the Churches Conquest on Exod. 17. 11. § 43. There is no grace wherein and whereby God is more honored then by Faith Heereof see more in the whole Armour of God on Eph. 6. 16. § 7. Great also is that good which Faith bringeth unto man see ibid. § 8. Besides Faith of all graces doth most strip a man of self-conceipt For boasting is excluded by the Law of Faith Rom. 3. 27. Faith is as an hand stretched out to receive what a man knowes he hath not of himself yea it is stretched out as far as God himself Hereby the believer giveth evidence 1. That he needeth such and such blessings 2. That they are not to be had in himself 3. That they cannot be received from any creature If they were he would not reach out his hand so far beyond all creatures Faith therefore so drives a man from himself and from other creatures as it maketh him rest wholy and only upon God This teacheth us how to make our appearing before God acceptable to him and withall how to make our prayers powerfull and prevalent with him namely by Faith Faith resteth on Christ for acceptance with God and faith is to prayer as fire to powder See hereof the Churches Conquest on Exod. 17. 11. § 43. There also are directions given for exercising faith in prayer The Apostle amplifieth this gift of faith by this property thereof full assurance In this assurance consisteth the excellency of faith Such a faith had Paul Rom. 8. 38. and Abraham Rom. 4. 21. and Iob 19. 25. and the disciples of Christ Iohn 6. 69. Yea and all sound Christians 1 Iohn 4. 16. Obj. These had an extraordinary spirit Ans. The Apostle indefinitely saith of all sound Christians We have the same Spirit of Faith 2 Cor. 4. 13. Papists make this a doctrine of presumption others of desperation To these both may this text be opposed Papists are ignorant of the ground of assurance which is not simply in faith as an act of ours but in Gods promises and the truth of them It is not in our holding Christ but as is it an evidence of Christs holding us Rom. 8. 39. 39. If the differences betwixt faith and presumption be duely weighed we shall finde that assurance is farr from presumption Of the difference betwixt these See the whole Armour of God on Eph. 6. 16. Treat 2. Part. 7. Of Faith § 88. Those other which make assurance a doctrine of desperation do not well weigh the degrees of assurance For so much as there is of the truth of Faith so much there is of assurance Of a strong faith there is a full assurance of a weake faith but a weake assurance even such as may stand with doubting Hereof see the whole Armour of God on Eph. 6. 16. § 39. This teacheth us to use all means whereby we may attaine to this assurance A direction for attaining hereunto is set down in the Churches Conquest on Exod. 17. 11. § 43. §. 66. Of Conscience and the evill thereof THe third vertue required for a right manner of drawing neere to God is Sanctiâ—…ie which is thus expressed having our hearts sprinkled from an evill conscience and our bodies washed with pure water This sheweth that sanctification consisteth in the renovation of soul and body The former is set down in these words having our hearts sprinkled c. The latter in these and our bodies washed c. The heart is the innermost part of a man as hath been shewed Chap. 3. v. 8. § 79. It is here put for the whole soul of a man as is evident by the other part of a man from which this is there distinguished namely the body He useth the plurall number hearts because he giveth his advice to many even to all that professe the Christian faith This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons uncleane to clense them See hereof Chap. 9. v. 13. § 71 72. A right applying of Christs blood to sinful souls is hereby intended Foâ—… nothing but Christs blood can cleanse mans heart from sin To be sprinkled from an evill conscience is by sprinkling to be freed or cleansed from an evill conscience To shew that his own heart needed clensing as well as others he useth the 〈◊〉 person plurall our hearts The filth from which he would have the heart to be clensed is here stiled 〈◊〉 evill conscience Of the notation of the word conscience of the nature of it of the kindâ—… of it Good Evill and renewed and of the extent of it See Chap. 13. v. 18. § 155. The Conscience is evill when through sluggishnesse it neglecteth to performe the dutie for which it was placed in man which was to check him and restrain him from sin or otherwise iâ—… so out of measure clamorous as it bringeth man to dispaire By this description it appeareth that the very heart is polluted See Chap. 3. v. 1â—… § 127. But withall it is here manifested that the blood of Christ applyed unto us clenseth us from the pollution of conscience As is shewed Chap. 9. v. 1â—… § 82 83. How great a benefit this is iâ—… made evident in the recovery from Apostacy on 〈◊〉 15. 31. § 21. Where the damage of a restlesse and senselesse conscience is discovered The evill of no other power of the soul can more to the full set out mans misery then the evill of conscience The conscience iâ—… evill in two respects 1. In regard of the quality of it for as all other powers of soul and parts of body it is deprived of that integrity wherein it was first created and also depraved with a contrary qualitie The depravation thereof is manifested either by not doing that dutie which properly belongeth to it or by doing it amisse 2. In regard of the object when there remaineth evil in the soul for the conscience to work upon that past present future yet the conscience doth not that work which it should For sin past and present it believes not the pardon of them And as for sin to come there remaines a purpose to continue in it as Ier. 44. 17. and so no reâ—… Thus is conscience accessary to all the evill of a mans soul and in that respect very evill in it self Hence it followeth by just consequence that it is necessary that a mans soul be pâ—…ged from an evill conscience They who have retained an ill conscience have bâ—…n much blamed 1 Tim. 4. 2. Tit. 1. 15. But men have rejoyced in the testimony of a good conscience Heb. 13. 18. and of a clear conscience Acts 23. 1. and of â—… pâ—…re conscience 1 Tim. 3. 9. with such kinds of conscience an evil conscience cannot stand no more then darknesse with light There can be no peace where there is an evill conscience Isa. 57. 21. The terror of an evill conscience will manifest its self either
advantage to the adversaries of the Gospel By a good Conscience they will be kept from giving offence to their brethren They must be sure that the mark at which they aim be good whether they stand or fly The marke in generall must be Gods glory and the Churches good for these two are inseparably linked 2. Charity is to be used in judging Professors whether they fly or dy As 〈◊〉 are not to be condemned for rashnes So nor Confessors for timorousâ—… Prophets Apostles yea and Christ himself saw a time when to escape danger and when to stand to the uttermost danger This Land hath a great benefit both by the courage of Martyrs in Queen Mâ—…ries time and also of Confessors that fled beyond the Seas in her dayes §. 260. Of Confessors wandrings THIS word wander about is taken both in a good and bad sence In a bad sence for a Sin or a Judgment For a Sin either in such as do wander or in such as cause others to wander 1. In such as wander it is a sin when men wander up and down from the charge or place where they should abide or wherein they should be firm and constant This the Apostle taxeth under this phrase Wandring about from house to house 1 Tim. 5. 13. In this respect the common course of beggars is questionles sinfull but most sinfull is their course who wander up and down to beguile such as know them not as Juglers Sorcerers and such as are called Exorcists The word here used is applyed unto them and translated vagabonds or wanderers Act. 19. 13. Like to these are Iesuits Friars Priests and other Popish vagrants who wander up and down to insnare mens souls and to make them twofold more the children of hell than themselves are Matth. 23. 15. They are like those whom the Apostle describes 2 Tim. 3. 6. 2. Wandring is a sin in such as cause men to wander unjustly thorough Tyranny oppression or persecution Of these the Lord thus saith I will send unto him wanderers that shall cause him to wander Jere. 48. 12. Lam. 4. 16. Such therefore are accursed Deut. 27. 18. Ezek. 34. 6. 3. Wandering may be counted a sin in superfluous Gentlemen who upon meeâ—… curiosity travell from place to place and that many times to Idolatrous Countreyes where they are seduced to Idolatry Wandring is taken for a judgment when it is inflicted as a punishment for sin Thus the Israelites wandâ—…ing forty years in the Wilderness was a judgment Numb 32. 13. Psal. 107. 40. It is threatned as a Judgment Psal. 59. â—…5 Wandring is taken in the better part when men in Gods cause for maintaining his truth keeping a good conscience or for avoiding Idolatry or any other evill are forced to wander Thus Abraham wandred Gen. 20. 13. And sundry Levites and others in Ieroboams time 2 Chron. 11. 13. c. In this sense is it here taken So as Believers may be wanderers for this wandring is here brought in as an effect of Saints Faith Besides the instances before noted this iâ—… exemplified in Elijah 1 King 19. 3. Yea and in David Psal. 56. 8. The grounds hereof are these 1. The envy and hatred of the world against them which will not suffer them to sit safely and securely on their own nests The men of this world are to Believers as Fowlers to fowles and Hunters to beasts So was Saul to David 1 Sam. 24. 11 14. and 26. 20. Hereunto doth the Prophet allude Ierem. 16. 16. Micah 7. 2. Lament 4. 18. 2. Saints high esteem of the truth of God and of the peace and quiet of their own conscience which they prefer before house and home kindred and Countrey They had rather wander with a quiet conscience holding the Truth than sit at ease in their own house under their own Vines and Fig-trees with a torturing conscience upon denying the Truth 3. Gods wise providence who opens a way for them to escape death yet so as their Faith is proved to be sound by this kind of tryall which is a great one and in the consequence thereof may prove worse than a present death Yea further God hereby keepeth the light of his Truth from being put out and causeth it to shine up and down in more places Act. 8. 1 5. This being the condition whereunto Believers may be brought they who have setled places of abode ought to succour such wanderers See Chap. 13. v. 2 § 12. c. This may be a motive to such as are put to this triall patiently to passit through It is no other condition than what the best Saints have been brought unto An Apostle useth this argument to bear all manner of crosses because no temptation taketh them but such as is common to man 1 Cor. 10. 13. This then must needs be a strong motive to endure this tryall because it is no other than what is common to all Saints That we may the better observe this take notice of these rules 1. Be well instructed in the nature of this world and vanity of all things under Heaven How nothing is certain and sure The fashion of this world passeth away 1 Cor. 7. 31. Why then should men seek a certain abiding in so uncertain a place 2. Get assurance of that house City and Country which is to come Assurance thereof will make us more content to be without house City and Country here in this world See v. 10. § 17. v. 13. 68. and Chap. 13. v. 14. § 138 139. 3. In thy best security and most settled estate be a Pilgrim in thy mind and disposition as Abraham and other Patriarks were See v. 13. Herewith the Apostle supports Christians 1 Cor. 10. 13. §. 261. Of wandring in Sheep-skins and Goate-skins THE first branch of the aggravation of Confessors wandring is by the kind of apparell which they wore here said to be Sheep-skins and Goate-skins The noun translated Skins derived form a verb that signifieth to flea For skins are flead off from beasts or other creatures An adjective derived from the same verbe is translated lethern Matth. 3. 4. The two Epithetes joyned with skinns thus Sheeps-skinâ—…s Goats-skinns shew what kind of skinns they were For the former is derived from a word that signifieth a Sheep and the latter from another word that signifieth a Goate We call apparell made of such skinns lethern Some apply this coarse apparell made of the wool of Sheep and haires of Goats which many Prophets and others did voluntarily weare and that on these grounds 1. To shew their contempt of the worlds vanity 2. To manifest their own content in the meanest things 3. To declare their compassion sorrow and mourning for the inâ—…quity of the times wherein they lived 4. To be distinguished thereby and known from others To these purposes it is said of Elijah that he was an hairy-man and girded with a girdle of Leather 2 King
much more weaned from sin This use is the main end of adding this epithite of bitternesse to the root of corruption 3. Learn how to remove this bitternesse This must be done by taking bitter pills which are the pills of contrition Matth. 26. 75. 2 Cor. 7. 10. This is manifested by spirituall grief for offending God and for the danger we bring to the soul Psal. 51. 4 12. They who thoroughly feele the bitternesse of sin will willingly take these pills 2 Chron. 33. 12. Luk. 7. 38. and 18. 13. Act. 2. 37. 2 Cor. 7. 11. §. 85. Of keeping down corruption THis phrase springing up added to the foresaid root of corruption sheweth that that root is to be kept down and in the very beginning to be suppressed Herein the Apostle alluded to a skilfull and carefull Gardner who will weed up all noysome weeds so soon as they begin to spring and peepe above ground So did David 1 Sam. 24. 6. 2 Sam. 24. 10. and Peter Matth. 26. 75. This is to be done 1. In regard of the nature of it which is growing and encreasing Like an ill weed that groweth apace and the longer it groweth the stronger it groweth and the stronger it groweth it is the more hardly rooted out It is said of the Crocodile that no creature growes from so small a beginning to so great a magnitude as it doth and that no creature is so dangerous to man as it is Corruptions in the soul are like noysome humors in the body which suffered to abide prove incurable Experience gives sufficient evidence hereof Ier. 13. 23. In relation to the metaphor note Prov. 24. 30 31. 2. Corruption is speedily to be rooted out in regard of the effects For it is â—…trary to Gods purity it offendeth his majesty and incenseth his wrath which is as a fire See more hereof in The plaistâ—…r for the Plague on Num. 16. 46. § 32. 1. This sheweth an especiall reason of that abundance of corruption which every where aboundeth Breeding corruptions are suffered to spring and grow up to get head and so to soake out the life of grace 2. This discovereth the folly of putting off and deferring repentance See The whole Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. 3. To observe the main direction here given for diligent circumspection against corruption For this end observe these rules 1. The first peeping of corruption which is in the heart and affections Herein every one hath a great advantage over himself because he knoweth the things within himself 1 Cor. 2. 11. This we cannot know of others 2. Do what thou canst to pluck it up by the roots other waies it may sprout up again 3. So soon as the blade of corruption is seen to grow up in others suffer it no longer to grow in them Lev. 19. 17. §. 86. Of the trouble which corruption causeth A Fearfull effect of the forementioned corruption springing up is thus expressed trouble you This is in Greek a compound word and here only used in the New Testament The simple verb is used to set out that anguish and vexation which the Devill doth oft use to those whom he possesseth Luk. 6. 18. Act. 5. 16. This compound loseth nothing of the emphasis but rather addeth thereto It iâ—… by other authors used to set out noysome savours irksome sounds which molest and trouble the senses it is also used to set out importunate Creditors who will not let their debtors be quiet and to wind in the body which much troubleth it and to all such as cause trouble in a mans house in the Church and Common-wealth Thus the sprouts of the forenamed bitter roots will exceedingly molest a mans mind and conscience and never let him be quiet till he redresse what is amisse That growth of corruption causeth trouble is evident by the Holy Ghosts joyning evill and trouble together Deut. 31. 17 21. Take a particular view of the distinct kinds of â—…roubles which arise from thence and the poynt will more evidenly appear 1. It troubles the conscience instance Iudas Matth. 27. 3 4. In this respect it is said that there is no peace to the wicked 2. It troubles a man in his body by noysome diseases and paines and want of necessaries In this respect the wise man sayeth of a wicked man that he troubleth his own flesh Prov. 11. 17. 3. It troubles his estate by wasting or intangling it For he is said to trouble his own house Prov. 11. 27. 4. It troubleth his children kindred and such as any way depend on him 2 King 10. 31. 5. It troubleth the Church This it doth by false teachers Gal. 1. 7. and 5. 12. 6. It troubleth the whole state Iosh. 7. 25. 1 King 18. 13. 7. The worst trouble of all is in the world to come Rom. 2. 9. 2 Thes. 1. 6. It was before noted that corruption incenseth Gods wrath Gods wrath is a fire The longer that houses on fire continue to burne the more trouble they bring Learn hereby when troubles arise to search after the cause thereof Hereof see The Plaistâ—…r for the Plague on Numb 16. 46. § 4. As the cause is found out so remove it Hereof sâ—…e Dearths death on 2 Sam. 21. 1. § 18. §. 87. Of Corruptions defiling many TO the former effect of troubling the Apostle addeth another of defiling The Greek word is properly translated as Iude v. 8. and in sundry other places There are nouns derived from it whereof one signifieth pollution 2 Pet. 2. 20. The other uncleanesse The adding of this effect to the former sheweth that the trouble before mentioned is no such trouble as any can have comfort therein in that it iâ—… a defiling trouble For corruption which is the cause of that trouble infecteth and defileth In this respect sundry corruptions are resembled to Leven which sowreth and infecteth as corrupt doctrine Matth. 16. 6. hypocrisie Luk. 10. â—… maliciousnesse 1 Cor. 5. 8. lewd and evill company 1 Cor. 5. 6 7. Our spreading 〈◊〉 infecting nature The Apostle reckons up sundry effects that sprout from thence 〈◊〉 5. 9. Obj. The kingdome of hevean is said to be as leven how then can leven infect Answ. Things resembled to leven are to be taken according to their own kind whether they be good or evill and the metaphor of leven is used in the generall nature of it which is to diffuse to others that vertue which it hath in it self If the 〈◊〉 it self be good then it intendeth a diffusion of that which is good If it be 〈◊〉 then it intendeth infection and diffusion of that which is evill Thus the word iâ—… said to be a savor of life unto life and a savor of death unto death thus Christ and 〈◊〉 Devill are both resembled to a Lyon Christ in his strength and courage the Devill in his voracity and desire of mischief so in sundry other things the same siâ—… litude may set out
ordered by discretion 7. All the senses must be inlets of good as Luk. 5. 26. Acts 2. 37. and 4. 4. Blessed are they who make a right use of their Spirit and of the distinst faculties thereof §. 111. Of the meaning of the word Iust. THE next point of the description is the property IUST According to the notation of the Greek word the vertue or grace here intended is a generall vertue whereby is given to every one his due whether it be to God or man See more hereof My whole Armour of God on Eph. 61. 4. Treat 2. Part. 4. § 1. 1. It s sometimes restrained to the eighth Commandement as opposed to deceitfull and wrong dealing with men And in this restraint its used Tit. 1. 8. 2. It s used to set down the summe of the second table and compriseth under it all the duties we owe to man Thus largely it s taken when it s joyned with another generall word which compriseth under it all the duties of the first table as Mark 6. 20. 3. It s extended to the whole and compriseth under it all duties that we owe to God or man In this extent its taken for the most part when it is set alone or joyned with a word of perfection as Gen. 6. 9. Or else is opposed to a generall word that compriseth all manner of evill under it as Psal. 37 12. Prov. 3. 33. Here it s so set alone and nothing added thereto to restrain it as it must needs be taken in the largest extent and so compriseth all manner of vertues and graces under it And it s taken as a property belonging to men while here they live for it s distinguished from that heavenly qualification which followeth after this life namely to be made perfect q. d. Ye are come to those divine Spirits of men who being truly though imperfectly just while they live on earth are now made perfect in heaven So that hence we may observe 1. That men may be truly just in this world Whereof see Chap. 10. v. 38. § 144. §. 112. Of the perfection of the souls of Saints in heaven THE consummation of the Spirits of just men is in this word made perfect This sets out the estate of mens souls after they leave their bodies and ascend to heaven they are then perfect perfect I say truly and properly and fully not in part only but in degrees also not in the manner only of what they do but in the measure also not by imputation of anothers perfection or by a gracious acceptation of that which is not perfect for perfect but by a full and compleat performance of what they are bound unto So as there is no defect at all therein no not in any thing nor at any time This perfection is an universall and perpetuall perfection This is it which is intended 1 Cor. 13. 10. When that which is perfect is come Here he taketh it for granted that there is a perfection to come That place Phil. 3. 15. may be taken of the future thus whosoever will be perfect and this most fitly agreeth to the scope of the Apostle for he had before denied a present perfection in this world v. 12 13. Thus the point is there also taken pro concesso that there is a perfection to come This Christ seemes to aime at Ioh. 17. 23. That they may be perfect in one where the very word of the Apostle here is used That Christ prayeth for the future glory of such as beleeve in him is evident in the following verse Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me The Apostle Eph. 4. 13. aimeth at this perfection Most fully is this future perfection set out Eph. 5. 27. It is set out 1. Generally in this word glorious 2. Particularly in the words following And that privatively by removing all blemish and defect a glorious Church not having spot or wrinkle and positively by expressing an especiall perfection which is to be holy a property which most of all makes us like to God Eph. 4. 24. Of a more distinct meaning of these words See my Domest Duties Treat 1. on Eph. 5. 27. § 50 51 52. Take we a view of the distinct perfections of the severall faculties of a glorious soul and the compleat perfection of the whole will better appear 1. The understanding is endued with perfect knowledge Whatsoever may any way make to the glory of God or happinesse of the creature it perfectly understandeth It is ignorant of nothing that it may or must know or is any way meet to be known Neither doth it misconceive or know any thing amisse Nor ignorance nor error is in it This phrase 1 Cor. 13. 12. Then shall I know even as I am known importeth as much For our knowledge is there compared to Gods though not in equality for there is no proportion betwixt finit and infinit yet in similitude of perfection and that according to the extent of created capacity And that the comparison lyeth in such a perfection is evident by the opposition of this phrase to that which goeth immediatly before thus Now I know in part but then shall I know even as I am known 2. The will is only and wholy in every thing plyable to Gods will no reluctancy at all against it If the Lord should will it to go from heaven to earth and again to dwell in the earthly tabernacle of the body it would therein readily yeeld to Gods will Instance the soul of Lazarus that had been dead four daies and of others raised from the dead 3. The memory never le ts slip any thing that is treasured up in it and nothing is treasured up in it but that which is good heavenly and divine and every way worth the keeping and fast holding 4. The conscience is accessary to no evill that may any way disquiet or trouble it but exceedingly cheereth the soul by the witnesse it beareth to the good perfect and constant course which it taketh and to Gods approbation thereof so as it is ever quiet comfortable and cheerful 5. The heart is most pure sincere and entire It s said Rev. 14. 5. that no guilâ—… is found in them They shine as the Sun Matth. 13. 43. They are transparent they have no cover for hypocrisie Such as make lies or love lies are without Rev. 21. 8 27. and 22. 15. 6. Their liking affections are wholly set upon the chiefest and highest good from which no inferior good can draw them So ravisht they are with God as in comparison of him they desire love and delight in nothing else at least in nothing more then in their sweet communion with him 7. There is nothing in heaven to stir up in the souls there any disliking affections as of fear grief anger hatred In this respect its said that all tears are wiped from their
neighbour as thy self Levit. 19. 18. This point of succouring others as if we our selves were in their case is much pressed in Scripture as in these phrases Bear ye one anothers burthen Gal. 6. 2. Rejoyce with them that do rejoyce and weep with them that weep Be of the same minde one towards another Rom. 12. 15 16. So did he that said I am as one that comforteth the mourners Job 30. 25. And he that said When they were sick my clothing was sackâ—…loth I humbled my soul with fasting Psal. 35. 13. And another that said Who is weak and I am not weak Who is offended and I burn not 2 Cor. 11. 29. In this respect it is said to these Hebrews Ye became companions of them that â—…ere so used Heb. 10. 33. God though he be not capable of any distresse yet setteth himself forth so affected and so afflicted with the distresses of his Church and children as if he were in the like distresse For it is said of him That his soul was grieved for the misery of Israel Judg. 10. 16. And that his bowels were troubled Jer. 31. 20. Such a minde worketh compassion So much this Apostle observeth Heb. 10. 33 34. And compassion puts on to afford all the succour that is needfull The compassion of Pharaohs daughter to do what she did to Moses that was cast out Exo. 2. 6. And the Samaritan to do what he did to the man whom he found half dead Luke 10. 33. It is oft noted That Christ was hereby moved to afford that succour which on all occasions he afforded as Mark 1. 41. Matth. 14. 14. Luke 7. 13. Yea God himself is hereby said to be moved But after the manner of man He being full of compassion forgave their iniquity and destroyed them not Psal. 78. 38. So 2 Kin 13. 23. Deut. 30. 3. Sâ—…rely they who forget those that are in bonds in prison in danger in captivity or any other way restrained do not consider that their own case might be such a case They think anothers distresse concerns not them at all They neglect them because they forget them They forget because they are not duly affected with their distresse as if it were their own Philosophers observe two extreams contrary to the duty here required One is want of grief or want of passion This was their fault of whom the Prophet thus saith They are not grieved for the affliction of Ioseph Amos 6. 6. The Church thus complaineth of such Is it nothing to you all ye that passe by Lam. 1. 12. The other is Rejoycing at others distresse Of such Iob thus complaineth Now am I their song yea I am their by-word Job 30. 9. And David thus I was the song of the drunkards Psal. 69. 12. And the Church in her affliction thus I was their song all the day Lam. 3. 14. Against both these severe judgements are denounced Against the former this Therefore now shall they go captive with the first that go captive Amos. 6. 7. Against the latter this Because thou hast clapped thine hands and stamped with thy feet and rejoyced in heart with all thy despite against the house of Israâ—…l Behold therefore I will stretch out my hand upon thee c. Ezek. 25. 6 7. and 35. 15. The later of rejoycing at others miseries is of the two the worst The Psalmist maketh a direfull imprecation against them Psal. 35. 26. This was an evidence of suâ—…e and sore vengeance For by an extraordinary and Propheticall Spirit he did it and thereby declared what would fall upon them So hainous a vice this is as Iob maketh an imprecation against himself if he were guilty thereof Iob 31. 29 c. It is expresly said by the Wiseman That he that is glad at calamities shall not be unpunished Prov. 17. 5. It becometh us as we see or hear of any distresses of others near or sar off to lay them to heart as if it were our own case and answerably to do what we can for their good §. 28. Of the Extent of Charity TO the former particular object of mercy such as are in bonds the Apostle addeth a more general object thus translated Them which suffer adversity This also is the interpretation of one Greek word which properly signifieth to be evil intreated or afflicted This comprizeth under it all kinde of afflictions whether they come immediatly from God as grievous sicknesses torturing diseases troubles of conscience hardnesse of heart or any other such sore afflictions or mediately arise from man as mockings scourgings divers kindes of death concerning which this very word is used and translated tormented Heb. 11. 37. All of both kinds require pity compassion and succour This general is fitly added to the former particular to shew that mercy must be extended to all kinde of misery To this tends that indefinite charge Give to him that asketh Matth. 5. 42. which is set out by another Evangelist with a general particle thus Give to every one that asketh Luk. 6. 30. And do good to all men Gal. 6. 10. These generals as they include all persons so all cases So likewise doth the general object of mercy expressed under these words flesh neighbour brother Hide not thy self from thine own flesh Isa. 58. 7. that is from any that is compassed about with mortal frail corruptible flesh as thou art The wounded man that lay in the high-way was a neighbour to the Samaritan though he knew not whence he was and thereupon he succoured him Luke 10. 33 c. More expresly is this extent of mercy set down by the number of seven and eight that is all that need and are brought to our knowledge Eccles. 11. 2. That number of seven and eight is synecdochically put for all of all sorts And likewise by the expresse distinction of persons that are to be succoured as the Levite the stranger the fatherlesse the widow Deut. 26. 13. And by the several kinds of works whereby mercy is manifested as to give meat to the hungry and drink to the thirsty to take in a stranger to clothe the naked to visit the sick to go to them that are in prison Matth. 25. 35 36. The object of mercy is not restrained to one kinde of misery need or distresse but to all kinds The Rule of Charity is in three branches 1. Our brothers necessity in this respect it is said That Christ healed them that had need of healing Luk. 9. 11. 2. Our own ability On this ground Christ adviseth to give alms of such things as we have Luk. 11. 41. 3. Gods opportunity that is When God by his Providence bringeth to my sight or knowledge such and such a distresse as in the case of the Samaritan implied under this word by chance which noteth out Gods secret Providence Luke 10. 31. All these three branches concerning the Rule of Charity are thus joyned together Whosâ—… hath this worlds good this shows a mans ability and seeth this
27. 11. Sonne and Spirit Luk. 1. 35. and the excellentest of his Creatures both Persons and things and those above and below 1. Above The Heavens Heb. 9. 12. The Angels Mar. 8. 38. and glorified men 1 Thes. 3. 13. are called holy 2. Below Professors of the true faith Col. 3. 12. whether single persons male Maâ—… 6. 20. and female 1 Pet. 3. 5. and children born of such 1 Cor. 7. 14. or the whole society and communion of them These are called an holy Priesthood an holy Nation 1 Pet. 2. 5 9. An holy Temple More eminently they who are of extraordinary Functions in the Church as Apostles and Prophets are called holy Revel 18. 20. 3. The Priviledges and gifts that God bestoweth on his Church are also called holy as holy Scriptures Rom. 1. 2. Holy Law Holy Commandments Rom. 7. 12. Holy Covenant Luke 1. 72. Holy calâ—…ing 2 Tim. 1. 9. Holy faith Jude v. 20. Holy conversation 2 Pet. 3. 11. And the parts of mens bodies used in devotion as Holy hands 1 Tim. 2. 8. and Christians mutuall salutations as an holy kisse Rom. 16. 16. 4. Sundry places were so called as Ierusalem Mat. 4. 5. The holy City because it was a Type of the Church and of the Kingdom of heaven and because the Temple wherein God was worshipped was there And the Holy Mount 2 Pet. 1. 18. where Christ was transfigured And the place where God in speciall manifested his presence was called holy ground Act. 7. 33. The Hebrew word which is translated holy in the Old Testament is applied to the Temple and to the severall parts and courts thereof and to all the persons and things appertaining thereto as Priests Levites Altars Sacrifices Incense Oyl Water â—…estments all manner of Utensils Ordinances and other things which were for sacred uses When the Greek word used in the Text is set alone as a Substantive and not as an Adjective joyned with another it is translated Saint Salute every Saint Thus for the most part it is translated in the plurall number Saints which is all one as holy ones § 6. Of the causes of mens being holy and of calling them so THis excellent Prerogative of being holy cannot arise from mens selves 〈◊〉 can bring a clean thing out of an unclean Not one Job 14. 4 The 〈◊〉 whence all men sprout was most impure and unholy But every good and every perfect giâ—…t is from above and â—…ometh down from the Frther of lights Jam. 1. 17. This Father of Lights commuaicateth holinesse to Sons of men two waies 1. By imputing unto them the righteousnesse of his Son Thus we are said to be made the righteousnesse of God in Christ 2 Cor. 5. 21. and Christ is said to be 〈◊〉 of God righteorsnesse unto us 1 Cor. 1. 30. 2. By coveighing his Spirit into us who altereth their nature and disposition and enableth us to perform the works of righteousnesse In this respect he is 〈◊〉 only called the holy Ghost of which phrase see more ver 7. But also the Spirit of holinesse Rom. 1. 4. because he worketh holinesse in us And Sanctification 〈◊〉 said to be of the Spirit 2 Thes. 2. 13. because it is wrought in us by the Spirit of God Thus this excellent title Holy gives no matter of boasting unto man For whâ—… hast thou that thou didst not receive Now if thou didst receive it why dost thou 〈◊〉 as if thou hadst not received it 2 Cor. 4. 7. But it giveth just and great cause 〈◊〉 glorying in God of giving all praise to God for it and of using this divine property to the glory of his Name The Apostle here giveth these Hebrews this title not so much in regard of 〈◊〉 parenâ—…age because the root from whence they sprouted was holy Rom. 11. 16. For the partition wall betwixt Jew and Gentile was now broken down and all 〈◊〉 were of the faith of Abraham were counted to be of Abrahams Seed Gal. 3. 〈◊〉 In this respect all that were born of Parents professing the faith were counted 〈◊〉 1 Cor. 7. 14. The Apostle therefore here gives them this Title 1. In regard of their profession whereby they were distinguished from 〈◊〉 persons 2. In regard of his opinion of them For he judged them to be true 〈◊〉 of the holy Church as he did of those to whom he said Ye are wasâ—…ed ye 〈◊〉 sanctified ye are justified in the Name of the Lord Iesus and by the Spirit of 〈◊〉 God 1 Cor. 6. 11. Thus he usually stileth all to whom he wrote Saints that 〈◊〉 holy ones Quest. How did the Apostle know that they were holy Answ. By their holy profession For the ground of judging others is not â—…tainty of knowledge but the rule of love which beleâ—…veth all things and 〈◊〉 〈◊〉 things 1 Cor. 13. 7. That is the best that may be beleeved or hoped of them Thus another Apostle termeth those to whom he wrote Elect 1 Pet. 1. 2. yet Election is one of Gods secrets Besides he giveth this title indefinitely so as they that are truly holy might apply it to themselves For a Sermon may be preached or a Letter written to a whole assembly without manifesting any difference betwixt person and person when that which is preached or written is specially intended to those who in truth are such as they profess themselves to be This is not to justifie the wicked for that is an abomination Prov. 17. 15. And a â—…o is denounced against them that call evil good Isa. 5. 20. When matters are apparent judgement must answerably be given Love makes not men blinde When men are plainly discerned to be unholy to call them holy is not to think or speak the best but the worst But when we see nothing to the contrary then are we to judge the best of Professors It is better to judge an hypocrite upright if we know him not to be an hypocrite then an upright man an hypocrite For we may well judge otherwise then the truth is so we judge not otherwise then love requireth How contrary to this Apostolicall practice is the censure of many in this age who on this ground that men are carefull to keep a good conscience and fearfull to commit the least sinne judge them to be dissembling hypocrites Profession of sincerity makes many to be more vilely thought of More diametrically opposite to the rule of love is their censure who on every occasion are ready to call such as are not of their minde damned reprobates Christ saith With what judgement ye judge ye shall be judged Matth. 7. 2. What judgement then can such look for §. 7. Of the Excellency Utility and Necessity of being holy THe Apostle could not have given unto them a more excellent attribute then this Holy For 1. There is nothing wherein a creature can be more like to his Creator then in being holy It is said that God at first
10. Of mens backwardness in seeking after holiness MAny that profess the true faith and have the word of God to be their instructor may be thought to be better instructed in the worth of spirituall matters then the aforesaid men of the world yet too many of these are too too backward in seeking after holiness It is the Lords charge to seek first the Kingdom of God and his righteousness Matth. 6. 33. to seek holiness before and above all other things But commonly it is the last thing which men seek after and with least care and diligence It is said of Manna that it was Angels food Psal. 78. 25. So delightsom it was so wholsom every way so excellent that if Angels had taken any food they would have eaten that food yet the Israelites after they had some while enjoyed it accounted it light bread and loathed it Num. 21. 5. Difficulty in obtaining holiness cannot justly be pretended For an especiall means tending thereunto is that word which is very nigh unto thee in thy mouth and in thy heart that thou maiest do it Deut. 30. 14. This is the Gospel even the word of faith which we preach Rom. 10. 8. Yet how little is this word regarded I may in this case say Wherefore is there a price in the hand of a fool to get holiness seeing he hath no heart to use it Prov. 17. 16. Were carefull to get holiness more would be holy then are and they that are in some measure holy would be more holy Many in this case shew what kinde of spirit they have even a fleshly carnall sluggish spirit a spirit that savoureth not the things of God §. 11. Of following after Holiness WE that are well instructed in this excellent property ought to stirre up our spirits and put forth our strength in following holiness This doth the Apostle intend in this phrase Follow holiness Heb. 12. 14. The Greek word translated Follow signifieth a pursuing of such as fly from one as Hunters and hounds follow the game if it be possible they will get it Seâ—… such before you and thus reason with your selves Shall instinct of nature stirre up unreasonable creatures to put forth their utmost power to get what they have a minde to and shall not reason much more put us on to get so fair a game as holiness is Or further set Hunters or Runners in a race before you and thus say to your souls Shall reason put on naturall men to strive in worldly things for the mastery and shall not Religion Grace Spirituall understanding and a good conscience put us on to give all diligence for attaining this prize of holiness They do it to obtain a corruptible crown but we an incorruptible 1 Cor. 9. 25. §. 12. Of Directions to be Holy THat we may be such holy brethren as are here set down 1. Be well informed in the nature of holiness For superstition hypocriste yea and idolatry it self make pretence of holiness If the mark be mistaken the more pains we take and diligence we use the further we shall be off from it The faster a traveller goes in a wrong way the farther he may be from the place to which he desires to go The Jews being ignorant of Gods righteousness and going about to establish their own righteousness were farthest off from true holiness See § 6. of the holiness here meant 2. Cleanse your selves froâ—… all filthiness of the flesh and spirit Thus may you perfect holiness in the fear of God 2 Cor. 7. 1. It is a course which all of all sorts observe for perfecting of a thing namely first to remove the impediments thus Physitians purge our peccant humours Chirurgians draw out festring matter Husbanâ—…men sâ—…ack up broom briars thorns and all noisom weeds Every man 〈◊〉 striveth so the mastery is temperate in all things 1 Cor. 9. 25. In this respect that which Pâ—…sophers hold of privation may prove true that there must be a privation of one form before there can be an induction of another This is the constant doctrine of the Scripture Break up your fallow ground and sow not among thorns Jer. 4. 3. Wash ye make you clean put away the evil of your doings Isa. 1. 16. Put off the old man which is corrupt according to the deceitfull lusts Eph. 4. 22. Except we take this course all our labour after holiness will be in vain 3. Have speciall care of your company Avoid the society of unholy ones Associate thy self with holy ones that in you may be accomplished this Proverb Birds of a feather will fly together Depart from me you evil doers for I will keep the Commandments of my God Psal. 119. 115. he implies thereby that while he kept company with them he could not keep Gods Commandments All his delight was in the Saints Psal. 16. 3. That this means is very powerfull is evident by these Proverbs He that walketh with wise men shall be wise Prov. 13. 20. With an evil man thou shalt not go least thou learn his waies Prov. 22. 24 25. 4. Be conscionable and constant in using such means as God hath sanctified for attaining holiness For God will be found in his own way He communicated grace in and by the means which himself hath ordained for that end He hath in much wisdom ordered them and he will not suffer his wisdom to be crossed by mans foolish conceit The means are 1. Publique 2. Private 3. Secret 1. Publique means are the Word and Sacraments By the Word faith and repentance are wrought and increased In these the two kindes of holiness Justification and Sanctification consist By the Sacraments the same graces are ratified and sealed Circumcision was a seal of the righteousness of the faith which Abraham had Rom. 4. 11. Baptism was also a seal of repentance Act. 2. 38. 2. Private means are Reading Gods Word Deut. 17. 19. Act. 8. 28 17. 11. and holy conference Deut. 6. 7. 1 Thess. 5. 11. Luke 24. 32. 3. Secret means are 1. Examination of ones self Psal. 4. 4. 1 Cor. 11. 28. By this one may know his spirituall estate 2. Meditation Psal. 1. 2. 119 15 97. This must be on Gods Word and Works of mercy and judgement on our selves and others This will keep out evil thoughts and fill our minde with good thoughts 5. Be instant and constant in Prayer and that for the holy Spirit which is promised to those that ask him Luke 11. 13. This Spirit it is which makes us Holy 6. Be patient under crosses For God doth chasten his that they might be â—…takers of his holiness Heb. 12. 10. See more hereof in that place §. 13. Of Saints Calling THe Apostles good opinion of these Hebrews is further manifested under this phrase Partakers of the heavenly calling The Originall Verb signifieth to call on by voice When Christ said to his Disciples Follow me he called them Matth. 4. 19 21. This word Call is in Scripture
It brings a man into the most desperate case that in this world a man can be brought into by any other thing except it be by the sinne against the holy Ghost whereunto hardnesse of heart makes a great way Shame grief fear may be means to keep men that are not hardened from running on in their desperate courses but hardnesse of heart is a spirituall senslesnesse and keeps from such passions as shame grief and fear It makes men audacious in sinning A troubled conscience casts a man into a 〈◊〉 wofull plight But a hardened heart is farre worse then a perplexed soul. The troubled conscience may for the present seem more bitter but if the issue of the one and the other be duely considered we shall finde that there is no comparisâ—… betwixt them but that the hard heart is far the worst The troubled conscience by accusing gauling perplexing and not suffering a man to be quiet may so dejeâ—… him as to restrain him from sinne and bring him to repentance But an hard heâ—… puts on a man more and more to sin and that with greedinesse Eph. 4. 18. whereby his condemnation is encreased In this respect it were better for a man to 〈◊〉 with a troubled conscience and despairing heart then with a seared conscience and a hard heart §. 87. Of the signs whereby a hard heart may be discerned V. HArdnesse of heart is accompanied with blindenesse of minde Therefâ—…re there is one Greek Nown that is put for both Answerably it is sometimes translated hardnesse Mar. 3. 5. and sometimes blindenesse Rom. 11. 25. Eph. 4. 18. There is also a Verb coming from the same root that is translated sometimes to harden as Mar. 6. 52. and 8. 17. Sometimes to blind as Rom. 11. 7. 2 Cor. 3. 14 In that hardnesse of heart and blindenesse of minde go together he that hath 〈◊〉 hard heart cannot well discern it but yet by others it may be observed and 〈◊〉 by the effects thereof There are two especiall effects that do discover an hard heart 1. Carelesse Security when men are senselesse and as senselesse persons lie iâ—… sinne where there is no sense commonly there is no life A living man that 〈◊〉 a stone in his kidney or bladder will certainly feel it and complain of it Noâ—… 〈◊〉 hard heart is an heart of stone had he spirituall life in him he would certainly 〈◊〉 it and complain of it Senselesnesse therefore shews that a mans heart is so â—…dened as he hath no spirituall life in him From this carelesse security proceedeth both a dissolute negligence and also a blockish stupidity 1. Dissolute negligence makes men consider nothing nor lay any thing 〈◊〉 heart The righteous perisheth and no man laieth it to heart and mercifull 〈◊〉 taken away None considering that the righteous is taken away from the evil 〈◊〉 come Isa. 57. 1. This is spoken of men of hard hearts Such men let all 〈◊〉 passe whether matters of rejoycing or matters of mourning without any â—…quiring after the cause end and use thereof Mat. 11. 17. 2. Blockish stupidity makes men lie under those judgements which fall evâ—… upon their pates like beasts When Nabal heard of the danger wherein he 〈◊〉 been by refusing to relieve David and his Souldiers His heart died within 〈◊〉 and he became as a stone 1 Sam. 25. 37. Though they be overpressed even onâ—… measure above their strength yet have they no heart to pray for release 〈◊〉 ease 2. Willfull obstinacy is another effect which discovers an hard heart 〈◊〉 makes men 1. To oppose against all the means which God affordeth to reclaim then As his Word Works c. 2. To resist the very motions of Gods Spirit as the hard-hearted Jews 〈◊〉 alwaies done Act. 7. 51. From hence proceedeth malice against those that 〈◊〉 the â—…mage of God as the Scribes and Pharisees hated the Son of God and 〈◊〉 that beleeved in him Ioh. 9. 22. and the Apostles and them that beleeved throâ—… their word Act. 4. 5. c. yea such as be hard-hearted come to be hateâ—… 〈◊〉 God himself and endeavour to put out the very light of nature Rom. 〈◊〉 28 30. §. 88. Of Remedies for preventing or redressing hardnesse of heart VI. HArdnesse of heart being such as hath been set out it is very requisite that remedies be prescribed for preventing or redressing it They are such as these I. Take heed of all and every of those causes whence hardnesse of heart ariseth These are distinctly set down § 84. Take away the cause and the effect will follow where the cause remaineth the effect also will remain Withall endeavour to get such vertues and graces as are contrary to the fore-mentioned causes of hardnesse for one contrary will expell one another As light being contrary to darknesse keep eth out or expelleth darknesse so vertues contrary to the causes of hardnesse will prevent or redresse the same Those graces are these that follow 1. Regeneration Hereby natural hardnesse is removed 2. Faith Hereby unbelief is redressed 3. Sincerity This keeps out hypocrisie 4. Humility Hereby pride and other like vices are kept down 5. A fear of God This will withhold us from grosse sins 6. Christian prudence This will make men wary of multiplying sins and long lying therein 7. Spirituall watchfulnesse This will uphold in such a course as will preserve us from relapse 8. Holy jealousie lest we should by company be drawn aside 9. Contempt of this world and of the things thereof that we be not ensnared and overcome thereby 10. Patience under all crosses as laid on us by our heavenly Father for our good II. Labour to feel the heavy burthen of sin as he did that said My sinnes are are too heavy for me Psa. 38. 4. For this end consider 1. That sin destroied all mankinde it poysoned Adam and all his posterity Rom. 5. 12. 2. That it made Paradise too hot for Adam to abide in it Gen. 3. 23 24. 3. That it caused all the fearfull judgements that have been executed from the beginning of the world 4. That when Saints apprehend it unpardoned their conscience is a very rack unto them 5. That when impenitents feel the burden of it it makes their very life a burthen unto them Instance Iudas Mat. 27. 45. 6. That it makes the damned in hell weep and gnash their teeth Mat. 25. 30. For their torment is endless easeless merciless remediless 7. That it holds the Angels that fell in everlasting chains under darkness Iude ver 6. 8. That albeit Christ had no sin in himself yet when the burthen of our sinne as a Surety lay upon him it cast him into a bitter agony and made his sweat as it were great drops of bloud falling down to the ground Luke 22. 44. There is no Looking glasse that can so to the life set out the horrour of sinne as this of Christ. 3.
Obj. 3. Christ promiseth not to blot out of the book of life the name of him 〈◊〉 overcometh Rev. 3. 5. Answ. His name was indeed written in the book of life and Christ here 〈◊〉 miseth to manifest as much Obj. Moses thus prayeth concerning himself If thou wilt not forgive 〈◊〉 blot me out of thy book Exod. 32. 32. Answ. That was a matter which in a rapture of zeal for Gods glory aâ—… love to his people he could have wished It is not to be taken for a simple 〈◊〉 absolute prayer It was like Pauls wish Rom. 9. 3. where God saith to 〈◊〉 whosoever hath sinned against me him will I blot out of my book it is to be taken of Gods manifesting him never to be written therein 2. Others object sundry suppositions as this When the righteous man turneth away from his righteousnesse c. he shall not live Ezek. 18. 24. Answ. 1. A supposition doth not inferre a necessity or certainty of a thing only it declareth a necessity of the consequence as if we should say When God fails of his promise he is not faithfull See § 60. 2. By righteous man there may be meant one that is righteous only in profession and in the judgement of charity 3. Exhortations to hold out Admonitions to take heed of falling away Heb. 12. 15. and threatnings against such as fall away Heb. 10. 38. are also objected Answ. These and such like are used as means to make men look to their standing and to make them watchfull against falling away but do not necessarily imply that they may fall especially totally and finally 4. Sundry instances of such as have fallen are alleadged as 1. The Angels that fell and Adam Answ. These are nothing to the purpose For the question is of Beleevers in Christ who are established by him Angels and Adam stood by their own strength 2. Saul Iudas and such others as clean fell away See § 131. Answ. These were hypocrites and never had any true sanctifying grace Such were they who are said to have no root in them Luke 8. 13. and the branch that is said to be taken from the Vine Iohn 15. 2. and they whose love is said to wax cold Matth. 24. 12. and they who are said to be fallen from grace Gal. 54. and to have made shipwrack of faith 1 Tim. 19. and to depart from the faith 1 Tim. 4. 1. and to erre from the faith 1 Tim. 6. 14. and to turn like a dog to his vomit and like a swine that was washed to her wallowing in the mire 2 Pet. 2. 22. and to fall away Heb. 6. 6. and to sinne wilfully after they have received the knowledge of the truth Heb. 10. 26. None of these nor any like to them had true saving grace in them Of them all it may be said If they had been of us they would no doubt have continued with us 1 Joh. 2. 19. 3. Paul Peter and such others as were elect and effectually called Answ. Though these fell into very great sinnes yet they did not sinne in such a manner as to be accounted totally to depart from God or to lose all grace The arguments alleadged in the former § do prove as much How farre such may fall shall be shewed in the next § §. 136. Of the degrees of the fals of such as are effectually called THey who are effectually called through security pride inward and outward temptations may so farre fall as to lose 1. All that joy and comfort wherewith they were before upheld 2. All assurance and sense of the Spirits abode in them so as they may in their opinion think him clean departed 3. The fruits of the Spirit and the power and efficacy of his grace so as they shall finde no growth of grace but rather a decay in faith love zeal gift of prayer and other like fruits They shall be as trees in winter They shall wax cold and remiss in the duties that formerly they performed 4. They may be given over to their own lusts and to such gross and grievous sins as naturall men would be ashamed of 5. They may have a troubled tormenting conscience and thereby be put as it were upon a rack so as that which brought them much quiet and peace before will be a terror and torture unto them yea they may be brought to the very pit of despair 6. They may be brought not only inwardly but also outwardly to feel the shame and smart of their foul fall and to have sore judgements executed on themselves children and others belonging unto them 7. They may be long under the inward and outward effects of their folly 〈◊〉 not easily recover themselves but sigh groan weep cry roar before they 〈◊〉 celve sound comfort 8. They may utterly lose the measure and degree of that grace they had before at least of their former joy and comfort and carry the grief of their fall even 〈◊〉 their grave Most of these if not all of them may be exemplified in David and that 〈◊〉 Psal. 51. For it is manifest that he lost 1. The joy and comfort that formerly he had in that he thus prayeth Râ—… unto me the joy of thy salvation v. 12. 2. The sense that he had of Gods presence with him and of the abode of 〈◊〉 Spirit in him which made him thus to pray Cast me not away from thy preseâ—… and take not thy holy Spirit from me v. 11. 3. The power and efficacy of Gods grace manifested in this clause Uphold â—… with thy free Spirit v. 12. which is as if he had said I feel my self very 〈◊〉 and unable to perform any good duty my former strength is wasted uphoâ—… strengthen inable me again by thy Spirit to perforn the duties which thou 〈◊〉 quirest 4. That he was given over to his own lusts and to other temptations is 〈◊〉 by his adultery by seeking to make Uriah drunk by contriving his death 〈◊〉 the destruction of many other of his souldiers As the title of the Psalm so 〈◊〉 part of his prayer Deliver me from blood-guiltinesse is a sufficient proof bâ—… the express history of all these 2 Sam. 11. 4 c. 5. That he had much trouble of conscience is evident by these phrases Mâ—… waxed old through my roaring all the day long for day and night thy hand was 〈◊〉 on me c. Psal. 32. 3 4. 6. The outward judgements that were executed on him are evident in the â—…ry recorded after his fall Heavy judgements were denounced against him 2 〈◊〉 12 10 c. and answerably were they executed 7. With how much ado he recovered himself is evident by his many gâ—… complaints such as these Have mercy upon me O Lord for I am in trouble 〈◊〉 eye is consumed with grief yea my soul and my belly c. Psal. 31. 9 10. 8. Whether he ever recovered his former joy and comfort again is unceâ—… Surely Sampson Solomon Asa and others did not §.
to do such things as are against the mind and will of God As those Jewes who bound themselves under a curse to kill Paul Act. 23. 12. It becomes us who are instructed in the over-ruling providence of God to have alwayes in our heart and as occasion is given to manifest in our words our submission of all our intents to the divine providence that so we may rest content if at any time we be crossed in our intent Well may we know what we woâ—…ld have fall out but God doth best know what should fall out and what is best so to do Let us not therefore be too eager in pursuing our own purposes This caution being interposed may keep us from breach of promise when matters fall 〈◊〉 otherwise then we have promised §. 28. Of the efficacy of mans Ministry depending on Gods blessing THe Greek verb which here setteth out Gods permitting act is a compound of a simple verb that signifieth to turn and a preposition that signifieth 〈◊〉 He that permits a thing to testifie his permission will turn to him and grant his desire The same simple verb joyned with another preposition that signifieth From 〈◊〉 â—…ndeth the contrary namely to turn from one and that in dislike in what he desired Thus is it used 2 Tim. 3. 5. The word of this Text implyeth Gods approving of a thing and such a permitting as he addes his helping hand thereunto For God doth not barely suffer good things to be so and so done but he hath his hand in ordering and disposing them and thereby brings them to a good issue Well therefore doth the Apostle in reference to the efficacy of his Ministry adde this caution If God 〈◊〉 For mans Ministry is so far effectuall as God addes his blessing thereunto I â—…ate planted saith the Apostle Apollo watered but God gave the encrease 1 Cor. 3. 6. In this respect also he saith God hath made us able Ministers of the New Testaâ—…ent 2 Cor. 3. 5. To this purpose may that in generall be applyed both to the efficacy of mans Ministry and also to the profit of peoples hearing which a Prophet thus expresseth I am the Lord thy God which teacheth thee to profit which leadeth thee by the way that thou shouldest go Isa. 48. 17. All meanes are voluntarily appointed by God subordinate to his providence and ordered thereby as the lower wheeles in a Clock by the great one This is a great encouragement with diligence good conscience and in faith to use the meanes which are warranted by God and in the use of them to call on God and to depend on him for a blessing §. 29. Of the resolution and Observations of Heb. 6. 3. Heb. 6. 3. And this will we do if God permit THe sum of this verse is a Ministers duty In it two points are observable 1. The connexion of this verse with the two former by this copulative particle AND. 2. A Declaration of the duty it self Hereabout is set down 1. The Ministers intention 2. The limitation thereof In setting down the intention the matter and manner are both observable The matter setteth out an act Doe And the object thereof THIS The manner is manifested in two circumstances 1. The plurall number WEE 2. The time future WILL. The limitation is 1. generally propounded in this conditionall particle IF 2. Particularly expressed in this phrase God permit Doctrines I Ministers must indevour to effect what they exhort their people to This ariseth from the connexion of this verse with the former by this copulative AND. See § 24. II. Ministers must direct their people in what they incite them to By this word 〈◊〉 he intendeth his preaching or writing which is a meanes to direct them See § 26. III. Ministers must lead on their people to perfection This relative THIS hath reference to that point See § 25. IIII. Ministers must judge others in good things to be of their minde The plurall number WE includeth other Ministers See § 24. V. Good purposes may be before hand professed This the Apostle here doth by a woâ—… of the future tense we will do See § 24. VI. Mens purposes must be submitted to Gods providence This conditionall particle IF as here used intends as much See § 27. VII Gods blessing makes mens Ministry effectuall Thus much is intended under this phrase God permit See § 28. §. 30. Of declaring before hand the utmost danger Heb. 6. 4 5 6. Verse 4. For it is impossible for those who were once enlightned and have tasted of 〈◊〉 heavenly gift and were made partakers of the holy Ghost Verse 5. And have tasted the good word of God and the powers of the world to come Verse 6. If they shall fall away to renew them again unto repentance seeing 〈◊〉 crucifie to themselves the Son of God afresh and put him to an open shame IN these three verses a strong reason is rendred to press the Hebrewes on 〈◊〉 in their progress of Religion This causal particle FOR implieth as much It may have reference either to the Apostles promise v. 3. or to his exhortatiâ—… v. 1. Both tend to the same end for his promise is to help them on in that where 〈◊〉 he exhorted them Applyed to his exhortation it implyeth thus much be yoâ—… carefull to go on unto perfection lest you fall into the fearfull estate of Apoâ—… Applyed to his promise it implyeth that he would not fail to do his best 〈◊〉 to help them on to perfection lest they should fall backward so far as to proâ—… postates The reason then is taken from the danger which they may fall into who 〈◊〉 well begun go not on forward till they come to perfection That daâ—…ger 〈◊〉 out in the estate of Apostates which is a most desperate estate The Apostles argument may be thus framed Whatsoever may bring professors unto Apostacy is carefully to be avoyded But negligence in going on unto perfection may bring professors unto Apoâ—… Therefore such negligence is to be avoyded To inforce this argument the further he describeth the wofull estate of Apostates and that in such a manner as the very hearing thereof may well woâ—… 〈◊〉 men Belshazzars passion Dan. 5. 6. By this it is evident that the utmost danger where into professors may fall 〈◊〉 be laid before them This did God when he said to man In the day that 〈◊〉 â—…est of such a tree thou shalt surely die Gen. 2. 17. so did Moses in those 〈◊〉 curses that he denounced against Gods people for their transgressions Lev. 〈◊〉 〈◊〉 Deut. 28. 15. This was usuall with the Prophets Isai. 5. 5. Hos. 1. 9. with the 〈◊〉 runner of Christ Mat. 3. 10. with Christ himself Mat. 23. 35. Rev. 25. 〈◊〉 3. 16. and with his Apostles Rom. 11. 21. This may be an especiall meanes to make men circumspect in avoyding all thiâ—… which may bring us into that danger Sea-faring men that are before hand 〈◊〉
short of heaven how diligent ought we to be in the triall of the truth of grace We have before shewed in every branch differences betwixt the upright and hypocrite In briefe the knowledge of the upright is experimentall their faith unâ—…ained the work of the Holy Ghost renewing the good word abideth ever in them and they have assured evidence of their future happiness §. 37. Of an Hypocrites fall Verse 6. THe Apostle having declared in the two former verses how far an hypocrite may ascend on the ladder of salvation In this sixth verse he declareth how far he may fall down The main point is expressed in this phrase If they shall fall away In Greek thus and falling away For it depends on the former thus It is impossible that person inlightned c. And falling away c. The Greek participle is a compound and here onely used and no where else thorowout the New Testament The simple verb signifieth to fall Of it see Chap. 3. v. 17. § 168. The preposition with which it is compounded signifieth from The compound verb to fall from a thing or to fall clean away The Metaphor may be taken from an house that is fairely built above ground but the foundation thereof not found The fall of such an house useth to be a totall or universall fall not of this or that part alone Christ speaking of the fall of such an house saith Great was the fall of it Matth. 7. 27. This Metaphor may also be taken from a man that having ascended high on a ladder falleth down to the bottom and so bruiseth his body and breaketh his bones as he is not able to rise up again Thus the falling here spoken of is not a falling away onely from some particular graces and gifts received nor from some measure of them but a totall and universall falling from them all as in the Angels which kept not their first estate but left their own habitation Jude v. 6. That the fall here spoken of may the better be discerned I will here more distinctly shew how far such as profess the Gospell for the description before mentioned v. 4 5. is of such may fall Falling away may have respect to the measure or continuance of grace In regard of the measure some fall away in part some in whole In regard of continuance some so fall as they recover themselves again soâ—…e so as they can never be recovered Both the degrees of the measure namely partiall and totall have respect to the outward profession and to the inward disposition of him that falleth away In profession he falleth away in part who denyeth some of those principles 〈◊〉 Religion which formerly he professed as Peter and Barnabas Gal. 2. 12. In disposition he falleth away in part who thorow his own weakness carelesnâ—… or temptations decayeth in those graces which once he had at least in the measure power and comfort of them Hereof see Chap. 3. v. 12. § 136. In profession he wholly falleth away who renounceth all his Religion even 〈◊〉 whole saith which once he professed as those Levites in the captivity whom God afterwards though they repented would not admit to offer sacrifice before 〈◊〉 Ezek. 44. 9 10. and many Christians in the ten fiery persecutions and many 〈◊〉 our Countrymen in Queen Maries dayes They in disposition wholy fall away who do not only deny the saith but 〈◊〉 clean put away a good conscience 1 Tim. 1. 19. and 4. 1 2. Hence followeth â—…tred of the truth persecution against the Preachers and professors thereof and â—…sphemy against Christ himself Such were many of the Pharisees Mark 3. 30. Hâ—…meneus and Alexander 1 Tim. 1. 20. and Iulian. These and such other fall awâ—… wholy in outward profession and inward disposition in tongue and 〈◊〉 And from the whole even from all the Articles of Christian Religion 〈◊〉 the whole or for ever even with a setled peremptory resolution never to â—…turn to the Religion again They that fall away in these last respects are such as are here meant Seeing there are such degrees of falling away let us take heed of procâ—… from one degree to another Let us carefully look both to our profession and dâ—…position If by our own weakness or any temptation we be brought any way to dâ—…cay in grace let us not renounce the faith If by fear or other temptation wâ—… Wordâ—… brought to deny it let us not put away a good conscience If in part we be broâ—… to do it let us not still go on to adde one degree to another so as we should 〈◊〉 fall from the whole for ever which is a most fearfull case The forementioned degrees of falling away are to be noted against the errâ—… 〈◊〉 Novatus He lived in the year of our Lord 253. He came from Africkâ—…o â—…o 〈◊〉 There fell an eâ—…lation betwixt him and Cornelius Bishop of Rome That Câ—… had admitted into the Church upon their repentance some that had fallen away in the seventh persecution under Decius Hereupon Novatus published that none 〈◊〉 had offered sacrifice to the heathen gods were to be admitted to repentance He pressed this Text to justifie his error Some of the Latine Fathers and others Papists and Lutheranâ—… 〈◊〉 upon a misinterpretation of this Text and other passages in this Epistle dâ—… the canonicall authority thereof Concerning the point in question to deny this Epistle to be canonicall because it avoucheth that it is impossible to renew again unto repentance such as are there described is to cut not to unty the knot That which the Apostle here speaketh of is the sin unto death 1 Joh. 5. 16. which is the sin against the Holy Ghost but every outward denying of the faithâ—… fear of persecution is not the sin against the Holy Ghost For Peter did as 〈◊〉 Matth. 26. 70 c. yet upon his repentance was continued and confirmed in 〈◊〉 Apostleship Ioh. 21. 15. c. It is said of Novatus that he was so puâ—…ed up against those that fell as if 〈◊〉 â—…mained no hope of salvation for them The Novatians affirm that not onely sacrificing to idols but also many other 〈◊〉 sins unto death Thus they left no place for repentance nor for the grace of God 〈◊〉 to such as in times of persecution yeelded to Idolatry Hereby we see how dangerous it is to mistake and misapply the sense of sacred Scripture §. 38. Of the impossibility of Apostates renovation OF those who totally fall away it is here said that it is impossible to renew 〈◊〉 This word impossible is a compound The simple verb whence it is derived signifieth to be able so as it intendeth a power but the privative preposition taketh away all power A thing is said to be impossible two wayes 1. Improperly 2. Properly That improperly is said to be impossible which can hardly be done Thus doth Christ himself
1. Praise of men Matth. 6. 2. 2. Advantage to them themselves who seem to shew mercy as they who invite such to dinner or supper as may bid them again and a recompence be made them Luke 14. 12. Matth. 5. 46. 3. Example of others as they who otherwise would not shew the mercy that they do They think it a disgrace to forbear that good which they see others do Hereupon they ordinarily ask what do such such in this case These and other like them may do good to others but cannot expect to receive good to themselves especially from the Lord. 2. Let our eye be on God in all the good we do to men that it may be said thereof which you have shewed toward Gods name Set therefore God before thine eyes do thou look to him and believe that he looks on thee Let his charge set thee on work aime at his honour rest upon his approbation and remuneration yea in shewing mercy to Saints do it as to the members of Christ and thus thou shalt do it to Christ himself then Christ will so accept it and reward it Matth. 25. 34 35 c. Who would not shew mercy to Christ who would not do good to him 3. In shewing mercy to man for the Lords sake even towards his name resteth a main difference betwixt restraining and renewing grace betwixt that love which a naturall man sheweth and a man regenerate For renewing grace moveth a man regenerate to do the things that he doth to man toward the name of God 4. Respect to God in shewing mercy to man will take away all vain preteâ—… and excuses such as these He never did any good to me nor can I expect hereafter 〈◊〉 good from him The good I do may soon be forgotten I may want my self and 〈◊〉 〈◊〉 good to me But if thou hast respect to God thy conscience will tell thee that he hath done thee much good and may do thee much more that he will never forget any kindness done for his sake that he will supply the wants of all that trust in him §. 70. Of Ministring to such as are in need THe particular instance of that love which God is here said not to forget is thâ—… set down in that ye have ministred to the Saints The effect it selâ—… is in this phrase ye have ministred And the speciall object thereof in this word Saiâ—… The Greek word translated Ministred is a compound The simple signifieth to serve The compound implyeth readiness and diligence therein It is indefinitely used for any kind of service It setteth out that service which Angels performed to Christ Matth. 4. 11. and which Martha did to him Luk. 10. â—…0 It is oft applyed to ecclesiasticall performances as to preaching the word 2 Cor. 3. 3. But especially to shewing mercy to the poor and ministring to their necessities Rom. 15. 25. In this respect it is translated to use the office of a Deacoâ—… 1 Tim. 3 10 13. A noune that in generall signifieth any kind of Ministry or seâ—… is thence derived Luk. 10. 40. In special it setteth out the Ministry of the woâ—… Act. 6. 4. More particularly distributing almes of the Church 2 Cor. 9. 1. Hereupon such persons as are deputed to that function are called Deacâ—…ns 1 Tim. 3. 8 12. Of this word see more Chap. 1. v. 14. § 156. Here it is taken in a particular respect for the relieving of such as are in need whereby it appeareth that it is an especial fruit of love to succour such as are in need for it is here set down as a speciall instance and fruit of love Christ sets it down as a fruit of love to give to him that asketh Matth. 5. 42. meaning such as are in need Where the Apostle saith love is bountifull 1 Cor. 13. 4. he meaneth in distributing to such as are in need Love is compounded of pity and mercy which are so moved with misery as they cannot but afford succour This affords a good triall about the labour which we take whether it be the labour of love or no. If it be simply for our selves our own advantage it may 〈◊〉 rank of self-love but little of brotherly-love But if it be to do good to others and to succour such as are in distresse and need then it may well be judged a fruit of love Behold then what love especially it is that God hath in remembrance which his righteousness will not suffer him to forget which argueth true love to be in our hearts and giveth eâ—… 〈◊〉 that we it to the name of God All these being here couched in my Text are a strong motive to stir us up herein to testifie 〈◊〉 labour of love Of distributing to such as are in need see Chap. 13. 16. §. 71. Of charity to Saints THe particular object of the foresaid Ministring are here said to be a Saiâ—… The Greek word is the same that was used Chap. 3. v. i. § 5 6. and translated â—…ly There it was used as an adjective here as a substantive but in both places the same persons are intended namely such as in the judgement of charity may be accounted holy ones and that by reason of their profession of the true faith and their answerable conversation 〈◊〉 Are Saints the onely object of charity are they only to be ministred to in 〈◊〉 necessity 〈◊〉 No for the law saith thou shalt love thy neighbour and our Lord by a 〈◊〉 demonstrateth that any one that is in need is to be accounted our â—…bour Luk. 10. 27 29 30. c. Yea he expresly commandeth to give to every 〈◊〉 〈◊〉 asketh Luk. 6. 30. meaning every one whom we have cause to think to 〈◊〉 in need The Apostle doth expresly clear this doubt in these words Let us doe 〈◊〉 〈◊〉 all men especially unto them who are of the houshold of faith Gal. 6. 10. So 〈◊〉 this object of charity Saints is not to be taken here exclusively but by way of 〈◊〉 and preferment So much doth this word especially Gal. 6. 10. 〈◊〉 We are expresly enjoyned to shew mercy to a stranger Lev. 19. 34. Yea to 〈◊〉 to such as curse us and hate us and to such as are evill and unjust Matth. 5. 〈◊〉 45. 1. The ground of charity is anothers need 1 Ioh. 3. 17. 2. All of all sorts are of our own flesh Isa. 58. 7. 3. God in this extent doth make himself a pattern to us Matth. 5. 45. Yet notwithstanding we may well infer from this particular instance of the Apostle in this place that Saints are the most principal object of our love and mercy they are especially before and above others with more readiness and cheerfullness to be ministred unto For they are of the houshold of faith Gal. 6. 10. As here so in other places they are by a kind of excellency in this case named The Apostle saith
〈◊〉 voluntary act of his own and it was a vow made upon conditions 〈◊〉 no morall and inviolable precept will admit 3. Quest. Is the law of tenth utterly abolished Answ. In this case distinction must be made betwixt the ceremony and 〈◊〉 〈◊〉 a Law 1. That there should be Altars Sacrifices Incense c. was a ceremony 〈◊〉 that there should be ordinances wherein and whereby God should be â—…shipped is a perpetuall equity Mal. 1. 11. 2. That there should be sacrificing Priests and high Priest and other 〈◊〉 of Levites was a ceremony But that there should be Ministers of the 〈◊〉 is a perpetuall rule Isa. 66. 21. 3. That in their fastings they put on sackcloth and put ashes on their 〈◊〉 was a ceremony but that there should be times of fasting and 〈◊〉 〈◊〉 mens souls afflicted is a perpetuall equity 4. That women after child bearing should be legally purified was a 〈◊〉 but that there should be publick thanksgiving for their deliverance iâ—… a perpetuall equity Thus for the point in hand though it be granted that the Leviticall tenths 〈◊〉 proper to the Jewes yet this is a generall common equity that they who labouâ—… iâ—… the word should live of the word and that they should have sufficient 〈◊〉 from them for whom they do labour that they should not be put otherwise â—…o seek a maintenance but rather live upon their labours for whose spirituall good they watch Object Paul wrought for himself in another calling Act. 18. 3. and 20. 34. Answ. The Apostle himself implyeth that he had power to forbear working 1 Coâ—… 9. 6. That which he did in the foresaid case was extraordinary 4. Quest. Why are tenths under the Gospell paid to Ministers Answ. It is for the most part the fittest proportion and that the very heathen did observe about their Ministers When God himself set down a particular and distinct portion for his Ministers he judged a tenth to be the most convenient Hereupon good Governours have in their Common-wealths thought meet to 〈◊〉 such a portion This generall rule Let him that is taught in the word 〈◊〉 unto him that teacâ—…eth in all good things Gal. 6. 6. may be most fitly brought to the foresaid proportion of tenths Where such a portion is established by Law people are bound in conscience to observe the same Object Establishment of a set maintenance maketh Ministers negligent Answ. 1. It may make unconscionable Ministers to be so but not such as for the Lords sake and conscience sake perform their duty 2. Greater inconveniencies may arise from not setling of any 〈◊〉 but leaving it wholy to peoples devotion as 1. If people be left at such liberty they will be ready upon all displeasures taken against their Ministers to withdraw his maintenance so as thiâ—… may be a meanes to make Ministers meal-mouth'd and to seek to please their people 2. This kind of maintenance is accounted a meer benevolence whereas in this case Christ and his Apostles make it a matter of due debt 〈◊〉 workman is worthy of his meat Matth. 10. 10. 1 Tim. 5. 18. A Ministers paines is a valuable consideration for the greatest allowance that pâ—…ople use to give If we have sown unto you spirituall things is it â—… 〈◊〉 thing if we shall reap your carnall things 1 Car. 9. 11. 3. This is an hindrance of the choyce of good Ministers For many are ready to entertain Ministers as they use to hire workmen such as will come at the cheapest rate 4. This may be a meanes of laying the heaviest burthen upon the better sort When the profaner sort withdraw they that are of the better sort are forced to inlarge themselves the more 5. From thence may follow undue emulation and ostentation in seeking to be above others A set established maintenance is the nearest to Gods order §. 18. Of Ministers Maintenance THis generall point may well be inferred from Abrahams giving the tenth to Melâ—… that Gods Ministers who communicate unto us spirituall blessings are to be made partakers of our temporall commodities This is almost in these words sâ—…t down by the Apostle 1 Cor. 8. 11. and again Gal. 6. 6. Our Lord Christ and his Apostle witnesseth that a Minister is worthy hereof Matth. 10. 10. 1 Tim. 5. 18. The Apostle stileth the Ministers allowance wages for it is as due to him as wages is due to a servant Souldier workman or any other that taketh paines for our good The Apostle exemplifieth the equity of this by a Souldiers living upon his warfare by a Vine-dressers partaking of the fruit of it by a shepheards living upon the flock by an oxes eating of the corn that he treadeth out by a ploughâ—… threashers reapers and other workmens living upon their paines yea and of the Levites partaking of the sacrifices that they prepared 1 Cor. 9. 7 c. 1. Iustice requires as much and this is implyed under these words worthy wages Luke 10. 7. This therefore is one of those dues which the Apostle would have Christians to render Rom. 13. 7. and that upon these and other like â—…onsiderations 1. Ministers use to spend the prime of their age in fitting themselves to this calling They might otherwise have fitted themselves to another calling whereupon they might have lived with greater plenty 2. Their friends for the most part have been at great costs in training them up hereunto 3. They are deprived of other meanes of maintenance by attending upon this calling 4. The paines required to this calling useth to be very great both while they are in fitting and preparing themselves thereto and also when they come to exercise the same Ministers are many times at their study while others are asleep and have no other witnesse of their paines but their candle which teacheth them to spend themselves in giving light to others 5. The benefit received by their paines is invaluable No calling affords greater It concerneth the soul the spirituall and eternall good thereof If therefore recompence be given to men of other callings much more to Ministers of the word 2. Gratefulnesse should move people to recompence their Ministers for good must be requiâ—…ed with good This was one reason whereby Abraham was moved to give the tenth to Melchisedec This is acceptable to God and man 3. Wisdome should induce men hereunto That Ministers might thereby more diligently attend their calling and be better enabled to go through the work of it and so their people receive the more good from them Daily wants whereby Ministers are forced otherwise to provide for themselves and families do make them more negligent in their calling Men will well feed their beasts that they may do the more and better work 1 Cor. 9. 9. 4. That homage which they owe unto God should most of all stir up people to be liberall to their Minister For Ministers stand to them in Gods roome 2 Cor. 5.
raign for him in which respect they are stiled Gods Psal. 82. 6. and Ministers of God Rom. 13. 4. They Iudge for the Lord 2 Chro. 19. 6. Now God is a righteous Lord and loveth righteousnesse See Chap. 1. v. 9. § 114 115. 2. Righteousnesse is the greatest ornament to a Kingdome that can be It is the very glory and beauty thereof It makes it like unto heaven Yea 't is the strength and stability of a Kingdome Righteousnesse exalteth a Nation and the throne is established by righteousnesse Prov. 14. 34. and 16. 12. When the Prophet had set down the everlasting unchangeablenesse of Christs Kingdome he addeth this as a reason thereof The Scepter of thy Kingdome is a Scepter of righteousnesse Psal. 45. 6. 3. Righteousnesse is an especiall meanes to maintain peace For all troubles dissentions tumults insurrections and warres arise from unrighteousnesse one way or other from the Agents or patients Of the benefit of peace see § 22. 1. Kings in this especiall point must shew themselves like to Melchisedec and 〈◊〉 in righteousnesse They shall thus gain a double benefit One in regard of their persons to themselves The other in regard of their place to their people 2. People must pray for their Kings that they may be Melchisedecs We have a pattern hereof Psal. 72. 1 c. This we may and must do with confidence because the Kings heart is in the hand of the Lord c. Prov. 21. 1. Pray that righteous Lawes may be made and those righteously executed Pray that the Gospell the rule of righteousnesse may be established That there may be righteous Councellers righteous Magistrates Thus will the eyes of the righteous Lord be upon it to proâ—… it and to blesse it withall needfull blessings §. 21. Of Christ a Prince of Peace A Second mystery is taken from the place where Melchisedec raigned which 〈◊〉 Salem and signifieth peace as was shewed v. 1. § 4. In this also was Melchisedec both a type and a pattern As a type he prefigured Christ to be a King of peace This is he who is stiled the Prince of Peace Isa. 9. 6. and said to be our peace Eph. 2. 14. As an evidence hereof so soon as he was born an heavenly host sang On earth peace Luk. 2. 14. The peace and unity of Christs Kingdome is elegantly and emphatically set out Isa. â—… 4. and 11. 6. c. Two things there be which especially declare him to be a King of peace 1. That peace which he made betwixt the Creator and creatures 2. That which he made among creatures themselves God at first made all in perfect peace There was a sweet harmony and consent No discord no dissention Creatures by sin brought all out of frame For 1. Gods wrath was incensed and he made an enemy 2. Good Angels holding close to their Lord proved also enemies to such as rebelled against him and became executioners of Gods vengeance upon them 3. There was variance in man himself All the powers and parts of soul and body rising one against another and conscience accusing and terrifying him 4. Hatred malice and enmities were so betwixt man and man as they became wolves Tygers Lyons yea devils one to another But Christ being made King made up all these breaches For 1. He satisfied Gods justice pacified his wrath and reconciled man to God 〈◊〉 3. 25. and 5. 8 9 10. 2. Christ took men and made them members of his mysticall body and having so united them to himself made Angels to be at peace with them Col. 1. 20. 3. He communicateth his Spirit unto men whereby all the powers of their souls and parts of their body are renewed and brought into a sweet harmony 4. He brake down the partition wall betwixt Jew and Gentile Eph. 2. 14. and made all one in himself Gal. 3. 28. and so alters their disposition as they may lovingly live together Isa. 11. 6. c. Object Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Three distinctions are here duly to be observed 1. Betwixt peace and peace There is a peace of the world which is conspiracy of worldlings together in evill matters and there is a peace of Christ which is spirituall The former Christ came not to send the latter he gives to all his 〈◊〉 14. 27. 2. Betwixt persons and persons Christ came not to make wicked ones at peace with his Saints but Saints with Saints 3. We must distinguish betwixt the proper end of a thing and a consequence following therupon Thus these words I came not to send peace but a sword Maâ—…h 10. 34. intend a consequence which followed upon Christs comming into the world For the Gospell of Christ being a light and professors thereof holding out this light thereby is discovered the darknesse and lewdnesse of the men of thâ—… world which they can no way endure but thereupon draw the sword and 〈◊〉 all manner of persecution against those that hold out this light By reason of this consequence Christ is said not to come to send peace but the sword The foresaid peace being proper to Christs Kingdome serves as a matter of tryall to discover who are of the Kingdome of Christ. The subjects thereof are men of peace and that 1. As they are at peace with God reconciled to him and made subject to his will 2. In that their consciences are pacified and they cheerfully go on in their Christin course 3. In that the severall powers of their soul and parts of their bodies consent to do Gods will 4 In regard of their peaceable disposition they pursue peace and hurt none 〈◊〉 11. 9. Peace being the property of Christs Kingdome this is a strong attractive to draw â—…n unto this Kingdome and move them there to abide Who would not dwell in Salem in a Kingdome of peace If the excellency and necessity of that peace which Christ bringeth were duly weighed this would be found to be a very great priviledge All out of this Kingdome are haters of God and hated of him liable to Gods wrath Vassals of Satan heires of hell but all in and of this Kingdome are lovers of God and be loved of him his children and heires of glory §. 22. Of righteousnesse and peace joyned together THe conjunction of these two prerogatives King of righteousnesse and King of Salem with conjunction upon conjunction thus first King of righteousnesse and after that also King of Salem gives us to understand that a King of righteousnesse is also a King of peace It is said of the King which judgeth with righteousnesse that the mountaines shall bring peace to the people by righteousnesse Psal. 72. 3. In this respect righteousnesse and peace are said to meet and kisse each other Psal. 85. 10. After the Holy Ghost had set forth the righteousnesse of Christ he addeth transcendent expressions of peace Isa. 11. 4 5 6. c. This
any just occasion to neglect the other On this ground we ought with greater conscience to attend the duties of our parâ—… places for they use to be pressed with speciall Items and great earnestnesse 〈◊〉 Let the wise see that she reverence her husband Eph. 5. 33. With much earnestâ—… doth the Apostle presse upon Timothy the duties of his particular calling â—… 〈◊〉 4. 15 16. 2 Tim. 4. 2 5. § 16. Of doing all things which God giveth in charge THe substance of the charge which God gave to Moses is that he do what God 〈◊〉 to be done which was to make the things shewed unto him This word make must here be taken metonymically for procuring or causing to be made For Moses called Bezâ—…leel and Aâ—…oliab and every wise hearted man c. 〈◊〉 unto the work to do it Exod. 36. 2. Thâ—…s God said that Solomon should bâ—…ild 〈◊〉 for his naâ—…e which yet Solomon did not with his own hands but caused it to be done 2 Sam. 7. 13. In like manner it is said The â—…ands of Zernbbabel have 〈◊〉 〈◊〉 foundation of this house his hands shall also finish it Zec. 4. 9. Yet he proâ—… others to do it Of Christ it is said that he made and baptized more Disciples 〈◊〉 〈◊〉 â—…hough Iesus himâ—…elf baptized not but his Disciples Ioh. 4. 1 2. This Meâ—…onymie hath an emphasis and implyeth that they who have the charge of a work must be as carefull to see it well done by others as if they did it themâ—… with their own hands For God will exact an account of them to whom he giveth the charge the defaults and defects of the workmen shall be laid to the charge of them that seâ—… them on work Instance Saul 1 Sam. 15. 13 c. The gâ—…nerall point here to be observed is this Gods charge is to be fulfilled In this case Christ laid a must upon himself saying I must work the workes of him that 〈◊〉 me Joh. 9. 4. and his Apostle a necessity Necessity saith he is laid upon me yea 〈◊〉 is unto me if I preach not the Gospell 1 Cor. 9. 16. 1. God is an high supreme Lord to whom we all owe obedience 2. God hath power to call us to account and so he will do Matth. 25. 19. 〈◊〉 16. 2. It well becomes them who take God for their Lord and would be accounted his servants to take notice of that charge that the Lord layeth on them and to make 〈◊〉 of observing what he requireth There is a word of extent all things added by the Apostle which is not in 〈◊〉 Hebrew yet necessarily intended Tâ—…us sounds the charge in Hebrew Look 〈◊〉 make them Exod. 25. 40. This indefinit relative them hath reference to 〈◊〉 thing that God had shewed Moses in the Mount Such an indefinite proposiâ—… 〈◊〉 â—…quivalent to a generall As to make clear the full sense of an inhibition 〈◊〉 inscrâ—…ed this exclusive particle only Compare Deâ—…t 6. 13. with Matth. 4 10. So the Apostle here to make clear the full meaning of this admonition addeth this generall adjective all things Hereby he expresly teacheth that every particular which God appointeth to be done must answerably be done The three reasons which an Apostle rendereth for keeping the whole Law Iam. 2 10 11. may be applyed to this point 1. The Authour of the Law who is one for he that said do not commit adulâ—…ery 〈◊〉 do not stâ—…al So the same Lord that giveth one part of a charge giveth also the other Now if a man observe one part and observe not every part he is a transgressor of his will who gave the whole charge 2. The nature of the Law which consisteth of many lincks insomuch as he that breaketh one linck breaketh the whole chain which is made up of those lincks So is a charge that consisteth of many particulars 3. The guilt of the Law which extendeth to every single transgression For he that offendeth in one point is guilty of all So is it in every charge that God giveth consisting of severall branches They who make conscience of doing any thing which God enjoyneth must learn hereby to make conscience of every thing and to adde unto somethings all things The Apostles good conscience was extended to all things Heb. 13. 18. Herein lyeth a main difference between a renewed spirit and a spirit only restrained between an upright and an hypocriticall heart The hypocrite whose spirit is only restrained may in some things seem to begin well but fails before he hath finished all or he may do such things as seem to come near to his own humour and clean neglect other things but the regenerate spirit and upright heart hath his eye and heart on God and observeth what is his will and pleasure in all things to do the same Thus was the charge given to Moses observed according to all that the Lord commanded Moses so the children of Israel made all the work Exod. 39. 42. Herein men testifie that what they do they do in a conscionable respect to God and his charge whereupon they may with greater confidence expect to be accepted approved and rewarded by God But they whose obedience is partiall who may do something but fail in other things loose the comfort glory and recompence of the things which they may think to be well done This is a point of egregious folly Partiall obedience as it is unsound so it is dangerous For he who on one by respect neglecteth one part of his charge may on another by respect neglect another part yea and on other occasions omit every part and do nothing that is enjoyned him §. 17. Of the right manner of doing duty THis phrase according the pattern hath reference to the manner of doing what was enjoyned even so as was prescribed For duty must be performed in due manner The Law requireth thus much Thou shalt love the Lord thy God This sets down the matter and substance of the first table With all thy heart and with all thy soul and with all thy mind This sets down the manner of observing it The like is noted of the second table Thou shalt love thy neighbour as thy self Matth. 22. 37 39. Thus in the Gospell this phrase As it is in heaven added to the third petition declares the manner of Evangelicall obedience Thus the Apostle prescribeth the manner of Church-officers performing their duty Rom. 12. 8. These epithites added to graces work of faith labour of love patience of hope intend the manner of exercising those graces 1 Thess. 1. 3. So do these phrases serve God acceptably with reverence and godly fear Heb. 12. 28. See Chap. 13. § 157. 1. The same Lord who enjoynes the manner prescribes the manner 2. As great respect is manifested to God in the manner of doing what he requires as in the matter In this was David commended 1 King 3. 6. This was it that Hezekiah pleaded
their due places then the Priâ—…sts went c. So as all things were fitted for Gods service before the services were performed So were matters ordered about the Temple Thus did Christ dâ—…clare the things pertaining to the Kingdome of God before his ascention Act. 1 3. Thus will the service of God be better performed more readily more quietly with less disturbance and distraction as it is meet the service of God should be performed For Gods service is of the greatest weight and moment and of the best vse and benefit that any thing in this world can be This may direct Christians to consider what is â—…it to be prepared for Gods service undâ—…r the Gospel Some particulars may be these 1. Fit persons Such as may be able Ministers of the New Testament These are not 〈◊〉 by propagation as Priests under the law were but by due and fit election For 〈◊〉 persons hereunto Schooles Colleges Universities and such like seminaries 〈◊〉 to be preserved 2. Fit places Such as are spacious lightsome convenient for people and Ministers 3. Fit orders These must be 1. Warranted by Gods word at least not contrary thereunto Christ blameth the Pharisees for worshipping God by mens traditions Matth. 15. 9. 2. Decent and in order 1 Cor. 14. 40. That is decent which well beseemes the religion and professors thereof 1 Cor. 11. 13 14. 3. Inoffensive for we must give none offence to any 1 Cor. 10. 32. 4. Edifying All things must be done to edifying 1 Cor. 14. 26. That is done to edifying which is done in love and to procure good to our brother §. 37. Of persons fit to perform divine service THe first point that the Apostle noteth about the service of God concernes the persons that were Ministers thereof He here mentioneth Priests Under the 〈◊〉 there were two sorts of Ministers Priests and Levites Levites were all the 〈◊〉 children of Levi except Aaron and his posterity who were Priests Aaron and â—…he eldest son descending generation after generation from him was the high Priest All the other sons of Aaron and of his posterity were Priests such are here meant for they are distinguished from the high Priest v. 7. These were ordained of God to do divine services in the first Tabernacle Exod. 29. 44. and 40. 15. This in generall sheweth that divine service must be performed by such as are appointed by God hereof see Chap. 3. v. 2. § 34 35. Of Priests see Chap. 2 v 17. § 172. Chap. 5. v. 1. § 4 5 6. The things there spoken of an high Priest do in generall belong to all sorts of Priests For all Priests were 〈◊〉 from among men All were ordained for men All were in things pertaining to God All were to offer gifts and sacrifices Of the necessity of Priests see Chap. 2. v. 17. § 179. §. 38. Of serving God alwayes THe place where the foresaid Priests performed their service is said to be the first Tabemacle Of this see § 4 6. There is shewed how there ought to be publick and sit places for publick divine service Of the time of the foresaid Priest going into the foresaid place this indefinite word alwayes is used The Greek word here translated alwayes is translated continually Chap. 13. v. 15. § 142. There see more hereof It is here used in opposition to the high Priests going into the most holy place He went thither but once every year v. 7. But these went every day on all occasions This giveth evidence that divine services are on all occasions to be performed constantly on the Lords day at other times when occasion requires Every day in a mans family and every day in secret betwixt God and a mans soul. These phrasâ—… 〈◊〉 thanks alway Eph. 5. 20. pray without ceasing 1 Thes. 5. 17. intend as much 1. Divine services both in regard of Gods honour and also of our good even the good of our soules our evelasting happiness are the best works that can be done on earth 2. By divine services other lawfull workes are sanctified This should stir us up in our places to make conscience of yeelding due service 〈◊〉 God so as it may be said of us we alwayes serve him for we are all spirituall Priests For this end we must diligently frequent the publick assemblies of Saints and be constant in private and secret duties of piety So as we may have the testimony of our conscience that we alwayes serve God That which the Priest alwayes performed is thus expressed accomplishing the serâ—… God Of the word translated service of God See v. 1. § 3. The word translated accomplishing is a Greek compound The simple 〈◊〉 signifâ—… to finish or put an end to a thing This compound addeth 〈◊〉 and is translated to accomplish here and 1 Pet. 5. 9. And to perform Rem 15. 28. 〈◊〉 to finish 2 Cor. 8. 6. and to perfect 2 Cor. 7. 1. and to make perfect Gal. 3. 3. 〈◊〉 intendeth a full accomplishment of what they undertook that they did it 〈◊〉 halâ—…s but to the full This ought to be the mind of all that are entrusted with services of God §. 39. Of the resolution and observations out of Heb. 9. 6. THe sum of this verse is a Ministers faithfulnesse Hereof are two parts 1. A preparation thereto 2. A performance thereof 1. The preparation was by fitting all things thereto Now when these things 〈◊〉 thus ordained 2. The performance is set out 1. By the persons Priests 2. By the place The first Tabernacle 3. By their continuance Alwayes 4. By their work The service of God This last is amplified by their care in finishing it in this word accomplished Doctrines I. All things fit for Gods service must be before hand prepared So they were in the Tabernacle implyed under this phrase when these things were thus ordained See § 36. II. The Church of old had Priests These are here expresly named See § 37. III. There was of old a fit place for divine service This was the Tabernacle See § 37. IV. Priests of old continually attended their function This phrase went alwayes intends as much See § 38. V. The service under the law was Gods service The word translated service of Gâ—…d imports as much See § 38 VI. Gods Ministers must do their work to the full The word translated accompliâ—… intends so much See § 38. §. 40. Of the high Priests entring alone into the most holy place Heb. 9. 7. But into the second went the high Priest alone once every year not without blood which he offered for himself and for the errours of the people ANother head of divine services is set down in this verse wherein the Apostle first notes the distinct place wherein they were performed The place is implyed under this numeral adjective the second which hâ—…h reference to the Tabernacle mentioned in the former verse and to the innermost part thereof called the Holiest of all whereof
the rites of the Tabernacle Those rites being types of truths to come so long as they remained in force they implyed that the truth was not come Behold here the great error of those that under the Gospel would revile the Jewish rights What is this but to rear up the Tabernacle again and to keep the open way to heaven closed against us §. 48. Of legall figures for the time present Heb. 9. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to thâ—… Conscience THis Text is here brought in as a reason to shew why the way into the holiest of all was not manifest while the first Tabernacle was standing The reason is taken from the end of the Tabernacle and of the services appertaining thereto The end is implied in this word figure The Greek word translated figure is a compound it is compounded of a simple verb that signifieth to lay or to cast and a preposition that signifieth 〈◊〉 Thus the compound signifieth to lay to to compare together Mark 4. 30. Thence is derived the noun which is here used which in the new Testament hath sundry significations for it signifieth 1. A dark and obscure sentence Mark 7. 17. 2. A comparison or resemblance of a thing Mat. 13. 3. 3. A proverbial speech Luke 4. 23. 4. The similitude or likenesse of a thing Heb. 11. 19. 5. A type of some thing to come So it is here used Thereupon our English hath translated it a figure For a figure is a representation of some other thing The Apostle to make his reason the more evident added the circumstance of time the time then present He doth not mean that present time wherein he wrote this Epistle the time of the Gospel as he useth a like phrase 1 Cor. 7. 26. but that time wherein the Tabernacle or Temple stood and the several services thereof were of use to Gods people Therefore our English hath well inserted this particle of time then which hath reference to the former times of the Jews Pedagogie The word figure or parable sheweth that the legal rites prefigured evangelical truth hereof see chap. 4. v. 8. § 50. And chap. 8. v. 5. § 13. The circumstance of time sheweth that legal rites had their use but for a time The opposition which the Apostle maketh betwixt the former time of the Law and the fulnesse of time wherein Christ was exhibited plainly demonstrated this point Hereupon he blames them for observing times after the date of them was out Gal. â—… 3 4 10. Their end doth plainly shew that they were but for a time Their end was to shadow and typifie truth when those truths were accomplished their end was out so as there was no further end or use of them How great is their folly who in this present time of the Gospel revive those abrogated rites They are more foolish then such as burn dim Candles in bright Sun-shine It was foretold concerning the time of the Gospel that the light of the 〈◊〉 should be as the light of the Sun and the light of the Sun seven fold as the light of seven dayes Isa. 30. 36. But these make the light of the Sun dimmer then the light of the Moon To dote on those rites after the truth is exhibited is to bring a Cloud before the Sun and to deny the truth 2. Behold here the manifold wisdom of God in ordering the estate of his Church Whilst it was in the non-age means fit for such a condition were used to instruct heâ—… and to keep her in compass even such as are here called figures which are distinctly described in the next verse This is very pertinently set out Gal. 4. 1 2. Now that the Church is come to a riper age those figures cease The means now afforded are more high and heavenly more spiritual and mystical 3. Hereby take notice of an especial difference betwixt legal and evangelical Ordinances Those were but for the time then present These are to continue to the end of the world Mat. 28 20. 4. Seeing the then present time is now past let us be stirred up to search more throâ—…ghly into those services which succeed them and remain immutable The 〈◊〉 〈◊〉 saith Christ and now is when the true worshippers shall worship the Father in 〈◊〉 and in truth John 4. 23. Let our Worship of God be such and for this end let us prove what is that good that acceptable and perfect will of God Rom. 12. 2. §. 49. Of the impotency of legal figures about quieting the conscience THe Apostle confirmeth the point concerning the date of legall figures that they were but for a present time by the kinds of them and by the quality of them The kinds are thus expressed In which were offered both gifts and sacrifices This relative in which or according to which must have reference to the time before mentioned For it is of the same gender These two instances Gifts and Sacrifices and this word offered whereby the use of them is set forth synecdochically comprise under them all manner of legal serviceâ—… Of offering Gifts and Sacrifices and of the distinction betwixt them See chap. 5. â—… 1. § 6 7. The quality of those Gifts and Sacrifices is thus set down that could not maâ—…e 〈◊〉 that did the service perfect Of the meaning of this word make perfect See chap. 2. v. 10. § 97. Of the negative applying this to the legal rites thus could not make perfect See chap. 7. v. 11. § 61. chap. 7. v. 16. § 81. chap. 7. v. 19. § 86. The person whom the legal rites could not make perfect is said to be him that â—…id the service Of the Greek word translated him that did the service See v. 1. § 3. chap. 8. v. 5. § 12. It is here fitly added to shew that though a man did the uttermost that he could about those rites though he did fulfill the services that belonged to the Tabernacles yet could he not thereby be made perfect that is he could not be sanctified he could not be justified he could not be saved thereby The faults hereof did not simply consist in the negligence and carelesnesse of the observers of them but also in the impotency and disability of the services themselves and of all the types appertaining thereto and this is the main reason why they had their date and were not for ever to continue Whereas it might be objected that they who were unclean under the Law upon offering their gifts and sacrifices were counted clean to shew that it was not a legall external cleanness which the Apostle here meaneth he addeth by way of explication this phrase as pertaining to the conscience Of conscience and of the kinds thereof See chap. 13. v. 18. § 155. 1. Conscience may here synedochically
8. 21. Answ. This effect was not in regard of that sacrifice it self but in regard of the truth which it typified It is said of Abel to whose sacrifice God had respect Gâ—… 4. 4. that by faith he offered unto God a more excellent sacrifice then Cain Now his faith had respect unto Jesus Christ. 2. Obj. God is well pleased with the spirituall sacrifices of Christians Heb. 13. 〈◊〉 Rom. 12. 1. Phil. 4. 18. Answ. That which makes them pleasing to God is the mediation of Christ which is that incense that is mixed with the prayers of Saints Rev. 8. 3 4. 3. Christ offering himself to God is a strong prop to our faith for thereby it is evident that attonement is made betwixt God and us Whom then need we fear If God accept us who shall be against us Though death Hell Devill and all were vanquished if God were not satisfied our conscience could not be pacified God could have other instruments and means of tormenting us but God being satisfied none can hurt us Rom. 8. 33. Hence is it that the peace of God is said to passe all understanding Phil. 4. 7. §. 82. Of Christs purging blood THe effect and vertue of Christs offering is answerable to the excellency thereof set out in these words purge your conscience from dead works The word here translated purge commeth from the same root that that noâ—…n did which with a verb added to it we translate having purged chap. 1. v. 3. § 27 It implieth a taking away of filth and making foul things clean It is applyed to cleansing of things corporall Luke 11. 39. and to legal purgations v. 22. and to inward spirituall things and that as an act on Gods part Iohn 15. 2. and as an act of man in relation to his indeavour 2 Cor. 7. 1. Iames 4. 8. Here it is meant of a spiritual purging from sin This is evident 1. By the opposition that is here made to the purifying of the flesh v. 13. 2. By the subject here said to be purged which is the conscience Here then we are given to understand three points 1. The blood of Christ is of a purging nature 2. That purging virtue reacheth to the soul. 3. The soul is cleansed from sin These three may be summoned up in this one proposition By Christs blood mans soul is cleansed from sin This is set out by other metaphors as washing and making white Rev. 7. 14. This phrase having our hearts sprinkled from an evil conscience intends as much Heb. 10. 22. But most expresly this The blood of Christ cleanseth from all sin 1 Iohn 1. 7. 1. This effect of purging as here taken presupposeth such uncleannesse as defileth the soul and in that respect ministreth matter of much humiliation for if the Leper under the Law by reason of his legall uncleannesse were to cry unclean unclean Lev. 13. 45. how much more ought we in regard of our spiritual uncleannesse If they were not quiet till they were cleansed how can we rest with our sinfull pollutions in us 2. The foresaid effect of purging attributed to Christs blood ministereth matter of consolation for it giveth proof of that there is a fountain opened to the people of God for sin and for uncleannesse Zac. 13. 1. On this ground it may be said comfort ye comfort ye my people Isa. 40. 1 2. 3. This should stir us up to come to this Fountain and to strive so to enter into it as we may be cleansed thereby as the Jews did at the poolâ—… of Beâ—…hesda John 5. 2 3 4. It is not in this case as it was there that only one should be healed at a time even he that first stepped in but Christ inviteth all of all sorts to come to him Mat. 11. 28. Let us therefore every one go to Jesus as the Leper did and say Lord iâ—… thou wilt thou canst make me clean Mat. 8. 2. Yea let us joyn together as the ten Lepers did and in faith expect to be cleansed Luke 17. 12. c. Had we such sense of our spirituall Leprosie and such faith in Christs power and goodnesse as they had we should as readily and earnestly seek to Christ as they did and finding our selves cleansed should as willingly and joyfully return to glorifie God as the Samaritan that was amongst them did Luke 17. 15 16. §. 83. Of conscience in reference to sin THat which is purged as a foresaid is the conscience Of conscience in generall and of an evill and good conscience See Chap. 13. v. 18. § 155. Conscience is here Synecdochically put for the whole soul of man And it is here the rather expressed because 1. Sin most selseth on the conscience 2. The conscience is most affected with the pardon of sin That sin most seiseth on the conscience is evident by that terror of conscience which seised upon Adam and Eve after they had sinned For it made them ashamed of themselves and afraid of God Gen. 3. 7 8. Fitly therefore to this purpose saith the Apostle of natural men their conscience is defiled Titus 1. 15. Conscience is the most quick lively and sensible power of a mans soul. It is in the soul as the heart is in the body As a pestilentious humour or poysonous ingredient doth most seise on the heart so 〈◊〉 on the conscience There is no such plague no such poyson as sin to the conscience The devill not ignorant hereof like a poysonous adder seeketh to sting the conscience and like a ravenous blood-sucker to suck out this heart blood How watchfull should this make us against sin and Satan and to feare them as we fear to be infected with the plague or drink in poyson Hence is it that the conscience is most affected with pardon of sin Being justified by saith we have peâ—…ce with God Rom. 5. 1. Justification consisteth especially in the pardon of sin Rom. 4. 7 8 And peace with God is peace of conscience As the heart is most affâ—…cted with cordials so the conscience with this spirituall cordiall Thereupon saith Christ to a poor distressed soul Son be of good cheer thy sins be forgiven tâ—…ee Matth. 9. 2. And David might well pronounce the man blessed â—…se transgressioâ—… is forgiven Psal. 32. 1. This teacheth us to acquaint our selves with the Gospel with those things that are revealed therein of Christ especially concerning this spirituall purging That so faith may be bred and strengthned in us for the quieting of our conscience against the infection of sin §. 84. Of dead workes THe filth purged from the conscience is expressed under this phrase dead works Under workes all manner of sinfull motions are comprised whether in thought word or deed They are called dead works in regard 1. Of their cause which is want of life 2. Of their condition which is very noysome 3. Of the consequence which is death it self as hath been shewed Chap. 6. v. 1. § 8.
cloud vanishing away the light of the Sun more cleerly apâ—… so is it in the case of a true believer assaulted with temptations A cloud onely hides and hinders the light of the Sun it takes it not away So temptations may hinder the work of faith but not take it away 2. Object Unbelievers may be said to look for the comming of Christ for they tremble as Felix did Act. 24. 26. There is a fearfull looking for of judgement in them Heb. 10. 27. Yea the Divels believe and tremble Jam. 2. 19. Answ. By an abusive use of the word they may be said to look for that day that is to fear that it will one day come To speak properly we fear that which we would not have come though we think it will come and in that respect may look for it Iob 3. 25. Believers with desire and hope look for Christs second comming in reference to God and themselves 1. To God because then Gods name shall be fully hallowed and his kingdome perfected and his will done every way according to his mind then all things shall be subject unto him and God shall be all in all 1 Cor. 15. 28. 2. To themselves in sundry respects for then 1. There shall be a full restitution of all things Act. 3. 21. 2. Then all feares shall be wiped away Rev. 21. 4. were it not for this day believers would be of all men most miserable 1 Cor. 15. 19. 3. Their bodies shall be then glorified and united to their souls yea they shall be made like to the glorious body of Christ Phil. 3. 21. 4. Their faith shall be turned into fight and expectation into fruition 1 Cor. 13. 12. 2 Cor. 5. 7. 5. They shall receive the crown of righteousnesse which till that time is laid up for them 2 Tim. 4. 8. So the everlasting inheritance 1 Pet. 1. 4. 6. They shall be with the Lord for ever 1 Thes. 4. 17. This was a motive to induce the Apostle to desire a dissolution Phil. 1. 23. How much more to desire Christs second comming This is a matter of trial whether in truth we believe in Christ place our whole confidence on him If so then we cannot but hope for look for desire and love this second appearing of Christ. The spouse of Christ having heard him say surelyâ—… come quickly like a speedy resounding Eccho taketh the word out of his mouth and instantly replyeth Amen even so come Lord Iesus Rev. 22. 20. Doth not this manifestly declare a desire and love of his comming a longing and looking for it Assuredly if we be true members of that true Church we also shall be of the same mind for every particular member is animated by the same Spirit But they that are incredulous and rebellious knowing that the wrath of God abidâ—… on them Joh. 3. 36. and that Christ when he commeth shal come in flaming fire rendring vengeance unto them 2 Thes. 1. 8. can no more desire and love and in that respect look for the appearing of Christ then a Murtherer a rebel or Traytor desire love and look for the day of Assizes and appearing of the Judge Fitly therefore saith Christ of unfaithfull servants the Lord will come in a day that they look not for him and at an houre when they are not aware but be of faithful servants he saith They wait for their Lord Luke 12. 36 46. Let this note of differencebe well observed that by our inward affection to Christs comming we may judge of our spirituall condition The waiting for Christs comming in the flesh was a note of faithfull ones before that time as Luk. 2. 25 38. Matth. 13. 17. 1 Pet. 1. 10. Much more the looking for his second comming §. 146. Of salvation proper to those that look for it THe last phrase of this verse unto salvation is so placed as it may have a 〈◊〉 reference either to the expectation of Saints who look for Christ unto Saluation or to the appearing of Christ which shall be unto salvation Both applications are true sound fit and proper yea both may stand together For in that Christ appeareth unto Salvation that is to bring Salvation to them that look for him they look for him unto Salvation and they look for him to Salvation because they know and believe that he will appear unto Salvation It is therefore the best and safest to apply it to both so as 1. It is Salvation that believers look for 2. The Salvation which believers look for they shall enjoy at Christs second comming he will appear unto Salvation Of the word translated Salvation See Chap. â—… v. 14. § 159. It was shewed in the former Section that believers are they who look for Christs 〈◊〉 comming here the reason thereof is rendered because he commeth with Salâ—…on to them to them I say exclusively Christ shall come to be glorified in his Saints 〈◊〉 to be admired in all that believe 2 Thes. 1. 10. Observe the differences which in Scripture are put in that day betwixt believers â—…d others and it will cleerly appear that the benefit of Christs last appearing is proper to them 1. Believers are resembled to precious sheep others to pernicious goats 2. Believers are set on the right hand of the Judge others at his left 3. Believers are invited to come to Christ others cast out of his presence 4. Believers are pronounced blessed others cursed 5. Believers are estated in an heavenly inheritance others cast into hell fire All these differences are expresly set down Matth. 25. 32. 6. Believers shall enter through the gates into the City others shall be cast out 〈◊〉 22. 14. 7. To believers glory honour and peace is given upon others shall be tribulatiâ—… and anguish Rom. 2. 9 10. The ground of this difference ariseth from the free grace and great love of God the Father and of his Son Jesus Christ to them Iohn 3. 16. Eph. 5. 25 26 27. Faith and other graces are but fruits and signes of the aforesaid grace and love of God the Father and his Son 1. The folly of such as misse of this Salvation brought by the second comming of Christ is hereby manifested These are of sundry sorts 1. They that are mockers and say where is the promise of his comming 2 Pet. 3. 3. 2. They that put it off and think it not neer Matth. 24. â—…8 3. They who are secure and carelesse going on in sin as if they were never to be called to an account Eccles. 11. 9. 4. They who set their hearts on this world and say with Peter Matth. 17. 4. It is good to be here Such an one was the rich foole Luke 12. 19. 5. They who give themselves to Gluttony Drunkenesse Riotousnesse and such things as intoxicate the braine Luke 21. 34. 6. They that sin against knowledge and conscience wittingly and willingly Heb. 10. 26 27. 7. All impenitent sinners Luke 13. 5. None of
is intended under this phrase After those dayes X. Christians are as precious to God as the Iewes of old were This relative Them hath reference to Christians and it intendeth those who by the Prophet are stiled the house of Israel and the house of Iudah Jer. 31. 31. XI God would have his people to be distinctly informed in the mystery of his counsell For this end the particular branches of the covenant are here distinctly set down XII God undertakes to do what is requisite in the new Covenant Of the general and of every particular God here saith I will XIII God work is an effectuall work He puts in â—…e writes in XIV Gods work is perfect He informes the mind he reformes the heart Under these two words the whole soul of man is comprised XV. God sanctifyeth those whom he justifyeth This of putting his laws into mens hearts and writing them in their minds have respect to their sanctification that which followeth to their justification Vers. 17. XVI Iustification consisteth in the pardon of sin So it is here described to be XVII It is God that pardoneth sin It is the Lord that saith in reference hereunto I will XVIII All sorts of sins are pardoned to Gods people These two words sins iniâ—…es comprise under them all sorts XIX God fully pardoneth sin He remembreth it no more XX. The promises of the new covenant are absolute This phrase in all of them I will proveth as much Vers. 18. XXI Gods not remembring of sin is a pardoning it See § 48. XXII There is remission of sin This is here taken for granted See § 48 XXIII Remission of sin is procured by a sacrifice This is here implyed under this phrase offering for sin XXIV The one sacrifice of Christ once offered is sufficient This phrase There is no â—…re intends as much XXV Many sacrifices imply imperfection in that which is offered Were they perfect there would be no more offering §. 52. Of joyning exhortations with doctrines Vers. 19. Having therefore Brethren boldnesse to enter into the Holiest by the blood of Iesus HItherto hath been handled the Doctrinall part of this Epistle The practicall part thereof now followeth The Apostle passeth from one to the other by a pertinent transition v. 19 20 21. As this illative particle therefore sheweth In that transition he layeth down the ground of that which he mainely intendeth namely That these Hebrews should remaine constant in their holy profession of Christ. The first ground is in this verse which is boldnesse to enter into the most holy place Or free liberty to enter thereinto He beginneth this practicall part with a very milde insinuation in this word brethren which may have reference to the same stock whereof he and they were for he also was an Hebrew Phil. 3. 5. In this respect he stileth them Brethren Act. 13. 26. Rom. 9. 3. Yet questionlesse he useth this title here in a more excellent and transcendent relation even in regard of that spirituall kindred of all the members of Christ. Thus he ordinarily applyeth this title even to the Gentiles in the Epistles which he wrote to them In this sense it implyeth both a mutuall communion and also a mutuall affection Hereof see more Chap. 3. v. 1. § 3. The using of this title in the beginning of his exhortation manifesteth the Apostles desire to insinuate himselfe even into their Souls that his exhortations might be the better regarded Hereof see Chap. 6. v. 9. § 54. This phrase having boldnesse is a further branch of insinuation It is as if he had said this which is here declared is to move you to make the right use thereof so as practise is the end of knowledge Christ oft joyneth them together as where he saith Whosoever heareth those sayings of mine and doth them c. Matth. 7. 24. And againe If you know these things happy are ye if ye doe them John 13. 17. The former without the latter is not onely in vaine Iam. 1. 23. but also damageable Hereof see more in the Saints Sacrifice on Psal. 116. v. 9. § 59. This affordeth a good direction both to Minister and People 1. It teacheth Ministers how to handle the word even so as the whole man may be edified the Understanding being enlightened the Will encouraged the Heart inflamed the Conscience comforted the Affections well ordered They who are wholly in doctrine may lift men on high and shew the Kingdome of God and the glory thereof as the Devil did the Kingdomes of the World to Christ Matth. 4. 8. Or rather as Moses in Mount Nebo saw all the land of Canaan Deut. 3â—… 1. but entered not thereinto So many men by doctrines see much of heaven but partake of no part thereof Againe they who are onely in perswasions may bring people to follow them but as Elisha brought the Syrians into the Citie of their enemie 2 King 6. 19. Or as they who going without the Ark were destroyed by their enemies Numb 14. 44 45. The former kind of Ministry may keepe men from errours but to suffer them to lye in their secret corruptions The latter may make them devout but erroneously or superstitiously 2. This practise of the Apostle teacheth people how to heare and read the word profitably namely by applying it putting it into practise People herein may go beyond Ministers For no man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2. 11. I will therefore conclude this point with that ordinary benediction which Christ hath taught us Blessed are they that heare the word of God and keepe it Luk. 11. 28. §. 53. Of Entring into Heaven by the blood of Iesus THat whereunto the Apostle here exhorteth is to use that priviledge which God bestoweth on us namely to go boldly to the Throne of Grace Hating boldnesse saith he that is seeing God do vouchsafe unto us this liberty so as Christians may and ought to use that liberty which God doth afford unto them Of this phrase and of this point See Chap. 4. v. 16. § 93. The thing whereunto Christians have a liberty is to enter into the holiest This phrase to enter into is the exposition of a Greek noune which signifieth entrance or entring and so is translated 1 Thes. 1. 9. and 2. 1. and 2 Pet. 1. 11. It is a compound word The simple noune signifieth a way Matth. 3. 3. The preposition into A way into a place is an enterance into it It presupposeth that that way which was shut against sinners is opened to believers So as they may enter into it That place is here stiled the holiest The Greeke word signifieth holy but being of the plurall number and applyed to a place it is used to set out the most holiest place in the Temple and here it is put for that truth which was tipified thereby even Heaven it self See more hereof Chap. 8. v. 2.
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
offered up for different sins whereof read Lev. 5. 6. and 6. 6. and 4. 3. and Numb 15. 31. and 1 Sam. 3. 14. So also do the divers punishments inflicted upon different sinners Luke 12. 47 48. Maâ—… 11. 22. And finally expresse testimonies as Gen. 15. 18. Ezek. 16. 13 51 52. Ioh. 9. 41. and 19. 11. §. 103. Of putting despisers of Gods Law to death THe punishment here mentioned of despisers of the law is in generall set down under this phrase died Of the derivation of the Greek word See Chap. 7. v. 8. § 51. It is here spoken of a violent death inflicted by a magistrate who stood in Gods room and bare his image and it sheweth that even in case of religion for despising the divine law the despiser might be put to death A capitall punishment might be inflicted on such an one This was not only permitted but also enjoyned Lev. 20. 1 c. Deut. 13. 5. Answerably hath that course been practised Numb 15. 36. Lev. 24. 23. This was thus enjoyned by God and practised by his people 1. To prevent further mischief for if such should live longer they might be brought to do more hurt 2. To keepe others from being infected a limb that begins to be gangrene useth to be cut off to prevent the infecting of other parts 3. To be a terror to others Deut. 13. 11. 4. To be a means of salvation to the parties themselves 1 Cor. 5. 5. Iosh. 7. 17. This justifieth the practise of Magistrates in like cases Only let them take care that that which is lawfull in it self be done in a right and due manner for it is a matter of great consequence to take away the life of a man Therefore 1. The cause must be just 2. It must be weighty 3. It must appear to be so Here the crime is set down to be despising of Gods law and to this have the proofs before alleged speciall reference 1. God is the highest Soveraign over all he is King of Kings 1 Tim. 6. 15. So as despising his law is the highest treason that can be 2. Gods lawes are the rule of righteousnesse from them all lawes take their equities 3. If despisers of Gods law should be sufferred to live God would be provoked to take the sword into his own hand and Gods stroak would reach far and cut deepe In this particular we may see how little respect States and Governours have to God and to his law Many that are very severe against dispising humane lawes suffer Hereticks Idolaters Blasphemers Apostates and sundry other like to them to walk up and down unpunished How can such expect divine protection How can they not but expect divine Vengeance As publick Magistrates So Masters Parents Tutors School-Masters and others in authority shew themselves in this case much blame-worthy in that they can suffer such as are under them to despise Gods Lawes unpunished and yet be severe enough in other cases §. 104. Of Cases wherein Iustice is to be executed without pitty BEcause the taking away of a mans life doth ordinarily work compassion in men the law in the case of despising his Law would have no pitty or compassion to be shewen The Greek word here translated Mercy commeth from a root that signifieth pitty or compassion The word of my text is five times used in the New Testament It is twice attributed to God Once as he is the subject thereof and stiled Mercies of God Rom. 12. 1. An other time as he is the Father and fountain of mercies 2 Cor. 1. 3. Twice the word that signifieth bowels is joyned with it as Bowels and mercies Phil. 2. 1. And bowels of mercies Col. 3. 12. The fist place is my Text. A negative being added to this word as here it is without mercies sheweth that there may be cases wherein no pitty is to be manifested This is exemplified in Gods peoples dealing with the Canaanites Deut. 7. 2. and with Idolaters Deut. 13. 7 c. and with wilfull murtherers Deut. 19. 13. Though God himself be infinite in mercy yet there are cases wherein the Lord will have no mercy Isa. 9. 17. Ier. 13. 14. Hos. 1. 6. This may be by reason 1. Of the hainousnsse of the sin 2. Of the obstinacy of the sinner 3. Of the contagion whereby others may be infected This may be a good admonition to such as are in place of authority to consider the kinds of offences the disposition of persons offending and the danger that may follow upon undue pitty In these and such like cases they that stand in Gods room and bear his Image must set God before their eyes continually and labour to have their hearts possessed with such a zeal of Gods glory as their ears may be stopped against the cries of such malefactors and their eyes closed against their teares or other signes of anguish §. 105. Of punishing malefactors on good ground BEcause severity may not be shewed rashly but upon very good ground he addeth in the close this limitation Under two or three witnesses Though one man may be so malicious as to accuse another unjustly and Swear falsly against him yet it is not probable that two or three will agree together therein They will fear lest they should betray one another It is said of the witnesses that came against Christ that there witness agreed not together Marke 14. 56. Had there been but one witnesse he might have agreed with himselfe though not with the truth The Law therefore doth much insist upon this and tha both affirmatively and negatively Deut. 17. 6. and 19. 15. Hereunto alludeth Christ under the Gospel Matth. 18. 16. 1. All punishments are grevious if therefore they be unjustly inflicted they do exceedingly exasperate 2. Capitall punishments if they be wrongfully inflicted are irreparable who can restore life when once it is taken away As therefore in all cases we are to proceed on good grounds so especially in cases of severity Thus shall we justifie our selves before God and man Thus shall we have the more peace in our own consciences Thus shall we have a good warrant against â—…urers and gaine-sayers By this kinde of proof undue prejudice rash suspition and false calumniation will be prevented Where there are two or three witnesses by diligent sifting and examination if the matter be doubtfull the truth may the better be found out §. 106. Of the meaning of these words Of how much sorer punishment Heb 10. 29. Of how much sorer punishment suppose yee shall he be thought worthy who hath trâ—…dden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of Grace THe reddition or application of the former argument is here set down The former part sheweth the great and just vengeance that despisers of the law brought upon themselves This application thereof sheweth that far greater
before us the pattern of Moses in this particular that is here noted and in truth say as the Psalmist did I am a companion of all thâ—…m that fear thee and of them that keep thy Precepts Psal. 119. 63. For this end 1. Enquire after Gods people 2. Associate thy self with them 3. Frequent their Assemblies 4. Set thy heart upon them 5. Take all occasions of testifying thy love to them 6. Pass by all discouragements yea though they be great afflictions §. 139. Of pleasures occasioning sin THE reddition or other part of the comparison is in these words than to enjoy c. This word than is the note of the second part of a comparison and it shews that that which followeth is meaner and less to be regarded than that which was before mentioned The thing disrespected yea even contemned by Moses is thus expressed to enjoy the pleasurs of sin for a season The first words to enjoy the pleasures are in Greek only thus to have fruition The word translated to enjoy is a substantive but it is translated by a verb to enjoy 1 Tim. 6. 17. The noun is derived from a verb that signifieth to enjoy It is taken for using or enjoying a thing with delight or pleasure and another noun from the same root signifieth delight and two adjectives likewise from the same root signifie appertaining to pleasure or given to pleasure The Apostle therefore hath used a word fit to his purpose and it is in our English fitly translated to enjoy the pleasures This word sin is here added by the Apostle to shew what kind of pleasure he intended even such as occasioned and produced sin and also to intimate that the delightâ—… and pleasures whereunto worldly men give themselves are tainted with sin they who follow worldly pleasures can as hardly be freed from sin as they who handle pitch or tarr be freed from besmearing their hands In a like respect riches are called Mammon of unrighteousnes Luk 16. 9. because ordinarily they occasion much unrighteousnes Sin may be well attributed to the pleasures here intended because they were about such things as are used and practised in the Court of an Heathen King among Heathen people such as feared not God It was like the Court where Abraham was Gen. 20. 11. The Apostle doth hereby give us to understand that worldly pleasures are occasions of sin They brought Esau to sell his birthright Gen. 25. 27 c. It is made one cause of Babels sins that she was given to pleasure Isa. 47. 8. And a cause of Dives neglecting his soul Luk 16. 25. and of the unrighteousness of them that followed Antichrist they had pleasure in unrighteousness 2 Tim. 2 12. Pleasures are so delight some to the corrupt heart of man as they draw him from such means as might restrain him from sin They draw him from diligence in his lawfull calling whereupon the wise man saith That he that loveth pleasure shall be a poor man Prov. 21. 17. Implying that he neglecteth the means of thriving 〈◊〉 pleasures use to withdraw mens hearts from God they are lovers of pleasure 〈◊〉 than lovers of God 2 Tim. 3. 4. This title pleasures of sin plainly demonstrateth the folly and absurdity of the 〈◊〉 opinion That pleasure is a mans chiefest good Many of the Heathen 〈◊〉 have discovered the senselesnes of that opinion and manifested it the a conceit more beseeming sensual beasts than reasonable men Let us take heed of giving our selves to pleasures They are Sathans baits to alâ—… us his snares to hold us fast his hooks to pull us down to destruction Quest. Are all pleasures and delights unlawfull Answ. No not all for many are warranted unto us by Sacred Scriptures as 1. Shooting in the bow 2 Sam. 1. 18. 2. Flinging and slinging stones Iudg. 20. 16. 1 Chro. 12. 2. 3. Hunting Gen. 27. 3. 4. Musick and that Vocal Eccl. 2. 8. and Instrumental 1 Sam. 16. 23. 2 King 3. 15. 5. Feasting Neh. 8. 10. 6. Anointing one self 2 Sam. 12. 20. 7. Putting out riddles Iudg. 14. 12. 8. Dancing 2 Sam. 6. 16. Both body and mind while we live in this frail flesh are prone to dulness and 〈◊〉 but lawfull and delightfull pleasures are a means to quicken them This 〈◊〉 was one end why Elisha called for a minstrell 2 King 3. 15. They may be also occasions of taking notice of the divine bounty in affording 〈◊〉 us not only for necessity but also delight But because sin useth so much to cleave unto pleasures as it doth it will not be 〈◊〉 to set down some cautions about using pleasures These shall have respect to the Matter Mind Maner Time Conscience of others Gods presence 〈◊〉 better things 1. The pleasures which we use in the matter of them must lawfull else do we what we can it will be pleasure of sin An unlawfull thing cannot be used without sin The lawfulness hath a double relation 1. To Gods Law 2. To such human Lawes as we live under We must not take pleasure in the things that are against either of those 2. He that useth pleasures must in his own mind and conscience be perswaded of the lawfulness thereof Rom. 14. 11 22. 3. In regard of the manner pleasures must be moderatly and sparingly used noâ—… too much time must be spent nor too much paines taken about them They must be as sawce not as meat a little to sharpen not much to glut the appetite To sit down to eat and drink and to rise up to play is a fault Exod. 32. 6. We have too little time for necessary duties were it not for necessity in regard of our heavy bodies and dull spirits all pleasures might be spared To take overmuch paines in pleasures crosseth the main end thereof which is not to weary and weaken but to refresh and strengthen body and spirit 4. In regard of the time pleasures must be seasonably used when we are not tied to a bounden duty Therefore they are not to be used on the Lords-days nor too early in the morning or too late in the evening lest they hinder our morning and evening sacrifice Nor yet on dayes of humiliation nor when the main duties of our calling are to be performed especially when those duties tend to others good as the duty of Magistrates Mininisters Lawyers Physicians and others 5. In using pleasures respect must be had to the Conscience of others that we offend not them especially if they be our superiours and have authority over us and wise men and pious The Apostle in matters indifferent would have us tender of other mens Consciences Rom 14. 15. 1 Cor. 10. 29. 6. Especially respect must be had to God in whose presence we are at all times and who seeth us in all our actions Prov. 15. 3. Pleasures therefore ought so to be used as therein we may approve our selves unto God We must so use them as we
given to God for it Psal. 144. 1. True valour is an evidence of more than an humane spirit even of a Divine one When Sampson did any valourous act it is said that the spirit of God came upon him Judg. 14. 6 19. and 15. 14. When that spirit went from him he became weak as other men Judg. 16. 17. 1. Obj. This was an extraordinary example Ans. Yet it giveth evidence also of ordinary courage for the same spirit worketh ordinary and extraordinary valour It is said of Caleb whose courage was but ordinary that he had another spirit Numb 14. 24. another than the other timorous and faint-hearted spies that discouraged the people 2. Obj. Sundry Heathen men were men of great valour as Hector Achilles Alexander Scipio Pompey Caesar and others Ans. 1. That valour which they had was rather vain glory than true 〈◊〉 2. What was good in it was by the spirit For the â—…pirit worketh on the unregenerate as well as on the regenerate though not in the same manner The spirit of God came upon Balaam Numb 24. 2. and upon Saul 1 Sam. 10. 10. In this respect Cyrus is stiled Gods annointed Isâ—… 45. 1. that is deputed and enabled of God to destroy the Babyloâ—…ians and to restore Israel True valour aimeth at Gods glory and his Churches good It produceth many worthy effects It 〈◊〉 the impudency of the wicked It maintaineth good causes It freeth the oppressed It preventeth many mischiefs Heathen Philosophers could say that true forâ—…itude is alwayes accompanied with justice and truth Christians may further add that it is joyned with piety and Faith What an incitation is this for every one to labour for this grace This is one of the things whereon the Apostle would have us think Phil. 4. 8. In special and peculiar this is to be heeded of Captains and Souldiers whose calling is to go to war for here it is said they waxed 〈◊〉 in fight see â—…he Dignity of Chevalry on 2 Chr. 2. 9. § 10. It may also be applied to all sorts of Governours who by reason of mens rebellious disposition against good and wholesom Laws have great need of 〈◊〉 and courage Therefore it is one of the Characters of a good Magistrate Exâ—…d 18. 21. Ministers also in regard of mens adverse disposition against Gods Laws have great need hereof Jer. 1. 17. Ezek. 2. 6. 1 Tim. 5. 20. Tiâ—… 1. 9 10. Yea all Christians in regard of the many stout enemies which continually fight against them have great need hereof see the whole armour of God on Eâ—…hes 6. 10. § 4. and on Eph. 6. 14. § 3. §. 237. Of Faiths making 〈◊〉 THe means of attaining to the foresaid valour is implied by this phrase Through Faith in the beginning of vers 33. for all the particulars following after have reference thereunto Faith makes so valourous as no fight no pitch'd battle can daunt him If not fight what other danger can do it I will not be afraid for ten thousands of people saith a believer Psal. 3. 6. Many like passages hath that man of Faith in his Psalms The like might be exempâ—…ified in Caleb and Joshua Numb 14. 9. in Jonathan 1 Sam. 14. 6. in 〈◊〉 4. 14. in Daniel aâ—…d his three Companins Dan. 6. 10. and 3. 18. 1. â—…aith looketh higher than the bodily sight can In fights it beholdeth that Captain which appeared unto Joshua Josh. 5. 13. and from sight of him receiveth much courage 2. Faith assureth a man of his reconciliation with God of Gods fatherly care over him of Gods wisdom in ordering all things and turning them to the best advantage for his Childrens good This is it that makes a man valorous venturous as a Lion Prov. 28. 1. The believers conscience will not suffer him to adventure on any thing but that which is lawfull and warrantable and his Faith makes him valorous therein They say that sundry passions will supply the waâ—…t of bloud in a wounded man but no passion can so support a man as the spirit of Faith This makes a man more regard the cause than the event If he prevail in his attempt he is an apparent Conquerour If he lose his life therein he gains a more glorious though a lesse visible triumph and that with the glorified Saints in Heaven Among other points before noted this sheweth the necessity and benefit of Faith and that as in general for all men so in particular for Souldiers All have need of courage Magistrates Ministers Parents Masters yea subjects and other inferiors for all in their places have need of courage but without Faith there can be no true valour The greater danger men are in the more need they have of Faith Souldiers therefore most of all There can be no couraâ—… standing in the field without Faith Therefore I may say unto them above 〈◊〉 take the shield of Faith Ephes. 6. 16. §. 238. Of turning to flight the Armies of the Aliens THE ninth effect of Faith is in these words Turned to flight the Armies of the Aliens The word translated Armies signifieth a setting in order or ranking Souldiers or pitching their tents or Armies set in 〈◊〉 Of the notation and divers acceptions of the word See Chap. 13. v. 3. § 127. Here it setteth out such Armies as are incamped very strong and well fenced so as it is an amplification of the valour of Believers who are here said to put to â—…ight such Armies The Greek verb properly signifieth to lay Luk. 9. 58. and to â—…ow down Luk. 24. 5. Or to weare away Luk. 9. 12. It is here used after the manner of the last conjugation in Hebrew to make one depart and applyed to Souldiers in battell array to make them give ground or turn the back which is to run or fly away Thus the word is here fitly translated Turned to â—…ight The persons against whom they so prevailed are here stiled Aliens in opposition to the people of God Of the notation and divers acceptions of the Greek word See Chap. 9. v. 25. § 127. Aliens are properly opposed to free Denizons or Citizens they are otherwise called Strangers or Forreiners Christ opposeth these to Children Matth. 17. 25. All the time of the Law till Christ was offered up all that were not of the Commonwealth of Israel were counted Aliens Ephes. 2. 12. because they â—…ad no right to the priviledges of Israel who were then the onely visible Church of God This is here noted to shew the ground of their overthrow even because they were not of the people of God God protected his people against Aliens who were not his people This and the former effect of faith do much commend it They shew that faith is of force not onely to keep men from danger as these instances Stopping 〈◊〉 of Lions quenching fire escaping the Sword freeing from weakness import but also to enable men to subdue others in that it maketh
among the kinds of death Yea further it may be taken for temptations on the right hand as we speak as riches honours promotions immunities pleasures and other such like fair baites and are here reckoned amongst the kinds of cruell death because this kind of temptation was as dangerous as the cruellest death if not more For instance take David who all the while he was persecuted by Saul and while he had enemies in his Kingdom remained faithfull and constant with his God but peace and prosperity stole away his heart to satisfie his lust and to follow the same to the taking away of the life of Uriah 2 Sam. 11. 2. c. Demas was an old disciple and had long in the time of fiery persecutions held the true Faith yet at length the world made him revolt 2 Tim. 4. 10. It is said of Antiochuâ—… that by peace he should destroy many Dan. 8. 25. Though for many yeares after Christ was ascended the Church was under fiery persecutions yet then were the purest times thereof and in that respect Sathan is said to be bound Rev. 20. 2. But when thorough Constantines other Emperors large donations to the Church they enjoyed peace obtained much wealth and attained to high honors they proved in time to be Antichristian In this respect Sathan is said to be loosed Rev. 20. 3. Experience of all ages giveth further proof hereof In the latter end of Queen Maryes days there were sundry Professors who for the truth they held had patiently and couragiously endured long and hard imprisonment and other trialls for the Truths sake and had remained so constant therein as they were condemned to death and ready to be burned but by the sudden death of Queen Mary were as brands pulled out of the fire and set at libertie Of these many in the halcyon days of Queen Elizabeth being preferred to high places and having obtained much wealth denied the power of Godlines and made shiprack of Faith and a good conscience There are two especiall grounds hereof 1. The deceitfullnes of these temptations 2. The foolishnes of mans heart 1. This epithite deceitfulnes is in general added to sin comprising under sin all temptations that lead thereto Heb. 3. 13. In particular it is attributed to riches Matth. 13. 22. And to pleasing lusts Eph. 4. 22. Of the respects wherein sin is deceifull See Chap. 3. v. 13. § 148. 2. The foolishnes of mans mind herein appeareth that it so doteth on these temptations as it is intoxicated therewith and prefers them before all other things Voluptuous persons are lovers of pleasures more than lovers of God 2 Tim. 3. 4. Covetous persons are Idolaters Ephes. 5. 5. They make their wealth their God Ambitious persons advance themselves above all that is called God 2 Thess. 2. 4. Baits are not more dangerous to the silly fish fowl and beasts than these temptations to men They are like a sweet poyson the venome whereof is not discerned till it hath soaked out the vital vigor in man and become incurable 1. This informes us in the vigor of Faith that enables a man to stand against these temptations as hath been exemplified in Moses v. 24 25 26. 2. This giveth proof of the subtiltie of Persecutors who can so far fawn on them they hate as to offer all pleasing things unto them We have heard how persecutors could offer freedom to professors if they would yield § 247. They shew themselves herein to be guided by the spirit of the old wily Serâ—…ent who hath his wiles Eph. 6. 11. Thus he tempted Christ reserving this kinde of temptation to the last place which Christ resisted with greatest inâ—…ignation Matth. 4. 8 9 10. 3. This instructeth us in the need use and benefit of crosses They are espeâ—… means to keep us from those temptations which are so dangerous We have cause in this respect to bear crosses the more patiently because they are means to wean us from this vvorld 4. This teacheth us to moderate our desire of the things of this world in 〈◊〉 they are temptations so dangerous They that will be rich fall into temptaâ—… and a snare and into many foolish and hurtfull lusts which drown men in deâ—… and perdition 1 Tim. 6. 9. We ought therefore to be so â—…ar from an immoderate desire of riches as if 〈◊〉 increase not to set our hearts upon them Psal. 62. 10. 5. This is enough to keep us from envying those that have this world at will they deserve more pity for they are subject to dangerous temptations 6. This also is enough to comfort such which want the preferments and proâ—… and pleasures which others have What want they Nothing but dangerous temptations snares and such things as may make them for ever miserable §. 257. Of persecutors seeking the bloud of professors THE ninth kinde of persecution and last of the three which was to death is thus set down were slain with the sword or word for word they died in the â—…aughter of the sword The sword hath in all ages been an usual instrument to put men to death therewith and that by beheading them or thrusting them through or otherwise taking away their life Much cruelty hath been shewed upon Saints by the sword I suppose that this kinde of death is in the last place noted to intimate the 〈◊〉 of martyrs that by their bloud have sealed up Gods truth The Apostles phrase induceth me to suppose so much The slaughter of the sword implieth a great slaughter In this respect a mouth is attributed to the sword and the sword is said to eat or devour and the same word which sâ—…gnifieth destruction is put for a sword because thereby many are destroyed see § 232. So many Prophets and Professors were slain with tâ—…e sword in Ahabs time as Elijah thought none to be left but himself 1 King 19. 10. That which is here said of slain or slaughter sheweth that Professors may be brought to Seal their profession by their bloud The first Professor that ever was was brought hereunto namely Abel Gen. 4. 8. so was Zechariah 2 Chr. 24. 21. I have the rather named these two in particular because Christ hath made especial mention of them Yet so as he implies many more betwixt them under this phrase all the righteous bloud shed upon the earth from the bloud of Abel unto the bloud of Zecharias Matth. 23. â—…5 1. This ariseth from an immortal hatred of the truth and an unsatiable thirst of the bloud of Professors thereof in persecutors 2. From a secret fear that persecutors have of Professors thinking they can never be secure till they be sure of the death of Professors Herâ—…by we see a necessity of preparing against the utmost that persecutors can do 〈◊〉 〈◊〉 to kill Luke 12. 4. This caution is hinted in this phrase ye have not yet 〈◊〉 unto bloud Hebr. 12. 4. What advantage is it to have much resisted 〈◊〉 if we yield
before we die §. 258. Of the multitudes which persecutors destroyed THE instrument whereby the forementioned slaughter is made is here set down to be the sword which gives an hint that a few Martyrs satisfied not persecutors for slaying with the sword implieth the slaughter of many Witnesse Ahabs persecution which was so great as Elijah thought he had slun all that professed the name of God 1 King 19. 10. Nimrod in this respect is said to be a mighty hunter Genes 10. 9. It is said of Manassah that he shed 〈◊〉 bloud very much till he had filled Jerusalem from one end to another 2 King 2â—… 16. An antient Father said that there was no day in the year except the first of January wherein more than five thousand were not martyred Papists have exceeded Pagans herein witnesse their many cruel massacres in France and other pâ—…aces Witnesse their burning and otherwise destroying houses full barâ—…s full Churches full Towns full Cities full and Countries full of Professors of the truth Their malice and thirst after the bloud of Professors of the saith is unsaâ—…iable The holy Ghost saith of the whore of Babylon that she was drunk with the bloud of Saints Rev. 17. 6. It is said of Nero that he wished all the necks of the inhabitants of Rome to be as one that he might cut them all off at one blow 1. This admonisheth those who live amongst such persecutors and see their brethren martyred before them to be the rather induced to prepare themselves for the like not thinking that persecutors will spare them because they have exercised their cruelty on many others We may as well think that a Wolf will give over worrying sheep because he hath worried many The Wolvâ—…sh nature remaining in him he will take all opportunity of devouring more Commonly Wolves are made the more eager in seeking after others by sucking out the bloud of some so is it with persecutors 2. This teacheth us to be the more earnest with God in calling upon him to restrain the cruelty and unsatiable thirst of persecutors and to keep the remainder of his Flock from their clutches and thereby to shew himself the potent prudent and provident pastor of his sheep A good shepheard knowing the ravenous disposition of a Wolf when he observeth that the Wolf hath wearied some sheep will with more vigilancy keep the other But there is no such shepheard as God onely he exspects that we should take all occasions 〈◊〉 seeking help of him Psal. 79. 1 2. c. Ioel. 2. 17. §. 259. Of flying in time of persecution THE third kinde of sufferings here set down are such as befell Confessors Confessors were such as professed the truth and stood constantly to it but having a â—…air way made by the Divine providence for escaping death made use thereof yet shrunk no whit at all from their holy profession All their sufferings may be comprised under this word wandred about but aggravated by many circumstances which we shall note in order This phrase they wandred about is the interpretation of one Greek compound word The simple verb signifieth to come or go The preposition about It is very well according to the meaning of the word wandred about They could not with safety abide in their own house or home and thereupon went into other places and not knowing where to abide securely they wandred up and down as those that fled from persecution to save their lives Hereupon a question is raised whether a professor of the truth may fly from persecution Answ. Yes he may The Prophets have so done 1 King 19. 3. 〈◊〉 18. 13. Yea God is said to hide his servants from persecutors Ier. 36. 19â—… 6. Many Christians fled from Ierusalem by reason of the persecution there Act. 8. 1. Paul also fled from persecution Act. 9. 25. yea an Angel was sent to free 〈◊〉 out of prison Act. 12. 7. Christ conveyed himself from persecutors Luke 4. 30. Joh. 4. 3. and 8. 59. Yea Christ adviseth his Disciples so to do Matth. 10. 23. Times may alter and more good may afterwards be done The Valiantest Captain that is may see a fit occasion of leaving the Field That which the Apostle said of his continuing to live may be fitly applied to this case To abide in the flesh is more needfull for you Phil. 1. 24. Obj. Christ pronounceth them blessed that are persecuted Matth. 5. 10. c. And Martyrdom procureth a Crown Answ. These are grounds to move Christians to stand stoutly to their cause when they are called though it be by suffering death the case so standing as they must die or deny the truth But as there is a season for all things Eccles. 3. 1. There is a time to fly and a time to die Christ who oft avoided the danger of persecution in the season of suffering would not be disswaded from it Matth. 16. 23. Luke 9. 51. But offered himself thereunto Joh. 18. 4. That we may the better apply this we must duely way and well distinguish these circumstances following 1. The persons Private persons have more liberty than they who have a charge These latter must stand to the utmost even for their charge sake This Christ exemplifieth in a good shepheard Joh. 10. 11. 2. The kinde of persecution There may be a personal persecution against one particular person In this case Paul escaped from those that went about to 〈◊〉 him Act. 9. 29 30. There are also publick persecutions In which professors by standing maintain the cause that is persecuted 3. The condition of persecutors If sheep prove Wolves people that are under good Governors or Ministers prove persecutors of them such shepheards Governours or Ministers by flying do no wrong to their flock and people but good to themselves Thus the Jews even the common sort proved persecutors of Christ therefore he oft avoided their persecution 4. The time Before a professor be taken his hour of suffering is not come In that case he may prudently avoid but being apprehended as a profâ—…ssor he must then stand to it for that event sheweth that then is his hour Luke 22. 53. 5. The means of escaping They must be lawfull such as by the Divine providence are afforded If we use not such means we may seem to neglect Gods providence But to use unlawfull means as breaking Bars of the Prison window foreing open of the doors bribing the keepers or any other like indirect means is to make our selves trespassers of the Law and maleâ—…actors Thus the cause for which we are first apprehended is lost and such suffer as evil doers which is expresly forbidden 1 Pet. 4. 15. Considering that there are cases wherein Professors may avoid persecution and cases wherein they must stand to it 1. Professors are to pray for wisedom and also for a good conscience Both are joyned together by Christ. Matth. 10. 16. By wisedom they may be kept from giving
1. 8. So of Iohn Baptish Matth. 3. 4. So much is implied of Isaiah Isa. 20. 2 c. In imitation of true Prophets false Prophets so attired themselves Zacch 13. 4. To this may be applyed that which is spoken of Sheeps clothes Matth. 7. 15. Others apply this to wearing of Sack-cloath Psal. 69. 11. Joel 1. 13. This of old in common judgements was much practised Though the Apostles phrase may be applied to such kind of habits yet his maine scope is not so much to set out the attire which sundry Saints of old on speciall occasions did wear and that voluntarily upon their own choice but what thorough the violence of persecution they were forced unto because they could get no better This therefore maketh nothing for Papists superstition in wearing shirts of hair Gray-freeze or other like course raiments The Apostle here meaneth such meane apparell as we call somewhat answerable to these phrases lethern pilches or skinns of beasts cast over their back and knit about their loynes So as they might be naked on many parts and barefoot Thus this implieth that Saints may be brought to wear the meanest apparell even to cloath themselves with Sheeps-skinns and Goats-skinns This phrase They caused the naked to lodge without cloathing c. Job 24. 7. may somewhat 〈◊〉 thereunto The opposition made betwixt Dives and Lazarus that Dives was cloathed in purple and fine linnen but Lazarus as a beggar Luk. 16. 20 21. may intend as much So also that which the Apostle speaketh of cold and nakedness 2 Cor. 11. 27. This giveth proof of the extent of the vigour of faith whereby men are enabled as patiently to bear reproaches torments and such other afflictions so also want of apparell and such things as are needfull for health and to put on any thing that may hide their nakedness be it never so coarse 2. This sheweth the vanity of over-brave and costly apparell For if Gods dear ones and Worthies in the world were so meanly attired as with Sheep-skinns and Goat-skinns surely true glory and honour consisteth not in vain apparell What the Apostle saith of meat and drink may fitly be applied to apparell The Kingdom of God is not therein Rom. 14. 17. Take heed therefore of setting your hearts too much on outward deckings of the body you may be brought to such times and cases as for keeping faith and a good conscience such bravery be abandoned He whose heart is set upon apparell will hardly be brought to wander in Sheep-skinns and Goat-skinns to keep a good conscience The young man that set his heart on wealth left Christ rather than he would let go his wealth Matth. 19. 21. This Caveat is now the more seasonable and usefull by reason of that dotage which possesseth most men and women about apparell which yet is one of the basest dotages that can be For it is not in any thing that is in themselves or done by themselves not in gifts of mind not in parts of body but in Weavers Taylours Sempsters and other like curiosities This is such a bewitching dotage as makes many spend their estate thereupon and puffs them up far above that which is meet Preachers have just cause to take all occasions of beating down the pride of men and women herein §. 262. Of the extreme want whereunto Confessors may be brought THE second branch of the aggravation of Confessors wandrings is in this phrase being destitute Of the notation and derivation of the Greek word See Chap. 4. v. 1. § 11. Here it implyeth a want of succour When one wanteth this or that particular then that particular useth to be joyned with this word as where it is said they wanted wine John 2. 3. But when it is put alone it implyeth a general want of all necessaries as where it is said of the Prodigal he began to be in want Luk. 15. 14. In this general sense it is here taken Thus it is opposed to a verb that signifieth to abound as where it is said to abound and to suffer need Phil. 4. 12. Here it implieth that the intended confessors were left succourless they had no good apparel as was noted in the former § nor had they sufficient food nor other necessaries nor yet did any pity them so far as to supply their wants Thus we see that Saints may be brought to extreme exigencies So was David 1 Sam. 21. 3. And Elijah 1 King 17. 6 had not a Raven brought him provision he might have starved And so again had not an Angel provided for him 1 King 19. 7 8. So Lazarus Luk. 16. 21. and many others in all ages 1. God suffers this that his Children might be the rather moved to look up unto him and wholy and onely to depend upon him External means are many times an occasion of drawing the hearts even of Saints from God Psal. 30. 6. The wiseman saith that the rich mans wealth is his strong Citie Prov. 10 15. 2. God suffers this that his succouring of them might be the more manife-fested and magnified See more hereof in the Saints Sacrifice on Psal. 116. 6. § 41. And of uses that may be made hereof See the Saints Sacrifice on Psal. 116. 3. § 16. §. 263. Of the great perplexities whereunto Confessors may be brought THE third branch whereby the wandrings of Confessors is set forth is in this word afflicted Of the emphasis of the word See Chap. 10. v. 33. § 125. A noun commonly translated affliction is thence derived The verb is applyed to the pressing of grapes in a press and to the pressing of people in a throng and translated Throng Mark 3. 9. It is oft metaphorically taken to set forth some mens oppressing of others by violent injuries It is applyed both to outward oppressions and afflictions of the body and also to inward perplexities and troubles of the mind 2 Cor. 1. 6. and 7. 5. To join them both together this sheweth that Saints by persecutors oppression may be brought to great perplexities even to such as afflict them within and without In mind and in body 2 Cor. 7. 5. Such were Elijah's pressures as he wished to dy 1 King 19. 4. The many Complaints which David made through Sauls persecuting him give evident proof hereof Psal. 18. 3 4 5. and 56. 1 2. c. But the greatest pressures of all were Christs Iohn 12. 27. See more hereof in the Saints Sacrifice on Psal. 116. 7. § 44. Quest. How can perplexities of mind stand with Faith Answ. Distinguish betwixt flesh and Spirit which are together in Saints and that doubt may easily be reconciled Faith is a fruit of the Spirit Perplexity of mind is a fruit of the flesh Therefore as the flesh and Spirit are in the same subject together So the fruits of the one and the other may manifest themselves in the same persons Though these two may be together in the same person
as here used imports as much See § 259. XLV Saints may be brought to wear lethern pilches Sheep-skins and Goate-skins here mentioned imply as much See § 262. XLVI Confessors may be brought to extreme want They may be destitute See § 262. XVII Confessors may be trought to much perplexity The word afflicted implieth as much See § 263. XLVIII Confessors are subject to ill usage The word translated tormented implyeth as much See § 264. XLIX Saints are precious and profitable This is the reason why God suffers them to wander from the world See § 266. L. The world hath a vile esteeme of Saints Therefore it forceth them to wander See § 267. LI. The world is unworthy of Saints Society This is here plainly expressed See § 268. LII The worlds unworthiness of the society of Saints is a cause of their wandring This is here expressed as a reason of their wandring See § 268. LIII Confessors have lived in such times as they durst not be known where they were The places not inhabited by men here mentioned do prove much See § 270. LIV. Confessors have feared persecutors more than wild beasts For they have wandred in places where wild beasts were rather than among persecutors See § 271. §. 274. Of all praise-worthy having their due Hebr. 11. 39. And these all having obtained a good report through Faith received not the promise THE Apostle having distinctly and largely set out the vigour of Faith by the admirable effects thereof both in doing and enduring in these two last verses he giveth the general summe of all So as here is a recapitulation or a brief recollection of the summe of all The first word being a copulative sheweth that all here ment did in generall agree in one and the same Faith which made them all praise-worthy This is made more cleer by these generall words of reference These all They have reference to all that were before named and to all that are implied under any of the acts of Faith before mentioned and all others that were at any time before Christ was exhibited of the true faith This general particle all is a word of extent and implyeth all sorts of Believers before Christs time This relative these is a word of restraint and excludeth all that are not of the faith before mentioned That for which they are here commended is obtaining a good report this is the interpretation of one Greek word whereof see v. 2. § 6. The ground of that good report is here said to be Faith even such a faith as is described v. 1. For by it the Elders obtained a good report v. 2. § 6. This confirmeth that which hath been noted before that faith especially makes men praise-worthy And also that the worth of men hath had due testimony See v. 2. § 6. To shew that all that are praise-worthy have their due he premiseth this general particle all He that saith all excepteth none at all Take a view of the forementioned Catalogue and you will find this general exemplified in all sorts of particulars as in Kings instance David and in other Governors instance Moses Ioshua Gideon and others In women also Sara Rahab and others in old men as Noah young men as Isaak when he suffered himself to be bound and laid on the altar honourable men as Ioseph the next in dignity to King Pharaoh mean men basely esteemed as they that wandred up and down rich men as Isaak Gen. 26. 13 19. poor men as they who were destitute There can hardly be named any sort of Believers that have not obtained good report There is no respect of persons with God Rom. 10. 12. Ephes. 6. 9. This is a good inducement to all of all sorts to do what they can to get Faith Let none suffer any external condition to be an impediment thereunto This incitation is so much the more needfull because men are too prone to pervert that external condition and state wherein they are so as to hinder their spirituall good and that by putting it off from one to another Great men think it concernes mean men most because they are well enough with their outward condition but wretched is that outward estate that is destitute of Faith though never so great Mean men put it off to great ones as having more leysure thereunto but a man were better find leisure to get faith than food for his body It is usual in other different estates to put off all care of getting Faith from one to another which argueth egregious folly Surely such plainly shew that they are not of the Society of true Saints They are none of those nor like those that are mentioned in this Catalogue of praise-worthy persons that obtained a good report through faith They are not simply all but as is here expressed all these Those that are named and others like unto them Praise-worthy men are a choise sort Many more than these lived before Christ exhibited yea lived in the time and place that some of these did yet received no good report Cain lived and offered a Sacrifice with Abel yet was none of those C ham was in the Ark with Shem Ismael in Abrahams family with Isaak Esau in the same womb with Iacob Dathan and Abiram came thorow the red Sea with Caled and Ioshua many other wicked unbelievers were mixed with Believers yet they obtained not such good report as Believers 〈◊〉 Though their outward condition were alike yet their inward disposition was â—…uch different Unbelievers had not the same matter of good report in them as Believers had No marvel then that they had not such good report Quest. May not hypocrites carry themselves as the upright and so gain such â—…port Answ. 1. Before men they may â—… but not in their own conscience nor before good Angells much less before God 2. Hypocrites may appear for a time to be such and such but when as corn 〈◊〉 wants rooting they wither when the vail of their hypocrisy falls off and â—…ey are discovered then that report withereth 3. Though their hypocrites should not be discovered in this world yet in the woâ—…ld to come it shall be Then they shall have shame and horrour insteed of good report Much are they deceived who conceive that they may partake of the priviledges 〈◊〉 Believers though they be no Believers At Christs coming to judgment two 〈◊〉 be in one bed two grinding together two in the field together yet one taken 〈◊〉 other left Luk 17. 34 35. An Apostle giveth three famous instances hereof one of the Angells that stood and fell Another of them that entred into the Ark and that refused the third of the Sodomites and Lot 2 Pet. 2. 4 5 6 7. Therefore it stands every one in hand thorowly to try himself that if he find 〈◊〉 faith in himself he may have the more sound comfort and expect this good â—…port If ye have it not then to labour
hands hanging down and feeble knees which imply weaknesse See § 67. III. Weaknesse must be strengthned This is the main intent of the Apostles exhortation See § 67. IV. Mans best endeavour must be used for obtaining strength This metaphor of lifting up hands hanging down and feeble knees proves as much See § 67. V. Strength obtained must be well ordered This ariseth from the connexion of the 13. v. being a direction with the former verse by this copulative AND. See § 68. VI. A Christians course is exemplary This phrase of making paths for their feet implyeth as much See § 68. VII A Christians course must be a right course The word translated paths implieth as much See § 68. VIII Professors are subject to inconstancy This is intended under this metaphor lame as here used See § 69. IX Inconstancy makes way to Apostacy The mention of lame turned out of the way intends this poynt See § 69. X. Inconstant persons must be established This is meant by healing the lame See § 69. XI Fear of falling must make men more carefull of recovery This is gathered from these two emphaticall particles but rather See § 69. §. 71. Of Peace Hâ—…b 12 14. Follow peace with all men and holinesse without which no man shall see the Lord. TO the forementioned duties about afflictions the Apostle addeth other duties that must grace a Christians profession and may be a means to keep them steadfast therein The first is peace Peace according to the Greek word signifieth to knit in one So as Peace is an agreement in one betwixt different parties Therefore it is stiled a bond Eph. 4. 3. And he inferreth peace upon union thus be of one mind live in peace 1 Cor. 13. 8. According to the different persons betwixt whom peace is peace useth to be distinguished The parties are of three sorts 1. God and man 2. Man and his own conscience 3. Man and man Peace betwixt God and man consists in that reconciliation which Christ hath made betwixt God and man who is in that respect stiled the Prince of peace as is shewed Chap. 7. v. 2. § 21. Indeed all peace cometh from God and thereupon is he stiled the God of peace See Chap. 13. v. 20. § 163. Peace betwixt man and his own conscience is an effect of the forementioned reconciliation apprehended by faith whereby the conscience ceaseth to trouble man and resteth quiet in it Peace betwixt man and man is an agreement betwixt them This agreement is inward and outward Inward when men are joyned together in the same mind and in the same judgement 1 Cor. 1. 10. This is properly betwixt Saints for they have one and the same word to enlighten their judgements and to ground their opinion thereon The particular unities mentioned Eph. 4. 3 4 c. demonstrate as much Outward peace betwixt man and man is a quiet and peaceable conversing together It consisteth in forbearing to wrong others and in being ready to do all good offices of love and kindnesse When this outward peace is joyned with the inward then is it most perfect Such was the peace of the Christians in the primitive Church Act. 4. 32. Yet outward peace hath an excellency though it be severed â—…from the inward in that it sheweth a readinesse in man to have as much peace with others as he can The peace here meant is the third kind peace betwixt man and man for he had before encouraged these Hebrewes to stand to their profession against all the opposition that a man could make as a means thereto he addeth this direction follow peace for by following peace the violence of adversaries may be asswaged and their opposition allayed Besides the Apostle expresly setteth down the subject of peace here meant in this phrase with all men This vertue and grace of peace is the more proper to Saints by reason of the Spirits altering and renewing their naturall disposition For by nature man is of a wrathfull revengefull tumultuous contentious disposition They are as ravenous and devouring beasts one to another but by the Spirit this disposition is altered Isa. 11. 6 7 8. 1. Obj. Many Saints are subject to contention 1 Cor. 1. 11. Act. 15. 39. Answ. 1. Gods Church on earth consists of a mixt company There are therein Children of the kingdome and Children of the world Matth. 13. 38. These latter be the contentious persons in the Church and of such may the Apostle speak 1 Cor. 1. 11. And thereupon he adviseth to mark such and to avoid them 2. They who are on earth in the best manner regenerate are but in part renerate The flesh remaines in them and that inclination which is in them to contention is from the unregenerate part and in this respect was it that two great Apostle had so great a contention betwixt them as they departed assunder one from the other Act. 15. 39. 2. Obj. Many Heathen and unregenerate men have been of a quiet and peaceable disposition and have followed peace Answ. 1. That disposition which is in heathen or in other naturall and unregenerate persons was but a meere seeming disposition it had but a shew of the grace or vertue It could not come from true love but rather from self-love aiming at by-respects This caveat of doing no wrong except provoked shewes that their peaceablenesse was no true vertue A feirce dogge may be quiet till he be provoked 2. Though the Spirit renewed not such men yet it restrained them for the good of polities and societies which otherwise could not have stood Gods Spirit by restraining grace moved the spirit of Cyrus Darius and sundry of those Kings under whom the Iewes were to afford them peace So were sundry Heathen Emperours moved to Christians §. 72. Of following peace THe word whereby the Apostle expresseth our endevour after peace is thus translated Follow It is an emphaticall word It is attributed to an eager persuit of such things as fly from one It is used of hunters and hounds which follow the game to take it if it be possible In the New Testament it is taken two wayes 1. In a bad 2. In a good sense In a bad sense for persecuting Saints which useth to be done with the greatest eagernesse that can be even from City to City Matth. 10. 23. and 23. 34. Act. 22. 4. In a good sense for using our uttermost endevour to attain the things that are good as charity 1 Cor. 14. 1. Righteousnesse 1 Tim. 6. 11. That which is good 1 Thes. 5. 15. and the Mark for the price of the high calling Phil. 3. 14. yea such things as concern peace Rom. 14. 19. We must so seek after peace as we seek after every thing that makes thereto There is another word as emphaticall used to this purpose which we translate endeavour Eph. 4. 3. But it is translated 〈◊〉 Heb. 4. 11. and study 2 Tim. 2. 15. The
because he is stiled the Lord. But though this be not excluded yet so generall a phrase is not to be restrained to one particular For in a larger extent the Lord may in some measure bee seen with both the eyes of the Soul Understanding and faith in this world and the world to come In this world The Lord is seen in his holy ordinances as his word and Sacraments Prayer and praising him in which being duly performed the soul is as it were wrapt out of the body and presented before God contemplating him Yea further in this world the Lord is seen by an experimentall knowledge of hiâ—… grace and favour to believers and by an assured faith and confidence which is so clear and evident as if they did see Gods face That which is seen to the eyes of the body cannot be more sure In the world to come the Lord is seen by an apprehension and sensible fruition of Gods glory and favour so far as the creature is capable of §. 78. Of the honor and benefits of seeing God THe foresaid point of seeing God giveth evidence of the great and good respect which God beareth to man though God be invisible incomprehensible yet he is pleased to afford means whereby man may see him Among the Persians and other Heathen it was accounted an high honour to be admitted to see the Kings face Hest. 1. 14. and 5. 2. But what was that to the seeing of the Lord of heaven and earth It is one branch of that which the Apostle stileth a great mystery that God was seen of Angels 1 Tim. 3. 16. What is it then to be seen of sons of men Moses desired this as an especiall evidence of Gods favour Exod. 33. 18. and Iacâ—…b as a testimony of his high account thereof and as a memoriall to all posterity of that favour named the place where he saw God Peniel that is the face of God Gen. 32. 30. This honour and favour have all true believers This honour is the greater in regard of the many benefits which flow from thence both in this life and the life to come In this world sight of God 1. Makes men fearfull of sin and that not only in the sight of men but also in secret where they see God Gen. 39. 9. Herein lieth a main difference betwixt the unholy and holy God seeth them both but the unholy see not God as the holy do 2. It maketh men carefull to please God instance Enoch Gen. 5. 24. Heb. 11. 5. 3. It imboldneth against all that man can do and maketh Saints endure any thing Heb. 11. 27. For by seeing God they are assured to have sufficient assistance and seasonable deliverance 4. It much encourageth and comforteth even in death it self witnesse the case of Stephen Act. 7. 55 56. 5. It assureth us of a blessed resurrection In the world to come that sight which Saints shall have of God will possesse and fill their souls with all the content joy and delight that possible can be Psal. 16. 11. and 17. 15. It is therefore stiled a beatificall vision The sweetnesse the fullnesse the hapinesse thereof no tongue can expresse no heart can conceive The souls of the glorified Saints are ravished therewith This is it whereof most truely it may be said Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. §. 79. Of holinesse as a qualification of them that see God THe aforesaid honour of seeing God is not common to every one It is proper to holy ones Christ himself termeth those that were made partakers of this honour pure in heart Matth. 5. 8. which is all one as holy All who in Scripture are noted to see God as Iacob Gen. 32. 30. Moses Exod. 33. 23. Isa. 6. 5. Ezek. 1 29. Dan. 7. 9. and 10. 5 c. God himself is holy This they who best know God do with much earnestnesse professe Isa. 6. 7. Rev. 4. 8. I will not deny but that this trebling of the word â—…oly 〈◊〉 â—…oly may have reference to the three Persons yet withall and that most especially to the infinite excellency of Gods holinesse Now nothing makes us so like to God as holinesse Nothing makes us so amiable in his sight and so pleasing unto him as holinesse This therefore must needs be an especiall means to move God to afford us accesse to himself to come into his presence and to behold his face Hesters beauty pleased Ahashuerah therefore she had accesse to him Hest. 5. 6. No beauty no deckings can make any Woman so gracious in mans eyes as holinesse makes Saints in Gods 1. This doth much amplifie the benefit of holinesse Whereof see Chap. 1. v. 1. § 2. This is a good incitation to labour after holinesse even because it is the means of seeing God Hereof see more Chap. 3. v. 1. § The greater care ought to be taken hereabouts because of the absolute necessity thereof This is two waies set down in my text and that by two negatives The first denies the thing Without holinesse God cannot be seen The second denies the persons No man of what rank and degree soever he be can without holinesse see God There are in the Greek these three negatives not without no man Of the emphasis see Chap. 13. v. 5. § It is said concerning heaven that there shall in no wise enter into it any thing that defileth Rev. 21. 27. but unholy ones defile This the Apostle referreth to the judgment and conscience of men themselves thus Know ye not that the unrighteous shall not inherit the kingdome of God 1 Cor. 6. 9. There is such an infinite distance betwixt the holy God and unholy men so as these can no way come to see him 1. This manifesteth an absolute necessity of holinesse It is as necessary as to see God but in the sight of God consisteth our happinesse A man were better not be thâ—…n not be happy 2. This manifesteth the great damage which unholy persons bring to themselves they deprive themselves of that which is most to be desired even of seeing God Without this we can have no experimental comfort in Gods gracious presence no sound confidence in his mercy or in any thing to be done by him for our good yea all hope of future communion with God in coelestiall glory is taken away And is this all were it all it were enough and too much But from this deprivation of â—…eeing God followeth in this world horror and terror of conscience and a certain fearfull looking for of judgement Heb. 10. 27. And in the world to come torture and torment endlesse and easelesse mercilesse and remedilesse The schooles raise a dispute about the privation of the beatificall vision and subjection to hellish torment whether of them be the greater vengeance But that dispute is in this place needlesse in that
Uncreated as God Ioh. 4. 24. Created are reasonable and unreasonable Reasonable as Angels Heb. 1. 7. and souls of men Eccl. 3. 21. Zac. â—…2 1. Unreasonable as the souls of beasts Eph. 3. 21. It s more cleer then needs be proved that the souls of men are here meant For God can have no perfection added to him The good Angels abide as they were created they are no more perfect then they were indeed by Christ they are confirmed and established in their first estate but that estate is not altered As for evill Angels they shall never be perfected The souls of beasts are never severed from their bodies they both perish together neither are their souls capable of the perfection here intended It s therefore most evident that by Spirits are here meant souls of men which are of a spiritual substance In which respect they are here and in sundry other places called spirits as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spirituall substance appears 1. Because they come immediatly from God as Gen. 2. 7. In this respect he is stiled the God of the Spirits of all flesh Numb 16. 22. and 27. 16. And Father of Spirits Heb. 12. 9. And mens spirits are said to return to him that made them Eccl. 12. 7. 2. God would make man after his own Image which a meer body without a spirit could not be For God is a Spirit John 4. 24. and his Image consists in spiritual endowments as knowledge Col. 3. 10. and holinesse and righteousnesse Eph. 4. 24. The Reasons why the souls of men are of a spiritual substance 1. That the divine excellencies of God might be made the more conspicuous in this admirable fabrick For by reason of the spirit united to the body man is the most admirable creature that God made he is therefore stiled a little world By his understanding he resembleth the Angels by his sight the sun and stars by his breath the aire by his sensible faculties all the excellencies of unreasonable creatures by his vegetable faculties the excellencies of all manner of plants by his flesh and bones the substance of minerals and other senselesse creatures Thus doth he contain in him the quintessence of all creatures having a Spirit to animate his body 2. Their ends for which they were made as To animate bodies to quicken them to enable them to doe those severall functions which belong to the severall parts as the eyes to see ears to hear noses to smell palat to tast mouth to speak shoulders to beare hands to handle and hold and feet to go which they cannot do without a soul instance carved bodies and idols Psal. 115. 5 6 7. Yea instance dead bodies Iudg. 19. â—…7 28. 3. That men might be the better enabled to glorifie their Creator for as it is in Hezekiahs thanksgiving Isa. 38. 19 20. the living the living he shall praise thee 4. That they might be according to their disposition and carriage more capable of the greater reward or punishment For Spirits are much more capable then bodies Take we a distinct view of the severall faculties of mans soul and we shall find man to be the rarest creature that God made No senselesse or unreasonable creature is comparable to man by reason of mans reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels in that he hath a body united to the soul wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels in that his nature is such an one as the Son of God was pleased to assume Heb. 2. 6. which he would not have done if a Spirit had not been united to his body Q. If a Spirit be so excellent a thing how can it be begotten seeing begetting is an act of the body as well as the soul. A. 1. The ancient and common answer is negative The soul is not begotten 1. Others answer that by vertue of the divine blessing Gen. 1. 28. the soul is propagated and that as other creatures bring forth according to their kind so man 2. How doth this aggravate the evill disposition of man that consisting of so excellent a part as a Spirit is should so pervert and abuse it as he doth by sin The aggravation of Devils sin is in this respect the greater because they are wholy and only spirituall such are their sins as no means of expiating them is afforded Though man be not wholy spirituall yet is he in part yea and in his principall part By sin is that divine part polluted and all the excellent faculties thereof perverted So that the mind is become a blind and erroneous guide The will a stubborn and rebellious servant The memory an unhappy treasure The conscience a sluggish monitor The heart a false touch-stone The affections domineering masters The senses pernicious inlets Thus all the parts are become instruments of evill What a shame is it that men who have reasonable and immortall Spirits should become worse then the unreasonable and mortall bruits such are Atheists Idolaters blasphemers profane and impious persons despisers of Governours hatefull and revengefull persons Drunkards Gluttons Adulterers Murtherers and many other such like as all notorious sinners Hath God given men Spirits to be more audacious and impudent in sinning 2. This may admonish us to take due notice of this admirable part whereof men are constituted and well to weigh what are the distinct faculties thereof what their severall functions how to be imployed and answerably to use them 1. The first and chiefest is the mind which is given to man for a guide labor to have it inlightened with Gods truth that it may be a good guide Matth. 6. 22. 2. The will ought to be Gods hand-maid ready to yeeld to Gods will revealed to the mind that we may be able to say as Samuel 1 Sam. 3. 10. Speake Lord for thy servant heareth 3. The memory must treasure up all good directions and consolations for future times that what is once learned may be of perpetuall use that we may say with David Psal. 119. 55. I have remembred thy name O Lord in the night and have kept thy Law 4. The conscience ought to be tender of the least sin and quickly smite us as it did David whose heart is said to smite him after he had numbred the people 2 Sam. 24. 10. And after he had cut off the skirt of Sauls robe 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorow repentance as it did Peter Matth. 26. 75. and then to pacifie us 5. The heart ought to be upright as Psal. 18. 23. This sweetneth all graces and shews a good respect unto God 6. All the affections must be as servants to the understanding and be ordered thereby each of them being placed on their right object and
I know how to be abased and how to abound c. Phil. 4. 11 12. 3. Charity Charity seeketh not her own 1 Cor. 13. 5. which covetousness maketh a man to do The covetous man is wholly and only for himself Luke 1 2. 10. The charitable man having that which he accounts sufficient for himself readily takes all opportunities of succouring others He is mercifull and lendâ—…th Psal. 112. 5. He is mercifull and giveth Psal. 37. 21. Mercifulness and covetousness cannot agree together nor reside in the same soul They are incompatible The charitable man will not be covetous the covetous man will not be charitable 4. Liberality This being sanctified exceedeth charity in the measure of contribution Charity may stand with very small means even with a cup of cold water Matth. 10. 42. But liberality implieth a large contribution such an one as they who have abundance can give A liberall and a bountifull man are joyned together as intending one and the same thing and both opposed to a niggard or churl And the liberall is said to devise liberall things Isa. 32. 5 8. which is clean contrary to a covetous disposition The Apostle annexeth this epithete Riches to liberality 2 Cor. 8. 2. §. 60. Of over rashcensuring others of Covetousness COvetousness being an hainous sinne and exceedingly disgracefull to the profession of the true faith we ought to be very tender about laying it to the charge of professors It cannot be denied but that many professors are too guilty thereof yet withall it cannot be denied but that many others are too rash in censuring professors It may be that to lay covetousness to ones charge will not bear an action in our Courts of Justice but in Gods Court of Justice it may prove a matter of condemnation Men may more safely judge themselves hereabouts then others For covetousness is an inward inordinate desire and a man may better know the kinde and qualification of his own desire then of anothers 1 Cor. 2. 11. The grounds which ordinarily men have of judging professors is suspition or surmize to which the Apostle giveth this attribute evil 1 Tim. 6. 4. For surmizes are evil in their quality and in their effects Ordinary surmizes are such as these 1. Such a man is very industrious and painfull in his calling he riseth early he sitteth up late Answ. It may be that a good conscience about imploying and improving his talent to the best advantage he can putteth him on to that diligence and not covetousness 2. He lives not according to his estate but much under it Answ. Thou maiest surmize his estate to be greater then it is Dost thou know all his losses all his debts his manifold charges and severall waies of laying out 3. He is not liberall to the poor Answ. He may be prudent in well ordering his charity and conscionable in observing this rule of Christ When thou doest alms let not thy left hand know what thy right hand doth Matth. 6. 3. 4. He layeth up much Answ. Thou canst not tell what part of his estate he laieth up nor to what ends The Apostle prescribeth it as a duty belonging to parents to lay up for their children 2 Cor. 12. 14. §. 61. Of Contentment with things present Verse 5. And be content with such things as ye have THis exhortation to Contentedness is added to the former dehortation from covetousness as a means to prevent or redress that vice For covetousness argueth a discontent at that which a man hath and contentedness will keep men from an inordinate desire of more This exhortation is not joyned in the Greek to the former dehortation by any copulative causall or opposite conjunction but by a Participle being content which maketh it a part of the former sentence thus Let your conversation be without câ—…vetousness being content with such things as ye have The active Verb from whence the passive in this Text is derived signifieth to suffice Joh. 14. 8. 2 Cor. 12. 9. This word fitly expresseth the nature of contentedness which is to account that which God bestoweth on a man to be sufficient for him and thereupon to rest quiet in his mind not perplexing himself with cares and fears about more The passive is oft used in the New Testament in the same sense that it is here namely Luk. 3. 14. 1 Tim. 6. 8. and translated to be content upon accounting that which he hath to be sufficient There is in the New Testament and in sundry other Greek Authors a word compounded of this and of a Pronoun that signifieth ones self and it is in generall used to set out contentment but it implieth a very great emphasis For according to the notation of the word it signifieth such an one as is of himself and by himself and for himself sufficient This properly belongs to God alone Yet is it also attributed both to things and persons To things when they are of themselves sufficient for that whereunto they are used without the addition of any other thing To persons when they account that which they have to be sufficient for them and do not inordinately covet more Thus the substantive is used and translated sufficiency 2 Cor. 9. 8 and contentment 1 Tim. 6. 6. And the adjective also translated content as where the Apostle saith I have learned in whatsoever state I am therewith to be content Phil. 4. 11. The things here meant are temporall such as are needfull for us and usefull to us while here we live They are all comprised under these two words food raiment 1 Tim. 6. 8. and under this one word bread Mat. 6. 11. Spirituall blessings may and must be coveted more then temporall These temporall blessings are here in the Greek called things present which are such things as men for the present have and enjoy They are opposed 1. To such things as men have not in this respect our English Translators thus interpret the word such things as ye have 2. They are opposed to things that may in future times be injoyed About such things men ought not to be solicitous Take no thought for the morrow saith Christ Matth. 6. 34. We must rest content in that portion which God every day bestoweth upon us These are the things present here meant Thus much is intended in the fourth Petition of the Lords prayer §. 62. Of Contentedness What it is COntentedness is a satisfaction of the mind concerning the sufficiency and fitness of ones present condition This generall matter of contentedness a satisfaction of mind doth not only put a distinguishing difference betwixt contentedness and covetousness but also sheweth that they are diametrically contrary one to another For a covetous mind is never satisfied with any estate and a contented mind is never unsatisfied with any This satisfaction useth to accompany such things as God bestoweth on such as he taketh an especiall care of Such persons
the behalf of others thus Praise ye the Lord for it is good c. Psal. 147. 1. The Motive will appear to be the greater if we apply it to the several acceptions of good before set down To shew wherein the power and life of the duty whereunto he exhorteth especially lieth he expresseth this subject thereof the heart It is a good thing that the heart be established Of the divers acceptions of this word heart See Chap. 3. v. 8. § 79. It is here put for the whole soul of man and the mention thereof in this place sheweth that the heart is especially to be looked into that is it which ought most of all to be well setled and established See Ch. 3. v. 12. § 126. §. 117. Of Grace put for the Gospel THat whereabout the heart ought in special to be setled is here styled Grace It is a good thing that the heart be established with Grace Grace is here metonymically put for the Gospel So Tit. 2. 11. This is called The Gospel of the Grace of God and the Word of his Grace Act. 20. 24 32. Fitly is the Gospel thus styled in three especial respects 1. In regard of the procuring cause which is Gods free Grace Ephesians 3. 2 8. 2. In regard of the matter thereof For the Gospel setteth out Gods grace to man in Christ. The Summe of the Gospel is thus expressed by Christ himself God so loved the world that he gave his only begotten Son c. Ioh. 3. 16. 3. In regard of the Effect thereof which is to work encrease and perfect grace in men Where the Apostle giveth to the Gospel of Christ this title The Word of his Grace he addeth which is able to build you up Act. 20. 32. 1. This is an high commendation of the Gospel to be entituled Grace The Grace of God This makes the Word Gospel fitly to answer the notation thereof Gospel that is a good spell a good speech and an Evangile as the Scots according to the Greek notation term it that is good or glad tidings See Ch. 4. v. 2. § 16. In this respect the Gospel is styled The Word of God Chap. 6. v. 5. § 35. It is also in a like respect styled The Gospel of Peace Ephes. 6. 15. The Word of Reconciliation 2 Cor. 5. 19. The Word of life Phil. 2. 16. The Gospel of Salvation Ephes. 1. 13. For Peace Reconciliation Life and Salvation is manifested by the Gospel and the Gospel is the means of making â—…s partakers thereof 2. By this title Grace given to the Gospel the Gospel is distinguished from the Law For the Law was given by Moses but grace and truth came by Iâ—…sus Christ. See more of this difference Ch. 6. v. 5. § 35. 3. This title Grace put for the Gospel sheweth that the ground of faith is Gods grace For the Gospel is the word of faith Rom. 10. 8. and that in this respect because it clearly revealeth the free grace of God 4. This ought to incite us to have the Gospel in high account in that it is grace the grace of God the Word of his grace They who well know the wofull plight whereunto sinners are implunged and that there is no means to free them out of it but the grace of God cannot but be much affected with his Word of grace 5. This in particular is motive enough to enforce the duty here pressed by the Apostle That the heart be established with grace §. 118. Of Establishing THe Greek word here translated Established is the same that is used Ch. 2. v. 3. § 25. and translated confirmed It is derived from an Adjectiee that signifieth firm or stable Ch. 2. v. 2. § 11. Hence also a Substantive which signifieth and is translated a confirmation Ch. 6. v. 16. § 27. Here the word implieth such a setling of a thing as remains unmovable never to be taken away To have the heart established with grace is to have such understanding of the Gospel and so to affect it in the whole soul as to be resolved never to depart from it never to be carried about with any other doctrine which is not agreeable with this grace here spoken of This phrase established in the faith Col. 2. 7. doth in effect intend as much as to be established with grace For faith is an especial effect of grace There the Apostle addeth two Metaphors which do much illustrate this point in these words rooted and built up The former Metaphor is taken for a tree such an one as our Oak whose root doth spread as far in the earth as the boughes in the air so as no storms throw it Sooner may the arms of it be rent one from another then the tree be overthrown or rooted up Thus he whose heart is established with grace will sooner suffer his limbs to be pulled one from another or his soul be parted from his body then his heart from grace or grace from his heart The other Metaphor thus translated built up is taken from an Edifice well setled upon a sure foundation like to that house whose foundation is laid on a Rock which could not be shaken by rain flouds or winde Matth. 7. 25. Luke 6. 48. Thus no persecution nothing that the Devil or Devils Instruments can do will unsettle or overthrow that mans heart which is established with grace This phrase of having the heart established with grace doth in effect intend the same thing that was intended under this phrase Hold fast the confidence and the rejoycing of the hope firm unto the end Chap. 6. v. 6. Both phrases require Perseverance Of motives thereto and means thereof See Ch. 3. v. 6. § 68 69 70. §. 119. Of Distinction of Meats BEcause meats were as many then used them contrary to grace the Apostle here sheweth the unprofitablenesse of them and opposeth them to grace as is evident by this negative NOT So as he denieth that to meats which he ascribed to grace as if he had more fully said It is not good that the heart be established with meats Hereby he implieth That he would not have them think that meats can establish the heart or quiet the conscience as grace can The Noun translated meats is derived from a Verb that signifieth to eat Joh. 6. 13. It is indefinitely put for all manner of food even for whatsoever one eats for nourishment Rom. 14. 15. Here it is put for such meats as were by the Law accounted clean in opposition to such as were unclean For many in the Apostles time though by the Gospel the distinction of meats were taken away made conscience of eating such meats as by the Law were prohibited and thought that they did please God therein But that the observation of that distinction of meats could not establish a mans heart the Apostle here affirmeth they could not do it under the Law nor under the Gospel Not under the Law because they were
in the number of those things which he styleth carnal Chap. 7. v. 16. § 81. Much lesse could they do it under the Gospel by which that distinction of meats is taken away as is evident by this divine answer to Peter What God hath cleansed that call not thou common Act. 10. 15. On this ground the Apostle thus adviseth Let no man judge you in meat Col. 2. 16. For the kingdom of God is not meat and drink Rom. 14. 17. Unwarrantable in this respect is the distinction which Papists make betwixt flesh and fish in matter of Religion They make a religious fast to consist in abstaining from flesh though they glut themselves with fish sweet-meats and wine These fasts are meer mock-fasts and that both in the substance and also in the end of them A true fast is an abstinence from all manner of food whether flesh or fish and drink also during the time of the Fast. Fast ye for me and neither eat nor drink saith Esther Esth. 4. 14. At the Proclamation of a Fast this charge was given Let neither man nor beast taste any thing c. Ion. 3. 7. As for the end of a Fast it is to subdue the flesh which eating of fish can do no more then eating of flesh But why should this distinction of meats be made in matter of Religion seeing Christ faith Whatsoever entreth into the mouth goeth into the belly and is cast out into the draught And again To eat with unwashen hands defileth not a man Mat. 15. 17 20 And an Apostle saith Every creature of God is good and nothing to be refused if it be received with thanksgiving 1 Tim. 4. 4. And again Unto the pure all things are pure Tit. 1. 15. On these and other like grounds he reckoneth abstinence from some meats among doctrins of devils 1 Tim. 4. 1 3. Under this one particular of meats synecdochically is comprised the whole Ceremonial Law and all the external Rites thereof For neither legal meats nor other parts of the Law bring any profit to the soul of a man They do no good at all about pacifying the conscience or edifying the soul as is shewed Ch. 7. v. 18. § 85. That it is not good to seek to have the heart established by meat the Apostle proveth by an Argument taken from experience thus expressed which have not profited them that have been occupied therein As if he had said Experience sheweth that none ever received any spiritual profit by meats Of the Greek word translated profit See Ch. 4. v. 2. § 18. In what respect meats and other external Rites are unprofitable See Ch. 7. v. 16. § 65. §. 120. Of the vain diligence of superstitious persons TO set out the unprofitablenesse and vanity of the foresaid meats the Apostle addeth this Description of the persons which use them Them which have been occupied therein The Verb translated Have been occupied is a Compound The simple Verb signifieth to tread upon Luk. 10. 19. The Compound to walk about hither and thither It is oft used to set out sedulity and diligence and that both in a good and bad sense For it setteth out Christs sedulity for the good of his Church He walked in the midst of the seven golden Candlesticks Rev. 2. 1. It also â—…etteth out the sedulity of the devil about destroying men The devil as a roaring Lion walketh about seeking whom he may devour 1 Pet. 5. 8. It here implieth the diligence of superstitious persons about external carnal Rites So it is used in this phrase Why walk not thy Disciples according to the traditions of the Elders Mark 7. 5. and in this phrase Walk after the customes Acts 21. 21. Our English doth well expresse the emphasis of the Greek word thus Them that have been occupied therein Hereby we are given to understand that superstitious persons much busie themselves about their external Rites They are occupied therein they much imploy themselves thereabout they are as men ever walking about never resting never quiet never satisfied The reason hereof is evident they have no certain setled Rule The Rule that they have is either their own invention or the tradition of others both which are uncertain and have no limits Herein lieth a main difference betwixt true Religion and vain Superstition The ground and Rule of true Religion is Gods Word which hath its limits and is sure and inviolable it never altereth but ever remaineth the same He that guides himself thereby knoweth what to do how far to go and where to stay and herein his conscience is satisfied and quieted But the superstitious person hath no such certain Rule As there are many Inventions and Traditions of men in former times so they who live in present times still adde more and more and more is like to be added in succeeding times Well therefore might the Apostle adde this negative NOT to meats and thereby imply That the heart cannot be established with meats This is a strong motive against this carnal doctrine and against all other of the like kinde §. 121. Of the Resolution and Observations of Heb. 13. 9. 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be established with grace not with meats which have not profited them that have ben occupied therein THe Summe of this verse is in two words Saints Stability Hereof are two parts 1. A Dehortation from levity 2. A Commendation of stability In the former is set down 1. An Act forbidden Be not carried about 2. The Subject whereabout it is conversant Doctrines 1. Divers 2. Strange This is distinguished by two Adjuncts In the other we have 1. The thing commended 2. The kinde of commendation The kinde of commendation is thus expressed It is good 1. Propounded 2. Illustrated by the contrary The thing commended is In the Proposition is expressed 1. The Matter commended Grace 2. The Subject where grace is seated The heart 3. The Manner of setling it Established In the Illustration 1. The contrary is set down negatively Not with meats 2. It is confirmed by the unprofitablenesse of it This Confirmation is aggravated two wayes 1. By Experience in this phrase Which have not profited 2. By the Persons that reap no profit thereby Them that have been occupied therein Observations I. Men are prone to waver in their opinions The dehortation presupposeth thus much See § 114. II. Doctrines are a means of seducing men The mention of doctrins in this place implieth this point See § 114. These two Epithetes divers strange are here expresly applied to doctrins See § 115. III. There are divers kinds of Doctrins IV. Many Doctrins are strange V. The Doctrine that bringeth good to the Professours thereof is especially to be embraced This phrase It is good is here alledged for that purpose See § 116. VI. The Gospel is a word of Grace That is it which is here styled Grace See §
respect towards him whom we obey Under these phrases all the duties of honour love maintenance or any other respect may be comprized Just and weighty grounds there are for people to yield the foresaid obedience and that in the manner aforesaid to their Ecclesiastical Governours For 1. They are appointed of God and stand in his room They are his Embassadours so as the Obedience which is yielded unto them is yielded unto God Iohn 13. 20. True it is that civil Magistrates are ordained of God and bear his Image but there is a great difference betwixt a civil Magistrate and a Minister of the Word God gives the civil Magistrate authority to command obedience in his own name and to be performed to himself But the authority of a Minister so resteth in Christ as in Christs name only he may require obedience to be performed to Christ himself 2. The matter whereunto a Minister requireth obedience is Gods Word Ministers may not as Magistrates do make Laws of their own head or by the councel and advice of other men but they must deliver the Word of God Hereof see The whole Armour of God on Eph. 6. 19. Treat 1. Part. 7. § 181. 3. The end of a Ministers function is the salvation of their peoples souls Good reason therefore that obedience be yeelded to them by those who desire to have their own soul saved Of that respect which people ought to shew to their Ministers See The whole Armour of God on Ephesianâ—… 6. 20. § 176. The foresaid respective obedience required of people to their Minister by just consequence implieth That Ministers carry themselves so as their people may with good conscience obey them Where the Law requireth that Inferiours honour their Superiours It intendeth also that Superiours carry themselves worthy of honour Of Ministers walking worthy their place See The whole Armour of God on Ephes. 6. 20. § 179 180 c. §. 149. Of a Ministers watching THe Apostle renders this reason of peoples performing the foresaid duty of obedience to their Ministers and that in the manner aforesaid They watch for your souls The Verb translated watch is in Greek a compound The Noun whence it is derived signifieth sleep This compound being with a privative particle signifieth not to sleep that is to watch It is for the most part applied to prayer Watch and pray Mark 13. 33. Luk. 21. 36. Ephes. 6. 18. These together with my Text are the only places of the New Testament wherein this Greek word is used There is a Noun thence derived and translated watchings twice used 2 Cor. 6. 5. 11. 27. There is another Greek word of a like notation very frequently used and translated watch This act of watching is attributed to sundry functions As 1. To Nurses who watch sick persons and that day and night and must be ready to give them what they need to ease them wherein they do complain to minister unto them what may be needfull or usefull for them The Apostle resembles himself as he was a Minister unto a Nurse 1 Thess. 2. 7. 2. To Shepherds They are said to keep watch over their flock by night Luk. 2. 8. Now they watch to keep their sheep from danger to espy the sores and diseases of the sheep that they may cure them to provide good pasture for them to bring them in season to their fold Ministers are oft styled Shepherds Cantic 1. 8. Ephes. 34. 2. 3. To sundry Officers and that both in time of peace and war As to such as in the night time watch City-gates go up and down the streets watch in high-wayes which they do to discover theeves and robbers and to prevent sundry dangers Likewise to Centinels in time of war and to such as are placed in high watch-towers either to descry afarre off if any enemy approach or in case a City be besieged if any succour be coming to them When Davids souldiers were sent out against Absolom he had a watchman 2 Sam. 18. 24. So had King Iehoram 2 King 9. 17. In reference to such a Watchman God expresly saith to a Prophet I have made thee a watchman Ezek. 3. 17. These and other like resemblances do set out the care and duty of faithfull Ministers towards their people and that in these and other like particulars 1. Ministers are oft awake when their people are asleep and study and pray for their good when they have no other witnesse but their Candle by them which wasteth it self to give them light teaching them thereby to be willing to spend and be spent for the Instruction Edification and Salvation of their people This was the Apostles minde 2 Cor. 12. 15. 2. As a tender Nurse they take great care of their peoples weaknesse Upon their peoples complaint of their trouble and disquiet in conscience they are ready to ease and quiet them in what they can and to minister unto them what they know to be needfull for them and usefull to them 3. As faithfull Shepherds they protect and defend their people from such as are as ravening wolves even from the Devil himself who as a roaring Lion walketh about seeking whom to devour And from the Devils ministers Hereticks Idolaters and prophane persons who else would infect them They are further observant of their peoples maladies to heal and cure them They are carefull to provide good pasture for their sheep and in seasonable times to keep them in their folds They are also carefull to go before them that so their people may follow them in the right way where they should go Iohn 10. 4. 4. As vigilant Watchmen they descry the dangers whereunto their people are subject and give them warning that so they may prevent the same and in case their people be as a City besieged they will espy what succour is coming to help them and encourage them to hold out and not yield to the enemy The care and duty of faithfull Ministers set out under this Metaphor They watch giveth proof of the Necessity and Utility of the Ministerial function As necessary as Nurses are for sick persons and Shepherds for sheep and Watchmen to prevent danger so necessary are Ministers for people For people are subject to many spiritual maladies and to sundry ravening wolves and to all sorts of dangers against which God hath instituted the Ministeriall function The Utility of this function is manifested by the many benefits that accrew to people thereby Thereby they are enlightned and directed to walk in the safe way out of which like straying sheep they would otherwise wander Thereby wholsome food is provided for them Thereby they are eased and quieted in their troubled consciences Thereby they are protected from all manner of enemies and preserved from manifold dangerâ—… Good reason therefore upon these grounds there is that people have their Ministers in high account that they obey them and shew all manner of
they have an occasion to give up such an account as they do namely an account of bringing people unto Christ and of saving their souls Hereupon the Apostle exhorteth Christians To hold forth the word of life that he might rejoyce in the day of Christ that he had not runne in vain nor laboured in vain Phil. 2. 16. In this respect he faith to other Christians I rejoyce that I have confidence in you in all things 2 Cor. 2. 16. And another Apostle thus I rejoyced greatly that I found of thy children walking in truth 2 John v. 4. On this ground St Paul styles such as were obedient to the Gospel his joy and crown Nothing except the spiritual and eternal good of a Ministers own soul can make a Minister more rejoyce then his peoples obedience to the Gospel preached by him and that 1. In regard of the Lord Jesus who is much honoured when his Gospel is obeyed 2. In regard of people themselves whose Salvation is promoted thereby 3. In regard of the Minister himself who obtaineth thereby that which he doth most of all desire in his labours and watchings namely his peoples Edification To amplifie this motive the Apostle addeth the contrary thus And not with grief There is no mean betwixt these contraries A faithfull Minister that cannot rejoyce in his peoples proficiency under his Ministry will grieve for their non-proficiency Lots righteous soul was vexed from day to day because his Ministry was not regarded by them amongst whom he dwelt 2 Pet. 2. 8. Ieremiah wished That his head were waters and his eyes a fountain of tears that he might weep day and night for the disobedience of his people and the judgements that followed thereupon Jer. 9. 1. Paul speaking of such Professors as by their walking shewed themselves enemies of the Cross of Christ thus expresseth this complaint I tell you even weeping Phil. 3. 18. Christ himself was grieved for the hardnesse of the peoples heart Matth. 3. 5. That which is contrary to a mans earnest desire and to that end which he mainly aimeth at cannot but much grieve him This doth much aggravate the disobedience of people to their Pastors Ministry that thereby their Pastors are so far from rejoycing as they are exceedingly grieved and forced with grief to complain to God Hereupon the Apostle addeth this consequence For that is unprofitable for you The Greek word translated unprofitable is here only used in the New Testament It is a double Compound The root from whence it is derived among other things signifieth cost or charge The first Compound is of a Verb that signifieth to pay or lay out and the foresaid Noun which signifieth cost and in Composition signifieth profitable This second or double Compound is with the privative particle and so signifieth unprofitable This implieth that no good at all can come to people by the grief of their Ministers but rather much discommodity and great damage and that in these respects 1. They lose all the benefit which they might have received by their Ministers watchfull care and pains for them 2. They turn the hearts of their Minister from them and so damp his spirit as he can have no encouragement to continue his watchfull care towards them 3. They provoke God either to take away their Minister from them and with him means of further Edification or to take them from the Minister and means 4. They do as much as in them lieth to forfeit that Salvation which by the Word is brought unto them and to incur eternal perdition In these and other like respects it must needs be unprofitable to people to disobey their Ministers and that Word preached by them and to cause their Ministers to grieve for them Though this be in the extent thereof a very heavy doom yet the Apostle hath set it down in milde and remisse terms for what could he have said lesse then This is unproâ—…itable for you He doth not say This is detestable this is damnable but only unprofitable He speaks to such as he had great hope of as he himself testifieth Ch. 6. v. 9. And he was perswaded that that very intimating of the judgement was sufficient to make them take heed of this sin §. 153. Of praying for conscionable Ministers Verse 18. Pray for us for we trust we have a good conscience in all things willing to live honestly HEre is another duty required of people towards their Ministers that is to pray for them Of Prayer in general and of praying for Ministers in particular See The whole Armour of God on Ephes. 6. 18 19. Treat 3. Part. 1 7. § 4 c. 151 c. A reason to enforce this duty is thus expressed For we trust we have a good conscience c. The first particle FOR being a causal Conjunction giveth evidence That that conscience which Ministers have in performing their duty for their peoples good should the rather quicken and stir up the spirits of people to pray for them Such a Minister was Paul who desired them to whom he wrote To strive together with him in their prayers to God for him Rom. 15. 30. Such an one also was Peter For whom earnest prayer was made for the Church Act. 12. 5. These are the Ministers by whom people receive most good and in that respect they ought to be prayed for Both gratefulnesse to their Minister and also providence to themselves requires as much that so their Ministers may be continued the longer over them and they themselves reap the more benefit by them §. 154. Of ones Perswasion of his own good Conscience THe substance of the reason consisteth in this That their Ministers had a good conscience the evidence whereof he expresseth in this word We trust This is the same word though of another Tense which was used Ch. 6. v. 9. § 56. There it is translated We are perswaded and so it might be translated for the trust which the Apostle here speaketh of is such as ariseth from a full perswasion of a thing See Ch. 2. v. 13. § 119. The perswasion that is intended Chap. 6. 9. can be no other then according to the judgement of charity because it was of other men but the perswasion here meant may be according to the judgement of certainty because it is of a mans own self For the spirit of man which is in him knoweth the things of himself 1 Cor. 2. 11. A believer may know that he hath a sound and true faith as is proved in The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 6. Of Faith § 36 37 c. In like manner may a man of a good conscience know that he hath a good conscience and in that respect say with confidence We trust we have a good conscience Thus this phrase We trust giveth evidence of the Apostles modesty on the one side and confidence on the other Of
his modesty in that he doth not peremptorily say We have a good conscience but we trust we have Of his confidence in that he useth a word which implieth a full perswasion It is further observable that in setting down this confidence of a good conscience he useth the plural number thus We trust shewing thereby that he hoped of others as much as he knew of himself For the rule of charity puts us on to believe all things and to hope all things 1 Cor. 3. 7. §. 155. Of a good Conscience in all things THe word translated Conscience is a Compound The simple Veâ—…b from whence it is derived signifieth to see Matth. 2. 2. and to know John 13. 18. and a Proposition which signifieth with So as conscience implieth Knowledge with namely with some other thing The Greek Latine and our English composition imply as much Our English is taken from the Latine Conscience then implieth a double knowledge One of the minde which is a bare understanding of a thing Another of the heart so as the hearts witnessing of a thing together with the minde is conscience Where the Apostle saith What man knoweth the things of a man save the spirit of a man which is in him 1 Cor. 2. 11. By Spirit he meaneth Conscience Hence it is that some make the notation of Conscience in Latine to be the knowledge of the heart Or the double knowledge that is comprized under conscience may be of God and a mans own self God knoweth all things even the most secret thoughts Ps. 139. 2. and every man knoweth the most secret things of himself 1 Cor. 2. 11. The testimony therefore of a mans heart with his minde or rather with God is Conscience In this respect Conscience is said to bear witnesse Romans 9. 1. And the Apostle rejoyced in the testimony of his Conscience 2 Cor. 1. 12. Conscience is seated within a man for it is applied to the heart Heb. 10. 22. yea it is styled the heart Pro. 15. 15. 1 Sam. 24. 5. And it is also styled the Spirit 1 Cor. 2. 11. It is so seated within a man that it may the better perform the function which belongeth unto it It being within may see all within and without As a man within a house full of windows may see what is within the house and what is without it Where Solomon saith to Shimei Thou knowest all the wickednesse which thine heart is privy to that thou didst to David my father 1 King 2. 44. he appealeth to the conscience of Shimei That the Conscience cannot be discerned by others without is evident by these phrases Who can know the heart Jer. 17. 9. What man knoweth the things of a man 1 Cor. 2. 11. The function of Conscience is to witnesse Rom. 2. 15. For this end it hath ability to know the things of a man The witnesse of Conscience is the surest witnesse that can be It is a faithfull witnesse that will not lie Prov. 14. 5. In Courts of men a mans own Conscience is a witnesse beyond exception yet may a man with his tongue belie himself but he cannot do so with his Conscience The witnesse which Conscience giveth is of two kinds either to accuse or to excuse Rom. 2. 15. To accuse of evil to excuse by freeing from evil unjustly laid to ones charge The conscience of the Jews accused them Ioh. 8. 9. St Pauls conscience excused him Act. 23. 1. From this principal function of the Conscience followeth trouble or peace to a mans soul. Trouble if his conscience accuse him as in the case of Iudas Mat. 27. 4 5. Peace when it excuseth Rom. 5. 1. Hereby know that a man shall never want authentick witnesse wheresoever he be whether alone or in company in light or dark The Conscience which the Apostle here speaketh of is styled a good Conscience Three things especially concur to make up a good Conscience 1. The matter whereupon it worketh 2. The proper act thereof 3. An effect or consequence following thereupon 1. The matter whereupon a good Conscience worketh is a conformity in the whole man to the holy will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformable 2. Where this matter is to be found the Conscience will bear witnesse thereunto and give a true testimony thereof This is the proper act of Conscience 3. The Consequence that followeth hereupon is peace and quietnesse in the soul. For that Conscience which can give true testimony to a mans full conformity will quiet the soul and keep it from doubts fears and vexation of spirit Such a good conscience was perfect in mans entire estate but by his fall it was clean lost and became an evil conscience For 1. Every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. 2. Mans evil conscience exceedingly faileth in the proper work thereof and that sometimes in a defect sometimes in an excesse In the defect when it suffereth a man to runne into all evil and doth neither check nor trouble him for the same This is styled a scared Conscience 1 Tim. 4. 2. The excesse is when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his very life a burthen unto himself Such a conscience had Iudas Matth. 27. 3 4 5. In this respect The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt There is no peace saith my God to the wicked Isa. 57. 20 21. Since mans fall a good Conscience must needs be a renewed Conscience Two things concurre to the renovation of the Conscience and making it good One is faith in the Lord Jesus Christ whereby the Conscience is purged and purified from that natural defilement which it had For the bloud of Christ doth purge the Conscience from dead works to serve the living God Heb. 9. 14. Hereupon we are exhorted to draw near with a pure heart in full assurance of faith having our hearts sprinkled from an evil conscience Heb. 10. 22. See The whole Armour of God on Eph. 6. 26. Treat 2. Part. 6. Of Faith § 51. The other is a sanctified work of the Spirit whereby the heart is alienated from sinne and made watchfull against it and withall it is put on to conform it self to the holy will of God This conformity being true and entire without hypocrisie moveth the conscience to bear witnesse thereunto Rom. 9. 1. 2 Cor. 1. 12. This is the Conscience that is styled a pure conscience 1 Tim. 3. 9. 2 Tim. 1. 3. and a conscience void of offence Act. 24. 16. That then is accounted since mans fall a good conscience which 1. Giveth true testimony of a mans faith in Christ for the pardon of his sinnes and reconciliation
with God Heb. 10. 22. 2. Which beareth witnesse to his conformity in the whole man to the holy will of God In all manner of duties to God and man Acts 24. 16. particularly and especially in those duties which belong to his particular calling whereof he is to give an especial account Matth. 25. 21. This is it that will especially move people every way to respect their Minister both to obey them and also to pray for them 3. That which worketh peace and quiet in the soul Rom. 5. 1. 2 Cor. 1. 12. This is that good conscience which is here meant and which Ministers and others must give all diligence to get This good Conscience is here amplified by the extent thereof in this phrase In all things This is so set as it may have reference either to the former or latter clause Our English referreth it to the former by placing a comma after it thus A good conscience in all things Many Greek Copies if not most of them refer the phrase to the later clause placing the comma before that phrase thus In all things willing to live honestly The sense will remain the same whether way so ever we read it For according to the former reading it plainly sheweth That a good Conscience extends it self to all manner of duty According to the latter reading it sheweth That he that is carefull of every duty hath a good Conscience The Greek word is so indefinite as it may be also referred to times and places as if he had said At all times in all places Of the extent of a mans obedience to all things See Ch. 8. v. 5. § 16. See also The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 57. §. 156. Of Willingnesse to do good THat that which is intended under a good Conscience might not seem to be an impossible task to our weak flesh the Apostle thus explaineth the point Willing to live honestly This word willing is in general the proper meaning of the Greek word Mat. 1. 19. yet it doth also imply under it a desire of a thing and our Translators do turn the Participle thus desirous Luke 23. 8. 2 Cor. 11. 32. Yea further it implieth such an extent of will and desire as putteth one on to endeavour the best he can to accomplish the same That therefore which the Apostle doth here intend under this word willing he thus expresseth in his Apology before Felix Herein do I exercise my self to have alwayes a conscience void of offence Acts 24. 16. Willingnesse in this extent is the highest perfection that in this world we can attain unto For no man can exactly and fully conform himself in all things to Gods will while here he lives We all fail in the best things we undertake God therefore accepts the will for the deed If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not The holy Ghost doth therefore expresse the deed under the desire of doing it as in this phrase Who desire to fear thy Name Nehem. 1. 11. and in this The desire of our soul is to thy Name Isa. 26. 8. God is a very indulgent Father and well knoweth the weaknesse of his children and their disability to accomplish their duty to the full If therefore he observe them willing to do what is required and earnestly desirous thereof and withall faithfully and diligently to endeavour to do what they can he accepteth the same as if it were perfectly done How should this put us on to put out our best endeavour Hereof see Ch. 4. v. 11. § 63 64. §. 157. Of living honestly THat which the Apostle professeth himself and others to be willing unto is thus expressed to live honestly The word translated to live is a Compound whereof see vers 7. § 108. It is usually put for ordering a mans conversation and thus translated We have had our conversation 2 Cor. 1. 12. Ephes. 2. 3. and thus Passe the time 1 Pet. 1. 17. This English word to live is oft used in the same sense namely for ordering a mans conversation In this sense it is said They live in â—…rrour 2 Pet. 2. 18. It implieth a due respect to the whole course of a mans life and that in all manner of duties towards God or man Act. 24. 16. This Adverb translated honestly is a very comprehensive word It properly signifieth well and is so for the most part translated Where it is said of Christ That he did all things well this word is used Mark 7. 37. This hath respect to the manner of doing good things So as he intendeth that their whole course of life was rightly and duly ordered Of the right manner of doing duty See Chap. 8. v. 5. § 17. By this due manner of ordering their conversation he giveth proof that they had a good conscience So as a mans outward conversation is an evidence of his inward good conscience It doth give a visible evidence to others and also doth the more assure persons themselves of the integrity of their conscience See more hereof in The Saints Sacrifice on Psal. 116. 9. § 59. .158 Of praying more and more fervently Verse 19. But I beseech you rather to do this that I may be restored to you the sooner THe foresaid general motion of praying for their Ministers the Apostle doth here in particular make for himself that they would pray for him in special This is evident by the reason following which concerned himself alone thus expressed That I may be restored In ordering this motion he doth as it were cast himself at their feet and useth a word of great humility and great fervency I beseech Of the composition and divers acception of this word See Heb. 3. v. 13 § 143. This Conjunction BUT carrieth here such an emphasis as it did vers 16. § 145. It appears hereby that he believed the prayers of the Church to be very prevalent with God which moved him thus earnestly to crave them This earnest desire in this case is thus more fully expressed Now I beseech you Brethren for the Lord Iesus Christs sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Rom. 15. 30. What could have been more said then is here said to move the bowels of any to grant a request This should move every Congregation to be earnest with God in prayer for their Minister He further thus presseth it The rather to do this The Greek word translated the rather is very emphatical Of the Emphasis hereof See Chap. 2. v. 1. § 5. It sheweth that there may be occasions of enlarging the heart in prayer and of performing the duty more carefully and more fervently at sometimes then at others It is noted of Christ himself that in his Agony he prayed once
and twice and thrice Matth. 26. 39 42 44. Yea that he prayed more earnestly Luke 22. 44. And it is noted concerning Peter That prayer was made without ceasing of the Church unto God for him Act. 12. 5. This is further evident by long continuance in prayer as Christ continued all night therein Luk. 6. 12. And by joyning fasting with prayer Act. 13. 3. They who content themselves with set forms of prayers never varying their course do not take that notice of the different occasions of prayer which they should nor yet of the power and efficacy of prayer and how it may like pouder by adding more store be much more prevalent §. 159. Of restraining and restoring Ministers THe particular reason which the Apostle renders of his earnest desire of their more then ordinary prayers for him was his restraint at that time implied under this phrase That I may be restored The word translated restored is a double Compound The simple Verb signifieth to set The single Compound to constitute or settle Hereof see Chap. 5. vers 1. § 3. This double Compound signifieth a restoring of a thing or person from a restraint It is used of Christs restoring a withered hand Mark 3. 5. And of restâ—…ring his Kingdom Act. 1. 6. Hereby it appeareth that the Apostle was not at this time restrained from them either by imprisonment or some other way He was in prisons frequent 2 Cor. 11. 23. Here is implied that the best of Ministers may be restrained and kept from their people If extraordinary Prophets such as Micaiah was 1 Kin. 22. 27. and Ieremiah Jer. 38. 6. And the Apostles Act. 5. 18. be proofs hereof proofs are not wanting This is so both by Gods wise permission and also by the malice of Satan and his instruments who cannot endure the light of their Ministry but seek to hinder the shining of it forth by restraining their persons The foresaid restoring is amplified by their desire of the speedinesse thereof in this word the sooner The Greek word is used sometimes positively and translated shortly v. 23. and quickly John 13. 27. And sometimes comparatively as here Ioh. 20. 4. There is a proper positive of the word and that in sundry terminations as Luk. 18. 8. Mat. 5. 25. Luk. 14. 21. This circumstance of the time is used to shew that people ought to be desirous of enjoying the presence of their Ministers as much as may be and thereupon if by any occasion they be kept from them to desire a restoring of them as soon as may be This reason is thus pressed by the Apostle That I may come unto you with joy and may with you be refreshed Rom. 15. 32. A speedy restoring of Ministers when they are restrained is to be desired by people both in regard of their Ministers and also in regard of themselves 1. Restraint of liberty is one kinde of those crosses which for the present seem not to be joyous but grievous Heb. 12. 11. And in this respect a speedy release is to be desired in behalf of Ministers restrained 2. The presence of Ministers with people procureth abundance of blessing and that by their wholsom Instructions by their savoury Exhortations by their usefull Admonitions by their pithy Perswasions and by their sweet Consolations Hereupon people have just cause when their Ministers are absent to desire their speedy return Can it now be imagined that they who care not how long their Ministers be restrained from them or be otherwise absent from them do either tender their Ministers as they should or respect their own spiritual good as becometh them Surely such â—…avour not the things of the Spirit of God §. 160. Of the Resolution of Heb. 13. 17 18 19. 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you 18. Pray for us for we trust we have a good conscience in all things willing to live honestly 19. But I beseech you the rather to do this that I may be restored to you the sooner IN these three verses special Duties of Ministers are declared The Duties are two One Obedience v. 17. The other Prayer v. 18 19. In setting down the former 1. He layeth down the Duty it self 2. He enforceth it with a Reason In laying down the Duty 1. He manifesteth the Persons to whom it is to be performed Them that have the rule over you 2. He expresseth the Duty in two phrases The first pointeth at the matter thereof Obey The other at the manner Submit you selves The Reason is taken from their Ministers faithfulnesse which is set out 1. By the matter thereof 2. By the manner of performing it The Matter is manifested 1. By their Act They watch 2. By the Subject of that Act For your souls The Manner is 1. Generally hinted in this particle of resemblance AS 2. Particularly expressed by having an eye upon their account This is 1. Propounded in this phrase They must give an account 2. Amplified by the manner of giving their account Which is set down two wayes 1. Affirmatively That they may do it with joy 2. Negatively And not with grief The Negative is aggravated by the Damage following thereupon For that is unprofitable for you The other Duty is Prayer This is 1. Desired vers 18. 2. Enforced vers 19. In the Desire there is 1. The thing desired 2. The reason why it is desired The thing desired is set out by the Act Pray and by the Object for us The reason is taken from their Ministers conscionable performing of their duties This is 1. Propounded 2. Proved In the Proposition there is 1. The Assertion of their conscionablenesse We have a good conscience 2. The Evidence of it we trust 3. The Extent of it In all things The proof is taken from their course of life in this word to live It is amplified 1. By the ground thereof in this word willing 2. By the manner of it in this word honestly The Enforcement of the foresaid duty of prayer is implied in this particle but and expressed in the words following Wherein are manifested 1. His Desire 2. The End thereof His desire is set out 1. Simply I beseech you 2. Relatively The rather to do this In setting down the end one thing is implied which is That he was restrained The other is expressed That he might be restored This is amplified 1. By the persons to whom To you 2. By the time the sooner §. 161. Of the Observations raised out of Heb. 13. 17 18 19. I. MInisters are rulers in Gods Church They are comprized under this phrase Them that have the rule over you See v. 7. § 96. II. Obedience is to be yielded unto Ministers People are here commanded to obey them See
§ 148. III. Obedience must be yielded with due respect to Ministers This is intended under this phrase Submit your selves See § 148. IV. Ministers are watchmen They are here said to watch See § 149. V. Ministers watch especially for mens souls So much is here expressed See § 150. VI. Ministers must give an account This is here implied See § 151. VII Faithfull Ministers have an eye at their account They watch as they that must give an account See § 151. VIII Peoples proficiency makes Ministers give their account with joy See § 152. IX Peoples not profiting makes Ministers grieve See § 152. X. Grief of Ministers for peoples not profiting is discommodious to people See § 152. XI Prayer is to be made for others So much is here intended under this word pray See § 153 XII Prayer is especially to be made for Ministers Ministers are comprised under this phrase for us See § 153. XIII Conscionable Ministers are most to be prayed for This is the reason that the Apostle here renders for performing this duty See § 153. XIV A man may know that he hath a good conscience The Apostle asserteth thus much of himself See § 154. XV. Christians may in charity judge of others what they know of themselves These phrases of the plurall number we trust we have give evidence hereof See § 154. XVI A good conscience extends it self to all duties It is here said to be in all things See § 155. XVII A man of a good conscience will well order the whole course of his life So much is intended under this phrase to live being here brought in as the proof of a good conscience See § 156. XVIII A willing minde is a note of a good conscience The Apostle expresseth as much under this word willing See § 156. XIX Respect must be had to the manner of ordering our life This is intended under this word honestly See § 157. §. 162. Of Ministers praying for their people Verse 20. Now the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the blood of the everlasting Covenant Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THat which the Apostle required of the Hebrews on his behalf he here performeth for them which is prayer For this Text containeth an effectuall prayer for them This is an especiall part of a Ministers Function It is that which the Apostles do in all their Epistles So did the Prophets use to pray for their people Samuel accounteth it a sin against the Lord to cease to pray for the people 1 Sam. 12. 23. Our Lord Christ much used this duty in the daies of his flesh for his Church He did sometimes spend a whole night therein Luk. 6. 12. An effectuall prayer of his for his Church is registred Ioh. 17. 6 c. Prayer is the means of obtaining all manner of good things not for our selves only but for others also and prayer is very powerfull for these and other like ends Of these and other motives to this duty See the whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. Of Prayer § 15 c. Let such Ministers as desire the prayers of their people for themselves imitate this and other faithfull Ministers of God in praying for their people earnestly frequently in publick and private ordinarily and extraordinarily Thus will their watching and pains taking for their people be more acceptable to God and profitable to their people A greater part of the Apostles prayer is spent in describing him to whom he makes his prayer and that by two of his eminent properties namely his Goodness in this phrase The God of peace and his Greatness in this Which brought again from the dead So as a serious consideration of his excellencies on whom we call and particularly of his Goodness and Greatness is an especiall means to quicken up the spirit unto due prayer See more hereof on the Guide to go to God or Explanation of the Lords Prayer § 4 6. §. 163. Of the God of peace THe title God is here especially to be applied unto the first person in regard of that speciall relation which it hath to Iesus Christ whom God the Father brought again from the dead Yet this property of peace here applied to him is not so proper to the first person as it excludeth the other two For the second person is the Prince of peace Isa. 9. 6. and the third person is the Spirit of peace This then is the property of the Divine nature rather then of any one particular person exclusively God is here and elsewhere thus styled The God of peace in that he is the primary Fountain and Author of all peace and the Worker and Finisher thereof and there is no true peace but of God as is evident by this phrase The peace of God Phil. 4. 7. Col. 3. 15. And Gods Embassadors have the ministry of reconciliation 2 Cor. 5. 19. and their message the Gospel of peace Rom. 10. 15. Peace according to the notation of the Greek word signifieth a knitting in one It is God the Creator of all that doth properly knit things in one At first God created all things in perfect concord and peace When by mans transgression disunion and discord was made betwixt God and man man and his own conscience and betwixt one man and another God made up all these breaches 1. God gave his Sonne to make reconciliation betwixt himself and man 2 Cor. 5. 19. 2. God by faith in Christ and the renovation of the holy Ghost worketh peace of conscience in man and so maketh peace betwixt a man and himself Phil. 4. 7. 3. God communicateth to his children such a spirit of union as they thereby are at peace one with another Isa. 11. 5. 4. Peace being a comprehensive word compriseth under it all manner of blessings which come from above even from the Father of lights Iames 1. 17. The Apostle in the beginning of his prayer giveth this style The God of peace to him on whom he calleth to strengthen both his own and their faith in a stedfast expectation of obtaining the blessings which he prayeth for For what may not be expected from the God of peace from him that is the Fountain of all blessing from him who is reconciled and at peace with us from him that pacifieth our conscience from him that knitteth us together by the bond of peace To meditate hereon when we go to God and call upon him would much inlarge our spirits in praying to God and strengthen our faith in obtaining that which we pray for This title God of peace should so work on us who profess our selves to be servants and children of this God as to follow peace that as he is
Christ last and second 9. 143 144 Comming of Christ looked for by believers 9. 145 Comming of Christ yet to come 10. 139 Comming of Christ speedy 10. 140 Communication of properties in Christ 9 57 Companions with sufferers 10. 126. Lord 11. 138 Company with wicked dangerous 11. 138 Comparisons see Parables Compassion in Priests and Ministers 5. 9 Compassion on all sorts 5. 11. and 10. 128 Complaints of God 3. 105 Concealing such as in danger 11. 125 Conclusion to be expressed 4. 53 Conception of Christ 8. 6 Conditions stand with free grace 12. 43 Confessors and Professors distinguished 11. 259 Confessors brought to wander 11. 261 Confessors brought to want 11. 262 Confession of sin 10. 7 8 Confessors hardly handled 11. 264 Confidence for profession of faith or faith it self 3. 61 Confidence to be maintained 10. 132 Confesse thy condition 11. 67 Conscience what it is 13. 155 Conscience good and evill 13. 155 Conscience not quieted by legal rites 9. 49 Conscience most affected with sin 9. 83 Conscience quieted when purged from sin 10. 5 Conscience evil 10. 66 Consider what it intendeth 3. 21 Consider weighty matters 3. 22 Consider Christ above all 3. 23 41 Consider one another 10. 75 Consecrated a way is by Christ 10. 55 Consolation from Gods promises 6. 144 Consolation strong 6. 145 Conspiring in sin aggravates it 3. 104 Constancy See Perseverance Constancy of Christ in sufferring 12. 18 Content with thy gifts 2. 37 Content with any estate 11. 45. And 53. 61 62 c. Continue See Persevere Continue God doth his great works among opposers 3. 100 Continuance in sin aggravates it 3. 102 109 Contradictions of sinners against miseries 12. 24 Contradiction make weary 12. 2 Contrary vices to be avoided 6. 8â—… Contraries cause contrary consequences 4. 31 Converted ones at first most assaulted 10. 119 Converted ones at first great courage 10. 121 Conviction works on affection 7. 77 Corruption bitter 12. 84 Corruption to be kept down 12. 85 Corruption defileth many 12. 87 Courage spirituall needfull 12. 25 Covenant what it is 7. 94. and 8. 39 Covenant made with Christ â—… 118. 8. 45 Covenant and Testament differenced 7. 94 Covenant with Christians wherein better 7. 94 Covenant established on the Mediator 8 24 Covenant of God established on promises 8. 26 Covenants four causes 8. 40 Covenant new 8. 35 Covenant a prop to faith 8. 41 Covenant of works 8. 42 Covenant of works why promulged after mans fall 8. 42 Covenant of Grace 8. 45 46 Covenant upon tables of stone 9. 30 Covenant of God the ground of the good he doth 10. 46 Covet best gifts 2. 37 Courage spiritual needful 12. 25 Country of believers 11. 72 Councell of God immutable 6. 135 Creation not understood by reason 1â—… 8 Creation by Gods word 11 8 Creation of nothing 11. 8 Creatures variously taken 4. 75 Creatures perish how many wayes 1. 137 139 Creatures how altered by Christ 1. 140 Creatures cannot work miracles 2. 28 29 Crosse what it is 12. 17 Crosse of Christ 12. 17 See sufferings Crown Crowning 2. 60 Cruelty in death 11. 255 Cruelty of men exceeds beasts 11. 271 Crucifie Christ again 6. 41 Curse followes rejecting 6. 49 Custome no sure rule 10. 80 D. DAnger See Distresse Danger utmost to be declared 6. 30. and 10. 87 Danger of others to be prevented 11. 125 187 Danger to be timely prevented 11. 126 Danger to be prevented so long as may be 11. 127 Danger avoided by such as have courage 11. 147 158 168 Dangerous places made the safest 11. 168 Davids name frailties crosses graces priviledges 11. 211 212 c. Day To day taken for eternity 1 50 This Day applied to set times 1. 58. and 1. 61 Day the extent of it 3. 76 91 146 Daily do good 3. 145 146 Day the last 10. 82. How it approacheth 10. 83 Day the last how it is seen to appear 10. 84 Day the last how fitted for it 10. 85 David the penman of the book of Psalms 4. 44 David a type of Christ 11. 217 Death of Christ vanquished Satan 2. 144 Death See Mortall Death fearful 2. 149 Death in Gods power 5. 41 42 Death principles about it 6. 19 Death of Christ a death of suffering 2. 76 Death in causes of Religion 10 103 Death approaching take care of posterity 11. 112 119 Death most irrecoverable 11. 240 Dead works 6. 8. and 9. 8â—… Dearest yeelded to God 11. 93 Dearest subject to destruction 11. 159 Deceitfull sin is 3. 122 148 Defer not repentance 3. 76 Defences against God in vain 11. 175 Degrees of sin 2. 18. 3. 85 Deliverance from spirituall bondage 2. 152 Deliverance out of troubles 11. 121 Depart from God See Apostates Deputed to his function Christ was 3. 33 See Appointed Desertions spirituall take not away all comfort 3. 64 Desire of doing good 13. 156 Desires though earnest may be in vain 12. 96 Desperat distresse avoided 11. 23â—… Despâ—…se the Law who do 10. 102 Despisers of the Law put to death 10. 103 Despisers of Gospel more sorely punished 10. 107 Determined God hath whom to blesse 11. 90 Devil destroyed 2. 141 Devils power of death 2. 142 143 Devil an accuser 2. 146. 3. 122 Devil compriseth all the evill angels 2. 147 Devil described 3. 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 74 81. and 3 164. and 6. 84. and 10. 5 Dy men must 9. 133 Dy but once men do 9. 134 135 Different times argue different things 4. 29 Different things discerned by faith 11. 144 Different priviledges from God 11. 277 Diffidence See unbelief Diligence about heavenly rest 4. 64. and 6. 79 Directions to be added to admonitions 3. 143 Disgraces See reproaches Disgrace put upon professors â—…0 124. Disgrace a kind of persecution ibid. Disobedience distinguished from transgression 2. 14 Distresse no just cause of distrust 3. 39 See Danger See Desperate Distrust See unbelief Divers doctrines 13. 115 Divine truths differenced 2. 22 Doctrines divers and strange 13. 115 Dominions 1. 84 Dominion of Christ 2. 61 69 Doubling a word an emphaticall hebraisme 6. 103 Draw neer to God 10. 62 Drinks legall 9. 50 Dulnesse in hearing 5. 50 Dulnesse from want of exercise in Gods word 5 68 Duty necessary 2. 3 Duty daily to be done 3. 145 E EArth the foundation 1. 131 Earths and heavens extent 1. 130 Earth the place of Saints plgrimage 11. 69 Efficay of Christs propheticall office 2. 122 127 Efficacy of Christs blood before shed 9. 90 Elder not ever the worthier 11. 11 106 Elders who are 11. 6 Election Gods power therein 2. 131 Elect only given to Christ 2. 133 Elect perfected by Christ 10. 40 Eliah died not 9. 133 Elohim when to be taken of God when of creatures 1. 107 Encrease of Gods goodnesse to his Church 8. 53. And 11. 57 61 End of world cleared 9. 119 End justifieth not an act 11. 125 Endeavour after heaven 4. 63 Endeavour acceptable 13.
10. 16 Types of Christ 7. 25 Types but shadowes 8. 12 Types fulfilled by Christ 13. 128 Types legall were sacred 9. 3. Types may set out many misteryes 9. 6 Types legall could not quiet the conscience 9. 49. Types legall concerned the outward man 9. 50 Type and truth greatly differ 9. 76 Types grounded on equity 9. 97 Types and truths alike 9. 98 Types how far taken away 10. 24 Types very glorious 10. 58 V VAile of the Tabernacle 9. 16 17 Vaile tipyfied Christs flesh 10. 58 Vengeance is Gods 10. 112 and 11. 158 Valour commendable 11. 236 Valour wrought by faith 11. 237 Verily 7. 37 Visit God doth 2. 56 Unbelief hardens the heart 3. 84 92 Unbelief makes an evill heart 3. 128 Unbelief hinders not Gods goodnesse 3. 97. 100 Unbeliefs damages 3. 129 171 and 4. 26 Unbelief how prevented and redressed 3. 130 Unbelief a great sin 6. 100. 143 Unbelief makes void Christs last will 9. 95 Unbelief causeth destruction 11. 18 Unbelievers excluded from Believers priviledges 4 21 39 and 11. 31 Unbloody sacrifice See bloody Unclean things under the Law 9. 74 Unclean are all things to sinners 9. 104 Unclean are all men 9. 105 Uncleanesse legall not simply sinfull 1. 28 Union of Christ hypostaticall 1. 15 Union betwixt Christ and Believers 2. 104 3 151 Union of all Nations under one covenant 8. 37 Universall obedience 8. 16 Universities See Seminaries Voice of Christ 3. 78 Voice of Christ how to be heard 3. 77 Voluntary See willing Urim and Thummim 8. § 4 W WAy to heaven not manifest under the Law 9. 47 Waies of God 3. 110 Wait upon Godswill 10. 37 Wait for accomplishment of promises 6. 110 Wait with patience 6. 111 Waiting obtaines the promise 6. 112 Wander Confessors do 11. 260 268 269 Want whereunto Confessors may brought 11. 262 War lawfull 7. 9 and 11. 227 War betwixt Professors of the true Religion 239 Watch Ministers must 13. 149 Watch. They must for Souls 13. 150 Washings legall 9. 50 Water purifying 9. 70 Whole will of God to be revealed 9. 101 Way what it is 10. 54 Way to heaven opened 10. 53 Way new and living consecrated 10. 55 56 Weake made strong 11. 233 234 Will. See Testament Will of God his rule 2. 37 Will of God revealed by parts 1. 11 Will of God many waies manifested ibid. Willingly God doth what he doth 6. 130 Will of God secret and revealed 9. 141 Will of God Christs rule 10. 19 20 Will of God makes Christs sacrifice perfect 10 26 Will of God is Saints rule 11. 27 83 Will of man free 3. 81. In what free 4. 63 Will cannot be forced 3. 83 Willing suffrers 11. 246 Willing to do good 13. 196 Willingly Christ offered himself 9. 79 and 10. 15 19 Willingly refuse honours 11. 136 Wilfulnesse aggravates sin 3. 107. and 10. 88 Wilfulnesse dangerous 3. 108 Wilfull ignorance 3. 111 Witnesse God gives to his word 2. 28 Witnesse Moses did 3. 53 Witnesses God alwayes had 3. 53. and 12. 2 Witnesse given to the Elders 11. 6 Witnesse honourable 11. 6 Witnesse of faith 11. 13 Wives faith usefull to Husbands 11. 58 Women may prove worthies 11. 53 Wonders 2. 31 32 Wonders under Law and Gospel how differ 2. 36 Word of God Principles about it 6. 11 Word of Christ powerfull 1. 25 Word of Angels what it was 1. 96. and 2. 9 Word of God stedfast 2. 11 12 13 Word of Salvation 2. 20 Word of God to be respected 2. 10 Words of Scripture to be quoted 3. 74 Word why said to be Gods 4. 69 Word of God quick and powerfull 4. 70 Word of God sharper then a sword 4. 71 Word a spiritual sword 4. 72 Word divides soul and spirit 4. 73 Word an exact critick 4. 74 Word why stiled good 6. 35 Word of God ought to be heeded with all circumspection 12. 123 Word of God ought not to be rejected 12. 125 Work of Gods hand 1. 132 134. and 4. 27 Works extraordinary work on incredulous 3. 99 Works of God how finished 4. 28 Work to be forborn on Sabbath 4. 31 Work of God attributed to man 4. 48 Works our own what are 4. 58 Works in heaven 4. 60 Works dead 6. 8. and 9. 84 Works good accompanied with Salvation 6. 57 See Charity See good Works what God will not forget 6. 65 Works of men merit not 6. 66. Works do not justifie 9. 104. and 11. 190 Works an evidence of good conscience 13. 157 Working of God continued in his 13. 174 175 Worlds how taken 1. 18. and 4. 29. and 9. 141 World not eternal 1. 129 World to come 2. 41 42. and 6. 36 World to be left 11. 32. and 13. 133 Worlds end the time of Christs suffering 9. 129 World of ungodly perish 11. 32 World disrespected by believers 11. 73 Worship divine and civill 1. 74 75 Worship due to Christ ibid. Worship not due to Angels 2. 44 Worship of God must have a warrant 7. 76 Worship on all occasions 11. 113 Worthy Counted worthy 3. 42 Worthies more then registred 11. 192 Wrath attributed to God 3. 114 Wrath of God incensed is terrible 12. 137 Writing Gods Law in mans heart 8. 63. 65. Y. YEeld of themselves do oppositions against God 11. 176 Years teach wisdom 11. 132 Yesterday how taken 13. 112 Younger preferr'd 11. 11 106 111 FINIS An Alphabeticall INDEX of the severall Greek words explicated in this COMMENTART The first Figure noteth the Chapter the second the SECTION of that CHAPTER 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 17 6. 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 111 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 82 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 4 9. 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 149 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 61 62 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 84 9. 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 111 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 18 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 51. c. 9. 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 71 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 76 10. 35 12. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 Iusomnis Vigil Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 interpositis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilia d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilo Who are watchers How Ministers watch The necessity of Ministers The benefit of Ministers Excellency of soul. Difference betwixt a Ministers function and others Excellency of the Ministerial function a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have an eye upon your account The weight that lieth on Ministers Peoples obedience makes Ministers give up their account with joy Peoples not profiting causeth Ministers to grieve a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sumptus c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers grief prejudiciall to people A milde taxation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man knows his own conscience What a man knows of himself he may believe of others b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In prat med 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novâ—… c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The notation of conscience d Cordis scientia Conscience iâ—… seated within a man The function of conscience The effects of conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good conscience An evil conscience A renewed conscience The extent of a good conscience * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desire of doing good Endeavour acceptable God indulgent a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good conversation evidenceth a good conscience b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good to be done in due manner Prayer desired for himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer where more â—…ervent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statuo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constituo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Restituo Ministers may be restrained a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presence of Ministers to be desired Vers. 17. Verse 18. Vers. 19. Vers. 18. A Minister must do what he requires Meditation on Gods excellencies fits to prayer * Rom. 15. 33. 16. 20. 2 Cor. 13. 11. Phil. 4. 9. 2 Thes. 5. 23. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge of God of peace strengthens faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reducâ—… Of the resurrection in generall See Ch. 6. v. 2. §. 20. Christ raised himself Types of Christs resurrection Prophesies thereof Witnesses of Christs resurrection Why God ralled Christ. Gods power in Christs resurrection Christ raised within three daies God will seasonably succour Hos. 6. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastoâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pasco c Pastor a pascendo a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church is Christs peculiar flock of sheep a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 progredior Properties of sheep a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 48. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Gods glory See The Guide to go to God §. 215 c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Versâ—… 21. Verse 21. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers must stir up people to seek their own good c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pretium Act. 5. 2. Honor Rom. 13. 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Cic. l. 1. de offic Suid. Plin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretiosus 1 Cor. 3. 12 1. Who this Timothy was 2. Where Timothy was restrained a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. How Timothy was set at liberty 4. When was Timothy set free 5. Why this Apostle called Timothy brother Promises submitted to Gods will a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Paul would go with Timothy Pauls humble minde a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Salutare sâ—…lutem optare b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplexâ—…r a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gratia gratum faciens b Gratia gratis data 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉