Candlestick was and for the same ends See v. 2. § 8. It set forth the purity and continuance of Gods ordinances It sheweth also that things presented before the Lord must be pure and such as are indeed precious and may well be so accounted Thus will they be also lasting as Gold 2. The quantity being an Omerfull shewed the plenty of Gods provision For an 〈◊〉 held about three pintes which is a plentifull allowance of bread for one person every day and so much had every man every day Exod. 16. 16. Thus Christ is a plentifull portion So as we may well rest therein God would have this measure in particular reserved that his plentifull provision for those of whom he taketh care might be the better considered 3. The place before the Lord was before the Ark which was a speciall represenâ—… of Gods presence There it was put 1. Because this was a solemn and sacred monument and therefore put in a sacred 〈◊〉 solemne place 2. To put them in mind of this evidence of Gods providence so oft as they appeared before God for it is very usefull when in prayer we appear before God to â—…ll to mind Gods memorable and mercifull workes 3. To demonstrate that Christ our spiritual food is to be found before God 4. The end was that future generations might have knowledge of this evidence of Gods providence Hereof see Chap. The Churches Conquest on Exod. 17. 15. § 76. Thus God will have Christ to be remembred throughout all generations He 〈◊〉 but a set time on earth and in that time tlid and endured what was requisite for mans eternal salvation 〈◊〉 the memorials thereof remain thorowout all ages §. 28. Of Aarâ—…ns dry Rod. THe fourth particular type in the most holy place is thus expressed 〈◊〉 rod that budded Here are three things to be considered 1. The type it self a rod. 2. The owner thereof Aaron 3. The effect that budded 1. Both the Hebrew and Greek word translated rod is diversly taken See Chap. 1. v. 8. § 11. The Greek word is put for a staffe to walk with Matth. 10. 10. for a 〈◊〉 to beat one with Rev. 2. 27. for a staffe to measure withall Rev. 11. 1. For a scepter Heb. 1. 8. Here it is taken for a Governours staffe For Governours used to carry long white slaves in their hands Some take it for a Shepheards crook which they say every head of the several tribes of Israel did bear in their hands in memorial of Israel their father who was a shepheard under his uncle Laban yea and each head of the several tribes was a shepheard also Of what kinde or fashion soever it were this is certain that it was 〈◊〉 from a 〈◊〉 very dry past sprouting and springing according to the course of nature a dry stick as we say This typified Christ who came from the stock of man but as a withered branch The house of David was not known in the world when Christ sprang out of it For 〈◊〉 did what he could to destroy that whole stock The meaness and poverty of 〈◊〉 and Mary were a means of keeping them from the notice of Herod Christ also in his own person was as a dry withered stick From his birth till the 〈◊〉 year of his age he lived in a private low and mean condition Yea afterwards though he did such works as might have made him famous he was exâ—… despised and at the time of his death apprehended as a traytor arraigned scourged busfeted many other wayes most vilely handled and crucified betwixt two 〈◊〉 dead and buried He is to the life set forth to be as a dry stick Isa. 53. This phrase I am it worm and no man a reproach of men and despised of the people is spoken of Christ Psal 22. 6. Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉 and of the glory thereof This also may be applyed to the mysticall body of Christ which by natureâ—… dead in sin Eph. 2. 1. This circumstance is a strong prop to our saith in all seeming impossibilities for effecting glorious matters 2. This rod is said to be Aarons for distinctions sake It is probable that it was 〈◊〉 to the râ—…ds of the heads of other tribes because their several names were written â—…on them Numb 17. 2. Thus Christ taking upon him mans nature was as other men It is said of 〈◊〉 there shall come forth a rod out of the stem of Iesse c. Isai. 11. 1. He took upon 〈◊〉 form of a servant c. Phil. 2. 7. Thus came Christ to be a fit redeemer and saviour Thus may we with stronger confidence trust unto him §. 29. Of the effect and fruit of Aarons rod. THe effect of the foresaid dry rod is set down in four branches 1. It budded 2. It brought forth buds 3. It bloomed blossomes 4. It yeelded Almonds These typified the glory of the Lord Jesus who notwithstanding his foresaid meanness was manifested to be the promised Messiah the King of Israel and this many wayes 1. Angels declared as much before and at his birth Luk. 1. 27. and 2. 10 11. so did the wise men from the East Matth. 2. 2. 2. The manner of his preaching and myracles which he wrought declared as much Matth. 4. 24. and 7. 29. Ioh. 7. 31 46. 3. After he was put to death he rose again ascended into heaven and gave giftâ—… to men Eph. 4. 8. These were lively sproutings buddings blossomes and fruits 4. The members of his mystical body though brought to dry bones shall be raised and made glorious Thus every way there is hope of glory arising out of meanness The kind of fruit that was brought forth is said to be Almonds which are a sweet and pleasing fruit yea wholsome and medicinable Most sure it is that the 〈◊〉 is so nothing more sweet and pleasing nothing more wholsome and medicinable then the fruit of all manner of grace that sprouteth out of Christ. By the foresaid fruit of Aarons rod was Aaron manifested to be chosen the high Priest of God Numb 17. 5. So was Christ by his glorious works and manner of preaching by his death resurrection and ascention and gifts that he gave manifested to be appointed of God our high Priest After the foresaid evidence of Aarons being chosen of God by his rod that 〈◊〉 was set before the testimony Numb 17. 10. So Christ after the foresaid evidences of his glory is set in heaven at Gods right hand Heb. 8. 1. To heaven therefore must we on all oceasions lift up the eye of our faith and thereby behold this our high Priest there abiding for us §. 30. Of the tables of the Covenant THe fift holy type in the most holy place was the Tables of the covenant The Greek word properly signifieth a broad thing and that which is 〈◊〉 stone The French word plague seemes to be derived from the
much content and found much benefit to their souls wellfare And whereas many persons of quality came out of their good respect to Visit him he would indeavour so to order their conference as it might be profitable to edification or if their Visies were meerly complementall he accounted it a great burden unto him He was allwaies of a very friendly and courteous disposition whom the meanest not only of his Parish but of the City found easie of access and as easie to be intreated yea ready to do what he could to all Among other graces Humility was eminent in him for he was not observed to be puffed up either with the flocks of multitudes unto his Ministery which were many and great nor with any applauses of men but would still say he knew more of himself to a base him than any could know to extoll him He was much in Communion with God and contented not himself only with daily constant ordinary holy exercises but was also frequent in extraordinary duties In the Bishops time when it might not be permitted to keep a Fast openly in the Church he was one of those Ministers who frequently helped pious Christians in their private Fasts In times of fear and danger he and others had sometimes weekly sometimes monethly Fasts whereof many in his own House and Vestry which he was eminently observed to perform with extraordinary reverence and awfullness of spirit His confessions were accompanied with much sense of sin broakennesse of heart self-abhorrency judging of the creature and justifying of God In petition very pertinent Judicious Spirituall Seasonable accompanied with Faith and Fervour like a true Son of Iacob wrestling with tears and supplications as resolving not to let him go without a blessing But none like him in Thanksgiving after a man would think he had spent the last drop of his Spirit in Confession and Praier O how would he revive and gather up his Spirits when he came to the work of Thanksgiving wherein he would be so large particular warm and vigorous that in the end of the day he would quicken the auditory as if then the work had been but newly to begin and that only had been the work of the day Wherein he may be a pattern to all his surviving Brethren in the Ministery He was very inquisitive after the good and wellfare of the Church of God as at home so abroad that accordingly he might order his prayers in their behalf being ever mindfull of them in his prayers And when he heard it went ill with the Church of God in any place like another Nehemiah he sat him down and wept and mourned and fasted and prayed unto the God of heaven in their behalf Great was his patience under the visiting hand of God especially in his old age when God visited him with painfull Maladies Though by reason of the bitterness of his paines by the Stone and sharpness of Urine and that Lethalis arundo as he oft called it that deadly Arrow in his side which he knew could never be pluckt out of it but by death I mean his Asthma which he got by an excessive cold in attending upon publick imployment notwithstanding I say by reason of these he hath been often heard to groan yet was he never heard once to grumble But he would oft say Soul be silent Soul be patient it is thy God and Father that thus ordereth thy estate Thou art his clay he may tread and trample on thee as it pleaseth him thou hast deserved much more it is enough that thou art kept out of hel though thy pain be grievous yet it is tolerable thy God affords some intermissions he will turn it to thy good and at length put an end to all none of these can be expected in hel He would oft make mention of the extent of Obedience which he said was not only to endeavour to do what God requireth but also patiently to bear what Gods will is to lay upon his creature as Christ himself though he were the Son yet learned obedience by the things which he suffered In his greatest pangs he oft used this speech of Iob Shall we receive good from the hands of God and not evill He often commended his Soul unto Christ and would say I am perswaded that he is able to keep that which I have committed to him against that day When any of his Friends went about to comfort him in those gifts which God had bestowed on him and works which he had wrought by him he would answer I dare not think of any such thing for comfort Iesus Christ and what he hath done and endured is the only ground of my sure comfort Many that came to visit him in his weaknesse professed that they went away better than they came by reason of those savoury and gracious expressions that proceeded from him Though towards his latter end his fits of the Stone were frequent and sharp having some times 4. or 5. in an hour yet such was his desire to finish that so much desired Commentary of his upon the Epistle to the Hebrewes that so soon as the bitterness of the pain of a fit was over he returned to his work and made some progresse therein And thus he continued labouring at his work through much pain till Tuesday the sixth of Decem. 1653. About which time as his naturall strengh was exceedingly decayed so his Intellectuals began to fail and for the three following daies drowsiness seized upon him insomuch that he could not hold up his head to look into a book but slumbered away his time in his Chair and upon the Friday being the third day since he had given over his studies enquiring what day it was he cried out Alas I have lost three daies The day following being Saturday he had no desire to arise out of his bed neither indeed could in regard of his weaknesse which was such as he said Now I have not long to live in this world the time of my departure is at hand I am going to my desired haven the apprehension whereof was no little joy unto him for he had often said unto such of his friends as came to visit him in his sickness I am most willing to dy having I bless God nothing to do but to dy Indeed he seemed sometimes to be in Pauls strait between Life and Death having a desire to depart that he might be with Christ which was best but yet very desirous was he to finish his Commentary on the Epistle to the Hebrews which he knew would be usefull to the Church of God and in that respect was willing to live and God so far answered his desire in that particular that he lived to finish it within half a Chapter But when he perceived that his time in this world could not be long O! how sweet and joyfull was the apprehension of Death unto him which he
himself to sit at Gods right hand but Iehovah that said to him Sit on my right hand glorified him herein God hath highly exalted him and given him a Name which is above every Name God was pleased thus highly to exalt his Sonne in sundry respects 1. In regard of that entire love which as a Father he did bear to a Sonne Ioh. 3. 35. 5. 20. 2. In regard of the low degree of Christs humiliation Philip. 2. 8 9. Ephes. 4. 9 10. 3. In regard of that charge which Christ undertook to provide for his Church and to protect it Hereunto is he the better enabled by that high advancement Mat. 28. 18 19 20. Ioh. 17. 2. 4. In regard of the Saints who are Christs members that they might with stronger confidence depend on him Psa. 80. 17 18. 2 Tim. 1. 12. 5. In regard of his enemies that he might be the greater terrour unto them and be more able to subdue them Psa. 110. 2. §. 150. Of Christs continuance at Gods right hand TO the greatnesse of Christs dignity is added his continuance therein which is until one principall end of his high advancement shall be accomplished which is the subduing of all his enemies This word until though it point at a time how long Christ shall retain his dignity yet it setteth not down a date thereof or a period thereto For it hath not alwaies reference to the future time as excluding it but to that whole space of time that is to passe to the accomplishing of the thing mentioned including in it all that space of time and that because the question is concerning it alone as where Christ saith Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Mat. 5. 18. his meaning is not that the Law shall passe when heaven and earth passe away but that so long as the world continueth the Law shall remain to be the rule of righteousnesse This word until oft implieth rather a deniall of a determination then an affirmation thereof as 2 Sam. 6. 23. where it is said that Michal had no childe until the day of her death None will imagine that after her death she had any but because the question of having a childe must be about the time of her life this phrase Until the day of her death is used In the same sense a like phrase of the Virgin Maries bringing forth the Lord Jesus is used Mat. 1. 25. Joseph knew her not till she had brought forth her first born Sonne that is he never knew her Thus is this word until here to be taken Sit on my right hand until I make thiâ—…e enemies my footstool Sit till then and ever after that So as here is implied an everlasting continuance of Christs dignity If until all his enemies be subdued then for ever For what shall hinder it when there be no enemies Will his Subjects hinder it Will his members that are advanced with him hinder it Will good Angels whose Ministry is made the more glorious thereby hinder it Will his Father whose love and respect to him is unchangeable and everlasting hinder it Obj. Subduing of enemies is here set down as the end of Christs sitting at Gods right hand when that end is accomplished there will be no need of his sitting there Answ. Though subduing of enemies be one end yet it is not the only end Sundry other ends have have been noted before § 149. It will be requisite that Christ having to the full accomplished all things that were to be done or endured for mans full redemption and eternal salvation should for ever retain that dignity whereunto he was advanced after he had accomplished all To depart from any part of his dignity at any time would be some impeachment of his glory Object 2. It is expresly said that when the end cometh the Sonne shall deliver up the Kingdom to God the Father And when all things shall be subdued unto him then shall the Sonne also himself be subject c. 1 Cor. 15. 24 28. The Answer to these words is set down before § 109. §. 151. Of Christs Enemies THE time of Christs sitting at Gods right hand being thus expressed Until I make thine enemies thy footstool plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth These enemies are not only such as directly oppose Christ himself as the Scribes and Pharisees Priests and Rulers among the Jews who at length brought him to that shamefull death upon the Crosse Act. 2. 23. or as Saul who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Iesus Act. 26. 9. and Iulian who with his breath breathed out this scornfull Title against Christ O Galilean thou hast overcome but also such as revile wrong oppresse or any way persecute the Church of Christ or any of the members of his body It was in relation unto them that Christ said to Saul when he breathed out threatning and slaughter against the Disciples of the Lord Saul Saul why persecutest thou me Act. 9. 1 4. for beleevers are so united unto Christ as members unto an head Ephes. 1. 22 23. and thereupon it is that he that toucheth them toucheth the apple of his eye Zech. 2. 8. That we may the better discern who and what these enemies are I will endeavour to rank them out as it were in battle array In a well set army there is a Generall and under him Colonels Captains Lieutenants Majors Corporals Ancients Trumpeters Drummers Scouts and of Souldiers there useth to be a Van-guard man Battalio Reer right and left Wings and Ambushments The Generall is that great Dragon and old Serpent which is called the devil and Satan Rev. 12. 9. Colonels Captains and other Commanders and Officers who whet on and embolden all such as take part with Satan are all sorts of infernall spirits and fiends of hell The Van is made up of Athiests Idolaters Persecutors and other like open and impudent enemies of the Church The Battalia consists of all manner of prophane and licentious persons In the right wing are all the lusts of the flesh in the left all the honours and pleasures of the world In the Reer follow sinne death grave and hell it self with such like mortall enemies and their deadly instruments In ambushment lie hypocrites false brethren corrupt teachers and treacherous Politicians There being such enemies it much concerns us to be very watchful against them and to take heed of security And we ought to be strong in the Lord and in the power of his might Eph. 6. 10. Yea we ought alwaies to be prepared and stand armed with the whole armour of God Eph. 6. 13. c. Obj. Christ on his Crosse having spoiled Principalities and Powers made a shew of them openly triumphing over them in it Col. 2. 14 15. And when he ascended
to God or man and of what is a sinne against the one and a wrong unto the other Herein lieth a main difference betwixt this Divine Law and all humane Laws These are subject to alterations and corrections or amendments for which end Parliaments and Councels are oft convocated §. 13. Of the respects wherein the word of Angels was steadfast THe word of Angels may be said to be steadfast in three especial respects 1 In the Event in that whatsoever they declared by prediction promise or threatning was answerably accomplished Of predictions take these instances Gen. 16. 11 12. 31. 11 12. Zech. 1. 9 c. Matth. 28. 5 7. Acts 10. 3 c. Rev. 1. 1. Of promises take these Gen. 18. 10. Iudges 13. 3. Matth. 1. 20. Acts 27. 23. Of threatnings take these Gen. 19. 13. 2 Kings 1. 3 4. These particulars are sufficient to prove the point in hand As for the generall I dare boldly say that never was any matter of history or or promise of good or threatning of judgement declared by an Angel but answerably it was accomplished and in that respect an Angels word was steadfast 2 The word of Angels was steadfast in regard of the bond which bound them to whom any duty was enjoyned or direction given to observe the same For they were extraordinarily sent from God yea they were the chiefest of Gods Messengers Saints thereupon believed their word and obeyed their charge As Manoah Judg. 13. 8 12. Elijah 1 Kings 19. 8. 2 Kings 1. 15. The Virgin Mary Luke 1. 38. Ioseph Matth. 1. 24. and sundry others 3. Their word was steadfast in regard of the penalty which was inflicted on such as believed not or obeyed not their word Hereof see § 16 17. §. 14. Of the difference between transgression and disobedience UPon the steadfastness of Gods Word though spoken by Angels it is inferred that every transgression and disobedience received a just recompence of reward This inference is joyned to the steadfastness of their word by a copulative particle AND which sheweth that this penalty is a motive to give good heed to their word as well as the steadfastness thereof And that it is an effect that will assuredly follow thereupon For because the word of Angels was steadfast therefore every transgression was punished There are two words in this inference namely transgression and disobedience which in the generall may intend one and the same thing and yet here be also distinguished by their degrees yea and by their kindes The verb from whence the first word in Greek is derived properly signifieth to pass over a thing metaphorically having reference to a Law or any other rule it signifieth to swerve from that rule or to violate and break that Law Matth. 15. 3. In this metaphoricall sense this word is oft used in relation to the Law of God and put for any breach thereof as Rom. 4. 15. Gal. 3. 19. It is put for the first sinne of Adam Rom. 5. 14. and for Eves speciall sinne 1 Tim. 2. 14. The other word according to the notation of it in Greek intimateth a turning of the ear from that which is spoken and that with a kinde of obstinacy and contumacy as where Christ saith of an obstinate brother if he neglect to hear Mat. 18. 17. or obstinately refuse to hear I finde the word here translated disobedience twice opposed to a willing and ready obedience namely of true Saints 2 Cor. 10. 6. and of Christ Rom. 5. 19. This opposition importeth a wilfull disobedience or a contumacy as some here translate the word Others under the former word transgression comprise sinnes of commission and under the later word disobedience sinnes of omission For the Verb from whence the later word is derived signifieth to neglect or refuse to hear Matth. 18. 17. There is questionless a difference betwixt these two words either in the degrees or in the kinds of disobedience in which respect the universall or as here it is used distributive particle every is premised to shew that no transgression great or mean in one or other kinde passed unpunished Let not any think by mincing his sinne to escape punishment A Prophet having reckoned up a catalogue of sins some greater some lighter maketh this inference If a man do the like to any one of these things he shall surely dye Ezek. 18. 10 13. Every particular branch of Gods Law is as a distinct linck of a chain if any one linck fail the whole chain is broken The will of the Law-maker is disobeyed in every transgression Iames 2. 10 11. Herein lieth a main difference betwixt a faithfull servant of God and a formall professor The former makes conscience of every sin The later of such only as are less agreeable to his own corrupt humour or such as he conceiveth most dammageable to himself §. 15. Of punishments on transgressours THe memorable judgements executed on the Israelites after the Law was given unto them on Mount Sinai do give evident proof of the Divine vengeance which was executed on the transgressors thereof Many of those judgements are reckoned up together 1 Cor. 10. 5 c. I will endeavour further to exemplifie the same in particular judgements executed on the transgressors of every one of the particular precepts or of denunciations of judgements against them 1 Moses and Aaron for their transgressions against the first Commandment because they beleeved not but rebelled against Gods Word died in the wilderness and entred not into Canaan Numb 20. 12 34. 2 The Israelites that worshiped the golden Calf Exod. 32. 6 28. and joyned themselves unto Baal-Peor Numb 25. 3 4 5. And the sons of Aaron that offered strange fire Lev. 10. 1 2. were all destroyed for their Idolatry against the second Commandment 3 The blasphemour against the third Commandment was stoned Levit. 24. 11. 23. 4 He that gathered sticks upon the Sabbath day was also stoned for violating the fourth Commandment Numb 15. 32 36. 5 Corah Dathan and Abiram with such as took part with them perished for breaking the fifth Commandment in rising up against Moses and Aaron their Governours in State and Church Numb 16. 3 32 35. 6 A murtherer was to be put to death and not spared Numb 35. 31. 7 Zimri and Cosby were suddenly slain together for their impudent filthiness and the people that committed whoredom with the daughters of Moab Numb 25. 1 8 9. 8 Achan for coveting and stealing what God had forbidden was destroyed with all that belonged to him Iosh. 7. 21 24 25. 9 A false witness was to be dealt withall as he had thought to have done to his brother Deut. 19. 19. His doom is this He shall not be unpunished he shall perish Prov. 19. 5. 21. 28. Not to insist on any more particulars these and all other transgressions together with their punishment are comprised under these words Cursed be he
As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
which is not throughly conceived at first by meditation may be better understood Meditation to man is as chewing the cud to sundry beasts whereby that which they eat is better digested Sundry beasts which chewed the cud were under the Law counted clean which in a figure commendeth meditation Surely this brings much profit which they finde who carefully use it 2. The practise with others is Conference This may be more usefull then meditation because thereby we have not only our help but also the help of others Hereby we may also bring help to others §. 23. Of Christ above all to be considered THat weighty point which the Apostle would have them to consider is Christ himself If any thing in the world be to be seriously considered surely Christ above all and that in his excellencies Consider how great this man was Heb. 7. 4. and in his meanness Consider him that endured such contradiction c. Heb. 12. 3. yea in his humanity and in the exaltation thereof Remember that Iesus Christ of the seed of David was raised from the dead 2 Tim. 2. 8. It is very observable that this remarkable note of consideration Behold is in Scripture oftner prefixed before the mysteries of Christ and that both in the old and new Testament then before any other one mystery whatsoever The dignity of Christs person the admirable union of his two natures the excellency of his Offices his low descent for our sakes the extent of his sufferings his full conquest over all our enemies his glorious exaltation and the incomparable benefits that we reap by Christ are all very forcible motives to stirre us up to consider him The Apostle was so farre ravished with the apprehension of Christ Jesus as he saith I determined not to know any thing among you save Iesus Christ and him erucisied 1 Cor. 2. 2. And again I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord Phil. 3. 8. This sets an high commendation on the sacred Scripture that it setteth out Christ so much as it doth and that both in the old and new Testament In the Old by Promises Prophesies Types Figures and other like means In the New plainly perspicuously and that in his conception birth private life publique Ministry great works great sufferings Death Buriall Resurrection Ascension sitting at the right hand of his Father continuall intercession for us his power of judging all and eternall glory It will therefore be an especiall point of prudence in us diligently to reade the Scriptures and that for this end especially that we may know and consider Christ. In reading the Scriptures mark such places especially as set out Jesus Christ Meditate on them and thus consider him §. 24. Of Christ an Apostle THat which the Apostle would have us especially to consider in Christ concerneth two of his Offices namely his Propheticall Office in this word Apostle and his Priestly function in this High-priest Though it be the Propheticall Office of Christ which is set out under this word Apostle yet that word is used because an Apostle was the chiefest Minister that eveâ—… was instituted under the New Testament Eph. 4. 11. And an Apostleship had more priviledges conferred upon it then ever any other Function in the Church before or since the Apostles times had This amplifieth the excellency of Christs Propheticall Office and sheweth that it is of the most excellent kinde Of the meaning of this word Apostle see Chap. 2. v. 2. § 26. There was shewed how Apostles properly so called were distinguished from other Ministers both in the manner of their calling and also in the speciall priviledges that belonged thereunto That which is further to be declared concerning Christs Apostleship is to prove that Christ was an Apostle 1. In his generall Function 2. In his speciall calling thereunto 3. In the priviledges that appertained to that Function I. The generall Function of Christ as a Prophet an Apostle and Minister of the Word of God was to make known the will of the Father unto his people Thâ—… Christ did this hath been before shewed Chap. 1. v. 2. § 14. Chap. 2. v. 3. § 22 24. v. 12. § 111 112. II. His speciall call to that Function was immediate from the Father Christ thâ—… saith of himself As my Father hath sent me even so send I you Joh. 20. 21. Ofâ—… doth Christ make mention of this that his Father sent him Where Christ saith to the Jews Ye have neither heard the Fathers voice at any time nor seen his shape Joâ—… 5. 37. He speaketh it in an opposition betwixt the Jews and himself and giveth them to understand that what they had not done he had done He had both heâ—… his Fathers voice and seen his shape Therefore he thus saith Not that any 〈◊〉 had seen the Father save he which is of God he hath seen the Father Joh. 6. 46. To the same purpose tends this No man hath seen God at any time the only begâ—…tten Sâ—… which is in the bosom of the Father he hath declared him Joh. 1. 18. III. The priviledges which belonged to an Apostolicall Function and in â—… most eminent manner appertained unto Christ were these eight thâ—… follow 1. Christ laid the foundation For he first preached the Gospel in Paradise Gen. 3. 15. Of Christs first publishing the Gospel see Chap. 2. v. 3. § 24. Yeâ—… Christ himself was the very foundation 1 Cor. 3. 11. He is also the chief corâ—… stone Eph. 2. 20. There is mention made of the foundation of the Apostles aâ—… Prophets but that is tropically spoken in that they were Ministers to lay 〈◊〉 proper foundation which is Jesus Christ. 2. The whole world was Christs Jurisdiction No limits were set to his Function The uttermost parts of the earth were for his possession Psal. 2. 8. He preached peace to them that were nigh and to them that were afar off Eph. 2. 17. 3. He had his gifts immediatly by the Spirit Isa. 11. 2. Luk. 2. 20. Not by any mâ—…ans of man 4. He received the Spirit more abundantly then any other He received it not by measure Joh. 3. 34. All the treasures of wisdom and knowledge were hid in him Col. 2. 3. Yea the fulness of the Godhead dwelt in him Col. 2. 9. He was so full as 〈◊〉 of his fulness we all receive Joh. 1. 16. 5. He could not but have infallible assistance in that he was the very truth it self Ioh. 14. 16. And the Spirit of God was upon him Luk. 4. 18. 6. He also must needs have power of giving gifts in that he was the prime authour of all gifts He gave gifts unto men Eph. 4. 7. He breathing on his Disciples said receive ye the holy Ghost Joh. 20. 22. 7. About miracles he had more power then ever any other Never any wrought miracles more in number and more strange in their kinde then any
this testimony thus The holy Ghost saith doth demonstrate sundry principles of our Christian faith as 1. The holy Ghost is true God For God spake by the mouth of David Act. 4. 25. where David said The Spirit of the Lord spake by me he addeth The God of Israel said 2 Sam. 23. 2 3. All Scripture is given by inspiration of God 2 Tim. 3. 16. And God spake by the Prophets Heb. 1. 〈◊〉 and they spake as they were moved by the holy Ghost 2 Pet. 1. 21. 2. The holy Ghost is a distinct person This phrase The holy Ghost saith intendeth as much 3. The holy Ghost was before Christ was exhibited in the flesh for he spake by David whose Son Christ was many generations after David Yea mention is made of this Spirit of God to be before any creatures were Gen. 2. 2. So as the holy Ghost is God eternal 4. The Scriptures of the Old Testament are of divine authority Holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. Of this Title holy Ghost See ch 2. v. 4. § 35. The Apostle useth this particle of resemblance As to shew that what he delivereth afterwards is agreeable to the minde and words of the holy Ghost This particle may have reference to ver 12. and to expresse the minde of the Apostle more fully the other particle of resemblance SO may be there inserted thus As the holy Ghost saith So take heed c. Though the testimony quoted were written yet it is expressed under this word saith to shew that the word is as a Sermon preached that so we should give the more heed thereto Here is not expressed to whom he saith because it is intended to every one and everyone should attend unto it as spoken to him in particular §. 75. Of the Apostles fit applying a divine testimony THE main scope of this testimony as it was first uttered by the Psalmist is to admonish such as from time to time should live in the Church to take heed of rebelling against Christ as the Israelites in the wildernesse had done Many Interpreters both ancient and modern apply that Psalm to Christ For this Title The rock of our Salvation or as the LXX render it Our Saviour v. 2. doth most properly belong to Christ and Christ is that Shepherd whose Sheep we are Luk. 13. 20. And it is expresly said of the Israelites in the wildernesse that they tempted Christ 1 Cor. 10. 9. Hereupon this adverb of time To day is applied to the time of grace wherein God speaks to us by his own Son ch 1. v. 2. In this respect this testimony is most pertinently quoted for the Point in hand For David fore-knowing that God would send his Sonne to be a Saviour and Shepherd of his Church exhorteth all the members thereof to rejoyce in him with all reverence to worship him and to take heed of being like to the rebellious Israelites in the wildernesse Now because the Apostle had set forth the faithfulnesse of the said Son of God in his Prophetical Office He fitly putteth the Hebrews in minde of that seasonable admonition of the Psalmist to keep them from being like their Fore-fathers and to quicken them up to a more diligent heeding of Christs word which is the Gospel §. 76. Of taking the first opportunity of grace THe first word of the foresaid divine Testimony To day is diversly taken as was shewed ch 1. v. 5. § 61. Here it signifieth the time present yet so as it includes a continuance of a time present As that present time wherein David lived was to him and to those that then lived To day So that present time wherein the Apostle and other Christians with him lived was to them To day and the time wherein we now live is to 〈◊〉 To day This word then To day intends that instant wherein God affords an opportenity of getting grace or obtaining any blessing It may here have reference to that which immediatly followeth of hearing Christs voice as if he had said If ye will now hear his voice while he speaketh unto you Or it may have reference to the inhibition of not hardening their heart as if he had said If ye will hear Christs voice then harden not your heart in this time that he is speaking unto you In the Greek there is a comma put after this word To day whereby is intended the latter reference In the generall both references tend to the same scope which is that the present opportunity of Gods offering grace must be taken we must hearken to him while he speaketh and we may not harden our hearts against him when he speaketh When Samuel though he were but a childe understood that the Lord called him he presently answered Speak for thy Servant heareth 1 Sam. 3. 10. Ruth was but a young woman yet she understanding that the God of Naomi was the only true Lord saith to her Mother in Law Thy God shall be my God and thereupon would needs go with her to be among the people of that God Ruth 1. 16. c. Zacheus in his man-age coming to know Iesus to be the promised Messiah readily entertained him Luk. 19. 5 6. The penitent thief at the time of his death knowing Christ to be the promised King beleeved on him and confessed him 〈◊〉 23. 41 42. Thus in what estate of our age soever means of calling us to Christ are afforded we must even then without delay To day take that opportunity Iâ—…sh haste and delaied not saith the Psalmist Psa. 119. 60. When Christ called 〈◊〉 he made haste and came down Luk. 19. 6. When Christ called Simon and Andreâ—… they straightway left their nets and followed him Mat. 4. 20. When it pleased God 〈◊〉 reveal his Son in Paul immediatly he preached him Gal. 1. 16. 1. It is God which worketh in us both to will and to do Phil. 2. 13. and no man 〈◊〉 come to Christ except the Father draw him Joh. 6. 44. Is it not then a point of wisedome to yeeld when God draws The Church promiseth as much saying 〈◊〉 me I will run after thee Cant. 1. 3. If we harden our hearts and hear not 〈◊〉 speaking to us to day how can we expect that he should hear us to morrow They shall call upon me but I will not answer saith Wisedom Pro. 1. 28. 2. Thou knowest not what a day may bring forth Therefore put not off the grace that is offered thee to day Boast not thy self of to morrow Pro. 27. 1. The 〈◊〉 fool that thought to enjoy his goods many years was taken from them that night Luke 12. 19 20. 3. By putting off an opportunity men make themselves more unfit for another opportunity For sin the longer it groweth the stronger it groweth and the heart useth to be more hardened by putting off means of softening As they
that unbelief was a cause of them all This was the cause of the first judgement inflicted on man Gen. 3. v. 4 5 c. This was the cause of the general deluge 1 Pet. 3. 19 20. So of other judgements Of Unbelief See more v. 12. § 128 c. See also Chap. 4. v. 1. § 11. §. 172. Of the Resolution and Instructions of Heb. 3. 18. 18. And to whom sware he that they should not enter into his rest but to them that believed not THe Summe of this verse is The damage of Unbelief Here as in the former verse observe two points 1. The manner of setting down his minde interrogatively 2. The matter Which containeth two things 1. The principal sin which is Unbelief 2. A fearfull effect following thereon The Effect was an irreversible judgement Hereof are two parts 1. An exclusion from rest amplified by the kinde of rest which is Gods rest ' They shall not enter into his rest 2. The ratification thereof which is by Gods oath He sware Doctrines I. God may be provoked to swear vengeance This is here taken for grant See v. 11. § 114. II. Unbelief is an high provoking sinne This was it made God swear See v. 11. § 128. III. Unbelief is the root of every provoking sin This is inferred from this Particle BUT God swore against none but such as believed not See § 170. IV. There is a rest for Gods people This is presupposed under this word rest See v. 11. § 116. V. The rest of Gods people is Gods rest It is here in reference to God called HIS rest See v. 11. § 117. VI. Gods people may be deprived of their promised rest For that which they shall not enter into they are deprived of See v. 11. § 118. §. 173. Of the meaning of Heb. 3. 19. Verse 19. So we see that they could not enter in because of unbelief THe main point which is to be observed out of Davids testimony before-mentioned v. 7 c. and out of the Apostles explication thereof is here set down as a conclusion thus So we see c. The Greek particle translated SO is the ordinary copulative conjunction AND It might fitly have been here retained as joyning the issue of Gods 〈◊〉 with the oath it self Thus God sware they should not enter c. AND we see 〈◊〉 they could not enter in As if he had said We finde by the event that what God 〈◊〉 swear is accomplished This conclusion is here set down as a Transition betwixt the two Chapters 〈◊〉 it concludeth the accomplishment of that which went before and it layeth down 〈◊〉 ground of the Admonition in the beginning of the next Chapter Of this phrase 〈◊〉 see See Chap. 2. v. 9. § 72. This word here implieth an experimental proof or a proof verified by experience as that which we see with our eyes In this sense saith the Apostle I 〈◊〉 another Law in my members Rom. 7. 23. And again Ye see your calling 〈◊〉 1 Cor. 1. 26. That which was so evident was That they could not enter in The same word 〈◊〉 here used that was in the verse before this and in the same sense The Rest whereinto they could not enter is here understood and may be repeâ—…ed out of the former verse This causal conjunction Because is in Greek a Preposition which 〈◊〉 be translated through But it signifieth the cause of a thing and therefore iâ—… 〈◊〉 for sense translated because of Of the Greek Preposition See Chap. 2. v. 9. § 74. v. 10. § 89. The word translated unbelief is the same that was used v. 12. Hereof see § 〈◊〉 §. 174. Of the sure execution of divine vengeance THis Conclusion So we see that that they could not enter c. giveth â—…dence that what God threatned was accordingly accomplished So 〈◊〉 then So was it ever before and after Take for instance the first threatning 〈◊〉 ever was made which was this In the day thou eatest thereof thou shalt 〈◊〉 die Gen. 2. 17. So soon as ever man had eaten thereof his body was 〈◊〉 mortall and he in the clutches of death and guilty of eternall damnation 〈◊〉 might adde hereunto all the judgements that ever God threatned even from 〈◊〉 first and I might say of them all as here it is said So we see that thus and 〈◊〉 it fell out even as God had threatned The curse is poured upon us and the oath 〈◊〉 is written in the Law of Moses saith a Prophet Dan. 9. 11. My words and my â—…tutes which I commanded my servants the Prophets did they not take hold of your â—…thers Zach. 1. 6. Truth is manifested in every word of God as well threatnings as promises 〈◊〉 by the execution of his threatnings he is known to be a God of truth as well 〈◊〉 by accomplishment of promises Besides The Lord is known by the judgement which he executeth 〈◊〉 9. 16. His Power his Justice his hatred of evil his Jealousie his 〈◊〉 his Providence and other his Divine Attributes are manifested evidently in and 〈◊〉 his Judgements Object Though many of Gods judgements threatned have answerably 〈◊〉 executed yet not all For God said to Hezekiah Thou shalt die and noâ—… 〈◊〉 2 Kings 20. 1. yet Hezekiah did not then die but recovered of that 〈◊〉 ease And God by his Prophet Ionah said That Nineveh should be 〈◊〉 thrown within fourty dayes yet God repented of the evil and he did it 〈◊〉 Jon. 3. 4 10. Answ. 1. Concerning Hezekiah the word of the Lord was not uttered 〈◊〉 reference to the event as if indeed he should then die but in reference 〈◊〉 the nature of the disease which had so farre seised upon Hezekiah as in 〈◊〉 ordinary course of nature it was impossible for him to recover and so to 〈◊〉 His recovery was extraordinary and even miraculous as if he had been 〈◊〉 from death 2. Concerning the threatning against Nineveh it was but in part reâ—…ed The whole was this That Niniveh should be destroyed except they â—…peated Such a threatning is in whole denounced against Abimelech thus Restore the man his wife and thou shalt live and if thou restore her not know thou that thou shalt surely die Genesis 20. 7. Now in that Niniveh repented the intent of the threatning was accomplished though Niniveh were not destroyed The certainty of the execution of Gods threatning should make us take heed of slighting them leâ—…t he make us such examples of suffering vengeance as others shall have cause to say So we see that they could not escape Thus saith the Lord of Zedekiah Seeing he despised the oath he shall not escape Ezek. 17. 18. And thus saith Christ to the Jews Ye generation of vipers how can ye escape the damnation of hell §. 175. Of the Resolution and Observations of Heb. 3. 18. 18. So we see that they could not enter in because of unbelief THe Summe of this verse is The certainty of divine vengeance The parts
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…das had them all yet was he not reformed He retained a murtherous mind foâ—… he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessâ—…y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â—… Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nâ—…rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ—… workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateâ—…hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atâ—…in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comâ—…orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
ariseth partly from their endeavour after peace and partly from Gods blessing upon their endeavour Great are the benefits which peace brings to a Kingdome Therefore righteous Kings seek it and God gives it as a blessing to them Of the benefits of peace See the Churches Conquest § 96. 1. This may serve as a just taxation of those that delight in war who are never well when they are out of war They will therefore pick quarrels thinking to get a name thereby to live on spoiles to trample under and triumph over others Such are no Kings of righteousnesse They are more fit to live in wildernesses among tygers and other ravenous beasts yea in hell among Devils then among men 2. Hereby Kings and others may testifie their righteous disposition namely by love of peace hereunto we are much exhorted Rom. 12. 18. Heb. 12. 14. Christ would have us not only keepers of peace but also makers of peace Matth. 5. 9. Holinesse and peace must go together Heb. 12. 14. Neither must the unrighteousnesse of others make us break peace nor must love of peace make us lose righteousnesse 3. Pray that these two may ever go together that Melchisedec may dwell in Salem Pray that the wars begun may end in peace and that that peace may be a peace of righteousnesse 4. Be thankfull to God for that peace that we have so far as it meeteth with righteousnesse and for the benefits that we enjoy thereby §. 23. Of Mysteries couched under Histories IN the third verse there are four mysteries taken from things concealed They are all spoken of Melchisedec as a type respectively because they are not by the holy Ghost expressed For in those Scriptures where mention is made of Melchisedec there is not any mention made of his Father Mother descent birth or death But all those things are spoken of Christ the truth simply and properly The 〈◊〉 though it go from the words and from the sense also applyed to Christ yet in relation to Melchisedec giveth the right sense thus whose Father and Mother are not written in the Genealogies nor the beginning of his 〈◊〉 nor end of his life A learned interpreter of the New Testament thus translates it who was 〈◊〉 〈◊〉 unknown Father c. This phrase without descent thus The originall of 〈◊〉 stock cannot be declared Though these may shew the meaning of the words as applyed to the type 〈◊〉 they lose the emphasis of them and obscure the mysteries contained in them Object There are many men mentioned in Scripture whose Father Mother descent birth and death are not recorded in Scripture as Obadiah Habbakuk 〈◊〉 〈◊〉 and others Answ. The parentage kindred birth and death of these and sundry otherâ—… 〈◊〉 passed over because there was no great end of knowing them But these were â—…cealed in the History of this man purposely to imply a mystery Quest. How may we know this Answ. Because the Apostle who was guided by the same Spirit that 〈◊〉 〈◊〉 〈◊〉 were hath observed as much For the Spirit knoweth his own meaning 〈◊〉 one inspired by the Spirit of God had not revealed this mystery all the 〈◊〉 spirits of men that ever were could not have found it out for it is a deep 〈◊〉 and as closely couched in the History as ever any was We may learn hereby diligently to compare the Old and New Testament â—…ther thus may many profound mysteries be discovered Thus thou shalt find 〈◊〉 Ark. 1 Pet. 3. 21. the cloud the red-sea the Rock and Manna 1 Cor. 10. 2 3. to be such Sacraments as ours Thus thou shalt find the two children of Abraham 〈◊〉 born of a bond-woman the other of a free-woman to set forth children of 〈◊〉 flâ—…sh and of the spirit and their two mothers the two testaments Gal. 4. 24. c. Thus shalt thou find many legall rites and ceremonies applyed to their proper 〈◊〉 and substance and many dark and obscure prophecies cleerly revealed and opened §. 24. Of mysteries spoken of Melchisedec applyed to Christ. THe first three Greek words translated without Father without Mother without descent are here only used in the New Testament They are all compound words and that with the privative preposition that implyeth a plain negation of a thing 1. This without Father must needs be applyed to the humane nature of Christ. For as God the second Person in sacred Trinity he is the Son of the first Person which is his Father Ioh. 5. 17. But as man he had no proper Father he was born of a pure Virgin Isa. 7. 14. Matth. 1. 23. Luk. 1. 35. As for Ioseph the husband of his Mother it is said That he was supposed to be his Father Luk. 3. 23. and that to hide this great mystery from such as were obstinately malitious 2. This Epithite without Mother must needs have reference to Christs divine â—…ture for we shewed before that as man he had a Mother he was born of the Virgin Mary The History of his birth is distinctly set down by the 〈◊〉 But it is blasphemy to think that as God he should have a Mother The great Lord of heaven and earth is not like the gods of the heathen who were imagined to 〈◊〉 their wives and some of them to be born of Mothers Object The Virgin Mary is stiled the Mother of God Answ. That is by reason of the hypostaticall union of his two natures in which respect that which is proper to one nature is attributed to the other 〈◊〉 the Son of man is said to be in heaven Joh. 3. 13. because the divine Nature to which Christ humane Nature was united was in heaven So God is said to 〈◊〉 the Church with his own bloud Act. 20. 28. because the blood of that humane Nature which was united to the divine was shed to that end 3. This Epithite without descent or without pedigree or without kindred 〈◊〉 also be meant of his divine nature in reference whereunto he had no ancestors 〈◊〉 posterity In reference to his humane nature both Matthew and Luke set down his distinct Genealogie Matt. 1. 1. c. Luke 3. 23. c. In regard of his divine nature he was begotten of his Father by an eternal unalterable unconceivable generation 4. The last mystery consisteth of two branches One that he had no beginning of 〈◊〉 The other Nor end of life These two set down a true proper eternity without beginning and end See hereof The Explanation of the Lords Prayer § 224. This most properly and principally is to be taken of his divine nature As God he is Alpha and Omega Rev. 1. 8. Of Christs Eternity see Chap. 1. § 129. 143. 145. Christ as man had his beginning in the Virgins wombe after many hundred Generations had passed in the world even in the 3928 year of the world and about 34. yeares after there was an end of his mortall life in this world for he was
7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to â—…nue by reason of death Vers. 24. But this man because he continueth ever hath an unchangeable â—…hood IN these two verses there is a fourth argument to prove the excellency of Christs Priest-hood above the Leviticall see § 1. The argument is taken from the different condition of the one and other persons Christ ever endureth They did not so The argument may be thus framed He that ever remaineth to execute his office himself is more excellent 〈◊〉 they who are forced by death to leave their office to others But Christ ever remaineth c. And the Levites were forced by death to leave their office to others Therefore Christ was more excellent The copulative particle AND whereby these verses are knit to the former sheweth that these verses contain in generall the same matter that the former did Of the adverb translated truly see v. 5. § 37. This numerall adjective many may imply many Priests together because one was not able to perform all the offices appertaining to the Priest-hood Or it may be taken of many successively one after another because one could not ever remain in that office But as one died another must come in his room Boâ—…h these were points of infirmity and in both Christ excelled the Leviticall Priests For he alone did all that his Priest-hood required No creature afforded any assistance or help unto him And he ever liveth so as he needeth no successor The circumstances of the Text do plainly demonstrate that the latter is here especially intended For the Apostle himself rendreth this reason why they were many 〈◊〉 because they were not suffered to continue c. This phrase they were not suffered is the interpretation of one Greek word which signifieth to hinder Luk. 11. 52. or forbid Mar. 9. 38. So here they are fâ—…rbidden by death or hindred death as an injurious Lord forbids men alwayes to abide here and hinders them in their work The verb translated to continue is a compound The simple verb signifieth to remain This compound hath an emphasis which the Latine expresseth with a like composition but our English with these words abide 1 Cor. 16. 16. continâ—…e Iam. 1. 25. Death suffers them not to abide or continue on earth for ever no nor very long See § 97. §. 97. Of Priests subject to death BY the foresaid explanation of the verse it is evident that Priests under the Law were subject to death There needs no proof of the point Experience hath confirmed the truth thereof For where now are any of them Are they not all dead 1. They were Sons of Adam and therefore subject to that doom which was denounced against him Gen. 3. 19. 2. Sin was in them They brought it into the world and retained it while they lived in the world Rom. 5. 12 1 King 8. 46. Of applying this to Ministers see v. 8. § 51. Priests under the Law had a great priviledge yet it exempted them not from death neither doth any outward priviledge Do the Prophets live for ever Zacch 1. 5. Where are the Patriarks where Kings where other great ones It is appointed unto men none excepted once to die Heb. 9. 27. Should outward priviledges exempt men from death they would puffe them up too much Hezekiah having assurance of fifteen yeares continuance on earth rendred not again according to the benefit done unto him for his heart was lifted up 2 King 20. 6. 2 Chro. 3â—… 25. This may be a good warning to such as are advanced above others whether Kings Nobles Rich Magistrates Masters or others Though those Priests were as other men subject to death besides other infirmities yet that was no impediment to that function whereunto God had called them so long as God was pleased to preserve them on earth Though they were taken from among men and so as other men yet they were for men in things pertaining to God Heb. 5. 1. The like may be said of Prophets Ministers Magistrates and other sorts God who appointeth them their place giveth them power to do their work When God made Saul King he gave him another heart 1 Sam. 10. 9. When by Gods appointment there were 70. Elders chosen to assist Moses the Lord gave the Spirit of Moses unto them Numb 11. 25. God maketh able Ministers of the new Testament 2 Cor. 3. 6. This is a great encouragement to those who are deputed according to Gods word to any function It also warneth others more to consider the speciall function of men then their common condition That which is here noted of the power of death that it suffers not men to continue shewes that here is no hope of ever abiding here He that well knew this said here 〈◊〉 we no continuing City Heb. 13. 14. This is for the comfort of beleevers but for terror to the impenitent Beleevers have a better place provided for them where they shall ever be Impenitents shall have another place where they shall receive the just desert of their sinnes even easelesse and endlesse â—…orments This clause they were many Priests is a consequence following upon the foresâ—… mortality of Priests and sheweth that among men it is needfull that a success 〈◊〉 〈◊〉 Ministers be nourished for continuing Gods service To this end Governours 〈◊〉 Families succeeded one another as Isaac succeeded Abraham Afterwards 〈◊〉 〈◊〉 Priests succeeded one another As Eleazar succeeded Aaron There were after 〈◊〉 Schooles and Colledges of Prophets to train up the younger to succeed the elder 〈◊〉 they should be taken away 1 Sam. 19. 20. 2 King 2. 3 5. and 6. 2. and 22. â—… These were as nurseries Commendable in this respect is their care who have â—…rected Schooles and Colledges which ought to be continued and prayed for §. 98. Of Christs enduring ever IT was a deficiency and imperfection which was before noted of the mortaliâ—… of the Legall Priests Therefore the Apostle setteth out Christ in a contrary coâ—…tion as appears by this conjunction of opposition BUT which is 〈◊〉 so used in the Proverbs The Greek particle here translated this man is not the same that 〈◊〉 translated v. 4. § 31. It is here a single article which signifieth HE. The continuance of Christ here intended and expressed under this word â—…dureth is not to be taken as that continuance which was denyed to the Priâ—… 〈◊〉 the former verse namely here on earth For Christ did not here ever endure 〈◊〉 of a continuance where he may exercise his Priestly function and that is in 〈◊〉 The other Priests function was to be exercised on earth Of the phrase translated ever see Chap. 5. v. 6. § 29. That which is 〈◊〉 said of Christ enduring ever is to be applyed to him as he was man and mediatâ—… betwixt God and man and Priest for men in things appertaining
another and that in time so as this body shall not be full till the end of the world and then will there be no more need of this intercession The intendment of this phrase applyed to Christ to make intercession is to shew thâ—… Christ being Gods favourite and our advocate continually appeareth before God to make application of that sacâ—…ifice which once he offered up for our sins Thaâ—… hâ—… is Gods favourite is evidâ—…nt by this testimony which God from heaven gave of him This is my beloved Son in whom I am well pleased Matth. 3. 17. 〈◊〉 expresly called an advocate with the father 1 Iohn 2. 1. It is expresly said 〈◊〉 〈◊〉 entred into heaven now to appear in the presence of God for us Heb. 9. 24. This Christ doth 1. To present unto his Father himself the price of our â—…demption 2. To make application of his sacrifice to his Church time after time 〈◊〉 to the need of the severall members thereof 3. To make our persons prayers services and all good things acceptables God 1. This sheweth that the Church needeth no other sacrifice nor yet a 〈◊〉 that sacrifice The reason which Papists forge for their supposed 〈◊〉 bloody sacrifice is directly against this intercession of Christ for if 〈◊〉 still remain our Priest in heaven and as our Priest still makes intercession 〈◊〉 us what need is there of any other Priest or any other sacrifice 2. We may in faith and with boldnesse at all times approach to the 〈◊〉 〈◊〉 grace in that we have an advocate who also is Gods favourite there alwayes â—…sent An advocate that is able to make our cause good He himself hath 〈◊〉 〈◊〉 indured whatsoever is requisite to make our cause good He is a favourite to 〈◊〉 God will hearken Though we be unworthy and have much incensed Gods 〈◊〉 yet there is hope so as we need not despair 1 Iohn 2. 1. On this ground the Apostle with an holy insultation saith Who is he that condemneth It is Christ that 〈◊〉 yea rather that is risen again who is even at the right hand of God who maketh â—…nuall intereession for us When thou art troubled with horror of sin when thoâ—… 〈◊〉 in any distresse when thou art going out of this world lift up the eyes of thy 〈◊〉 〈◊〉 Christ thy advocate at the throne of grace making intercession for thee and in 〈◊〉 commend thy case and soul to him 3. This is a good ground of assurance of Gods constant favour to us and of 〈◊〉 persevering unto the end and it is the more sure because it is not in our selves 〈◊〉 in Christ. 4. This is a further ground of presenting our persons prayers and all our services to God in the name of Christ. See § 105. This relative to them hath reference to the persons described in the former 〈◊〉 of this verse It intendeth such a limitation as excludeth all others So as Christ doth not make intercession for all Ioh. 17. 9. See Chap. 2. v. 9. § 81. §. 107. Of the resclution and observations of Heb. 7. 25. Vers. 25. Wherefore he is able also to save them to the uttermost that come 〈◊〉 God by him seeing he ever liveth to make intercession for them THe sum of this verse is The alsufficiency of Christs Priest-hood in setting 〈◊〉 hereof observe 1. The inference in this word wherefore 2. The substance In it 1. An effect 2. The meanes of accomplishing it The effect is set out 1. By the kind of it to save 2. By the ground of it he is able 3. By the extent to the uttermost 4. By the persons that are saved These are described 1. By their act them that come 2. By the object to whom unto God 3. By the mediator by Christ. 2. The meanes of accomplishing the foresaid effect is 1. Propounded 2. Amplified In the point propounded there is 1. An act he liveth 2. A continuance therein for 〈◊〉 In the amplification of it we have 1. The end to make 〈◊〉 2. The Persons for whom for 〈◊〉 Doctrines I. Christs excellencies made him an alsufficient Priest The generall reference of this verse to all that went before intends thus much See § 101. II. Salvation is the end of Christs Priest-hood He was such a Priest as is before described to save See § 101. III. Christ was able and meet to accomplish what he undertook This is exemplisied in this particular of saving See § 102. IV. The salvation which Christ bringeth is full and perfect It is to the uttermost See § 103. V. Men must endevour to be saved They must come See § 104. VI. Salvation belongs to those that come to God This is here taken for granted See § 104. VII Christ is the meanes to bring us to God Christ is understood under this relative him See § 105. VIII Christ still liveth as our Priest So much is intended under this phrase 〈◊〉 〈◊〉 liveth See § 106. IX Christ maketh intercession This is plainly expressed See § 106. X. Christ maketh intercession for such as he intends to save This relative for 〈◊〉 hath reference to such See § 106. §. 108. Of Christ such an High-Priest as became 〈◊〉 Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself IN these two verses a fifth argument is laid down to prove the excellency of Christs Priest-hood above the Leviticall See § 1. The argument is taken from the difference of the persons that executed the one and the other Christ was perfectly puâ—…e v. 26. but the Leviticall Priest polluted v. 27. Of Christs being a Priest and an High-Priest see Chap. 2. 17. § 172 173. The Apostle to make the force of his argument more evident premiseth a necessity of such an High-Priest as Christ was in this phruse became us Of the various acception of this word became see Chap 2. v. 10. § 86. It signifieth both a decency or glory and also a necessity In the former respect it hath reference to God whose glory is much set forth thereby In the latter respect it hath reference to man who could not have been saved without such a Priest as is here set forth Well therefore might he say such an High-Priest He is such an one as never the like was or can be Christ being the truth of that which was prefigured in Melchisedec and being so far prefer'd before Aaron as he is in this Chapter this relative such and that in the largest extent may well be applyed to him How Gods glory is set out by Christs Priest-hood wherein he humbled himself to death was shewed Chap. 2. v. 10. § 87. In reference to Christ himself that there was a meetnesse a necessity for Christ
unity of their minds and mutuall consent This is a divine and heavenly property 4. With their faces towards the Mercy-seat Exod. 25. 20. This manifested their desire to know the depth of Gods counsel concerning his mercy to man for from the Mercy-seat God caused his will to be knoâ—… Exod. 25. 22. In reference hereunto it is said which things the Angels desire to look into 1 Pet. 1. 12. How much more ought we to search after those mysteries The benefit of thâ—… redounds to us §. 33. Of a Teachers wisdome in desposing his matter AFter the Apostle had distinctly mentioned the principall type in both parts of the Tabernacle he thus concludes Of which things we cannot now speak particularly This he doth to shew the mind he had speedily to pass to the services that were performed in those places so as there is wisdome in ordering the matter which a teacher delivereth sometime briefly passing over some things other times insisting upon them more largely 〈◊〉 Why then have you so distinctly and largely insisted upon these types Answ. 1. The Apostle laid a foundation Preachers and expositors raise up an edifice Now the building useth to be larger then the foundation 2. There would be no end of expounding Scriptures if they should be as concise as the Scripture it self is 3. The Apostle himself here intends to be more large even in these points and 〈◊〉 either by preaching before them or by after writing more unto them This is â—…plyed under this particle now we cannot now speak implying that here after â—…e â—…ght speak more particularly of those things 4. If types recorded be not applyed to their truth and the meaning of them sâ—…â—…rth of what use are they under the Gospel For now they are no more services 〈◊〉 religion This was an especiall end why God hath caused these mysteries to be 〈◊〉 to his Church that the truth of them being cleerly and fully revealed under the Gospel the full sense of them might be the better discerned In which it is veryâ—…dfull and usefull that the substance and equity of those types to be made known §. 34. Of the resolution of Heb. 9. 2 3 4 5. Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Shew-bread which is called the Sanctuary Vers. 3. And after the second Vaile the Tabernacle which is called the Holiest of all Vers. 4. Which had the goldeâ—… Censâ—…r and the Ark of the Covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the Covenant c. Vers. 5. And oâ—…er it the Chernbims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe sam of these verses is An enumeration of sundry sacred types Herein two points are considerable 1. The matter propounded 2. The manner of concluding the same The matter noteth out two things 1. The place where those types were 2. The distinct kind of types The place is 1. Generally propounded in this word Tabernacle 2. Distinguished by the parts thereof and titles given to it The parts were the first and second distinguished by a Vaile The titles were 1. The Sanctuary or Holy place 2. The Holiest of all In the former place three distinct kind of types are mentioned 1. The Candlestick 2. The Table 3. The Shew-bread In the latter place are set down seven other types 1. The golden Censer 2. The Ark amplyfied 1. By the Covenant in it 2. By the gold overlaid round about it 3. Manna amplified by the golden pot in which it was 4. Aarons rod amplyfied by the fruit that budded 5. The Tables of the Covenant 6. The Mercy-seat 7. The Cherubims amplyfied 1. By their glory 2. By their place over the Ark. 3. By their act shadowing the Mercy-seat The manner of concluding all in these words Of which we cannot now speak particularly §. 35. Of observations out of Heb. 9. 2 3 4 5. V. 2. I. GOd had a place for divine worship This was the Tabernacle II. The place of Gods worship was distinguished according to distinct uses There was the first and second Tabernacle III. Christ is light unto his Church IV. The Church holds out that light These two doctrires are raised out from the typicall Candlestick See § 7 8. V. Christ is a means of communion with God This is in generall the use of a tabâ—…e See § 12. VI. Christ is bread of life He was typified by the shew-bread See § 13. VII The place of Gods worship under the law was holy It is called a Sanctuary â—… Holy place See § 14. Vers. 3. VIII Christs flesh was set forth by a vail See § 16. IX Heaven was prefigured by the most Holy place See § 15. Vers. 4. X. Christ is a means of attonement betwixt God and man This the goldâ—… Censer typified See § 18. XI Christ hath all Gods treasures hid in him In this respect he was typified by 〈◊〉 Ark. See § 20. XII Christ is the Mediator of the Covenant See § 20. XIII Christ is spâ—…uall food He is the true Manna See § 22. XIV God will have memorials of his mercies This was the end of reserving a 〈◊〉 of Manna See § 27. XV. God can make dry things to flourish So did Aarons rod that budded See § 28. XVI Christ from death was raised to glory This was typified by the fruit which Aarons dry rod brought forth See § 28. XVII God wrote the old Covenant in tables of stone These were the tables of the covenant See § 30. XVIII Christ is a Mercy-seat A means of Gods shewing mercy to man The mercy-seat typified as much See § 31. XIX Angels are glorious Spirits They are here stiled Cherubims of glory See § 32. XX. The glorious Angels attend Christ. Thus much is intended by the Cherubiâ—…s shadowing the Mercy-seat See § 32. XXI Teachers may as occasion serveth forbear enlargements The Apostle here would do no more then name the foresaid types See § 33. §. 36. Of preparation for Gods service Heb. 9. 6. Now when these things were thus ordained the Priest went alwayes into the first â—…nacle accomplishing the service of God FRom the holy types the Apostle proceedeth to the sacred service of God He beginneth with that kind of service which was performed in the Holy plaâ—… and that generally in this sixt verse Wherein he first hinteth the preparation made 〈◊〉 that service in this phrase Now when these things were thus ordained The adverb of time Now is in Greek â—… conjunction of opposition but which is diversly taken and well enough here translated This relative these things hath reference both to the places and types before mentioned Of the verb translated ordained See Chap. 3. v. 3. § 46. The meaning of these words is this When the Tabernacle was made and the parts thereof fitly distinguished one from the other and all the holy types made and set in
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as â—…e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ—… under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he 〈◊〉 purged us from sin that we might be able to serve God This 〈◊〉 prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was râ—…presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ—… They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heâ—…ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two â—…rts 1. Blood 2. Ashes metonimichally put for the water also with which the aâ—…s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and 〈◊〉 The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned â—…ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
words to be brought in as a proof The argument is taken from the common use and equity of confirming Testaments which is by the death of the Testator The argument may be thus framed The new Testament was to be ratified as other Testaments use to be But other Testaments are ratified by the death of the Testator c. By Testament is here meant that which we commonly call the last will of a man Whereby he disposeth what belongeth unto him to be ordered according to his will after his death In this respect the Lord said to Hezekiah when a deadly desease had seized upon him Set thine house in order for thou shalt die 1 King 20. 1. By that phrase Set thine house in order he meaneth that he should make his last will or Testament The Greek word according to the proper notation thereof signifieth thus much for it is derived from a verb that signifieth to appoint Luk. 22. 29. and joyned with a noune that signifieth Covenant or testament it useth to be translated to make as Act. 3. 25. Heb. 10. 16. The participle of this verb is translated in this and the next verse a Testator The necessity of the death of a Testator for confirmation of his Testament is in our English set down with much emphasis thus there must of necessity In the Greek there is only a single necessity used yet withall there is a verb joyned with it that carrieth emphasis Our English translate it be but in the margin thus be brought it implyeth that the Testators death must be produced brought forth and made known This necessity is upon supposition that Christ would ratifie his Testament as other Testaments used to be ratified that believers might place the stronger and stedfaster confidence thereupon Of absolute and conditionall necessity See Chap. 8. v. 3. § 9. In generall here is shewed that a Testators death is requisite for ratifying his Testament Hereupon God himself renders this reason for Hezekiahs making his will thou shalt die and not live Isa. 38. 1. And Ahithophel when he purposed to make away himself put his houshold in order 2 Sam. 17. 23. Experience of all places and all ages giveth proof hereunto A Testament is only and wholy at his pleasure that maketh it so as he may alter it or disanull it while he liveth as he seeth good but when he is dead he not remaining to alter it none else can do it A main difference betwixt a deed that a man maketh with another and a will that he maketh of himself lyeth herein For a deed presupposeth some consideration or covenant By the way the folly of those is hereby discovered who too much rest on a mans will and thereupon are carelesse in their calling and in using means for their own good and livelyhood By a mans will no benefit is received while the Testatoâ—… liveth The Testator may out-live him that depends upon him or change his mind or spend all that he hath Hence our English proverb they who depend on dead menâ—… shooes may go barefoot §. 94. Of the Inviolablenesse of a mans last will IN the seventeenth verse the Apostle declareth the inviolablenesse of a mans last will being ratified as before by the Testators death This he sheweth two wayes 1. Affirmatively in this phrase a Testament is of force after men are dead The word translated of force signifieth firm and stable It is the same word that is used Chap. 2. v. 2. § 11. and translated stedfast This phrase after men are dead is in Greek thus among the dead which intendeth as much as our English expresseth 2. Negatively thus Otherwise it is of no strength c. This phrase is of strength is the interpretation of a verb that signifieth to be able to do this or that Phil. 4. 13. But a negative added thereto as here is oâ—… no strength implyeth a privation of all power vertue and efficacy it is spoken of those that strive to enter into heaven amisse Luk. 13. 24. And of those who could not resist the Spirit by which Stephen spake Act. 6. 10. And of salt that hath no savour in it Matth. 5. 13. So here of a will that hath no validity in it nor can be pleaded as a deed Thus is a will while the Testator is alive From those two points namely the affirmative That a Testament is of force when the Testator is dead and the negative that a Testament is of no strength while the Testator liveth it appeareth that a Testament is made inviolable by the Testators death This Bathsheba implyed by her earnestnesse with King David to declare who should sit on his throne after him 1 King 1. 20. But most cleerly is this thus expressed by the Apostle If a mans Testament be confirmed namely by death no man disanullest or addeth thereto Gal. 3. 15. A Testament is the voluntary act of a Testator He only hath power to alter it Because when he is dead he cannot do it himself none else may do it If they could men would be discouraged from making wills But much peace ariseth from the inviolablenesse of a will 1. Quest. What if a Testament be unjust and sinfull Answ. Is it be unjust in the thing given or in the person to whom it is given it may well be accounted no will at all A will gives no title to a Testator of that which belongs not to him nor defauds any of that which is otherwise due to him 2. Quest. What if a Testator gives his own to unlawfulnesse Answ. Respect must be had both to the generall intent of the Testator and to the particular use If the one and the other be sin then his will is as we will If a Testator shall bequeath any thing to maintaine rebellion in a land or any other notorious wickednesse his will being directly contrary to Gods will and to the good and wholesome laws under which he liveth his will is a will In such cases a Vow is of no force But if the intent of a Testator be good yet thorow errour of judgement he be deceived in a particular case wherein and whereby he manifesteth his intent then may that particular be altered but his generall intent observed For example Suppose a man have a desire and purpose to give something to the maintenance of Gods worship but being deceived in his Judgement supposeth such and such superstition to be the true worship of God and thereupon bequeatheth lands or other legacies to the miantenance thereof in this case the legacies bequeathed man and ought to be directed to the maintenance of Gods true worship but not the will cleane nulled 1. Contrary to this ruled case of the Apostle concerning the inviolablenesse of a Testament are sundry practises as 1. To conceale a mans Testament 2. To alter the same 3. To withhold such legacies as are given 4. To pervert it deceitfully and
in his life time Answ. In judgement we must consider 1. Desert 2. Guilt 3. Apprehension of condemnation in the conscience of the malefactor 4. The denunciation of the sentence of condemnation Of this latter that speech is not to be taken but in regard of the desert and of the guilt he is condemned and may also be in his own conscience condemned We say of a Traytor that peremptorily refuseth the Kings pardon he is condemned already though he be not brought to the bar for tryall Object 3. If judgement be immediately upon death what need a solemne day of judgement Answ. 1. For our bodies which rest till that time 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God Rom. 2. 5. 3. For confirmation of that judgement that hath passed upon men at their death For by the sentence of the judge they know that there is no alteration thereof By this point of judgement immediatly after death to Popish errours are directly refuted 1. Their conceit of purgatory 2. Of praying for the dead Of these two see more in The whole Armour of God on Eph. 6. 18. § 39 40. §. 137. Of the certainty of judgement to come THe Apostle by inferring judgement as well as death upon Gods appointment and decree giveth us to understand that Judgement is most certain and cannot be avoided no more then death As this is true of the judgement that passeth upon the soul immediatly upon the dissolution of it from the body so also of that judgement which shall passe upon body and soul at the great and last day for as the soul is judged at death so shall body and soul be judged after the Resurrection That therefore which is said of the one may be applyed unto the other The last judgement is as sure as death Of Iudgement saith the Apostle God hath appointed a day in which he will judge the world Act. 17. 31. And to like purpose the wise man saith God shall bring every work unto judgement Eccles. 12. 14. And a must which implieth a necessity is put upon it 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch who lived in Adams time for Adam lived 930 years and Enoch was born 622 years after Adam was created so as he lived 306 years in Adams time And that prophesie which he uttered concerning Christs coming to judgement whereof the Apostle Iude maketh mention v. 14. 15. might be uttered in Adams time and from thence continued to the Apostles time for this word Maranatha is taken to be the beginning of Enoâ—…hs Prophesie 1 Cor. 16. 22. They signifie thus much Our Lord cometh It was part of that solemn denunciation of judgement which the Church made against impenitent sinners whereby they gave over such a sinner to the last judgement of Christ as if there were left no pardon for him Ever since the Apostles time this Article of Christs coming to judgement hath been held in the Church and so will be so long as there is a Christian Church on earth There is a necessity of a future judgement for a clear manifestation of the justice of God Though God be most just in all his wayes Psal. 105. 17. yet in this world is it not so evidently discerned because God in wisdom oft suffereth the wicked to prosper yea and to dominere over the righteous But then shall every one be manifested in his own proper colours and God will render to ever one according to his deeds Rom. 2. 6. Did mockers believe this they would not say where is the promise of his coming 2 Pet. 3. 4. 1. This point of judgement after death discovereth the grosse errour of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof and by the properties and effects of it we have further evidence hereof by the light of Gods word The Resurrection of the body seemed to them a strange Doctrine and when it was preached to them they mocked for it is indeed an Article of faith which cannot be demonstrated by reason but is believed because it is expresly revealed in the word See more here of Chap. 6. v. 2. § 20. 2. This cannot be but a matter of great terror to obstinate and impenitent sinâ—…s To such may be applied this caveat know thou that for all these things God will 〈◊〉 thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom â—…pious persons while here they live and whom they reject yea and persecute in his Members shall be their Judge This Judge said to the impious Priests and others who crucified him yea shall see the Son of man sitting on the right hand of power and 〈◊〉 in the Clouds of Heaven Namely to judge them Mark 14. 62. Yea one end of his comming is to execute judgement upon all that are ungodly c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that â—…all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come Act. 24. 25. And that Iudas hanged himself 〈◊〉 27. 5. And that they who beheld the lamb sitting as a judge said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne Rev. 6. 16. If any thing be of force to make men wish Balaams wish That they may 〈◊〉 death of the righteous and their last end be like theirs Numb 23. 10. this is 〈◊〉 O that it might be of force to move them to live the life of the righteous 3. This on the other side ministreth much matter of comfort to such as believe in Christ and make conscience of well ordering the whole course of their life Here 〈◊〉 this world they have many discomforts and discouragements For 1. They are subject to the same outward condition as others are Eccles. 9. 2. 2. They are in this world as sheep among wolves Matth. 10. 16. 3. Their integrity is either not seen or not regarded but depraved and scorned 4. Such is their estated in this world as the Apostle saith If in this life only we have 〈◊〉 in Christ we are of all men most miserable 1 Cor. 15. 19. But in that day they shall be pronounced blessed and accordingly they shall be forever blessed So as a full recompence shall be returned for all their sufferings here This is enough to make believers content in any estate as Paul was Phil. 4. 11. and to blesse God for taking away as Iob. did Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did Acts 12. 7. and to rejoyce in suffering shame for Christs name 〈◊〉 5. 4 1. and to sing
removed from their former Teacher Gal. 1. 6. Or from one place to another as the Patriarchs were carried out of Egypt into Sichem Act. 7. 16. Here it implyeth both For 〈◊〉 was translated from Earth to Heaven and the mortality of his body was translated into immortality For this end of his translation is thus expressed 〈◊〉 he should not see death The translation here meant was both in body and soul from Earth into Heaven Such a translation as Eliah's was 2 King 2. 11. The distinct manner of translating Enoch is not so punctually set down as that of Eliah's 2 King 2. 11. We read of Christ that he also was taken up body and soul into Heaven but it was after his death and resurrection wherein his ascension differed from the translation of these two Acts 1. 9. These two Enoch and Eliah are the onely instances that have been given of Gods extraordinary power in this kind since the beginning of the world Papists have fabulously recorded much of the assumption of the Virgin Mary but without all warrant Those two before mentioned were before Christs time and that they might be special evidences of the bodies fruition of eternal life together with the soul in Heaven Enoch was in the first age of the world before there was distinction of Iew and Gentile and so an instance of the glorification of body and soul to the whole world To assure them the more thereof while he was on earth he prophesied of the Lords coming to judgement Iude v. 14. Eliah was in that age wherein the partition wall stood between the Jew and Gentile So as he was a special instance thereof to the Church of Israel Christs ascension was yet a more pregnant proof thereof and that to all Nations to the end of the world For as he was seen in his body animated by his soul to ascend into Heaven so after his ascension was he seen in that body to be in Heaven by Stephen Acts 7. 56. And by Paul Act. 22. 14 17. There shall be at the moment of Christs coming to judgement a like but a more universal rapture for all then living shall with their bodies and souls united be rapt up to the judgement seat of Christ. We shall be changed saith the Apostle 1 Cor. 15. 52. changed both in our place and in our condition as Enoch was §. 18. Of Enoch's not seeing death THE translation of Enoch is much amplified by this end thereof that he should not see death This phrase not see death is an Hebraism Death thereby is resembled to an Enemy not seeing to an absolute freedome He should be so far from being taken and seized upon by death as he should not see death death should not come near him Thus it is said of those that have nothing to do with the Kingdome of God they cannot see the Kingdome of God Joh. 3. 3. To clear this a little further Christ useth these two phrases shall never see death shall never tast of death Joh. 8. 51. 52. at the same time as setting forth one and the same thing one expounding the other Not to tast of a thing is to have nothing at all to do with it To â—…ast is the least degree of participation Because that no other but onely those which have been mentioned shall be free from death for it is appointed unto men once to dye Heb. 9. 27. it is said What man is he that liveth and shall 〈◊〉 see death into whose sight death shall not come and seize upon him Psal. 89. 48. The Psalmist excludeth all men except before excepted from the privilege of not seeing death so as it was a singular and an especial prerogative As an evidence that Enoch was taken away in his very body so as his soul onely was not translated and his body left on earth for that had been to be dead but that his body also was translated whereby he was freed from death it is here added that he was not found The Hebrew thus expresseth it and he was not This phrase it put for such as are missing and can hard y if at all be had again being either on earth kept from one as Simeon was in Egypt kept fast from his Father or by death taken away as Iacob supposed Ioseph to be Gen. 42. 36. The LXX interpret that phrase He was not thus He was not found Whom the Apostle followeth well knowing that it fully expresseth the sense of the text For it is probable that they who lived with Enoch missing him did search for him as the Children of the Prophets did for Eliah after he was taken into Heaven 2 King 2. 17. This phrase then sheweth that he was no more on earth nor ever shall be If the living cannot be found amongst the dead Luk. 24. 5. much less can Saints glorified in Heaven be found here on Earth This among other arguments doth clearly disprove the Popish conceit about Enoch and Elias their reservation in the earthly Paradise and their being the two Witnesses that shall oppose Antichrist and be slain Because that which is related of Enoch is extraordinary the Apostle renders such a reason thereof as is enough to stop the mouth of any gainsayer and to work credence in those who bear any respect to God The reason is thus expressed because God had translated him This word translated is the same verb that was before used in this verse and to be taken in the same sense He was translated from a mortal condition to an immortal and from place to place even from Earth to Heaven The Hebrew word used in this point signifieth to take and it is frequently used of taking a person or a thing to ones self as Isaac took Rebekah Gen. 25. 20. Now it was God that thus translated him and took him to himself for God hath power to preserve from death whom he will and to settle any man where he will He hath not tyed himself to those bounds wherewith he hath limited his Creatures Enoch by faith in God was translated and we by faith do understand that he was translated §. 19. Of Enoch's pleasing God AS the Apostle rendred the reason of Enoch's translation to rest in God who translated him so he further renders the reason why God translated him namely because he had pleased God The causal particle FOR demonstrateth as much This is further manifested by the order of setting down this point in this phrase before his translation This noun translation is derived from the same verb that was used twice before It is also used before Chap. 7. v. 12. § 67. Before this act of God Enoch did that which moved God to translate him So much is here expresly set down in the reference of this preposition before and implyed by the verb of the time past had pleased So as in his life time before he received any recompence he did that which was acceptable
is the wisdom of God as he will not use his power further than may be 〈◊〉 He best knoweth when Peace when Trouble when Ease when Pain when Lâ—…berty when Restraint when Life when Death is fittest Isa. 28. 24. c. Yea such is the goodness of God as that shall be an ingredient in all his dealings with his children We know that all things work together for good to them 〈◊〉 love God Rom. 8. 20. In these and other like grounds we see just cause to submit to the good pleasure of God even in suffering Hereof see more § 88. in the end and Chap. 5. v. 8. § 48. §. 96. Of reasoning with ones self about the grounds of Faith Heb. 11. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure THe inward ground or reason of that great evidence which is before given of Abraham's faith is here noted to be a perswasion of Gods power in raising the dead The word translated accounting implyeth a reasoning or discoursing with ones self about a matter It is derived from a noun that signifieth both speech and reason 1 Cor. 2. 1. 1 Pet. 3. 15. And also an account Luk 16. 2. This verb is thus interpreted they reasoned Mark 11. 31. Here it 〈◊〉 that Abraham seriously consulted with himself about the seeming difference betwixt Gods promise and Gods command but holding this for an 〈◊〉 pâ—…inciple that Gods promise should be accomplished and in his reasoning meditating on Gods infallible truth unsearchable wisdom incomprehensible mercy almighty power and other divine properties this cometh to his mind if there be no other way for accomplishing Gods promise but that which is extraordinary he will work a miracle rather than fail of his promise God will raise Isaac from the dead for he is able so to do Abraham did not simply and absolutely believe that Isaac should be raised from the Dead for he had no promise so to believe and the Text saith not that he accounted that God would raise him but that he was able so to do Fitly therefore doth the Apostle insert this copulative conjunction and which in this place carrieth emphasis and is well translated even as if he had said Abraham believed that though Isaac were offered up and burnt to ashes yet even then could God raise him up again This then is the intendment of Abraham's consultation and resolution with himself that God would some way or other accomplish his promise concerning Isaac Thus much is evident by this answer of Abraham to his Son God will provide himself a Lamb for a burnt offering Gen. 22. 8. Not that he knew what would fall out but that he knew and believed that God could and would work above that which he himself could imagin Now because Abraham made full account to sacrifice his Son and being sacrificed he must needs be raised from the dead that in him the promised seed might be called therefore he believed that God was able to raise him up even from the dead By this account or reasoning which is here noted of Abraham the Apostle giveth us to understand that a due discourse of the minde on the grounds of Faith doth much establish faith The Apostle doth largely exemplify this in Abraham's faith concerning the birth of Isaac when he and his wife were both old Rom. 4. 19 20 21. So Iacob Gen. 32. 9. 10 11 12. So Moâ—…es Exod. 32. 10 12 13. So Ioshuah Josh. 7. 7 8 9. So David oft in the Psalmes discoursing of Gods promises of his mercies of his power of his truth and of his former works and pleading them before God was much strengthned in faith A due discourse and meditation brings to mind and memory the grounds of faith Whil'st those grounds are fresh in memory they work on the heart and by affecting the heart the soul is setled and quieted and a settled and resolved soul adds much to the vigor of faith This directeth such as are well instructed in the grounds of faith seriously and frequently to meditate thereon See more hereof in the whole armour of God on Ephes. 6. 16. Of Faith Treat 2. part 6. § 71. This doth more specially direct Christians in time of temptation when the soul is heavy and perplexed with doubts and fears to reason with themselves as if they had to doe with others and by arguments to endeavour to convince the soul of those sure grounds which the word affordeth for setling our faith on God Hereof see the Churches Conquest on Exod. 17. 11. § 43. 7. §. 97. Of resting on Gods power for strengthning of faith THat which Abraham in his reasoning did especially fix upon for strengthning his faith was Gods power which is thus expressed that God was able For Gods power is an especial prop to faith The faith of Saints hath in all ages been much strengthned hereby Rom. 4. 21. Dan. 3. 17. and 6. 20. This therefore hath been pressed to that end Gen. 18. 14. Luk. 1. 37. Ier. 32. 27. Mar. 10. 27. Consideration of Gods power is an especial means to remove all stumbling blocks that lye in the way of a believer and to take away all doubts and feares If travellers be well guarded if Souldiers have a good convoy if men be in a sure Castle they will not fear Gods power is the best guard the safest convoy and surest castle that any can have Quest. May a believer so rest on Gods power as to expect what God is able to do Answ. No. God is able to do more than ever he will Matth. 3. and 26. 53. Besides Gods promises are the proper ground of Faith We have no ground to expect more than God hath promised though God be able to do more Quest. How then is Gods power a prop to Faith Answ. It assureth that God who is able will do what he hath promised though Heaven and Earth seem to make against it This doth more particularly direct us how to fix our meditation on God for strengthening our faith and that among other divine excellencies on the power of God See more hereof in the whole armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 26. §. 98. Of Faiths prescribing nothing to God THE Apostles indefinite expression of the ground of Abraham's faith in this phrase that God was able giveth evidence that faith prescribes nothing to God it rests upon this that God is able to make his word good Abraham prescribed nothing when he said God will provide Gen. 22. 8. Nor Iehosaphat when he said to God Our eyes are upon thee 2 Chro. 20. 12. Nor Daniels three companions when they said Our God is able to deliver us Dan. 3. 17. Nor Christ when he said Not as I will but as thou wilt Matth. 26. 39. 1. Faith works in a man such an esteem of God as it perswades the Soul that God is the wisest
Blessed Hereof see § 105. The parties whom he blessed were not his immediate sons but his sons sons 〈◊〉 sons of Ioseph for Ioseph was his youngest son save one so as Iacob was a Good-father to these whom he is here said to bless Hereby we are given to unâ—… that Grand-fathers ought to bear such respect to their Childrens Chilâ—… as to their own The like is noted of a Grand-mother For Naomi took the 〈◊〉 of her daughter in law and laid it in her bosome c. Ruth 4. 16. Grandfathers are as Fathers In the right line there are no degrees If Adam 〈◊〉 now living he should so far as he was able take care of the whole world 〈◊〉 did of Cain and Abel 1. This instructeth us in the extent of a Grand-fathers duty 2. This directeth children to manifest a Childlike affection to their Grandfathers and Grand-mothers and that by reverence obedience all manner of 〈◊〉 and recompence also In setting down the persons blessed the Apostle useth an indefinite particle which signifieth Every one which may intend many sons But because the 〈◊〉 maketh mention onely of two Ephraim and Manasseh Gen. 48. 20. 〈◊〉 translators for perspicuity sake have translated it both It is probable that at 〈◊〉 time he had but these two sons Other sons that he should have after these 〈◊〉 a kinde of generall blessing Gen. 48. 6. These two here intended were Ephraim and Manasseh Ephraim was the 〈◊〉 but purposely named before his elder brother Manasseh because God 〈◊〉 more honor to him See v. 4. § 11. Ephraim according to the derivation of the word signifieth fruitfull This 〈◊〉 Ioseph himself rendreth of that name that God had caused him to be fruitâ—… in the land of his affliction Gen. 41. 52. That name might also be given by 〈◊〉 Prophetical spirit for he proved the most fruitfull of all Iacob's sons the 〈◊〉 of Ephraim was the greatest Tribe Ephraim is of the dual number be 〈◊〉 Ioseph then had two sons Manasseh signifieth forgetfull That name was given by the father in meâ—… of that advancement whereunto God had brought him and thereby made 〈◊〉 forget all his toil c. Gen. 41. 51. These two were by this blessing made heads of two distinct Tribes whereby 〈◊〉 to pass that Ioseph had two portions which was the priviledge of the 〈◊〉 son 2 Chron. 5. 1. For Ioseph was the eldest son by whom Iacob first and 〈◊〉 loved and who was his truest wife Though Manasseh and Ephraim were the two particular persons blessed yet they are not expressed by their own names but by that relation which they had 〈◊〉 their Father and thus stiled the sons of Ioseph Ioseph is here 〈◊〉 1. For honours sake for it was an honour to Ioseph to have two sons blessed is two distinct heads of several Tribes which honour none of the brethren of Ioseph had 2. To shew a ground of that blessing which was because they were the sons of Ioseph Hereby God would manifest that his goodness extends it self to the children of belivers Ioseph was a believer possessed with a true fear of God who by no tryalls could be drawn from his God Therefore though he might seem to be cast out of the Church yet is he preserved as an head and stock thereof among others and his children though born of a woman that was a stranger and in a strange land are here naturalized by Iacob and made free Denisons of the Church yea stocks out of which the Church should sprout Thus said God to Abraham I am thy God and the God of thy seed Gen. 17. 7. And an Apostle saith to believing Christians The promise is unto you and to your children Acts 2. 39. §. 112. Of taking care of posterity at the time of our death THe time of Iacob's blessing the sons of Ioseph is here said to be when he was a dying Of the composition and meaning of the word translated dying See Chap. 7. v. 8. § 51. The participle here used implieth not only the moment of giving up the Ghost but also the neer approach of death manifested by old age sickness or any other like occasion This circumstance of the time here noted sheweth that the time of a mans departing out of this world is a seasonable time to think of posterity and to doe what lieth in his power for their good In the history it is said that the time drew nigh that Israel must dye and again it was told Ioseph that his Father was sick Gen. 47. 29. and 48. 1. when Iacob took order about matters after his death so Isaac when he intended to bless his sons thus saith Behold now I am old I know not the day of my death Gen 27. 2. When God had told Moses that he should be gathered to his people then Moses thought of a successor Numb 27. 13 16. Yea Moses himself rendred this reason concerning his Declaration of the future estate of Israel that he was an hundred and twenty years old and could no more goe out and come in among them Deut. 31. 2. This reason Ioshua rendred on the like occasion I am old and stricken in age Josh. 23. 2. At such a time God appointed such a duty to Hezekiah 2 King 20. 1. Yea Christ himself when he was upon the Cross takes care for his Mother Iohn 19. 27. So Peter at such a time manifesteth his care of the Churches 2 Pet. 1. 14. and other Apostles 1. The duty it self of taking care for posterity is an evidence of a holy zeal of Gods glory and of true love to his Church in that it contenteth us not to promote the one and the other in ourselves or in our own time but also endeavour to have it done by others after our time 2. The time of ones death is in this respect the fittest because if that time be let slip there remains no time after it for us to do any thing There is no work nor device nor knowledge nor wisdom in the grave Eccles. 9. 10. When the night cometh no man can work John 9. 4. 3. The time of a mans departure is the most seasonable time because the words of a dying man make the deeper impression 1. How many are there who as if the world were onely for themselves take no care for their posterity They neither care to instruct nor to direct nor to pray in reference to future times nor to make their will About making a will See chap. 9. v. 16. § 94. See also Domestick duties Treat 6. Of Parents § 62. 2. A generall instruction may be here raised for all who are mortal and ought to learn to dye daily daily to testify a care of posterity by instruction exhortation encouragement in good things admonitions against evill and predictions of such things as we have good ground before hand to make known See § 119. §. 113. Of Jacobs worshipping upon his staff ANother effect of
books of Moses and Ioshua then are here recited 2. There were without question many more in the severall ages of the world than are 〈◊〉 in the foresaid books or in any other part of the Bible It is said of Enoch that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of thâ—… men that did so are by name registred It is said of all those pious long-liv'd atriarks that lived befored and after the Flood that they begat Sonns and Daughters Gen. 5. 4 c. and 11. 11 c. No doubt but that many of those Sonns and Daughters gave good proof of their true faith Yet are they not by name registred It is of person as of things Many commendable things were done which are not set down Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in publick records 1. In regard of those Saints themselves It was enough that God took speciall notice of them registred their name in his book of life gave them evidences of his favour while they lived received their souls to glory when they died and gave them assurance of the resurrection of their bodies 2. In regard of others that from time to time lived after them it is sufficient that God hath afforded them so many patterns and examples registred in his book as he hath done By them direction and encouragement sufficient and given to run the race as they did They who are not moved by them would not be moved with millions more if they were registred 1. Considering that many Worthies have had their names buryed with their bodies let not us be over sollicitous about memorialls after our death but leave it to the divine providence and to the wisdom of our survivors There may be a good use of Chronicles and of Memorialls of some mens names and acts yet there 〈◊〉 be too great excess therein Some things that in their compass are very usefull may beyond their compass be unusefull if not hurtfull Should there be â—…emorialls of all good mens names I suppose the world would not contain them especially if thereto were added their Meditations Sermons Conferences Works and Labours 2. This may stay those who in their time and generation do the will of God faithfully imploying their talent and doing much good by their words and works and yet nothing thereof remembred after death It is enough that in their generation they have been enabled to do good and that the present age in which they liâ—…ed had the benefit thereof They may so much the more rest herein in that the 〈◊〉 living God knowes it remembers it and will aboundantly recompense it Their works will follow them Rev. 14. 13. The answer which the Apostle himself gives to his own question thus for the 〈◊〉 will fail me being a reason of his forbearing to go on in setting down more particular examples as he had done before giveth us to understand that there 〈◊〉 very many more whom he might have produced The multitude of Believers is very great very many are registred in sacred Scripture which the Apostle stiâ—… a cloud of witnesses Hebr. 12. 1. But questionless there were many more age after age whose names are concealed When Elijah thought that he had been leâ—…t alone God knew seven thousand more and that in Israel 1 King 19. 18. besides those that were in Iudah If there were before Christ was exhibited multitudes of beleevers what are there since considering these promises I will pour out 〈◊〉 Spirit upon all flesh Joel 2. 28. And many shall come from the East and West 〈◊〉 sit down with Abraham c. Matth. 8. 11. See Chap. 2. ver 10. 〈◊〉 91. This reason as it hath reference to the altering of the stile in contracting such points as he more inlarged himself upon in the former examples sheweth that â—…ediousnes must wisely be avoided Having many things to write unto you faith â—…n Apostle to an Elect Lady I would not write with paper and ink 2 Joh. v. 12. The like he saith to Gaius 3 John v. 13. Tediousnes dulls the mind wearies the spirit hinders devotion draws away affection yea and many times deprives people of that comfort which otherwise they might receive from Gods Ordinances Some who have some while given good attention and that with cheerfull affection by overmuch tediousnes have been so dâ—…lled in their devotion as their former comfort hath been taken away It is therefore a point of prudence somewhat carefully to observe ordinary times 〈◊〉 for sacred duties There are times wherein men may enlarge themselves both in praying and preaching namely when dayes are set apart for those duties for then people come prepared to hold out the day As for private duties performed by one alone as any finds the vigor of his spirit to be in him he may enlarge himself But we must not measure others spirits by our own Christ when he was alone spent nights in prayer Luk. 6. 12. But we do not read that he did so with his Disciples §. 192. Of the Apostles setting the more excellent before others UPon the foresaid transition the Apostle continues his Catalogue of Worthies but much contracted In this verse he setts them down two ways 1. By their particular name 2. By the function of some of them in this word Prophets There are six set down by name whereof four were Judges One a King One a Judge and a Prophet both which is Samuel The four Judges are as the Apostle hath set them down Gideon Barak Samson and Iephthah There were in all betwixt Ioshua their General and Saul their first King fifteen Judges 1 Othniel 2 Ehud 3 Shamgar 4 Barak 5 Gideon 6 Abimelech 7 Tola 8 Iair 9 Iephthah 10 Ibran 11 Elon 12 Abdon 13 Samson 14 Ely 15 Samuel Out of these only five are called The rest were either not worthy to be named as Abimelech who usurped that dignity by fraud and blood or had no memorable matter recorded of them in their histories as Tola Iair Ibzan 〈◊〉 and Abdon The others as Othniel Ehud Shamgar and Ely did no greater matters than those which were done by those who are named Therefore there was no great need to mention them especially in this place where the Apostle labors to contract his discourse In the particulars which are set down the precise order of the history is not observed For Gideon who is in the first place was after Barak and Samson the third was after Iephthah and David the fift was after Samuel Hereupon some say that the Apostle had an eye only on his matter to set down some choyse Worthies as they came to his head but had no respect to method or order But I suppose that he rather aimed at some special thing in altering the order of these and that might be to prefer the more excellent For thereis a double method One of
Jephthah's infirmities and of his rash vow III. SOme reckon up Jephthah's entertaining vain men Judg. 11. 3. to be one of his infirmities But that rightly taken is rather to be reckoned among his excellencies as we shall hear hereafter There are two apparent infirmities registred of him 1. His rash vow Iudg. 11. 30 31. 2. His hasty and fierce revenge Iudg. 12. 4 6. His Vow is on allsides granted to be over-rash but for the extent of it great question is made whether he did absolutely vow to sacrifice whatsoever should first meet him Arguments produced for that large extent thereof are these and such like 1. These express words thereof whatsoever cometh forth of the 〈◊〉 of my house to meet me shall surely be the Lords and I will offer it up for a burnt offering Judg. 11. 3. Answ. The Copulative betwixt the two sentences of the vow thus AND Iewell is oft used disjunctively So it is used Exod. 21 17. and translated OR The Evangelist Matth. 15. 4. quoting that Text plainly setteth down this disjunctive particle OR Greek So it is used Lev. 10. 3. when God thus saith I will be sanctified in them that come nigh me or before all the people I will be glorified And Gen. 26. 11. in these words He that toucheth this man or his wife 2. The extreame passion of Iephthah upon beholding his daughter to be the first that came to meet him out of his house Iudg. 11. 35. Answ. That passion arose from this that his daughter was his onely child and that by dedicating her to the Lord all hope of issue was taken away away Children were alwayes among the seed of Abraham accounted a great blessing Abraham himself said to the Lord when he promised him an exceeding great reward what wilt thou give me seeing I go childless Gen. 15. 1 2. And Iacobs wife said to her husband give me children or els I dye Gen. 30. 1. They counted it to be a reproach to dye without Children 1 Sam. 1. 6. 2 Sam. 6. 23. Luk 1. 25. 3. The daughters of Israel much lamented the daughter of Iephthah upon her Fathers performing his vow upon her 1. Answ. The Hebrew word translated to lament is no where els in that sense used 2. There was great cause to lament her though she were not offered up a sacrifice even because by her Fathers vow she was kept from marriage Arguments to prove that Jephthah did not offer up his Daughter for a burnt-offering are these 1. Sucâ—… an act hath been against the light of nature 2 It is expresly forbidden by Gods word Exod. 20. 13. Obj. Why then did God command Abraham to offer up Isaac Gen. 22. 2. 1. Answ. That was onely for trial of Abraham's obedience God never intended that Abraham should so do 2. Gods expresse charge in a particular case giveth a dispensation against general Laws 3. Such an act is against the evidence of that Faith which is here hinted of Jephthah 14. Nor Priests nor people would have suffered Jephthah to have committed 〈◊〉 a fact When Uzzidh a King would have burnt incense upon the Altar of iâ—…ense Azariah the Priest and fourscore other Priests withstood the King â—… 〈◊〉 26. 16. c. when Saul would have unjustly put his Son Jonathan to death the people kept him from it 1 Sam. 14. 45. 5. It is said that Jephthah's Daughter desired leave of her Father to bewail 〈◊〉 Virginity Judge 11. 37. It would have been said to bewail her death if she haâ—… been to be offered up 6. She is said to know no man Judge 11. 39. What doth this imply but that being dedicated to the Lord she continued a Virgin all her dayes 7. It is expresly said that the Daughters of Israel went yearly to lament the Daughter of Jephthah Judge 11. 40. had she been sacrificed they would rather have buried such a fact in perpetual oblivion than have revived it by an annual memoriaâ—… 8. The word translated to lament Judge 11. 40. is no where used in that sense throughout the whole old Testament It properly signifieth to declare or to rehearse Judge 5. 11. it here signifieth to talk with for the daughters of Israel went yearly to conferre with the Daughters of Jephthah and to comfort her in that she was kept from marriage This affordeth a strong argument against sacrificing her 9. Such an one as Jephthah could not be so far besotted as to vow that any thing whatsoever it was that came forth of the doors of his house to meet him should be offered up as a burnt-offering What if one of the Princes had come cut or another man what if a Dog or a Swine which were unclean had first come out would he have offered up any of these God expresly forbad the hire of an Whore or the price of a Dog to be brought into his house Deut. 23. 18. 1. Quest. If it be granted that he onely dedicated his Daughter to God to live unmarried as a Virgin all the dayes of her life was that lawfull Answ. No for we do not read that to consecrate a female to God is any where warranted Neither is this answer here alleadged to justifie Jephthah's vow but onely to mitigate his fault and to excuse him from such an abominable fact as sacrificing his own Childe Papists therefore can from this example have no â—…arrant for a vow of perpetual Virginity Jephthah's vow take it in the best sence that you can was exceeding rash and no good pattern 2. Quest. Was his vow being rashly made to be performed Answ. No It failing in the matter of a vow the performing of it proved a double iniquity one in making it another in performing it When David was put in minde of a rash vow he forbore to perform it yea and blessed God for aâ—…ording means to keep him from the performance thereof 1 Sam. 25. 32. Here learn to take heed of rash vows and to be well advised about vowing see more hereof in the Saints Sacrifice on Psal. 116. 14. § 91. §. 209. Of Jephthah's fierce revenge ANother infirmity of Jephthah was his too great revenge of the Ephraimites insolency Judge 12. 4 5 6. True it is that the Ephraimites first provoked him and in such a manner as they justly deserved that sore revenge so as what I shall say of Jephthah's revenge is not to excuse the Ephraimites But that Jephthah failed in the excel of his wrath is evident by Gideons contrary carriage in a like case with the predecessors of these Ephraimites whereof see § 197. Had Jephthah dealt so mildly with the Ephraimites as Gideon did he might have pacified them and saved the lives of fourty and two thousand of the people of God By this instance of Jepâ—…hthah it is verified that wrath is cruel and anger outragious Prov. 27. 4. Old Jacob upon such a ground thus checked the rage of two of his Sons Cursed be their anger for
of the deluge of the destruction of Sodom of Gods bringing his people out of Egypt and governing them in the wildernesse and seâ—…ling them in Canaan and the many miracles therein recorded c. 3. Many seek after profound mysteries and what books herein comparable to the sacred Scriptures for instance the great mysteries of Religion as of the Trinity of Persons incarnation of the Son of God his Birth Life Death Resurrection Ascension Intercession c. 4. Many prudently study the things that are most profitable but there are no writings that make more thereto then the Scriptures They both declare what is truly profitable and most advantagious They make known true riches and true honour They shew the way how to attain thereto Among other books Solomons Proverbs are of singular use to that end Note 2 Tim. 3. 16 17. 5. None but fooles would spend their time and study about fables and lies but would be informed in the truth of matters Now no booke can better do that then the sacred Scriptures For it is the word of the Lord God of truth all whose words are most true Psal. 119. 160. Iohn 17. 17. This among other excellencies of the word is not the least As it is an excellency in it self so it is the excellency of all other excellencies For what is antiquity rarity profundity or any other seeming excellency without truth but as so many pâ—…arles in a blind eye which make it the more deformed The more ancient the more seemingly rare profound and profitable falshood is the more detestable and pernicious it is How blame worthy then are they who neglect the reading of the word and thereby deprive themselves of the means of knowledge How many be there who never in their lives read thorow the Scripture How far short do they come of these Hebrewes whose knowledge in the Scriptures the Apostle doth here grant And how should the consideration of the forementioned excellencies of the sacred Scripture stir up all to be frequent and diligent in reading and searching the Scriptures whereof the Hebrewes here are a worthy patterne unto us §. 95. Of Esaus seeking the blessing too late THe punishment of Esaus profanesse was a deniall of the divine blessing which Isaack his father as a prophet of God and therein the hand and instrument of God conferred upon Iacob The blessing was a ratification of the birth-right For it comprised under it all the prerogatives thereof as 1. Dignity and Dominion Gen. 27. 29. 2. Patrimony v. 28. 3. The spirituall prerogatives are comprised under these words Cursed be he that 〈◊〉 thee and blessed be he that blesseth thee It s rightly stiled a blessing because thereby he was made blessed This blessing in regard of the temporal priviledges thereof Esau would fain have had for it is said He would have inherited the blessing In the Greek it is said was willing or desirous to inherit This word inherit in the Text importeth two things 1. A right to it as first-born by vertue of his birth which he had sold. He would eat his cake and have it 2. A perpetuall right thereto for himself and his posterity For inheritances have no set term of dayes or years but extend to men and their children and childrens children without date if it be not cut off Thus he was desirous to have inherited the blessing but when it was too late as this word afterward importeth for it may have a double relation one to the selling of his birth-right Gen. 25. 33. After he had sold his birth-right he desired a ratification of it to himself by his Fathers blessing But it was too late to think of recovering that which was clean sold away The other relation is to his Fathers conferring it on Iacob Gen. 27. 30. In this respect Esaus seeking the blessing was too late as this word translated he was rejected sheweth For it hath respect to Isaacks refusing to blesse Esau after he had blessed Iacob They therefore that apply this to divine reprobation and bring this instance to make it temporary do clean mistake the mark True it is that so soon as Esau came to Isaack and made himself known to be Esau it is said Gen. 27. 33. that Isaac trembled very exceedingly He was cast into a strange ectasis or into a great astonishment and that by a divine work which brought into his mind that ancient word of God Gen. 25. 23. The elder shall serve the younger where with as with a bridle he was held back from altering what he had done In this respect its added that Esau 〈◊〉 no place of repentance First no means to move his Father to repent and alter his mind and to reverse or recall the blessing which he had conferred on Iacob For saith he Gen. 27. 33. I have blessed him and he shall be blessed Wherefore they also clean mistake the mark who apply this to Esaus repentance and thence inter that repentance may be too late yea some take occasion from hence to impeach the authority of this Epistle whereby we see how dangerous it is to mistake the sense of sacred Scripture But though repentance were applyed to Esau yet would none of the foresaid errors follow thereupon for Esaus repentance could be no better then the repentance of Iudas Matth. 27. 3. which was meerly legall more for the punishment then for the sin That which perplexed Esau was the losse of earthly dignity and patrimony which is intended under that relative particle it â—…e sought it which may have reference either to the blessing or to repentance both be of the feminine gender and both tend to the same purpose for in seeking that blessing which Isaack thus conferred on Iacob he sought to have his father repent of what he had done and he sought to make his father repent that he might have the blessing From Esaus rejection here upon his seeking the blessing it doth follow that blessings may be sought too late which the Church sadly acknowledgeth Cam. 5. 6 I opened saith she to my beloved but my beloved had withdrawn himself and was gone my soul failed when he spake I sought him but I could not find him I called him but he gave me no answer This the five foolish virgins found true by sad experience Matth. 25. 3 c. And so much God threatneth Prov. 1. 24 25 c. For God who is the fountain of blessing as the Apostle Iames acknowledgeth Iam. 1. 17. hath his fit times and seasons as he hath means in and by which he conveigheth his blessings and out of which he will give no blessing so likewise his seasons hence the Psalmist in Psal. 32. 6. speaketh of a time when God may be found and also the Prophet Isaiah in cap. 55. 6. implying thereby that there is a time when God will not be found Whence we may learn one speciall reason why many who seek comfort to their souls and peace to their
did judge this sinne to be worthy of death For Nebuchadnezzar rosted in the fire two men for committing adultery with their neighbours wives Jer. 29. 22 23. 10. Adultery is made worse then theft Pro. 6. 30. yet theft amongst us is accounted worthy of death Obj. Lust is a violent passion and a man is more put on to adultery then he can be to thefâ—… Ans. There may be a greater instigation to steal namely to satisfie a mans hunger Pro. 6. 30. then to commit adultery Though lust be violent yet married persons have a ready remedy to allay it which is a seasonable use of the lawful marriage duty §. 40. Of Gods judging Fornicators and Adulterers THis act of judging attributed to God hath reference Sometimes to all sorts indefinitely Sometimes distinctly to the righteous or distinctly to the unrighteous In the indefinite respect it is used two wayes 1. To set out Gods righteous governing the whole world and his equal dealing with all men Thus it is said of God He shall judge the world in righteousnesse Ps. 9. 8. 2. To demonstrate Gods rewarding every one according to his works as where it is said How shall God judge the world Rom. 3. 6. His rewarding of all is thus set out especially at the last day In the day when God shall judge c. Rom. 2. 16. Distinctly in reference to the righteous it implies Gods trying their truth and integrity Iudge me O Lord for I have walked in my integrity Examine me O Lord and prove me c. Psal. 26. 1 1. 2. His determining their cause The Lord judge between me and thee and see and plead my cause c. 1 Sam. 24. 12 15. 3. His justifying them by revenging their adversaries Psal. 9 4 5. 4. His chastening them here to prevent their eternal damnation 1 Cor. 11. 32. In reference to the unrighteous it signifieth 1. To revenge them in this world Rev. 6. 10. 2. To condemn them in the world to come Luk. 19. 22 compared with Matth. 25. 30 In these two last respects is this word judge here used Concerning Gods judging these sinners it is in general said That because of these things the wrath of God cometh upon the children of disobedience Eph. 5. 6. Particular judgements are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners or such as immediately he sendeth down from himself Mediate judgements by the Ministry of men are either extraordinary or ordinary Of extraordinary mediate judgements we have these instances Phineas his thrusting thorow with a Javelin Zimri and Cosbi in their Tent Num. 25. 6 7 c. And the sons of Iacob destroying the Shechemites Gen. 34. 25 c. And the Israelites destroying almost the whole Tribe of Benjamin Judg. 20. 48. And Absoloms destroying his brother Amnon 2 Sam. 13. 29 32. The ordinary mediate judgement against adulterers was death The Law for this is expresly set down Deut. 22. 22. This judgement was in use among Gods people even before the Law of Moses for Iudah adjudged Tamar his daughter to be burnt for this sin Gen. 38. 24. The very Heathen by the light of Nature saw the equity hereof For Abimelech charged all his people not to touch Isaac or Rebeccah upon pain of death Gen. 26. 11. Some take this touching especially of Isaacs wife to be of committing adultery with her But more clear is that instance which the Prophet Ieremiah giveth concerning the King of Babylons rosting in the fire Zedekiah and Aâ—…ab because they committed adultery with their neighbours wives Ier. 29. 22 23. Heathen Authors give us many instances of the practice of States among the Gentiles in putting adulterers to death The Arabians used so to do Draco's Law among the Athenians judged adultery to be a capital sin The Goths used to put adulterers to death The Laws of the Romans called the twelve Tables did also make adultery to be a capital offence So did the Iulian Law Thus was it also among the Romans in the dayes of Augustus Caesar. Judgements immediately from God have been of divers sorts As 1. Upon particular persons namely those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab Numb 25. 9. 2. On Cities The Prophet declareth this sin to be one cause of that extraordinary judgement that was executed on Sodom and the Cities near unto her he saith They committed abomination Ezek. 16. 50. hereby he means their buggery and other kinds of uncleannesse 3. Upon Nations God expresly saith That the Land where Israel dwelt spued out the Nations that were before them for sinnes of uncleannesse Levit. 18. 27 28. 4. Upon the whole world For concerning the old world which was destroyed with a â—…loud it is said That the sons of God saw the daughters of men that they were fair and they took them wives of all which they chose Gen. 6. 2. Their adulteries are hereby described and set down as a special cause of the general deluge More particularly kinds of judgement may distinctly be considered as inflicted in this world or in the world to come In this world while they live or after their death While they live Temporal or Spiritual Temporal judgements inflicted in this life on unclean persons are 1. In their Name Shame and Disgrace as we noted before § 38. 2. In their Body sundry diseases God saith of an Adulteresse That he would cast her into a bed and them that commit adultery with her into great tribulation Revel 2. 22. By casting into a bed diseases which force persons to keep their bed are meant 3. In their State with extream poverty as was shewed § 38. 4. In their Soul with terror of conscience Certainly David was herewith sorely punished who in that Psalm which he penneth as a testimony of his repentance for his adultery thus prayeth Make me to hear joy and gladnesse that the bones which thou hast broken may rejoyce Psal. 51. 8. Under that metaphor of broken bones terror of conscience is signified Hardnesse of heart and a reprobate sense hath ceised on others These are spiritual judgements inflicted in this life 5. All manner of bitternesse The end of a strange woman is bitter as wormwood and sharp as a two-edged Sword Prov. 5. 4. By experience the Wiseman thus saith of such an one I finde more bitter then death the woman whose heart is snares and nets c. Eccl. 7. 26. 6. A miserable death which the Wiseman speaking of an Adulterer and Adulteresse thus expresseth He goeth after her straightway as an Ox goeth to the slaughter or as a fool to the correction of the stocks till a dart smite thorow his liver as a bird hasteth to the snare and knoweth not that it is for his life Pro. 7. 22 23. After death his infamy continueth for his reproach shall not be wiped away Pro. 6. 33. And this sin is a fire that will root
which is sinfull or to omit a bounden duty Thus Christ himself went out of the Camp when upon Satans promise to give him all the Kingdoms of the world and the glory of them if he would worship him Christ with indignation said Get thee hence Satan Matth. 4 8 9 10. and when he used a like speech to Peter who disswaded him from suffering Matth. 16. 22 23. Abraham went out of the Camp when upon Gods command he went from his Country kindred and fathers house Gen. 12. 1. So did Isaac and Iacob who continued in a strange Land So did Moses Heb. 11. 24 25 26 27. So the Apostles who forsook all for Christs sake Matth. 19. 27. Motives to stirre us up so to go out of the Camp are these that follow and such like 1. The whole world lieth in wickednesse 1 Joh. 5. 19. So as we cannot in heart abide therein but that we must needs be tainted therewith 2. Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. And shall not we go out of that from which Christ by his death hath delivered us 3. The world hateth Christ Ioh. 15. 18. And shall we abide with them that are haters of our Saviour 4. The world hateth such as are Christs and beleeve in him How then may we in heart abide with it 5. Know ye not that the friendship of the world is enmity with God Whosoever therefore will be a friend of the world is the enemy of God Jam. 4. 4. If any man love the world the love of the Father is not in him 1 Joh. 2. 15. What more forcible motive can we have to drive us out of the world 6. By having our hearts set upon the world the safety of our soul is endangered Now What is a man profited if he shall gain the whole world and lose his own soul Or what shall a man give in exchange for his soul Such is the vanity of the world as it cannot be enough undervalued and such is the excellency of the soul and of eternall life purchased for it as they cannot be overvalued too much 7. The world is not only vanity of vanities but also vexation of spirit Eccl. 2. 17. O the folly of all such as embrace this present world which is the disposition of most men in the world even of those who have professed the true Religion If the state wherein men live do alter the true Religion into Idolatry most men will leave their Religion rather then the world Witness the practise of England in Q. Maries daies Few they were that then came out of the Camp to Christ. Yea of them who seemed to go out of the Camp and to suffer for Christ in Q. Maries daies being preserved to Q. Elizabeths daies did then like Demas embrace the present world §. 134. Of going to Christ. IN every motion there are two terms One from which the other to which one tendeth As in a race there are two goals one from which the other to which the runner maketh hast Two such terms or goals are here noted in this Text that from which a Christian goeth is the foresaid Camp or the world that to which he goeth is Christ. For this relative HIM unto him hath reference to Iesus v. 12 so as in taking our heart from the world we must set it upon Iesus for there is no other sure and safe subject to set it upon We must beleeve on Iesus we must love him and submit our selves to him and his Gospel and conform our selves thereunto and maintain the same with the uttermost of our power though it be to the loss of all that we have even of life it self Therefore before denying our selves the Lord premises this clause come after me and after it addeth this and follow me Matth. 16. 24. and to bearing ones crosse he addeth come after me Luk. 14. 27. Now by by denying ones self and bearing his crosse the same thing is meant that going out of the Camp intendeth By going unto Christ a superabundant recompence is made for all that can be left by going forth out of the Camp For Christ is that treasure and that pearl for which iâ—… a man sell all that he hath he can be no loser Matth. 13. 44 45 46. Christ can supply all our wants and ease all our griefs and comfort us in all our troubles and in the end bring us to eternall happinesse Come unto me saith he all ye that labour and are heavy laden and I will give you rest Matth. 11. 28. He that cometh to me shall never hunger and he that believeth on me shall never thirst Joh. 6. 35. In the world ye shall have tribulation but I leave with you peace my peace I give unto you Joh. 14. 27. 16. 33. Knowledge of Christ and â—…aith in him cannot but draw men out of the Camp and stirre them up to make speed to this other goal which is Christ. All the benefit of going forth out of the Camp is lost if they go not to Christ. The best that can be said of them is that which the Lord said of hypocrites They have their reward Matth. 6. 2. that is some vain applause of vain men This was all the reward that many of the Heathen had for their seeming contempt of the world This was the reward that Diogenes had for having no other house then a tub and Bias for accounting nothing his but the endowments of his minde and which Socrates and Phocion had for refusing such great gifts as time after time were sent unto them and which King Codrus had for casting himself into his enemies power in the habit of a beggar These and sundry others seemed to go out of the world but none of them went to Christ and thereupon had no other reward but vain applause of men The like may be said of Franâ—…iscan Friers who use to go barefoot and wear shifts of hair and Friers flagellant who use to whip themselves and Friers mendicant who go up and down to beg their food and Hermites who live in desolate places and Anchorites who mure themselves up within stone wals Though these and other like them professe themselves to be Christians and seem to go forth out of the Camp yet they do not go to Christ in that Christ requireth no such thing of them as they do to themselves These have their reward here in this world out of which they seem to go but they can look for none in the world to come I might apply this same to many that profess the true reformed Religion and seem to go far in contemning the world but the ends which they aim at do plainly demonstrate that they go not unto Christ. These two opposite terms without the Camp and unto Christ give us to understand that Christ is not to be found in the Camp Christ himself expresly saith that he is
4. 2. Be well informed in thine own nakednesse emptinesse nothingnesse and unworthinesse So was Abraham 18. 27. Iacob Gen. 32. 10. Iob 42. 6. David Psal. 22. 6. 143. 2. Isa. 6. 5. Paul 1 Tim. 1. 15. and others This will much amplifie our esteem of God §. 136. Of serving God with an holy fear THe second special property of our service to God is Godly fear The word in the original signifieth a good or religious circumspection which moves men cantiously or warily to enterprise what they do in that respect its translated fear The word here translated godly fear is compounded of a verb that signifieth to take and an adverb that signifieth well so as according to the notation of the word it implieth well to take or apprehend a thing Thence followeth a wary circumspection and a godly fear They who are circumspect and wary about the things which concern Gods worship are expressed under this word which our English translate devout Luk. 2. 25. It is a grace in man that hath relation and respect to God in which respect this Epithite godly is here applied to it thus godly fear This kind of word is seven times used in the new Testament as Luk. 2. 25. Act. 2. 5. and 8. 2. In these three places it s translated devout Heb. 5. 7. and 11. 7. and here In all these places it importeth a godly fear onely once I find it used to set out a natural fear viz. Act. 23. 10. By this speciall property of our service to God the Apostle evidently demonstrateth that An holy fear is a speciall means of well ordering the service we do to God The grounds whereof may be 1. That goodnesse and kindnesse which in God is mixed with greatnesse and Majesty and power and justice He is truly that which the Heathen unduly stiled their Iupiter Optimus Maximus In like manner doth God proclaim his own name Exod. 34. 6. and his Son sets him forth Matth. 11. 25. and 6. 9. Now as his greatnesse requires fear Ier. 10. 7. Mal. 1. 6. So his goodnesse requires that it be a good and godly fear 2. That alteration of our nature which is wrought by the powerful work of Gods Spirit True it is that the flesh remaineth in all while they remain in this flesh Rom. 7. 23 24. Gal. 5. 17. In this respect God gives to his even to the best of his a Spirit of fear Note 2 Cor. 5. 11. Act. 5. 11. But with this flesh there is also the Spirit in such as are regenerate This sanctifying Spirit makes that fear in them to be a good and godly fear such a fear was Noahs Heb. 11. 7. For the Spirit works love in the Souls of men Gal. 5. 22. 2 Tim. 1. 7. Now love mixed with fear makes it to be a godly fear 1. This may inform us in the condition of regenerate persons It s a kind of middle condition betwixt mans entire estate wherein God at first created man and that corrupt estate whereinto man fell In his entire estate he needed nothing but love in his corrupt estate nothing works on him but a servile slavish fear such a fear as Adam had in the garden Gen. 3. 8 10. and Gain Gen. 4. 13. and Pharaoh Exod. 12. 31. such a fear casts out love 1 Joh. 4. 18. But the regenerate estate is mixed of both and that by reason of that double principle which is in man flesh and spirit fear arising from the flesh love from the spirit But by this mixture of love servile fear is made a godly fear which is ever accompanied with love and therefore in sacred Scripture oft joyned together as Deut. 10. 12. Of this kind of fear see My Domestical Duties Treat § 4. 2. This demonstrates unto us thâ—…â—…xcremes whereunto most are given some in the defect some in the excâ—…sse The defect is of such as have no fear at all such commonly are the most impudent and audacious sinners like unbroken and unbrideled horses which run headlong to their own and their riders destruction These will be held from no sin that they have power and opportunity to commit Note Gen. 20. 11. Rom. 3. 18. The excesse of such fear is nothing but wrath and vengeance This is a plain servile slavish fear which is so far from being accompanied with love as by perfect love it s cast out 1 Ioh. 4. 18. It s joyned with hatred It hath two violent effects 1. It oft casts men into strange extacies as Dan. 5. 6. and makes them despair Gen. 4. 3 It s a plain diabolicall fear Iam. 2. 19. 2. It puts strange desires into mens heads and makes them wish there were no death no judgement no hell no Judge no God The godly fear here mentioned is as a vertue in the mean betwixt these two extremes 3. Upon the foresaid ground let us be exhorted to possesse our souls with this godly fear when we draw near to God to worship and serve him Such an exhortation Christ giveth about patience Luk. 21. 19. This will be a speciall meanes to make thee serve God acceptably For godly fear ariseth from faith as I have shewed in My Domestical Duties Treat 1. § 4. 4. Direction how to get this godly fear 1. Acquaint thy self with God as Eliphaz adviseth Iob 22. 21. and be well instructed in his divine properties and excellencies as in his supream soveraignty c. Of which see The Churches Conquest on Exod. 17. 11. § 43. Ignorance of the excellency of a thing makes it to be disesteemed But true knowledg thereof workes an high esteem and due respect 2. Chron. 28. 9. Hereby God wronght in Iob a godly fear Iob 42. 2 3. 2. Get all the evidences that thou canst of Gods Fatherly respect to thee Call to mind his offers of grace revealed in his word Observe his gracious dealing with thee how long he hath born with thee wherein he hath dealt better with thee then with many others Well observe what fruits of his sanctifying Spirit are wrought in thee These give evidence that God is our Father and will make us thereupon desirous to please him 3. Set this God allwaies before thee and remember that the eyes of the Lord are in every place beholding the evill and the good as Prov. 15. 3. This also will work a godly fear For it will make thee to do all things as in his presence Note Gen. 39. 9. 4. Be well informed in the horrible nature of sin how contrary it is to God and that in his chiefest excellency which is his purity and holiness Nothing more contrary to another not darknesse to light nor death to life Nothing makes a creature so loathsome in Gods sight as sin Sin only incenseth Gods wrath Sin causeth all judgements Sin makes the Devill so terrible as he is Sin puts a sting into death Sin excludes from heaven and implungeth into hel Were this thorowly
known it would make us more fearfull of committing sin then of pulling Vengeance on our heads which fear is the true godly fear 5. Daely weigh thine own weaknesse and disability to stand of thy self and withall thine own proaness to wander out of the right way In regard of our own weaknesse we are as little Children ready to stumble at every stone and slip at every smooth slippery place In regard of our proaness to wander we are as sheep so saith the Psalmist Psal. 119. 176. A due consideration hereof will work in us this godly fear Note Rom. 11. 20. 6. Take due notice of Sathans subtilty and sedulity In regard of his subtilty he is resembled to an old Serpent Rev. 12. 9. and 20. 2 In regard of his sedulity he is resembled to a roaring Lyon walking about seeking whom he may devoure 1 Pet. 5. 8. Withall take notice of the deceitfullnesse of sin Heb. 3. 13. together with the many temptations whereunto we are subject These cannot but work a fear yea and a godly fear least we should be overtaken §. 137. Of the terriblenesse of Gode wrath being incensed Heb. 12. 29. For our God is a consumiag fire IN this verse is added a motive to enforce the forementioned manner of serving of God taken from the terror of God And to move them to whom he wrote and others like to them partakers of the heavenly calling he setteth out God in that speciall and particular relation he hath to his Church to such as professe the true Christian Faith For under this relative OUR which is of the first person and plurall number the Apostle compriseth himself and such as himself was at least in profession of the true Christian Faith And questionlesse he here especially intendeth him that is to be Judge of all the Son of God made Son of Man the second person in sacred Trinity true God he whom the Apostles do oft stile God our Saviour as 1 Tim. 1. 1. 2 Pet. 1. 1. Iude v. ult The Apostle in giving this title God unto Christ thereby giveth proof That Christ is true God Whereof see Chap. 1. v. 8. § 107. and v. 10. § 128. And in adding this relative particle OUR unto God giveth us to understand that Christ is in speciall the God of his Church See the Saints sacrifice § 31. Even this our God in and through whom the free grace aud rich mercy of God is set forth he is a consuming fire By what resemblance could terror be more set forth to the life then by this for of all creatures fire is most terrible therefore the easelesse and mercilesse torment of hell is hereby set out Matth. 18. 9. But because fire hath light and warmth in it whereby it giveth light and quickneth and cherisheth this epithite consuming is applied thereto The rather because God hath sometimes appeared in fire that did not consume as in the bush Exod. 3. 2. and in the pillar Exod. 13. 21. So as the fire here meant is a most terrible fire and great terror is set out thereby Whereby the Apostle giveth us to understand that God incensed is terrible being here stiled consuming fire In this very respect doth Moses so stile God Deut. 4. 24. and 9. 3. In this respect also fire is said to be kindled by the breath of the Lord Isa. 30. 33. to go out of his mouth Psal. 18. 8. to come from him Lev. 10. 2. to go beâ—…ore him Psal. 97. 2. And he is said to judge with fire Read how the terror of the Lord is set out Deut. 29. 20 c. For every thing in God is infinit justice power jealousie wrath Now infinitnesse added to wrath and vengeance makes it exceeding terrible even intollerable 1. This doth demonstrate unto us their folly who by their impudency in sinning impenitency incense this fire of Gods wrath and cast themselves into the midst thereof Will any one that is in his right wits cast himself into a flaming fire Indeed Matth. 17. 15. It s said of one that oft he falleth into the fire But who was that one a very Lunatique who knew not what he did And what made him do it The Devill who possessed him cast him in Mark 9. 22. And he must needs go whom the Devill drives Assuredly the Devill drives on every one that casts himself into the fire here mentioned by the Apostle 2. Let us be admonished to take heed of offending this God Offences provoke his wrath His wrath being incensed he becomes such a fire as is here intended That this may be the more nearly applied I will give you a briefe view of such sins as in Scripture are noted to kindle and inflame this fire as 1. Idolatry Deut. 32. 18 21 22. 2. Profaning Gods ordinances Lev. 10. 2. Numb 16. 35. 3. Murmuring against Gods providence Numb 11. 1. and 21. 6. 4. Abominable pâ—…llutions Gen. 19. 24. 5. Attempting the deaths of Gods Prophets â—… King 1. 10. Dau. 3. 22. 6. Haters of God Psal. 21. 8 9. 7. Revolters and Apostates Heb. 10. 27. 8. Antichristians Rev. 14. 9 10. 9. False teachers and seducers Rev. 19. 20. 10. All reprobates and impenitents Rev. 20. 15. §. 138. Of the resolution of Heb. 12. 25 26 27 28 29. Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Vers. 26. Whose voyce then shook the earth but now he hath promised saying Yet once more I shake not the earth only but also heaven Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remain Vers. 28. Wherefore we receiving a Kingdom which cannot be moved let us have grace whereby we may serve God acceptably with reverence godly fear Vers. 29. For our God is a consuming fire THe sum of these words is The general use of the forementioned divine priviledges which is 1. Propounded in these words See that ye refuse not him that speaketh 2. Confirmed in the words following The confirmation is raised from the danger and dammage of neglecting his admonition Which dammage is amplified comparatively v. 25 26 c. The comparison is of unequals inforced from the lesse to the greater wherein is noted 1. The substance of them v. 25 26 27. 2. An inference thence raised v. 28 29. In the comparison two sorts or kinds of unequals are noted 1. One of the Person v. 25. 2. The other of the priviledges v. 26 27. This latter is 1. Propounded v. 26. 2. Expounded v. 27. Vers. 2â—… In the substance of the comparison we may observe 1. The duty enjoyned 2. The Reason whereby it s enforced In the expressing of the duty note 1. The manner in this word See which implies great circumspection 2. The matter