blessing is of singular use to strengthen the faith of Gods people and to settle their conscience The calling and function of a Minister 〈◊〉 much hereunto As Ministers are to be conscionable in performing their duty herein so people must have this in high account and not lightly esteem of it as too many do Hoâ—… usuall is it for many to depart from the congregation before the Ministers bleâ—…ng be pronounced and so goe away without the grace of the Lord Jesus Christ. §. 15. Of Christs blessing the faithfull AS in other things so in this act of blessing Melchisedec was an especiall type of Christ and Abraham was there blessed as the father of the faithfull so as therein was prefigured an act of Christ towards the promised seed which was that Christ blesseth the faithfull such as are of the spirituall seed and faith of Abraham A particular instance hereof is thus given Christ lift up his hands and blessed them Luk. 14. 50. And as a further evidence hereof when Christ ascended he gave gifts unto men Eph. 4. 8. Christ doth thus blesse partly as God Thus he blessed Iacob Gen. 32. 29. and partly as Mediator betwixt God and man Thus God hath blessed us with all spirituall blessings in Christ Eph. 1. 3. 1. No doubt but that this blessing wherewith Melchisedec blessed Abraham was a singular comfort unto him Much more comfortable may the true blessing which Christ conferreth on his Church be to the members thereof They whom Câ—…st blesseth are and ever shall be truly blessed 2. This may be a great encouragement against the curses of Idolaters and proâ—…ane persons They use to curse us and to imprecate all evill against us for Christs sake and for our professions sake We may in this case say surely there is 〈◊〉 inchantment against Jacob neither is there any divination against Israel Numb 23. â—…3 As God turned Balacks endeavour to curse into a blessing so he will requâ—…e good for wicked mens cursing 2 Sam. 16. 12. It is further added in the History 〈◊〉 upon Abrahams victory Melchisedec did not only blesse Abraham himself but also blessed the most high God which delivered his enemies into his hands Gen. 1â—… â—… Hereby he evidently sheweth that the praise of victory is to be given to God See more hereof in the Churches Conquest on Exod. 17. 16. § 77. §. 16. Of Abrahams giving a tenth to Melchisedec Vers. 2. ITt was an especiall prerogative appertaining to Melchisedec that â—…ham gave a tenth part of all unto him This relative To 〈◊〉 〈◊〉 reference to Melchisedec The verb translated gave is derived from a noun that signifieth a part or portion Act. 8. 21. This verb implieth a dividing or distributing that which is meet to be given to one It is used where it is said God hath dealt to every man the measure of faith Rom. 12. 3. See more in the emphasis of this word Chap. 2. v. 4. § 35 Abraham saw it meet that Melchisedec should have a tenth of what he had Though the word part be not expressed in the Greek yet it is here well supplied The Greek word translated tenth when it is set alone and hath not apparent reference to any particular thing signifieth a tenth part It is derived from that numerall noun which signifieth * ten This generall phrase of all hath especiall reference to the spoiles that Abraham took in war for so much is expressed v. 4. For Gods people did use to give of that which they took in war unto the Lord 1 Chro. 26. 27. and this was according to the Commandement of the Lord Numb 31. 28. c. This giving of a tenth the Apostle here setteth down as an evidence of Abrahams respect to Gods Priest and of his thankfulnesse to the King for that royall kindnesse and grace which he shewed him Principally and especially did Abraham give the tenth to Melchisedec as he was a Priest of God Two reasons moved Abraham to do this 1. To shew that of Christ he held whatsoever he had in testimony whereof he gives a part to him that was a type of Christ and stood in his roome 2. To shew how just and equall it is that they who communicate unto us spirituall blessings should partake of our temporals These two reasons resting upon a morall and perpetuall equity shew that in those generall cases Abraham is a pattern to all sorts of Saints in all ages to do as he did Namely 1. To testifie their acknowledgement of all they have to come from Christ and to testifie that they hold all they have of Christ by giving thereof to him This is to 〈◊〉 the Lord with our substance and with the first fruits of our increase Prov. 3. 9. Of offering gifts to God see Chap. 5. v. 1. § 6. 2. To communicate of our temporals to such as make us partakers of their spirituals See § 18. §. 17. Of tenths how far due to Ministers of the Word ABout Abrahams giving a tenth to Melchisedec sundry questions are moved Quest. Have all Ministers of the word the same right to tenths that Melchisedec had Answ. Not in every particular circumstance for 1. Melchisedec was an extraordinary type of Christ and that both of his Kingly and Priestly function by vertue of both those he received tythes No other Priest or Ministers are such 2. Melchisedec received tythes of Abraham in a Mystery to shew the preheminency of his Priest-hood and withall the preheminency of Christs Priest-hood above Levâ—…'s This the Apostle himself maketh manifest v. 4 5 6. Yet there is a common and generall equity in Melchisedecs receiving tythes which may appertain to all sorts of Gods Ministers 2. Quest. Is the tenth part such an inalterable portion as to be due to all Ministers at all times Answ. If that precise portion be not unalterable yet that which is equivalent thereunto is namely that Ministers be sufficiently and plentifully maintained There be some reasons rendred about the Levites receiving tenth which are proper to the Jewes One is this that the Jewes paying first fruits and tenths did thereby testifie their acknowledgement of Gods bringing them out of the Egyptian bondage and giving them Canâ—…an as a setled inheritance Deut. 26. 5 c. The other is this a recompence for their having no inheritance proper to the tribe of Levi. Unto the tribe of Levi no inheritance was given Iosh. 13. 14. 〈◊〉 thus saith the Lord I have given the children of Levi all the tenth in Israel 〈◊〉 â—…heritance Num. 18. 21. Object Abraham payed tythes to Melchisedec before there was any 〈◊〉 of tribes Gen. 14. 20. And Iacob also before that distinction of 〈◊〉 vowed to give the tenth unto God Gen. 28. 22. Answ. Neither of these carry the force of a perpetuall law The one was not constantly done the other was not necessarily donâ—… â—…ham did not every year pay tithes but only this once Iacobs vow 〈◊〉
the heavenly inheritance which all true believers that waite for it do injoy Wait on the Lord and â—…e shall save thee Prov. 20. 22. The truth and faithfulnesse of him that maketh the promise giveth assurance hereof This is a strong motive to stir us up to shew our selves to be children of Abraham and that in a patient waiting for the accomplishment of such promises as God maketh to us There are many great and precious promises made to Christians They who as Abraham patiently wait shall assuredly be made partakers of the good things promised Acquaint your selves therefore with these promises and rest upon the accomplishment of them in due time §. 113. Of the resolution of Heb. 6. v. 13 14 15. Vers. 13. For when God made promise to Abraham because he could swear by no greater â—…e sware by himself Vers. 14. Saying Surely blessing I will blesse thee and multiplying I will multiply thee Vers. 15. And so after he had patiently endured he obtained the promise THe sum of these three verses is The recompence of Abrahams faith Two things are here to be considered 1. The occasion of producing this instance in this causal particle FOR. 2. The exemplification of the point it self Hereof are two parts 1. The grounds of Abrahams faith 2. The effect thereof v. 15. The grounds are two 1. Gods promise 2. Gods oath In setting down the former two things are expressed 1. The persons 2. The promise it self The persons are of two sorts 1. He who maketh the promise God 2. He to whom the promise is made Abraham The promise it self is 1. Generally hinted in this phrase made promise 2. Particularly exemplified v. 14. Gods oath is 1. Generally affirmed Thus He sware 2. Particularly amplified by the object by whom he sware The object is 1. Propounded in this word Himself 2. Proved by his superiority over all thus expressed Because 〈◊〉 could sweare by no other In the exemplification of Gods promise confirmed by oath is set down v. 1â—… 1. The note of the oath Surely 2. The matter of the promise so confirmed This is 1. Propounded in two branches One generall blessing The other particular multiplying 2. Amplified by the measure of both and that by doubling the words In setting down the effect or fruit of Abrahams faith two points are nâ—…ted v. 15. 1. The means used on Abrahams part 2. The kind of effect The meanes noteth out two graces 1. Enduring 2. Patience In the effect is expressed 1. An act obtained 2. The subject matter the promise All these points are amplified by the order First the meanes was used then the reward was obtained §. 114. Of observations raised out of Heb. 6. 13 14 15. I. Vers. 13. ALL believers may expect what Abraham obtained The connexion of this example of Abraham with the former generall exhortation by this causall particle FOR evidenceth as much See § 91. II. Abrahams example is an especiall pattern It is therefore here produced See § 92. III. Fit names are of good use Abrahams faith was supported by his name See § 93. IIII. Gods promise is the ground of faith and patience For this end is mention here made of Gods promise See § 96. V. God confirms his promise by oath He sware See § 97. VI. God sware by himself This is expresly set down See § 98. VII None is greater then God This is taken for granted See § 99. VIII An inferior must not be sworn by For this end God sware by himself See § 99. IX Vers. 14. God frameth his oath after the manner of man The Greek word translated surely was a word used in mens oathes See § 101. X. Gods reward makes blessed It is therefore comprised under this word blessing See § 102. XI God is the fountain of blessing It is God that saith I will blesse See § 104. XII God blesseth abundantly The doubling of this phrase blessing I will 〈◊〉 intends as much See § 103. XIII Blessing is proper to the faithfull They are comprised under this pronouâ—… THEE See § 104. XIV Children are a blessing For this end multiplying is added to blessing See § 105. XV. God gives children God saith I will multiply See § 106. XVI Many children are a blessing This is intended under the doubling of this phrase multiplying I will multiply See § 105. XVII Abraham had an innumerable â—…eed This doubled phrase multiplying I â—…ll multiply is applyed to him See § 107. XVIII Abraham long expected things promised XIX Abrahams long expectation was with much patience These two last observations arise from the Greek compound word thus translated patiently endured See § 108. XX. Abraham enjoyed what he waited for This is expresly set down § 109. Of three generall observations inferred from Abrahams pattern see § 110 111 112. §. 115. Of Gods conforming himself to man Heb. 6. 16. For men verily swear by the greater and an oath of confirmation is to them an end of all striâ—…e THis verse is here inserted as a reason of that which went before So much is evidenced by this causall particle FOR. Now two things were before noted of God One generall that he sware The other particular that he sware by himself The reason of both these is here rendered The reason of the former is taken from the end of swearing which is to work such credence in mens minds as may take away all doubt about the thing controverted and end the strife The reason of the latter is taken from mens usuall practice in swearing which is to swear by the greatest The Apostle begins with the particular which is the person by whom men use to swear because the latter which is the generall will better agree with that which followes about the end of Gods swearing v. 17 18. The Apostle here inserteth the ordinary note of asseveration verily Because experience verifieth the truth of what he affirms and withall he gives us to understand that this is a considerable point And surely it is very considerable that God should conform himself to man as this causall particle FOR and the force of the reason couched under it doth intend This is further manifested by those passions affections actions parts and other like things appertaining to man which God assumeth to himself and in Scripture are attributed to God This God doth to condescend to us and to help our weaknesse who cannot so well conceive heavenly mysteries unlesse they be set forth by earthly resemblances If I have told you earthly things and ye believe not how shall ye believe if I tell you of leavenly things Joh. 3. 12. 1. This doth much commend Gods fatherly respect to us and tender care over us 2. This should stir us up to give the more heed hereunto that we may be the better instructed hereby Let our dealing one with another move us to have Gods like dealing with us in higher account If mans swearing be regarded how much more should Gods As
effectually called and of the consequences following thereon See Chap. 3. v. 12. § 136 137. Of preventing apostacy See Cpap. 3. v. 12. § 122 Meanes of preventing apostacy may be these and such like 1. Be well enformed in a right assembling together that thou maist be able to â—…ow the true Church and to justifie the same Otherwise many doubts may be put into thine head and every seducer draw thee aside Eph. 4. 14. 2. Take an invincible resolution to abide in that assembling which thou knowest to be the true Church of Christ 2 Tim. 1. 8. Thou shalt be exposed to many tryâ—… If therefore feare or shame possesse thy soul thou wilt hardly hold out 3. Maintaine an holy jealousie over thy self Be not high minded Rom. 11. 20. Self-conceit oft moves God to leave men to themselves Matth. 26. 35. There were two Ministers of the Gospel that came up to London in the beginning of Queen Maries daies namely Dr. Pembleton and Mr. Sanders This latter manifested a great jealousie concerning his own weaknesse and desired the other to pray for him that his faith might be strengthened against all persecution The other being a fat man too confidently replyed thou shalt see this flesh fry in the fire before I yeeld to them Yet when the time of tryall came Sanders as a faithfull souldier of Christ yeelded his body to be burnt but Pembleton so revolted as he preached in the justification of Popery at Pauls Crosse. 4. Set thine heart on the Communion of Saints Men hardly forsake what they love Will loving Parents forget their Children or Husbands their Wives or entire friends their friends 5. Frequent the congregation of Saints it will be a meanes to settle thine heart thereon Divine ordinances have an efficacious vertue in them 6. Take heed of seducers Matth. 7. 15. 7. Nourish not itching ears 2 Tim. 4. 3. 8. Let not the raines loose to thy lusts Faith and good conscience are like to suffer wrack together 1 Tim. 1. 19. 9. Retaine a good opinion of Saints do not hate them as Ahab hated Micaiah 1 King 22. 8. 10. Pray that God by his good spirit would ever abide in thee to hold thee steady to the Church Many Separatists are justly to be taxed for transgressing this Apostolicall Caveat in forsaking our assembling together As for Papists though they blame us for schisme in forsaking them if the case betwixt them and us be duely scanned it will appeare that the schism lyes on their part For our assembling together must be to one head which is Christ. We hold close to this head and to his doctrine they have forsaken both who now are the Schismatickes When Iereboam with sundry others of the Children of Israel revolted from their lawfull King from the temple of the Lord and his holy ordinances and the Priests and Levites and others that feared God left their habitations in Israel and went to Judah that so they might serve the Lord and their King and observe Gods ordinances who were the Schismatickes whether Ieroboam and they who clave to him or the Priests Levites and other people that departed from him to Iudah §. 80. Of avoiding ill customes TO enforce the former caution about not for saking their assembling together the Apostle addeth this reason which is closed in a parenthesis thus As the manner of some is The Greek word translated manner signifieth also custome see Chap. 3. v. 12. § 131. where it is shewed how prone many professors have bee'n in all ages of the Church to fall off This is here thus set down to make us the mor watchfull against Apostacy Multitudes of Apostates especially in severall agee should make us the more jealous and watchfull over our selves It doth also give us great and just cause thorowly to try and examin our selves concerning the truth of grace in us because it is such a custome for professors to fall away Though this were a custome of many yet because all did not so the Apostle thus restraines this motive as the custome of some is whereby he sheweth that all are not to be blamed for the fault of some Hereof see more Chap. 3. v. 16. § 160. Yet withall it intendeth that the fals of some should make others more stedfast When many of Christs Disciples went back and walked no more with him he said unto the twelve will ye also go away Joh. 6. 67. Thereby he gives them a caveat for remaining more stedfast with him Such an argument Ioshua and the Princes of Israel used when they thought that the children of Reuben Gad and half the tribe of Manasseh were fallen from the Lord is the iniquity of Peor too little for us c. Josh. 22. 17. For this end the back-slidings of some are set before others as Ier. 3. 8. Ro. 11. 14. 1 Cor. 10. 6. The fals of others are demonstrations of human weaknesse and pronenesse to revolt Hereupon the Apostle makes other mens fals as a looking glass for men therein to see and consider themselves Gal. 6. 1. 1 Cor. 10. 12. Rom. 11. 20. Hereby we are instructed how to gather good out of evill which is a divine property whereas spider like to gather evill out of good is a diabolical property By the former we may make advantage to our selves in the corruptest times and places where we live The note of comparison as being negatively applyed to this point of custome proveth that custome is no good rule The law stileth the customes of the Gentiles abominable Lev. 18. 30. And a Prophet saith the customes of the people are vain Jer. 10. 3. The Priests had a custome in Elies time about taking meat that was sacrificed which was not warrantable 1 Sam. 2. 13. Neither was the custome of the Iewes to have a malefactor released at the Passeover commendable for thereby Barrabbas a robber and a murtherer wat preferred before Christ Ioh. 18. 39. It is a very unwarrantable course to pretend long continued practice of people time after time for any evill as the men of Iudah did Ier. 44. 17. The law expresly forbiddeth to follow a multitude to do evill what shelter can we have from a multitude when divine vengeance is sent against us The greater number of sinners whether they be many together or many one after another maketh the fire of Gods wrath flame out the more fiercely As many bundles of reeds tied together or brought one after another to the fire causeth the greater flame so is it in the case of custome when many tread in the steps of such as have gone before them or conspire together to do the same evill This consideration is very usefull in these times wherein so many forsake the assembling of themselves together some by Pâ—…pery some by Arminianisme some by Anabaptisme some by Libertinisme some by one meanes and others by other To such a ripenesse hath impiety and iniquity grown as truth faileth and he that departeth
heirs of salvation or as it is in the Greek who shall inherit salvation so as they are set out by that estate whereunto they were ordained and by the right which they have thereunto Salvation is that whereunto they are ordained and their right is a right of Inheritance §. 159. Of Salvation THE word here translated Salvation is frequently used in the New Testament I finde it three times put for temporal preservation or deliverance as Act. 7. 25. where this phrase give salvation is thus translated according to the true meaning deliver and Act. 27. 34. where the same word is turned health and Heb. 11. 7. where this phrase to the salvation is thus expounded to the saving The Hebrew word which the LXX use to interpret by the word in this Text translated salvation sets out for the most part some temporary preservation or deliverance But in the New Testament it sets out except the three fore mentioned places the eternall salvation of the soul and that as it is begun and helped on in this world Luk. 19. 9. 2 Cor. 16. 2. or perfited in the world to come 1 Pet. 1. 5 9. There is another Greek word derived from the same root and translated salvation four times used in the New Testament namely Luk. 2. 30. 3. 6. Act. 28. 28. Eph. 6. 17. But for the most part put metonymically for the authour and procurer of Salvation The Lord Jesus Christ. The primary root from whence all the Greek words are derived which signifie not only safe exempt and free from all evil danger and fear but also entire and perfect So as it setteth out both the privative part of blessednesse full freedome from sin Satan death hell and all fears and also the positive part thereof integrity and perfection of soul and body and of all gifts and graces appertaining to them and withall immortality agility beauty and other excellencies even of the body Phil. 3. 21. By the salvation here mentioned is meant that blessed and glorious estate which is in heaven reservd for the whole mysticall body of Christ. Well may that estate be called salvation in that all that have attained or shall attain thereunto are delivered out of all dangers freed from all enemies and set safe and secure from all manner of evil Into heaven where that rest safety security and salvation is enjoyed no devil no evil instrument can enter to disturb the same There shall God wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain Rev. 21. 4. All contentment agreement tranquillity unanimity joy pleasure and what can be desired shall be there everlastingly enjoyed There shall be a continuall communion with glorious Angels glorified Saints yea with Christ the head and husband of his Church and with God himself whom we shall in his glory so farre behold as our nature is capable of beholding such glory This beatifical vision will not only fill our heads with admiration but our hearts also with joy and delight These are the things which eye hath not seen nor ear heard neither have entred into the heart of man 1 Cor. 2. 9. §. 160. Of our right to salvation by Inheritance THe right which Saints have to salvation is thus expressed Who shall inherite so as the right is by inheritance The Greek word that signifieth to inherite is compounded of a Noun that signifieth a lot or portion and a Verb to give distribute or set apart For an Inheritance is a lot or portion given and set apart for one most properly such a portion as a Father sets apart for his Sons to possesse and enjoy Iosh. 17. 14. 1 King 21. 3. Of all Titles an inheritance useth to be the surest and that which hath no date See v. 2. § 17. In this respect this metaphor of inheriting is applied to eternall life Mat. 19. 23. To a Kingdom Mat. 25. 34. To the Promises namely to those blessed things in heaven which are promised Heb. 6. 12. and to all things namely all the joys of heaven Rev. 21. 7. Salvation is also called an Inheritance Act. 20. 32. Eph. 1. 14 18. Col. 3. 24. 1 Pet. 1. 4. And they to whom salvation belongs are called heirs Gal. 3. 29. Tit. 3. 7. Iam. 2. 5. This right of Inheritance is the best right that any can have The ground of it is the good-will grace and favour of a Father Luk. 12 32. and that from all eternity Mat. 25. 34. The Persons to whom it belongs are children of God Rom. 8. 17. Such as are begotten again 1 Pet. 1. 3 4. and adopted Rom. 8. 15 17. and united to Christ Ioh. 17. 21. The time of enjoying that Inheritance is everlasting Heb. 9. 15. 1 Pet. 1. 4. Herein lieth a difference between Leases which have a date and Inheritances which have no date The quality of this Inheritance is incorruptible and undefiled §. 161. Of the time and certainty of inheriting Salvation THE fruition of the aforesaid priviledge is expressed in the future tense Shall inherit Saints are while here they live heirs They have a right to salvation so soon as they are regenerate The first-born is an heir while he is a childe before he come to possesse the Inheritance Gal. 4. 1 5 7. We are therefore said to be begotten again to this Inheritance 1 Pet. 1. 3 4. And it is said to Saints ye shall receive the reward of the Inheritance Col. 3. 24. namely when this life is ended For the soul when it leaves the body presently enjoys the Inheritance The Apostle intendeth the spirits of Saints where in the time present he saith They inherit the Promises Heb. 6. 12. And at the resurrection both body and soul shall enjoy the same for to such as are raised and have their bodies and souls united will the great God say Inherit the Kingdom Mat. 25. 34. Though the possession of this Inheritance be to come while the heirs thereof here live yet is it sure and certain What Title so sure among men as an Inheritance Much more sure is this Inheritance of salvation then any earthly Inheritance can be For 1. It is prepared for us from the foundation of the world Mat. 25. 34. 2. It is purchased by the greatest price that can be the precious bloud of the Son of God Eph. 1. 14. 1 Pet. 1. 19. 3. It is ratified by the greatest assurance that can be the death of him that gives it Heb. 9. 14. 4. It is sealed up unto us by that holy Spirit of promise which is the earnest of our Inheritance Eph. 1. 13 14. 5. Gods promise is engaged for it therefore they who possesse it are said to inherite the Promises Heb. 6. 12. 6. The Faith of Beleevers addeth another seal thereto Ioh. 3. 33. 7. It is reserved in heaven for us 1 Pet. 1. 4. In heaven
neither moth nor rust deth â—…rrupt nor theeâ—…s do break through nor steal Mat. 6. 20. §. 162. Of Instructions and Directions arising from the Inheritance of Salvation SUch an Inheritance as Salvation made sure to us affords sundry Instructions and Directions Instructions are such as these 1. It commends Gods Philanthropy his peculiar love to men who by nature are children of wrath and heirs of hell yet made to be partakers of the inheritance of salvation Ephes. 2. â—… 3. Colos. 1. 12. Tit. 3. 3 4 5. 2. It takes away all conceit of merit by mans works For an inheritance is the free gift of a Father 3. It is enough to uphold our spirits against penury ignominy and all manner of misery in this world An heir that as long as he is a childe differeth nothing a servant but is under Tutors and Governours yet because he is Lord of all will not be dejected but will support himself with this that he hath a fair inheritance belonging to him 4. It is a great encouragement against all things that may threaten death yea and against death it self in that death brings us to the possession of this excellent inheritance Directions are such as these 1. Subject thy self to thy Fathers will and to that government under which he sets thee because thou art his heir Gal. 4. 2. 2. Raise up thy affections to the place of thine inheritance and set thy heart thereon Colos. 3. 1. Matth. 6. 21. 3. Love not the world neither the things that are in the world 1 Iohn 2. 15. Salvation is not there to be had 4. Moderate thy care about earthly things thou hast a heavenly inheritance to care for 5. Suffer with joy all things for thy profession sake knowing that thou hast an heavenly inheritance Heb. 10. 34. 6. Search thine evidences about this inheritance There is great reason that in a matter of so great consequence thou shouldst be sure of thy evidence for thy right hereto 2 Pet. 1. 10. 7. Expect with patience the time appointed for the enjoying this inheritance Through faith and patience the promises are inherited Heb. 6. 12. 8. Walk worthy of this high calling Ephes. 4. 1. and of God who hath called thee to his Kingdom and glory 1 Thess. 2. 12. 9. Be ever thankfull for this priviledge especially Colos. 1. 12. 1 Pet. 1. 3 4. 10. Despise not any of these heirs because they are here poor and mean Iames 2. 5. Ismael was cast out because he mocked the heir Gen. 21. 9 10. §. 163. Of the Resolution of the 13 and 14 Verses IN these two last verses the eighth and last proof of Christs excellency is set down See § 64. The summe of them is a difference betwixt Christ and Angels The Parts are two The first is the Dignity of Christ v. 13. The second is the Inferiority of Angels v. 14. In setting down Christs dignity both the manner and matter is observable The manner is in this phrase Unto which of the Angels said he at any time Hereof see § 64. The matter declares two things 1 The kinde of dignity 2 The continuance thereof In the Kinde we may observe 1 The ground of it Gods will God said Sit. 2. The greatnesse of it This is set down 1 By an act Sit. 2 By the place The place is set out under a Metaphor on my right hand This shews 1 Christ inferiority to God 2 His superiority above all creatures The continuance noteth out a double end 1 The time how long untill 2 The reason why to make thine enemies c. In expressing this later end observe 1 A concessum or thing taken for grant Enemies 2 A consequence which is their utter destruction in this phrase make thy foot-stool Verse 14. In describing the inferiority of Angels two things are remarkable 1 The manner by an interrogation Are they not c. 2 The matter Wherein is declared 1 The nature of Angels Spirits 2 Their Function Both these are amplified by this particle of universality ALL. The Function of Angels is set out 1 By the kinde thereof ministring 2 By the end In the End is expressed 1 An act to minister 2 The Persons for whom These are described 1 By their priviledge Salvation 2 By their right thereunto Inherit This is illustrated 1 By the time of injoying their inheritance Which is to come 2 By the certainty thereof Both these are implyed under a note of the Future tense Shall §. 164. Of the Doctrines arising out of the 13 and 14 Verses OF the Doctrines arising out of these word To which of the Angels said he at any time See § 65. I. God the Father is the Author of Christs exaltation He said Sit. See § 149. II. Christ as Mediatour is inferiour to the Father III. Christ as Mediatour is advanced above all creatures These two Doctrines are gathered out of this phrase On my right hand See Doct. 37 38. on v. 4. § 38. IV. Christ hath enemies The mention of enemies shews as much See § 151. V. Christs enemies shall be subdued God undertakes as much I put See § 153. VI. Christs enemies shall be utterly subdued The Metaphor of making them his footstool proves this See § 154. Verse 14. VII Emphasis is to be added to weighty matters This is manifest by the manner of expressing this Point by an Interrogation Are they not These two are expressed in this phrase Ministring spirits See § 156. VIII Angels are Spirits IX Angels are Minister s. X. Angels ministry is especially for Saints Saints are here intended under this phrase which shall be Heirs See § 158. XI Every Angel of what degree soever is a Minister to Saints The general particle All implies as much See § 156. XII Salvation belongs to Saints See § 159. XIII Salvation belongs to Saints by right of inheritance See § 160. XIV The fruition of Saints inheritance is to come See § 161. XV. Saints are sure of salvation These two last Doctrines arise out of the note of the Future tense Shall be See § 162. CHAP. II. §. 1. Of the Resolution of the second Chapter THe Apostle having distinctly and largely set out the excellency of Christs Divine nature and Royal Function in the former Chapter In this he sets out his humane nature and the excellency of it Elegantly he passeth from the one to the other by a transition wherein he sheweth an especiall use to be made of the former point This is indeed a digression in regard of the matter of Doctrine but a most pertinent and profitable digression and that in the five first verses of this Chapter In the rest of the Chapter the other article concerning Christs Humane nature is distinctly demonstrated The summe of the transition is an exhortation to give good heed to the Gospel This exhortation is first propounded verse 1. and then inforced in the four next verses Two Points are noted to inforce the duty One is the dammage the other
28. For 1. The best are men of like passions with others Act. 14. 15. 2. Great have been the slips of eminent men as of Moses Num. 20. 12. David 2 Sam. 11. 4. Peter and Barnabas Gal. 2. 12 13. 3. The best are subject to the sorest temptations Zech. 3. 1. Luk. 22. 31. 4. The fals of Ministers and other eminent Professors are most dangerous They draw many after them Gal. 2. 13. 2 Pet. 2. 1 2. Preachers therefore have need to preach to themselves and they that have charge of others to take of themselves and the best and strongest to look to their standing 1 Cor. 10. 12. §. 5. Of Fear lest we Fall THe word whereby the Apostle expresseth his jealousie is Fear Let us seâ—… This is a word of an ambiguous signification Sometimes we are enjoyed to fear as Rom. 11. 20. And sometimes we are forbidden to fear 〈◊〉 12. 32. Fear is one of the disliking affections and it is good or evil according to the object on which it is placed and according to the ordering of it thereon Of the generall nature of fear See Chap. 13. v. 6. § 84. Here it is taken for a disliking affection placed on the right object which is 〈◊〉 to be shunned according to the notation of the Greek word whereof see Chap. v. 15. § 149. It here implieth two things 1. A supposition of such an evil as may fall out 2. A care to prevent that evil and to keep it from falling out These two may be exemplified in Iacob who thus saith of his brother 〈◊〉 fear him lest he will come and smite me c. Thus he supposeth that an evil will 〈◊〉 out Hereupon he prayeth that God would deliver him and withall useth 〈◊〉 to prevent that evil Gen. 32. 11 c. Thus upon supposall that we may fall we ought to do what we can to prevent it In this sense is this word fear oft used as Psal. 2. 11. Mal. 2. 5. Phil. 2. 〈◊〉 Heb. 12. 28. Hence is it that the man is pronounced happy that feareth 〈◊〉 Prov. 28 14. Mans naturall pronesse to fall and the many temptations whereunto he is â—…ject together with the deceitfulnesse of sinne the subtilty and sedulity of 〈◊〉 and Gods justice in leaving men to themselves are strong enforcements of this 〈◊〉 of fear Of all these See Chap. 3. v. 12. § 122. Obj. We are in many places dehorted from fear as Gen. 15. 1. 26. 24. 2 〈◊〉 1. 7. 1 Ioh. 4. 18. Ans. We must distinguish in this case There is a fear of the Creator and of 〈◊〉 creature Both these are good and bad The good fear of the Creator is such a reverend awe of the Diving Majestâ—… maketh us very carefull in all things to please him and fearfull of offending 〈◊〉 In this respect we are very suspicious and jealous over our selves in regard of 〈◊〉 past lest therein we have offended him as Iob said of his children It may 〈◊〉 my sonnes have sinned Job 1. 5. Or in regard of the future lest we 〈◊〉 offend The evil fear of the Creator is a servile distrustfull affection and disposâ—… whereby we apprehend him to be so terrible a judge as we shall never please 〈◊〉 and in that respect tremble at the very thought of God of the day of judgeâ—… and of hell fire Thus the devils are said to tremble Jam. 2. 19. This is the speâ—… bondage and a slavish fear Of good and evil fear of man See Chap. 13. v. 6. § 85 86. The fear here meant is that good fear of God which makes us fearfull of â—…ing him and thereupon very jealous over our selves About this fear it becomes us throughly to examine our selves and upon 〈◊〉 any evidence thereof in our souls to nourish and cherish the same and to 〈◊〉 heed both of such presumption as Peter sell into Matth. 26. 33 35. and also of such security as is implied to be in him who is resembled to an house swept and garnished and thereby fitted for the devil Luk. 11. 25 26. The Greek word which implieth a danger and damage that may follow upon want of the foresaid fear is thus translated LEST It is compounded of two conjunctions whereof one intendeth a caution the other a continuance therein Hereupon this very word is thus translated lest at any time Chap. 2. v. 1. In this extent it compriseth a perpetuall jealousie This particle lest intendeth jealousie caution and circumspection This phrase at any time implieth continuance therein Of both these See Chap. 3. v. 12. § 122 123 124 125. §. 6. Of Promises of Rest. IN setting down the danger to be feared the Apostle takes it for grant that we have a promise of entring into Gods rest in this phrase Lest a promise being left us of entring into hie rest The Noun translated promise is a compound The simple Verb whence it is derived signifieth to declare or to bring tidings of a thing Thence the word 〈◊〉 which signifieth a Messenger is derived The Verb compounded signifieth 〈◊〉 promise which is to declare ones mind before-hand Act. 7. 5. A promise theâ—… is A declaration before-hand of some good intended yea such a declaration as binds the promiser to perform what he hath declared so as he who is faithfull will answerably do it 1 Thess. 5. 24. There are sundry promises of rest in sacred Scripture Some typicall prefiguring the rest here intended Others plainly expressing it in the inchoation or consummation of it Promises of typicall rest were these 1. The Sabbath Deut. 5. 14. 2. The Passeover Exod. 12. 16. and sundry other Feasts 3. Every seventh year Lev. 25. 4. 4. Every fiftieth year called the Jubilee Lev. 25. 10. 5. The Land of Canaan Deut. 3. 20. 6. Freedom from enemies 1 Chron. 22. 9. The true rest in regard of the inchoation and beginning thereof Is 1. Peace with God Rom 5. 1. Phil. 4. 7. This Christ calleth his peace Joh. 14. 27. 16. 33. 2. Quiet of minde Exod. 33. 14. Matth. 11. 28 29. 3. Joy in the Holy Ghost Rom. 14. 17. 4. Communion with Christ Eph. 2. 5 6. 5. Rest in the grave as in a bed Isa. 57. 2. The true rest in the consummation and perfection thereof shall be injoyed in heaven 2 Thess. 1. 7. The Gospel-promises of the true rest both in the beginning and also in the full accomplishment thereof are here especially intended as Peace with God quiet of minde rest in the grave and fruition of heavenly glory This last is the most principall and promised under sundry other titles as Immortall inheritance 1 Pet. 1. 4. Kingdom Luk. 12. 32. Crown of glory 1 Pet. 5. 4. 1. God in his unsearchable wisdom seeth it meet to set a long date before he give his children full fruition of the things which he hath determined for their good Seventy years were set for the return of the
Gods name to some religious use In this respect the Apostle thus saith of the sacramentall cup the cup of blessing which we blesse 1 Cor. 10. 16. One man is blessed of another two wayes 1. By supplication or gratulation 2. By confirmation 1. By supplication when one prayeth for another or desireth God to blesse him Thus any one may blesse another An inferiour may blesse a superiour Thus the workmen of Boaz blessed him Ruth 2. 4. In this respect Christ adviseth to blesse them that curse us Matth. 5. 44. So his Apostle Rom. 12. 14. By gratulation one man blesseth another by thanking him for a kindnesse or by praising God for him Iob. 29. 11. and 31. 20. 2. By confirmation when one in Gods name assures another that God will bless him thus is this an act of superiours In this sense the lesse is blessed of the greater v. 7. These must be such superiours as stand in Gods roome and have an especiall charge over them whom they blesse Of these there are three sorts Governours of Families Magistrates in common-wealths Ministers of Gods word 1. For Governours of Families it is said that David returned to blesse his 〈◊〉 2 Sam. 6. 20. Of these Governours Parents have the most especiall power to bless their children Hereof see Domest Duties Treat 5. § 9. and Treat 6. § 58 5â—… 2. For Governours in Commonwealths the highest therein have especially this prerogative Ioshua in his time blessed Caleb Iosh. 14. 13. And he blessed the tribe of Reuben Gad and half tribe of Manasseh Josh. 22. 6. So David blessed the people 2 Sam. 6. 18. And Solomon 1 King 8. 14. 3. For Ministers of Gods word to them especially belongeth this solemne 〈◊〉 publick kind of blessing by way of confirmation For they in a most peculiar 〈◊〉 stand in Gods roome We are ambassadours for Christ as though God did 〈◊〉 you by us c. 2 Cor. 5. 20. According to the different calling and function of Ministers may their blessing be distinguished Some Ministers calling is extraordinary as the calling of Prophets and Apostles were Others ordinary The blessing of extraordinary Ministers is more extraordinary in the kind and infallible in the issue Their blessing extraordinary in the kind was by way of prediction They foreâ—…old the future estate of those whom they blessed In the issue it was infallible in 〈◊〉 the blessing that they foretold did so fall out in every circumstance and failed not Thus Isaac blessed Iaacob and Esau concerning things to come Heb. 11. 20. and accordingly they so fell out The blessing of ordinary Ministers though it be not so extraordinary distinct and infallible a prediction of things to come yet is it much more then a private Prayer or desire namely a Testimony a pledge and assurance of that which God will do So as it is a kind of Divine work and a blessing rather of God then of man The Minister uttereth what he uttereth in Gods name or rather God uttereth it by his Ministers mouth In testimony here of the Minister useth to stand on high over the people and to lift up his hand to shew that he speaketh from him who is above all In this respect God having given a charge unto the Priests under the Law to blesse his people addeth this ratification and I will blesse them Num. 6. 27. To apply what hath in generall been said to the blessing intended in my Text the blessing here spoken of was of one mans blessing another And that man a publick Minister and an extraordinary one It was a most solemn blessing of confirmation a part of his Priestly function wherein he shewed himself to be greater then Abraham v. 7. Quest. What good thing was it that Melchisedec by this blessing ratified to Abram Answ. 1. Because no particular is expressed it may in generall be extended to all those good things which God promised to Abraham as the stock of the Church and the Father of the faithfull 2. This Apostle hinteth one main particular where he saith of Melchisedec in reference to Abraham He blessed him that had the promises v. 6. Now because the principall promise of all under which all the rest may be comprised was the blessed seed questionlesse that blessing was here in speciall ratified and sealed up to Abraham §. 13. Of Saints pious salutations MElchisedecs foresaid blessing of Abraham was in general a congratulation and salutation and it sheweth how Saints should carry themselves one towards another when they first meet even with wishing well one to another and blessing one another when Boaz came to see his reapers he said The Lord be with you and they answered him The Lord blesse thee Ruth 2. 4. This phrase we have blessed you out of the house of the Lord Psal. 118. 26. implyeth that it was usuall especially for such as belonged to the house of the Lord to blesse those that came to them In that such holy wishes are denyed to unworthy ones it appeares that it was very usuall to blesse those whom they deemed worthy The denyall hereof is thus expressed Neither do they which go by say the blessing of the Lord be upon you we blesse you in the name of the Lord Psal. 129. 8. This kind of salutation is both a testification of mutual love and also a meanes of preserving it 1. Commendable in this respect is the common practise of Christians who use to salute one another with these or such like speeches God save you The Lord be with you Then especially are they most commendable when they come from the heart â—… What may be thought of the usuall imprecations of many when they meet one another They are such as I am ashamed to name Let them well weigh 〈◊〉 doome thus expressed As he loved cursing So let it come unto him as he 〈◊〉 not in blessing so let it be far from him c. Psal. 109. 17 18. See more hereof in 〈◊〉 whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 57 58. §. 14. Of Ministers blessing the people MEchisedec being considered in generall as a Minister of God giveth instance that Ministers of the word have power to blesse Gods people to blesse thâ—… I say not onely with a meer desire and prayer but also with a declaration of Gods blessing them Thus much is intended in this charge of Christ to his Disciplâ—… When ye come into an house salute it Matth. 10. 12. Hereby is meant the foreâ—…id kind of blessing as appears by this consequence If the house be worthy let your 〈◊〉 come upon it For this end did God prescribe an expresse form of blessing to the Priests under the Law Numb 6. 23. The Apostle useth a blessing â—… Cor. 13. 1â—… which the Christian Church to this day observeth so it doth Christs bleâ—…ng Luk. 11. 28. Ministers stand in Gods room and are to people in his stead and as his mouâ—… as was shewed before Such a Ministeriall
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ—… evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riâ—…e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the 〈◊〉 See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase 〈◊〉 much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it 〈◊〉 See § 82. XXIII The purging virtue of Christs blood extendâ—…th it self to the soul of man So much is â—…ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly 〈◊〉 down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the ćovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ—… It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
purposes may be frustrated but Gods counsel and will shall stand That which he was to receive was not a present possession for here is a word that sets out the time future thus he should after This is the interpretation of one Greek word and intendeth the time to come so as Faith believes things future Things to come are to Faith as present Hereby is confirmed that part of the description of Faith that saith Faith is the substance of things hoped for Which are things to come v. 1. § 3. §. 40. Of promises accomplished in mens Posterity IT is added that Abraham should receive that place to which he went for an inheritance Of this word inheritance and of sundry instructions and directions thence arising see Chap. 1. v. 14. § 160 162. An Inheritance intendeth a perpetual right to a thing and that generation after generation from Parents to Children By Gods Law an Inheritance was not to be removed from one Stock to another Numb 36. 7 c. This was the reason why Naboth would not part with his Inheritance though his Sovereign would have purchased it of him 1 King 21. 3. It is noted as a blessing of a good man to leave an Inheritance to his Childrens Children Prov. 13. 22 The Scripture testifieth that God gave no Inheritance to Abraham in 〈◊〉 no not so much as to set his foot on Act. 7. 5. This therefore hath reference to his Posterity in whom this was accomplished but a long while after he went out of his Country even almost five hundred years when Ioshua divided the Land among them Iosh. 13. 7. So as Gods promise may be accomplished in a mans posterity It was given as a sign in the daies of Ahaz that a Virgiâ—… should conceive and bear a Son Isa. 7. 14. But it was not accomplished 〈◊〉 about seven hundred years after God is the Lord of times and seasons and hath them in his own power Act. 1. 7. And in his unsearchable wisdome can and doth choose the fittest time for accomplishing every purpose Eccles. 3. 1. The time wherein the great promise was accomplished is in this respect stiled the fulness of time Gal 4. 4. We are taught hereby to wait for the accomplishment of such promises as are not yet accomplished even these and such like 1. The recalling of the rejected Jews Rom. 11. 26. 2. The bringing in of the fulness of the Gentiles Rom. 11. 25. 3. The destruction of Antichrist 2 Thess. 2. 8. 4. The perfection of the Church Eph. 5. 27. 5. The resurrection of the body Ioh. 5. 29. 6. Mansion places provided by Christ Ioh. 14. 3. 7. A Kingdome Luke 12. 32. The accomplishment of these and other like promises we must believe pray for wait for and persevere in all these either till they be accomplished or so long as we live Though they tarry wait Hah 2. 3. He that believeth maketh not baste Isa. 28. 16. §. 41. Of the kind of Abraham's obedience THE obedience which Abraham yielded to Gods call is set down in the very word that was used in the call God called him to go out and he went out Hereby it is evidenced that true obedience is ordered according to the rule thereof which is God Word Compare the charge that was given about making the Tabernacle and the appurtenances Exod. 25 c. with the execution of that charge Exod. 36 c. and you will find their obedience answerable to the rule This doth God expresly conjoyn Exod. 25. 40. Hereof see more Chap. 8. v. 5. § 17. To commend Abraham's obedience the more this clause is added not knowing whither he went It is probable that before Abraham came out of his Country God directed him to no particular place nor made him any promise but onely bid him go out and that the more to try the truth of his faith and the extent of his obedâ—…ence Thus when he bid Abraham to offer his Sun for a burnt-offering he did not tell him how he would provide another Offering after he had laid his 〈◊〉 upon the Altar ready to be sacrificed meerly to try his faith See more â—…ereof in the end of § 37. §. 42. Of Abraham's continuing where God called him Heb. 11. 9. By Faith he sojourned in the Land of Promise as in a strange Country dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same promise ABraham's obedience to Gods call is yet further amplified by continuing in a strange Land He speaketh of the same Faith that he did before and sâ—…tteth out a continued vigour thereof It moved Abraham not onely once to love his Country but though he were a long time in a place unknown where he had no setled habitation yet he repented not of his coming out of his Country nor thought of returning to it again as his Children in the Wilderness did think of returning to Egypt again Numb 14. 4. But continued in a strange Country all his daies The verb translated sojourned is a compound The root is a noun which signifieth an House The simple verb signifieth to dwell 1 Cor. 7. 12. This compound signifieth to abide in a place The word in my text importeth two things 1. A being in a strange Land and translated to be a Stranger thus Art thou onely a Stranger Luk. 24. 18. 2. An abiding or tanying in a place In this respect the noun that is thence derived is thus translated When they dwelt as Strangers And thus soâ—…ourning 1 Pet. 1. 17. And another noun from the same verb which is translated One that sojourneth and a Stranger Act. 7. 6 29. It signifieth one that is setled in a strange Land Grammarians do put this difference betwixt two words compounded with different prepositions but the same verb. The former signifieth to pass from one place to another The latter to abide in a place Both these significations are here intended In reference to the former the Land where he was is stiled a strange Land he had not been trained up there all his daies but was removed from another Land to that In relation to the latter he is said to dwell there This effect of Faith that he sojourned and continued to dwell in the place whither God called him giveth instance that Faith maketh men hold out In this respect we are said by Faith to wait Gal. 5. 5. Faith is said to overcome 1 Ioh. 5. 4. By Faith men inherit the promise Heb. 6. 12. By Faith we are saved Eph. 2. 8. This is the best evidence of a true and sound Faith that can be given Hereof see more Chap. 10. v. 38. § 146. Unbelief draws from God Chap. 3. v. 12. § 128 129. §. 43. Of the Land of Promise THE place where Abraham abode is stiled the Land of promise Of the word translated promise see Chap. 4. v. 1. § 6. It
off their neck as Isaac had foretold 〈◊〉 27. 40. That faith which Isaac had in the Inspirations and Revelations of the Lord concerning future things setled his heart in assurance of the accomplishment of 〈◊〉 and thereupon he blessed his sons thereabout The like did Noah Gen. 9. 〈◊〉 27. And Iacob Gen. 49. 1. c. Such is Gods truth as his promises are as performances and predictions as accomplishments It would be usefull hereupon well to acquaint our selves with the promises of 〈◊〉 even such promises â—…s concern things yet to come and to rest upon them 〈◊〉 as they may concern our selves and likewise to assure our posterity of the accomplishment of them after our dayes and to perswade them with patience to 〈◊〉 for them and with confidence to rest upon them Herein may we bless our 〈◊〉 as Isaac did his §. 108. Of the Resolution of and of the Observations from Heb. 11. 20. By faith Isaac blessed Jacob and Esau concerning things to come IN this verse is set down another commendation of faith Hereof are two parts 1. The persons who are here concerned 2. The evidence of faith The persons are of two sorts 1. A father who is set out by his name Isaac 2. His two Sons concerning whom we may observe 1. Their names Iacob and Esau. 2. Their order the younger before the elder The evidence of Isaac's faith is manifested 1. By his act he blessed 2. By the subject matter thereof concerning things to come Doctrines I. Faith extends it self to spiritual and temporal blessings In both these did Isaaâ—… here give evidence of his faith See § 106. II. God is carefull to establish the faith of his Saints For this end was Iacob blessed by his Father See § 105. III. Parents may and must bless their Children This act of blessing attributed 〈◊〉 Isaac in reference to his sons giveth proof hereof See § 105. IV. Names of old were fitted to special occasions So were the names of Iacob 〈◊〉 Esau. See § 106. V. Grace maketh more honorable than outward privileges In this respect is Iacob 〈◊〉 before his elder brother See § 106. VI. There are blessings for all of all sorts Iacob and Esau were of different dispositions yet both of them were blessed See § 106. VII Faith perswades the heart of things to come On this ground did Isaac blesâ—… his sons concerning things to come See § 107. §. 109. Of Jacob and his prerogatives Heb. 11. 21. By faith Jacob when hâ—… was a dying blessed both the sons of Joseph and worshipped leaning upon the top of his staff THe seventh instance of the vigor of faith is manifested in the faith of Iacob The faith here mentioned is such a faith as was the faith of other worthies 〈◊〉 mentioned Of Iacob's name see § 106. Iacob had another name which was Israel This of the two was the more honourable and all his posterity was called thereby and thereby distinguished from all other Nations Hereof see more in The Churches Conquest on Exod. 17. 8. § 5. Though Iacob were the last of the three Patriarchs and was brought to more trials than his Fathers and his life were the shortest of them all yet had he these prerogatives above the rest 1. He had more Children Isaac had but two only Abraham had but one by his first and dearest wife He had another by his maid Hagar Gen. 16. 15. And six more by Keturah his Concubine Gen. 25. 2. But Iacob had twelve sons besides his daughter Dinah 2. All Iacob's children were Gods confederates in Covenant with him All of them were holy ones though they had their failings as Abraham himself and Isaac had Nor all Abraham's sons nor both the sons of Isaac were so 3. Iacob's twelve sons were twelve heads of so many Tribes into which the Church was distinguished 4. Iacob had the honour to prevail over man and God In reference to the former he was called Iacob and in reference to the latter he was called Israel Gen. 32. 28. 5. By the name Israel the Church of God was stiled Psal. 73. 1. Yea the true Church among the Gentiles also Gal. 6. 16. §. 110. Of Jacob's trialls THough Abraham were brought to one greater triall than Iacob which was the offering up of his Son whereof see § 93. yet the trials of Iacob in number exceeded those whereunto both the other Patriarchs his Father and Grand-father were brought They were these that follow and such like 1. Iacob had war in his mothers womb Gen. 25. 22. 2. His good Father set his heart more upon prophane Esau than upon himself which could not be but a great grief to him Gen. 25. 28. 3. He was forced to get the blessing by deceit Gen. 27. 6 c. 4. He was thereupon in fear of his life by reason of Esau's envy Gen. 27. 41. 5. He was sent with his staff alone without other company a long journey Gen. 28. 5. and 32. 10. 6. He was fain to serve a prentiship for a wife Gen. 29. 18. 7. He was deceived in his wife though he had served for her Genes 29. 25. 8. His wages was changed ten times notwithstanding his hard service Gen. 31. 40 41. 9. By his wives importunity he was forced to go in to their maids Gen. 30. 〈◊〉 9. 10. He was forced to fly by stealth from his Uncle Gen. 31. 20. 11. He was in great danger by his Uncles pursuing him Gen. 31. 23. 12. He was also in danger by his brother Esau's pursuing him Gen. 32. 6. 13. His Daughter was ravished Gen. 34. 2. 14. His Sons so cruelly slaughtered and plundered a City as the Nations round about might have been incensed to have destroyed them all Gen. 34. 25. c. 15. His Eldest son defiled his Concubine Gen. 35. 22. 16. He lost his beloved Rachel in his journey and in her travell Genes 35. 19. 17. The rest of his sons so envyed Ioseph whom he most loved as they sold him to strangers and made Iacob believe that he was torn with beasts wherewith Iacob was as much perplexed as if indeed it had been so Gen. 34. 18. Simeon another of his sons was given by him for lost Gen. 42. 36. 19. He was forced to the great grief of his heart to let go his youngest son 〈◊〉 son of his old age even Benjamin Gen. 43. 11. 20. Through famin he was forced with all his family to go into Egypt Gen. 46. 5. On these and other like grounds he might well say few and evill have the 〈◊〉 of the years of my life been Gen. 47. 9. Behold here into what trialls a true Saint may be brought and withall conâ—… how his faith and patience remained Light and sound Behold also how God recompenced his tryalls in the priviledges which he 〈◊〉 him above the other Patriarchs whereof See § 109. §. 111. Of Jacob's blessing Ephraim and Manasseh IAcob's faith is here commended by such an act as Isaac's faith was in this word
of his Brethren and so hated as they could not give him a good word and that not for any desert of his but because his Father loved him even deservedly Gen. 37. 4. 2. He coming to enquire of the wellfare of his Brethren they upon the first 〈◊〉 of him conspire to slay him but being kept from that unnatural fratriâ—… by the eldest among them they strip him and cast him into a pit where when he had lien some while they take him up and sell him to strange Merchants 〈◊〉 a slave Gen. 37. 23 24 28. Psal. 105. 17. 3. He was brought into Egypt by the foresaid Merchants and there sold to 〈◊〉 Captain of the guard Gen. 39. 4. 4. In his Masters house he was impudently tempted by his Mistress 5. He was falsly accused and maliciously slandered by her that tempted 〈◊〉 6. He was unjustly cast into prison Gen. 39. 7. c. 7. In prison they so manacled and fettered him as they hurt his feet with 〈◊〉 fetters Psal. 105. 18. 8. The kindness that he shew'd to a fellow-prisoner whom he desired to reâ—… him was forgotten Gen. 40. 23. 9. He was kept all his life after he was once sold out of the visible Church 〈◊〉 was his Fathers family in a strange land where he had his wife and 〈◊〉 he died and where his bones remained for a long while Gen. 50. 26. Who may think himself free fnom trialls when as such a man as Ioseph had 〈◊〉 trialls as he had §. 117. Of the Graces that were in Joseph THe Graces wherewith Ioseph was endowed were many and excellent such as these that foâ—…low 1. Faith This is here in special commended 2. Fear of God Tâ—…is he himself doth profesâ—… of himself Gen. 42. 18. 3. Faithfulness This was manifested in all his relations as 1. To God by declaring that which God had made known to him in dreams Gen. 37. 5. 2. To his Father by â—…ringing to him the evill report of his Brethren 3. To his Master who trusted him over all he had Gen. 39. 6. 4. To his Mistâ—…ess in disswading her from unfaithfulness Gen. 39. 8. 5. To the King For what he did was to the Kings emolument Gen. 47. 20. 4. Chastity which was brought to a through proof Gen. 39. 10. 5. Sincerity He câ—…uld not in secret be brought to sin Gen. 39. 11. 6. Patience under Crosses Psal. 105. 18 19. 7. Bearing with wrongs Gen. 50. 21. 8. Forgiving 〈◊〉 Gen. 50. 17 19. 9. Overcoming evill with goodness Gen. 42. 25. and 50. 21. 10. Wisdom in ordering his affaires This was manifested 1. In his Masters house Gen. 39. 4. 2. In the prison Gen. 39. 22. 3. In the Kingdom Gen. 41. 39. and 47. 14. 11. Providence against future wants Gen. 41. 48. 12. Bowells of compassion Gen. 42. 24. and 43. 30. 13. Reverence to his Father and that when he was advanced to outward digâ—…itie above his Father Gen. 46. 29. and 48. 12. 14. Obedience to his Father Gen. 37. 14 15. and 47. 31. 15. Recompence to his Father and that 1. While his father lived Gen. 47. 12. 2. When he was dead Gen. 50. 2. 16. Care of posterity and that 1. In reference to his own Children Gen. 48. 1. c. 2. In reference to his Brethren and their Children Gen. 50. 24. Joseph may be a pattern for Servants Children Brethren Subjects Governours Prisoners Exiles such as are unduly slandered and wronged yea and for all Saints §. 118. Of Joseph's prerogatives THe prerogatives wherewith Ioseph was honoured and blessed were these following 1. His comely feature Gen. 39. 6. 2. His Fathers love Gen. 37. 3. 3. His birthright 2 Chron. 5. 1 2. 4. Gods blessing on his affairs Gen. 39. 2 23. 5. The favour of all that were over him Gen. 39. 4 21. and 41. 38. 6. An extraordinary divine spirit Gen. 37. 6. c. and 40. 8. and 41. 25. 7. High honour even next to the King Gen. 41. 40. 8. Ability and opportunity of doing good Gen. 41. 57. 9. A reservation of his own and Childrens right to the Church of God though he lived most of his dayes in strange land where he was a prime Governour and where his Children were born and brought up Psal. 48. 6. 10. A reputation to be as his father Iacob and other his forefathers a stock and head of the Church the members whereof are stiled the Sons of Iacob and Ioseph Psal. 77. 15. 11. A numerous progenie Gen. 49. 22. Two Tribes issued from him and one of them namely Ephraim was more numerous than most of the other 12. The many years that he lived which were an hundred and ten Genes 50. 22. 13. An honorable laying him in a coâ—…fin wherein he continued hundreds of years Gen. 50. 26. 14. The carrying of his bones in the aforefaid cosfin with the Israelites when they were delivered out of Egypt Exod. 13. 19. 15. His buriall in that part of Canaan which by lot fell to Ephraim and became the inheritance of the Children of Ioseph In these prerogatives of Ioseph we have an instance of the providence and bounty of God towards such as fear him §. 119. Of savoury speeches of dying men THe first point of the commendation of Ioseph's faith is about the Time of shewing it forth thus expressed when he died or dying In the Greek another word is used than was in the former verse translated when he was a dying but of the same signification both of them are participles of the same tense The root from whence this word cometh signifieth and end for Death puts an end to our life here in this world The negative is used of that which never shall have end as their worm dieth not Matth. 9. 44. It here intendeth the very same thing that was implyed of Ioseph's father in this phrase when he was a dying The phrase in this Text hath reference to that which Ioseph himself said Gen. 50. 24. I dye or I am dying This Ioseph saith in regard of his age being an hundred and ten years old and in regard of the weakness of his body and some sickness that befell him and readiness of his minde to yeeld to the good pleasure of God Having apparent signes of the neer approach of his departure he used that phrase to move them the rather to attend to that which he should say unto them for the words of a dying man use most to be heeded The prefaces which dying men have used give good proof to the point Read for this purpose Gen. 49. 〈◊〉 Deut. 32. 1. Iosh. 24. 1 2. 1 Sam. 12. 3. 2 Sam. 23. 1. 1 Kings 2. 〈◊〉 3. 〈◊〉 the speeches of understanding and wise men use to be most pertinent 〈◊〉 hearty most impartial and most profitable Then they consider what lesâ—… are fiâ—…est to be remembred after death 1. As this is commended in others of former times so it ought to be our care in our dayes to consider
pardon for a sin to be committed It is like the prayers of single Combatants who immediatly before their seeking to kill one another make pretence of praying to God This their pretence is an evidence against them This should move people to take heed of Tempting God It was the answer that Christ gave to the Devill when he tempted him to cast himself down from a pinacle of the Temple whereby he might have killed himself Matth. 4. 7. For preventing this sin 1. Give no place to the Devill Ephes. 4. 27. 2. Resist the Devill stedfast in the Faith 1 Pet. 5. 9. 3. Pray against spirituall desertions Psal. 51. 11. 4. Oft meditate on the horrible nature and fearfull issue of this sin 5. Take heed of solitarines 6. Set God always before thee and reason as Ioseph did Gen. 39. 9. §. 206. Of Samson being a Type of Christ. SAmson and David were two of the most eminent Types of Christ that are registred in the Old Testament It will therefore be meet distinctly to declare in this place wherein Samson was a Type of Christ. This will appear in the Particulars following 1. The Name Samson and notation thereof which is his Sun See § 199. Christ is called the Sun of righteousnes Mal. 4. 2. 2. The prediction of his conception compare Iudg. 13. 3 c. with Luke 1. 31. 3. His Sanctification in his mothers womb Compare Iudg. 13. 5. with Luke 1. 32. 4. His speciall separation to be a Nazarite Compare Iudg. 13. 5. with Matth. 2. 23. 5. His miraculous birth Samson was born of a barren woman Iudg. 13. 3. Christ was born of a Virgin Luke 1. 34 35. 6. His principall function which was to deliver Gods people Iudg. 13. 5. So Christ. Matth. 1. 21. 7. His growth to admiration Iudg. 13. 24. So Christ. Luke 2. 52. 8. His Marriage to a Philistine Judg. 14. 1. c. So Christ was espoused to the Gentiles 〈◊〉 His great strength Judg. 13. 25. Christ is said to travell in his strength 〈◊〉 63. 1. 10. The subject whereabout his strength was manifested as a Lion Iudg. 14. 5 6. and the enemies of Gods people who were the Philistines Judg. 14. 4. So Christ exercised his strength upon the Devill who is a roaring Lion 1 Per. 〈◊〉 7. and in rescuing Gods people from their enemies Luk. 1. 7. 4. 11. His manner of teaching by riddles Judg. 14. 12. So Christ by Paâ—… 12. The hony that Samson took out of the Lion whom he had 〈◊〉 Iudg. 14. 〈◊〉 Much sweetness comes from the destruction of the Devill 13. Samsons binding Judg. 15. 13. and 16. 8. So Christ was bound when they apprehended him Iohn 18. 12. 14. His breaking the bonds with which he was bound Iudg. 15. 14. So Christ brake the bonds of death Act. 2. 24. 15. His â—…hirst Judg. 15. 18. So Christ thirsted Iohn 19. 28. 16. His Subjection under his enemies for a time Judg. 16. 21. So was Christ for a while under the power of his enemies Matth. 27. 2. 17. His being sold for a summe of mony Iudg. 16. 18. So was Christ Mat. 〈◊〉 â—…5 18. Gods seeming to forsake him for a time Iudg. 16. 20. Christ complained 〈◊〉 Math. 27. 46. 19. The scorn whereunto he was put by men Iudg 16. 25. so Christ was scorâ—…ed of men Mat. 27. 39. 20. His victorious death Iudg. 16. 30. Much more victorious was Christ's death Col. 2. 15. §. 207. Of Jephtha's Name and Birth THE fourth particular mentioned in this brief Catalogue is Iephthah his History is recorded Iudg. 11. and 12. About him we are to consider 1. His Name 2. His Birth 3. His Infirmities 4. His Excellencies I. His name is derived from an Hebrew verbe which signifieth to open It is oft used of drawing a sword out of the scabbard Psal. 37. 14. The first letter useth to be prefixed before nounes according to the notation Iephthah implyâ—…th one that openâ—…th It was a fit name for in his time the Israelites were so kept 〈◊〉 by the Ammonites as there was none to open a way of liberty for them 〈◊〉 to draw a sword in their defence Iephthah first drew out his sword vanâ—… the enemies and opened a free passage for the Israelites II. His birth was infamous for he was basely born Iudg. 11. 1 2. Bastardy 〈◊〉 in all ages been accounted a great infamy God by his Law barred them from publick functions even unto the tenth generation Deut. 23. 2. This number of yeares is the greatest that we read of any sort of people â—…o barred Bastards by the Law of many nations have been excluded from inheritances He is not accounted an heire by out Law He is said to be no mans child States have thus judged them in sundry respects 1. In detestation of the foul sin of uncleanness 2. In reference to that evill disposition that is for the most part in them God laying a curse on such a corrupt brood 3. In respect of their dissolute education Bastards use much to be neglected therein This phrase of the Apostle if ye be without chastisement then are ye bastards Heb. 12. 8. Seemeth to allude thereunto Yet God here in an especiall and extraordinary manner conferreth his Spirit on this Iephthah and advanceth him to the highest dignity and function amongst his people and prospered him exceedingly By this it appeareth That no outward condition be it never so base is an hindrance to Gods grace witness Rahab an harlot Ruth a gentile Iudah and Thamâ—… adulterers Phares born in Incest All these reckoned up in the Catalogue of Christs progenitors Matth. 1. 3 4 5. Many like instances are registred in Sacred Scripture God hereby sheweth the freenes of his grace extended to unworthy ones and the riches of his mercy conferred upon the worst kind of sinners and the power of his Spirit whereby Valleys are exahed and crooked things made streight and rough places plain Isa. 40. 4. 1. This may be an incouragement even to those who are base born to be diligent in using means of grace and fervent in prayer for grace setting before their eyes this instance of Iephthah 2. This may be a direction to others as they see any evidences of Gods Spirit even in such as are base born to take notice thereof and to make the best use thereof that they can The Elders of Gâ—…lead took notice of a more than ordinary Spirit in Iephthah and answerably made use thereof and hadgood success thereby Iudg. 11. 6. 29. 3. This should quicken up such as being base born are made partakers of a new birth to be the more thankfull and to walk the more worthy of that priviledge 1 Tim. 1. 12 13 14. and say thus hath the Lord dealt with me to take away my reproach among men It is a great means to enlarge the heart unto all thankfulness well to weigh our former vile condition Ephes. 2. 11 12 13. §. 208. Of
of the deluge of the destruction of Sodom of Gods bringing his people out of Egypt and governing them in the wildernesse and seâ—…ling them in Canaan and the many miracles therein recorded c. 3. Many seek after profound mysteries and what books herein comparable to the sacred Scriptures for instance the great mysteries of Religion as of the Trinity of Persons incarnation of the Son of God his Birth Life Death Resurrection Ascension Intercession c. 4. Many prudently study the things that are most profitable but there are no writings that make more thereto then the Scriptures They both declare what is truly profitable and most advantagious They make known true riches and true honour They shew the way how to attain thereto Among other books Solomons Proverbs are of singular use to that end Note 2 Tim. 3. 16 17. 5. None but fooles would spend their time and study about fables and lies but would be informed in the truth of matters Now no booke can better do that then the sacred Scriptures For it is the word of the Lord God of truth all whose words are most true Psal. 119. 160. Iohn 17. 17. This among other excellencies of the word is not the least As it is an excellency in it self so it is the excellency of all other excellencies For what is antiquity rarity profundity or any other seeming excellency without truth but as so many pâ—…arles in a blind eye which make it the more deformed The more ancient the more seemingly rare profound and profitable falshood is the more detestable and pernicious it is How blame worthy then are they who neglect the reading of the word and thereby deprive themselves of the means of knowledge How many be there who never in their lives read thorow the Scripture How far short do they come of these Hebrewes whose knowledge in the Scriptures the Apostle doth here grant And how should the consideration of the forementioned excellencies of the sacred Scripture stir up all to be frequent and diligent in reading and searching the Scriptures whereof the Hebrewes here are a worthy patterne unto us §. 95. Of Esaus seeking the blessing too late THe punishment of Esaus profanesse was a deniall of the divine blessing which Isaack his father as a prophet of God and therein the hand and instrument of God conferred upon Iacob The blessing was a ratification of the birth-right For it comprised under it all the prerogatives thereof as 1. Dignity and Dominion Gen. 27. 29. 2. Patrimony v. 28. 3. The spirituall prerogatives are comprised under these words Cursed be he that 〈◊〉 thee and blessed be he that blesseth thee It s rightly stiled a blessing because thereby he was made blessed This blessing in regard of the temporal priviledges thereof Esau would fain have had for it is said He would have inherited the blessing In the Greek it is said was willing or desirous to inherit This word inherit in the Text importeth two things 1. A right to it as first-born by vertue of his birth which he had sold. He would eat his cake and have it 2. A perpetuall right thereto for himself and his posterity For inheritances have no set term of dayes or years but extend to men and their children and childrens children without date if it be not cut off Thus he was desirous to have inherited the blessing but when it was too late as this word afterward importeth for it may have a double relation one to the selling of his birth-right Gen. 25. 33. After he had sold his birth-right he desired a ratification of it to himself by his Fathers blessing But it was too late to think of recovering that which was clean sold away The other relation is to his Fathers conferring it on Iacob Gen. 27. 30. In this respect Esaus seeking the blessing was too late as this word translated he was rejected sheweth For it hath respect to Isaacks refusing to blesse Esau after he had blessed Iacob They therefore that apply this to divine reprobation and bring this instance to make it temporary do clean mistake the mark True it is that so soon as Esau came to Isaack and made himself known to be Esau it is said Gen. 27. 33. that Isaac trembled very exceedingly He was cast into a strange ectasis or into a great astonishment and that by a divine work which brought into his mind that ancient word of God Gen. 25. 23. The elder shall serve the younger where with as with a bridle he was held back from altering what he had done In this respect its added that Esau 〈◊〉 no place of repentance First no means to move his Father to repent and alter his mind and to reverse or recall the blessing which he had conferred on Iacob For saith he Gen. 27. 33. I have blessed him and he shall be blessed Wherefore they also clean mistake the mark who apply this to Esaus repentance and thence inter that repentance may be too late yea some take occasion from hence to impeach the authority of this Epistle whereby we see how dangerous it is to mistake the sense of sacred Scripture But though repentance were applyed to Esau yet would none of the foresaid errors follow thereupon for Esaus repentance could be no better then the repentance of Iudas Matth. 27. 3. which was meerly legall more for the punishment then for the sin That which perplexed Esau was the losse of earthly dignity and patrimony which is intended under that relative particle it â—…e sought it which may have reference either to the blessing or to repentance both be of the feminine gender and both tend to the same purpose for in seeking that blessing which Isaack thus conferred on Iacob he sought to have his father repent of what he had done and he sought to make his father repent that he might have the blessing From Esaus rejection here upon his seeking the blessing it doth follow that blessings may be sought too late which the Church sadly acknowledgeth Cam. 5. 6 I opened saith she to my beloved but my beloved had withdrawn himself and was gone my soul failed when he spake I sought him but I could not find him I called him but he gave me no answer This the five foolish virgins found true by sad experience Matth. 25. 3 c. And so much God threatneth Prov. 1. 24 25 c. For God who is the fountain of blessing as the Apostle Iames acknowledgeth Iam. 1. 17. hath his fit times and seasons as he hath means in and by which he conveigheth his blessings and out of which he will give no blessing so likewise his seasons hence the Psalmist in Psal. 32. 6. speaketh of a time when God may be found and also the Prophet Isaiah in cap. 55. 6. implying thereby that there is a time when God will not be found Whence we may learn one speciall reason why many who seek comfort to their souls and peace to their
points as declare the hainousnesse of them both and then such aggravations as make Adultery to exceed Whoredom The hainousnesse of Fornication and Adultery is herein manifested that these sins are committed against God our Neighbour and Our selves Against God in that This is the will of God even our sanctification that we should abstain from fornication 1 Thess. 4. 3. A Prophet thus aggravateth this sin Have we not all one Father Why do we deal treacherously every man against his Brother Mal. 2. 10. The treachery there meant is the sin here spoken of and that is committed against God as our Father It is also committed against the Sonne of God In which respect the Apostle thus expostulateth this caâ—…e Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid 1 Cor. 6. 15. And it is likewise committed against the Spirit of God For the Apostle thus again expostulateth the same case What know ye not that your body is the Temple of the holy Ghost which is in you which ye have of God 1 Cor. 6. 19. Thus is this sin committed against each person of the Trinity 2. Against our Neighbour and that is sundry respects 1. Against the party with whom the sinne is committed for it is alwayes committed with another Hereupon the brethren of Dinah whom Shecbâ—…m defiled said Should he deal with our Sister as with an Harlot Genesis 34. 31. 2. Against the children that are born in Fornication which are in that respect bastards These by Gods Law could not inherit The sonne of the bonawoman shall not be heir with my sonne saith Sarah Gen. 21. 10. which sentence God approved By Gods Law a bastard was not to enter into the Congregation of the Lord to his tenth generation Deut. 23. 2. By entring into the Congregation of the Lord is meant some special office and service whereby he had liberty to enter into the house of God That which is noted of Gileads sons thrusting out Iephthah and saying unto him Thou shalt not inherit in our Fathers house for thou art the sonne of a strange woman Judg. 11. 2. sheweth that it was a custom among Gods people to keep bastards from inheriting The opposition which the Apostle makes betwixt bastards and sons in this phrase Then are ye bastards and not sons Heb. 12. 8. sheweth that bastards have not a right to the priviledge of true sons 3. Against the friends kindâ—…ed and alliance of each party It is expresly said of a Priests daughter that playeth the whore That she profaneth her Father Levit. 21. 9. And the brethren of Dinah took themselves dishonoured in that their sister was defiled Gen. 34. 7. 4. Against the whole family For this sin is a fire that consumeth to destruction Job 13. 12. God thus threatneth David The sword shall never depart from thy house because thou hast taken the wife of Uriah the Hittiâ—…e to be thy wife 2 Sam. 12. 10. 5. Against the very Town City and Nation where such unclean birds do roost For severe judgements have been executed upon those places as we shall afterwards shew This is one of the sins for which the Prophet saith The Land shall mourn Hos. 4. 2 3. 6. Against the Church For by the lawfull use of Marriage among Professors of the truth a godly seed is preserved Mal. 2. 15. This is the seminary of the Church but by this sin a spurious brood is brought forth and the Church thereby destroyed 3. This sin is committed against our selves even against our Souls Bodies Name and State and against these in an especial manner 1. It is expresly said of him that committeth adultery That he destroyeth his own soul Prov. 6. 32. 2. It is said that he that committeth fornication sinneth against his own body 1 Cor. 6. 18. He maketh this very body the instrument whereby that sin is committed Other actual sins are said to be without the body that is some other object that is without the body is abused and made the instrument of sin in other cases as wine in the sin of drunkennesse 3. Who so committeth adultery getteth a wound and dishonour and his reproach shall not be wiped away Prov. 6. 32. Infamy or an ill name is hereby set out 4. Such bring themselves to extream poverty For by means of a whorish woman a man is brought to a piece of bread Prov. 6. 26. that is his state is much impaired and even consumed he hath not enough for his own sustenance Thus hath the holy Ghost set forth the hainousnesse of both their sins of uncleannesse Adultery admits of further aggravations §. 39. Of the Aggravations of Adultery above Fornication 1. ADultery is expresly mentioned in the seventh Commandment which is this Thou shalt not commit adultery Exod. 20. 14. It is counted an aggravation of a sin to be by name expressed in any of the ten Commandments For therein it is made an head of many other sins 1. Adultery makes the nearest and firmest bond wherewith two persons are joyned together dissoluble That bond is marriage whereby two distinct persons are made one flesh Gen. 2. 24. It is by Gods Ordinance an inviolable bond and ought not to be dissolved but by diremption which is by severing man and wife by death Com. 7. 2. But that adultery makes this bond of marriage dissoluble is evident by this restriction of Christ saving for the cause of fornication Mat. 5. 32. meaning adultery 3. Adultery nullifies a special Covenant of God This phrase The wife of thy Covenant Mal. 2. 14. intendeth a Covenant made before God whereof God is the Author Gen. 2. 18. and a witnesse Mal. 2 14. and in that respect called the Covenant of God Prov. 2. 17. 4. Adultery makes an incurable wound For jealousie is the rage of a man therefore he will not spare in the day of vengeance he will not regard any ransom c. Prov. 6. 34 35. It is not so in the case of fornication for a recompence is set down in that case Deut. 22. 29. 5. By adultery the affections of married persons are so alienated as they are brought many times to wish and practise one anothers death 6. By adultery a spurious brood may be put in the room of legitimate children and false heirs enjoy that inheritance which belongeth to true children which we have shewed in the former Section to be against Law and Right Genes 21. 10. Iud. 11. 2. 7. By adultery the Goods of the family cannot be but much wasted the adulterous husband spending that wherewith he should provide for his family on his harlot and the adulterous wife purloining what she can from her husband Herein they shew themselves worse then Infidels 1 Tim. 5. 8. 8. Adultery is by Gods Law judged to be a capital crime Deut. 22. 22. But fornication not so Deut. 22. 29. 9. The very Heathen by the light of nature
be with us are mo then they that be with them 2 King 6. 16. And this Say to them that are of a fearfull heart Be strong fear not behold your God will come with veâ—…geance even God with a reâ—… he will come and save you Isa. 35. 4. About all sorts of afflictions or temptations it is said There hath no temptation taken you but such as is common to man But God is faithfull who will not suffer you tâ—… be tâ—…mpted above that you are able but will with the temptation also make away to â—…scape that you may be able to bear it 1 Cor. 10. 13. About death we have this glorious insultation put into our mindes and mouths Dâ—…ath is swallowed up in victory O death where is thy sting 1 Cor. 15. 54 55. And they are pronounced blessed who die in the Lord c. Rev. 14. 13. Of a particular application of Gods promises See more in Domâ—…st duties on Eph. 6. 16. Treat 2. part 6. § 72 c. 6. Assurance of our right to Christ and interest in him All things are theirs whose Christ is This doth the Apostle not only in generall affirm but also in sundry particulars exemplifie For having laid down this generall position All things â—…re yours he doth thus exemplifie it Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Hereof he tenders this reason and ye are Christs and Christ is Gods 1 Cor. 3. 21 22 23. Well may they who have Christ rest content in any estate For 1. Christ is more worth then all the world He is that treasure for which a wise man will â—…ell all that he hath to buy that field where this treasure is He is that pearl for which a wise man will sell all that he hath to buy it Matth. 13. 44 45 46. 2. God with Christ freâ—…ly gives us all things Rom. 8. 32. 3. Christ can make all wants and all sufferings an advantage unto us To me to live is Christ and to die is gain Philip. 1. 21. Have not now they whose Christ is just cause to be content with that which they have whatsoever it be 7. Frequent and serious Meditation on that excellent inheritance which is purchased and prepared for us in heaven An heir that hath title to a rich inheritance will be content with such diet and apparel as his Father is pleased to allow him The heir as long as he is a childe diâ—…fereth nothing from a servant though he be Lord of all Gal. 4. 1. He goeth contentedly to School he doth what his father enjoyns him to do he rests contented with his present condition upon expectation of a future great inheritance yet at the most is it but an earthly inheritance How much more content should we be with the present on hope of an heavenly Inheritance 1 Cor. 9. 25. This was one special ground of Martyrs not contentment only but rejoycing also in their sufferings For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 8. 18. Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of Glory 2 Cor. 4. 17. This was a reason whereby the Patriarchs were induced to live all their dayes in Tabernacles For they looked for a City which hath foundations whose builder and maker is God Heb. 11. 9 10. §. 64. Of the Necessity Equity Excellency and Commodity of Contentednesse TO the seven fore-mentioned grounds of Contentednesse other grounds may be added taken from sundry Adjuncts which do much commend the virtue and grace As 1. The Necessity of Contentednesse No man hath power over his own estate or condition of life to order it as he will Will he nill he that shall befall him which God allotteth to him Who can make that straight which God hath made croâ—…ked Eccles. 7. 13. The rich and poor meet together the Lord is the maker of them all Prov. 22. 2. This is spoken of God not only as the Creator of all of all sorts but also as the disposer of all mens estates and conditions He maketh some rich he maketh others poor 1 Sam. 2. 7. Which of you by taking thought can adde one cubit to his stature Matth. 6. 27. The very hairs of your head are all numbred Mat. 10. 30. There is therefore an absolute necessity of being in that estate and condition wherein God will have a man to be Now then to be willingly content with that which a man cannot alter is to make a virtue of necessity 2. The equity of contentedness Hardly can such an estate befall any one the like whereof or a worse hath not befallen others whom he hath cause to judge better then himself For every man ought to esteem other better then himself Phil. 2. 3. Is it not then most meet that we should be contented with that which others better then our selves have been content withall This is the Argument which Uriah pleaded for not going down unto his own house The Ark and Israel and Iudah abide in Tents and my Lord Ioaâ—… and the servants of my Lord are encamped in the open fields Shall I then go into my house to eat and to drink c. 2 Sam. 11. 11. 〈◊〉 renders this as a reason why he was content to die For I am no better then my Fathers 1 King 19. 4. Can any now living think himself better then they to whom the holy Ghost gives this testimony Of whom the world was not worthy Heb. 11. 38. yet thy waâ—…dred about in sheep-skins and goat-skins being destitute afflicted tormented they wandred in deserts and in moâ—…ntains and in dens and caves of the earth To saint and sink under a lighter burden then others carry contentedly and cheerfully doth not so much argue the weight of the burden as the weakness of him that sinketh under it 3. The Excellency of Contentment 1. Among other graces this is an especial one that maketh us most like unto God What greater excellency can be attributed to any creature then to be like his Creator When God would set forth the excellency wherein he intended to make man he thus expresseth it Let us make man in our Image after our likenesse Gen. 1. 26. We shewed § 61. that the Greek word translated contentednesse signifieth self-sufficiency and that this excellency was proper in the full extent thereof to God One of those Titles which in the Old Testament is given to God signifieth self-sufficient Now of all men the contented person is most sufficient in himself and by himself This is not to be taken in opposition to God as if any could be sufficient to any thing without God For we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3 5. But it is meant