of the humane nature to merit that suffering is a work of the divine nature This is a most soveraign ground of much comfort and confidence Our sins have made us bound to infinite justice and brought us under infinite wrath VVhat hope could we now have if we had not such a Priest and such a surety as is both God and man But now there is assurance of full redemption and eternal salvation by this Priest God-man Oâ—…r adversaries hereupon charge us with Arrianisme But we need not regard their slander The point is Orthodox weighty necessary to be known and to be beleeved See more hereof chap. 2. v. 17. § 172. §. 79. Of Christ willingly offering himself a Ransome THis word offered having relation to the thing offered himself implieth a free act on Christs part He was not forced to what he suffered but he did it voluntarily of himself even as they who willingly offered themselves to war Iudg. 5. 6 9. In this respect it is said that Christ loved the Church and gave himself for it Eph. 5. 25. These two words love gaâ—…e imply the freenesse of what he did Of this point thus saith Christ himself No man taketh my life from me but I laâ—… it down of my self John 10. 18. Christ is the Prince of life Act. 3. 15. And hath an absolute power over it I haâ—…e power saith he to lay it down and have power to take it again John 10. 18. This doth much amplifie the gift The more free a gift is the more excellent it iâ—… God himself loveth a chearful giver 2 Cor. 9. 7. See more hereof in Domest Duties Treat 1. on Eph. 5. 25. § 29. Christ did the more willingly offer himself because he made himself a ransom even the price of our redemption which the word offered implieth for it properly signifieth to bring to He brought himself to God for us to redeem us His death was in this respect an oblation Herein lieth a main difference betwixt the death of Christ and the death of others others by their death pay their own debt but Christ by his paid the debt of others As there was a difference betwixt the death of beasts slain in the Tabernacle or Temple and in the slaughter-house and betwixt bread eaten at the Lords Table and our own Table so in this case Obj. The Apostle implieth that he may be offered up Phil. 2. 17. Answ. The word used by the Apostle signifieth to powre out So much our English translation notes in the margin It may have reference to the Drink-offering under the Law Numb 15. 7. which was powred out When a man is slain his blood is as it were powred out Thus in generall it may be taken for giving his life And accounted an offering because it was for others but not as Christs was a 〈◊〉 or price but to seal and confirm that truth which he had preached and to make himself a pattern of standing to the truth unto blood There bâ—…ing so great a difference betwixt Christs blood and the blood of others lâ—…t us take heed of mixing any other blood with Christs blood leâ—…t we bring death heâ—…eunto as 2 Kings 4. 39 40. §. 80. Of Christs purity TO the foresaid excellent oblation which was Christ himself the Apostle addeth this Epithite without spot This is the interpretation of one Greek word but a compound one The simple noun signifieth a spot or blemish 2 Pet. 2. 13. The preposition with which it is compounded is privative and thus fitly translated without spot There is a rose of Ierusalem which is milk white and called by the Greek name here set down Another notation also of the name is given namely that it is so faultless as Momus himself cannot find fault with it Momus was one that carped at every thing which another did so as that which Momus could not carp at must needs be without blame This word hath reference in this place to the sacrifices under the Law which were to be without blemish as is particularly noted of the pascall Lamb Exod. 12. 5. This setteth forth the perfect purity of Christ as he was a sacrifice for us Hereof see more chap. 4. v. 15. § 91. chap. 7. v. 27. § 109. §. 81. Of Christs offering to God THe person to whom the foresaid excellent sacrifice was offered is here said to be God This title God may be taken essentially or personally Essentially it setteth out the divine nature and compriseth under it the whole Trinity and thus it may here be taken without any incongruity Obj. Then God offered himself to himself and was a priest to himself Answ. We must distinguish betwixt the natures of Christ and his person This person consists of two natures God and man Thus the person as he may offer his humane nature so he may offer it to the divine The person is the offerer the humane nature the thing offered The divine he to whom it is offered Personally The title God may here have reference to the first person who is stiled The God of our Lord Iesus Christ Eph. 1. 17. And thus the Son of God offered himself to God the Father In substance there is no difference betwixt these two acceptions To God himself the great sacrifice for our sins was offered up This was prefigured by types The first offering that wee read of was unto the Lord Iehovah Gen. 4. 3. The first altar that was built after the flood was built to the same Lord Gen. 8. 20. So the first that Abraham built Gen. 12. 7. This is expresly commanded Deut. 27. 6. Where mention is made in the new Testament of the sacrifice of Christ there also for the most part mention is made of God to whom it was offered Eph. 5. 2. This sacrifice was for sin but sin is committed against God thereby his will is transgressed his Law violated his Majesty offended his wrath provoked To him therefore must the attonement be made Till his justice be satisfied his wrath pacified his favour procured no peace can be brought to the conscience This manifesteth a difference betwixt the sacrifice of Christians and the sacrificeâ—… of the Gentiles The things which the Gentiles sacrifice they sacrifice to Devils and not to God 1 Cor. 10. 20. They by their sacrifices sought to pacifie him who would never be pacified but rather take advantages against them and that by the things which they offered Though we were in bondage to Satan yet Christ saw it not â—…it to pacifie him He by his power was able to vanquish him and so he did Heb. â—… 14. 2. This doth further commend the excellency of Christs sacrifice and sets out the worth of it In that it was fit to be presented to God It satisfied Gods justice it pacified Gods wrath it was a sweet smelling savour to God Eph. 5. 2. 1 Obj. The Lord smelled a sweet savour of Noahs sacrifice Gen.
Ordinances of God and that with some joy in that he feels a smack of sweetness in them Mark 6. 20. Matth. 13. 20. Ioh. 5. 35. 2. In that this good word is a meanes further to build up them who have been enlightned and tasted of the heavenly gift to build them up further in grace and more and more to assure them of Gods love and of all those good and precious things which Christ by his blood hath purchased Acts 20. 32. The difference in tasting the good word of God betwixt the upright and hypocrites consisteth especially in this that the upright do not only taste the sweetness of it but also feel the power of it in their soules There is such a difference between these as is betwixt the Corn sown in the stony ground and in the good ground Matth. 13. 20. 23. Hypocrites only taste it The upright eat it also Ezek. 3. 3. Daâ—…id hid Gods word in his heart Psal. 119. 11. The Gospell came unto the Thessalonians not in word only but also in power c. 1 Thes. 1. 5. The Romans obeyed from 〈◊〉 heart that form of Doctrine which was delivered to them Rom. 6. 17. This is that hearing and keeping of the word whereupon Christ pronounceth a man blessed This neerly concernes us who have any way tasted the sweetness of this good word of God not to content our selves with a meer taste but so to eat it so to believe it so to conform our selves thereby as we may live thereby both here and hereafter Isa. 55. 3. §. 36. Of tasting the powers of the World to come THe fifth and last step whereon hypocrites ascend toward salvation is in thâ—…e words and the powers of the World to come The verb in the former clause thus translated have tasted is here understood and that in the same sense whâ—… it was there used Many expositors do here understand the Militant Church under the Gospell to be meant by this phrase World to come as it was Chap. 2. v. 5. § 41. But 1. There is not the same Greek word here put for the World as was there The word there used signifieth a place of habitation and is frequently put for the earth But the word here used signifieth a perpetuall duration of time 〈◊〉 see Chap. 1. v. 2. § 18. 2. This Text doth not so well bear the interpretation of the Militant Church 〈◊〉 that here the triumphant Church is meant For this clause hath reference to 〈◊〉 two last principles before mentioned of the resurrection and eternall judgâ—… Besides it is the highest step and degree that an hypocrite can attain unto 3. The things which they intend who take the World to come in this place 〈◊〉 the Militant Church are gifts conferred on the Church of the new Testâ—… which are comprised under the third step namely partaking of the Holy Ghâ—… I take the state of the triumphant Church in heaven to be here meant by 〈◊〉 World to come Thus is this phrase most properly and frequently used Thus it is opposed 〈◊〉 the World where here we live For every one hath two Worlds one here â—…sent the other to come The World to come is indefinitely put for the future glorious estate of Saints though to the reprobate the World to come is a time 〈◊〉 place of horror and torment Thus resurrection is indefinitely put for resurrection to life because resurrection to condemnation is as no resurrection for such as are raised thereto were better not be raised at all By the powers of this world to come those excellent priviledge whereof Sâ—… are made partakers in heaven are meant These are Communion with God â—…ther Son and holy Spirit with glorious Angels and glorified Saints the perâ—…on and glory of their Soules and Bodies and of all the powers and parts of thâ—… Immunity from all evill Fulness and Satlety of all happiness and these unchâ—…able everlasting These priviledges are called powers 1. Because they are evident effects of Gods mighty power 2. Because they are ensignes and trophees of power victory and triumph 〈◊〉 all our enemies 3. Because no adverse power can ever prevaile against them that are in 〈◊〉 world to come They are firmly established in Christ. Hypocrites are said to taste of these powers in that they have such an appreâ—…sion of that surpassing glory as to be enamoured and affected there with as he 〈◊〉 said Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. Balaaâ—… 〈◊〉 a taste hereof which moved him to say Let me dye the death of the righteous 〈◊〉 let my last end be like his Num. 23. 10. Though that glory and happiness be 〈◊〉 concealed from our sight and sense yet by faith and that a temporary faiâ—… it may be discerned and tasted Thus they who are enlightned and have 〈◊〉 of the heavenly gift and have been made partakers of the Holy Ghost and 〈◊〉 tasted the good word of God may also taste the powers of the world to come This step of an hypocrites ascending towards heaven is apparently higheâ—… 〈◊〉 all the rest The things themselves are the greatest priviledges of Saints and a 〈◊〉 of them far surpasseth all the former tastes Hereby an hypocrite in conceipt may be as it were rapt out of his body and out of this world into heaven and he may be brought lightly to esteem all this world in comparison of the world to come It was the greatest prerogative that any had who dyed in the wilderness to seâ—… the Land of Canaan which was vouchsafed to Moses alone Deut. 34. 1. Even so it is the greatest priviledge of any that never enter into that glory to have this taste of the powers of the world to come In this priviledge there is a great difference betwixt the hypocrite and upright in that the hypocrite contents himself with a bare apprehension of such excellencies and a presumptuous conceit of some right that he may have thereunto but he doth not thorowly examine himself whether he be fitly qualified for the same nor is â—…e carefull to get true and sure evidences thereof which the upright with the utter-most of his power indevoureth to do Briefly to sum up all these are the steps whereupon such as miss of salvation may ascend towards it 1. Their mind may be supernaturally enlightned in the mysteries of the word 2. They may have Faith in those heavenly promises which by the word of God are revealed 3. They may have spirituall fruits of faith wrought in them by the Holy Ghost as outward restraint from sin practise of many good things inward joy c. 4. A sweet apprehension of the Gospel to be that good word of grace which bringeth salvation unto all men 5. An inward sight and sense in spirit of that eternall glory and happiness which is provided for the Saints Seeing that an hypocrite may go thus far and yet come
and man for he is exalted partly in regard of his humane nature and partly in regard of his office This adjective higher is the comparative of that positive which is translated high Chap. 1. v. 3. § 15. The word heavens may here be taken properly and so imply that Christ is advanced above all the visible heavens even the Starry sky Or it may be taken metonymically for the inhabitants of the highest heaven which are glorified Saints and glorious Angels Object God himself is said to be in heaven but Christ is not advanced above him Answ. God is not properly in heaven as contained therein but because his glory is there most manifested See The guide to go God or explanation of the Lords Prayer Preface § 16. The point principally here intended is this Christ our Priest is advanced above all creatures Thus is he said to ascend up far above all heavens Eph. 4. 10. far above all principallities c. Eph. 1. 21. Of this exaltation of Christ. See Chap. 1. v. 3. § 34 35. and v. 13. § 149 and Chap. 4. v. 14. § 84 85. §. 111. Of Christ not offering for himself IN the 27. verse the other part of the difference between Christ and the Leviticall Priests is set down It is concerning the sinfulnesse of those Priests which is proved by an act of theirs They offered up sacrifice for their sins therefore they were sinners To shew that this effect is here mentioned purposly to magnifie Christ above them the Apostle thus bringeth it in who needeth not c. This relative who hath reference to Christ described in the former verse For that which is here said can be applied to none else This word needeth though it be the sâ—…me in our English which was used Chap. 5. 12. Yet in Greek there are two distinct words in this and that place That word implyeth a need through deficiâ—…ncy This a necessity This is that word which is used v. 12. and translated necessity It is here negatively spoken of Christ who needeth not in reference to the legall Priests on whom there lay a necessity of offering up sacrifices for their sins This negative giveth us to understand that Christ died not for himself 〈◊〉 needed no sacrifice for himself Where mention is made of the end of Christs sacrifice we shall find it to be for others Isa. 53. 4 5. Eph. 5. 25. The two points before noted of Christ his perfect purity and high dignity 〈◊〉 monstrate as much 1. This is an evident argument against Christs meriting for himself See 〈◊〉 2. v. 9. § 74. 2. This much amplifieth Christs love to us that though there were no need 〈◊〉 his offering up a sacrifice for himself yet he would do it for us 3. This is a good pattern to us to do good to others though there should be 〈◊〉 need therein for our selves From the force of this negative argument that Christ offered up no sacrifice 〈◊〉 himself we may well infer that things which need not are not to be done 〈◊〉 is not to be worshipped with mens hands because he needeth not any such thing Act 〈◊〉 25. Christ would not wash Peters hands and head because he that is washed â—…eth not save to wash his feet Joh. 13. 9 10. In the City that had no need of 〈◊〉 Sun or Moon they shined not Rev. 21. 23. That which needs not is superfluous and all superfluity is at least in vain How vain are Popish Images and all their superstitious ceremonies How 〈◊〉 are their multitudes of Mediators How vain are their sacrificing Priests and â—…dy sacrifices How vain are prayers for the dead and a thousand like things 〈◊〉 they do even in Gods worship whereof there is no need It becomes us duly to weigh in all our weighty enterprises especially in 〈◊〉 wherein we have to do with God what need we have of them and answerably 〈◊〉 do them or forbear them §. 112. Of daily sacrifices OF the Greek phrase translated daily See Chap. 3. v. 13. § 145. It is 〈◊〉 set down as another difference between Christs sacrifice and the sacrifices of the legall Priests They were offered up day after day this only once For Christ 〈◊〉 once did to the full what was to be done by his sacrifice But they did not so 〈◊〉 theirs Herein is couched a sixt argument to prove the excellency of Christs Priest-hood above the Leviticall See § 1. It is taken from the oft offering up of their sacrifices which argueth imperfection But Christs perfect sacrifice was once only offered 〈◊〉 This word daily intends two points 1. An insufficiency in those Sacrifices For oft renewing and reiterating a 〈◊〉 implies an imperfection thereof Would they not have ceased to be offered if they 〈◊〉 made perfect Heb. 10. 2. By this our Lord proves that ordinary water could not throughly quench 〈◊〉 for ever because whosoever drinketh thereof shall thirst again Iohn 4. 13. There is no need of reiterating that which is perfect and maketh perfect and if there be no need thereof it must needs be superfluous and vain See § 111. The blasphemous doctrine of the Masse is hereby discovered for Papists say that therein they offer up that very sacrifice which Christ himself offered upon the Crosse. They offer it up daily thereby they make it imperfect They can 〈◊〉 be able to answer this argument This further sheweth that our ordinances are not simply to be rested in as in things that can make us perfect They are in themselves but as bodily exercises which profit little 1 Tim. 4. 8. That which the Baptist said is true of all the Ministers of the Gospâ—…ll they Baptize but with water Matth. 3. 11. Men may eat and drink Sacramentall bread and wine and yet eat and drink damnation to themselves 1 Cor. 11. 29. The Gospell preached may prove a savour of death 2 Cor. 2. 16. In the 〈◊〉 therefore of outward ordinances Christ must be beheld and faith fixed on him so may they be call'd helps to spirituall grace and heavenly blessings Thus might the sacrifices and other prescribed rites be under the Law 2. A duty which is frequently to observe such warrantable meanes and â—…ed helps as cannot at first do all that for which they are enjoyned On this ground we must exhort one another daily See more hereof Chap. 3. v. 13. § 145. By oft use of such helps supply may be made of that defect imperfection which is in them through our weaknesse By long putting in water into a vessell drop by drop it may be filled though it have but a small vent It wil be our wisdom to observe what meanes God hath sanctified for our spiritual edification and to be frequent and constant in the use of them Ministers must preach the word and be instant in season and out of season 2 Tim. 4. 2. People must search the Scriptures daily Acts 17. 11. So
the Sea Herein we may behold the boldness of enemies in pursueing the people of God The like may be noted of the Amalekites who not long after the destruction of this great Host of the Egyptians set upon this people whom God had so preserâ—… Exod. 17. 8. And the like also of Sihon King of the Amorites and Og the King of Bashan Numb 21. 23. 33. Malice and hatred so blindeth the mindes of the enemies of Gods Church and 〈◊〉 intoxicateth their understanding as they cannot discern the danger whereinto 〈◊〉 venture They can neither think of things past nor foresee and forecast 〈◊〉 to come Our Proverb saith who so bold as blind Bayard 1. This giveth proof of that satanical spirit which ruleth in wicked men setâ—… their spirits on fire to do mischief not regarding into what danger they imâ—… themselves they are like mad bulls who will run their career though 〈◊〉 break their own necks How do bloody minded men venture their own lives 〈◊〉 take away the lives of others How doe all sinners run headlong down to their 〈◊〉 perdition to accomplish their mischievous plots 2. This doth much check the backwardness coldness and fearfulness of such 〈◊〉 prosess the truth in maintaining the same How little will men venture in Gods cause How doth every shew of danger discourage them shall adversaries be so 〈◊〉 and venturous in opposing the Truth and in persecuting the Professors thereof and shall Professors be timorous in maintaining it 3. Let this put us on to an holy zeal in the cause of God and of his Church 〈◊〉 of our own and others salvation Let the boldness of the wicked in their misâ—… courses animate and imbolden us in pious courses This is not to make us blind and mad as the wicked are by implunging our 〈◊〉 into apparent danger but to make us cast off the cloaks of sluggishness and 〈◊〉 pretending danger where is no just cause of pretence Prov. 22. 13. and 16. 13. Let us shew that there is more power in the divine Spirit to enbolden us to good than can be in a satanicall spirit to imbolden men to evill §. 170. Of Enemies perishing by that which preserveth Saints THE issue of the Egyptians forenamed boldness is expressed in this word were drowned This word is compounded of a simple verb that signifieth 〈◊〉 and a preposition that intendeth a thorough doing of a thing So as 〈◊〉 compound signifieth to drink up or as it is ordinarily translated to swallow 〈◊〉 Matth. 23. 24. 1 Cor. 15. 54. It is attributed to the Devill and translated 〈◊〉 It being here applied to waters it is fitly translated were drowned for waters swallowing up men do drown them thus we see that the presumption of the Egyptians caused their destruction The like may be exemplified in the forementioned instances of Amelek Sihon and Og and might be in a multitude of others The just vengeance of God causeth this for hereby they are brought as beasts into snares and as birds into pits Psal. 9. 15 16. and 35. 8. This is enough to disswade such as have any care even of themselves and their own safety from overmuch boldness and forwardness in persecuting such as God will protect They have cause to fear least God should make them visible spectacles of his vengeance Let such consider Gods just dealing with these Egyptians To aggravate this evidence of Gods just vengeance it is worthy our observation to consider that means of the Churches preservation proved to be the means of their enemies destruction for those waters that were a wall unto the Israelites returned and covered all the Host of Pharaoh Exod. 14. 28 29. The Lions that preserved Daniel from the plots of the Princes of the Persians were a meanes of devouring those Princes Dan. 6. 22 24. This also proveth true in the means of salvation for that word which is a savour of life to Believers is a savour of death to others 2 Cor. 2. 16. Thus may some in the Sacrament of the Lords Supper eat judgment to themselves 1 Cor. 11. 29. So Christ himself who is a chief Corner-Stone elect and precious to them that believe is unto them that be disobedient a stumbling block of offence 1 Pet. 2. 6 7 8. 1. This comes to pass through mans abuse of the means which God affords for his good as Saul abused his sword wherewith formerly he had destroyed the enemies of the Church by thrusting it into his own bowells 1 Sam. 31. 4. 2. God being provoked by such men turns blessings into curses This may afford us a good direction about the use of those means which we see to be usefull and succesfull to others For this end 1. Be sure of thy warrant for the use of such and such means These Egyptians had no warrant so to rush into the Sea as they did When the Israelites presumed to go up against the Amalekites and Canaanites without Gods warrant they were discomfited Numb 14. 44 45. 2. Use warrantable means after a right manner herein David failed 1 Chro. 15. 13. 3. Aim at a right end The King of Assyria aimed at a wrong end in the successes that God gave him Isa. 10. 12 13. 4. In all lawfull things seek Gods blessing for it is not means but Gods blessing on means whereby we come to prosper Deut. 8. 3. Prov. 10. 22. §. 171. Of passing through the red Sea Sacramentally considered THE Apostle maketh this passing of the Israelites through the red Sea to be such a Sacrament unto them as Baptism is unto us where he saith They were all Baptized in the Sea 1 Cor 10. 2. Hereupon having distinctly noted the main points of the history I hold it meet to open the Mysterie and for that end 1. To shew what kind of Sacrament their passing through the red Sea was 2. To manifest wherein that Sacrament agreeth with Baptism That Sacrament may thus be described It was one of the Jewes extraordinary Sacraments wherein by their safe passing through the Sea their preservation from the common destruction of mankind was represented and sealed up unto them 1. That it was a Sacrament is evident by this phrase they were baptized in the Sea 1 Cor. 10. 2. and in that it had the essentiall parts of a Sacrament as we shall shew in comparing it with Baptism 2. It was a Sacrament of the Iewes apperteining to that Church alone It was not for the Egyptians They were drowned in the Sea Hereby it is distinguished from the Ark which was a generall Sacrament for the whole world and also from Christian Sacraments 3. It was an extraordinary Sacrament in that it was but once for all used Hereby it was distinguished from the Jewes ordinary Sacraments which were Circumcision and the Passover 4. It is said to be one of their extraordinary Sacraments to shew that the Jews had more extraordinary Sacraments than this They had four Two answered
often termed his best friend next unto Iesus Christ. And that Saturday though he kept his bed through weaknesse yet was he more wakefull and his spirit more lively and cheerfull than for severall daies before which questionlesse was from his joyfull apprehension of his approaching departure His speeches that day were more than ordinarily heavenly speaking much in admiration of the freenesse of Gods grace and riches of his Mercy in Iesus Christ. As while he lived he led an heavenly life so about the time of his death by those comforts and joyes which he found in his Soul he seemed to be in Heaven while he was upon the Earth and so continued full of sweet comfort and heavenly expressions to the last of his understanding and speech which continued till Monday morning when both failed him from which time he lay breathing but shorter and shorter till eight of the clock that night about which time in the presence of all his Chilren and divers friends he quietly slept in the Lord making an happy change from earth to heaven Dec. 12. Anno Christi 1653. Being 79. years old having served God faithfully and painfully in his generation The Names of such Books as this Author hath written 1. OF Domesticall duties eight treatises out of part of the fifth and sixth Chapters of the Epistle to the Ephesians 2. The whole Armour of God on part of the sixth Chapter of the Epistle to the Ephesians 3. A Treatise of the sin against the Holy Ghost out of Matth. 12. 31 32. Mark 3. 28 29. 4. Two Catechismes one handling the fundamentall principles of Christian Religion the other brief answers to the chief Articles of Religion 5. A Guide to go to God or an Explanation of the Lords prayer 6. Gods three Arrowes Plague Famine Sword in three treatises 1. A plaister for the Plague on Num. 16. 44. to the 50. 2. Dearths death on 2 Sam. 21. 1. 3. The Churches Conquest over the Sword on Exod. 17. 8. to the end 7. The extent of Gods providence A Sermon on Matth. 10. 29 30 31. preached Nov. 5. 1623. on occasion of the downâ—…all of Papists in Black-friers ten daies before with the Relation of the said downfall 8. The Dignity of Chivalry A Sermon on 2 Chron. 8 9. preached before the Artillery Company of London June 13. 1626. 9 The Saints Sacrifice or a Commentary on the 116. Psalm 10. Two treatises 1. The Sabbaths Sanctification 2. A Treatise of Apostacy on Luke 15 31. 11. The Saints support A Sermon on Neh. 5. 19. preached before the Commons of Parliament June 29. 1645. 12. Mercies Memoriall A Sermon on Evod. 13. 3. preached in Pauls Church London Nov 17. 1644. being the day of Q. Elizabeths inauguration 13. The progress of divine providence A Sermon on Ezek. 36. 11. preached before the house of Peers Sep. 24. 1645. 14. A Sermon on Ezek. 24. 16. preached at the Funerall of Mrs. Margaret Duck with a large Relation of her life and death 15. The right way A Sermon on Ezra 8. 21. preached before the Lords Sep. 12. 1648. The day of humiliation for a blessing on the Treaty between the King and Parliament 16. A large Commentary and exposition on the whole Epistle of Saint Paul to the Hebrewes These Books are lately printed and are sold at the Kings Armes in Pauls Church-yard AN exposition of the Book of the Prophet Isaiah by William Day late Fellow of Kings Colege Cambridge now Minister at Maple Durham in Oxford-shire Of Government and Obedience as they stand directed and determined by Scripture and Reason Four books by Iohn Hall of Richmond Judiciall Astrology largely confuted from Scripture Authority Nature Reason Experience Confession large observations on History and from severall other particulars of that unlawfull Art by Iohn Gaule of Staughton in Huntingdon-shire A large Scripture Concordance containing a Survey of Theologiâ—…all propositions with their Reasons and Uses Alphabetically digested by William Knight The History of the Counicll of Trent written in Italian by Picero Soave Polano and translated into English by that learned Kinght Sir Nathaniel Brent and enlarged in this fourth edition with many considerable and remarkable additions A Scripture Chronology wherein the principall Periods of time from the Creation of the world to the death of Christ are included and many questions of great importance resolved by William Nisbet Minister in Scotland The Character and History of the Bishops in the Reigns of Queen Elizabeth and King Iames written by Sr. Iohn Harrington for Prince Henry Nâ—…w observations on the Creed Commandements Sacrament with the use of the Lords prayer maintained and a Treatise of popular errors in Religion by Iean Despagne The Magistrates Authority in matters of Religion aâ—…erted or the Right of the State in the Church A discourse written by Hugo Grotius Loci communes D. Martini Lutheri ex Scriptis ipsius latinis in 5. classes distributi â—… M. Theodosiâ—… Fabricio A Teatise of Contrition Conversion and Self-deniall being the summe of 80. Sermons on Act 2. 37. by R. Ienison Dr. of Divinity A plain Discovery of the whole Revelation of St. Iohn by Iohn L. Napier The great mystery of Ungodliness discovered from the writings and speakings of a company of spirituall Juglers called Quakers wherein their cheats are manifested to the world by Ralph Farmer Minister at Bristoll A Vindication of the Parish-Churches and Parcchial Ministers of England from the uncharita ble Censure and infamous Title of Antichristian and Rabylonish by Thomas Gage Preacher of the Word at Deâ—…l in Kent A COMMENTARY Upon the EPISTLE to the HEBREVVS §. 1. Of the Authority of this Epistle 1. THAT we may with the better warrant collect Articles of Faith and Rules for Life out of this Epistle it is requisite that we be well informed in the Divine Authority thereof and also well weigh the excellency of it These Evidences following make clear the Divine Authority of this Epistle 1. The Matter of it which is beyond the reach of humane invention So profound Mysteries are revealed therein as could not be known but by divine Revelation 2. The Manner of unfolding those Mysteries which is with such Majesty and Gravity as argueth a divine Spirit 3. The Congruity of it with other Canonical Scriptures so as if all Scripture be given by inspiration of God then this also 4. The direct Refutation of pernicious heresies which since the writing of this Epistle have been forged so as it must needs be inspired by a fore-knowing Spirit 5. The whole Tenour of this Epistle and manner of expressing the legal Ordinances therein shew that this Epistle was written while the Temple stood and Levitical Rites were in use which was in the Apostles time so as if it had not been Canonical it would questionless have been discovered by them 6. The Pen-man of it whom we shall shew hereafter to be Paul the Apostle 7. The express Approbation which St Peter gives of it for he makes
reckoned among the Titles given to Angels 4. Sonnes of God Job 1. 6. Thus they are called not only because they received their being from God and are sustained by him but also being once made after the image of God they still retain that image 5. Gods So doth that word signifie which we translate Angels Psal. 8. 5. It is attributed to Angels to set out their excellency For excellent things are in Canaans dialect stiled Gods Psa. 82. 1. 6. The same Title is given them Psa. 97. 7. And translated Gods 6. Cherubim Gen. 3. 24. Ezek. 10. 1. Cherub taken indefinitely importeth a Figure or Image Most usually a resemblance of a young man So were Angels set out when a resemblance or picture was made of them and when they appeared in a visible shape They appeared in the shape of a man to shew they were creatures of knowledge and understanding as men indued with reasonable souls are and of a young man to set out their beauty vigour strength and other like excellencies appertaining to youth 7. Seraphims This Title is twice and only twice attributed to Angels Isa. 6. 2 6. The Title cometh from an Hebrew root that signifieth to burn It is attributed to those fiery Serpents which in the wildernesse bit and stung the people to death Numb 21. 6. Angels are called Seraphim either from the particular act of theirs in touching the Prophets lips with a burning coal Isa. 6. 6. or else more indefinitely from their fervent zeal in executing the will of their Lord In allusion hereunto it is thus written He maketh his Angels spirits his Ministers a flame of fire Psa. 104. 4. 8. Watchers He that is stiled a wateher Dan. 4. 13. was an Angel and by the ancient Greek Translators of the Old Testament is so called The plurall number Watchers is used Dan. 4. 17. This Title is given to Angels 1. In regard of their nature for they being Spirits are not subject to heavinesse drowsinesse and sleepinesse but wake and watch continually day and night 2. In regard of their Function which is alwaies to behold the face of God Mat. 18. 10. and to be ever ready at hand to do his will Psa. 103. 20. This they cannot do without continual watching 3. In regard of that constant continual care which they have to keep Saints from the manifold dangers whereunto they are subject Saints have enemies which continually watch night and day to do them some mischief Your adversary the devil saith an Apostle 1 Pet. 5. 8. as a roaring Lion walketh about seeking whom he may devour The good Angels therefore continually watch to keep them safe from his clutches In relation to their continuall watchfulnesse Angels are said to be full of eyes round about Ezek. 1. 18. 9. Holy Ones So they are called Dan. 4. 13. 17. There these two Titles Watcher and Holy One are applied to one and the same person This Title is given unto them in regard of that holinesse wherein they were at first created and in which they still abide Which maketh them to delight in holinesse and to practise holinesse Therefore they are justly stiled holy Angels Mar. 8. 38. Mat. 25. 31. 10. Gods Host Angels are so called Gen. 32. 2. Psa. 103. 21. Luk. 2. 13. and that because God useth them as an host to protect his Saints 2 King 6. 17. And to destroy his enemies 2 Chr. 32. 21. Rev. 12. 7. 11. Thrones This word must needs be expounded Metonymically if it be applied as many ancient and later Divines apply it to Angels for Thrones properly taken are Royall Seats made for Kings to sit upon and then especially when they shew forth their magnificence In this proper signification b many judicious Divines take this word Thrones to be used Col. 1. 16. and apply it to the invisible Heavens where God especially setteth out the glory of his Majesty Therefore heaven is said to be Gods Throne Mat. 5. 34. and for excellency sake the plurall number may be used But applied to Angels they are so called in regard of their dignity and excellency being fit to sit on Thrones at least in comparison to other creatures Thus tropically Thrones are put for such as sit or are worthy to sit on Thrones 12. Dominions This Title is fitly added to the former to shew that God who hath conferred such excellency and dignity on Angels as the fore-mentioned Title Thrones implieth hath also given them Dominion and rule whereby as Lords under God they order and govern matters and persons in the world The devils have a dominion and government over wicked ones in which respect they are stiled Rulers of the darknesse of the world Eph. 6. 12. and that for executing greater vengeance on them In like manner may good Angels have dominion for procuring and effecting greater good 13. Principalities This Title is somewhat more speciall then the former Dominions indefinitely and generally note such as have authority without respect to any particular jurisdiction But Principalities are such as have a speciall and peculiar jurisdiction In this sense the Apostle admonisheth Christians to be subject to Principalities T it 3. 1. that is to such as have authority over them in particular For every one is not bound to be subject to every dominion This Title is attributed to good Angels Eph. 3. 10. Col. 1. 16. because God doth oft set some of them over particular polities and Kingdomes and Persons It is also applied to evil Angels Eph. 6. 12. Col. 1. 15. because for their greater advantage they take to themselves speciall jurisdiction over particular places and persons 14. Powers The Greek word properly signifieth that right which Governours have to exercise their authority So is our English word Power oft used as Ioh. 10. 18. where Christ thus saith I have power to lay down my life and I have power to take it again and where Peter saith to Ananias of the price which he had for his land Was it not in thy power Act. 5. 4. This Title then sheweth that Angels have a good right to that government which they take upon them Object These titles Principalities and Powers are attributed to devils Eph 6. 12. Col 2. 15. Answ. The same titles may be applied to different persons in different respects This great title God is attributed to the Creator to Angels and men yea and to the devil too 2 Cor. 4. 4. The different respects wherein the foresaid titles are given to good and evil Angels are these 1. Good Angels are Principalities and Powers by Gods special appointment God hath given them the dominion which they have and a right thereunto Devils have theirs by a divine permission yet they are but usurpers thereof 2. Good Angels are Principalities and Powers over Saints especially and most properly for their good But devils are over the wicked in which respect they are said to
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
96. The Apostle therefore may here have reference to the Law and that may be one word of Angels here meant But this must not be restrained only to the giving of the Law but rather extended to other particulars also which at other times Angels delivered from God to men For before the Gospel was established in the Christian Church God frequently delivered his will to men by the ministry of Angels as we shewed in the first Chapter § 96. And wheresoever any judgment was executed upon any person for any light esteem of that message which was brought by an Angel the same may be here understood and applied to the point in hand §. 10. Of the respect due to Gods Word by any Minister delivered SOme take the word Angels in the larger sense for any manner of messengers from God that brought his Word to his people Of this large extent of Angels see on the first Chapt. § 79 82. If Angels be here thus largely taken under the word of Angels may be comprised every declaration of Gods will by any Minister whether ordinary as Prophets and Levites or extraordinary as Prophets or coelestial as the heavenly spirits For the word or message of any messenger sent of God is to be received as spoken by God himself Isa. 13. 20. Gal. 4. 14. 1 Thes. 2. 13. In this sense the comparison will lie betwixt the Ministry of Gods Word before the exhibition of Christ and after it and proves the ministry of the Word since Christ was exhibited to be the more excellent This comparison will well stand with the main scope of the Apostle which is to incite Christians to have the Gospel and the Ministry thereof in high esteem But that which the Apostle hath delivered in the former Chapter and further delivereth in this Chapter ver 5 7 16. of coelestial Angels clearly manifesteth that such heavenly spirits are here principally intended By just and necessary consequence it may be inferr'd that the word of all Gods Ministers before the time of the Gospel was such as the word of Angels is here said to be stedfast c. §. 11. Of the stedfastnesse of Gods word OF the foresaid word of Angels it is said that it was stedfast that is firm stable inviolable that which could not be altered that which might not be opposed gainsaid or neglected It is attributed to Gods promise which never failed Rom. 4. 16. to an Anchor that fast holdeth a ship Heb. 6. 19. and to a Testament ratified by the Testators death which no man altereth Heb. 9. 17. Gal. 3. 15. The reason hereof resteth not simply on the authority or infallibility of Angels who delivered the word but rather on the authority and infallibility of the Lord their Master who sent them For the word of an Angel was the word of God as the word of the Lords Prophet was the word of the Lord 1 Sam. 15. 10. and as the word of an Ambassadour or of an Herauld is the word of the King or of him that appointed him For if they be faithfull as good Angels are they will deliver nothing but that which is given them in charge and that they will also deliver in the Name of their Master that sent them The word of Angels therefore being the word of the Lord it must needs be steadfast For with the Lord there is no variableness neither shadow of turning James 1. 17. I am the Lord saith God of himself I change not Mat 3. 6 §. 12. Of the stedfastness of the severall kindes of Gods Law SOme object the abrogation of the Law which is said to be delivered by Angels against the stedfastness thereof For a fuller Answer hereunto I will endeavour to shew in what respect the several kindes of Gods Law may be said to be stedfast notwithstanding any abrogation of any of them Gods Law is distinguished into three kinds Iudiciall Ceremoniall and Morall 1 The Iudiciall Law was steadfast so long as the Polity to which the Lord gave it continued 2 The Ceremoniall Law was steadfast till it was fully accomplished in the truth and substance thereof and in that accomplishment it remains everlastingly steadfast 3 The Morall Law which is here taken to be especially intended was ever and ever shall be a steadfast and inviolable Law It endureth for ever Psal 19. 9. This is it of which Christ thus saith It is easier for heaven and earth to pass then one title of the Law to fail Luke 16 17. Indeed Christ hath purchased for such as believe in him a freedom from the Law in regard of sundry circumstances Such as these 1 In regard of an end for which it was at first instituted namely to justifie such as should in themselves perfectly fulfill it The end is thus expressed The man which doth those things shall live by them Rom. 10. 5. The man namely he himself in his own person not by another nor a Surety for him Which doth namely perfectly without failing in any particular Those things namely all the things in their substance and circumstances that are comprised in the Law Our freedom from the Law is thus expressed We have beleeved in Iesus Christ that we might be justified by the faith of Christ and not by the works of the Law Gal. 2. 16. 2 In regard of the penalty of the Law which is a curse for every transgression according to this tenour thereof Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3. 10. Our freedom from this curse is thus set down Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. And thus There is no condemnation to them which are in Christ Iesus Rom. 8. 1. 3 In regard of the rigor of the Law which accepts no endeavours without absolute perfection The tenour of the curse imports as much for it pronounceth every one cursed that continueth not in all things Gal. 3. 10. Our freedom from this rigour is thus exemplified If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. 4 In regard of an aggravating power which the Law hath over a naturall man For a naturall man committeth sin even because the Law forbids it and in despite of the Law and thus the Law makes sinne exceeding sinfull Rom. 7. 13. From this we are freed by the grace of Regeneration whereby we are brought to delight in the Law of God after the inward man and with the minde to serve the Law of God Rom. 7. 22 25. But notwithstanding our freedom from the moral Law in such circumstances as have been mentioned that Law remaineth most steadfast and inviolable in the substance of it which is an exact form and declaration of that which is good and evil just and unjust meet and unmeet and of what is due
Eph. 5. 25. §. 79. Of Tasting THe evidence of the grace of God here specified is thus expressed That he should tast death c. Of tasting See Chap. 6. v. 4. § 33. To tast is the proper act of that sense which is called Tast. Thereby is discerned the â—…avour of things and men distinguish betwixt sweet and sowr fresh and salt and other like different tasts Iob 12. 11. 2 Sam. 19. 35. In sacred Scripture it is taken two waies 1. Indefinitely for the participation of a thing and that affirmatively The Ruler of the feast tasted of the water that was made wine that is he drank it Ioh. 2. 9. and negatively None of them shall tast of my supper that is shall eat thereof Luke 14. 24. 2. Exclusively by way of diminution implying a small quantity This also affirmatively I did but taste a little hony that is I took but a little quantity 1 Sam. 14. 29. and negatively Tast not Colos. 2. 21. that is take not the least quantity In the former sense it is taken for eating and so translated Acts 10. 10. 20. 11. In the later sense it is opposed thereunto When he had tasted thereof he would not drink Matth. 27. 34. Eating and drinking in this case intendeth the same thing It is oft in the New Testament especially metaphorically used and applied both to things comfortable as to the heavenly gift good Word of God Heb. 6. 4 5. and gratiousness of God 1 Pet. 2. 3. and also to such things as are grievous as to that which of all things is most bitter unto naturall men namely death They sâ—… not tast of death Matth. 16. 28. So Iohn 8. 52. and here The ground of this phrase may arise from the ancient custom of the Grecians in putting men to death which was by giving them a cup of poyson to drink In allusion hereunto death is stiled a Cup especially death inflicted by men accompanied with some horrour and suffering death a drinking of that Cup Iohn 18. 11. Matth. 20. 22 23. It was usuall with the Prophets to set out Gods judgements under this metaphor of a Cup a Cup being Metonymically put for the liquor in the Cup which in this case is taken to be bitter and deadly Isa. 51. 17 22. Ier. 25. 15 17 28. Ezek. 23. 31 c. To drink or tast of such a Cup is to partake of the grievous and bitter thing that is intended thereby whether it be death or any other affliction or judgement The liquor in the Cup whereof Christ is here said to tast is plainly expressed to be death How bitter his death was hath been shewed before § 76. §. 80. Of Christs tasting Death CHrist suffering death is here set out under this metaphor of Tasting in three respects 1. In that he did truly and really partake thereof The History of his Passion punctually set forth by four Evangelists which are four authentick Witnesses giveâ—… abundant proof hereunto He was our Surety and took our sinnes on him and undertook to make full satisfaction for them To do this he must of necessity partake of death even such a death as he did suffer This reall suffering of Christ is to be held as an undeniable ground of faith 2. In that Christ was not swallowed up of death For he was but three daies under the power of death and in none of those daies did he see corruption Acts 2. 31. In both these was Ionas a type of Christ Ionas 1. 17. 2. 10. Matth. 12. 40. This doth much strengthen our faith in that our Surety who did really partake of death did yet but tast thereof He was not utterly destroyed thereby 3. In that he began to us in that Cup. A Physician will himself tast of the Potion that he hath prepared for his Patient to encourage his Patient more contentedly and readily to drink it up For by the Physicians first tasting of it the Patient is assured that there is no hurtfull thing therein but that which is good and wholesom Even so Christ tasting death encourageth Beleevers to submit unto it It is said of the Unicorn that he putting his horn into the water draws out all the poyson thereof and then other beasts drink of it after him Thus from Christs death it is that the sting of death is pulled out 1 Cor. 15. 55 56. His tasting of death hath seasoned and sweetned death unto us So as that which was sharp vinegar and bitter gall to him is sweet wine to us Thus it is set out in the Lords Supper Luke 22. 20. It is a Cup of consolation Jer. 16. 7 of benediction 1 Cor. 10. 16. of salvation Psal. 116. 13. §. 81. Of Christs dying for every man THe persons for whom Jesus tasted that bitter Cup of death are set forth in this indefinite phrase for every man This collective phrase in the singular number is answerable to the generall in the plurall number for all 2 Cor. 5. 15. It was before noted § 66. that this generall or indefinite particle All or every one admits limitations In this case of Christs death it must needs be limited For in another place Christ saith I laid down my life for the sheep John 10. 15. but every man is not of Christs fold nor one of those sheep It is said again He shall save HIS people Matth. 1. 21. of this number every man is not He gave himself for the Church Eph. 5. 25. of which Society none are but the Elect. Christ made intercession for those for whom he died Rom. 8. 34. But he praies not for the world Iohn 17. 9. They for whom he died are Redeemed Rev. 5. 9. but Christ hath redeemed men out of every Kindred and Tongue and People and Nation not every one in each of these From Redemption follows Remission of sinnes Col. 1. 14. but all have not their sins pardoned The Father gave some out of the world to Christ Iohn 17. 6. This universall particle all or every one must therefore have here some limitation as on all hands it is granted to have in these words of Christ I if I be lifted up from the earth will draw all men unto me John 12. 32. Limitations are such as these 1. In regard of distinct sorts and kindes of persons So is the generall particle limited Gen. 7. 14. Matth. 4. 23. Luke 11. 42. 2. In regard of the universality of the Elect. These are they of whom Christ thus saith All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out John 6. 37. Gods people have their fulnesse and in the Elect there is a kinde of speciall universality So as the whole world may seem to be redeemed out of the whole world 3. In regard of the indefinite offer of the benefit of Christs death to every one none excepted Isa. 55. 1. Rev. 22. 17. 4. In regard of the sufficiency of the price
Christs death was sufficient to redeem every one In this respect it is said The blood of Christ cleanseth from all sinne 1 John 2. 7. 5. In regard of the impotency of all other means There is no other means to redeem man but the death of Christ so as every one that is redeemed is redeemed by his death In this respect saith this Lord I am the Lord and beside me there is no Saviour Isa. 43. 11. Where in a City there is but one Physician we use to say all that are sick are cured by him meaning all the sick that are cured §. 82. Of Gods impartiality THis in generall verifieth that which was of old affirmed by Moses Deut. 10. 17. by Elihu Job 34. 19. in Iehoshaphat 2 Chron. 19. 7. by Peter Acts 10. 35. by Paul Rom. 2. 11. and sundry others namely that with God is no respect of persons All sorts in all Nations whether male or female great or mean free or bond learned or unlearned rich or poor or what other outward difference may be betwixt them All are alike to God By this may every one be bold to apply Christs death to himself Hereof see more in The whole armour of God on Eph. 6 16. Treat 2. of Faith § 29 30 c. §. 83. Of Christs dying for us THe end of Christs death being thus set down for every man sheweth that it was man even mans good for whom and for which Christ died Rom. 5. 8. His birth his life his death were all for us children of men A Prophet who was a sonne of man thus setteth out Christs birth Unto us a Childe is born unto us a Sâ—… is given Isa. 9. 6. And an Angel speaking to sons of men thus Unto you is born â—… Saviour Luke 2. 11. The obedience of Christs life was also for us Rom. 5. 19. So he died for us 1 Thes 5. 10. The like is said of his buriall for in regard of the benefit which we receive from Christs buriall we are said to be buried with him Roâ—… 6. 4. Col. 2. 12. yea he was made sinne for us 2 Cor. 5. 21. and a curse for us Gal. 3. 12. For us he vanquished the devil Heb. 2. 14. The like also of his resurrection Rom. 4. 25. Of his ascension Iohn 14. 2. Of his intercession Rom. 8. 34. and oâ—… his abode in heaven Iohn 17. 24. All is for us Good ground we have hereupon to apply as other things of Christ so especially that which is here in particular expressed his death and to rest thereon as on a satisfaction for our sinnes and as the means of pulling out the sting of death 1 Câ—…r 15 55. and making it a sweet sleep to us 1 Thes. 4. 14 15. §. 84. Of the Resolution of Heb. 2. 9. But we see Iesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast deaâ—… for every man THe summe of this verse is The End of Christs humiliation This is set down by way of Answer to the Objection propounded in the former verse The Objection was against the supream Authority of Christ over 〈◊〉 creatures Of the Objection See § 68. The Answer hath reference unto two branches of the Objection One concerns the Person intended which was man meaning a meer man This the Apostle so yields unto as notwithstanding he affirmeth Jesus who was morâ—… then man to be so highly exalted as is mentioned in the Testimony The other concerns the evidence alleadged against the foresaid supream Authority which is thus set down We see not yet c. This he answereth by a distinction of sights to this purpose though with bodily eyes we can see no such matter yet we may with the eyes of our soul. See § 7â—… In setting down the foresaid end two points are distinctly expressed 1. A description of Christs humiliation 2. A declaration of the end thereof Christs humiliation is set down by the low degree thereof and that comparatively in reference to Angels thus Lower then Angels Hereof see § 64. The end is 1. Generally propounded 2. Particularly exemplified In the generall is declared 1. The end it self 2. The consequence that followeth thereupon The end it self is 1. Propounded in this word Death 2. Aggravated by this Epithete Suffering The consequence following was exaltation This is 1. Propounded in the metaphor of a Crown which implieth a royall dignity 2. It is amplified two waies 1. By the excellency of that Crown in this word Glory 2. By the esteem that others have of it in this word Honour Of these two words See § 60. In the particular exemplification of the end are set out 1. The manner of Christs partaking of death in this metaphor Tast. 2. The causes thereof Which are two 1. The procuring cause The grace of God 2. The finall cause For every man §. 85. Of Doctrines raised out of Heb. 2. 9. I. OBjections against truth are to be answered Thus such clouds as obscure truth will be removed Thus may men be kept from forsaking the truth This particle BUT intendeth the Doctrine See § 68. II. Christ is the Saviour of man For he is Iesus See § 73. III. Things supercelestiall may be seen Supercelestials are such as are above the starres even in the highest heaven where Jesus hath abode ever since his ascension There may we now see him namely with the eyes of the soul. See § 72. IV. Truths invisible are most sure to Beleevers They are Beleevers of whom the Apostle thus saith We see See § 72. Of Doctrines raised out of these words made a little lower then the Angels and out of these Crowned with glory and honour See § 65. V. Christ was incarnate that he might be a fit sacrifice See § 74 75. VI. Christ suffered unto death His death is here expresly mentioned VII Christs death was with great suffering It is here stiled the suffering of death See § 76. VIII Great glory followed upon Christs great suffering This phrase the suffering of death imports great suffering and this Crowned with glory great glory and the order of setting down these two shews that the later followed upon the former See § 74. IX Christs high dignity giveth proof of the subjection of all things under him The Apostle here proveth that subjection by Christs Dignity See § 74. X. Gods free grace was the procuring cause of Christs suffering for man This is here directly set down See § 78. XI Gods grace and Christs merit may stand together See § 78. XII Christ was not swallowed up of death XIII Christ actually and really died XIV Christ began the cup of death to us These three last Doctrines arise from this metaphor Tast. See § 80. XV. Christ died for all of all sorts See § 81. XVI Christ died not for himself See § 74. XVII God is no respecter of persons For he gave his Sonne
unto Christ he should lose nothing but should raise it up again at the last day John 6. 39. 2. His love is unchangeable Iohn 13. 1. 3. He is faithfull and will do what he hath promised 1 Thess. 5. 24. Admirable is the comfort and incouragement which hence ariseth in regard of our own weaknesse and pronesse to come short of this glory and also in regard of the many stumbling blocks which lie in the way and of the many enemies that oppose us and seek to hinder us in our endeavour after glory Our comfort and incouragement is that Christ hath undertaken to bring us to glory and none can hinder what he undertakes so as we may and ought to hope to the end for the grace that is brought unto us in the revelation of Iesus Christ 1 Pet. 1. 13. This we may do the more confidently because the ground of our confidence is not in our selves who are meer sons of men but in the Son of God In regard of our selves we may not be high-minded but fear Rom. 11. 20. but in regard of Christ we may be perswaded that neither death nor life nor any other thing shall be able to separate us from the love of God which is in Christ Iesus our Lord Rom. 8. 38 39. §. 95. Of Christ the Captain of our Salvation TO incourage us to our course to glory he that undertakes to bring his sonnes thereunto is stiled The Captain of their salvation By salvation is meant the very same thing that was comprised under glory even our future happinesse Why it is called glory was shewed § 93. Why salvation Chap. 1. § 159. The root from whence the Greek word translated Captain is derived signifieth both a beginning and also a Principality Answerably the word here used signifieth both a Captain that goeth before and leads on his souldiers and also an Author and First worker of a thing It is translated Author Heb. 12. 2. and Prince as Prince of life Acts 3. 15. The Author of life who hath purchase and procured it and the Guide who leadeth us thereto going in the way before us To shew that Christ is the Author and worker out of our salvation these 〈◊〉 words Prince and Saviour are joyned together Act. 5. 31. Thus this word heâ—… translated Captain is four times and only four times used in the New Testameâ—… in all which both significations namely Captain and Author may be implied 〈◊〉 both may well stand together The Author of a thing may be a Guide and Leaâ—… of others thereto So is Jesus in reference to salvation To shew that Christ is the Author of our salvation another word which properly signifieth a Cause even the efficient cause is attributed to him and traâ—…slated Author of salvation Heb. 5. 9. Yea he is stiled salvation it self Luke 2. â—…9 On this ground was the Name Jesus given him See § 73. See Chap. 5. ver 9 § 50. That Christ also is our Captain and Guide to salvation is evident by other â—…taphors attributed to him in reference to salvation as a Shepherd that goeth before his sheep Iohn 10. 2 4 14. a Mediatour that presents men to God 1 Tim. 2â—… an High Priest who is for men in things appertaining to God Heb. 5. 1. A Way â—… which one goeth to a place Iohn 14. 6. Yea a new and living Way Heb. 10. 20. 〈◊〉 in that there never was the like before Living in that it puts life into them 〈◊〉 walk therein and brings them to eternal Life Christ is our Captain both to direct us and also to encourage us We of 〈◊〉 selves are blinde in reference to spirituall and heavenly things we know not 〈◊〉 way we cannot see it we cannot walk in it without a guide The Eunuch 〈◊〉 was asked if he understood what he read answered How can I except some 〈◊〉 should guide me Acts 8. 31. Christ is a Light to shew us the way Iohn 8. 12. and a Guide to leade us alâ—… therein Luke 1. 79. We are also full of fears and doubts but Christ going before us puts spirit 〈◊〉 and resolution into us The speech of Abimelech What ye have seen me do make 〈◊〉 and do as I have done Judg. 8. 48. put life into his souldiers and made them reâ—…dily do the like So did a like speech and practise of Gideon Judg. 7. 17. For 〈◊〉 end therefore thus said Christ to his Disciples I have given you an example that 〈◊〉 should do as I have done to you John 13. 15. Let us therefore take courage and being instructed in the right way and 〈◊〉 on by so skilfull a Guide so valiant a Captain so tender a Shepherd so merciâ—… an High Priest and a Mediatour so gracious with the Father let us look unto 〈◊〉 the Author and finisher of our faith Heb. 12. 2. Let us go boldly unto the throâ—… grace that we may obtain mercy and finde grace to help in time of need Heb. 4. 16. Doâ—… not of entring into glory having such a Captain §. 96. Of Christs * sufferings COncerning this Captain it is further said that he was made perfect thrâ—… sufferings In the former verse the Apostle used this word in the singular number because he restrained it to Christs death and added it as an Epithete thereunto 〈◊〉 shew that Christs death was a suffering death accompanied with much inward â—…guish and outward torment But here the plurall number is used to intimate 〈◊〉 Christs sufferings from his entring into this world to his going out of the same 〈◊〉 they were all ordered by God and all tended to the very same end that is here â—…tended namely the bringing of sonnes to glory I suppose it hereupon meet to take a brief view of the many kindes of Chrâ—… sufferings Generall heads of Christs sufferings are such as these Christs sufferings were either connaturall such as appertained to his humane â—…ture or accidentall such as arose from externall causes Of such enduranceâ—… 〈◊〉 were connaturall See § 169. Accidentall crosses were either such as he was assaulted withall or were inflictâ—… upon him Many were the temptations wherewith he was assaulted both by Satan and also by men yea and by God himself Satan tempted him to most horrible sinnes as diffidence presumption and idolatry Matth. 4. 3 6 9. But nothing did cleave to him thereby The purity of his nature was as a sea to a fire-brand which soon quencheth it Christs purity was as clear water in a glasse which hath no dregs no filth at all in it though it be shaken never so much yet it remaineth clear Christ saith of himself The Prince of this world cometh and hath nothing in me Joh. 14. 30. It is evident that Satan tempted Christ after those fierce assaults in the wildernesse For at the end of them it is said When the Devill had ended all his temptations he departed from him for
Israelites who having tasted of Manna lusted after the fish cucumbers melons leeks 〈◊〉 and garlick that they had in Egypt and said Let us return into Egypt Numb 11. 5. 14. 4. Such are all they as are not truly regenerate but remain in their naturall estate though they professe the faith 3. It is an incitation unto those to whom this kinde of power is made known to be more watchfull against Satan more manfull in resisting him and the better prepared against his assaults Hereof see more in the whole Armour of God on Eph. 6. 1â—… Treat 1. part 3. § 2 c. 4. It warneth all of all sorts to renounce the devil and all his works to come oâ—… of his Babel to come into and abide in the glorious liberty of the Sonnes of God which Christ hath purchased for us and to renounce Satans service As the devil hath the power of death so Christ hath the power of life Iohn 6. 39 40. 5. It amplifieth both the glory and also the benefit of that conquest which Christ hath gotten over him that hath the power of death The glory of that victory appeareth herein that he hath overcome so potent an enemy as had the power of death The benefit thereof herein appears that he hath overcome so malicious and mischievous an enemy as exercised his power by all manner of death Hence ariseth the ground of this holy insultation O death where is thy sting 1 Cor. 15. 55. He who had the power of death being destroyed death now can have no more power over them that are redeemed by Christ. Hereof see more § 148. §. 144. Of Christ overcoming the Devil by death THe means whereby Christ overcame him that had the power of death is expresly said to be death To atchieve this great and glorious victory against so mighty and mischievous an enemy Christ did not assemble troops of Angels as he could have done Matth. 26. 53. and as he did Rev. 12. 7. in another case nor did he aray himself with majesty and terrour as Exod. 19. 16 c. but he did it by taking part of weak flesh and blood and therein humbling himself to death In this respect the Apostle saith that Christ having spoiled Principalities and powers made a shew of them openly triumphing over them in the Crosse meaning thereby his death The Apostle there resembleth the Crosse of Christ to a trophe whereon the spoyls of enemies were â—…nged Of old Conquerours were wont to hang the armour and weapons of enemies vanquished on the walls of forts and towers To this purpose may be applied that which Christ thus saith of himself If I be lifted up from the earth I will draw all men unto me Joh. 12. 32. Hereby he signifieth both the kind of his death and also the power thereof The kind under this phrase lifted up namely upon the Crosse the power under this I will draw all men unto me shewing thereby that he would rescue them from Satan to himself Christ by his death offered himself up a sacrifice whereby such a price was paid for our sinnes as satified Gods justice pacified his wrath removed the curse of the Law and so spoiled Satan of all his power wrested his weapons out of his hands set free those whom he held captive and brought him himself into captivity Thus was he as a Bee that had lost her sting which might buz and make a noise but could not sting Christ also by his death hath clean altered the original nature of our death which was a pastage from this world into Satans prison even into hell it self where his vassals are tormented but now it is made a passage into Heaven where he hath nothing at all to do so as thereby beleevers are clean out of his clutches so as he cannot so much as assault them This being done by Christs death thereby is the devil spoiled of his power This God thus ordered 1. To accomplish that ancient promise to the seed of the woman which was Christ and threatning against the Serpent which was the devil Gen. 3. 15. It shall bruise thy head that is Christ should utterly vanquish the devil The means whereby that should be accomplished was this Thou shalt bruise his heel Gen. 3. 15. By the heel is meant Christs mortall body which was bruised by death 2. To deliver man by satisfying justice Had the devil been by an almighty power vanquished justice had not thereby been satisfied 3. To magnifie the power of the conquest the more for divine power is made perfect in weaknesse 1 Cor. 12. 9. 4. To bring the greater ignominy and shame upon the devil for what greater ignominy then for an enemy to be vanquished in his own Kingdom and that with his own weapon The strongest and sharpest weapon that Satan had was death and by it he did most hurt Christ deale in this case as Benaiah did with an Egyptian he plucked the spear out of his hand and slew him with his own spear 2 Sam. 23. 21. 5. To take away the ignominy of the Crosse of Christ Jews Pagans and all Infidels scoff at our crucified God but this glorious victory which Christ by his death obtained on the Crosse sheweth that it is a matter of much glory and much rejoycing The Apostle apprehended so much hereof as comparatively he would glory in nothing saving the Crosse of our Lord Iesus Christ Gal. 6. 14. 6. To put a difference betwixt Christs death and the death of all others even of the best of men The death of others is only a freedom from troubles of soul and body and an attaining unto rest and glory which is by virtue of Christs death Christs death is a conquering death a death that tends to the advantage of all that beleeve in Christ. 7. To take the old wily Serpent in his own craft Satan laboured at nothing more then to bring Christ to death he used Scribes Pharisees Priests Rulers and people of the Jews yea Iudas Pilat and his Souldiers as his instruments herein They thought all sure if Christ might be put to death but Christs death proved Satans destruction Thus God taketh the wise in their own craftinesse Job 5. 13. On these and other like grounds may we look upon the Crosse of Christ as the Israelites when they were stung with fiery Serpents looked on the brazen Serpent Numb 21. 9. Christ himself teacheth us to make this application Ioh. 3. 14 15 §. 145. Of exemplifying of an indefinite Point THat none might mistake the Apostle about the person that is said to be destroyed he explains himself as this phrase that is sheweth That phrase is used in interpreting a strange word Where the Apostle had used this Hebrew word Aceldama he addeth that is the field of blood Acts 1. 19. And in clearing an ambiguous word Where the Apostle had used this phrase in me he addeth that is in my flesh Rom. 7. 18. And in
opening the sense of a mystery or an obscure sentence This mystery In Isaac shall thy seed be called is thus opened that is they which are the children c. Rom. 9. 8. and in exemplifying such things and persons as are indeffinitely propounded as here in this phrase that is the devil Power of death may be thought to appertain unto God to whom belong the issues of death Psal. 68. 20. and so indeed it doth as he is the high supream Lord over all and judge of all Lest therefore any should overmuch spend their thoughts about him who is here said to be destroyed the Apostle plainly expresseth whom he meaneth Herein he doth as Ester after she had indeffinitely complained to the King of one that had sold her and her nation unto death upon the Kings enquiry who it was she plainly and directly answered The adversary and enemy is this wicked Haman Est. 7. 6. §. 146. Of the Devil an accuser THis title Devil in the Greek signifieth an accuser It is derived from a root that signifieth to cast as Ioh. 8. 7. Thence a compound which signifieth 〈◊〉 strike through metaphorically to accuse Luk. 16. 1. An accusation falsly and maliciously made striketh a man as it were a dart through the heart The Noun is oâ—… translated a false accuser as 2 Tim. 3. 3. Tit. 2. 3. Thus this title Devil setteth out his disposition which is to be a false and malicious accuser To prove as much an other word which more properly signifieth an accuser is attributed to him Rev. 12. 10. That word in Greek is derived from a root which signifieth a place of judicature and a Noun compounded and derived from thence signifieth such an one as in such places useth to accuse others and plead against them Acts 24. 8. Ioh. 8. 10. The title adversary attributed to the Devil 1 Pet. 5. 8. intendeth as much The root from whence the Greek word is derived signifieth strife contention or suit in Law Thence a compound Verb which signifieth to stand against one in suit of Law He who doth so is properly termed an adversary who pleads against one in a Court of Justice or in any other publike assembly and to prejudice the cause raiseth false accusations and forgeth unjust crimes against him Such an one was Duâ—… 1 Sam. 22. 9. against whom David penned the fifty second Psalm Never was there nor ever can there be such an accuser as the Devil As his name is so is he He spareth none nor ever ceaseth to accuse He accused God to man Gen. 3. 5. and man to God Iob 1. 9 10. and man to man 1 Sam. 22. 9. and man to himself as Matth. 27. 4 5. These two latter instances of Saul and Iudas are the rather applied to the devil because the holy Ghost doth expresly note that an evil spirit even the devil came upon the one 1 Sam. 16. 14. and upon the other Luk. 22. 3. Behold here by what spirit false accusers and forgers of unjust crimes against the children of God are guided I may say of all them as Christ did of the Jews Ye 〈◊〉 of your father the Devil and the lusts of your father ye will do Joh. 8. 44. §. 147. Of all the Devils combined in one THat which is here said of the Devil in the singular number is to be extended to all the infernal spirits They are indeed many for so they say of themselves We are many Mark 5 9. And we read that the devils made an host to fight against Michael and his Angels Rev. 12. 7. all that host consisted of devils It at once there were an whole legion in one man which is computed to contain about 6666 how many are there in all the world besides for we may suppose that no man is free at any time but hath devils about him to solicit him to sinne The innumerable number of good Angels hath been noted before Chap. 1. § 73. It is indeed probable that there are not so many Angels that sell as stood yet they that fell might be also an innumerable company but they are here and in sundry other places set down as one Devil The reasons hereof may be these 1. Devil is a collective word and compriseth under it all the evil spirits as Jew Gentile Turk c. 2. They are all under one head for we read of a Prince of Devils Mark 3. 22. and the name Devil is given to this one head as is clear by this phrase The Devil and his Angels Matth. 25. 41. Under the head all the members are comprised as under Israel all that descended from Israel 3. All the evil spirits concur in one minde and aime at the same end and thereupon are all counted as one Devil 4. Their forces are so united and combined as if they were all but one Thus it is said That all the children of Israel went out and the Congregation was gathered together as one man Judg. 20. 1. This word Devil being here thus comprehensively taken doth much amplifie the power of Christ in subduing all the power of hell And it giveth evidence of our freedom from all our spirituall enemies And it is a strong ground of confidence to rest on Christ and not to fear any fiend of hell §. 148. Of Christs vanquishing the Devil for our deliverance Verse 15. And deliver them who through fear of death were all their life time subject to bondage BOth the Copulative particle And and also the setting down of this verb deliver in the same mood and tense that the other verb destroy in the former verse was sheweth that that act of destroying the devil and this of delivering us do both tend in generall to the same purpose namely to declare the ends of Christs assuming our nature and subjecting himself therein to death One was to destroy the devil the other to deliver us This latter is set down in the latter place because it is also an end of the former For this end did Christ destroy the Devil that he might rescue and free us from the power of the devil as Abraham destroyed those enemies that had taken Lot captive with the rest that dwelt in Sodom that he might deliver Lot and the rest of the people from those enemies Gen. 14. 14. And as David destroyed the Amalekites that he might deliver his wives and children and others that were taken by them out of their hands 1 Sam. 30. 9 c. Man by yeelding to the devils temptations Gen. 3. 6. became his slave and was in bondage under him as the Apostle sheweth in the words following It was therefore for our liberty that Christ vanquished the devil in the manner that he did rather then for his own glory So implacable and unsatiable an enemy was the devil as he would not let us go but per force Christ therefore thought it not enough to satisfie Gods justice and pacifie
his wrath but he would also vanquish that implacable enemy and so deliver us out of his hands This therefore was an end of the former end Our deliverance was the end of destroying the devil Christs death was for us and our good See § 83. Thanks therefore to thee O Saviour that hast destroyed so mighty an adversary of ours by thine own death §. 149. Of natural mens fear of death THe miserable condition here intended is said to be fear of death Death here is taken in as large an extent as it was § 142. namely for temporal spiritual and eternal death Death even death of the body which is a separation of the soul from the body is by the Heathen counted the most terrible of all things and the greatest of all evils every living thing shunneth death this they do naturâ—… upon a desire of preserving their being and love of life On this ground it was 〈◊〉 Satan said to the Lord Skin for skin and all that a man hath will he give for his 〈◊〉 Iob 2. 4. This works in men a fear of death Fear is a disturbed passion arising from the expectation of some evil which 〈◊〉 would shun For the Greek word cometh from a Verb that signifieth to flee free and this word here used by the Apostle is sometimes put for flight Men use to 〈◊〉 from such things as they fear and if men could they would flee from and 〈◊〉 death Death therefore being taken to be the greatest of evils and man continuâ—… expecting it must needs fill mans heart with fear even fear of a bodily death â—… fear of man See Chap. 13. § 84. But to such as are instructed in the nature of 〈◊〉 which addeth a sting to death and in the resurrection of the body and the intolerable and everlasting torment of body and soul in hell death must needs be a 〈◊〉 greater fear till they have some assurance of their deliverance from it For 〈◊〉 as it was first inflicted for sinne is the very entrance into eternal damnation 〈◊〉 then can the thought and remembrance of death be but very dreadfull It was 〈◊〉 of death that made Adam and Eve to hide themselves from Gods presence 〈◊〉 they heard his voice in the garden Gen. 3. 8. This was it that made Cain say 〈◊〉 punishment is greater then I can bear Gen. 4. 13. This made Nabals heart to die 〈◊〉 in him 1 Sam. 25. 37. And it made Saul to fall along on the earth as a man 〈◊〉 swoon 1 Sam. 28. 20. This made Faelix to tremble when he heard Paul preachâ—… the judgement to come Acts 24. 25. Fear of the second death makes Kings are great men yea and bond-men too cry to the mountains to fall on them and 〈◊〉 hide them from the face of him that sitteth on the Throne and from the wrath 〈◊〉 the Lamb Rev. 6. 15 16. Surely there is nothing more difficult then not to 〈◊〉 death The conscience of men unregenerate doth bring in a bill of 〈◊〉 against them and convince them of rebellion against the great Lord they are 〈◊〉 that respect as a malefactor who is arraigned and condemned and liveth in fear 〈◊〉 the gallowes and is much disquieted therewith taking no joy or comfort in 〈◊〉 foâ—…d sleep or any way else An evil conscience to the soul is as the Gout or 〈◊〉 in the body which tortureth it in the midst of feasts pastimes and greatest mâ—…ments yea it is like the hand-writing that appeared to Belshazzar Dan. 5. 5 6. Obj. It is said that the houses of the wicked are safe from fear and that they die 〈◊〉 strength being wholly at ease and quiet Job 21. 9 23. Answ. 1. All other joy is only from the teeth outward as we speak they have 〈◊〉 true found inward joy they have not the ground of true joy which is an assuraâ—… of Gods favour in Christ. 2. Their joy is but short As the craking of thorns under a pot so is the laughtâ—… fools Eccles. 7. 6. 3. Many times it falleth out that when they seem to be very jocond there is 〈◊〉 inward terror in the soul Even in laughter the heart is sorrowfull Prov. 14. 13. 4. Their joy is inconstant they have their fits of anguish and vexation Lam. 5. 1â—… 5. All their joy is but as in a dream like him that dreameth he eateth but 〈◊〉 is awake his soul is empty Isa. 29. 8. his rejoycing ariseth from the slumbering of 〈◊〉 conscience which for the time ceaseth to terrifie him 6. A man may be so intoxicated and as it were made drunk with earthly â—…ceits as he may end his daies in a foolish pleasing conceit as a thief made 〈◊〉 may die in a desperate merriment and that under the gallowes hereticks may 〈◊〉 so intoxicated with their errors as to suffer death for them with much seeming 〈◊〉 ambitious persons may with an outward glory cast themselvs into the jaws of deâ—… as Marcus Curtius but albeit no effects of fear appear in such yet because â—…cause of fear is not taken away they cannot be truly said to be freed from fear not before yet at the great day of judgement shall their fear break forth and the trembling appear In which respect saith Christ Wo unto you that laugh now say shall lament and weep Luk. 6. 25. Go to now ye rich men weep and howl for your 〈◊〉 series which shall come upon you James 5. 1. Wofull wofull in this respect must needs be the state of unregenerate men 〈◊〉 nothing can seem blessed to him over whose head terror doth alwayes 〈◊〉 Damocles a flatterer of Dionysius the tyrant said to his face that he was the happiest man in the world and made mention of his wealth and power and Majesty and abundance of all things Hereupon the tyrant set that flatterer in a Royall estate at a Table furnished with all dainties and attended upon as a King but with a heavy sharp sword hanging by a horsehair over his head this made him quake and tremble and desire to be freed from that estate thereby was declared how miserable a thing it is to live in continuall fear Some see it and are in that respect the more terrified others are the more sencelesse but not the lesse miserable There is no cause to envy a naturall mans condition though he abound never so much in wealth honour pleasure or any other thing that the natural heart of man desireth Who would envy Dives his condition that duely weigheth his end Luke 16. 19 c. This is it which the Psalmist forewarneth us of Psa. 37. 1. David in his own example sheweth how prone we are hereunto Psa. 73. 3 c. and therefore we had need to be the more watchfull against it § 150. Of a naturall mans bondage IT is here further said that through or by fear of death they are subject to bondage The terrour with which unregenerate persons are afflicted
is aggravated by a kinde of bondage whereinto it brings them For the fear of death is like a scourge which keeps them that are under it in bondage so as they dare not speak nor stir nor attempt any thing for their freedom They who are in such a manner under the lash as we speak are in a miserable bondage The word translated bondage is a relative it hath reference to a superiour power which keeps one in awe The Nown whence it ariseth signifieth a Servant Servant according to the Master to whom he hath relation implieth a dignity or a slavery A Servant of God Tit. 1. 1. of the Lord Luk. 1. 38. of Iesus Christ Rom. 1. 1. are honourable Titles But a Servant of sin Rom. 6. 20. a Servant of corruption 2 Pet. 2. 19. and of the devil Eph. 2. 3. are base and servile Titles So the verb to serve is taken in a good and in a bad sense as to serve the Law of God and the Law of sin Rom. 7. 25. But the word here translated bondage being five times used in the New Testament is alwaies taken in a bad or base respect as here and Rom. 8. 15. 21. Gal. 4. 24. 5. 1. The bondage here meant is spirituall under sin and Satan It compriseth under it a miserable anxiety and perplexity of minde upon a continual expectation of death and damnation The word translated subject intendeth such an one as is bound or fast tied to a thing The verb whence it is derived is translated entangled Gal. 5. 1. Here is implied such a subjection as a man cannot free himself from it It is translated guilt Mar. 14 64. 1 Cor. 11. 27. Iam. 2. 10. He that is guilty of a penalty is bound to undergo it To the same purpose this very word is five times translated in danger of as Mat. 5. 21 22. Mar. 3. 29. Such danger is intended as he that is in it cannot free himself from it Like that wherein Ioseph was being cast into a pit Gen. 37. 24. and wherein Ieremy was in the dungeon Ier. 38. 6. §. 151. Of the continuance of a mans bondage all his life THe aforesaid thraldome is aggravated by the continuance thereof expressed in this phrase all their life time There is a special graecism which intendeth a continuance of the aforesaid fear and bandage even so long as a man liveth and that without intermission Qu. How can any be said to be delivered from that to which they are subject or fast tied uâ—…to all their life time Ans. This continuance all their life time is to be taken 1 Of the time wherein men lived before they were delivered even all the time of their life wherein they were in bondage 2 Of such as never were nor ever shall be delivered 3. Of the time of the bondage here intended It is not for a set determined time as an apprentiship but of a time without date as of a bondslave This continued subjection to bondage doth further set out the miserable condition of natural men who are in perpetual bondage The Apostle setteth it forâ—… under a fit type which was Agar who under a type representeth the mother 〈◊〉 all born after the flesh Of her it is said She gendreth unto bondage and again She and her children are in bondage Gal. 4. 24 25. Well weigh the Masters under which such are in bondage and it will evidently appear how woful a plight they are in 1 They are servants of sin whose wages is death Rom. 6. 17 23. 2 They are of their Father the devil and the lusts of their Father they do He was â—… murderer from the beginning Ioh. 8. 44. 3 They are in bondage under the Law Gal 4. 3. and that in regard of the rigâ—… thereof Iam. 2. 10. and of the curse thereof Gal. 3. 10. 4 They are children of wrath Eph. 2. 3. even of Gods wrath which is an insupportable burthen 5 They shall come forth to the Resurrection of condemnation Iob. 5. 29. This is it that will make them put themselves in the dens and in the rocks of the mountains c. Rev. 6. 15 16. A due consideration of a natural mans bondage is of great force to beat down all high conceits that he may have of himself What if he be as great a Conquerour as Alexander was as highly promoted as Haman as deep a Polititian â—… Achitophel as rich as Dives as mighty as Goliah as comely as Absalom yâ—… so long as he remains in his naturall condition he is a very base slave God as a jâ—… and severe Judge will exact the uttermost of him which because he performeth not his wrath will lie heavy upon him The Law will be as a bond or obligation against him the devil ready to arrest him and cast him into the prison of hell Every thing that the natural man enjoyeth makes his bondage the worse the ambitioâ—… man is made the greater slave by his honours the rich man by his wealth the roluptuous man by his pleasure the Polititian by his wit So others by other things §. 152. Of deliverance from spirituall bondage FRom the foresaid evils fear of death and bondage deliverance is procured by the Lord Jesus The Verb translated deliver is a Compound The simple Verb signifieth 〈◊〉 change 1 Cor. 23. 51. Gal. 4. 20 The Compound signifieth to change from namely from one state or condition to another They who having been in bondage are delivered are changed from one state to another from a miserable condition to â—… happy Three times is this Compound word used in the New Testament and in every of them it intendeth such a change or deliverance as here and Luk. 12. 58. Act 19. 1 2. This deliverance presupposeth a former miserable condition Men are not sail to be delivered from a good and happy condition They are willing to continue and abide therein But from a bad and miserable condition to be delivered is acceptable to any one As when the Israelites were delivered from the Egyptianâ—… Exod. 18. 10. and men from their spirituall enemies Luk. 1. 74. Such a deliverance is that which the Apostle here speaketh of a deliverance from the worst bondage that any can fall into Where the Apostle in reference to this bondage thus complaineth O wretched man that I am who shall deliver me from the body of this death He himself gives this satisfaction I thank God through Iesus Christ our Lord Râ—… 7. 24 25. That for which he thanks God is that Christ had delivered him from the foresaid bondage which he further confirmeth in these words There is now no câ—…demnation to them that are in Christ Iesus Rom. 8. 1. That redemption which is frequently attributed to Christ intendeth this deliverance The word which most usually setteth out that redemption is derived from â—… Verb which signifieth to loose or unbinde one Now there is a double bond whereby men may
humane nature This Compound is in the New Testament used eighteen times Six times in this Epistle and every where to set forth such things as belong to the highest heavens or tend thereunto It is here in this place attributed to Saints calling 1. To distinguish it from earthly callings Thus our heavenly Father is distinguished from earthly Fathers Matth. 18. 35. and heavenly bodies from earthly 1 Cor 15. 40. 2. To shew the excellency thereof For excellent things are called heavenly great deep excellent mysteries are called heavenly Joh. 3. 12. 3. To deelare the end of this calling which is to bring us to an heavenly kingdom 1 Thes. 2. 12. namely an inheritance incorruptible reserved in heaven 1 Pet. 1. 4. In regard of this excellency The calling of Saints is also called an high calling Phil. 3. 14. and an holy calling 2 Tim. 1. 9. This particular excellency here mentioned by the Apostle is of force to enamoâ—… our souls the more therewith and to raise up our hearts unto heaven seeking the things that are above It doth also instruct us how to walk worthy of this calling namely by an inward heavenly disposition and an outward heavenly conversation § 16. Of the Priviledges of Saints calling THis Epithete heavenly implieth a great priviledge of the calling of Saints For it implieth one speciall end thereof which is to fit us for heaven There 〈◊〉 also sundry ends noted in other places which are as so many other priviledges such as these that follow 1. Spirituall life This the Apostle intendeth where he joyneth these two together God quickneth the dead and calleth c. Rom. 4. 17. Before men are called they are dead in sins Eph. 2. 1. But when Christ effectually calleth any his voice pierceth into their soul as powerfully as it did into the body of the damsell which was new dead Mar. 5. 41 42. Or of the young man that was carrying out on a Beer to be buried Luke 7. 13 14 15. Or of Lazarus that had been dead four daies Iohn 11 43 44. This is evident by this promise of Christ The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. This is such a priviledge as scarce a greater can be desired All that a man hath will he give for his temporall life Job 2. 4. what then for spiritual life 2. Light and sight These I joyn together because one without the other is of no use Of what use is light to a blinde man And of what use is sight to him that hath no light to see by Besides by these two an effectuall calling is distinguished from a meer formal calling They who are only outwardly called have light shining upon them in that they have the Word preached unto them In this respect it is said The light shineth in darknesse and the darknesse comprehendeth it not Joh. 1. 5. But they who are inwardly called have also sight given unto them the eyes of their understanding are opened I have called thee saith the Lord to his Son to open his blinde eyes Isa. 42. 6 7. And the Apostle saith that he was sent to open mens eyes and to turn them from darknesse to light Act. 26. 19. That this is a priviledge of Saints calling is evident by this phrase God hath called you out of darknesse into his marvelluus light 1 Pet. 2. 9 Though this priviledge be not simply greater then the former yet it addes much thereunto For what is life to them that live in darknesse but a kinde of death It is very uncomfortable Therefore darknesse and death are oft joyned together Isa. 9. 2. Iob 10. 21 22. So on the coutrary life and light are joyned together Ioh. 1. 4. to shew that life is no life without light Eternal death is in Scripture set out by darknesse Mat. 8. 12. 3. Holinesse God hath called us unto holinesse 1 Thes. 4. 7. How great a priviledge this is hath been before shewed § 7. 4. Liberty The Apostle expresly saith that we are called unto liberty Gal. 5. 13. Before we are called we are in bondage under Satan sinne and death Eph. 2. 2. Rom. 6. 17. Heb. 2. 5. yea under the rigour and curse of the Law Gal. 3. 10. and under the infinite wrath of God Eph. 2. 3. Now according to the Lords under whom we are in bondage is our bondage the more grievous From all the aforesaid bondage we are called and set at liberty This priviledge much amplifieth the benefit of both the former To bondslaves what is life even worse then death And light and sight are of little use to such as have no liberty to use them but rather an aggravation of their misery 5. Communion or fellowship of Iesus Christ 1 Cor. 1. 9. By vertue of their effectuall calling Saints are engrafted or incorporated into Christ Jesus and made members of his mystical body 1 Cor. 12. 12. Hereby we come to be his and he to be ours and we to have a right to all that is his as our Mediatour 1 Cor. 3. 22 23. This is a greater priviledge then all the other Without this the other are no priviledges at all Without Christ life is but a death light but darknesse sight but blindenesse liberty but bondage By vertue of this fellowship God is our Father Ioh. 20. 17. Christ our head and husband Eph. 5. 23 32. yea our brother Heb. 2. 11 12. The holy Ghost is our comforter and instructer Ioh. 14. 26. Angels our attendants Heb. 1. 14. Heaven our Inheritance 1 Pet. 1. 4. All things are ours 1 Cor. 3. 22 23 6. Eternal life and salvation Lay hold saith the Apostle on eternal life whereunto thou art called 1 Tim. 6. 12. God hath called you to salvation 2 Thes. 2. 13 14. This is stiled Gods kingdom and glory 1 Thes. 2. 12. This in reference to our good is the main end of all that Christ did and suffered for us It must needs therefore be a very great priviledge The first priviledge was spiritual life the last is eternal life §. 17. Of the sense of this word Partakers THE good opinion of the Apostle about their calling to whom he wrote iâ—… especially manifested in this Word Partakers For hereby he sheweth that he was perswaded that they had a part therein Of the notation of the Greek word translated Partakers See chap. 1. § 122. Chap. 2. § 139. Here two things are especially intended under this word Partakers 1. All Saints have a like share in the heavenly calling They being Partakers thereof have every one g part therein as well as a right thereto All the Israelites were in this sense partakers of the same priviledges They were all under the cloud and all passed through the Red Sea and were all baptized c. and did All eat the same spirituall meat and did All drink the same spirituall drink 1 Cor. 10 2 3 4. Ye are all one in Christ Iesus
1. Judge hereby what spirit is in them who in their dangers and distresses cry aloud and weep and wail much but offer up no prayers and supplications to God Hos. 7. 14. Others murmur against God as the Israelites did oft times in the wildernesse Exod. 14. 10 c. Others blaspheme God 2 King 6. 33. Rev. 16. 11. 2. Labour to be of the same minde that Christ was Let distresses drive thee to God Let the greatnesse of the distresse enlarge thy heart and open thy mouth iâ—… prayer to God This hath been the minde of such in all ages as have been 〈◊〉 by the spirit of Christ Exod. 14. 15. Psal. 130. 1. Ion. 2. 1. Thus shalt thou finde comfort and succour in thy distresse The strong crying and tears of Christ here mentioned were signs of an extraordinary distresse and they were also effects of extraordinary prayer so as extraordinary need requireth extraordinary prayer Of extraordinary Prayer See The whole Armour of God Treat 3. Part. 2. Of Prayer on Eph. 6. 18. § 95 c. §. 40. Of Gods power a prop of faith in prayer HE to whom Christ offered up his prayers is thus set out Unto him that 〈◊〉 able to save him from death This is a description of God and giveth evidence that prayer is to be made to God and to God alone Hereof see The whole Armour of God Treat 3. Part. 1. on Eph. 6. 18. § 5 6. God is here described by his power in this phrase That was able 〈◊〉 Gods Power See The Guide to go to God or An Explanation of the Lords-Prays § 210 c. The power of God is here mentioned to shew that Christs minde was 〈◊〉 in his great extremity and that his faith was thereby supported in his prayer 〈◊〉 God Hereby we are given to understand that Gods almighty power is to be 〈◊〉 and believed by such as call on him It is said That he that cometh to God must believe that he is and that he is â—…der of them that seek him Heb. 11. 6. I may in like manner say He that cometh unto God must believe that God is able to help him This is thus expresly 〈◊〉 of Christ Abba Father all things are possible to thee Mark 14. 36. So Asa 〈◊〉 it is nothing with thee to help 2 Chro. 14. 11. So the Leper Lord if thou wilt thou 〈◊〉 〈◊〉 make me clean Mat. 8. 2. 1. This is a strong encouragement to go to God Who will go to such as 〈◊〉 think cannot help them This was thus upbraided to Amaziah Why hast thou 〈◊〉 after the gods of the people which could not deliver their own people out of thine 〈◊〉 2 Chron. 25. 15. 2. Meditation on Gods power is a strong prop to saith in Gods promise 〈◊〉 〈◊〉 21. Heb. 11. 19. This is a sure ground of patience and of subjection to Gods will Daâ—… 3. 〈◊〉 Mar. 14. 36. He that knoweth that God is able to do what he desireth will 〈◊〉 that if his desire be not granted it is the best for him 4. That we may be moved in our need with boldnesse and confidence to go 〈◊〉 God and be supported in our distresses and willingly subject to what God 〈◊〉 and patiently expect the issue which he will give Let us among other 〈◊〉 of God acquaint our selves with his power Hereof see The whole Armour of 〈◊〉 Treat 2 Part. 6. Of Faith on Eph. 6. 16. § 26. §. 41. Of Gods power over death THe particular object whereabout Gods power is here said to be manifested was Death that God was able to save him from death This is a great 〈◊〉 of Gods Almighty Power Nothing is so powerfull as death No creaâ—… can save from it Eccles. 8. 8. Psalm 49. 7. This therefore is proper unto God God alone hath the power of death Psal. 9. 13. 68. 20. Hosea 13. 14. On this ground have Saints in danger of death called upon God Isa. 38. 3. 〈◊〉 2. 1. Death it self is Gods servant and minister As it was at first appointed by God 〈◊〉 God still holds his dominion over it Obj. The devils is said to have the power of death Hereof See Chap. 2. v. 14. § 143. This is a great comfort in sicknesse in imprisonment against oppressions treaâ—… invasions and other dangers When the people spake of stoning David he enâ—… himself in the Lord his God 1 Sam. 30. 6. When Hezckiah had received the sentence of death he was bold on this ground to call upon God to be preserved Isa. 38. 3. This power of God over death is a good encouragement even in death it self For God in death is able to save us from death and to translate us unto life §. 42. Of Gods saving Christ from death THe exemplification of Gods power over death is here set down in this word Save which is used sometimes for temporary preservation Matth. 8. 25. and sometimes for eternal salvation Acts 4. 12. It is likewise put for a totall freedom from all fear and danger Heb. 7. 25. or for a supportance in danger In which respect the Apostle being in great danger said The Lord will preserve or save me unto his heavenly Kingdom 2 Tim. 4. 18. In this later sense of supportance may the word be here taken For by saving from death we may not think that Christ desired a meer immunity and freedom from death So as he should not taste thereof but rather a supporting and upholding him in death that â—…e should not be swallowed up thereof or overcome thereby For he apprehended death as the punishment of sinne the curse of the Law and the effect of Gods 〈◊〉 Thus it might seem dreadful and horrible unto him and Christ as a weak man be so afrighted therewith as to fear that he should not be able to stand under that insupportable burden By this he sheweth that God was able to preserve those who are subject to death from being swallowed up in death The children of Israel were under sore bondage in Egypt yet God preserved them and exceedingly multiplied them in that bondage They went into the red Sea but passed safe through the red Sea God suffered Ionah to be swallowed up by a Whale but yet preserved him in the fishes belly Ionah 2. 1. He suffered his 〈◊〉 servants to be cast into a fiery fornace yet preserved them in that fornace Daniel 3. 25. and Daniel to be cast into the Lions Den but there kept him 〈◊〉 Daniel 6. 22. Many such evidences doth the Scripture afford Yea all ages have afforded examples of Gods powerfull providence in this kinde To this end 〈◊〉 that promise When thou passest thorow the waters I will be with thee 〈◊〉 thorow the rivers they shall not overflow thee when thou walkest thorow 〈◊〉 fire thou shalt not be burnt neither shall the flame kindle upon thee Isai. 43. 2. Such an absolute power hath God ouer death as he can say to it
Abraham was to blesse him v. 14. which compriâ—…eth under it all manner of good things that any way tend to make man blessed See v. 14. § 102. Of this word promise See v. 12. § 87. It is here said that he obtained the promise The verb obtained is in Greek a compound The simple verb signifieth as much and is oft so translated as Heb. 11. 35. Luke 20. 35. But the preposition with which it is compounded questionless addeth some emphasis It may imply an obtaining to himself He so obtained the promises as he made them his own He only and his seed did partake of the benefit thereof Thus is this compound used Heb. 11. 33. Rom. 11. 7. to exemplifie this in some particulars the good things promised which Abraham obtained may be drawn to three heads Temporall Spirituall Eternall Concerning temporall blessings 1. He was honourable in the place of his abode For the Nations accounted him a Prince of God among them Gen. 23. 16. that is a great Prince 2. He was so mighty a man as out of his own house he could raise an Army Gen. 14. 14. 3. He was very rich in Cattle Silver and Gold Gen. 13. 2. 4. He was beloved of the Nations thereabouts instance the good entertainment which Pharaoh King of Egypt in a time of Famine Gen. 12. 16. and Abimeâ—… King of the Philistines gave him Gen. 20. 14. Instance also that courteous dealing which he found at the hand of the Hittites Gen. 23. 6. c. 5. He had an heir a lovely and gracious Son a Son of promise Gen. 21. 2 c. 6. He saw his childrens children for Esaâ—… and Iacob lived some years in his time 7. He lived many dayes and those many dayes were good dayes Gen. 25. 8. 8. He was ful of years which phraise implyeth that he outlived not his good daâ—…es He was an old man and full of years and died in a good old age Gen. 25. 8. 9. He left a blessed memoriall behind him none ever a better His memory yet as a Lawrell remaineth fresh and green in Gods Church He is counted and called the Father of the faithfull Rom. 4. 11. Concerning spirituall blessings he was endued not only with those sanctifying graces which were absolutely necessary to the salvation of his soul but also wiâ—…h such as exceedingly adorned and beautified his profession and made him a good Parent a good Master a good Neighbour and every way good In regard of the eminency of those graces wherewith God endu'd him he was called the friend of God 2 Chro. 20. 7. Isa. 41. 8. Iam. â—… 23. Concerning eternall blessings he had not only a part of that rich and glorious inheritance in heaven which Christ by his blood hath purchased but in some respects he may be accounted among men the chiefest therein See more hereof § 9â—… §. 110. Of waiting for Gods promises THe points before noted of Abraham are written not for his sake alonâ—… but for us also Rom. 4. 23 24. even for our learning Rom. 15. 4. Sâ—… as from Abrahams example we may well infer these three points 1. Gods promises are to be waited for 2. Waiting for Gods promises must be with patience 3. Fruition of the good things promised will be obtained by a patient waiting for them 1. That Gods promises are to be waited for is manifest not only by Abrahams approved example but also by the example of other Patriarchs Iacob on his death bed maketh this profession I have waited for thy salvation O Lord Gâ—… 49. 18. I waited patiently for the Lord saith the Psalmist Psal. 40. 1. In the Hebrew the word is doubled thus waiting I have waited of the emphisis hereof see v. 14. § 103. As this duty is commended by sundry approved examples so it is expresly commanded Waite on the Lord Psal. 37. 3â—… Prov. 20. 22. 1. God in his wisdome oft setteth a long date for the accomplishment of his promises All which time we must waite lest we fail of obtaining the benefit of the promise 2. God waiteth that he may be gracious to us Isa. 30. 18. Should not we then wait his good pleasure 3. The time which God appointeth is the fittest season for effecting a thing That time therefore is to be waited for It is a great fault to prescribe a time to God and if iâ—… that time God accomplish not his promise to distrust the truth thereof and thereupon either to faint or to use indirect means as Sâ—… did 1 Sam. 28. 7. It was an atheisticall speech of a profane King to say 〈◊〉 should I wait for the Lord any longer â—… Kings 6. 33. §. 111. Of waiting with Patience IT was shewed § 108. that the word which the Apostle useth intendeth patience in waiting This phrase I was dumb and opened not my mouth Psal. 39. 9. 〈◊〉 the Psalmists meek and quiet spirit It is good both to hope and to be silent 〈◊〉 3. 26 that is quietly to wait for the salvation of the Lord. For in rest and 〈◊〉 shall you be saved Isai. 30. 15. The Psalmist giveth this reason thereof beâ—… Lord didâ—…t it For such ought our respect to be to God as we grudge not â—…inst any thing that he doth but contentedly and patiently expect the issue therees which will prove good to them that so wait Contrary hereunto is their perverse disposition who grudge and murmur at Gods dealing with them as when he stayeth longer then they looked for before be accomplish his promise or when he bringeth them into any straits or distresses or when some outward likelihoods appear against the promises which they have looked for Examples of these and other like cases we have of the Israelites while they were in the wildernesse and of Gods severe judgements on them for the same whereupon the Apostle giveth this admonition to christians neither murmur ye as 〈◊〉 of them also murmured and were destroyed of the destroyer 1 Cor. 10. 10. Hereby they tempted God See Chap. 3. v. 9. § 96. This discontented disposition argueth a light esteem of God and a little faith in Gods power providence wisdome truth mercy and other divine properties Though they may seem to wait yet their waiting can be no way acceptable to God §. 112. Of the benefit of patient waiting THe speciall benefit which they that patiently wait Gods time for accomplishing his promise have is that they shall obtain the good things promised This in generall was prayed v. 12. § 87 88. It might further be confirmed by Calebs and 〈◊〉 and the other believing Israelites entring into Canaan and by Davids possessing the Kingdome of Israel and by sundry other particular instances recorded in Scripture It is said of old Simeon that he waited for the consolation of Israel which was for the exhibition of the Messiah and according to his expectation he sâ—…w him before he died Luk. 2. 25 c. Especially is this verified in
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
to God Thus iâ—… Iesus Christ the same yesterday and to day and for ever Heb. 13. 8. The Son abideth for ever Joh. 8. 35. So cleer was this point that the adversaries of Christ could say we have heard out of the Law that Christ abideth for ever 〈◊〉 12. 34. His humane nature being united hypostatically to the divine nature it was not possible that he should be holden of death Act. 2. 24. Object Christ did die Matth. 27. 50. Answ. 1. It was no forced death but that whereunto he voluntarily subjected himself Iohn 10. 18. For when it pleased him he took up his life again Ioâ—… 2. 19. Rom. 1. 4. 2. He continued under the power of death but three dayes 3. Christs death was a part of the execution of his Priestly function so aâ—… it caused no intermission of his office 4. Christ being raised from the dead dieth no more death hath no 〈◊〉 dâ—…on over him Rom. 6. 9. This is he that saith of himself I am he that liveth and 〈◊〉 dead and behold I am a live for evermore Rev. 1. 18. This is the enduring 〈◊〉 whereof the Apostle here speaketh 1. Great ground of confidence hence ariseth It was the ground of 〈◊〉 â—…nfidence that his redeemer lived Job 19. 25. By reason of the mysticall and spirituall union that is betwixt Christ and beleevers they may rest upon it that so long as the head liveth the members shall not be utterly destroyed Because I live yee 〈◊〉 all 〈◊〉 also saith Christ Iohn 14. 19. God hath given unto us eternall life and this life 〈◊〉 〈◊〉 his Son 1 Joh. 5. 11. Your life is hid with Christ in God Col. 3. 3. 2. The Apostle layeth down this as a speciall point wherein we should be 〈◊〉 unto Christ Rom. 6. 11. For this end we must labour to feel the life of Christiâ—… 〈◊〉 Gal. 2. 20. And we must nourish the Spirit of Christ in us Rom. 8. 11. 3. This is a forcible motive to draw us unto Christ and to make us hold close unto him and never depart from him Christ being the living God is to be truâ—…ed in 1 Tim. 4. 10. and 6. 17. Peter and the rest of the Disciples would not depâ—… from Christ because he had the words of eternall life and was the Son of the being God John 6. 68 69. We cannot go from him but to death and damnation 4. On this ground we need not fear man for his breath is in his nostrils Is. 2. 22. Hezekiah was encouraged against the railings of a potent enemy because he reproached the living God Isa. 37. 17. §. 99. Of the unchangablenesse of Christs Priest-hood AN especiall consequence that followeth upon Christs abiding ever is thus expressed He hath an unchangable Priest-hood Of the Greek word translated Priest-hood See v. 11. § 61. The adjective translated unchangable is here only used in the New Testament It is a double compound The simple verb whence it is derived signifieth 〈◊〉 The first compound to go or passe over This compound is in the New Testament used metaphorically to transgresse a Law Matth. 15. 2 3. 2 Iohn v. 9. This double compound is with a privitive preposition It signifieth that which cannot passe away and perish In which respect some translate it everlasting Our last English translators unchangable It signifieth also that which cannot passe from 〈◊〉 to another This our last English translators have noted in the margent thus which passeth not from one to another This I take to be here especially intended Though both be true yet the latter is most proper and pertinent It giveth proof that the Priest-hood of Christ is inseparably annexed to his own person It cannot passe from him nor be transferred upon another As the meaning of the word so the force of the Apostles argument declares as much For herein lyeth a main difference betwixt the Leviticall Priest-hood and Christs that that passeth from party to party but this not so The type doth excellently clear this For Melchisedec had no predecessor no successor Hence is it that Christs sacrifice was but one and but once offered up v. 27. 1. There is no need that Christs Priest-hood should passe from himself because he is sufficient of himself to do all things required thereby Three things make Christ a sufficient Priest of himself 1. His Almighty power 2. The perpetuall vigour of his sacrifice Heb. 9. 28. 3. His continuall abode at Gods right hand Heb. 10. 12. 2. There is none able to go on in it if he should passe it over and that in three respects 1. The impotency of creatures in so great a work 2. Their unworthinesse to have any hand in such a work 3. Their mortality This is an unanswerable argument against Popish Priests who they say succeed Christ. In this and the former verse there are four arguments against that Hereticall position 1. The difference betwixt Christ who is only one able to do all of himself and them who are many 2. Their mortality 3. Christs eternity 4. The inseparablenesse of Christs Priest-hood from himself This one Heresie is enough to make us separate from the Church of Rome and have no communion with her Learn we as to stick close to Christ our only Priest so to rest us wholy and only upon his Priest-hood which passeth not away from him §. 100. Of the resolution and observations of Heb. 7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death Vers. 24. But this man because he endureth ever hath an unchangeable Priest-hood THe sum of these two verses is a difference between Christ and the Leviticall Priests The difference is especially about the continuance of the one and of the other There are two parts 1. The mutability of the Leviticall Priest-hood v. 23. 2. The stability of Christs Priest-hood v. 24. There is to be considered in both 1. The substance 2. A consequence In the substance of the former is set down 1. The point it self They continued not 2. The reason thereof By reason of death The consequence thereof is implyed in this word Many In the substance of the latter is set down 1. The point it self he endureth 2. The extent thereof for ever The consequence hereof is that he hath an unchangeable Priest-hood Doctrines Vers. 23. I. The Leviticall Priest-hood did not alwayes continue This is â—…sed See § 97. II. Death is an imperious Lord. This phrase suffered not implyeth as 〈◊〉 See § 96. III. Death hinders a perpetuall abode on earth It suffers not to continue See § 97. IV. Gods service on earth is continued by succession This is intended under 〈◊〉 noun of multitude Many See § 97. Vers. 24. V. Christ still exerciseth his Priest-hood In this respect he is said to â—…dure See § 98. VI. There is no end of Christs Priest-hood As Priest he endureth ever See § 9â—… VII
be made 2. The doom concerning death against sin is gone out Gen. 2. 16. Rom. 6. 23. This 〈◊〉 be reverst and thereupon no remission without expiation no explation without satisfaction by death Object Gods grace and mercy is most free what need then is there of such expiation and satisfaction Answ. For recâ—…nciling these we must duly consider three sorts of persons 1. Them that partake of the benefit of satisfaction 2. Him that makes the satisfaction 3. Him that accepts the satisfaction 1. The pâ—…rsons that partake thereof are no way able to make any satisfaction or any expiation by themselves therefore all the benefit that redoundeth to them must needs be free 2. The person that makes satisfaction is the Son of God If such a son makes satisfaction for a servant the benefit of that satisfaction is as free as if no satisfaction at all were made for what can a Father râ—…ceive of his son Besides Christ is very God though distinct in person yet one in nature so as in regard of this unity what one doth the other doth God therefore made satisfaction to God Doth this impeach the 〈◊〉 of the discharge If one pay his own debt and thereupon dischargâ—… the debtor is not that discharge most free 3. The person that accepts the discharge of his own free grace and meer mercy gave his Son to make the discharge Ioh. 3. 16 Therefore all that Christ did and 〈◊〉 for 〈◊〉 is of free 〈◊〉 to those sinners God is no way bound to accept for such and such what he doth accept His acceptance is of meer mercy Hereof see morâ—… Chap. 2. v. 9. § 78. Learn hereby how to come to God Not in any presumptuous conceit of thine 〈◊〉 work as the proud Pharisie did Luk. 18. 11 12. Such think of no expiation But approach into Gods presence with a due consideration of Gods infinite puriâ—…y and perfect justice on the one side and thine own vileness and sinfulness on the other side This will make thee think of some means for satisfying justice and by 〈◊〉 thereabout in the Gospell thou wilt be so instructed in the satisfaction made by Christs blood as thou wilt be moved by faith to apply it to thy self Thus thy soul being sprinkled with the blood of Christ thou maist as confidently approach to the throne of grace as the Priests did to the mercy-seat Lev. 16. 3 c. In that blood was the means of attonement it doth on the one side aggravate the 〈◊〉 nature of sin which could not be expiated but by blood and on the other side it much amplifieth the love of him that shed his blood to make this expiation §. 44. Of offering sacrifice for errors THe blood which the Priests carried into the most holy place was that which he 〈◊〉 Of the Priests offering to God See Chap. 5. v. 1. § 6. The persons for whom he offered are first said to be for himself Of a Priests offering for himself See Chap. 5. v. 3. § 14. It is further added that he offered for the errours of the people so as he offered 〈◊〉 only for himself but also for others For an high high Priest was for men 〈◊〉 for other men as hath been shewed Chap. 5. v. 1. § 4. Of this word people See Chap. 4. v. 9. § 57. Thus it is also said of the true great high Priest Jesus Christ that he made reconciliation for the sins of the people Hereof see Chap. 2. v. 18. § 181. The word here translated errour is a noun derived from the same verb that the participle is which is translated the ignorant Chap. 5. v. 2. § 10. The Apostle useth this word not to extenuate their sin or to restrain the high Priests offering to lesser sins even such as are extenuated with ignorance of mind or errour of judgement but to shew that not onely for great and hainous sins but also for the lesser kind of sins offerings were made Besides this phrase may fitly be used of all manner of sins because there is an errour of judgement in every one When the Apostle spake of the very same thing which here he doth he useth a word that signifieth all manner of sins Heb. 7. 27. The Hebrew word whereunto that which the Apostle here useth doth answer signifieth errours yet is it also put for all manner of sin And in the law whereunto this of the Apostle hath relation indefinite words which signifie all manner of sins are used The like is implyed by those general phrases all their iniquities all their transgressions all their sins Lev. 16. 21. I will not deny but that this phrase may also be used in opposition to such wilfull obstinate and presumptuous sins as caused the committers of them to be utterly cut off For such an opposition is made Numb 15. 22 27 30. And by that opposition it is implyed that the Priest was not to offer Sacrifice for such Quest. Was that sin then the sin against the holy Ghost Answ. Though the presumption there meant were a most heynous sin yet have we not sufficient ground to imagin it to be the sin against the Holy Ghost Five things are alledged to prove it to be the sin against the Holy Ghost 1. That it was committed with an high hand Numb 15. 30. 2. That no Sacrifice was to be offered for it 3. That the committers thereof were utterly to be cut off 4. That the iniquitie of him that committed it should be upon him Numb 15. 31. 5. That the Apostle resembleth the sin against the Holy Ghost to that sin Heb. 10. â—… 29. Answ. To the first A man might sin presumptuously with an high hand and yet râ—…pent and find mercy Instance Manasseth 2 Chro. 33. 13. But so cannot he that 〈◊〉 against the Holy Ghost To the second The deniall of the benefit of a Sacrifice doth not prove the sin to be unpardonable The deniall of a Sacrifice was no more then the deniall of the Churches prayers under the Gospel which are denyed to such as are excommunicared though they have not sinned against the Holy Ghost Instance the incesâ—… person whom the Apostle delivered to Satan 1 Cor. 5. 5. Suppose that such 〈◊〉 never pardoned but that they perish in their sin and are damned yet doth it 〈◊〉 follow that they sinned against the holy Ghost Many sins are not in the event pardoned which in their nature are pardonable To the third Cutting off implyed a kind of Capitall crime for which some 〈◊〉 put to death Ex. 31. 14. But this did not necessarily imply that they were damned It were hard to think that all that were cut off by a bodily death in the wildernesse though it were for some presumptuous sin were damned in hell Nadabard 〈◊〉 committed a presumptuous sin for which they were cut off Lev. 10. 2. Yet to show that in that judgement God remembred mercy though a fire from the Lord took away
to the Lord to whom they are in bondage is their slavery the greater The Lord over man as a sinner was Satan the cruellest Tyrant that ever was The work which he imposeth upon his slaves is the basest and most grievous that can be even sin The wages which he giveth for it is not only death but easeless and endless torment in hell O what matter of humiliation doth this administer But yet in that we are redeemed it gives just and great ground of gratulation This was it that made old Zacharias being filled with the holy Ghost to say Blessed be the Lord God of Israel for he hath visited and redeemed his people Luke 1. 67 68. This made also the Apostle to say thanks be to God which giveth vs the victory through 〈◊〉 Lord Iesus Christ 1 Cor. 15. 57. Never was there like matter of thanksgiving to the sons of men whether we consider the person that redeemed us the means of working out our Redemption or the benefits which we reap thereby This work of redemption doth justly and earnestly call upon us to serve our Redeemer without fear in holiness and righteousness all the dayes of our life Luk. 1. 74 75. Having changed our Master we must change our service the law of nature and naâ—… requireth as much Ye are bought with a price therefore glorifie God in your â—…by and in your spirit which are Gods 1 Cor. 6. 20. §. 65. Of the perfection of that Redemption which Christ hath wrought THe perfection of the foresaid Redemption is hinted in this word eternall This epithite was attributed to Salvation Chap. 5. v. 9. § 51. There the notâ—…ion of the Greek word is set down The eternity here meant hath especiall respect to the continuall duration thereof without end Yet also it respecteth the time past so as it looks backwards and forward It implyeth a vertue and efficacy â—…om the beginning of the world for Christ was a lamb slain from the foundation of the world Rev. 13. 8. Christ himself is Alpha and Omega the beginning and the ending which is and which was and which is to come Rev. 1. 8. That which is spoken of his person may be applyed to this work of Redemption This epithite Eternall is here added to Redemption in opposition to the legall porifications which were momentany and temporary They had a date and endured no longer then to the time of Reformation On this ground by just and necessary consequence it followeth that the Redemption wrought by Christ is absolutely perfect and that there is no need of any other This being eternall all that have been all that shall be redeemed have been and shall be redeemed by it and they who are redeemed by it need no other means So as we may we ought wholly and only trust hereunto There are two particles added by our English in the end of this verse which are not in the Greek namely these For us True it is that the Redemption that Christ obtained was for us He merited nothing for himself as is proved Chap. 2. v. 19 § 74. And it hath also been proved that Christ did all for us See Chap. 2. v. 9. § 83. §. 66. Of the resolution of Heb. 9. v. 11 12. IN these two verses the truth of sundry legall types is declared The types are of three sorts 1. A principall person that observed the types 2. The speciall place where the types were observed 3. The main service wherein the chief type was observrd 1. The person is here said to be the high Priest The truth typified by him is described 1. By his name Christ. 2. By his actuall exhibition being come 3. By the subject matter of his office good things These are amplified by their time when they were manifested in this word to come 2. The place is distinguished into two parts 1. The Tabernacle The truth typified hereby was Christs body This is set out 1. Comparatively and that 1. In the excellency greater 2. In the efficacy of it more perfect 2. Negatively This is 1. Propounded in these words not made with hands 2. Expounded not of this building 2. The holy place This typified heaven 3. The service was To enter into that holy place This is amplified 1. By his manner of entring by blood set out 1. Negatively not the blood of goats and calves 2. Affirmatively his own 2. By the time of entring once 3. By the ground or cause of entring This is 1. Expressed in this word redemption 2. Amplified 1. By the time past having obtained 2. By the kind of redemption eternall 3. By the persons for whom for us §. 67. Of Observations raised out of Heb. 9. 11 12. I. â—…He truth of legall types accomplished that which the types could not This iâ—…â—…red from this particle of opposition BUT See § 53. II. Christ was prefigured by the high Priest This is here expressed See § 53. III. Christ is actually exhibited This phrase being come Intends as much See § 53. IV. Christs Priest-hood was exercised about good things So they are stiled See § 53. V. The good things of Christs Priest-hood were put off beyond the time of the law They were then to come See § 54. VI. The Tabernacle typified Christs body This is implyed under the description of the Tabernacle here mentioned See § 55. VII Christs body was of more worth then the Tabernacle and all things apperâ—…aining thereto This is intended under this word greater See § 55. VIII Christs body perfected that which all the types could not In this respect it is here said to be more perfect See § 55. IX Christs body was not the work of man This phrase Not made with â—…ands intends as much See § 55. X. Obscure phrases are to be explained This phrase that is to say imports as much See § 55. XI Christs body was not begotten as other bodies In this respect it is said to be not of this building See § 55. XII Christ the true Priest useth not the blood of beasts Under these two kinds goats and calâ—…es all sorts of beasts which were offered up for sacrifice are comprised which being denyed all others also are denyed See § 56. XIII Heaven was typified by the most holy place For by this title holy place 〈◊〉 is here meant See § 56. XIV Christ our high Priest entred into heaven He is here said to enter into that holy place which is heaven See § 56. XV. Christ entred into heaven by blood XVI The blood by which Christ entred into heaven was his own These two are expressed under this phrase by his own blood See § 56 57. XVII Christ entred into heaven once only This particle once is thus to be taken exclusively See § 60. XVIII Christ purchased redemption This is intended under this phrase obtained redemption See § 61. XIX Christ purchased redemption before he ascended into heaven This phrase â—…aving obtained implyeth time past See § 61. XX. The
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
conspicuously manifested himself This world appeared intendeth as much See § 130. XIV Christ did but once come into the world This word once hath reference to Christs appearing in the world See § 129. XV. Christ was exhibited in the end of the world See § 129. XVI The best things are reserved to the last times This followeth by just consequence from the former doctrine for by and with Christ came the best things into the world See § 130. XVII The end of Christs appearing was to put away sin XVIII Sin was put away by a Sacrifice XIX The Sacrifice that put away sin was Christ himself These three last doctrines are plainly expressed See § 131. §. 133. Of all mens subjection to death Heb. 9. 27 28. Vers. 27. And it is appointed unto men once to die and after this judgement Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THese two verses are added as a reason to prove the former point that Christ did but once offer himself The reason is taken from the condition of man which is but once to die Of the Greek word translated to die See Chap. 7. v. 8. § 51. The note of comparison as especially as it hath reference to the next verse wherein the second part of the comparison is set down under this note of the second part of a comparison so demonstrateth as much There are two Greek words which are comprised under this small particle as and may be translated in as much as But our little particle as doth expresse the meaning to the full and the more properly in regard of the latter part of the comparison in the next verse This note of resemblance as sheweth that Christ subjected himself to the common condition of man As man he dyed As man he dyed but once We have shewed how in all things it behoved him to be made like unto his brethren See Chap. 2. v. 17. § 168 c. It is here taken for granted that men must die There needs no proof hereof experience besides the frequent mention hereof in Scripture gives evident proof to the truth hereof See Chap. 7. v. 23. § 97. Sin is the true proper cause hereof Death was first threatned against sin Gen. 2. 17. So as death entred into the world by sin Rom. 5. 12. And the wages of sin is death Rom. 6. 23. Object Sin is taken away from justified persons if then the cause be taken away 〈◊〉 doth the effect remain Answ. 1. Sin is not utterly taken away from any man while here he liveth 1 Ioh. â—… 8. It is one benefit that death bringeth even to those that are justified that all remainder of sin is taken away thereby 2. By Christs death the nature of death is altered and the sting of it is pulled out 1 Cor. 15. 55. whereas death was first instituted as the enterance into hell It is now made to justified persons the enterance into heaven It is to them but an uncloathing and putting off the ragged garment of mortality for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit corruption 1 Cor. 15. 50. In this respect death is as no death This that is indefinitely spoken of men must be applyed to all of all sorts for an indefinite particle is equivolent to a general But to put the point out of all doubt the Apostle plainly expresseth the generall thus death passed upon all men Rom. 5. 12. On this ground the Prophet was commanded to cry all flesh is grasse Isai 46. Object 1. An Apostle seemeth to affirm the contrary thus we shall not all sleep 1 Cor. 15. 51. Answ. 1. That is spoken only of such as are living at the very moment of Christs comming to judgement All before them shall dye 2. Even they shall be changed that is their ragged robe of mortality shall be taken away which is equivolent to death Object 2. Enoch was translated that he should not see death Heb. 11. 5. Answ. 1. One or two extraordinary instances do not infringe an ordinary rule especially when it is altered by him that set the rule Object 3. Eliah also was wrapt up into heaven and died not 2 King 2. 8. Answ. 1. Some affirm that his body was burnt in the region of fier above the clouds but there is no good warrant for that 2. The former Answers about Enoch may be applyed to Eliah 3. It is sufficient that both of them were changed and that their mortality was taken away before they were admitted into heaven 4. A speciall reason of freeing these two from death may be this many years passed betwixt the promise of Christ and the exhibition of him Therefore to support the faith of believers in freedome from death by Christ the Lord was pleased to give two reall demonstrations hereof One in one world before the flood the other since the flood Object 4. Righteousnesse delivereth from death Prov. 11. 4. Answ. There is a threefold death 1. Spiritual 2. Eternal which is called the second death Rev. 2. 11. From both these justified persons are fully freed Rom. 6. 13. Iohn 8. 51. 3. Corporall death even from this in sundry respects may a righteous man be said to be freed 1. In that God doth oft prolong his dayes Exod. 20. 12. Prov. 3. 16. Hezekiah is a particular instance hereof Isa. 38. 3. But on the other side it is threatned that bloody and deceitfull men shal not live out half their dayes Psal. 55. 23. take Absalom for instance 2 Sam. 18. 9 c. 2. Righteous men are kept from capitall lawes For Daniels adversaries could find no occasion or fault against him concerning the kingdome though they sought it Dan. 6. 4. 3. Their name is not swallowed by the death of their body Prov. 10. 7. 4. The sting of death is pulled out to them 1 Cor. 15. 55. So as their death is no death but a sleep 1 Thes. 4. 13. 5. They shall be raised to everlasting life Ioh. 5. 29. 1. This subjection of man to death gives just cause of walking humbly Man who at first was made like God is now like the beasts that perish Psal. 49. 12. Now he is dust and to dust he shall return Gen. 3. 19. He who was created Lord over all must now say to corruption Thou art my Father and to the worm thou art my Mother and my Sister Job 17. 14. This is the reward of sin therefore for sin we ought especially to be humbled When proud man is puffed up with the gay feathers of honour wealth wit beauty or any other like seeming excellency if he cast his eyes upon his black feet of mortality it may move him to cast down those gay feathers 2. We may well think that many are far from making this use of this their
one whom he absolved Go and sin no more John 8. 11. Satan if he be cast 〈◊〉 will do what he can to return again whence he came out and if he finde that 〈◊〉 empty and that party secure he will take with him seven other spirits more 〈◊〉 then himself and they all enter in and dwell there Mat. 12. 44 45. §. 8. Of remembring again sins which remain in men THe means used under the Law of remembring sin again sheweth that sins remaining must be remembred again The main injunctions under the Law for 〈◊〉 sin give good proof hereunto As Lev. 5 5. Numb 5. 7. Iosh. 7. 9. Answeâ—…ble hereunto hath been the practise of Gods Saints in all ages as Gen. 42. 21. Iudg. 10. 15. 1 Sam. 2. 19. 2 Sam. 12. 13. Dan. 9. 20. Ezra 9. 6. Neh. 1. 7. 1. Promise of forgivenesse is made to this kind of remembrance Prov. 28. 13. 1 Iohn 1. 9. 2. Upon right observing of this duty Gods promise of forgiving hath been perâ—…ed 2 Sam. 12. 13. Psal. 32. 5. 3. Threatnings are denounced against those that confesse not their sins Prov. 28. 〈◊〉 1 Iohn 1. 8 10. 1. This manifesteth one reason of sin lying on many mens conscience festring 〈◊〉 the soul and over-pressing it The reason is because it is not remembâ—…red not 〈◊〉 or acknowledged but hid concealed and smothered Psal. 32. 3. Sin is of 〈◊〉 nature it is as corruption in a wound closed yea as an hot vapour in a â—…oud which causeth thunder or in the earth which causeth an Earthquake 〈◊〉 things kept close wax violent They are as fiery darts Eph. 6. 16. The Apostle in that phrase alludes to poysoned darts and bullets which are of all the most dangeâ—…s How this duty of confessing sin is to be performed to God and how to man is â—…inctly shewed in The Guide to go to God or explanation of the Lords prayer 5 Pet. § 117 128 129. The mention of the time here intended under this phrase every yeare sheweth â—…hat the people of God had a set time of confessing their sins for that circumstance of 〈◊〉 hath reference to their annual solemn day of humiliation and reconciliation Leâ—… 16. 2. c. A like solemn rite tending to the same purpose is mentioned Deut. 26. 5. c. By way of resemblance Christians may take such courses When persons of years were baptized at that solemn time they made confession of their sins Mat. 3. 6. The like course they took upon administring the Lords sâ—…pper 1 Cor. 11. 28 31. So oâ—… Sabbath dayes fasting dayes and other solemn occasions §. 9. Of the impotency of external rites about spiritual matters Heb. 10. 4. For it is not possible that the blood of Bulls and of Goats should take away sin THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices because they consisted of the blood of bruit Beasts which could not expiate sin Or it may have immediate reference to the third verse as shewing a reason why in those sacrifices there was a remembrance again of sin namely because those sacrifices were of bruit beasts which could not take away sin so as sin remained notwithstanding those sacrifices and therefore there was a remembrance again of them Both references tend to the same purpose and may both be comprized under this causal conjunction a FOR. b The word translated not possible is the very same that is translated impossible Chap. 6. v. 18. § 141. Of the derivation and divers acceptions of the Greek word See chap. 6. § 38. Here it is taken for an impossibility in regard of an impotency in the nature of the thing it self There is such an impotency in the blood of beasts as it is impossible that sin should be taken away thereby By blood he meaneth that which was shed when the beasts were offered up for sacrifices whereby was typified the blood and death of the Lord Jesus Under these two Creatures Bulls and Goats all other clean Creatures that were offered up for sacrifices are synecdochically comprized for they were all of the same kind These two are here mentioned in reference to the solemn annual sacrifice that was offered up for sin on the day of reconciliation Lev. 16. 11 15. These â—…ere called sin offerings because they were types of Christs sacrifice which did indeed take away sin but they themselves could not and that by reason of the disproportion betwixt the means of cleansing on the one side and the thing cleansed together with the filth cleansed away on the other side The means were meerly external earthly and carnal namely the blood of Beasts The thing to be cleansed was the soul of man which is a spiritual substance The filth to be taken away was sin which is a spiritual pollution It is in a manner of an infinite kind because it is committed against an infinite Majesty By it Gods wrath which is infinite is provoked Now what is there in the blood of beasts to pacifie such wrath to wash away such pollution as sin and to purge such a spiritual substance as the conscience spirit and soul of man is It is not possible that so great a work should be wrought by so mean a means External and carnal things cannot work internal and spiritual effects See more hereof chap. 9. v. 9. § 49. Had not Christs humane nature been united to his divine nature it could not have merited and done so great works as it did It is in reference hereunto that Christ saith The flesh profiteth nothing John 6. 63. On this ground it is said that Christ through the eternal spirit that is his divine nature offered himself c. chap. 9. v. 14. § 77. We may from hence infer that the opinion of our adversaries concerning the Sacraments conferring grace by the very work done is erroneous and pernicious What is water in baptisme what is bread and wine in the Lords Supper simply considered in themselves more then the meats and drinks and washings under the Law yea then the Blood of Bulls and Goats here mentioned What are Ministers of the Gospel in regard of their persons and mould and outward condition more then Priests and Levites under the Law The first preacher of the Gospel who was Christs fore-runner acknowledged that he was not worthy to bear Christs shooes and that â—…e baptized with water Mat. 3. 11. all that he could do was to use the cutward element Other Ministers are no more worthy then he nor can do any more 〈◊〉 he did When Paul and Barnabas were by the Heathen accounted Gods they acknowledge themselves to be men of like passions with others Act. 14. 15. Though Apostles were planters and Evangelists waterers yet neither is he that planteth any 〈◊〉 neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Indeed it is true that in regard of the office that Iohn the Baptist had to be the 〈◊〉
vengeance must needs follow upon despisers of the Gospel That this application might more clearly appear the Apostle sets down both the kinde of punishment and kinde of sin To make these points the more regarded he brings them in with an interrogative Thus Of how much sorer c. Of the emphasis of an interrogation in affirming a thing See Chap. 1. v. 5. § 46. and v. 14. § 155. and Chap. 9. v. 14. § 76. This word of comparison hath reference to the punishment before mentioned which was capitall implying the death of the body § 103. So as there are greater punishments then a bodily death whereupon the Lord sayeth Feare not them that kill the body and after that have no more that they can do But rather fear him which is able to destroy both bodie and soul in hell Matth. 10. 28. The Greek word translated sorer is comparative but anomalous The positive is put for any manner of evill either of sin or of punishment Thus this comparative word of my text is used in the case of sin 1 Tim. 5. 8. and in the case of punishment Luke 27. 64. So here For the word punishment is expresly mentioned and that under a word that signifieth a vindictive punishment or revenge The root whence it sprouteth signifieth a revenger The verb signifieth to revenge Paul twice attributeth it to himself in regard of that violent revenge he sought to do to the professors of the Christian Religion Acts 22. 5. and 26. 11. §. 107. Of the vengeance that followeth contempt of the Gospel THis emphaticall phrase how much sorer punishment giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance then despisers of the Law This is intended Chap. 12. v. 25. and Matth. 10. 14 15. and 11. 22 24. Gods goodnesse and mercy is more manifested to man by the Gospel then was by the Law It hath shined more and more unto the perfect day Prov. 4. 18. The greater the mercy is that is deâ—…ised the greater is the sin in despising it And answerable to the sin the judgement useth to be By the Gospel so much is done for children of men as God is moved to say What could have been done more to my vineyard that I have not done in it Isa. 5 4. This affordeth an admonition to us that live under the Gospel that we have it in high esteem lâ—…st disrespect thereto cause a despising thereof and despising of the Gospel cause the severest iudgement Take for an example Capernaum Math. 11. 23. And remember the pithy exhortation of the Apostle Chap. 2. v. 1. § 5. Obj. We read of many sorer judgements under the Law then under the Gospel Answ. 1. If it were so it would not follow that Gospel sins were lesse but that the patience of God was greater 2 Pet. 3. 9. 2. When punishment is defer'd it may be the severer Rom. 2. 5. Psal. 50. 21 22. 3. Judgements under the Gospel are more spirituall and in that respect more insensible yet sorer as hardnesse of heart a seared conscience a reprobate sense and greedinesse in sin These are scorpions in comparison of those whips which were under the Law 1 King 12. 14. These especially are effects of Gods just revenge As assurance of faith peace of conscience and joy in the holy Ghost are far greater blessings then outward peace worldly riches temporall delights and earthly honours so the spirituall judgements are the greater they are blind who see it not See more of this point Chap. 2. v. 3. § 21. §. 108. Of the evidence of Gods just proceedings against Sinners THe forementioned proceeding of God against despisers of the Gospel is so evident as the Apostle refers it to their own judgement and determination in this word suppose yee In like sense it is used by Christ himselfe Luke 13. 2 4. Iohn 5. 39. Of the divers acceptions of this word See Chap. 4. v. 1. § 13. It sheweth that such is the equity of Gods proceedings against sinners as men themselves may discern the same This is manifested by other like phrases as Iudge ye Isa. 5. 3. Know ye Rom. 3. 19. and 6. 16. Ye know 1 Cor. 6. 9. 1 John 3. 15. What will he do Matth. 21. 40. There are certaine common notions in a reasonable man which do demonstrate the equity of Gods proceeding with them This teacheth us well to use that stamp of Gods Image which he hath reserved in man notwithstanding his fall And for this end to compare Gods dealing with man in punishing him with his desert Thus shall we justifie God and shew our selves Children of Wisedome Luk. 7. 35. §. 109. Of sinners deserving what they suffer THe justice of Gods proceedings against sinners is set down in this phrase shall be thought worthy Of the meaning of the Greek word See Chap. 3. v. 3. § 42. In this respect the punishment of sin is called wages Rom. 6. 23. The word translated wages signifieth that allowance which was used to be given to souldiers which was alwayes accounted most just yea it is said to be a righteous thing before God 2 Thes. 1. 6. And the day of punishing every one is called the day of the reâ—…elation of the righteous judgement of God Rom. 2. 5. 1. The Judge who inflicteth punishment is called a righteous Iudge 2 Tim. 4. 8. Gen. 18. 25. 2. The nature of sin sheweth the equity of the judgement for all sin is of an infinite natâ—… and this sin is a wilfull rejecting of the means whereby the wounds of sin should be 〈◊〉 and the guilt thereof taken away Obj. Sin is 〈◊〉 temporary the punishment is eternall How can a temporary crime 〈◊〉 thought worthy of an eternall punishment Answ. See the treatise 〈◊〉 〈◊〉 sin against the Holy Ghost part 2. § 30 31. Of the just punishment of transgressors See Chap. 2. v. 2. § 16. 17. §. 110. Of the aggravation of Apostasie THe Apostle contenteth not himself with a generall declaration of the equity of Gods dealing with Apostates but maketh it more clear by a particular enumeration of sundry aggravations The first of them is thus expressed who hath trodden under foot the Son of God The first phrase hath trodden under foot is the interpretation of one Greek word which is a compound and implieth the basest using of a thing that can be It is compounded of a verb that signifieth to trample upon or to spurn at a thing Luk. 10. 19. and 21. 24. The preposition with which it is compounded aggravateth the aggravation implying a scornfull trampling upon a thing as where it is said of salt that hath lâ—…st his savour It is good for nothing but to be cast out and to be trodden under foot of men Matth. 5. 13. And it is applyed to swines trampling pearles under their feet Matth. 7. 6. Things trampled upon are counted nothing worth and therefore
37. Of obeying Gods call THat whereunto Abraham was called was to go out into a place In the Greek the verb obeyed is put before this act of b going out thus Abraham obeyed to go out into a place By that placing of the Greek words it may be thought that Abraham's going out hath reference to his obedience but as our English have placed the words that act of going out hath 〈◊〉 to Gods calling him Both tend to the same end for God called him to go out and he obeying to go out thereby sheweth that God called him thereunto as is set down Gen. 12. 1. Obj. His Father Terah took him Gen. 11. 31. How then did he obey upon Gods call Answ. One reason doth not simply cross another for many reasons may concurr to enforce one and the same point Gods call was the first and principal moving cause Terah's taking him was the instrumental means 2. Obj. Gods call was after Terah's death so as it was also after he was 〈◊〉 out Gen. 11. 32. 12. 1. Answ. Though mention be made of Gods call after Terah's death yet was it before Our English Translators have well turned the word of calling into the preterpluperfect tense thus The Lord had said unto Abraham Gen. 12. 1. which well might be 〈◊〉 Terah's death Hereupon Stephen thus expresseth it 〈◊〉 appeared unto Abraham when he was in Mesopotamia before he dwelt in 〈◊〉 and said unto him Get thee out of thy Country Act. 7. 2 3. Thus tâ—…erefore conceive the order of Abraham's departure 1. God speaks to Abraham to go out 2. Abraham telleth his Father Terah thereof 3. His Father takes him with othâ—…rs to go out 4. In their Journey Terah resteth and dyeth at Charron 5. Abraham goeth thence to Canaan Thus the first ground of all was Gods call This was it to which Abraham yielded obedience The word obeyed is a compound and properly signifieth to harken and yield to a thing or to yield to that which he heareth Hereof see Chap. 5. 〈◊〉 8. § 48. This giveth a further evidence that Faith worketh obedience That which he obeyed is thus set down to go out into a place Here is no particular place set down for it is in the end of this verse said that he knew not whither he 〈◊〉 This obedience was a simple obedience meerly upon the manifestation of Gods will he could not tell whether it were a better or a worse place than that 〈◊〉 of which he went Such ought our obedience to be to Gods call and to any manifestation of 〈◊〉 will it must be a simple obedience in subjection to Gods will without enquiring after the reason thereof or without objecting any scruples or difficulties against it Such was Noah's faith See § 27. We must in this case do as 〈◊〉 men who have skilfull and faithfull guides They follow their guide though they cannot see the way where they go Much more we may and must follow God and his call §. 38. Of the place out of which Abraham was called THE word translated go out is a compound whereof see Chap. 3. v. 16. § 163. It here implyeth an utter leaving and departing from a tâ—…ing Here are two terms intended One from which he departed The other to which The former is said to be his own Country and his Kindred Act. 7. 3. The other was a place that he knew not It could not but seem to him an hard matter to leave the place of his nativity and as it is probable a place wherein he had a fair inheritance But God oft calls 〈◊〉 to leave the dearest outward things that they have He called his Disciples 〈◊〉 leave their Father and their calling Matth. 4. 21. He called Levi from the 〈◊〉 of custome Matth. 8. 9. This he doth to try whether they respect him and his will more than external things Ioh. 21. 15. He that preferâ—…eth any thing before God is not worthy of God Matth. 10. 37. Let us herein shew our selves to be of Abraham's faith ready to let go any thing upon Gods call One special reason of Gods calling Abraham out of his own Country may be gathered from Iosh. 24. 2. where it is said that the Fathers of Abraham saved other Gods So as God hereby called him from an Idolatrous place leâ—…t be should be infected therewith Herein we have an instance that Idolaters â—…nd Idolatrous places must be left The very notation of the word Idolatry giveth sufficient ground of abandoning communion with Idolaters This word Idolatry is taken from the Latin and the Latin from the Greek which is a compound of two nouns One signifieth an Idol the other service The former is again compounder of a substantive that signifieth a shew a phantasie a ghost or as the Vulgar speak an Hobgoblin and an adjective that signifieth whole or every whit or nothing but. So as Idol is but a meet shew an Idol is nothing The latter which is service from a verb to serve which hath a notation from an increasing particle and a verb that signifieth to f fear or tremble This notation setteth out an Idolater in his proper colours He is kept in a we by that which is indeed nothing onely a meer shew and phantâ—…sie The Lord who meant to make Abraham a Root out of which his Church should sprout and grow would not suffer him to be in danger of Idolatry Idolatry in reference to that relation which is between God and Professers 〈◊〉 〈◊〉 most heinous and hatefull sin God to them is an Husband Ioh. 31. 32. 〈◊〉 latry is a spiritual Adultery Ezek. 23. 37. Adultery breaks the bâ—…nd of Wedlock and gives cause of Divorce Ier. 3. 8. On this ground Ammi is called Lo-ammi Hos. 1. 9. They who were the People of God in profession are accounted no People §. 39. Of gaining by following Gods call THE place whither Abraham was to go is thus described which he 〈◊〉 after receive for an inheritance The Land here meant was the Land of Canaan the fertilest Land in all the World and every way fittest for habitation It is said that he should receive This hath reference to the giving of a thing for receiving and giving are relates See Chap. 4. v. 16. § 96. In general it implyeth that such as yield to Gods call shall lose nothing thereby Moses who refused the honors of Egypt was made Ruler of the People of God Act. 7. 35. Christ expresly saith that he that forsaketh any thing for his sake shall receive an hundred fold in this world and in the world to come everlasting life Mar. 10. 29 30. This is sufficient to move us to trust to the Divine Providence in every 〈◊〉 whereunto we shall thereby be called This is more to be trusted unto than all the treasures of the world or all that men can do Earthly treasures may be exhausted mens
21 15 16 17. For true saving grace cannot be utterly lost See more hereof Chap. 3. v. 12. § 132. c. This is a great enforcement to such as by any occasion have fallen from grace and grieved Gods good Spirit thorowly to repent thereof and to turn to their God again §. 203. Of Samsons kind of death THE last act of Samson was the greatest and best It was the greatest evidence of his faith and the most profitable to Gods Church Yet out of it a double question ariseth 1. Whether it were a lawfull act 2. Whether the like may lawfully be don by others His act was this that he pulled down a great house where he was upon himself and upon the enemies of the Church which were in and upon that house Iudg. 16. 27. c. This personal act was in it self as he did it lawfull For 1. He did it with true devotion and invocation of Gods Name Iudg. 16. 28. So true so hearty so intire was his devotion as God had respect thereto even as he had to his Prophet Iona. 2. 2. 2. He did it with a true and stedfast faith For it was his last act and he is here brought in as a pattern of faith Of him as well as of others it is said These all having obtained a good report through faith c. v. 39. 3. He did it by vertue of his vocation and function which was deputed to him from his mothers womb Iudg. 13. 5. Which was to deliver Israel out of the hands of the Philistines If a valiant Souldier should cut asunder a post of a bridge whereon an Army of enemies stand though the bridge should fall upon himself yet he did but what his calling required 4. He did it with a well composed mind not in any such passion or perplexity of mind as self murderers do It was a zeal of Gods glory love of the Church of his and of his own Country due and just revenge on the Churches enemies and a recompence of his former folly 5. He did it with a special warrant which was the immediate and extraordinary motion of Gods Spirit He did it with such a Spirit as Elijah did when he called for fire upon the Messengers that came to apprehend him 2 King 1. 10. 6. He did it as a type of Christ. Hereof see § 206. §. 204. Of self-murther COncerning the second question § 203. whether the like may be lawfull in others a negative answer must be given unless they have such a Spirit This answer of Christ Ye know not of what manner of Spirit ye are of Luk. 9. 55. is perâ—…inent to the point in hand Self-murther is in it self a capitall and damnable sin For 1. It is apparently against the very letter and sense of the morall Law Exod. â—…0 13. 2. It is against the rule of Charity For this phrase Thou shalt love thy neighâ—… as thy self Math. 22. 39. sheweth that a mans self is the rule of loving 〈◊〉 For a man therefore to destroy himself is to break the very rule of 〈◊〉 3. Divine revenge is expresly threatned against it For this distinction of Gods requiring blood at the hand of man and at the hand of every mans brother Gen. 9. 5. sheweth that God will require that blood which one man 〈◊〉 of himself as well as of his brother 4. Self-murther is the highest pitch of tempting God This was it which the Devill assayed to bring Christ unto Matth. 4. 6 7. It provoketh God to let the 〈◊〉 sink into hell or in an unusuall and strange manner to save it 5. It is a presumptuous usurpation of Gods prerogative unto whom belong the issues of death Psal. 68. 20. 6. It is a preposterous prevention of Gods call thrusting a mans self out of that place wherein his Lord hath set him 7. It setts a dam against Gods mercy for who can tell if God will turn and 〈◊〉 and turn away from his fierce anger that we perish not Jona 3. 9. But self 〈◊〉 give judgment against themselves as if they knew that God would not turn away from his anger 8. It is a violent preruption of the place time and means of ones own repenâ—…ance The place is a body animated by the soul a dead carcass cannot reâ—… The time is this life Heb. 3. 13. The means are Gods Word Christian conference Invocation and such like whereof the Self-murtherer depriveth himself 9. It is against the most principal principle of nature which is to preserve its own being 10. It is against that remainder of Gods Image which is reserved in man â—…y vertue whereof sundry of the Heathen Philosophers and others have condemned it The Roman Orator excludes them out of heaven The prime of Roman Poets placeth them in hell wishing that they might be on earth to enâ—…ure any want or hard labour §. 205. Of the future estate of self-murtherers A Question is moved of self-murtherers whether there is any hope of their salvation or no. Answ. 1. All the instances that the Scripture giveth of self-murtherers are branded for Reprobates as Saul Achitophel and Iudas 2. We have as little ground of hope for them as for any 3. The order of the Church in denying them Christian buriall imports as much 4. The very Heathen had such a Law which forbid their buriall Yet because the wayes of the Lord are unsearchable and the mercies of the Lord infinit and the work of his Spirit unconceâ—…vable For at the moment of death the Spirit can work Faith and repentance we cannot we may not pass a peremptory sentence on them Pretences alledged for the hope of the salvation of many of them are these 1. They may be distracted in their witts Answ. Such are not to be accounted self-murtherers Our Law doth acquit such 2. They do it to avoid sin or to prevent such Tortures as they fear may draw them from the profession of the true Faith Answ. 1. They are undue pretences For 1. No evill is to be done upon pretence of good Rom. 3. 8. 2. A meer passive evill is not sin 3. The pretended evill may by the Divine Providence be prevented 4. The remedy used is the worst of evills It is like the Flounders leaping out of hot water into flaming fire The pretence of preventing torments that might cause Apostacy implieth Pusillanimity and Infidelity As if God could not prevent or mitigate or give sufficient Strength Courage and Comfort in all Tortures 3. Some pretend an hastning of their heavenly glory thereby Heathen Authors give instances hereof namely of Cleambrot us and Cato Answ. That is no way to hasten but for ever to exclude ones self from heavenly glory 4. Some thinking to give evidences of their salvation set down the confidence they have in Gods mercy and leave it written in their pocketâ—…s that it may be seen by Survivers Answ. It is a plain mockage of God to crave
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
was as a naked sword 1 Sam. 18. 11. and 19. 10. Yea though Saul commanded his servants to kâ—…l David 1 Sam. 19. 1 11. pursued him himself 1 Sam. 19. 22. and that with an Army 1 Sam. 23. 8. yet David escaped So Elijah escaped the edge of Ahab's and Ahaziah's sword 1 King 18. 10. and 19. 2. 2 King 1. 9. so Michaiah 1 King 22. 28. and Elisha 2 King 6. 14 31. This instance sheweth that by Faith desperate dangers may be escaped I say desperate not in regard of God and his power as if there were no hope of help in him but in regard of man the danger being above his strength to stand against it and above his ability to overcome it or to free himself from it That which to sense is desperate without beyond above hope to Faith in God is sperable under hope and recoverable David was ost in danger of death Psal. 18. 4 5. Psal. 116. 2. so Hezekiah Isa. 38. 10 11 c. and Paul 2 Cor. 48 9 10 and 11. 23 24. Yet were they all delivered from those deadly dangers Faith makes a man depend on him who is able to deliver him in the greatest straits A Heathenish King could say to Daniel Thy God whom thou servest continually he will deliver thee and again Is thy God able to deliver thee from the Lions Dan. 6. 16 20. But much more to the purpose is this of an Apostle We had the sentence of death in our selves that we should not trust in our selves but God which raiseth the dead c. 2 Cor. 1. 9 10. Quest. May Saints in confidence expect every deliverance that God can give Answ. Not simply but with submission unto his will as they who said our God whom we serve is able to deliver us and he will deliver us but if not we will not serve thy Gods c. Dan. 3. 17 18. see more hereof in the Saints sacrifice on Psal. 116. 8. § 52. This is a great consolation and encouragement in the greatest straits and distresses whereunto in this world we are or may be brought None are or can be so great as to give just occasion of despair because none do or can exceed Gods ability to help On this ground the believer is confident when that man that walketh onely by sence utterly despaireth §. 233. Of Saints being weak A Seventh effect of Faith is thus set down out of weaknesse were made strong These words were made strong are the interpretation of one Greek compound verb it is used both actively and passively The simple verb whence it is compounded signifieth to be able This compound to make able or to make strong It is applied to God 1 Tim. 1. 12. 2 Tim. 4. 17. In the passive it is attributed to Abraham Rom. 4. 12. To Paul Act. 9. 22. To Timothy 2 Tim. 2. 1. And to all Christians Eph. 6. 10. Here it is passively taken And may be applied to sundry of Gods Worthies who were brought to great weaknesse but yet recovered and made strong Of the Greek word translated weaknesse see Chap. 4. vers 16. § 89. To aggravate the weaknesse whereunto they were brought the abstract is used He doth not say of weak which is the concrete but out of weaknesse which is the abstract were made strong This carrieth emphasis implieth such an extremity of weaknesse as there was little or no hope of recovery from the same This fruit of Faith in being made strong out of weaknesse differeth from other fruits before mentioned in this that it setteth out the vigour of Faith in a mans weakness The former instances shewed the vigour of Faith against other strong and violent things as Kingdoms Lions Fire and Sword which presupposed strength in those that believed But here is weaknesse weaknesse in themselves and out of that made strong This may fitly be applied to the bodily weaknesse of Hezekiah he was sick â—…to death And thereupon he received this message from the Lord Thou shalt 〈◊〉 and not live 2 King 20. 1. It appears that he was sick of the Plague or Peâ—…ence for he had a boil or Plague-sore which arose on his body and was afterwards healed by a lump of Figs The venom of that sickness had seized on his â—…al parts and it is probable that the tokens appeared upon his body which are counted apparent signs of death In this respect it was truely said according to the course of nature Thou shalt die and not live Thus was Hezekiah very weaknessâ—… so weak as there was no hope of gathering strength Yet out of this weakness was he made strong that is he recovered his health and strength again This recovery was extraordinary Yet was it obtained by Faith as is evident by the faithfull prayer which he made 1 King 20. 3. and which was graciously heard whereupon we may conclude that it was in Faith For the prayer of Faith shall save the sick Jam. 5. 15. Obj. In his prayer he pleads his walking with God which implieth works Ans. 1. He pleaded not the merit of his works but his sincerity in doing what he did as an evidence of Gods spirit in him and of his respect to God â—… He doth not plead his walking before God as a thing done by him but as a condition prescribed by God whereby it might be known to whom Gods promise did belong For God had said That David should not want one of his â—…ed to sit on the Throne of Israel if they did take heed to their way to walk before God in truth 1 King 2. 4. But Hezekiah being conscious to his own integrity and having at that time no Son to succeed him on the Throne in his prayer calls Gods promise to minde and pleads that to God The word remember iâ—… Hezekiah's prayer sheweth that he had reference to Gods promise as Moses had in his prayer Exod. 32. 13. This sheweth that by Faith incurable diseases may be cured Quest. May recovery of health and longer life when one is sick be prayed 〈◊〉 Ans. Yes with submission to Gods will And that on these grounds 1. They are comprised in the fourth petition 2. Christians are enjoyned so to do Iam. 5. 14. 15. 3. Such things are promised as a blessing Exod. 23. 25. Psal. 41. 3. 4. Saints have prayed for those blessings 2 Sam. 1â—… 16. 5. God hath accepted and granted such prayers Phil. 2 27. 6. Saints recovery and continuance on earth is a blessing to the Church Phil. 1. 24. Though the weaknesse here intended may be applied to bodily sicknesse yet iâ—… it not to be restrained thereunto Fâ—…r the word weaknesse is such an indefâ—…ite word as may be applied to all manner of weakness whether of body or Soul under weaknesse of Soul are comprised all manner of troubled passions as anger grief fear with the like so also Satans manifold temptations and sundry effects following thereupon as trouble
general implyeth that true Professors willingly endure 〈◊〉 for their professions sake they are not as Bears hailed to the stake and brought per force to endure the baiting biting and tearing of 〈◊〉 dogs â—…ut willingly yield In another kind of suffering it is said of Moses that he reâ—… honours and chose to suffer affliction v. 24 25. § 136 137. It is in this respect said of Aquila and Priscilla that they layd down their necks Rom. 16. 4. which implyeth a voluntary yielding to suffer so doth this phrase I am reaâ—… to dy for the Name of the Lord Iesus Acts 21. 13. They discern much good and great advantage to accrew by their sufferings and that 1. To God whose glory in having such servants is set out 1 Pet. 4. 14. 2. To the Truth which is maintained and ratified thereby Phil. 1. 17. 3. To other Professors who are encouraged and emboldned thereby Phil. 1. 14. 4. To succeeding ages whose ground of Faith being by their Predecessors left sealed unto them they are made more confident in standing to it Hence arose this Christian Proverb The blood of Martyrs is the seed of the Church 5. In reference to enemies who cannot be but much daunâ—…ed and disappointed hereby 6. To themselves whose present joy and comfort is the more abundant 2 Cor. 1. 5. and whose recompence shall be great Matth 5. 12. This is a worthy pattern for us to set before us when we are called to suffer for the Name of Christ by yielding thereto willingly and cheerfully we make a verâ—… of necessity and we make that which we endure more acceptable to God For God who loveth a cheerfull giver 2 Cor. 9 7. doth much more love a cheerfull sufferer All the sacrifices that we offer unto God must be freewill offerings much more this oblation of our selves Quest. Ought professors to offer themselves to martyrdom Answ. In this case we must distinguish betwixt the ordinary course wherein all ought to walk and extraordinary occasions In an ordinary course Professors are not bound to offer themselves There is no precept nor approved pattern in Gods Word to enforce this The liberty that is granted for escaping when a fair way is opened by the divine providence maketh against this conceit Matth. 10. 23. Yea if persecutors do freely let them go they may go and escape so did the Apostles Acts 4. 21 23. But if God do give to any such a Spirit as openly to make known himself and so to offer himself to any persecution we are to account it a speciall motion and not over-rashly to censure them Verianus and Marcellianus in the time of Decius the Emperour seeing Secundianus led to Martyrdom cryed out that they also were Christians and thereupon were apprehended and cruelly tortured to death So many others Polycarpus being sought after might have escaped but would not saying as Paul did Acts 21. 14. the will of the Lord be done Apollonia leaped into the fire while they were moving her to recant God hath in all ages been pleased to put more than an ordinary spirit into many of his servants §. 247. Of Persecutors offering release from tortures THIS phrase not accepting deliverance presupposeth that deliverance was offered to them otherwise they could not have rejected it For there not accepting was a rejecting That offering of deliverance was by their persecutors but upon condition that they should yield to them This is evident by that which Nebuchadnezar said to Daniel's three Companions when they were accused for not worshipping his Idol which was this If ye be ready to fall down and worship the Image he thereby implies that they should be spared for he addeth If you worship not you shall be cast into a fiery fornace Dan. 3. 15. Most evident is this in those to whom this Apostle hath reference 2 Maccab. 6. 22 30. and 7. 24. So also Act. 4. 18. This was usuall with the persecuting Emperors and Governors under them in the first ten persecutions against Christians and also with Antichristian persecutors and particularly with such persecutors in England in Queen Maryes dayes 1. Their envy and and malice is more against the truth professed than against the professors thereof If therefore the professors will relinquish the truth they shall find fauour enough That their malice is not so much against the persons of professors as against the truth professed is evident in that they persecute strangers whom they knew not before It is said of Paul that if he found any such he brought them bound Act. 9. 2. Yea if the dearest to them as Father Child Brother or any others linked unto them by neer bond shall profess the Truth they will prosecute them Matth. 10. 21. Truth is a light that discovereth their darkness therefore they persecute all that hold out that light Iohn 3. 19. 2. They aime at a corrupt triumph over the Truth In this respect they can be content to spare such as they hate that they may get matter of this boasting thinking thereby to justifie themselves 1. This is a great aggravation of the wretched and cursed disposition of persecutors It is against Gods Truth against Gods manifested Will yea and against God himself so as indeed they are haters of God Will God let such go scot-free He may use them for a while as his rod but at length the rod shall be cast into the fire 2. This may encourage Professors of the Truth more willingly and patiently to suffer what shall be inflicted upon them in that they suffer more for the Truth yea and for God himself than for themselves Will not God stand by such Will he not give sufficient assistance to them Yea and an abundant recompence too 3. It is a matter of great comfort and content to Martyrs that Gods Truth yea and God himself suffers in them and with them and that more directly than they themselves §. 248. Of the meaning of these words That they might obtain a better Resurrection THE end of Professors suffering what they do is thus set down That they might obtain a better Resurrection Of the derivation of this word obtain see Chap. 6. v. 15. § 109. It here importeth again that they aimed at For the verbe here to obtain signifieth to get something by that which we do undergo or let go To get I say not upon merit but upon Gods promise To shew that it was mo small gain he expresseth it under this word Resurrection The Greek word translated Resurrection is a compound of a simple verb that signifieth to settle or establish from thence a compound with a preposition that in composition signifieth again The compound verb is sometimes used neutrally and signifieth to rise Rom. 14. 9. and sometimes transitively to raise Act. 2. 24. Thence this word Resurrection It presupposeth a former life so as such rise or are raised again to a new life Here in this place is
willingly take bitter pils and fulsome potions and patiently endure corrosives lanchings seerings cutting off of members Let judgement and faith help us in Gods dealing with us Rebuke a wise man and he will love thee Prov. 9. 8. Hear yee the rod and who hath appointed it Mic. 6. 9. §. 38. Of avoiding extremes in reference to crosses THe expression of two extreams namely excesse by despising and defect by fainting giveth us to understand that both the extremes are conscionably to be avoided It is good that thou shouldest take hold of this yea also from this withdraw not thine hand Eccles. 7. 18. This is implied under this phrase You shall not turn aside to the right hand or to the left Deut. 5. 32. Both extremes fail of that end which God aimeth at in chastising his children which is to better them by afflictions to raise up their heart to him and to draw them unto him Both the one and the other extream draweth men from God and depriveth them of the true comfort and profit of afflictions We ought hereupon to be well instructed in that golden mean that lieth betwixt these extreames that we may not like fooles avoid one extream so farr as we fall into the other Vertue is placed in the midst betwixt two extreames as the temperate Zones which are habitable betwixt the extream cold and extream hot Zones both which are inhabitable The Philosopher discerned by the light of nature the aberrations of both the extreames the excesse and the defect and thereupon defined vertue to be the middle of two evils Gods Word doth plainly set out that middle way which lyeth betwixt two extreames wherein and whereby we may be brought to eternall life The first extream is in the excesse it is to despise Gods fatherly dealing with us Of the notation of the Greek and Hebrew word See § 36. This is a great fault God by his Prophets much complaineth against it Ier. 2. 30. and 5. 3. Ahaz is set out as a fearfull instance hereof 2 Chron. 28. 22. Hereupon he is branded with this black marke This is that King Ahaz 1. Great dishonour is hereby don to God His authority and soveraignity is herein trampled upon Great wrong is hereby don to man himself It doth not only deprive him of the benefit of afflictions but also turnes mercy into wrath Lev. 26. 18. Amos 4. 5. The other extream is in the defect here translated faint Of the notation hereof See § 35. Hereby it appears that it is a fault to faint under Crosses I confess it is not so blame-worthy as the excesse in despising affliction The worse and the wickeder sort of people fall into the former The weaker and many times the better sort yea Gods dear Saints oft fall into this latter yet a fault and blame-worthy it is Of these two extremes Of directions to keep men from them See the whole Armour of God On Eph. 6. 15. Treat 2. part 5. § 18 19. c. §. 39. Of afflictions convincing men of sin THe affliction of the Lord is set out in this word rebuked and that the rather to aggravate the latter extream which may seem to be the lighter The word is used of convincing one of a sin Thus the very word is translated convicted Ioh. 8. 9. And a noun comming from thence is translated evidence Heb. 11. 1. § 4. The Hâ—…brew word in the derivation thereof signifieth as much This word is here used in two râ—…spects 1. In regard of the order which the Lord useth in rebuking He first convinceth and 〈◊〉 rebuketh them 2. In regard of the effect that followeth By Gods rebuke men are convinced of 〈◊〉 And because by afflictions men use to be rebuked and convinced Rebuke is put for afflictions Rev. 3. 19. Afflictions then convince men of somewhat that God would have them to take notice of This may be well exemplified in Iosephs Brethren Gen. 42. 21. The case of Israel about Achan may also be an instance thereof and about the fiery serpents Numb 21. 7. And in their undertakings against the Benjaâ—… Iudg. 20. 26. Prosperity as dust flieth in the eyes of mens understandings so as they cannot well see discerne their disposition It is like a fawning flatterer who speaketh nothing but well according to the mind of him with whom he speaketh As Ahabs false Prophets 1 King 22. 13. 1. Hereby we have an instance of the necessity of afflictions we should be exceedingly bewitched if it were not for them They are rebukers in the gate Amos. 5. 10. And we have great need of such rebukers 2. This also sheweth the utility and benefit of afflictions It is very usefull to be convinced and rebuked Prov. 9. 8 9. 3. This is a good ground of patience Things so needfull and usefull ought to be patiently borne 4. This teacheth us well to observe in all afflictions what it is for which the Lord rebuketh Lam. 3. 40 41. Iosh. 7 13. Want of this search makes many crosses to faile of their kindly work Men have two helps about searching out their sins One is Gods word which is a declaration of Gods mind and sheweth why he doth so and so afflict men The other is their own conscience whereby they may know how to apply such generalls as are revealed in Gods word to themselves in particular Of searching out sins See A Plaister for the Plague On Numb 16. 44. § 4 5 c. And Dearths Death On 2 Sam. 21. 1. § 18. §. 40. Of the meaning of Heb. 12. 6. Heb. 12. 6. For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth THe more to keep us from the forementioned extreams of despising afflictions or fainting under them the Apostle produceth the procuring cause whereby God is moved to afflict his Children and this is his own love towards them The first particle being causall FOR giveth proof hereof Of this affection of Love in generall See the Saints sacrifice on Psal. 116. 1. § 4. God by assuming to himself this affection of Love in referance to Saints sheweth that his heart is knit to them and that they may be made the sitter for him be chasteneth them Of the word chastening as it setteth out a Parents correcting of his child See § 36. To this he addeth another verb which implieth a severe kind of correction For to scourge importeth more then to chastise A child is ordinarily chastised with a rod but scourged with a whip and they are so dealt withall when they prove stubborn The root from whence this Greek word commeth signifieth a scourge or a whip Of this word scourging See more Chap. 11. v. 36. § 252. See an exemplification of the difference betwixt Christs Chastning and Scourging 2 Sam. 7. 14. Psal. 89. 32. Though the latter of these two do intend more severity then the former yet both of them being here applied to
the reins Ier. 17. 10. and to whose eyes all things are naked and opened Heb. 4. 13. Charity judgeth not the hearts and consciences of men It leaveth them to God Charity believeth all things and hopeth things 1 Cor. 13. 7. that is the best it can of all It interpreteth all things in the better part By this means is brotherly-love established 3. We must as much as lieth in us be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1. 10. Union in minde and judgement is an effectual means of working and preserving union in heart and affection They who continued 〈◊〉 in the Apostles Doctrine were of one heart and one soul Act. 2. 42. 4. 32. Under the heart the affections are comprized under the soul the minde Unanimity is a great cause of brotherly-love Therefore we are oft exhorted to be of the same minde Rom. 12. 16. 2 Cor. 13. 11. Phil. 2. 2. Qu. What if all that professe the same faith cannot be brought to be in all points of one opinion so as there must needs be differences in that kinde as ever there were and ever are like to be Ans. In such cases let us dissent in love and wait till God reveal the truth to the one or to the other Differences in judgement must not cause alienations of heart and affection especially if the difference be about inferiour and indifferent things 〈◊〉 14. 2 3. 4. We must be thorowly informed about Gods love to us and get all the evidences we can thereof Gods love is as fire it heateth where it is harboured As fire kindleth fire so love kindleth and enflameth love especially when the soul is perswaded thereof Now they who truly love God will undoubtedly love such as bear the Image of God which Professors of the true faith doe 1 Iohn 4. 20 21. 5. 1. Apprehension of Gods love to us will the more enforce us to love the Brethren if withall we be perswaded of their love to us as we ought to be unlesse we see apparent evidences of the contrary Thus farre of the Rules concerning Opinion § 8. Of Rules for Brotherly-love concerning Meditation FOr Meditation 1. We must advisedly meditate on the excellency of this grace of brotherly-love All the excellencies of love have an eminency in brotherly-love Now love is set out by the Apostle as the most excellent of all graces Where he exhorts to covet earnestly the best gifts he adds this clause Yet shew I unto you a 〈◊〉 excellent way 1 Cor. 12. 31. That way is to season all with love And having reckoned up sundry singular properties and effects of love he layeth Faith Hope and Love together and concludes that of them love is the greatest 1 Cor. 13. 13. greatest in use greatest in continuance In use because all practical graces are set on work by love and love extends it self to the good of others It seeketh not her own onely Whereas Faith and Hope are as hands clasped fast holding that which makes to ones own good Love is as an hand opened dispersing that it hath to the good of others In continuance Love is greater then Faith or Hope because these end with this present life but Love continueth in the life to come and is most perfect in Heaven Besides there is no grace wherein a creature may more resemble his Creatour then Love God assumeth to himself this Title Love and that by a kinde of Property thus God is Love 1 John 4. 8 16. This doth in an high transcendent manner commend the excellency of Love and due Meditation on the excellency of a thing is an especial means of seeking after it and laying hold on it 2. We must duly consider the worth of a brother Brothers here meant are Saints by calling Whatsoever their outward condition be in this world they are most precious persons They are styled precious in Gods sight and honourable Isa. 43. 4. Excellent Psal. 16. 3. Gods jewels Mal. 3. 17. They are a chosen generation a royall Priesthood a holy Nation a peculiar people 1 Pet. 2. 9. Comparatively The righâ—… is more excellent then his neighbour Prov. 12. 26. that is then any other man not righteous And that in his birth For he is born of God John 1. 13. In his life He liveth by faith Hab. 2. 4. Gal. 2. 20. In his death Precious in the sight of the Lord is the death of his Saints Psal. 116. 15. Blessed are the dead that die in the Lord Revel 14. 13. This made Balaam to wish that he might dye the death of the righteous Numb 23. 10. God set his love on them before the world was He so dearly loved them as he spared not his dear and only Sonne but gave him to death for them Rom. 8. 32. He hath given his holy Spirit to quicken them to beautifie them to make them amiable before God and men He hath given his Angels a charge over them Psal. 91. 11. The Angels are ministring spirits for their sakes Heb. 1. 14. The whole world is preserved for them and they are reserved to glory Who should not who would not be kindly affectionated to them in brotherly-love 3. We must seriously think upon the good that may be reaped by them and from them The good is both temporall and spirituall Laban learned by experience that the Lord had blessed him for Iacobs sake Gen. 30. 27. And Potiphar saw that the Lord was with his servant Ioseph and that the Lord made all he did to prosper in his hand Gen. 39. 3. The good that those men received from Iacob and Ioseph who were both Saints was temporall Much spirituall good may also be received from such by their pious pattern prudent counsell pithy exhorrations powerfull prayer and other like means yea hereby also may our eternall salvation be promoted Due consideration of these and other-like benefits cannot but work brotherly-love towards them 4. We must diligently mark the prejudice that useth to arise from professors alienation of their hearts one from another and from dissentions following thereupon Gods blessed name is thereby blasphemed the Ministry of the Gospel standered the holy profession disgraced the faithfull ones grieved the guiltlesse miscensured the weak offended and enemies made to insult Surely they who duly consider these mischiefs will for the preventing hereof labour for this grace of brotherly-love §. 9. Of Rules for Brotherly love concerning Practice FOr practice 1. We must remove such impediments as ordinarily keep men from this grace of brotherly love One great and prime impediment is self-love Nothing more hinders the love of others especially the love of the brethren then self-love It is like the thorns among which good seed was sown Thorns use to soak out the life and heart of the ground so as good corn cannot there grow up to any maturity Self-love and brotherly love are oft opposed as 1 Cor. 10.
24. Another great impediment is undue suspition and unjust jealousie This makes every thing spoken or done to be misinterpreted and taken in the worst part The Apostle 1 Tim. 6. 4. reckoneth surmisings among other grosse enormities as envy strife railings which use to be occasions of great discord and fierce dissentions He also gives this epithete evil to surmises For they are evil in their nature being brats of the old man and evil in their effect they hinder many good duties among friends and cause many acts of injustice Impediments which hinder the springing up or growing of a good thing must be removed for obtaining that good thing and abounding therein 2. Communion friendship and familiarity must be kept with professors of the truth that thereby we may the more freely open our hearts one to another and communicate counsels yea and take notice of the gifts which God hath bestowed one upon another This is and will be an especiall means of working and encreasing brotherly love 3. We must take all opportunities of doing courtesies to the Saints and of receiving kindnesses from them By doing courtesies we tie their hearts to us and by receiving kindnesses we make them the more willing to accept in the better part the courtesies we do to them A generous minde will not continually receive courtesies unlesse it may return courtesie for courtesie By this mutuall kindnesse the intire affection of Saints one towards another are the better discerned which cannot but preserve brotherly love 4. We must be instant in prayer both singly for our selves and also mutually each for other For our selves that God would be pleased to work our hearts as to other sanctifying graces so to this in speciall That entire affection of love which God at first implanted in mans soul when he created him after his own Image is exceedingly defaced by mans fall To have it renewed requires a supernaturall work even a work of the Divine spirit Now prayer is an especiall means of obtaining the holy Ghost Our heavenly Father will give the holy Spirit to them that ask him Luk. 11. 13. By this Spirit may this grace be wrought in our hearts This duty also is to be performed in the behalf of others that God who can dispose the hearts of all as it pleaseth him would turn the hearts of the brethren to us Thus shall we be kindly affectioned one to another in brotherly love Their apprehension of our love to them will kindle and inflame love in them to us and our apprehension of their love to us will kindle and inflame love in us to them Hitherto of the Rules or Means for brotherly love §. 10. Of Motives to Brotherly love MOtives to stirre us up after brotherly love are such as follow 1. Brotherly love is a grace absolutely necessary It is the ground-work or foundation whereon all duties that have relation to the brethren are erected If they be not founded thereon they cannot be well performed and that performance which is made of them cannot be acceptable to God or man The Apostle expresly cleareth this point 1 Cor. 13. 1 2 3. yea it is a mother grace which compriseth all other graces under it Gal 5. 14. Rom. 15. 9. 2. Brotherly love is one of the fairest and most glorious flowers in the Christian garden It makes men amiable before God and man It sends forth a sweet fragrant â—…avour wheresoever it is It hath been before shewed that there is nothing wherein man more resembleth God then in brotherly love See § 8. 3. Such is the life and vigor of brotherly love as it puts on them in whom it is unto all duties A stronger incitation and inforcement thereunto cannot be given To this end doth Christ three times together put this question to Peter Simon lovest thou me Joh. 21. 15 16 17. Love moved God to give his Son to man Ioh. 3. 16. Love moveâ—… Christ to give himself to his Church Eph. 5. 25. Love constrained Paul to do what he did 2 Cor. 5. 14. We are therefore all injoyned to love God Deut. 6. 5. and husbands to love their wives Eph. 5. 25. and wives their husbands and parents their children Tit. 2. 4. Professors the brotherhood 1 Pet. 2. 17. every one one another 1 Ioh. 3. 11. For love will make men give every one their due Where love faileth there is extream backwardnesse to duty where love aboundeth there is great forwardnesse thereunto 4. So violent and irresistable is the power of love as it will passe thorow all difficulties and overthrow all obstacles It will not be hindered from doing the good it should do The Church doth with much emphasis set out the power of love Cant. 8. 6 7. where she affirms it to be as strong as death Who can stand before death Death overcometh all Love is also as a fire hot fervent vehement the flame thereof is the flame of the Lord a most ardent and violent flame Other fires may be quenched with waters but many waters cannot quench love No afflictions nor persecutions can put love out of a mans heart I will very gladly spend and be spent for you though the more abundantly I love you the lesse I be loved faith the Apostle 2 Cor. 12. 15. Reade for this purpose Rom. 8. 35 c. 5. Love is as salt which inâ—…useth a favoury and wholesom tasâ—…e into such things as would otherwise be fresh and flashy It is therefore joyned with sundry other duties for this very purpose even to season them The Apostle so farre commends love in this kinde as he maketh all things unfavoury and unprofitable without it 1 Câ—…r 13. 1 2 3. He therefore giveth this generall advice Let all your things be done in love 1 Cor. 16. 14. 6. Love hath a strong operation on others It is as fire which heateth the things that are near it As apprehension of Gods love to us works love in us to God We love him because he first loved us 1 Joh. 4. 19. so others apprehension of â—…ur love to them will make them love us And as love puts us on to all kindnesse unto them so their love of us will put them on to do all kindnesse unto us The mutuall love which David and Ionathan manifested each to other put them on to do much one for another 7. Love is one of the most comfortable graces that a man can have It gives evidence to others and brings assurance to a mans own soul of the love of God to him of his right to Jesus Christ of the Spirits abode in him and of his right to the heavenly inheritance Love of the brethren is an evidence also of his love of God It is the main scope of St Iohns first Epistle to demonstrate all these evidences Reade in speciall for this purpose 1 Ioh. 2. 10. Ioh. 3. 14 18 19. 4. 7 12 16. 8. Love is an especiall
be with us are mo then they that be with them 2 King 6. 16. And this Say to them that are of a fearfull heart Be strong fear not behold your God will come with veâ—…geance even God with a reâ—… he will come and save you Isa. 35. 4. About all sorts of afflictions or temptations it is said There hath no temptation taken you but such as is common to man But God is faithfull who will not suffer you tâ—… be tâ—…mpted above that you are able but will with the temptation also make away to â—…scape that you may be able to bear it 1 Cor. 10. 13. About death we have this glorious insultation put into our mindes and mouths Dâ—…ath is swallowed up in victory O death where is thy sting 1 Cor. 15. 54 55. And they are pronounced blessed who die in the Lord c. Rev. 14. 13. Of a particular application of Gods promises See more in Domâ—…st duties on Eph. 6. 16. Treat 2. part 6. § 72 c. 6. Assurance of our right to Christ and interest in him All things are theirs whose Christ is This doth the Apostle not only in generall affirm but also in sundry particulars exemplifie For having laid down this generall position All things â—…re yours he doth thus exemplifie it Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Hereof he tenders this reason and ye are Christs and Christ is Gods 1 Cor. 3. 21 22 23. Well may they who have Christ rest content in any estate For 1. Christ is more worth then all the world He is that treasure for which a wise man will â—…ell all that he hath to buy that field where this treasure is He is that pearl for which a wise man will sell all that he hath to buy it Matth. 13. 44 45 46. 2. God with Christ freâ—…ly gives us all things Rom. 8. 32. 3. Christ can make all wants and all sufferings an advantage unto us To me to live is Christ and to die is gain Philip. 1. 21. Have not now they whose Christ is just cause to be content with that which they have whatsoever it be 7. Frequent and serious Meditation on that excellent inheritance which is purchased and prepared for us in heaven An heir that hath title to a rich inheritance will be content with such diet and apparel as his Father is pleased to allow him The heir as long as he is a childe diâ—…fereth nothing from a servant though he be Lord of all Gal. 4. 1. He goeth contentedly to School he doth what his father enjoyns him to do he rests contented with his present condition upon expectation of a future great inheritance yet at the most is it but an earthly inheritance How much more content should we be with the present on hope of an heavenly Inheritance 1 Cor. 9. 25. This was one special ground of Martyrs not contentment only but rejoycing also in their sufferings For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 8. 18. Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of Glory 2 Cor. 4. 17. This was a reason whereby the Patriarchs were induced to live all their dayes in Tabernacles For they looked for a City which hath foundations whose builder and maker is God Heb. 11. 9 10. §. 64. Of the Necessity Equity Excellency and Commodity of Contentednesse TO the seven fore-mentioned grounds of Contentednesse other grounds may be added taken from sundry Adjuncts which do much commend the virtue and grace As 1. The Necessity of Contentednesse No man hath power over his own estate or condition of life to order it as he will Will he nill he that shall befall him which God allotteth to him Who can make that straight which God hath made croâ—…ked Eccles. 7. 13. The rich and poor meet together the Lord is the maker of them all Prov. 22. 2. This is spoken of God not only as the Creator of all of all sorts but also as the disposer of all mens estates and conditions He maketh some rich he maketh others poor 1 Sam. 2. 7. Which of you by taking thought can adde one cubit to his stature Matth. 6. 27. The very hairs of your head are all numbred Mat. 10. 30. There is therefore an absolute necessity of being in that estate and condition wherein God will have a man to be Now then to be willingly content with that which a man cannot alter is to make a virtue of necessity 2. The equity of contentedness Hardly can such an estate befall any one the like whereof or a worse hath not befallen others whom he hath cause to judge better then himself For every man ought to esteem other better then himself Phil. 2. 3. Is it not then most meet that we should be contented with that which others better then our selves have been content withall This is the Argument which Uriah pleaded for not going down unto his own house The Ark and Israel and Iudah abide in Tents and my Lord Ioaâ—… and the servants of my Lord are encamped in the open fields Shall I then go into my house to eat and to drink c. 2 Sam. 11. 11. 〈◊〉 renders this as a reason why he was content to die For I am no better then my Fathers 1 King 19. 4. Can any now living think himself better then they to whom the holy Ghost gives this testimony Of whom the world was not worthy Heb. 11. 38. yet thy waâ—…dred about in sheep-skins and goat-skins being destitute afflicted tormented they wandred in deserts and in moâ—…ntains and in dens and caves of the earth To saint and sink under a lighter burden then others carry contentedly and cheerfully doth not so much argue the weight of the burden as the weakness of him that sinketh under it 3. The Excellency of Contentment 1. Among other graces this is an especial one that maketh us most like unto God What greater excellency can be attributed to any creature then to be like his Creator When God would set forth the excellency wherein he intended to make man he thus expresseth it Let us make man in our Image after our likenesse Gen. 1. 26. We shewed § 61. that the Greek word translated contentednesse signifieth self-sufficiency and that this excellency was proper in the full extent thereof to God One of those Titles which in the Old Testament is given to God signifieth self-sufficient Now of all men the contented person is most sufficient in himself and by himself This is not to be taken in opposition to God as if any could be sufficient to any thing without God For we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3 5. But it is meant
hath 1. 67. 2. 106. â—… See Fellows 167. Brethren in reference to Saints 3. 3 121 Bread and wine not offered for sacrifice by Melchisedec 7. 27 Builders worthy of honour 3. 46 Burdens to be cast off 12. 5 Burning sacrifice typified Christs torments 13. 127 Busie-bodies 7. 73 But 1. 138 148. 2. 50. and 11. 2 C. CAin what it signifieth 11. 10 Call of God a sufficient warrant 11. 36 Call what it intendeth 2. 107 Calling external and internal 3. 13 Callings causes and effectâ—… 3. 14 Calling heavenly 3. 15 Callings priviledges 3. 16 Callings signes 3. 18 and uses 3. 19. and Ends. 3. 20. Walk worthy thereof 3. 20 Called are redeemed 9. 91 Calling to a function See appointed Calling our own to be attended 7. 73 Camp to be left 13. 133 Candlestick of the Tabernacle typified the Church 9. 7 8 Capacity of Learners to be regarded 5. 66 Carnal commandment 7. 80 81 Carnal variously taken 7. 80 Carnal religion 7. 82. 9. 50 Catechising necessary 5. 64 Catechising differenced fronâ—… preaching ibid. Catechismes to be grounded on Gods word 5. 65 Censer of the Tabernacle 9. 18 19 Ceremonial rites See Types Ceremonial Law 7. 68 81 Ceremonies none significant but appointed by God 9. 46 Certainty of salvation 1. 161 Certainty of salvation no ground of presumption 6. 75 Certainty of judgements 2. 18 21 Character what it implieth 1. 20 Charity to needy 6. 70 Charity especially to Saints 6. 71 Charity how to be ordered 6. 71 Charity to be continued 6. 72 Cherubim 1. 84 Cherubims over the Mercy-seat 9. 32 Cheerfulnesse in praising God 2. 116 Children of Christ 2. 90 128 Children how we must be like or unlike them 5. 70 Children many a blessing 6. 105. and 21. 54. and 11. 208 Children given of God 6. 106 Children in their parents condition 7. 57 59 Children punished for their Fathers sin 11. 161 As Children Saints dealt withal 12. 32 Children Reverence Parents who correct them 12. 50 Chosen of God are perfected by Christ. See Elect. 10. 40 Christ the meaning of this name 3. 54 Christs Son-ship 1. 15. 3. 55 Christ the heir 1. 17 Christ Creator 1. 18. 3. 49 Christ brightnesse of Gods glory 1. 19 Christ the Character of God 1. 20 Christ the upholder of all 1. 24 Christ an able Priest 1. 26 Christs powerful word 1. 25 Christ purgeth by himself 1. 27 28 29 Christ how he sits and stands in heaven 1. 31 Christ how at Gods right hand 1. 33 Christ as God Man advanced 1. 34 Christ exalted into the highest place 1. 35 149 Christs excellency 1. 39 Christ the first-begotten 1. 49 Christ an Angel 1. 83 Christ the mediator of the new covenant 12. 114 115 Christ God 1. 107. 3. 49 Christs Kingdome 1. 108 112 Christ how he giveth up his Kingdome 1. 109 Christ sits on his throne continually 1. 110 Christs Scepter 1. 111 Christ loved righteousnesse 1. 115 Christs hatred of iniquity 1. 116 Christs gifts excel others 1. 123 Christs fellowship with Saints 1. 122 Christ the Lord Jehovah 1. 128 Christ our Lord 7. 74 Christs eternity 1. 129 Christs immutability 1. 136 138 141 142 145 Christs power in altering creatures 1. 140 Christs continuance at Gods right-hand 1. 150 Christs enemies 1. 151 Christs army 1. 151 Christs foot-stool 1. 154 Christ a Preacher 2. 22 24 112 Christ a Minister 8. 3 Christs voyce 3. 77 78 Christ first published the Gospel 2. 24 Christs meanness iamplified his greatnesse 2. 534 Christ made lower then Angels 2. 57 58 59 Christ crowned with glory 2. 60 61 Christ counted worthy of glory 3. 43 Christ hath all under him 2. 62 Christ merited not for himself 2. 74 Christ was man to die 2. 75 Christs sufferings 2. 76 96 Christ did all for us 2. 83 148 Christ brings his to glory 2. 92 93 Christ the Captain of Salvation 2. 94 Christ tempted 2. 196 182 Christ perfected by sufferings 2. 97 5. 49 Christ sanctifieth 2. 102 Christ and Saints of one 2. 104 Christ did what he did on just cause 2. 105 Christ declared what he received 2. 111 Christ trusted in God 2. 119 Christ the Fountain of all good 2. 132 Christ a true man made like to man 2. 168 Christ wherein like to man 2. 169 wherein not like 2. 170 Christ why made like man 2. 171 Christ a true Priest 2. 172 Christ an high and great Priest 2. 173 Christ why a Priest 5. 27 Christs Priesthood See Priesthood Christs mercifulnesse compassion and fellow-feeling 2. 176 178. and 4. 88 Christs faithfulnesse 2. 177 178. and 3. 39 Christ himself suffered 2. 182 Christs goodnesse to us to be considered 3. 2 Christ Jesus joyned 3. 29 Christ excelled Moses 3. 45 Christ hath a property in the Church 3. 57 Christ the living God 3. 138 139 Christ pure without sin 4. 91 Christ glorified not himself 5. 24 Christ glorified by his Priest-hood 5. 26 Christ ardently prayed 5. 37 Christs sacrifice hath a continual efficacy 12. 117 Christ frequently prayed 5. 34 Christs agony very great 5. 38 Christ put to open shame 6. 42 Christ under promises made to Abraham 6. 95 Christ typified before he was exhibited 7. 25 Christ endureth ever 7. 98 Christ able to save to the uttermost 7. 102 103 Christ the means of accesse to God 7. 105 Christ even the same 13. 112. and 9. 90 Christ to be gone to in leaving the world 13. 134 Christ mediation the ground of prayer 13. 176 Christ offered himself to God 9. 81 Christ undertook many offices 9. 88 Christs death effectuall before he was exhibited 9. 90 Christ appeareth before God for us 9. 124 Christ beareth mens sins 9. 139 Christs second appearing the last 9. 142 Christ did what was written of him 10. 22 Christ a servant and a Lord 10. 33 Christ our Guide to God 10. 59 Christ is yet to come 10. 139 Christ reproached before exhibited 11. 142 Christ known before incarnate 11. 142 Christ the prime promise 11. 275 Christ not received before exhibited 11. 276 Christs excellency above Moses Christ speaketh to us in the Gospel 12. 124 Christs word and Gospel refused and rejected many wayes 12. 125 Christ speaks from heaven 12. 126 Christians one with the Jewes in respect of priviledges 12. 107 Church what it signifieth 1 117 Church to be frequented 2. 118 Church built up by Christ 3. 49 Church Christs own 3. 57 Churches Lord Christ is 7. 74 Church wherein to be preferred before ones own Country 11. 190 Church under the Gospel set out by Mount Sion 12. 100 Circumspection See Heed Circumspection against sin 3. 122 Circumspection over our selves 3. 125 over others 3. 124 Circumspection must be perpetuall 3. 125 Circumstances in Scripture observable 4. 52 Circumstance gives place to substance 13. 189 Cloud of witnesses 12. 3 Colledges See Seminaries Come to God how men do 7. 104 â—…05 Commandment differenced from Law 7. 38 80 Common things counted polluted Comming of
180. XIV Reconciliation made by Christ is for a peculiar people See § 181. XV. Christ was subject to temptations See § 182. XVI Christ himself suffered under his temptations See § 182. XVII Men are subject to be tempted See § 185. XVIII Christ is ready to succour such as are tempted See § 184. XIX Christs suffering made him more ready to succour others in their sufferings See § 186. XX. Temptations make men stand in need of succour See § 184. CHAP. III. §. 1. Of the Resolution of the third Chapter THe Apostle having distinctly set out the divine Nature of Christ and with it his Royall Function in the first Chapter and his humane nature in the second Chapter in which he exercised his three great Offices of King Priest and Prophet whereof he gave a touch in the seven last verses of the former Chapter He further setteth forth Christs Propheticall Function in this third Chapter and in thirteen verses of the fourth Chapter In this Chapter is 1. laid down the main Point That Christ was an Apostle and a Priest 2. An exemplification of Christs Propheticall Office Of the exemplification there are two parts 1. A Declaration of Christs Faithfulnesse in executing his Office vers 2 3 4 5 6. 2. A disswasion from disrespecting that Office of Câ—…rist ver 7. c. to the end of this Chapter Christs Faithfulnesse is illustrated by a comparison and that two waies 1. By way of similitude 2. By way of dissimilitude Both the similitude and dissimilitude are betwixt the same persons namely Christ and Moses 1. In regard of similitude Christ was faithfull as Moses v. 2. 2. In regard of dissimilitude Christ was more excellent then Moses The dissimilitude is exemplified in two pair of relations One is betwixt a Builder and a house built The Argument thus lieth A Builder of a House is more excellent then any part of the House built But Christ is the Builder and Moses a part of the House Therefore Christ is more excellent then Moses The Proposition is in the 3d verse The Assumption in the 4th The other pair of relations is betwixt a Son who is the Lord and a 〈◊〉 This Argument thus lieth The Son who is Lord is more excellent then any Servant But Christ is the Son and Lord and Moses a Servant Therefore Christ is more excellent then Moses The Proposition is in the 6th verse The Assumption in the 5th By way of prevention that the Jews might not be puffed up with this 〈◊〉 that they are the only house of God the Apostle gives a generall description 〈◊〉 Christs house which he extendeth to all beleevers v. 6. The disswasion from disrespecting Christ is 1. Generally propounded in a divine testimony From the beginning of the 〈◊〉 to the 12th verse 2. Particularly applied from the beginning of ver 12. to the end of the Chapter In the divine Testimony is expressed 1. The Authour thereof The holy Ghost ver 7. 2. The matter which containeth two branches 1. A duty implied If you will hear his voice v. 7. 2. A vice forbidden That is 1. Expressed Harden not your hearts v. 8. 2. Exemplified In the Exemplification are declared 1. The persons who committed the vice Your Fathers v. 9. And the place where it is committed In the Wildernesse And the time how long forty years v. 9. 2. The consequence that followed thereupon This is twofold 1. A grieving of God I was grieved saith the Lord. 2. Incensing his wrath I sware in my wrath v. 11. This latter is aggravated by a fearfull effect They shall not enter into my rest verse 11. In the application of the said divine testimony there is 1. A direction for the right use thereof 2. An Exposition of sundry passages in it Of the direction there are two parts 1. An admonition to take heed of that vice whereby the foresaid Jews provoked God v. 12. 2. An incitation to use an especiall means that may keep them from it which is mutuall exhortation amplified by their continuance therein daily c. v. 13. Both the parts of the direction are enforced by the benefit of observing them ver 14. The exposition of the soresaid divine testimony is continued from the beginning of the 15th verse of this Chapter to the 14th verse of the 4th Chapter The passages of that Testimony expounded are three Two in this Chapter as 1. The tiâ—…e expressed under this word To day v. 15. 2. The persons therein intended These are set down 1. Negatively by way of exemption Some Not all v. 16. 2. Affirmatively by way of determination who they were That more distinct notice might be taken of them the Apostle sets them down by a Dialogism wherein two Questions are propounded and direct answers made unto them Quest. 1. With whom was God grieved To this such an answer is made as specifieth both the cause of grieving God They that sinned and the effect that followed thereon whereby it was manifest they had grieved God Their câ—…rcasses sell in the wildernesse v. 17. Quest. 2. To whom sware he c. This is answered by declaring the particular sin that incensed Gods wrath They beleeved not v. 18. On this last resolution the Apostle maketh an expresse conclusion So we see c. v. 19. The third Point expounded is Rest in the next Chapter §. 2. Of regarding what Christ hath done for us Verse 1. Wherefore holy brethren partakers of the heavenly Calling Consider the the Apostle and High-Priest of our profession Christ Iesus THe Apostle having largely set forth the two natures of Christ his divine and humane and withall his excellency above all creatures by vertue of his divine nature and the benefits that redound to us by his exerâ—…ising of his three great offices in hâ—…s humane nature here he teacheth to make an especiall use of all which use is intended in these two words Wherefore Consider This use he doth so artificially frame as he maketh the setting down of it a fit trantion betwixt the second and third Chapter The transition is a perfect transition for it looketh both waies to that which went before so it sheweth the use that we must make thereof and to that which â—…olloweth So it laieth down the groundwork of those exhortations which follow That groundwork is this Christ Iesus is the Apostle and High-Priest of our profession The Greek particle translated Wherefore is the very same that was used Ch. 2. v. 17. Thereof See more Chap. 2. § 166. It was shewed Chap. 2. § 2. that the excellency of the Teacher requires the greater heed in hearers But this inference further sheweth that the lower any condescendeth for our good and the greater the benefits be that redound to us thereby the more we ought to observe those things that are made known concerning him Who could descend lower then the Son of God by subjecting himself to death for us All that Christ did and endured was for
us even for our good See chap. 2. § 83. wherefore we ought to consider him This argument Moses nseth to stâ—…r up the Israeliâ—…es to attend to God and his Law The Lord shall open unto thee his good treasure Deut. 28. 12. So doth the Wise man Prov. 4. 1 2. Nature it self pâ—…tteth on every thing to seek its own good In regard of us Christians as prudence on our own behalf in helping on our own good requires as much so gratefulnesse towards Christ. Shall the Sonne of God descend so low as he did and endure so much as he did and all for our sake and we not regard it Do ye thus requite the Lord O foolish people Deu. 32. 6. This is a great aggravation of Christians neglect of the duty implied under this note of reference Wherefore The Levites herewith aggravated the sins of the Jeâ—…s and justified Gods heavy judgements against them in that God gave them right Iudgements true Laws and good Statutes yea also his good Spirit to instruct them them and yet they regarded him not Let us for our part take due notice of all that Christ hath done and suffered for us to be throughly affected therewith and to make a right use of all §. 3. Of Brethren in reference to Saints THe Apostle to work the more upon these Hebrews manifesteth both his intire affection to them by stiling them brethren and also his good opinion of them by calling them holy and partakers of the heavenly calling Of the divers acceptation of this Title Brethren See Cha. 3. v. 1. § 3. Some take the word brethren in this place to be used in relation to Saints of Christ as it is used Chap. 2. v. 11 12. But that reference cannot well here stand The word useth to be some note of restriction when this relation is used in reference to Christ as the brethren of the Lord 1 Cor. 9. 5. or his brethren Act. 1. 14. or Christ himself is brought in so calling them as Chap. 2. v. 11 12. When a meer man speaks to others and cals them brethren this relation is to be taken betwixt him that speaketh and them to whom he speaketh Thus this title here hath relation betwixt the Apostle and those to whom he wrote Because they were Hebrews to whom in speciall this Epistle was directed it may be supposed that the Apostle useth this Title in reference to that common stock whence he and the Hebrews came as where he saith Brethren Children of the 〈◊〉 of Abraham Act. 13. 26. And my brethren my kinsmen according to the flesh Rom. 9. 3. But this attribute holy will not well admit that restriction For most of the Jews were through their unbelief cut off from the holy root All the Jews are not to be wholly exempted Such as remained not in 〈◊〉 are here intended as well as Gentiles This Title Brethren in this place is to be taken in a spirituall sense and that in reference to a mutuall profession of the same faith Thus it is taken ver 12. Chap. 10. ver 19. Chap. 13. ver 22. and in other Epistles of the Apostles for the most part In this sense all Christians of what stock or degree soever they be whether Jews or Gentiles great or mean male or female free or bond Magistrate or Subject Minister or people All sorts of Christians are knit together by a common mutuall bond They all have one Father Mal. 2. 10. Eph. 4. 4. One Mother the Church for they are born again by the Word of God which is proper to the Church 1 Pet. 1. 23. One Elder Brother who is the first-born amongst many brethren Rom. 8. 29. One and the same priviledges Eph. 4. 4 5 6. They are all one in Christ Gal. 3. 28. One and the same Inheritance belongeth to them all 1 Pet. 1. 4. 3. 7. In these and other like respects they are also stiled members of the same body 1 Cor. 12. 12. And branches of the same Vine Iohn 15 5. See more hereof § 17. 1. God hath thus nearly linked them together to shew that he is no respecter of persons Therefore that a Title which the Grecians use to give to an only Son 〈◊〉 to them all in reference to God Eph. 5. 1. Hereof See § 17. 2. Hereby is shewed that Christians should live in love amongst themselves 1 Pet. 3. 8. and maintain peace Gen. 13 8. and be of the same minde and affection 1 Cor. 1.0 and ready to help and succour one another Exod. 7. 11. and carry themselves as equals one to another Rom. 12. 16. Not swelling one against another 2 Cor. 12. 20. In a word all kinde of Christian duties are much enforced by the relation of brethren §. 4. Of this Title of insinuation Brethren THe Apostle here inserteth this Title Brethren to manifest his own minde and affection to them For hereby he professeth himself to be a brother to them of the same Father and Mother of the same houshold a co-heir with them and withall affectioned as a brother toward them yea and to be as one of their equals This he doth to insinuate his own soul more kindely into theirs to sweeten his Exhortations and Admonitions to enforce them the more to shew that what he doth he doth in love for their good To other Churches he doth somewhat more enlarge his heart even in this kinde as Rom. 12. 1. 1 Cor. 1. 10. Gal. 4. 12 19. Phil. 4. 1. Herein the Apostle makes himself a patern to Ministers Masters Tutors and all others that are in place to instruct direct incite or restrain others They may by this patern learn how to work upon those with whom they have to do Affection is rather to be shewed then authority Though I might be much bold in Christ to enjoyn thee that which is convenient yet for love sake I rather beseech thee saith the Apostle to Philemon v 9 10. I deny not but that authority and severity at some times in some cases to some persons is to be used Rebuke with all authority Tit. 2. 15. I will not spare 2 Cor. 13. 2. But if mildenesse gentlenesse and kindenesse may prevail use these rather Of that modesty and humility which is couched under this Title brethren See The whole Armour of God on Eph. 6 10. § 30. Of Christ not ashamed to call men Brethren See Chap. 2. § 107 108. Of sweetning â—…ealousies and other bitter pils herewith See § 121. of this Chap. See also Chap. 6. ver 9. § 54. §. 5. Of this Epithete Holy to whom and to what it is attributed THe Epithete which the Apostle here gives to the brethren Holy is an high and honourable Title It is elsewhere in like manner given to others as 1 Thes. 5. 27. All the holy brethren The most excellent that are have this Title Holy attributed unto them as God himself Rev. 6. 10. Father Joh.