultery Thou didst it secretly 2 Sam. 12. 12. Therefore that such sinners might not go unpunished the Lord whose eyes is in every place behold both the evil and the good Pro. 15. 3. judgeth them 2. Because great and mighty men on earth who think by their greatnesse and power to escape unpunished for all that man can do against them are exceedingly bold in committing these sins God taketh upon him to revenge them God scatureth the proud and putteth down the mighty Luk. 1. 51 52. 3. Because men that are in place to punish these sins use to be too remisse in punishing them Though Gods Law and the light of Nature as was shewed § 40. judge adultery to be a capital crime yet since Christs time Christian Common-wealths and States have taken away that just punishment When men wax remisse in executing condign punishment God will judge Because Eli restrained not his sons God sware that the iniquity of Elies house should not be purged with Sacrifice 1 Sam. 7. 13 14. 4. Because men take such an insatiable delight in these things as there needs more then ordinary terror to restrain them even the terror of the Almighty To restrain men from sin the Apostle thus useth this motive Knowing the 〈◊〉 of the Lord we perswade men 2 Cor. 5. 11. It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. They therefore that fear not men who can but kill the boâ—…y may fear God who after he hath killed hath power to cast into hell Luk. 12. 4 5. 5. Because it is a great aggravation of the sins themselves to hear that God will judge such as commit them as if all that man can do were not a sufficient revenge of those sins §. 42. Of the unlawfulnesse of Brothel houses or Stews THat which hath been said of the hainousness of Fornication and Adultery and of Gods judging the same affords a demonstration of the unlawfulness of rolerating Stews or Brothel-houses in a Christian state Gods wrath must needs be much incensed thereby and he provoked to rise up in judgement against that State By them many are entised both to fornication and adultery which otherwise might not fall into those actual sins Not only single persons but also such as are or have been married may by them be enduced to commit those unclean sins Yea a father and a son or two brothers may ignorantly be thereby brought to commit uâ—…cleannesse with one and the same woman and so fall into the abominable sin of Incest That which in the Law is spoken against a Sodomite Deut. 23. 17. is taken to be meant of such as keep brothel-houses in which respect they are expresly forbidden Some in defence of them alledge a necessity in regard of the violence of lust Ans. 1. We may not do evil that good may come thereof Rom. 3. 8. 2. There be other means for suppressing the violence of lust as moderate diet fasting watching diligence in a mans calling fervent prayer c. Toleration of Stews remaineth as a strong evidence of the impurity of the Church of Rome As their Idolatry makes them guilty of spiritual Adultery so this of corporal It declares their practice to be unclean as their doctrine is unâ—…ound §. 43. Of Magistrates remisnesse in punishing Adultery THe doom which is here denounced of Gods judging Adulterers implieth a secret taxation of Magistrates remisness thereabouts It is to be feared that this hath been one cause of sundry severe judgements which have been from time to time inflicted upon this Kingdom Though there be no Law directly to tolerate Stews or to justifie and countenance whoredom and adultery yet these sins whereby God is so much provoked are too frequent amongst us either by the connivance of Magistrates or by their neglect of putting Laws in execution or by their corruption in taking bribes or by some other indirect course Among other sins this was one namely that the sons of Eli lay with the women that assembled at the dâ—…re of the Tabernacle and that their Father restrained them not which provoked God to swear that the iniquity of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 3. 13 14. §. 44. Of mens impudency in continuing in Adultery IT is a great aggravation of the hardness of their heart and obstinacy of their will who here the severe doom that God will judge whoremongers and adulterers and yet persist in these sins This aggravation lieth against very many for what sins are now more rife These are like to our common swearers The Lord hath expresly said That he will not hold him guiltlesse that taketh his name in vain Exo. 20. 7. that is he will surely judge him and yet how bold are most in taking the name of God in vain I do the rather joyn these together because of the like judgement denounced against both On this ground we may complain as the Prophet did Ier. 23. 10. The Land is full of adultery because of swearing the Land mourneth What is this but to dare God to judge us §. 45. Of the Matter of humiliation by reason of Adulteries BOth the hainousnesse of whoredom and adultery set out § 38. and the heavy judgement thereof declared § 40. give great and just occasion to such as are guilty of these sinnes yea and to others that live among them to be deeply humbled for the same fearing least God should rise in judgement against them It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. For our God is a consuming fire Heb. 12. 29. It may well be thought that this was the especiall sinne which moved the woman that was called a sinner that lay upon her soul and moved her to stand at Iâ—…sus feet behind him as ashamed to look him in the face and to wash his feet with tears and to wipe them with the hair of her head Luk. 7. 37 38. These were symptoms of deep humiliation Such
sinners have great cause to judge themselves the rather that they may not be judged of the Lord. For if we would judge our selves we should not be judged of the Lord 1 Cor. 11. 11. Being thus deeply and duly humbled we ought earnestly to supplicate mercy and to say Enter not into judgement with thy servant Psal. 143. 2. With that earnestnesse doth David supplicate Mercy in this kinde Psal. 51. 1 c. §. 46. Of avoiding the sinnes which God will judge AMong other sinnes these and other like unto them which God will judge are most carefully to be avoided and that by reason of the difference betwixt God and men in these especiall respects 1. Many things may be concealed from men Gen. 31 35. Nothing from God Prov. 15. 3. 2. Men may be moved by friends bribes fair promises or other like means 2 Sam. 14. 21. 1 Sam. 8. 3. Ezek. 13. 22. Est. 3. 8 9. 1 King 20. 34. But God by no such means 1 Sam. 2. 25. Iob 34. 19. 3. Crimes may be extenuated before men But God knoweth all things in their utmost extremities 4. Men may be rescued from men 1 Sam. 14. 45. Act. 23. 10. But who can rescue any out of Gods hand Hos. 14. 5. Isa. 43. 13. 5. The uttermost that men can do is to kill the body but God can cast both body 〈◊〉 soâ—…l into hell Luke 12. 4 5. §. 47. Of Remedies against wheredom adultery and other sins of uncleannesse FOr the better understanding and better retaining such remedies as in this case shall be propounded I will set them forth in a plain but very pertinent comparison which is about liquor in a pot Lust in man is as such liquor in a pot over the fire Now there are four ordinary waies to keep the liquor from boyling over the pot 1. By taking off the lid 2. By stirring the liquor 3. By pulling away fuel 4. By blowing cold breath or putting some cool thing into it 1. By taking off the lid hot vapors are let out Thus may lust be let out by a lawfull using of the marriage duty which the Apostle cals due benevolence 1 Cor. 7. 2 3. For this end they that are not married ought to marry 1 Cor. 7. 2. And they who are married ought to delight in their bed-fellow Prov. 5. 19. 2. As a seething pot is cooled by stirring so may lust be kept down by mans diligence in his Calling By this means the body of man is exercised and his minde busied and thus he kept from idlenesse which is a great cause of lust Idlenesse is noted to be one of the causes of the Sodomiticall pollutions Ezek. 16. 49. This also is noted to be the cause of Davids committing adultery 2 Sam. 11. 2 3 4. As a standing pool gathereth most mud so doth lust increase in idle packs The devil is least idle when we are most idle The house which is said to be empty and swept whereunto the unclean spirit re-entred with seven other spirits more wicked then himself setteth out an idle person Matth. 12. 43 c. 3. As a pot is cooled by pulling away fuel from the fire So lust by removing occasions which are such as these 1. Fulnesse of bread that is gluttony under which drunkennesse may be comprised and fulnesse of pleasures The great sin of Sodom was lust this is one cause thereof mentioned Ezek. 16. 49. By drunkennesse was Lot brought to his uncleannesse Gen. 19. 33. 2. Corrupt communication Evil communications corrupt good manners 1 Cor. 15. 33. Therefore the Apostle forbiddeth all such communications Eph. 4. 29. 3. Immodest spectacles lascivious representations on a stage wanton places amorous books c. 4. Lewd company which is as pitch touch pitch and it defileth This is it which the wiseman intendeth about fire Prov. 6. 27 28 Young mens and maids dalliance so husbands and wives of others without just cause are occasions of whoredom and adultery 5. Garish apparell Men and womens strange apparell oft stirre up lust in themselves so likewise in others also especially when such parts as ought to be covered are left naked A strumpet is set out to allure others by her apparell Ezek. 23. 40. Pro. 7. 16. 6. Lascivious dancing and masking Matth. 14. 6 7. 4. As cool things whether breath cold water or any other like thing cool a seething pot so the graces of Gods Spirit are an especiall means to keep down lust as a fear of God Gen. 39. 9. The sinne of uncleannesse is commonly committed in secret but nothing is of more force to suppresse such things as are concealed from mans eye as a true fear of God Spirituall prudence is also of force for this end Solomon saith that wisdom and understanding will deliver a man from the strange woman Pro. 2. 15 16. Watchfulnesse also is of speciall use to keep down lust Watchfulnesse I say 1. Over the heart Lust not after her beauty in thy heart Pro. 6. 25. 2. Over the eyes For this end Iob made a covenant with his eyes Iob 31. 1. As light goeth thorow windows so lust thorow the eyes Gen. 6. 2 34. 2 2 Sam. 11. 2. 3. Over the ears that they hearken not to enticing speeches With much fair speech a strumpet caused a young man to yield with the flattering of her lips she forced him Pro. 7. 21. 4. Over the tongue For this end the Apostle adviseth that uncleannesse be not once named amongst Christians neither filthinesse nor foolish talking Eph. 5. 3 4. 5. Over the lips to be kept from wanton kisses Kissing was another means whereby the strumpet allured the young man Pro. 7. 13. 6. Over the hands from lascivious touching Whosoever toucheth a strumpet shall not be innocent Pro. 6. 29. 7. Over the feet Go not astray in her paths Pro. 7. 25. 8. Over company Be not partakers with them Eph. 5. 7. 9. Over diet that we be not overtaken as Lot was Gen. 19. 31. 10. Over our apparell Ezek. 23. 6 15 40. As watchfulnesse so fasting is an especiall means of beating down the body 1 Cor. 9. 27. whereby lust is cooled Though all these endeavours on mans part be not sufficient yet they may prove good helps to the suppressing of lust Licentious liberty about the forenamed points is a great cause of increasing lust Finally Pray earnestly and instantly against these sins even as Paul did against the thorn in the flesh which much molested him 2 Cor. 12. 7 8. §. 48. Of the words whereby Covetousnesse is expressed Verse 5. Let your conversation be without covetousnesse c. BRanches of the eighth Commandment even such as concern our estate are laid down in this verse The first branch is against Covetousnesse The word translated conversation implieth the course of a mans life or his practice and dealing with other men and intendeth that a man should so carry himself as in all his dealings to shew he hath not a covetous disposition
that in the very same words Thus Wâ—…ll done thou good and faithfull 〈◊〉 thou hast been faithfull over a few things I will 〈◊〉 thee Ruler over many things enter thou into the joy of thy Lord Matth. 25. 21 23. Great cause there is for poor persons to be content especially if the many promises and engagements of God for taking care of them and supplying their wants and needs be duly weighed as Psal. 34. 6 c. 37. 25. 55. 22. Mat. 6. 25 c. Phil. 4. 19. 3. A single life Single persons who never were married are indeed deprived of many comforts which married persons enjoy But withall they are freed from many cares and troubles which usually accompany the married estate In a single estate there is a greater freedom to serve God which the Apostle implieth under this phrase He that is unmarried careth for the things that belong to the Lord how he may please the Lord 1 Cor. 7. 32. Hereupon they who are free and can abstain are advised so to abide 1 Cor. 7. 27. The best man that ever was lived all his dayes in a single life Who then should not be content with this estate if God call him thereunto 4. The married estate It cannot be denied but that their estate is ordinarily much incumbred with sundry cares and troubles But withall it must be granted that these cares and troubles arise from the weakness and wickedness of men Their wickedness who raise troubles against others Their weakness who suffer themselves to be disquieted and too much distracted with the affairs of the family and cares for wife children and others Were it not for the wickednesse of some and weaknesse of others to please an husband or a wife would be no hinderance to pleasing of the Lord. If the honour ends and priviledges of marriage whereof See Domesticall Duties Treat 2. Part. 1. § 23 24 25. be poiâ—…ed with the cares and troubles thereof we shall find just cause to rest content in that estate 5. Want of children This or old was a matter of great discontent This brought many tears from Hannahs eyes and prayers from her heart 1 Sam. 1. 10. The Shunamite preferred a childe before any other thing that could be granted her 2 King 4. 14. Abraham himself said to God What wilâ—… 〈◊〉 give me seeing I go childlesse Gen. 15. 2. Give me children or else I die saith Rachel to her husband Gen. 30. 1. It was denounced as a great judgement against Coniah to die childlesse Jer. 22. 30. And it is denounced as a judgement to have a miscarrying womb and dry brest Hos. 9. 14. To this day such as are childlesse complain that they shall have none to bear their name to be their 〈◊〉 and to succeed them in their place To these I commend these considerations 1. It is God that denieth children Gen. 30. 2. 2. They may be denied children because God seeth them not meet to bring up children 3. Children are certain cares but uncertain comforts 4. Children may prove a grief of minde to their parents Gen. 26. 35. They may be a 〈◊〉 of heavy judgments upon their Parents 1 Sam. 3. 13. They may do much mischief to their Parents 2 Sam. 15. 10. They may foolishly lose what their prudent parents have left them 1 Kin. 12. 16. 5. God hath promised to them that fear him a better name then of sonnes and daughters even an everlasting name that shall not be cut off Isa. 50. 5. These are weighty motives to perswade such as have no children to rest content 6. Many Children Christians in this case use to manifest more discontent then the Jews of old did We do not reade that they used to be discontent at a numerous off-spring but rather still to desire more though they had many Leah had six sons one atter another yet when she saw that she had left bearing she took Zilpah her maid and gave her Iacob to wife that she might have more children by her Yea atter that she hired of her sister liberty to lie with Iacob and thereupon had two more sons and a daughter Gen. 30. 9 16 17 19 21. We reade that Ibzan a Judge in Israel had thirty sons and thirty daughters And that Abdon another â—…udge had fourty sons and thirty Nephews Iudg. 12. 9 14. And that Ierub-baal another Judge had threescore and ten sons Iudg. 9. 5. Should a Father now have so many how would he complain and think he should never have enough for them all Surely it is distrustfulnesse in Gods providence that causeth discontentednesse in this case The sacred Scripture tels us That God provideth for the young Ravens when they wander for lack of meat Job 38. 41. Experience sheweth That the lesser sort of birds bring forth and breed up fifteen young ones together Are not Christians children more worth then many birds God provides for all thy children while they are in the womb Why dost thou not trust to his providence for them when they are brought into this world Many poor folks children do not only wax fat and strong with course food and raiment but also attain to very good callings through the Divine Providence God hath said of our children They are mine born to me Ezek. 16. 20 21. Will he not then take care of his own God hath promised Children yea many Children as a blessing Psal. 127. 3 4 5. 128. 3. Did we believe Gods Word and in Faith plead it before God and depend on him for making it good in his own way and at his own time we should certainly not only be content but also thankfull for the many children he bestoweth on us 7. Losses This case of losses may be extended to Goods Friends Children and other things that are near and dear unto us and are needfull for us and usefull unto us Such losses do oft cause much discontent and work great disquiet in men But if such as have losses would seriously weigh the example of Iob and about him consider 1. What a man he was how great how good Iob 1. 1 3. 2. What his losses were in every kinde Iob 1. 15 c. even more I dare say then thine are who complainest 3. With what Contentednesse yea and Thankfullnesse he did bear all Iob 1. 21. 4. What was the end of the Lord Jam. 5. 11. and what recompence the Lord returned Iob 42 10 c. If these four things in Iobs case were seriously weighed we should finde him a worthy patern of Contentment in this case of losses and a strong enforcement of the duty The Apostle testifies of the Hebrews That they took joyfully the spoiling of their goods Knowing in themselves that they had in heaven a better and an enduring substance Heb. 10. 34. The Goods of this world are but transitory commodities such as the Lord lends us and that only for such a time as seemeth good to himself he hath power to
Eph. 1. 17. We are of our selves blinde and without the spirit of illumination may soon be drawn into one or other of these divers doctrins The other Epithete is strange That is counted strange which is not usual with which men are not acquainted or whereof they have not heard before Thus the Athenians counted the doctrine of Iesus and of the resurrection a doctrine of strange gods Act. 17. 18. For Jesus and he put to death and raised again was such a God as they had not heard of before About Religion and matters of faith that is counted strange in Gods Church and among Gods people which is not grounded on Gods Word For Gods Word is that â—…whereupon the Church groundeth all her Doctrins and acknowledgeth none for sound but that which is thence raised The fire which Nadâ—…b and Abihu offered before the Lord is called strange because it had not Gods warrant but was against his Word In this sense mention is made of strange incense Exo. 30. 9. and of strange apparel Zeph. 1. 8. Thus the doctrins against which this Apostle fore-warned these Hebrews were such as had no warrant in Gods Word and which Gods Church had neither acknowledged nor received That we be not carried about with strange doctrins we must be well exercised in Gods Word and make that a touchstone to try doctrins thereby There is no better way to discover strange doctrins The danger of divers and strange doctrins giveth proof That Toleration of divers Religions in one and the same Church and State is intolerable This is the root that beareth gall and wormwood Deut. 29. 18. It is that root of bitternesse which will trouble men and desâ—…le many Heb. 12. 15. It makes much against Gods honour the good of Church in general and the particular Members thereof yea against those that maintain divers doctrins and against such as are without the Church 1. In regard of God All divers and strange doctrins impeach some divine truth or other Now Gods truth is most precious to him He cannot endure to have it any way impeached 2. The Church is the pillar and ground of truth 1 Tim. 3. 5. The Oracles of God are committed to her How can she then but be accounted unfaithfull if she tolerate divers and strange doctrins Doth she not herein make her self accessory both to the fault and punishment Christ had a quarrell against Pergamus because she had there them that held the Doctrine of Balaam Revel 2. 19. 3. Particular Members of the Church are in great hazard to be carried about with these doctrins as was shewed § 114. One scabbed sheep may soon infect a whole flock False doctrine is like levn which soon leveneth the whole lump 1 Cor. 5. 6. Christ therefore is very earnest in disswading from such leven Mat. 16. 6. An Apostle saith that false teachers will draw many after them and that many will follow their pernicious wayes 2 Pet. 2. 1 2. 4. They that teach divers and strange doctrins bring upon their souls their own and others bloud In this respect such doctrins are called damnable and the the broachers themselves are said to bring upon themselves swift destruction 2 Pet. 2. 1. 5. They who are without the Church by divers doctrins and by the divisions that in the Church are raised thereabout are still kept out and have the greater dislike of Church courses wrought in them In this case Eliahs expostulation must take place How long halt you between two opinions 1 King 18. 21. If the Religion which ye professe be the truth follow it If the Popish Religion or any other be the truth go after it Be not carried about with divers and strange doctrins This Admonition discovereth another pernicious conceit which is That a man may be saved in any Religion This conceit will soon carry men about with divers doctrins But if Christ be the only foundation of salvation and if that doctrine which is not built on this foundation be divers and strange surely a man can be saved in no other Religion then that which is built on this foundation If this conceit of being saved in any Religion were sound what need such care be taken for finding out and maintaining the true Religion Why do any suffer for the same As the Apostle implieth concerning the Resurrection that if there be no Resurrection we are of all men the most miserable 1 Cor. 15. 19. So I may say in this case If a man may be saved in any Religion Martyrs were of all men the greatest fools But he that hath prepared a Crown for them accounteth them the wisest of all § 116. Of Good and the divers acceptions thereof THat divers and strange doctrins may be the better avoided the Apostle expresly sheweth what is that true sound saving doctrine which is to be entertained This he styleth Grace and the more to commend it he premiseth this Preface It is a good thing that the heart be established with Grace This is a forcible motive to take heed of being carried about with divers doctrins It is therefore inferred with this causall particle FOR. If it be a good thing to be established with grace then it cannot be good to be carried about with divers doctrins Good is an extensive word and applied to sundry desirable things It is used to set out 1. That which is upright right and righteous 1 Sam. 12. 23. Psal. 125. 4. 2. That which is profitable and beneficial Gen. 2. 18. 3. That which is delectable pleasant and sweet Cant. 1. 3. 4. That which is great large and abundant 2 Sam. 6. 19. 5. That which is excellent Mat. 17. 4. 1 Tim. 3. 1. 6. That which is seasonable 2 Sam. 17. 7. 7. That which is prosperous 1 Kings 22. 13. 8. The truth and substance of legal types and shadows Heb. 9. 11. 10. 1. 9. The blessings of this world Psal. 4. 6. 1 Ioh. 3. 17. 10. True happinesse Deut. 30. 15. In most of these respects may this Epithete Good be here taken but especially for that which is profitable extending the profit here intended to the profit of the soul That it is here thus to be taken is evident by the Apostles inference of a contrary effect upon a contrary cause thus Meats have not profited This positive Good is oft used comparatively for better as if he had said It is better that the heart be established with grace then with meat Thus is this positive translated Mark 9 42 45 47. The expression of it in the positive Good is an Hebraism and carrieth emphasis and it is here fitly translated according to the letter of the original This is a strong inducement to observe the duty here set down that it is good so to do This inducement is oft and much pressed by the Psalmist both on his own behalf as where he saith I will praise thy Name O Lord for it is good Psal. 54. 6. and also on
6. 131 God makes matters most cleer to man 6. 132 God the most high 7. 6 God to be spoken of with reverence 7. 6 God a peculiar God 8. 67. and 11. 78 God of peace 13. 163 God is the living God 3. 138. and 3. 85 God desires that which he delights in 10. 17 God to be believed that he is 11. 22 God the rewarder 11. 23 God resembled to Abraham in offering his Son 11. 94 God returns what he receives 11. 100 God seen by believers 11. 150. 12. 77 78 God invisible 11. 151 God carrieth through danger 11. 168 God can make things that stand in his way to yeeld of themselves 11. 176 God makes men differ 11. 277 God how seen 12. 77 78 Gods wrath terrible 12. 137 Good variously taken 13. 116 Good report See Report Good works to be done See works 13. 172 Good works 10. 77 Goods spoiled a persecution 10. 129 Good things to come 9. 53 Gospel to be heeded 2. 5 6 Gospel of Salvation 2. 20 Gospel Preached before Christ 2. 20 Gospel reveales the better things 2. 21 Gospel sins the greater 2. 21. and punishments 10. 107 Gospel first published by Christ 2. 24 Gospel confirmed 2. 25 Gospel-benefits 4. 16 17 Gospel a good word 6. 35 Gospel times blessed times 10. 83. 12. 115 Gospel the truth 10. 90 Gospel more excellent then the Law 12. 115 Gospel came from heaven 12. 126 Gospel-despisers surely and soarly punished 12. 127 Gospel came in with power 12. 130 Gospel unchangeable 12. 132 Governors are servants 3. 51 52 Grace of God cause of Christs death 2. 78 Grace stands with Christs merit 2. 78 Grace to be accepted in the season 3. 76 Grace ground of all good 4 97. 13. 196 Grace put for the Gospel 13. 117 Grace rejected dangerous 10. 92 Grace a cause of preferment 11. 11 192 Grace decayed may be recovered 11. 202 Grand-fathers respect to childrens children 11. 111 Growth in grace 6. 4 5. and 10. 135 Grieved how God is 3. 103 167 168 H. HAbit what it is How gotten 5. 75 Hand attributed to God 2. 33 132 133 Hands of men make external things 9. 121 Things made without hands better then things made with hands 9. 121 Harden See Heart Harlots believed 11. 183 Hatred of iniquity 1. 116 Hear Christ 3. 25 78 Hear aright 3. 77 Hear Christs prayer God did 5. 43 Hearers capacity to be observed 5. 62 74 Hearing how iâ—… profits not 4. 18 19 Heresies against Christs humane nature 2. 140 Heart What it is 3. 79 Heart to whom attributed 3. 79 Heart how hardned 3. 80 81 Causes thereof 3 84 Heart how hardned by God Satan other men 3 82 83 Heart hardned by ones self 3. 85 Heart hardned by degrees 3. 85 Heart hardned a wofull plight 3. 86 Heart hardned how discerned 3. 87 How redressed 3. 88 Heart above all to be kept 3. 126 Heart evill 3 127 Hearts sincerity 3. 70 126 Heart-searcher God is 4. 74 76 77 Heart leads to God 10. 63 Heart how pure 10. 64 Heaven Christ exalted unto 1. 35 Heavens and earths extent 1. 130 Heaven the work of Gods hands 1. 132 and 11. 49 Heavens glory 2. 93 Heaven the hope of believers 11. 76 Heaven opened 4. 84 85. and 10. 53 Heaven an holy place 9. 59. and 10. 53 Heaven the place where Christ continueth his Priesthood 9. 123 124 Heavens way 10. 54 Heaven the place of reward 10. 131 Heaven a City 11. 47 Heaven a Country 11. 72 Heavenly calling and gifts 3. 15. and 6. 33 Heavenly things purified 9. 118 Heavenly things the substances of types 9. 117 Hebrews what they were 1. 5 Hebrews much affected by the Apostle ibid. Heed See Circumspection Heed to be especially given to a speciall charge 8. 15 Heir Christ 1. 17 Heires of Salvation 1. 160 161 162 Heires of promise 6. 133 Heires none but believers 6. 134 Hell-fire how materiall how not 10. 98 Hereticks 11. 270 Hezekiahs sicknesse and recovery 11. 133 Hide such as in danger 11. 125 High-Priest Christ is See Priest 2. 173. and 5. 27 High-Priests infirmities 5. 12 High-Priests function honourable 5. 18 High-Priest and Christ resembled 8. 4 High-Priest alone entered into the most holy place 9. 40 High-Priest went once a year into the most holy place 9. 41 High-Priest entered with blood into the most holy-place 9. 42 Himself Christ offered 1. 29 Highest God is 7. 6 Hold fast 10. 132 Holy-Ghost 2. 35 Holy-Ghost true God and a distinct Person 3. 76 Holy-Ghost put for his gifts 6 34 Holy-Ghost how communicated to hypocrits 6. 34 Holy-Ghost testifieth things written before 9. 46 Holy See Saints Holy who and what so called 3. 5 Holy how men come to be 3. 6 Holy who may be accounted ibid. Holy how things are 9. 14 Holy place 9. 14 Holy of Holies 9. 15 Holy ones draw neer to God 10. 69 Holinesse excellency utility necessity 3. 7 Holinesse an evidence of Gods good respect to man 3. 8 Holinesse vilified by many 3. 9 10 Holinesse to be pursued 3. 11 Holinesse how attained 3. 12 Holinesse makes perfect 10. 27 Holinesse of God conferred on Saints 12. 56 Honour distinguished from glory 2. 66 Honour refused 11. 136 Honour may be sought 11. 136 Honour to grace 11. 11 192 Hope of Saints heaven 6. 148 157 Hope is an evidence that we are Christs 3. 62 Hope causeth rejoycing 3. 63 Hope of believers not uncertain 3. 66 and 6. 80 154 Hope of things not seen 6. 156 Hope better 7. 87 Hope a needfull grace 10. 71 Hope to be professed 10. 72 House of God Saints are 3. 37 58 House variously taken 3. 47. and 8. â—…6 House of Christ excellent and large 3. 59 House of Christ we are 3. 58 House of Christ compriseth all believers before and since Christ exhibited 3. 59 Humane Authors how usefull 11. 244 Humiliation the way to exaltation 2. 63 Husbands faith usefull to wives 11. 58 Hyperbolees how to be used 11. 60 Hypostaticall union of Christ 1. 15 Hypocrites how partakers of Holy Ghost 6. 34 Hypocrites taste of Gods good word 6. 35 Hypocrites how far they may ascend and fall 6. 36 37 Hysop what it typified 9. 103 I. IAcob his name 11. 106 Jacobs prerogatives 11 09 Iacobs trials 11. 110 Iacob worshipped on his staffe 11. 113 Idolatry hatefull 11. 38 Iealousy good over others 4. 2 Iehovah Christ 1. 28 Iephthahs Name Birth Infirmities and Excellencies 11. 207 208 209 Iephthahs rash vow 208 Iericho described How destroyed 11. 174 Iesus 2. 73 Iesus Christ joyned 3. 29 Iewes who so called 8 36 Iewes may be Christians 3. 28 Iewish Christians 7. 61 Iewes liturgy belongs not to Christians 7. 73 Iewes calling to be prayed for 8 37 Iewes priviledges belong to Christians 8. 38 Iewes perfected with Christians 11. 279 If is not alwayes conditional 2. 8 3. 60 Ignorance how it extenuates or aggravates sin 3. 111 Ignorances damages 3. 112 Ignorance a sin
Shame despised by Christ 12. 21 Sâ—…edding of blood procures remission 9. 111 Sheep of Christ 13. 169 Sheeps properties 169 Shepherd Christ is 13. 166 Shepherd great 13. 168 Shepherds effects 13. 166 Shew-bread typified Christ 9. 13 Sight spirituall 2. 72 Sight of God makes sincere 13. 174 Sight of God beneficiall and honourable 12. 78 Signes 2. 31 32 Sin a filth and purged by Christ 1. 28 Sin hath degrees 2. 18. 3. 85 Sin how it appears horrible 3. 88 Sins of old punished warnings unto us 3. 89 Sins why registred 3. 90 Sin continued in the greater 3. 102 Sin deceitfull 3. 122 148 Sin is in justified persons 9. 131. and 107 Sin seen by God in justified persons 4. 78 Sin none in Christ 4. 91 Sin pardonable 5. 8 Sin See Pardon Sin put away by Christ 9. 131 Sin born by Christ 9. 1â—…9 Sin destroyed by Christs last comming 9. 144 Sin purged troubleth not 10. 5 Sin to be confessed 10. 7 8 Sin against evidence of the Spirit 10. 93 Sin may prove unpardonable 10. 94 Sin not pardoned bringeth damnation 10. 95 Sin the cause of Saints suffering 12. 27 Sincerity 3. 70 126 Singing commended 2. 115 Syon a type of the christian Church 12. 1â—…0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slâ—…th about grace 6. 81 Small things not to be despised 11. 57 Snuffers typified discipline 9. 10 Solitarinesse fit for communion with God 8. 19 Son-ship of Christ 1. 15. 3. 55 Son appointed of the Father 1. 16 Son of God variously taken 1. 47 Son of God begotten 1. 49 Son and Father the same essence 1. 51 Son and Father distinct persons 1. 52 Son of God how subject to the Father 1. 109 Son of Man 2. 54 Sons of Christ How known 2. 50 128 Sons of God subject to suffering 5. 47 Soul how attributed to God 10. 149 Soul-suffering of Christ 2. 76 Souls of men are of a spirituall substance 12. 110 Souls excellency above Angels 12. 110 Souls in heaven greater glory since Christ then before 8. 53 Souls perfection in heaven 12. 112 Souldiers to be succoured 7. 8 Speech why given 11. 70 Speciall relation betwixt God and his people 8. 67. and 11. 78 Spies lawfull 11. 186 Spirit resembled to oile 1. 119 Spirit in Christ above others 1. 123 Spirit for Christs divine nature 9. 77 Spirit diversly taken in Scripture 12. 110 Spirituall what it intendeth 7. 80 Sprinkling blood 11. 157 Sprinkling blood and water 9. 71 Sprinkling Christs blood 9. 72 Sprinkling the booke of the Covenant 9. 104 Sprinkling all the people 9. 105 Stability none here 13. 138 Standing what it implieth 1. 31 Stand not at a stay 6. 3 Stars are innumerable 11. 60 Stedfastnesse of Gods word and Law 2. 11 12 Stoning to death 11. 254 Strange tongues to be interpreted 7. 19 Strange phrases to be mollified 7. 55 Strange doctrines 13. 115 Strange Land 11. 44 Strangers Saints are 11. 68 Strong meat 5. 66 72 Study for heaven 4. 64 Subjection 2. 43 Subjection to Christ 2. 62 Substance preferred before circumstance 13. 189 Suffer word of exhortation 13. 18â—… Sufferings of Christ 2. 76 96 97. and 12. 17 Sufferings of Christ and his members moderated 2. 59 Sufferings of Saints glorious 2. 97 Sufferings make Christ and Saints conformable 2. 100 Suffering the portion of Gods Sons 5. 46 Sufferings of Saints short 10. 138 Sufferings of Jewes for religion 11. 244 Suffering of Saints for advantage 11. 250 Superiours command no warrant for evill 11. 130 Superiority in office may stand with equality in state 7. 41 Superstitious too sedulous 13. 120 Supper of the Lord. Principles about it 6. 15 Supports in trials 11. 243 Suretiship Gods oath is 6. 138 Surety Christ is and wherein 7. 93 Swearing is a kind of suretiship 6. 138 Swearing attributed to God 3. 114 115 and 6. 97 Swearing of God infallible 4. 26 And immutable 6. 140 Swear why God doth 7. 91 Swearing of God by himself 6. 98 Swearing God conforms himself to man 6. 115 Swear man may 6. 116 Swear lawfully 6. 117 Swearing severall kinds 6. 119 Swear by God alone 6. 120 Swear not by creatures 6. 123 Swear not things unlawfull 6. 124 Swear not falsly 6. 127 Swear not rashly 6. 128 Swearing a solemn rite 7. 91 Swear God did in ordaining Christ a Priest 7. 91 Sword The word like it 4. 71 Sword two edged 4. 71 T. TAble typified communion 9. 11 12 Tables of the Covenant 9. 30 Tables why of Stone 9. 30 Tabernacle a type of Christs body 8. 5 and 9. 55 Tabernacle who serve it 13 124 Tabernacles of Patriarchs 11. 46. See Tents Taste 2. 79 How Christ tasted death ibid. Tasting the heavenly giâ—…t 6. 33 Tasting the good word 6. 35 Tasting heavenly glory 6. 36 Teachers excellency requires hearers heed 2. 2 5 Teachers wisdome in disposing their matter 9. 33 Tears may sometimes be in vain 12. 96 Teares when acceptable 12. 96 Terrible God is 10. 15 Testament See New Testament or last will ratified by death 9. 93 Testament ratified inviolable 9. 94 Testament unjust anull 9. 94 Testaments how violated 2. 94 Testament See Covenant Testators generall intent to be observed 9. 94 Testimony See Witness Testimony of Scripture See Scripture Tempted how many wayes Christ was 2. 96 Tempted how far and why Christ was 2. 182 183 Tempted how any man may be 2. 185 Tempt God how a man doth and what the causes and effects thereof 3. 96 Tempted how Abraham was 11. 83 Tempted best are 11. 83 Temptations on the right hand dangerous 11. 256 Temporall blessings no sure evidence of Gods favour 3. 92 Temporall blessings not the only object of faith under the Law Tents of Patriarchs 11. 45 Tenths given to Melchisedeck 7. 16 Tenths how far due to other Ministers 7. 17 Tenths why given to Levites 7. 33 40 Tenths argue superiority 7. 33 Tenths paid by Levy in Abraham 7. 56 Therefore 1 117. 2. 2 Threats of God assuredly executed 3. 174 Throne of Christ 1. 106 110 Throne of grace 4. 94 Thrones Angels 1. 84 Time See Opportunity See Sâ—…t Timotheus 13. 185 Tithes See Tenths Titles before Epistles 1. 3 Tortures on Professors of truth 11. 245 Trading in sin 10. 89 Traditions how usefull 11. 244 Transitions usefull 8. 2 Translation of Enoch 11. 17 Transgression distinguished from disobedience 2. 14 Transgression punished 2. 15 16 17 12 127 Transubstantiation refuted 9 107 Trie See Tempt Trials See Afflictions Trials many and great Christians are subject unto 10. 120 123 125 Treasure what is 11. 143 True and tipycall opposed 8. 6 Truth to be granted to adversaries 9. 2 Truth received 10. 91 Trust in God 2. 119 Types were not the the truth nor to be rested in 4. 49 Types why instituted 4. 49 Types had their truths 4. 50 Types had their heavenly truths 8. 13. and 9. 115 117 122. Types in what cases rejected 4. 50. and
self over to sin is to give himself over to judgement In what respects the Gospell is stiled truth The Gospel a touch-stone The Gospel to be highly esteemed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel causeth such as conceive it to receive it Papists wrong people in keeping the word from them Gospel a touch-stone The Gospel a matter of gratulation Humiliation for not prositing by the Gospel Exhortation to make the best use of the Gospell b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 10. § 29 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who are not pardoned shall be damned a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecto Apostates sin against conscience a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervos Act. 18. 25. Ro. 12 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is there matstiall fire in hel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Occultè adversarij f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a A 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cautions about putting to death Why despisers of Gods Law put to death a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericordia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greater punishments then bodily b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Ro. 1. 30. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ultor g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignus â—…ensebatur * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What to tread under foot c See Chap. 6. v. 6. §. 41. Son of God despised Blood of Christ precious d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this verb See Chap. 11. v. 11. §. 56. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is known in his dealings God punisheth evill doers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How fearfull God is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illuminatâ—… c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contract pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maneo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good cause works courage in suffering b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patience a great support in suffering a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians are subject to many Tryalls Christians made a gazing-stock b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19. 29 31. How Christ was put to open shame see Chap. 6. v. 6. Sect. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproach a kind of persecution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 premere ut calceuâ—… dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 premere pedem â—…vae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see §. 123. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acknowledge kindnesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Extruimusque toros dapibusque epulamur opinis Harpyiâ—… diripiunt que dapes c. Virg. Aeneid lib. 3. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sum f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recompence answerable to damage Reward surpasseth damage a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Liberam illa professionem d Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward afteâ—… work a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patience an help to perseverance Grace not perfect at first a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods will is mans rule c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. aâ—…rist Reward after work d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veniendo veniet a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Mâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are just men a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirituall life Difference betwixt just and unjust How faith brings life Agreement between the Prophet and Apostle Want of faith makes unstable a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 25. 9. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See §. 151. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul how attributed to God a Mâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Non sumus substractionis Vulg. Lat. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉