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
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse 〈◊〉 selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall 〈◊〉 in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pâ—…ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coâ—…science manifest the truth thereof by washing their bodies with pure water 〈◊〉 will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with 〈◊〉 bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puâ—…rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy 〈◊〉 to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally â—…ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men â—…it to draw neer to God and appeare in his presence For both kinds of holinesse are 〈◊〉 set down Holinessâ—… of justification in this phrase full assurance of faith â—…aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase 〈◊〉 bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ—… â—… 8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deâ—…t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be 〈◊〉 by executing vengeance on them Levit. 10. 3. Keeâ—… 〈◊〉 〈◊〉 〈◊〉 when thou goest to the house of God Eccles. 5. 1. â—…nd be carefull to present tâ—…y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse â—…hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
respects there are wherein Christs blood may well be stiled blood of sprinkling and truly said to be communicable One in regard of the merit The other in regard of the vertue of it The merit whereby the guilt and punishment of sin is taken away The vertue whereby the dominion and power of sin is abated and subdued The former was especially typified under the Law For the sprinkling of the blood of beasts was for cleansing such as were unclean whereby both the guilt and punishment of their uncleannesse was taken away as the uncleannesse of the Leper Lev. 14. 7 8. and the uncleannesse of him that touched a dead corps or were any other way unclean Numb 19. 18 19. Hereunto alludeth the Apostle Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoyned they might freely and boldly do service to God otherwise it was death Numb 19. 13 20. But the sprinkling of Christs blood that is a right application thereof by the Spirit of Christ on his part and by faith on our part wrought by the said Spirit doth every way cleanse from all sin taking way the guilt and freeing from the punishment in which respect the beloved Disciple Iohn saith 1 Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sin Yea also it hath a vertue and power to subdue in us the power of sin and to free us from the dominion thereof in which respect Christ is said thereby Heb. 9. 14. to purge our conscience from dead works to serve the living God And Heb. 10. 22. we are said to be sprinkled in our hearts from an evill conscience These phrases import a freedom from the power as well as from the guilt of sin In this respect Act. 15. 9. God is said to purifie our hearts by faith because faith applieth Christs blood to the soul. 1. This doth inform us of the means whereby Christs blood is made useful and profitable to us His blood is shed and being shed it is expiatory and satisfactory But how may we be made partakers of the benefit of it this legal rite sheweth even by having it sprinkled upon our souls Though the Paschal Lamb were slain and the blood thereof poured into a Bason yet if it had not been sprinkled on the door the destroyer would have entered in So though Christs blood be shed and preached by the Gospell and represented in the Sacraments yet if it be not sprinkled on us it doth us no good we may be destroyed with the rest of the wicked Our heart is as the door of the soul Psal. 24. 7. if that be sprinkled with Christs blood the destroyer dares not enter in Therefore as the Apostle admonisheth Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water 2. This may teach us how to have this blood sprinkled on our hearts It s sprinkled by a particular application thereof to our selves which is done by faith For by faith we apply unto our selves in particular that which in the word is indefinitely revealed concerning Christs death and the benefit thereof By faith we apply the merit thereof By faith we draw a speciall vertue from thence By faith we apply Christs intercession and there place all our confidence for acceptance §. 117. Of the continuall efficacy of Christs Sacrifice THis phrase that speaketh is an elegant Prosopopeia whereby the vertue and efficacy of Christs blood is set out to the life This phrase shews it to be so great aâ—… if Christ with all his wounds opened and with all his blood in a vessel brought to his Father should earnestly call and cry to his Father for pardon he could not more prevail It hath respect to Christs intercession and importeth a perpetuall efficacy of Christs sacrifice Therefore it s set down in the present tense participle Whereby the Apostle giveth us to understand That Christs Sacrifice hath a continuall efficacy Those principles of our Christian Religion and articles of our Christian faith which are noted to follow hereupon do prove as much as resurrection ascension and intercession His resurrection shews Christ he being sacrificed was not as the legal sacrifices swallowed up of death and utterly consumed so as they were but for one only turn and for the present use But as he liveth after death so he continueth to speak His ascension shews that he was not as the Priests under the Law who being dead could no more enter into the holy place But he after death entred into the true holy place Herein the Apostle makes a difference betwixt the typicall Priests and the true Priest Heb. 7. 23 24. His intercession sheweth the end of the two former He rose and ascended into heaven that he might continue the use power and efficacy of his sacrifice which he doth by his intercession So as hereby the point is evidently confirmed That these three followed upon his death is evident Rom. 8. 34. In regard of this continuall efficacy of Christs sacrifice he is said Heb. 7. 25. ever to live to make intercession for us Christs continuall intercession is that which is intended under this Metaphor of speaking for to intercede is to speak for one This is attributed to Christ by way of resemblance See more hereof Chap. 7. v. 25. § 106. §. 118. Of dead Saints speaking MOre fully to expresse the efficacy of Christs blood the Apostle sets out the matter thereof comparatively thus Better things then that of Abels To understand the meaning thereof we must search out what it is that Abel or that his blood speaketh Most Greek Copies set down an article of the Masculine gender and so refer it to the person It seems that learned Erasmus met with some Copies that have the article in the neuter gender and so refer it to blood Our English so taketh it for it saith not then Abels but then that of Abel viz. that blood Now we read of both namely of Abel himself even his person that he being dead yet speaketh Heb. 11. 4. And also of his blood that it being shed the voyce of it cried unto God from the earth Gen. 4 10. 1. Abel himself speaketh in that his faith and the fruits thereof being in everlasting records to all posterity call upon all that read or hear them to be followers of him as evidently as if his voyce were heard 2. Abels blood speaketh in that at first the shedding of it could not be concealed and thereupon required judgement against his brother that slew him Yea still it remaineth crying against all such fratricides and homicides as Cain was 3. Both Abel himself and also his blood speaketh in that his soul is among the soulâ—… of them that were slain who under the Altar cry with a loud voyce saying how long O Lord holy and true dost thou not judge and aveâ—…ge our
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
to others in himself and in that right that belonged unto him Matth. 17. â—…6 All the subjection that he yeelded to others was meerly voluntary Phil. 2. 7. 〈◊〉 10. 18. 5. This heifer was to be slain and that without the camp This typified Christs death without the gate of the City Heb. 13. 12. 6. The blood of this heifer must be sprinkled seven times This typified the application of Christs blood from time to time so long as there was need for seven is a number of perfection And this was to be done before the Tabernacle oâ—… the â—…gregation That is the Church of God Numb 19. 4. 7. The heifer must be burnt to set out the fire of Gods wrath which Christ endured 8. The skin flesh blood and dung must be all burnt Numb 9. 5. To shew that Christ suffered in the whole man and that in his suffering great reproach as dung was cast upon him 9. Cedar-wood and hysop and scarlet was cast into the midst of the burning of the Heifer These were means of sprinkling the blood so as the means used for applying Christs blood unto our selves are sanctified by the passion of Christ. 10. The Ashes of the â—…aid Heifer were to be gathered up and laid in a clean place The gathering of Ashes intended the continuance of the merit of Christs sacrifice The laying them up in a clean place prefigured the Church of God which Christ 〈◊〉 cleansed by his blood This circumstance without the camp may here inâ—… the Church of the Gentiles 11. With these ashes running water must be mixed which was called a water of â—…tion in that it was for those who by any uncleanness were separated from the congregation but being sprinkled with this water he was purified and so again admitted to the congregation Therefore it is also stiled a purification for sin Numb 19. 9. Thus the word ashes here in the Text is synecdochically put for the water also with which it was mixed and made a purifying water and giveth evidence that God affordeth to his Church means of cleansing such as are unclean Though he that is washed needeth not to be washed all over again yet he needeth to wash his 〈◊〉 〈◊〉 13. 10. Though he need not another regeneration yet he needeth daily a renewing of his repentance For this end as God appointed sundry sacrifices washings and sprinklings under the law So hath he ordained the Ministery of the word administration of the Sacraments and other ordinances under the Gospel All these are conscionably to be used according to our continuall need thereof §. 71. Of severall occasions of sprinkling blood and water under the law THe manner of using the foresaid blood and water of ashes was by sprinkling them Under the law on sundry occasions they sprinkled blood and they sprinkled water also 1. At the Passe-over they sprinkled blood upon their door posts Ex. 12. 7. This was an expresse type of the benefit of Christs blood applyed by faith whereby believers are preserved from that common destruction that fals upon all others 2. At making of the covenant blood was sprinkled on the people Exod. 24. 8. to shew that by Christs blood we have a right to the covenant of grace 3. On the annual day of reconciliation blood was sprinkled on the Mercy-seat to shew that by the satisfaction which thorow Christs blood is made for our sins God comes to be merciful unto us Lev. 16. 14 15. 4. Blood was sprinkled at the consecrating of Priests to shew that even the Ministers of Gods holy ordinances here need to be cleansed from sin Exod. 29. 16. Water of purifying was to the like purpose sprinkled upon the Levites Numb 8. 7. 5. When any had sinned whether Priest or whole congregation or ruler or any particular person blood was sprinkled to make an attonement for them Lev. 4. 6 17 c. 6. At the cleansing of any unclean person blood was sprinkled Lev. 14. 7. which declared that it is Christs blood that cleanseth from all spiritual uncleannesse 7. Such as on any occasion touched a dead corps were to be sprinkled with purifying water Numb 19. 13. §. 72. Of applying Christs blood intended by sprinkling THe foresaid sprinkling of blood and water under the law intended a spiritual application of the blood of Christ to the souls of men In this mysticall sense do both Prophets and Apostles use this metaphor of sprinkling where it is said He shall sprinkle many nations Isa. 52. 15. the meaning is that Christ by his Spirit would so apply to the Gentiles his merits as they should be perswaded to trust in Christ. To like purpose saith God by another Prophet I will sprinkle clean water upon you Ezek 36. 25. Frequently doth this our Apostle in the mystical sense use this word as Chap. 10. 22. and 12. 24. So 1. Pet. 1. 2. By this mystical sprinkling or applying Christs blood all the benefit thereof redounds to us It is as laying a plaister to a sore as drinking a wholsome potion as swallowing good pils as eating and drinking meats and drinks as putting on a garment The benefit of all these ariseth from the fit application of them even so it is in the application of the blood of Christ. Quest. How is this blood sprinkled upon our souls Answ. Two wayes 1. By the Spirit of God 1 Cor. 6. 11. which inwardly perswades the soul of a right it hath to Christ and to all that he hath done and endured for mans redemption 2. By faith Act. 15. 9. This moves us to rest upon Christ for a particular benefit to our selves of his obedience unto death On this ground the Apostle gives this exhortation Let us draw neer with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and Heb. 10. 22. The ordinances which God hath sanctified unto his Church are especial meaâ—… of conveighing Gods Spirit into us which Spirit in and by those means worketh and encreaseth faith wherefore as we desire to be sprinkled as aforesaid and to partake of the benefit of that sprinkling our care must be conscionably to attend upon those ordinances §. 73. Of Christs justifying and sanctifying persons THe Apostle referreth this sprinkling both to blood and to ashes also meaning by ashes the purifying water which was made of the ashes of the heifer and of running water Numb 19. 17. Hereby was typified that by Christ we are both justified and sanctified for blood pointeth at our justification water at our sanctification justified by his blood saith the Apostle Rom. 5. 9. And again Christ gave himself for the Church that he might sanctifie and cleanse it with the washing of water Eph. 5. 26. In this sense is this phrase the washing of regeneration used Tit. 3. 5. See Domest Duties Treat 1. on Eph. 5. 26. § 39. There is in the obedience of Christ whether active or passive both a merit and a vertue By the merit divine justice is
by the perfection of it full assurance 3. By the cause thereof in this metaphor sprinkled which hath reference to the blood of Christ. This is amplified by the subject of it our hearts and by the filth purged away an evill conscience The latter namely sanctification is set out by a metaphor of washing amplified 1. By the subject washed our body 2. By the means of washing pure water Doctrines I. Priviledges procured must be used Liberty to enter into the Holiest and a way to enter there into and a guide to conduct us are all procured Therefore we must draw neer See § 62. II. What we incite others to we must endeavour our selves to do III. What we judge to be a duty for our selves we must incite others unto These two latter doctrines I gather from the manner of the Apostles direction Let us See § 62. IV. God is to be approached unto He is meant under this phrase draw near namely to God See § 62. V. Holinesse becomes those who draw near to God Holinesse in generall is compâ—…ised under this description of those that draw near to God See § 69. VI. Men must draw near to God with the heart especially This is plainly expressed See § 63. VII The heart presented before God must be a true heart This also is plainly expressed See § 64. VIII Faith makes men fit to appear before God Therefore faith also is here added See § 65 IX The excellency of faith consists in a full assurance Therefore this Epithite full assurance is here attributed to faith See § 65. X. A right application of Christs blood cleanseth the heart Thus much is intended under this phrase having our hearts sprinkled See § 66. XI Conscience is placed within a man Even in his heart For the heart must be sprinkled from it See § 66. XII Conscience may be evill This is here taken for granted under this phrase evill conscience See § 66. XIII An evill conscience must be removed This phrase sprinkled from intendeth as much See § 66. XIV Externall sanctity must be added to internall purity The body must be washed as well as the heart sprinkled See § 67. XV. The Spirit hath a cleansing vertue For it is here set forth by water See § 68. XVI The Spirits cleansing extends to the body For the body is here said to be washed with that water See § 68. XVII The Spirit himself is pure For he is here set forth by pure water See § 68. XVIII By the Spirits cleansing men are made pure The water here meant iâ—… called pure in regard of the effect thereof that it cleanseth and so maketh pure See § 68. §. 71. Of holding fast the profession of our Hope without waverring Heb. 10. 23. Let us hold fast the profession of our faith without wavering for he is faithfull that promised IN this verse is set down an other generall duty required of Christians in regard of the priviledges which Christ hath purchased for them See § 70. I Doctrine This duty also concerneth Christians themselves The former was to gain what they wanted See § 62. This is to maintain what they have This doth point at Hope the second theologicall grace thus linked together Faith Hope Charity 1 Cor. 13. 3. Our last English translators have turned it Faith But the Greek word properly signifieth Hope It is in foure other places of this Epistle used namely Chap. 3. v. 6. Chap. 6. v. 11 18. Chap. 7. v. 19. And in all these places translated Hope So might it have been here also translated For after he had exhorted us to faith here he exhorteth us to hope As faith produceth hope So hope nourisheth faith Of Hope See Chap. 3. v. 6. § 62. This grace of hope giveth evidence of the provident care of God over his Church and people For the reason why God worketh this grace in them is the condition wherein they are and the danger whereunto they are subject in this world In regard of their condition they are as a ship in the sea and as souldiers in the field The sea lyeth open to many stormes and ships therein are subject to great danger So are souldiers when bullets as haile-stones fly about their ears Such being their condition and such the danger wherein they are God affords them in reference to the former metaphor of a ship in the sea hope as an Anchor See Chap. 6. v. 19. § 153. And in reference to the other metaphor of souldiers and the danger wherein they are he hath provided hope as an helmet Hereof see the whole Armour of God on Eph. 6. 17. Treat 2. Part. 7. § 7. Hereby we evidently see that God bringeth his people to tryals and as David caused Uriah to be set in the fore-front of the hottest battell purposely to be slain 2 Sam. 11. 15. so he suffereth them to be in manifold dangers not for their destruction but for proofe of the graces which he bestoweth on them and for manifestation of his own Power Wisdome Mercy and other divine properties in preserving them This grace of hope we are here exhorted to hold fast Of the Greek word 〈◊〉 fast See Chap. 3. v. 6. § 68. It implyeth persevering in that which is well begun The Apostle so expresseth his exhortation as he incites others as well as himself and himself as well as others to observe it For it is set down in the first person and plurall number See Chap. 2. v. 1. § 4. That wherein he would have them to persevere is the profession of their hope Of the Greek word translated profession See Cap. 3. v. 1. § 27. To hold fast implyeth an holy courage and an invincible resolution to go on in our well-begun course and a conscionable care in using means to continue in our holy profession For this end he useth this phrase without wavering This is the interpretation of one Greek word which is a compound The simple verbe in the active signifieth 〈◊〉 bow and in the passive to be bowed Luke 9. 12. and 24. 5 29. Thence this compound which is applyed to such as will not be bowed or removed from a thing This compound is no where else used in the new Testament It is here applyed to a Christians profession which must be steady and constant that iâ—… without wavering This confirmes that which hath been before noted concerning Saints perseverance Chap. 3. v. 6. § 68. §. 72. Of Christians professing their hope THe foresaid profession being here applyed to hope sheweth that profession is to be made of that hope which is in one That profession which useth to be made in baptisme implyeth as much This is implyed under this phrase the answer of a gâ—…d conscience towards God 1 Pet. 3. 21. Such a profession was that which David made Psal. 119. 46. and Paul Act. 24. 14. So much is testified of Christ himself 1 Tiâ—… 6. 13. We are expresly enjoyned to be ready
Samuel 1 Sam. 16. 13. Secondly By the men of Iudah 2 Sam. 2. 4. Thirdly By the Elders of Israel 2 Sam. 5. 3. Solomon twice 1 King 1. 39. 1 Chro. 29. 22. Iehu 2 King 9. 6. Ioash 2 King 11. 12. Iehoahaz 2 King 23. 30. yea they who chose Absalom to be King annointed him 2 Sam. 19. 10. In allusion hereunto Kings are stiled Annointed even the Lords Annointed 2 Sam. 19. 21. Lam. 4. 20. Annointing being performed by Gods appointment implied two things 1. A deputation to the Kingdom 2. An ability to execute the Royall Function Both these are evident in the first King that was set over Israel By Samuels annointing Saul Saul was deputed to the Kingdom and being annointed the Spirit of the Lord came upon him and God gave him another heart 1 Sam. 1. 6. 9. That wherewith Kings were annointed was oyl Samuel took a viall of oyl and poured it on Sauls head 1 Sam. 10. 1. He also took an horn of oyl and annointed David 1 Sam. 16. 13. So did Zadok annoint Solomon 1 King 1. 39. So did he that annointed Iehu 2 King 9. 6. And others that annointed other Kings All these were annointed with external material oyl but to shew that annointing had a mysticall signification they who had not such oyl poured on them are called the Lords Annointed Psa. 105. 15. Oyl and annointing therewith being mystically taken as here they are setteth out the Spirit and the gifts and graces thereof In this respect Christ saith of himself The Spirit of the Lord is upon me because he hath annointed me to preach c. Luk. 4. 18. And the Apostle Peter saith of him God annointed Iesus of Nazareth with the holy Ghost and with power Act. 10. 38. This is in speciall to be applied to the humane nature of Christ yet so as united to the divine nature both making one person For God singly and simply considered in himself never was nor can be annointed no not metaphorically as here the word is taken God cannot be deputed to any Function God needs not the Spirit to be poured on him nor needs he any gift of the Spirit to be enabled to any thing that he doth He is of himself allsufficient But Christ as man and as Mediatour between God and man was by God his Father deputed unto his Royall Function Psa. 2. 6. as he was to his Priestly Office Heb. 5. 5. yea and in that respect also God gave him the Spirit though not by measure Ioh. 3. 34. Both the Hebrew name Messiah and the Greek name Christ do signifie annointed They remain memorials of the Annointing here specified See Chap. 3. v. 6. § 64. §. 120. Of the fit resemblance of annointing with Oyl VEry fitly is this Metaphor of annointing with oyl used to set out the mystery of the Spirit and the gifts thereof especially if it be extended to the mysticall body of Christ in reference both to the head thereof and also to the members For the oyl wherewith Christ was annointed was like the oyl poured on Aarons head It ran down upon the beard and went to the skirts of his garment Psa. 133. 2 3. So the Spirit poured on Christ as head of the Church ran down upon his body and upon the severall members thereof This is to be observed because many of the particular resemblances here following cannot be applied to the annointing of the head alone but may be applied to the annointing of the body and members The resemblances betwixt oyl and the spirit shall be set forth in ten distinct particulars 1. Oyl is a nourishing kinde of food as honey and butter hereupon it is often joyned with them Iob 29. 6. Eze. 16. 13. It is also joyned with meat and drink Ezra 3. 7. with meal 1 King 17. 12. with bread Hos. 2. 5. Fine flour Lev. 2. 4. and with wine 2 Chron. 11. 11. All these are nourishing food Oyl is very wholsome to be eaten it much helpeth digestion it is therefore eaten with raw herbs and other cold things It is also a means to expell such things as annoy the stomack and it is an antidote against poyson Nothing is more nourishing and wholsome to the soul then the Spirit and the graces thereof It maketh Gods Word to give a good rellish It helps the soul well to digest the Word yea It makes it sweet and pleasant Psa. 119. 103. The Spirit expels carnall lusts of all sorts and it is a most Soveraign antidote against all poisonous corruptions 2. Oyl is of singular use to supple hard swelling tumors to ease pains in the flesh or bones to keep sores from rankling and to heal wounds Luke 10. 34. Isa. 1. 6. The Spirit molliâ—…ieth hard hearts asswageth perplexed spirits easeth troubled consciences and healeth the wounds of the soul made by Satans assault Isa. 61. 1 2 3. 3. Oyl is usefull to strengthen weak joynts to make them quick and nimble They therefore that strive for the mastery in wrastling running and other like exercises use to annoint their joynts The Spirit helpeth our infirmities Rom. 8. 26. It putteth life and spirit into us For it is a Spirit of life Rom. 8. 2. 4. Oyl makes the countenance fresh and comely it makes the face to shine Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerfull It is the Spirit and the graces thereof that makes men comely and amiable before God Angels and Saints Of the inward joy of the Spirit we shall speak in the next § 5. Oyl hath not only a sweet smell in it self but also it sendeth forth a fragrant and pleasing savour The house was filled with the sweet savour of the ointment that was poured on Christs head Ioh. 12. 3. The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savour Ministers are a sweet savour of Christ 2 Cor. 2. 15. The praiers of Saints are sweet as incense Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell Phil. 4. 18. 6. Oyl maintains the light of Lamps It causeth them to give light and by a continuall supply of oyl Lamps continue to burn and to send forth their light Under the Law oyl was prepared for the light of the Tabernacle Exo. 25. 6. and this preparation was continued day after day Lev. 24. 2 3. It is by the Spirit whereby our mindes are inlightned and by the continuall operation thereof the light of understanding increaseth more and more It is therefore called the Spirit of Revelation in the knowledge of Christ and it is given that the eyes of our understanding might be enlightned Eph. 1. 17 18. Beleevers also are said to have an unction from the Holy One to know all things the same annointing teacheth them of all things c. 1 Ioh. 2. 20 27. 7. Oyl is of a searching and piercing nature it will pierce even into the bones Psa. 109. 18. But the Spirit
obedience are with indignation to be detested especially when they are obtruded instead 〈◊〉 Christs voice Let us learn to try the spirits whether they are of God 1 Joh. 4. 1. It is the note of Christs sheep to know the voice of their shepherd Ioh. 10. 4. 〈◊〉 this end be well exeroised in Christs Word Search the Scriptures Ioh. 5. 39. and pray for the spirit of wisdom and revelation in the knowledge of Christ Eph. 1. 17. §. 79. Of the Heart Verse 8. Harden not your hearts TO prevent an hinderance of a right hearing Christs voice The Apostle 〈◊〉 adviseth those to whom he wrote Harden not your hearts Here just occasion is given to consider what the heart is and what it is 〈◊〉 harden The heart properly taken is a little fleshy piece within the breast of the body under the left pap triangular broad at the top and sharp at the bottom It is the fountain of life the root whence all the spirits sprout forth that which first 〈◊〉 and last dieth in man Heart metaphorically is attributed to the Creator and to sundry creatures 1. To the Creator to set out the greatness of his liking or disliking a 〈◊〉 David is said to be a man after Gods own heart 1 Sam. 13. 14. Act. 13. 22. He was one whom God well liked and approved On the other side concerning the men of the old world it is said It grieved the Lord at his heart that 〈◊〉 had made man Gen. 6. 6. He much disliked and disapproved the men that 〈◊〉 lived 2. Heart is attributed to sensless creatures to set out the innermost part or midst of them because the heart is within a mans body even almost in the midst thereof Thus it is said The depths were congealed in the heart of the sea Exod 15. 8. And Christ was three daies and three nights in the heart of the earth Matth. 12. 40. 3. Heart is ascribed to reasonable creatures to signifie sometimes the whole soul and sometimes the severall faculties appertaining to the soul. 1. It is frequently put for the whole soul and that for the most part when it it is set alone as where it is said Serve the Lord with all your heart 1 Sam. 12. 20. 2. For that principall part of the soul which is called the minde or understanding I gave my heart to know wisdom Eccles. 1. 17. In this respect darknesse and blindnesse are attributed to the heart Eph. 4. 18. Rom. 1. 21. 3. For the will as when heart and soul are joyned together the two essentiall faculties of the soul are meant namely the minde and will Soul put for the Minde Heart for the Will Serve the Lord with all your heart and with all your soul Deut. 11. 13. 4. For the memory I have hid thy word in my heart saith the Prophet Psal. 119. 11. The memory is that faculty wherein matters are laid up and hid 5. For the conscience It is said that Davids heart smote him that is his conscience 1 Sam. 24. 5. 2 Sam. 24. 10. Thus is heart taken 1 Ioh. 3. 20 21. 6. For the affections as where it is said Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde Matth. 22. 37. By the minde is meant the understanding faculty By the soul the will by the heart the affections Here in this Text the heart is put for the whole soul even for minde will and affections For blindness of minde stubbornness of will and stupidity of affections go together §. 80. Of hardning the heart THere are two words used in the New Testament to set out the act of hardning as it hath reference to the heart One is taken from a Greek root that signifieth an hard brawny skin which fasteneth together broken bones or that flesh and skin on the hand or feet which is made hard and insensible by much labour or travell It signifieth also blind See § 87. Hence is derived a word oft used in the New Testament and translated hardness Mark 3. 5. and a Verb which signifieth to harden Joh. 12. 40. Mark 6. 52. The foresaid Greek root doth also signifie a stone somewhat like white Marble and the Verb thence derived signifieth to turn into a stony hardness This is a sit metaphor to express the sense of the point in hand For an hard heart is like to brawny flesh and skin which is not sensible of any smart though it be prickt or cut Nor threats nor judgements move an hard heart witness Pharaohs disposition Yea further an hard heart is resembled to a stone Ezek. 11. 19. A stone will sooner be broken all to pieces then softned by blows so a man of an hard heart will sooner be utterly confounded by Gods judgments then brought to yield to them The other word used in Scripture to set out an hard heart is taken from another Greek root which signifieth to dry up or draw out the juyce or moisture of a thing whereby it comes to be hard for moisture makes things soft driness makes them hard Hence is derived an Adjective which signifieth hard through driness Metaphorically this Epithete is in Scripture added to sundry things as an hard speech Joh. 6 60. Jude v. 15. An hard Master Matth. 25. 24. hard or fierce windes Iam. 3. 4. an hard or difficult matter Act. 9. 5. A Substantive also is thence derived which signifieth hardness Rom. 2. 5. and a Verb which signifieth to harden Rom. 9. 18. Act. 19. 9. From the foresaid root there is a compound which signifieth hardness of heart Matth. 19. 8. Mar. 16. 14. and another compound which signifieth hard or stiff-necked Act. 7. 51. Phisitians use a word derived from the foresaid Verb to set out such drugges or medicines as have a force of hardning This later metaphor is here used by the Apostle and again ver 13 15. and Chap. 4. v. 7. It is as fit a metaphor as the former and implieth that an hard heart is dry and destitute of all grace of all spirituall moisture sense and life The Apostle here sets down this act of hardning as a mans own act and that upon himself thus speaking unto them Harden not your heart I think it meet hereupon to declare 1. What hardness of heart is 2. What are the ordinary causes thereof 3. How man hardneth his own heart 4. What is the danger and dammage of a hard heart 5. How hardness of heart may be discerned 6. How hardness of heart may be prevented or redressed §. 81. Of Hardness of Heart what it is 1. HArdness of heart is an insensibleness of such means as are afforded to 〈◊〉 one from wickedness or rather a wilfull obstinacy against them for without mans will the heart cannot be hardened Therefore here and in sundry other places as Exod. 9. 34. 1 Sam. 6.
their hearts Thus was Pharaohs heart hardened Exod. 5. 2. and the heart of the Jews Ier. 44. 16. 5. Presumption When sinnes are committed against knowledge conscience light of nature and motions of the Spirit they are as heavy weights that 〈◊〉 out all spirituall sense and life As a great blow so stuns one as it makes him senslesse so a presumptuous sinne will make a mans spirit senslesse After that Zedekiah had broken his oath with the King of Babâ—…l Ezek. 17. 16. his heart was hardned against all the good councell that the Prophet Ieremiah gave him Ier. 38. 17 c. 6. Oft committing or long lying in the same sinne Many small knocks or 〈◊〉 long continued do in time as much as a great blow at once Mens hands and heels use to be hardened by much work and long travell 7. Relapse To return to sinne after a man hath manifested solemn repentance as the swine after it is washed returneth to the mire especially if it be to the same sinne as the dog licketh up the vomit he had formerly cast out is to make way for the devils re-entry whereby a mans heart will be so hardned as his later end will be worse then his beginning 2 Pet. 2. 20 c. Matth. 12. 43 c. Against this doth Christ give prudent caveats Ioh. 5. 14. 8. 11. 8. Lewd company Lewd companions will by evil counsell bad example 〈◊〉 encouragement make men impudent and obstinate in sinning The wise man therefore much disswadeth from such company Prov. 1. 10 c. 9. Superstuity of the things of this world as of wealth honour ease pleasure applause and other such things as men by nature delight in These are like 〈◊〉 thorns and briers which draw out the moisture of the earth and make it dry and hard or as weights that presse out the juyce of fruits and make them 〈◊〉 These make the things of the Spirit of life to be nothing at all regarded This cause of hardning is then most prevalent when men are raised from a mean estate toâ—… great one or from a troublesom estate to a quiet and pleasing estate If iron be taken out of the fire and put into cold water it waxeth hard 10. Multitude of Crosses not sanctified These are as many blows upon the Smiths anvill King Ahaz in the time of his distresse did trespasse yet more against the Lord 2 Chron. 28. 22. The wrath of God came upon Israel and slew the 〈◊〉 〈◊〉 them for all that they sinned still Psal. 78. 31 32. §. 85. Of mans hardning himself III. MAn hardneth himself two waies 1. Privatively 2. Positively 1. Privatively by refusing or rejecting means whereby his 〈◊〉 might be softned Means of softning a mans heart are Publique Private and Secret 1. Publique means are publique Ordinances of God as the Word read 〈◊〉 preached the Sacraments Praying and Praising God yea also God works and those both of merey and judgement whether ordinary or extraordinary 2. Private means are Reading and expounding Gods Word in private places private praying and praising God repeating Sermons private instruction 〈◊〉 holy conference and such like 3. Secret means Reading the Word and other good books alone praying 〈◊〉 praising God alone meditation and examination of ones self The Jews in the Apostles time hardned their hearts by putting away from 〈◊〉 the Word of God Act. 13. 46. and in Iohn Baptists time they rejected the 〈◊〉 sell of God against themselves being not baptized of Iohn Luk. 7. 30. They refused to subject themselves to that Ordinance In Christs time they hardned their hearts by opposing against his miraculous works Matth. 12. 24. Ioh. 15. 24. About means which are to soften mens hearts men divers waies beguile themselves so as they harden their hearts thereby As 1. By putting off for the present such means as might soften them to another time as he that said to Paul Go thy way for this time when I have a convenient season I will call for thee Act. 24. 25. But that season never came 2. By thinking they have done enough when it is but little that they have done yet can say Behold what a wearinesse is it Mal. 1. 13. 3. By resting in the outward work as they who said Wherefore have we fasted and thou seest not Isa. 58. 3. 4. By doting upon humane ordinances as they who in vain worshipped God teaching for doctrines the commandments of men Matth. 15. 9. 2. Positively Men harden themselves by a slavish yielding to the causes of hardning mens hearts mentioned § 84. This they do by nourishing their naturall hardnesse by opposing against Gods truth in his promises and threatnings by hiding their sinne by pride by presumption by long lying in sin by returning to sin after repentance by setting their hearts too much on the things of this world by perverting Gods chastisements In that hardnesse of heart ariseth from ones self even from his own wilfulnesse it nearly concerns us to be the more watchfull over our selves and to withstand the very beginning of hardnesse For Satan is very subtle and seeks to beguile a man by degrees and sinne is deceitfull and of a bewitching nature It soaks into a man insensibly and we of our selves are very foolish like the silly fish that with a fair baâ—…t is soon taken Hence it is that from small beginnings many come to this high pitch even to be hardned in heart When men are tempted to sinne 1. There is a thought of committing it Gen. 38. 15. 2. A plain consent to yield to it Psal. 50. 18. 3. An actuall committing of it 2 Sam. 11. 4. 4. An iteration of it Iudg. 16. 1 4. 5. A custom therein 1 Sam. 2. 13. 6. An excusing of it 1 Sam. 15. 15. 7. A justifying it Isa. 5. 23. Luk. 16. 15. 8. A glorying in it Psal. 52. 1. 9. An habit that they can scarce do otherwise Ier. 13. 23. 10. Hardnesse of heart Rom. 2. 5. By these degrees it cometh to passe that sinne which upon the first temptation seemed horrible and upon the first committing thereof much perplexed the soul and seemed to be an insupportable burden making the sinner thus to complain Mine iniquities are gone over my head as an heavy burden they are too heavy for me Psal. 38. 4. appears in time not to be so burdensom but rather light and easie yea so unsensible as they can scarce perceive it like him that saith They have stricken me and I was not sick they have beaten me and I felt it not I will seek it yet again Prov. 23. 35. Yea further it comes by degrees to be pleasing and delightfull So sweet in his mouth as he hides it under his tongue Job 20. 12. §. 86. Of the danger and dammage of hardnesse of heart IV. THe danger whereinto men fall by hardnesse of heart and the dammage which they receive is greater then can be expressed
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.
any excludeth not any of what sex age degree condition or distinction soever they be if at least they may in charity come under the title of a brother For this as other Christian duties is to be performed without partiality 1 Tim. 5. 21. Iam. 3. 17. Herein we shall shew our selves like unto God 2 Chron. 19. 7. See Chap. 6. v. 11. § 78. §. 125. Of perpetuall circumspection THe aforesaid duty of circumspection over our selves with the extent thereof over others is amplified by continuance therein in this phrase Lest a any time This is the interpretation of one Greek word whereof see Chap. 2 v. 1. § 6. The first particle lest is a note of prevention and hath reference to the first word take heed The other particle translated at any time is a note of constâ—…cy or perpetuity It here implieth an holy jealousie in the Apostle as 2 Cor. 11. 2 3. lest hereafter sometime or other they might fall away though they now stood and 〈◊〉 intendeth a perpetuall watchfulnesse This is more fully exprest in these words 〈◊〉 〈◊〉 good to be zealously affected alwaies in a good thing Gal. 4. 18. Hereupon he is pronounced happy that feareth alway Pro. 28. 14. Man by his naturall disposition is very prone to decay in grace if care be 〈◊〉 taken to nourish grace and to make it increase more and more as water thougâ—… seething hot is prone to wax cold if fire be not kept under it Besides the 〈◊〉 is restlesse 1 Pet. 5. 8. Mat. 12. 43 c. The Apostle that well knew this thus such to those over whom he had a charge I will not be negligent to put you alwaâ—… 〈◊〉 remembrance 2 Pet. 1. 12. It well becomes us therefore to persevere in all our good beginnings Hereâ—… see more § 68. §. 126. Of looking to the heart THe object whereabout men ought to take most heed is here set down to be the heart and that in generall that it be not evil and in speciall that 〈◊〉 belief seize not upon it Of the heart and of the divers acceptions thereof See § 79. The heart is here taken in the largest extent for the whole soul of man â—…sisting of two especiall faculties Understanding and Will For as Faith exercisâ—… it self in both these so unbelief depraveth both Such virtues and vices as are â—…rectly contrary one to the other have the same object The Apostle in mentioning the heart striketh at the very root and gives us 〈◊〉 understand that The heart is especially to be looked unto Keep thy heart with 〈◊〉 diligence Prov. 4. 23. or word for word above all keeping Above thy Coyâ—… Jewels For a mans life consisteth not in the abundance of the things which he possessâ—… Luke 12. 15. But out of the heart are the issues of life Pro. 4. 23. Yea keep thine 〈◊〉 above thine eyes ears tongue hands feet or any parts of thy body 1. The heart is as a Queen and hath an absolute command over all the parts of the body As Iosiah the King caused all his subjects to stand to the Covenant 〈◊〉 he had made with God 2 Chron. 34. 32. so will the heart cause the whole 〈◊〉 Barnabas therefore exhorteth such as were turned to the Lord that with pâ—… of heart they would cleave unto the Lord Act. 11. 23. God himself wished that 〈◊〉 were in his people an heart to fear him and to keep all his Commandments alwâ—… Deut. 5. 29. 2. The heart is a spring whence all manner of affections and actions do 〈◊〉 and they are so qualified as the heart is A good man out of the good treasure of 〈◊〉 heart bringeth forth that which is good and an evil man out of the evil treasure of 〈◊〉 heart bringeth forth that which is evil Luke 6. 45. Philosophers say that the 〈◊〉 of the body is the fountain of naturall life The heart first lives in him and 〈◊〉 dies in him So the heart of the soul is the fountain of spirituall life It is 〈◊〉 leaven Matth. 13. 33. It is first seasoned it self with grace then it seasoneth 〈◊〉 whole man If grace be clean out of the heart there is no hope of recoâ—…ing it 3. The heart is as Gods Throne whereon he alone will sit It is his secret 〈◊〉 whereinto he alone will come It is thereupon noted that to search the heart 〈◊〉 one of Gods incommunicable properties Ier. 17. 9. Act. â—… 24. This therefore 〈◊〉 Lord most desireth Prov. 23. 26. Deut. 5. 9. 4. The integrity of the heart is so acceptable to God as a man of an upright heart is said to be a man after his own heart 1 Sam. 13. 14. Acts 13. 22. This therefore Hezekiah is bold thus to plead before God I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart 2 Kings 20. 3. Though there may be many failings in that which men do yet if they prepare their heart to seek the Lord the Lord will passe by those failings Gen. 20. 6. 2 Chr. 30. 19 20. But on the contrary though never so great and glorious things be done and not with an upright and pure heart they are an abomination to the Lord Isa. 66. 3. Mat. 15. 8. On these and other like grounds there is great and just cause to take heed of the heart and to keep it with all diligence A Queen useth to have a strong Guard to watch for her safety Springs also use to be charily kept What care can be sufficient to keep that wherein God doth most delight God hath placed the heart in the midst of a man and compassed it about with ribs for the greater safety If a mans heart be ready to faint the bloud in the body will quickly come about it to refresh it Thus Nature it self teacheth us to have an especiall care of the heart as it is spiritually taken §. 127. Of an evil heart THe greater heed must be taken to the heart because otherwise it may soon prove to be an evil heart which the Apostle implieth by adding this Epithete Evil to the heart here in this place The Greek word signifieth a troublesome evil or evil that troubleth a man It is derived from a Noun that signifieth labour or trouble In this sense as here the heart is called evil so the conscience Heb. 10. 22. For an evil conscience is troublesome So some men are in this respect called evil men 2 Thes. 3. 2. yea Satan who is most troublesome is stiled the evil one Matth. 13. 19. 1 Joh. 5. 18. and troublesom times are said to be evil dayes This Greek word is translated grievous Rev. 16. 2. This caveat against an evil heart the Apostle giveth to those whom he called Brethren and partakers of the heavenly calling v. 1. whereby he sheweth that he had a holy jealousle over them and this in two respects
1. In that there might be many hypocrites among them For visible Churches are mixed Societies Matth. 22. 14. Hypocrites have evil hearts They have a heart and a heart Psal. 12 2 one is an outward seeming fair heart whereby they beguile men the other an inward evil heart after which they themselves do walk Ier. 7. 24. 11. 8. 2. In them that are effectually called there is a remainder of an evil heart For they are but in part regenerate while here they live Some evil doth still cleave to their heart â—…o as without taking good heed more evil will increase upon them It is said of some that they proceed from evil to evil Jer. 9. 3. and that they wax worse and worse 2 Tim. 3. 13. This may in part befall such as are regenerate if they be not watchfull over themselves True it is that there is in every one by nature an evil heart Yea every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. Every word in this description of a natural mans heart hath its Emphasis As 1. The heart which is a spring from whence all words and actions flow 2. The thoughts which are the innermost motions of the heart 3. The imagination that is the first rise or ground-work of those thoughts 4. Every imagination not only some few but all of them 5. Is evil It is not only somewhat tainted but plainly evil 6. Onely Evil not in part only as if there were some good mixed but wholly altogether evil 7. Continually evil not for a time or at fits as if sometimes it might be good but at all times without intermission evil This is the disposition of every natural mans heart There is further an acquired evil more evil added to that natural evil an increase of evil There may be aâ—… increase of evil in his heart who is regenerate In this respect it will be a part of prudence to avoid all occasions whereby 〈◊〉 may be brought to wax worse then they are Of avoiding occasions and observing other rules for preventing all backsliding See § 70. §. 128. Of unbelief the cause of an evil heart THe cause of the foresaid evil heart is here hinted to be unbelief Our 〈◊〉 doth fitly and fully answer the Greek which is a privative compound and directly contrary to belief or faith Unbelief and faith are set in opposition 〈◊〉 to the other as Rom. 4. 20. 11. 20. So the Adjective believing and unbelieving or not believing Ioh. 20. 27. And believers and unbelievers or such as believe not as 1 Cor. 14. 22. 2 Cor. 6. 15. So also the Verb to believe and not to believe Mark 16. 16. Act. 28. 24. Answerably these contraries have their contrary operations By faith the heart is purified Act. 15. 9. By unbelief the heart is made evil 〈◊〉 here and the minde and conscience is defiled Tit. 1. 15. Unbelief was the door by which sinne first entered into mans heart For wheâ—… the Devil had said contrary to Gods express word about eating of the tree 〈◊〉 knowledge Gen. 2. 17. Ye shall not surely die Gods word was not believed 〈◊〉 thereupon the first sin was committed Gen. 3. 4 5 6. Unbelief makes void all the means which God affordeth to keep evil out of the heart as are Directions Instructions Perswasions Distwasions Promises â—…nings Blessings Judgements None of these nor any other means like these will any whit at all prevail with an unbelieving heart The word preached did not 〈◊〉 sit them not being mixed with faith in them that heard it Heb. 4. 2. There is 〈◊〉 grace for which the Word doth not afford sufficient encouragement to labour 〈◊〉 it There is no sin against which the Word doth not afford sufficient ground to seesake it Yet neither the one nor the other are any whit at all available with an 〈◊〉 believer Of the hainousness of unbelief See The whole Armour of God Treat 2. Part 6. 〈◊〉 Eph. 6. 16. Of Faith ibid. § 133 134. We are advised to look diligently lest any root of bitternesse springing up 〈◊〉 Heb. 12. 15. Among other roots we are especially to take heed lest unbelief 〈◊〉 up This is a root of much bitterness Therefore carefully to be rooted out 〈◊〉 inward corruptions it is one of the greatest breeders Faith is the mother of all graces See The whole Armour of God Treat 2. Part 〈◊〉 Of Faith § 8. and unbelief is the mother of all vices The unbeliever regards neither promises nor threatnings nor any other part of Gods word so as the 〈◊〉 of God cannot possesse his heart and if no fear of God then no conscience 〈◊〉 any sinne Abraham said Because I thought surely the fear of God is 〈◊〉 in 〈◊〉 place they will slay me c. Gen. 20. 11. When the Apostle reckons up a 〈◊〉 of grosse sins he concludes all with this There is no fear of God before their 〈◊〉 Rom. 3. 18. Hereupon Christ having said That the Spirit will reprove or 〈◊〉 the world of sinne addeth because they believe not on me Joh. 16. 9. whereby 〈◊〉 giveth us to understand That unbelief is the cause of all sinne For the â—…liever hath no right to Christ and in him that is out of Christ nothing 〈◊〉 can be found Of the hainousnesse of unbelief See ver 18. § 171. §. 129. Of the damages of Unbelief IT is a dangerous thing not to believe men when they declare such truths as 〈◊〉 for our good Instance the case of Gedaliah wherein his incredulity cost 〈◊〉 his own life and the lives of all his friends with him Ier. 40. 14 16. 41. 2 3. 〈◊〉 more dangerous must it needs be not to believe God all whose words are 〈◊〉 and for our good if we rightly use them Many and great are the damages which in Scripture are set down to ensue 〈◊〉 unbelief Such as these 1. Unbelief hardens mens hearts against means afforded for their good 2 King 17. 14. Exod. 9. 19 21. 2. It keeps them from being established in the way of God Isa. 7. 9. 3. It makes them reject those whom God sends Ioh. 5. 38. Mat. 21. 32. 4. It takes away the profit of Gods word Heb. 4. 2. 5. It perverts the plainnest manner of teaching Ioh. 3. 12. 10. 25. 6. It makes miracles not to be regarded Iohn 12. 37. 7. It enrageth mens mindes against the truth Act. 17. 5. 8. It mov'd the Apostles to depart from people Act. 19. 9. 9. It makes men unfit to call on God Rom. 10. 4. 10. Unbelievers can in nothing please God Heb. 11. 6. 11. They are no sheep of Christ Ioh. 10. 26. 12. They are under Satans power 2 Cor. 4. 4. 13. To unbelievers nothing is pure Tit. 1. 15. 14. The gifts which Christ bestows upon them are fruitless and without power Mat. 17. 20. 15. Christs own power is stinted to them Mat. 13. 58. 16. Unbelief makes men do detestable acts
two-edged weapon as the Word is Slighting Gods Word hath been the cause of severe judgements â—… 〈◊〉 2. 25. 2 King 17. 14. 2 Chron. 36. 16. 3. Apply Gods Word to thy sinnes It is a sword whereby thou mayest 〈◊〉 them down As Ministers in their Ministry must do this to others so every 〈◊〉 to himself Against prophanenesse apply Heb. 12. 16. Against hypocrisie Mâ—… 24. 51. Against swearing Ier. 23. 10. Against unmercifulnesse Iames 2. â—… Against whoremongers and adulterers Heb. 13. 4. Against liars Rev. 21. 8. So 〈◊〉 other cases 4. Let all evil doers fear This sword of the Word of all other swords shall 〈◊〉 be born in vain Rom. 13. 4. This sword pricked the Iews in their heart Act. â—… â—… This made Felix tremble Act. 24. 25. This struck Ananias and Saphira 〈◊〉 Act. 5. 5. Though these were extraordinary judgements and do not ordâ—… fall out yet assuredly the souls of evil doers are ordinarily struck dead 〈◊〉 with 5. Make use of both edges of the Word because it is a two-edged sword Make use of the Law and of the Gospel for slaying thy corruptions 6. Have this sword alwaies in a readinesse As Gentlemen use to have thâ—… swords Have the Word of God in readinesse to defend thy self against all 〈◊〉 of assaults and also to repell and drive away thy spirituall enemies 7. Let them who are in Authority lift up this sword of the Word of God in 〈◊〉 places where they have Authority for suppressing evil doers and encouraging 〈◊〉 that do well Rom. 13. 4. §. 72. Of the Word a spirituall Sword THe Apostle to make good what he had said of the sharpnesse of the Word namely that it is sharper then any two-edged sword setteth down an indectiâ—… of sundry powerfull effects which are such as cannot be effected by any material sword No materiall sword can pierce to the dividing asunder of soul and spirit â—… but the Word can so farre pierce Therefore no materiall sword is so sharp as the Word If we well observe the kindes of effects produced we shall finde them all to be spirituall Thence we may inferre that the Word is a spirituall sword It is iâ—… 〈◊〉 respect styled The sword of the Spirit Eph. 6. 17. Such is the whole armâ—…â—… God described Eph 6. 14 c. For man consisteth of a soul which is spirituall as well as of a body Thoughâ—… materiall sword may be usefull for the body yet the soul singly considered in 〈◊〉 by it self hath no need of it Besides we have spirituall enemies whom a materiall sword can no way anâ—… and we are subject to spirituall assaults which cannot be repelled by corpâ—… weapons In these respects we have great need and use of a spirituall sword such as one as the Word is Hereby we have an evidence of the wise and good providence of God who â—…fordeth means answerable for our need every way corporall means for our 〈◊〉 spirituall means for our souls And as in wisdom he suffereth spirituall enemies to 〈◊〉 us with spirituall temptations so he furnisheth us with a weapon to resist â—…ose enemies and withstand those temptations It is therefore a point of egregious folly to account this sword a needlesse weapon or to be carelesse in the use of it But it will be our wisdom well to use it for our souls safety against all spirituall enemies and assaults §. 73. Of the Words dividing soul and spirit joynts and marrow THe first particular instance of the piercing power of the Word is that it divideth asunder soul and spirit The simple Verb whence the Greek participle being a compound here translated piercing signifieth to come But the Preposition with which it is compounded addes emphasis For the compound signifieth to come to or into Our English word pierce doth fully expresse as much Our former English thus translates iâ—… 〈◊〉 through How sarre the word pierceth is demonstrated in this phrase To the dividing asunâ—… of soul and spirit Of the Greek word translated dividing asunder See Chap. 2. v. 4. § 35. The things here said to be divided are soul and spirit Each of these words are 〈◊〉 put for the whole soul of man specially when they are singly set and joyned â—…ith the body by way of distinction as 1 Cor. 6. 20. Matth. 10. 28. But here both soul and spirit are put for particular distinct faculties The soul as distinguished from the spirit is put for the will and affections which are accounted inferiour faculties The spirit is put for the understanding or mind which is accounted the highest faculty commanding and guiding the rest Thâ—…s are they distinguished 1 Thess. 5. 23. Luk. 1. 36 37. The soul and spirit are as nearly and firmly knit together as any parts of the body can be yet the Word can divide them asunder and that not only by distinguishing the one from the other but also by discovering the severall desires and delights or dislikings and loathings of the soul and likewise of the castings plottings and contrivements of the spirit and all these both in good and evil things Some apply these words soul spirit to the naturall and regenerate parts of man to corruption and grace which in Scripture are commonly called flesh and spirit Gal. 5. 17. In this sense none can be here meant but such as are regenerate because none else have the spirit in that sense But the power of the Word as here intended is much manifested on those that are not regenerate These words following joynts and marrow are metaphoricall taken from the body and applied to the soul. The Greek Noun translated joynts is derived from a Verb that signifieth to fit or prepare I have espoused or fitted and prepared you saith the Apostle 2 Cor. 11. 2. Joynts are so fitted for that hollow place where they lie as they are as close and can as hardly be pierced or severed as the entire bone The substance of joynts is bony they are very bones so as a sword that easily cutteth asunder the thin skin and soft flesh may stick at the bony joynt and not cut it asâ—…nder By these joynts are meant resolute purposes of the minde obstinate resolutions of the will hard hearts feared consciences stubborn affections and passions Though a sharp two edged sword can hardly out asunder hard bony joynts yet can Gods Word easily cut asunder the aforesaid joynts of the soul. It can alter resolved purposes change obstinate wils beat down hard hearts rouze up feared consciences and subdue violent passions though they cleave so close to the soul as they may seem to be a part thereof How did Gods Word pierce the joynts of the soul of Ahab 1 King 20. 43. 21. 27. and of the Princes of Iudah Jer. 36. 16. and of Pilate Joh. 19 12. So in another kinde it pierced the joynts of the soul of Eli 1 Sam.
Chap. 2. v. 17. § 166 c. This further shews that the daies of our flesh even the time of this life is 〈◊〉 〈◊〉 for us to do what works of service are to be done by us It was Davids 〈◊〉 〈◊〉 that he served his own generation by the will of God Act. 13. 36. 〈◊〉 is he that said I will call upon God as long as I live Psal. 116. 2. This also is a matter of singular comfort to the members of Christ whose â—…cations against evils whose crying and tears are bounded within the daies 〈◊〉 〈◊〉 flesh as Christs were within the daies of his flesh For after those daies 〈◊〉 〈◊〉 hunger no more nor thirst any more c. But God shall wipe away all tears from 〈◊〉 eyes Rev. 7. 16 17. Herein lieth a main difference betwixt Christs members and others In the daies of this flesh all things come alike to all Eccles. 9. 2. But after these daies then shall 〈◊〉 wicked weep and gnash their teeth Matth 22. 13. If the damned in hell had but so many years for their howling and crying as Saints have daies yea minutes on 〈◊〉 it might be some stay and ground of hope unto them But they can have to such hope We have cause patiently to endure what the Lord shall lay upon us 〈◊〉 the daies of our flesh because no misery shall lie upon us any longer Death 〈◊〉 our last enemy the pangs of death our last pangs §. 34. Of Christs frequent praying THe act here applied to Christ as he is our Priest is thus expressed When he had offered up This is the interpretation of one Greek word which in reference to things offered unto God is proper to a Priest Hereof see v. 1. § 6. The word is a Participle of the time past to shew the efficacy of that which Christ 〈◊〉 For it hath reference to Gods hearing Christ. Christ having offered up prayâ—… to God God heard him The word translated prayers is derived from a Verb that signifieth to need Act. 17. 25. and also to crave For we use to crave the things which we need 〈◊〉 Noun is oft indefinitely used for any kinde of prayer Phil. 1. 4. Sometimes 〈◊〉 is distinguished from pâ—…tition for good things and then it is put for deprecation 〈◊〉 prayer for removing evil as Act. 1. 14. Eph. 6. 18. 1 Tim. 2. 1. Our English when it is thus distinguished translates it supplication That which in generall is here intended is that prayer was the means which Christ used for help in time of need He herein verified the foresaid double signification of the Greek word which was to need and to ask The holy Ghost takes speciall notice of Christs frequent use of this duty in the 〈◊〉 of his flesh when he was compassed about with many infirmities and stood in need of many things When Christ was first baptized he prayed Luke 3. 21. Early in the morning before he went out to preach he prayed Mark 1. 35. He prayed all night before he chose and sent forth his Apostles Luke 6. 12. After he had fed his bearers with his word in their souls and with bread and fish in their bodies and had sent them away he went to a mountain to pray Mark 6. 46. He prayed a little before he gave his Disciples the power of binding and loosing Luke 9. 18. He prayed when he prescribed a form of prayer Luke 11. 1. At the raising of Lazarus he prayed Ioh. 11. 41. When he first began to be troubled in his soul he prayed Iohn 12. 27 28. A solemn prayer of his is recorded Iohn 17. In his great agony he prayed again and again Matth. 26. 39 42 44. On the Crosse he prayed for his persecutors Luk. 23. 34. and for himself Luk. 23. 46. On sundry other occasions it is said that he lift up his eyes and looked unto heaven which was an outward evidence of the prayer of his heart This Christ did 1. In acknowledgement of his Father to be the fountain of all blessing 2. To shew his prudent care and conscience in using warrantable means for obtaining what he desired Matth. 7. 7. 3. To obtain a blessing upon what he had 1 Tim. 4. 5. 4. To shew himself a worshipper of God Psal. 95. 6. 5. To shew himself to be of the number of Gods people who call upon God Psal. 99 6. Act 9. 14. 1 Cor. 1. 2. 2 Tim. 2. 22. Others call not upon God Psal. 14. 4. Jer. 10 25. 6. To give evidence of the Spirit of grace and supplication in him Zech. 12. 10. 7. To make himself an example to us Ioh. 13. 15. Of this duty of prayer See The whole Armour of God Treat 3 Part 1. on Eph. 6. 18. § 4 c. §. 35. Of Christs Supplications THe Greek word translated Supplications is no where else to be found in the New Testament but in other Authors it is oft used It is derived from a 〈◊〉 that signifieth to come Thence a Noun which signifieth one that asketh a thing on his bended knee or prostrate on the ground We may call him a 〈◊〉 Hence the word in my text This word in other Authours signifieth such things as suppliants did bring iâ—… their hands as a branch of an Olive tree wrapped about with wool â—…mically it is put for the supplication that was made by such an one and in that respect is here fitly translated supplications and especially intendeth such prayers as are made by such as kneel or lie prostrate on the ground This may here have respect to Christs manner of prayer who kneeled down and prayed Luk. 22. 41. 〈◊〉 fell on his face and prayed Matth. 26. 39. By this pattern of Christ we are taught to tender our prayers to God with 〈◊〉 humility in the most submissive manner that we can Hereof see more in The whole Armour of God Treat 3. Part. 1. Of Prayer on Eph. 6. 18. § 9 c. §. 36. Of the Gifts Christ offered up THe foresaid prayers and supplications were some of those gifts which 〈◊〉 as our Priest offered up they were in speciall as the incense under the Law As his body was the Sacrifice so these the gifts These were offered up for himself to inable him to go through the work and for us that we might be delivered 〈◊〉 saved thereby Nothing could be more pleasing to God nothing more honourable to hiâ—… nothing more effectuall for our good Hereby we are taught what gifts we may offer unto God These are the 〈◊〉 of the lips which the Church promiseth to render Hos. 14. 2. This is that â—…cense which in every place shall be offered to God Mal. 1. 11. §. 37. Of the meaning of these words With strong crying and tears THe manner of offering the foresaid gifts is with emphasis thus set out 〈◊〉 strong crying and tears The Verb whence the Greek Noun translated crying is
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.
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.
it For the learned languages do oft understand the principall verb in many sentences though they do not expresse it By the Priest is meant the Lord Jesus Christ who is the onely true Priest of the New Testament as hath been proved Chap. 2 v. 17. § 172. The word translautd High in Greek properly signifieth grâ—…at In what sense Christ is called an high Priest and a great Priest is shewed Chap. 2. v. 17. § 173. To shew for whom in speciall Christ is an high Priest it is here added over the 〈◊〉 of God By the house of God is meant the Church of God as hath been demonstrated Chap. 3. v. 6. § 58 59. This preposition grâ—…at implieth a dominion or jurisdiction And that Christ is a Lord over the Church hath also been proved Chap. 3. v. 6. § 56 57. This description of Christ is here purposely set down as a motive to stir us up to approach to the throne of grace This duty therefore is inferred in the next verse upon this description The motive is very forcible For 1. A Priest is for men in things appertaining unto God 2. A great Priest is above other Priests and able to do what may be expected from a Priest yea more then from any other Priest 3. Saints being of the house of God the foresaid Priests will do most for them 4. He will the rather do for them because he is the Lord of that house He is over them Good grounds these are to move us to draw neere as followeth in the next verse §. 60. Of the resolution of Heb. Chap. 10. v. 19 20 21. Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an high Priest over the house of God Let us draw neer c. IN these three verses there is a Transition from the doctrinall part of this Epistle to the practicall part thereof Here observe 1. The inference of it upon that which went before Therefore 2. The substance thereof About the substance is noted 1. The manner of propounding it by a mild insinuation manifested two wayes 1. By this title of love Brethren 2. By intimating the end in this phrase having boldnesse 2. The matter whereof it consisted This is in generall a recapitulation of those principall points which he had before delivered and were of force to enforce the exhortations following The principall points are three 1. Liberty to enter v. 19. 2. A way prepared v. 20. 3. A guide to direct us in that way v. 21. Vers. 19. In setting down the first is declared 1. The kind of liberty in this word boldnesse 2. The end of it to enter amplified by the place whereinto they enter 3. The means whereby they have this liberty blood Amplified by the author whose blood it is Iesus By the blood of Iesus Vers. 20. In setting down the second the way is described 1. By two Epithites New and living 2. By the preparation thereof in this word consecrated This is amplified 1. By the author that hath done it namely Iesus 2. The persons for whom for us 3. The means thorow which This is 1. Propounded in a type thorow the vaile 2. Expounded This is 1. Generally hinted in this phrase that is to say 2. Expressed in this his the flesh Vers. 21. 3. In setting downe the guide he is described 1. By his function Priest This is amplified by the excellency of that function high Priest Or great Priest 2. By his dominion This is 1. Implyed in this word over 2. Amplified By the persons over whom he is the house of God §. 61. Of observations raised out of Heb. 10. v. 19 20 21. Vers. 19. I. PRiviledges must make men walk worthy of them This is the intendment of this particle of inference therefore II. Ministers and people are all as brethren This title brethren declares as much III. Ministers must seek to insinuate themselves into the hearts of their hearers By the title brethren and by declaring unto them their priviledges in this word having the Apostle doth so IV. Believers have liberty boldly to approach to God The word translated boldnesse in reference to that which followes intends as much V. Heaven was typified by the most holy place in the Tabernacle For heaven is here called the holiest VI. Believers have accesse to heaven They may enter into it VII The means of purchasing accesse to God is blood We have boldnesse to enter through blood VIII The blood whereby that priviledge is obtained is the blood of Iesus So much is here plainly expressed Vers. 20. IX There is a way for Saints to enter into heaven This is the intendâ—…nt of the way here mentioned X. That way is consecrated So much is here expressed XI The way is consecrated for us Christians Such are they who are comprised under this phrase for us XII The way to heaven in a new way XIII The way to heaven is a living way These two last doctrines are expresly set down XIV Legall types set out spirituall truths This is here exemplified under the type of a vaile XV. Types are to be applyed to their truths This general phrase that is to say intends as much XVI Christs flesh was typified by the vaile entring into the most holy place Vers. 21. XVII Christ is a true Priest He is here called a Priest XVIII Christ is a great Priest So he is also stiled XIX Christ hath a dominion He is over XX. Christs speciall dominion is over the house of God The Church is Gods house that is here intended XXI By Christ a Priest and Lord we have accesse to God This is gathered from the immediate inference of drawing neer v. 22. upon this description of Christ in this verse §. 62 Of drawing neere to God Heb. 10. v 22. Let us draw neere with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water HEre beginneth the practicall part of this Epistle It consisteth of sundry exhortations The first is in regard of our selves which is in generall to seeke what we want This is thus expressed Let us draw neere Though it be not here expressed to whom we should draw neere yet it is implyed in this phrase v. 19. To enter into the 〈◊〉 namely to him that dwelleth in the most holy place So much also is intended in this phrase Let us come boldly to the throne of Grace Chap. 4. v. 16. That iâ—… to him that sitteth on that throne Yet more plainly is it expressed to be God in this phrase come unto God Chap. 7. 25. and in this he that commeth unto God Chap. 11. 6. The Greeke word is the very same that was used Chap. 4. v. 16. § 92. It is made the meanes of partaking of salvation
by Christ and an evidence thereof See Chap. 7. v. 25. § 104. Of setting down the exhortation in the plurall number and first person See Chap. 2. v. 1. § 4. This exhortation sheweth that the priviledge of approaching to God must be used by them for whom it is procured In the former verses it was shewed that this priviledge was procured See v. 19. § 53. Here he exhorteth to use it To stir us up the more carefully to use it we have 1. Christs invitation thus expressed Come unto me Matth. 11. 28. To refuse so gracious an invitation is a point of rebellion and folly 2. Gods propensity to reach out to them that come unto him the Scepter of his grace and favour Ahashuerus was not so gracious in this kinde to Esther Eâ—… 5. 2. as God is to believers It is noted of one of the Emperours of Rome that he never dismissed any that came to him for favour with a sorrowfull minde 3. There is a promise made to such to be accepted and satisfied Iohn 7. 37. 4. They may have assurance of sufficient grace Chap. 4. 16. 5. Their drawing neer to God is an evidence of Gods drawing them Ioh. 6. 44 45. 6. Salvation is restrained to those that come to God Chap. 7. 25. On these and other like grounds we may we must draw neere to God in all our needs on all warrantable occasions §. 63 Of drawing neere with the heart THere are sundry requisites here set down by the Apostle concerning the manner of our drawing neere The first is that it be with a true heart Of the heart and the divers acceptions thereof See Chap. 3. v. 8. § 79. Here it is put for the innermost part of man even for the whole soul yet the body is not excluded for we must glorifie God in our body as well as in our spirit 1 Cor. 7. 20. But it is that which must principally be done Without the heart there can be no drawing neare to God It is not sufficient to draw neare in body nor with lips and tongue unlesse it be with heart also Give me thine heart saith the Lord Prov. 23. 26. Whatsoever you do do it heartily or from the soul Col. 3. 23. This is Gods desire Deut. 5. 29. The heart is as a Queene that hath the command over all the other parts It is a a spring and as Gods secret close Hereof see more Chap. 3. v. 12. § 126. Hereby is discovered the folly of superstitious persons and of meere civill men Superstitious persons place all their piety in externall duties They seeme to draw neare to God but not with the heart Of these there are two sorts 1. Such as performe duties which God hath enjoyned but formally and with the outward man only as the Jews Isa. 1. 11 c. 2. Such as worship God by humane inventions Matth. 15. 9. Both these are abomination to the Lord who doth as little regard externall ordinances instituted by himself performed without the heart as he doth humane inventions Isai. 66. 3. The Pharisees against whom Christ denounced many woeâ—… failed in both these So do Papists in and by their latine service and formall Protestants who are like those that came and sat before the Prophet Ezek. 33. 31. Meere civill men are such as suppose all religion to consist in the externall duâ—…s of the second Table If they be just in their dealing true in their words bountifull in their works they think that they have done all that is required Yet the very Heathen have herein gone beyond many of them What reward can such look for of God Even Publicans may do the same Matth. 5. 45 46. §. 64. Of a true Heart TO the heart before mentioned the Apostle here addeth this epithite true and that to meete with the deceipt of Hypocrites who pretend that in heart they draw neare when in truth their heart is fast set upon Pride Covetousnesse and other corruptions Such are they who are stiled Hypocrites in heart Ioâ—… 36. 13. These are said to have a heart and a heart We translate it a double heart Psal. 12. â—… One is the pretence of a good heart The other is a plaine evill heart It is therefore said of those who did pretend no more then what he did intend that they were not of double heart David thereforefore setteth forth a true heart under this phrase the whole heart Such a heart must be presented to God as is evident by sundry other epithites tending to the same purpose and attributed to the heart as a pure heart Psal. 24. 4. A clean heart Psal. 73. 1. A sound heart Prov. 14. 30. A faithfull heart Neh. 9. 8. An honest good heart Luke 8. 15. Upright in heart Psal. 7. 10. A perfect heart Isai. 38. 3. Yea like epithites in the abstract are atributed to the heart as uprightnesse in heart 1 King 3. 6. Singlenesse of heart Acts 2. 46. God is a searcher of the heart Acts 1. 24. Ier. 179. Great reason therefore that we draw neare unto him with atrue heart See more hereof Chap. 3. v. 12. § 26. This manifesteth the folly of hypocrites whose intents are different according to their different disposition 1. Some aime at the praises of men Matth. 6. 2. These are vaine glorious Hypocrites 2. Others aime at profit Matth. 23. 14. These are covetous Hypocrites 3. Others at mischiefe Ier. 41. 6. These are malicious Hypocrites Their sin is the greater in these and other like respects 1. They prefer man to God for if they did beare such respect to God as they do â—…o man they would labour to approve themselves to God which cannot be without a true heart Psal. 51. 6. 2. They delude and deceive men They make them judge amisse Man cannot brook to be mocked if therefore they knew the hypocrisie they would detest the Hypocrite 3. They carry about them an accuser a witnesse and a Judge This is their conscienc which oft proves very terrible Thus are they adversares to God to men and to their owne souls When hypocrites and profane persons shall meet together in hell for hell is their portion Matth. 24. 51. profane persons will insult over them and say where is the fruit of your drawing neere to God Of keeping the Heart See Chap. 3. v. 12. § 126. §. 65. Of drawing neere in full assurance of faith A Second virtue prescribed for a right manner of drawing neere to God is Faith which is here amplified by an especiall property thereof Assurance Of Faith in generall of the severall kinds thereof of the means of working encreasing and strengthning it and of other points thereabouts See the whole Armâ—… of God Treat 2. Part. 6 on Eph. 6. 16. Of Faith § 11. c. This text sheweth that Faith is an especiall means to make us fit to appear before God He that commeth to God must believe Heb. 11. 6. Heere of see more in
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
vengeance must needs follow upon despisers of the Gospel That this application might more clearly appear the Apostle sets down both the kinde of punishment and kinde of sin To make these points the more regarded he brings them in with an interrogative Thus Of how much sorer c. Of the emphasis of an interrogation in affirming a thing See Chap. 1. v. 5. § 46. and v. 14. § 155. and Chap. 9. v. 14. § 76. This word of comparison hath reference to the punishment before mentioned which was capitall implying the death of the body § 103. So as there are greater punishments then a bodily death whereupon the Lord sayeth Feare not them that kill the body and after that have no more that they can do But rather fear him which is able to destroy both bodie and soul in hell Matth. 10. 28. The Greek word translated sorer is comparative but anomalous The positive is put for any manner of evill either of sin or of punishment Thus this comparative word of my text is used in the case of sin 1 Tim. 5. 8. and in the case of punishment Luke 27. 64. So here For the word punishment is expresly mentioned and that under a word that signifieth a vindictive punishment or revenge The root whence it sprouteth signifieth a revenger The verb signifieth to revenge Paul twice attributeth it to himself in regard of that violent revenge he sought to do to the professors of the Christian Religion Acts 22. 5. and 26. 11. §. 107. Of the vengeance that followeth contempt of the Gospel THis emphaticall phrase how much sorer punishment giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance then despisers of the Law This is intended Chap. 12. v. 25. and Matth. 10. 14 15. and 11. 22 24. Gods goodnesse and mercy is more manifested to man by the Gospel then was by the Law It hath shined more and more unto the perfect day Prov. 4. 18. The greater the mercy is that is deâ—…ised the greater is the sin in despising it And answerable to the sin the judgement useth to be By the Gospel so much is done for children of men as God is moved to say What could have been done more to my vineyard that I have not done in it Isa. 5 4. This affordeth an admonition to us that live under the Gospel that we have it in high esteem lâ—…st disrespect thereto cause a despising thereof and despising of the Gospel cause the severest iudgement Take for an example Capernaum Math. 11. 23. And remember the pithy exhortation of the Apostle Chap. 2. v. 1. § 5. Obj. We read of many sorer judgements under the Law then under the Gospel Answ. 1. If it were so it would not follow that Gospel sins were lesse but that the patience of God was greater 2 Pet. 3. 9. 2. When punishment is defer'd it may be the severer Rom. 2. 5. Psal. 50. 21 22. 3. Judgements under the Gospel are more spirituall and in that respect more insensible yet sorer as hardnesse of heart a seared conscience a reprobate sense and greedinesse in sin These are scorpions in comparison of those whips which were under the Law 1 King 12. 14. These especially are effects of Gods just revenge As assurance of faith peace of conscience and joy in the holy Ghost are far greater blessings then outward peace worldly riches temporall delights and earthly honours so the spirituall judgements are the greater they are blind who see it not See more of this point Chap. 2. v. 3. § 21. §. 108. Of the evidence of Gods just proceedings against Sinners THe forementioned proceeding of God against despisers of the Gospel is so evident as the Apostle refers it to their own judgement and determination in this word suppose yee In like sense it is used by Christ himselfe Luke 13. 2 4. Iohn 5. 39. Of the divers acceptions of this word See Chap. 4. v. 1. § 13. It sheweth that such is the equity of Gods proceedings against sinners as men themselves may discern the same This is manifested by other like phrases as Iudge ye Isa. 5. 3. Know ye Rom. 3. 19. and 6. 16. Ye know 1 Cor. 6. 9. 1 John 3. 15. What will he do Matth. 21. 40. There are certaine common notions in a reasonable man which do demonstrate the equity of Gods proceeding with them This teacheth us well to use that stamp of Gods Image which he hath reserved in man notwithstanding his fall And for this end to compare Gods dealing with man in punishing him with his desert Thus shall we justifie God and shew our selves Children of Wisedome Luk. 7. 35. §. 109. Of sinners deserving what they suffer THe justice of Gods proceedings against sinners is set down in this phrase shall be thought worthy Of the meaning of the Greek word See Chap. 3. v. 3. § 42. In this respect the punishment of sin is called wages Rom. 6. 23. The word translated wages signifieth that allowance which was used to be given to souldiers which was alwayes accounted most just yea it is said to be a righteous thing before God 2 Thes. 1. 6. And the day of punishing every one is called the day of the reâ—…elation of the righteous judgement of God Rom. 2. 5. 1. The Judge who inflicteth punishment is called a righteous Iudge 2 Tim. 4. 8. Gen. 18. 25. 2. The nature of sin sheweth the equity of the judgement for all sin is of an infinite natâ—… and this sin is a wilfull rejecting of the means whereby the wounds of sin should be 〈◊〉 and the guilt thereof taken away Obj. Sin is 〈◊〉 temporary the punishment is eternall How can a temporary crime 〈◊〉 thought worthy of an eternall punishment Answ. See the treatise 〈◊〉 〈◊〉 sin against the Holy Ghost part 2. § 30 31. Of the just punishment of transgressors See Chap. 2. v. 2. § 16. 17. §. 110. Of the aggravation of Apostasie THe Apostle contenteth not himself with a generall declaration of the equity of Gods dealing with Apostates but maketh it more clear by a particular enumeration of sundry aggravations The first of them is thus expressed who hath trodden under foot the Son of God The first phrase hath trodden under foot is the interpretation of one Greek word which is a compound and implieth the basest using of a thing that can be It is compounded of a verb that signifieth to trample upon or to spurn at a thing Luk. 10. 19. and 21. 24. The preposition with which it is compounded aggravateth the aggravation implying a scornfull trampling upon a thing as where it is said of salt that hath lâ—…st his savour It is good for nothing but to be cast out and to be trodden under foot of men Matth. 5. 13. And it is applyed to swines trampling pearles under their feet Matth. 7. 6. Things trampled upon are counted nothing worth and therefore
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
because it is the grace of God The things of God are sacred and sacred things are not to be perverted To pervert and abuse grace is a kind of despighting the Spirit of grace How heinous a thing this is is shewed Chap. 10. v. 29. 5. Two speciall duties hence arise that grace is said to be of God One to return all the praise to God for any grace we have the other to use every grace to the glory of God See of this title His holinesse v. 10. § 56. §. 83. Of breeding corruptions TO the former kind of object whereabout Christians subjection must be exercised is that corruption whereunto we are subject thus expressed lest any root of bitternesse springing up c. This latter dependeth on the first word of the verse looking as is evident two wayes 1. In that the former particles are here repeated namely lest any 2. In that a participle springing up is used in this latter sentence Of this particle of caution lest and of the extent thereof in this word any see § 81. This word root is metaphorically used and setteth forth our corruption We know that that part of a plant which lieth within the earth draweth the moysture of the earth to it quickeneth and putteth a life into that moysture and so sendeth it up into the body and branches of the plant and thereby maketh it fruitfull Thus it sheweth that that inward corruption which lurketh in a man sprouteth forth into manifold sins This in Scripture is stiled the flesh Gal. 5. 17 19. The old man and the body of sin Rom. 6. 6. This phrase any root implieth that there are many sprigs strings of the great root For there is but one generall capitall root That and other inward corruptions are all of them breeding Iam. 1. 15. They are like leven 1 Cor. 5. 6. This will further be manifested by an induction of particulars such as these 1. The flesh Gal. 5. 19 20 21. Hence sprout all actuall sins 2. Error This is stiled leven Matth. 16. 6 12. Grant one absurdity and many more will follow from thence 3. Hypocrisie This also is a leven Luk. 12. 1. It sets men on work to invent a thousand tricks 4. Lust Jam. 1. 14 15. Hence arise many grievous sins 5. Covetousnesse This is the root of all evill 1 Tim. 6. 10. 6. Maliciousnesse This also is a leven 1 Cor. 5. 8. To this may Envy be added 7. Pride This is the cause of all contention Prov. 13. 10. and of sundry other sins Ezek. 7. 10. 8. Anger Gen. 49. 7. Prov. 29. 22. 9. Idlenesse Ezek. 36. 49. 2 Sam. 11. 7. 10. Infidelity This draweth from God Heb. 3. 12. To these I might adde and such like as the Apostle doth Gal. 5. 21. This teacheth us to be watchfull as against every sin so especially against breeding corruptions A skilfull gardner thinkes it not enough to cut off the heads of weeds but will pull up the roots Be watchfull over thine heart and soul Matth. 12. 25. and 15. 19. Above all suppresse naturall corruption and inward passions and lusts For this end observe these rules 1. Get assurance of regeneration whereby corrupt nature is altered Till a man be born again all will be in vain 2. Be well instructed in the mysteries of Godlinesse that so thou maist be kept from being seduced with errors 3. Bring thy will into subjection to Gods 4. Keep thine heart with all diligence Prov. 4. 23. 5. Be of a tender conscience 1 Sam. 24. 6. 2 Sam. 24. 10. 6. Set thine affections aright §. 84. Of the bitternesse of corruption TO make Christians the more watchfull against the forenamed root of corruption he addeth this Epithite unto it bitternesse The manner of expressing it in the abstract thus root of bitternesse implieth much emphasis that it is a most bitter root The like is used Act. 8. 23. It is an Hebraism wherein and whereby the excesse of a thing is set down as in these phrases Man of sin 2 Thes. 2. 3. Child of perdition Joh. 17. 12. Children of disobedience Eph. 2. 2. Herein the Apostle alludeth to this phrase root that beareth gall and wormwood Deut. 29. 18. Gall and wormwood are both exceeding bitter Experience testifieth as much So also doth sacred Scripture Of Gall it is thus said Their grapes are grapes of gall their clusters are bitter Deut. 32. 3â—… Thou art in the gall of bitternesse Act. 8. 23. Of wormwood also it is said Her end is bitter as wormwood Prov. 5. 4. And he hath filled me with bitternesse he hath made me drunken with wormwood Lam. 3. 15. Yea to expresse the greater bitternesse they are oft times both joyned together Gall and wormwood Deut. 29. 18. Jer. 9. 15. and 23. 15. Lam. 3. 19. The corruption here intended appeareth to be very bitter Thus evill and bitter are joyned together to shew the bitternesse of evill Ier. 2. 19. In this respect corruption is like to the waters of Marah Exod. 15. 23. and like the water of jeaâ—…sie Numb 5. 18. So as I may say of it as Abner did of the sword It will be bitternesse in the latter end 2 Sam. 2. 26. 1. This bitternesse is manifested by the opposition yea and plain contrariety of corruption to Gods word which is sweeter then honey and the honey combe Psal. 19. 10. Yea it is contrary to all Gods excellencies 2. The very tast thereof appears to be bitter to a man regenerate who is enabled to disceâ—… betwixt that which is spiritually sweet and bitter The sweetest thing to his spirituall tast is grace therefore corruptions must needs be bitter Hereupon it is noted that Peter wept bitterly Matth. 26. 75. 3. It is bitter in the effects and those temporall Lam. 3. 15 19. and also spirituall which are the wrath of God the curse of the law bondage under sin and Sathan which are worse then the bondage of the Israelites in Egypt whereby their lives were made bitter Exod. 1. 14. For this is it which canseth weeping and gnashing of teeth Matth. 25. 30. 1. This manifesteth the distempered estate of such as take delight in sin To drink galâ—… wormâ—…wood and other bitter things with delight cannot be the effect of a good temper and tast A woe is denounced against such Isa. 5. 20. yet such are all by nature especially they who take pleasure in unrighteousnesse 2 Thes. 2. 12. And unclean persons Prov. 5. 3 4. 2. This is a strong disswasion from all corruption which cannot but work upon those who duely poyse the seeming pleasingnesse of sin with the certain bitternesse thereof They who have their understanding well enlightened and have a good temper in their souls shall find gall and wormwood too little to set out the bitternesse of corruption By externall bitternesse a child is weaned from the brest Yet that is but an outward tast Should not we by this reall bitterness be
the reins Ier. 17. 10. and to whose eyes all things are naked and opened Heb. 4. 13. Charity judgeth not the hearts and consciences of men It leaveth them to God Charity believeth all things and hopeth things 1 Cor. 13. 7. that is the best it can of all It interpreteth all things in the better part By this means is brotherly-love established 3. We must as much as lieth in us be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1. 10. Union in minde and judgement is an effectual means of working and preserving union in heart and affection They who continued 〈◊〉 in the Apostles Doctrine were of one heart and one soul Act. 2. 42. 4. 32. Under the heart the affections are comprized under the soul the minde Unanimity is a great cause of brotherly-love Therefore we are oft exhorted to be of the same minde Rom. 12. 16. 2 Cor. 13. 11. Phil. 2. 2. Qu. What if all that professe the same faith cannot be brought to be in all points of one opinion so as there must needs be differences in that kinde as ever there were and ever are like to be Ans. In such cases let us dissent in love and wait till God reveal the truth to the one or to the other Differences in judgement must not cause alienations of heart and affection especially if the difference be about inferiour and indifferent things 〈◊〉 14. 2 3. 4. We must be thorowly informed about Gods love to us and get all the evidences we can thereof Gods love is as fire it heateth where it is harboured As fire kindleth fire so love kindleth and enflameth love especially when the soul is perswaded thereof Now they who truly love God will undoubtedly love such as bear the Image of God which Professors of the true faith doe 1 Iohn 4. 20 21. 5. 1. Apprehension of Gods love to us will the more enforce us to love the Brethren if withall we be perswaded of their love to us as we ought to be unlesse we see apparent evidences of the contrary Thus farre of the Rules concerning Opinion § 8. Of Rules for Brotherly-love concerning Meditation FOr Meditation 1. We must advisedly meditate on the excellency of this grace of brotherly-love All the excellencies of love have an eminency in brotherly-love Now love is set out by the Apostle as the most excellent of all graces Where he exhorts to covet earnestly the best gifts he adds this clause Yet shew I unto you a 〈◊〉 excellent way 1 Cor. 12. 31. That way is to season all with love And having reckoned up sundry singular properties and effects of love he layeth Faith Hope and Love together and concludes that of them love is the greatest 1 Cor. 13. 13. greatest in use greatest in continuance In use because all practical graces are set on work by love and love extends it self to the good of others It seeketh not her own onely Whereas Faith and Hope are as hands clasped fast holding that which makes to ones own good Love is as an hand opened dispersing that it hath to the good of others In continuance Love is greater then Faith or Hope because these end with this present life but Love continueth in the life to come and is most perfect in Heaven Besides there is no grace wherein a creature may more resemble his Creatour then Love God assumeth to himself this Title Love and that by a kinde of Property thus God is Love 1 John 4. 8 16. This doth in an high transcendent manner commend the excellency of Love and due Meditation on the excellency of a thing is an especial means of seeking after it and laying hold on it 2. We must duly consider the worth of a brother Brothers here meant are Saints by calling Whatsoever their outward condition be in this world they are most precious persons They are styled precious in Gods sight and honourable Isa. 43. 4. Excellent Psal. 16. 3. Gods jewels Mal. 3. 17. They are a chosen generation a royall Priesthood a holy Nation a peculiar people 1 Pet. 2. 9. Comparatively The righâ—… is more excellent then his neighbour Prov. 12. 26. that is then any other man not righteous And that in his birth For he is born of God John 1. 13. In his life He liveth by faith Hab. 2. 4. Gal. 2. 20. In his death Precious in the sight of the Lord is the death of his Saints Psal. 116. 15. Blessed are the dead that die in the Lord Revel 14. 13. This made Balaam to wish that he might dye the death of the righteous Numb 23. 10. God set his love on them before the world was He so dearly loved them as he spared not his dear and only Sonne but gave him to death for them Rom. 8. 32. He hath given his holy Spirit to quicken them to beautifie them to make them amiable before God and men He hath given his Angels a charge over them Psal. 91. 11. The Angels are ministring spirits for their sakes Heb. 1. 14. The whole world is preserved for them and they are reserved to glory Who should not who would not be kindly affectionated to them in brotherly-love 3. We must seriously think upon the good that may be reaped by them and from them The good is both temporall and spirituall Laban learned by experience that the Lord had blessed him for Iacobs sake Gen. 30. 27. And Potiphar saw that the Lord was with his servant Ioseph and that the Lord made all he did to prosper in his hand Gen. 39. 3. The good that those men received from Iacob and Ioseph who were both Saints was temporall Much spirituall good may also be received from such by their pious pattern prudent counsell pithy exhorrations powerfull prayer and other like means yea hereby also may our eternall salvation be promoted Due consideration of these and other-like benefits cannot but work brotherly-love towards them 4. We must diligently mark the prejudice that useth to arise from professors alienation of their hearts one from another and from dissentions following thereupon Gods blessed name is thereby blasphemed the Ministry of the Gospel standered the holy profession disgraced the faithfull ones grieved the guiltlesse miscensured the weak offended and enemies made to insult Surely they who duly consider these mischiefs will for the preventing hereof labour for this grace of brotherly-love §. 9. Of Rules for Brotherly love concerning Practice FOr practice 1. We must remove such impediments as ordinarily keep men from this grace of brotherly love One great and prime impediment is self-love Nothing more hinders the love of others especially the love of the brethren then self-love It is like the thorns among which good seed was sown Thorns use to soak out the life and heart of the ground so as good corn cannot there grow up to any maturity Self-love and brotherly love are oft opposed as 1 Cor. 10.
The word translated covetousnesse is a double compound The simple word signifieth silver The first compound love Silver is the most usuall commodity which man exchangeth for other commodities and it is put for all manner of riches because by it all earthly things use to be purchased Men ordinarily desire it and treasure it up and never think they have enough of it In this respect a covetous man is styled a lover of silver and a lover of silver is put for a covetous man The other compound is a privative or negative particle and thereupon denies what the former compound affirmeth That signified a lover of silver or covetous This no lover of silver or not covetous There is another word used in the Greek Testament to set out one that is covetous which according to the notation of it signifieth to have more intending a desire of having more and more so as it is never satisfied Both the words do set out the nature of a covetous man This sin of covetousnesse being here in the practice thereof expresly forbidden I intend distinctly to declare these four points 1. What the nature of covetousnesse is 2. Wherein the practice thereof consisteth 3. How hainous a sin it is 4. What remedies may be prescribed against it §. 49. Of the nature of Covetousnesse COvetousnesse is an immoderate desire of riches The Apostle implieth as much under this phrase They that will be rich 1 Tim. 6. 9. under that word will a desire and that unsatiable desire is comprised The notation of both the words before mentioned namely love of silver and desire of having more do demonstrate that covetousnesse consisteth in a desire Desire of riches is not simply covetousnesse for a man may lawfully pray for them So much is intended in the fourth petition Now what a man may pray for he may desire with the same limitations as he may pray for it Therefore it is an immoderate desire that is when a man is not content with that portion which God by his providence in a lawfull and warrantable course doth afford unto him but according to the Apostles phrase he will be rich He will have more then God alloweth him in a fair way and if he cannot otherwise get more he will be discontent The generall object of covetousnesse is riches Under this word all the commodities of this world are comprised and withall abundance of them yea more then is necessary Things necessary may be desired but not superfluity Pro. 30 8. This sinne is especially in the heart One may have little and yet be coveâ—…ous And one may be rich and yet free from covetousnesse §. 50. Of the practise of Covetousnesse in getting wealth COvetousnesse is practised three waies 1. In getting 2. In keeping 3. In spending what a man hath 1. When wealth is gotten unconscionably or immoderately it is a sign of a covetous heart That is said to be unconscionably gotten which is gotten against any duty whereunto conscience is bound As 1. Against any particular precept Therein Acan covetously transgressed Iosh. 7. 21. 2. Against piety as they which buy and fell on the Sabbath day for gain Neh. 13. 16. 3. Against justice as Ahab who by Naboth's unjust death got his Vineyard 1 King 21. 19. 4. Against charity as the rich man that took the poor mans sheep to entertain his friend 2 Sam. 12. 6. 5. Against equity as Gehazi who got that which his Master refused 2 King 5. 20. 6. Against verity as Ananias and Saphira with a lie kept back part of that which was devoted to the Church Act. 5. 2. 7. Against all these which was Iudas his sin in betraying his Master for thirty pieces of silver Matth. 26. 15. Whatsoever is by force or fraud by stealing lying or any other indirect course gotten is an effect of covetousnesse It argueth an over-greedy desire If it were not so no means would be used but that which is lawfull and in the use of them men would depend on God and be content with that portion which he by his providence affords them An immoderate getting is when men spend their wit pains and time in getting the goods of this world and rather then fail lose their meals meat and sleep and other refreshments yea and neglect the means of getting heavenly treasure They are only and wholly for the things of this world If spirituall and temporall blessings cannot stand together temporals shall be preferred and spirituall neglected as the Gadarens for fear of losing more swine prayed Christ to depart from their Coast Mark 5. 17. And they who for their Farm and Oxen sake refused to come to the Lords Supper Luke 14. 18 c. §. 51. Of the practice of Covetousnesse in keeping wealth COvetousnesse in keeping wealth is practised two waies 1. When men hoard up all that they can Though they have enough for the present yet fearing want for the future treasure up whatsoever they can get So did the rich fool in the Gospel His ground bearing fruit plentifully his minde was presently set upon inlarging his barns to lay up for many years to come Luke 12. 16 c. The wise man doth set out this covetous practice There is one alone and there is not a second yea he hath neither childe nor brother yet is there no end of all his labour neither is his eye satisfied with riches Eccles. 4. 8. These are they that take thought for the morrow that is cark and care for the future time which Christ expresly forbiddeth Matth. 6. 34. They think that whosoever want they will not 2. When men hoard up only for themselves They care not what treasure for the future the Commonwealth or the Church hath against times of need and triall nor do they care for the stock of the poor §. 52. Of the practice of Covetousnesse in Spending A Covetous practice in spending is manifested two waies 1. By spending too sparingly and too nigardiy in all things as when men live under their degree and place when they regard not decency in apparell or other like things when they afford not necessaries to themselves or to those that are under their charge these are pinch-penies Thus doth the wise man set out such an one A man to whom God hath given riches wealth and honour so that he wanteth nothing for his soul of all that he desireth yet God giveth him not power to eat thereof Eccl. 6. 2. 2. By being too prodigall in some things as in house-keeping in apparell in their pleasures on themselves wives and children but are too strait-handed in all works of charity and in contributions to Church and State Nabal was such an one He made a feast in his house like the feast of a King but yet refused to refresh Davids souldiers in their necessity with any part of his provision 1 Sam. 25. 11 36. And such an one was Dives he was cloathed himself in purple
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
13. 10. 24. 1 Thes. 4. 12. 5. 11. Brotherly-love is needfull in this respect also 5. Gods patern is in this kinde more excellently set forth For in relation to Saints he is said to love them and hate others Mal. 1. 2. Saints are a peculiar treasure to him above all people Exod. 19. 5. Deut. 10. 15. This example of God is much pressed upon this point of brotherly-love 1 Iohn 4. 9 10 11. And for brotherly-love Christs example in giving himself for his Church is also pressed Ephes. 5. 25. Iohn 13. 34. 6. The Commandment for brotherly-love is as expresse as for love Iohn 15. 12. Yea it is called a new Commandment John 13. 34. Indeed the Apostle where he 〈◊〉 it a new Commandment saith withall that it is an old Commandment 1 Joh. 2. 1. In the substance of it it is the old Commandment but in many circumstances 〈◊〉 one §. 6. Of the respects wherein love is styled a new Commandment LOve is styled a new Commandment in that 1. It is renewed in the Gospel by Christ and his Apostles and in that respect called the Law of Christ Gal. 6. 2. Now an Act renewed is counted a new Act or Statute 2. It is as a new thing frequently and fervently pressed in the New Testament by Christ and his Apostles even more then by Moses and the Prophets in the Old Testament 3. It is cleared by Christ from many false glosses which the ancient teachers of the Jews called Elders had brought upon it as this Thou shalt love thy Neighbour 〈◊〉 thine enemy Mat. 5. 43 44. As silver-plate cleared is counted new so this Commandment 4. It is freed by the Gospel from many burdensome Rites with which the Law â—…ogged it and thus it is accounted a new Commandment It is said That the Eâ—…gles youth is renewed Psal. 103. 5. which is thus The beak of an Eagle in time grows so thick and hard as she is not able to eat her meat she thereupon with â—…iolence strikes her beak against a Rock and breaks it all to pieces That which remains under the shell is counted a new beak It is also said of a Snake that her 〈◊〉 grows so hard and rough that she cannot well wind her self and nimbly slide up and down She useth thereupon to thrust her self thorow some narrow cleft â—…hereby that old skin is stripped off and thus is she a new Snake Thus the law of 〈◊〉 is new 5. This is a new Commandment in regard of the manner of delivering it For it is by the Gospel delivered with such life and power as it makes men to yield to it Gods Spirit accompanying the Ministry of the Gospel which is thereupon called The ministration of the Spirit 2 Cor. 3. 8 And God is said by the Gospel to put his Laws into our mindes and to write them in our hearts Heb. 8. 10. Concerning this particular the Apostle saith That we are taught of God to love one another 1 Thess. 4. 9. that is God by his Gospel effectually perswades us to love one another 6. The Commandment of brotherly-love is ever fresh like a new thing as the shoes and apparel of the Israelites in the wildernesse waxed not old Deu. 8. 4. 29. 5. In this respect the Prophet styleth the Covenant of Grace under the Gospel a new Covenant Jer. 31. 31. It is so styled in opposition to the former which waxed old Heb. 8. 13 7. The object of brotherly-love under the Gospel is new in regard of the extent of it For of old they of Israel only were counted Brethren In this respect it is said Deut. 23. 10. unto a stranger thou mayest lend upon usury but not unto thy brother by whom he means an Israelite But now under the Gospel They who were then afarre off are made nigh and both Iew and Gentile are made one Ephâ—…s 3. 13 14. For there is neither Iew nor Greek all are one in Christ Iesus Gal. 3. 28. 8. Under the Gospel there is manifested a farther extent of brotherly-love which may be accounted as a new rule The Law saith Thou shalt love thy neighbour as thy self Levit. 19. 18. But under the Gospel it is said We ought to lay down our lives for the brethren 1 John 3. 16. Thereupon the Apostle saith I will very gladly spend and be spent for you 2 Cor. 12. 15. And again If I be offered upon the Sacrifice and service of your faith I joy and rejoyce with you all Phil. 2. 17. 9. There is under the Gospel a new patern of brotherly-love set before us namely of Gods sending his Sonne to be a propitiation for our sins Beloved if God so loved us we ought also to love one another 1 John 4. 10 11. We have also a new patern of Christ giving himself for his Church Ephes. 5. 25. Now we ought to love one another as Christ hath loved us Joh. 15. 12. 10. It is called a new Commandment by an excellency as a new Song Psal. 149. 1. that is a most excellent Song And again The Lord hath created a new thing Jer. 31. 22. that is a wonderfull thing Thus also that which is called a better Covenant is said to be a new Covenant Heb. 8. 6 8. §. 7. Of Rules for attaining to and abounding in Brotherly-love concerning Opinion THe Rules for attaining to and abounding in brotherly-love may be reduced into three heads 1. Opinion 2. Meditation 3. Practice For Opinion 1. We must be well instructed in the truth of that Religion which we and others who are accounted brethren do professe Frequent reading of Gods Word diligent attending to the preaching thereof serious meditating thereon and mutual conference thereabout are special means of instructing us in the true Religion Knowledge hereof and faith herein will knit our hearts to the profession of the same and hold us close to them Religion hath its notation a religando from knitting close and binding fast together Nothing is of more force to that end then Religion especially the true Religion Idolatrous heretical and false religions knit the hearts of the Professors thereof together yet they want that spirit of life which accompanieth the true Religion True Religion therefore must needs be of more force to knit men together 2. We must have a good opinion and be well perswaded of the truth and soundness of our brothers profession Other wise an external profession will be so far from uniting our hearts as it will rather alienate them the more one from another Hypocrites and dissemblers are detesâ—…ed of all None will dare to trust them none will care to be intimate with them Now that we may have and retain a good opinion of professours we must judge of them according to the rule of charity for we cannot judge of them according to the rule of certainty That is his prerogative who searcheth the heart and trieth