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
4. 2. Be well informed in thine own nakednesse emptinesse nothingnesse and unworthinesse So was Abraham 18. 27. Iacob Gen. 32. 10. Iob 42. 6. David Psal. 22. 6. 143. 2. Isa. 6. 5. Paul 1 Tim. 1. 15. and others This will much amplifie our esteem of God §. 136. Of serving God with an holy fear THe second special property of our service to God is Godly fear The word in the original signifieth a good or religious circumspection which moves men cantiously or warily to enterprise what they do in that respect its translated fear The word here translated godly fear is compounded of a verb that signifieth to take and an adverb that signifieth well so as according to the notation of the word it implieth well to take or apprehend a thing Thence followeth a wary circumspection and a godly fear They who are circumspect and wary about the things which concern Gods worship are expressed under this word which our English translate devout Luk. 2. 25. It is a grace in man that hath relation and respect to God in which respect this Epithite godly is here applied to it thus godly fear This kind of word is seven times used in the new Testament as Luk. 2. 25. Act. 2. 5. and 8. 2. In these three places it s translated devout Heb. 5. 7. and 11. 7. and here In all these places it importeth a godly fear onely once I find it used to set out a natural fear viz. Act. 23. 10. By this speciall property of our service to God the Apostle evidently demonstrateth that An holy fear is a speciall means of well ordering the service we do to God The grounds whereof may be 1. That goodnesse and kindnesse which in God is mixed with greatnesse and Majesty and power and justice He is truly that which the Heathen unduly stiled their Iupiter Optimus Maximus In like manner doth God proclaim his own name Exod. 34. 6. and his Son sets him forth Matth. 11. 25. and 6. 9. Now as his greatnesse requires fear Ier. 10. 7. Mal. 1. 6. So his goodnesse requires that it be a good and godly fear 2. That alteration of our nature which is wrought by the powerful work of Gods Spirit True it is that the flesh remaineth in all while they remain in this flesh Rom. 7. 23 24. Gal. 5. 17. In this respect God gives to his even to the best of his a Spirit of fear Note 2 Cor. 5. 11. Act. 5. 11. But with this flesh there is also the Spirit in such as are regenerate This sanctifying Spirit makes that fear in them to be a good and godly fear such a fear was Noahs Heb. 11. 7. For the Spirit works love in the Souls of men Gal. 5. 22. 2 Tim. 1. 7. Now love mixed with fear makes it to be a godly fear 1. This may inform us in the condition of regenerate persons It s a kind of middle condition betwixt mans entire estate wherein God at first created man and that corrupt estate whereinto man fell In his entire estate he needed nothing but love in his corrupt estate nothing works on him but a servile slavish fear such a fear as Adam had in the garden Gen. 3. 8 10. and Gain Gen. 4. 13. and Pharaoh Exod. 12. 31. such a fear casts out love 1 Joh. 4. 18. But the regenerate estate is mixed of both and that by reason of that double principle which is in man flesh and spirit fear arising from the flesh love from the spirit But by this mixture of love servile fear is made a godly fear which is ever accompanied with love and therefore in sacred Scripture oft joyned together as Deut. 10. 12. Of this kind of fear see My Domestical Duties Treat § 4. 2. This demonstrates unto us thâ—…â—…xcremes whereunto most are given some in the defect some in the excâ—…sse The defect is of such as have no fear at all such commonly are the most impudent and audacious sinners like unbroken and unbrideled horses which run headlong to their own and their riders destruction These will be held from no sin that they have power and opportunity to commit Note Gen. 20. 11. Rom. 3. 18. The excesse of such fear is nothing but wrath and vengeance This is a plain servile slavish fear which is so far from being accompanied with love as by perfect love it s cast out 1 Ioh. 4. 18. It s joyned with hatred It hath two violent effects 1. It oft casts men into strange extacies as Dan. 5. 6. and makes them despair Gen. 4. 3 It s a plain diabolicall fear Iam. 2. 19. 2. It puts strange desires into mens heads and makes them wish there were no death no judgement no hell no Judge no God The godly fear here mentioned is as a vertue in the mean betwixt these two extremes 3. Upon the foresaid ground let us be exhorted to possesse our souls with this godly fear when we draw near to God to worship and serve him Such an exhortation Christ giveth about patience Luk. 21. 19. This will be a speciall meanes to make thee serve God acceptably For godly fear ariseth from faith as I have shewed in My Domestical Duties Treat 1. § 4. 4. Direction how to get this godly fear 1. Acquaint thy self with God as Eliphaz adviseth Iob 22. 21. and be well instructed in his divine properties and excellencies as in his supream soveraignty c. Of which see The Churches Conquest on Exod. 17. 11. § 43. Ignorance of the excellency of a thing makes it to be disesteemed But true knowledg thereof workes an high esteem and due respect 2. Chron. 28. 9. Hereby God wronght in Iob a godly fear Iob 42. 2 3. 2. Get all the evidences that thou canst of Gods Fatherly respect to thee Call to mind his offers of grace revealed in his word Observe his gracious dealing with thee how long he hath born with thee wherein he hath dealt better with thee then with many others Well observe what fruits of his sanctifying Spirit are wrought in thee These give evidence that God is our Father and will make us thereupon desirous to please him 3. Set this God allwaies before thee and remember that the eyes of the Lord are in every place beholding the evill and the good as Prov. 15. 3. This also will work a godly fear For it will make thee to do all things as in his presence Note Gen. 39. 9. 4. Be well informed in the horrible nature of sin how contrary it is to God and that in his chiefest excellency which is his purity and holiness Nothing more contrary to another not darknesse to light nor death to life Nothing makes a creature so loathsome in Gods sight as sin Sin only incenseth Gods wrath Sin causeth all judgements Sin makes the Devill so terrible as he is Sin puts a sting into death Sin excludes from heaven and implungeth into hel Were this thorowly
Thus Iacob said concerning his Brother Esau I fear him thereupon he prayed to God to be delivered from him and withall used means to prevent what mischief he could Genesis 32 11 13 c. The evil therefore of fear of man is in the excesse thereof and that 1. When man is feared more then God so as in that case there is an opposition betwixt God and man This Christ for bids where he saith Fear not them which kill the body but rather fear him which is able to destroy both soul and body Matth. 10. 28. 2. When fear of man keeps us from our bounden duty as They which knew Christ yet were kept from speaking openly of him for fear of the Iews Iohn 7. 13. 3. When it puts us on to any sinne as Abraham was hereby brought to dissemble his wife Gen. 12. 11 c. 20. 2. So Isaac Gen. 26. 7. and Peter was hereby brought to deny his Master Matth. 26. 69 c. Saul acknowledgeth his sinfull fear in this kinde 1 Samuel 15. 24. §. 86. Of Motives against fear of man III. AMong other Motives against fear of man these following are of force 1. Expresse Prohibition 1 Pet. 3. 14. Christ himself hath thrice together inculcated this prohibition Matth. 10. 26 28 31. which makes it the more forcible 2. The Patern of such Worthies of old as have not feared man The Parents of Moses were not afraid of the Kings commandment Moses himself feared not the wrath of the King Heb. 11. 23 27. David as here so in sundry other places professed that he feared not man Psal. 56. 4. Micaiah feared not the threatning of Ahab 1 King 22. 28. Nor Daniel nor his three Companions feared the King and his Princes Dan. 3. 16. 6. 10. The Apostles feared not the threatning of the Priests of the Jews Acts 4. 19. 5. 29. The examples of Martyrs in all ages are memorable in this kinde 3. The Disgrace that followeth upon fear of man It ill beseems yea it is a great shame to servants of God to fear men Should such a man as I flee saith Nehemiah in this case Neh. 6. 11. There can be no greater disgrace to a souldier then upon fear to flee from his colours 4. The evil Effects that follow thereupon Many are thereby brought against their conscience to omit bounden duties as openly to professe Christ Iohn 7. 13. and to acknowledge other truths Iohn 9. 22. Others are brought to commit grosse sins This moved Aarâ—…n to make the golden Calf Exod. 32. 22 c. This made many Christians of old to offer Sacrifice to Devils as the Heathen did and otherwise to commit abominable Idolatry This made many English in Queen Maries dayes to go to Masse and professe Popery This in our dayes hath made many to seem more prophane then their consciences told them they should be This hath made many Judges to pervert judgment There is scarce a sin that fear of man brings not men unto 5. The Restraint of mans power It can at the uttermost but reach to the body and all that it can do to the body cannot make a man miserable See more hereof in The Extent of Gods Providence on Mat. 10. 29. § 8. 6. The Extent of Gods Power no way limited but by his own will The Extent thereof in this case is to be considered two wayes 1. Against such as Gods servants may be afraid of 2. For Gods servants themselves In the former respect five things are duly to be observed 1. God can turn the minds of enemies The Kings heart is in the hand of the Lord c. Prov. 21. 1. God turned the fury of Esau into favour towards his brother Compare Gen. 32. 6. with Gen. 33. 4. 2. God can abate the spirit of the stoutest God made all the Inhabitants of Canaan to faint Ioshua 2. 9. The terrour of God was upon the Cities that were round about Iacob Gen. 35. 5. Even the youth shall faint c. Isa. 40. 30. 3. God can weaken the power of the strongest He weakneth the strength of the mighty Job 12. 21. 4. He can disappoint mens plots He disappointeth the devices of the crafty so that their hands cannot accomplish their enterprize Job 5. 12. Ye thought evil against me saith Ioseph to his brethren but God meant unto good Gen. 50. 20 Act. 12. 6. 5. God can utterly destroy his servants enemies 2 King 19. 35. In the later respect five other things are duly to be observed 1. God can keep his servants safe in the midst of danger He kept Daniels three companions safe in the midst of a fiery fornace and Daniel himself in a Den of Lions Dan. 3. 25. 6. 22. God in general hath promised as much Isa. 43. 2. 2. He can deliver out of the danger He caused Ieremiah to be pulled out of the dungeon He delivered also him that pulled out Ieremiah Jer. 38. 13. 39. 17 18. 3. He can turn the judgement to an advantage The carrying of Daniel and his three companions and Mordecai and Esther into Captivity proved much to their advantage Dan. 2. 48 49. Esth. 2. 17. 6. 10. 4. God can make a temporal judgment to be a means of spiritual good When Manasse was in affliction He prayed unto God and God was intreated of him 2 Chron. 33. 12 13. 5. By the uttermost that man can do which is death God can free his servants from greater evils Isa. 57. 1. Iosiah was killed by an enemy at that very time when the floud-gates of Israels misery began to be pulled up Hereupon it is said That he should be gathered to his grave in peace and that his eye should not see all the evil c. 2 Kings 22. 20. §. 87. Of Rules for redressing fear of man IV. FOr preventing and redressing fear of man these Rules following are observable 1. Possesse thy soul with a fear of God Fear of God and fear of man are contrary one to another as light and darknesse life and death Light keeps out darknesse and so long as life remains in a man death is kept away The more fear of God there is in one the lesse fear of man there will be in him If the fear of God were perfect in one there would be no fear of man in him Christ prescribeth this Rule where after he had forbidden his to be afraid of them that kill the body he addeth But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you Fear him Luk. 12. 4 5. 2. Lift up the eye of thy soul which is Faith higher then thou canst the eye of thy body Thus shalt thou see him who is invisible So did Moses and feared not the wrath of the King Heb. 11. 27. 3. Frequently and seriously meditate on Gods Promises and on his Properties of Mercy Goodnesse Truth Faithfulnesse Wisdom Power and the like Psal. 18. 2.
went throughout every City and village preaching and shewing the glad tydings of the Kingdom of God Luk. 8. 1. He commanded those whom he sent so to do Luk 9. 2. Mar. 16. 15. So did they whom he immediatly sent Acts 5. 42. So have done others after them and so will do all true and faithfull Ministers of Christ to the worlds end Preaching being a means sanctified of God unto salvation how diligent and faithfull ought Ministers of the Gospel to be in preaching the same Thereby they may save themselves and them that hear them 1 Tim. 4. 16. But Idol and idle Ministers such as cannot or care not to preach the word do much hinder men from this great salvation How beautifull ought the feet of them to be that preach the Gospel of peace and bring glad tydings of Good things Rom. 10. 15. If this great salvation the effect of preaching were duly weighed Ministers would be diligent in preaching and people patient in hearing the same For this is a strong motive to enforce the one and the other Both preaching and hearing have need to be pressed upon mens consciences See more of preaching Gods Word Chap. 13. § 97. §. 24. Of Christs first publishing the Gospel THe first that cleerly and fully preached the Gospel of Salvation was the Lord Christ It took beginning to be spoken by him according to the Greek phrase Till he came and preached people sate in darknesse and in the shadow and region of death but when he began to preach they saw great light Matth. 4 16. It cannot be denied but that the substance of the Gospel and therein salvation was preached from the beginning of the world as hath been shewed before § 20. 21. but so dark was that kinde of light as like the light of the Moon when the Sunne shineth is accounted no light The day taketh his beginning from the rising of the Sunne and the light that cometh from thence So Salvation here spoken of taketh beginning from Christs preaching the Gospel Besides Christ is the substance and truth of all the shadowes figures types Prophesies and Promises of that Salvation which was set out by them When Christ the Lord came and declared himself to be the substance and truth of the Law he might well be accounted the first publisher of salvation Object It is said of the Ministry of Iohn the Baptist The beginning of the Gospel of Iesus Christ Mark 1. 1. Answ. Iohns Ministry in reference to the Ministry of the Law and the Prophets may be said comparitively to be the beginning of the Gospel because it was in the very time wherein Christ the substance of the Gospel was exhibited Iohn was Christs messenger sent before his face to prepare the way before him Mark 1. 2. Thus it is said that all the Prophets and the Law prophecied untill Iohn Matth. 11. 13. In Iohns time was Christ actually exhibited He was baptised by Iohn Matth. 3. 13 c. And Iohn declared him pointing him out as it were with the finger saying Behold the Lamb of God Joh. 1. 29. Iohn also heard of the works of Christ Matth. 11. 2. In this respect it is said that Among them that are born of women there hath not risen a greater then Iohn the Baptist Matth. 11. 11. Iohns Ministry was a middle Ministry between the Law and the Gospel between the Prophets and Christ. He took part of both kindes He preached that the kingdom of heaven was at hand Matth 3. 2. But Christ that the Kingdom of God is come unto you Matth. 12. 22. Thus in regard of the fulness of the Gospel and of a distinct and clear manifestation of all things that appertained to this great salvation Christ most truly and properly is said to be the first that preached it Behold here the benefit of Christs being sent into the world Then first came that true full and bright light of the world He that followeth this light shall not walk in darknesse but shall have the light of life John 8. 12. Fitly to the point in hand may I apply that which is said Iohn 1. 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath revealed him §. 25. Of confirming the Word THough Christs own publishing of the Gospel were sufficient to make it worthy of all acceptation yet is it said to be confirmed That is confirmed which is further proved or fulfilled or made more sure and certain Thus Christ is said to confirm the word of his Apostles with signs Mark 16. 20. and God by sending his Son to confirm the promises made to the Fathers Rom. 15. 8. That also which is kept from failing or from being altered is said to be confirmed So God doth confirm his unto the end 1 Cor. 1. 8. and establish them 1 Cor. 1. 21. and we are called upon to be established with grace Heb. 13. 3. But that which Christ spake needed not in any such respect to be confirmed He is a faithfull and true witness Rev. 3. 14. He is the way the truth and the life John 14. 6. that only true way that leadeth unto life So as there was no fear of any uncertainty or of any failing in his Word Christs Word therefore was confirmed for these and other like reasons 1. Because he was not at all times in all places present with his Church to urge and press his word upon them For this end he sent forth in his life time Disciples to preach Luke 9. 2. 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints Eph. 4. 11 12. 2. Because of our weakness Christ confirmed his word to support us that we might have strong consolations For this end God confirmed his promise by an oath Heb. 6. 17 18. 3. Because of the commendable custom of men who use to confirm their own words by the consent and testimony of others Thus St Paul in the Inscriptions of his Epistles joyns with himself Sosthenes 1 Cor. 1. 1. Timothy 2 Cor. 1. 1. Silvanus and Timothy 1 Thes. 1. 1. Timothy with the Bishops and Deacons Phil. 1. 1. All the Brethren which were with him Gal. 1. 2. 4. Because by Gods Law and mans at the mouth of two or three witnesses every word shall be established Deut. 19. 15. Thus Christs word was confirmed 1. In that there were many witnesses of the same truth wherein they all agreed Luke 24 48. Acts 2. 32. 2. In that such as despised him in his life time after his Resurrection and Ascension were wrought upon Acts 2. 37. 3. In that by reason of the power of the Spirit in them they who preached the Gospel of Christ after him were received as an Angel of God even as Christ Iesus Gal. 4. 14. 4. In that many who never heard Christ themselves believed that word which Christ had preached
was mercifull in regard of his inâ—…d disposition and thereupon had compassion on those who were in misery was also faithfull in succouring such as he pitied He did not love in word neither in tongue only but in deed and truth 1 Ioh. 3. 18. He did not say to such as he pitied Depart in peacâ—… be you warmed and filled but he gave them those things that are needfull for them He was merciful and faithfull His mercifulnesse was the ground of his faithfulnesse and his faithfulnesse was an evidence of his mercifulnesie Aâ—… there was a readinesse in him to will by reason of his mercifulnesse so there was a performance also out of that which he had according to the advice of the Apostle 2 Cor. 8. 11. by reason of his faithfulnesse This is plainly seâ—… forth in thâ—… Parable of the Samaritan who doth lively set forth Christ himself That Samaritan saw a man stripped of his ralment wounded and left half dead thereupon he had compassion on him this shewed him to be mercifull Upon this he went to him and bound up his wounds powring in oyl and wine and took further care of him this shewed him to be faithful Luke 10. 30. c. What Christ said to the Lawyer to whom he spake his Parable may be said to every of us Go and do likewise Luke 10. 37. §. 179. Of things pertaining unto God THe Object whereabout Christs Priesthood was exercised is said to be things pertaining to God that is wherein he had to do with God for man In all the services of his Office and calling a Priest he had to do with God and that for mâ—…n Heb. 5. 1. In which respect he is reputed a Mediatour between God and man Those things may be drawn to two heads 1. The things wherein God had to do with his people namely in making known Gods minde and will to them This he did in Gods Name so as he stood in Gods room therein So he pronounced pardon of sin unto them in Gods Name and blessed them in Gods Name Num. 6. 23. 2. The things wherein the people had to do with God All their services which they performed to God and Sacrifices which they offered up unto God were to be tendred to God by a Priest Lev. 5. 8. c. Of those particular services and sacrificeâ—… â—…re § 175. There was an absolute necessity of a Priest to be for man in things appertaining unto God upon these Reasons 1. The infinite disparity which is between God and man God is of infinite glory and Majesty and dwels in that light that no man can approach unto 1 Tim. 6. 16 Man is but dust and ashes Gen. 18. 27. 2. The direct enmiâ—…y in disposition that is between God and man Rom. 5. 10 Col. 1. 21. 3. The plain contrariety in condition between God and man God being moâ—… pure and holy man most polluted and unholy Obj. How was it then that meer men were Priests in things pertaining unto God Answ. The Priests under the Law were not properly but only typically in things pertaining unto God They entred not into the glorious presence of God but only into the holy place made with hands which was a representation thereof They did not properly present the praiers of people to God but only were a type of him that did it The Sacrifices which they offered up did not properly take away sin but were types of that Sacrifice which did it The truth of all the things wherein those Priests had to do with God were accomplâ—…shed in Christ who though he were a true man yet was he not a meer man but God also and so became a man fit to be in things pertaining to God Christ therefore alone is that true High-Priest that is for man in things pertaining to God Hence we may observe 1. That there is no immediate accesse for man to God without a Priest 2. That there is no Priest that can be properly for man in things pertaining unâ—… God but Jesus Christ God-man None could pacifie Gods wrath None could 〈◊〉 his justice Noue could procure his favour None could purge away sin 〈◊〉 could bring sinners into Gods presence but Christ. Oâ—… how miserable are they who are without a Priest They can have nothing to do with God they still reman enemies to him as contrary as light and darknesse life and death and God still remains a consuming fire to them Such also are they who have not a true Priest for that is all one as to have no Priest at all Learn we hereby how to come to God not barely and simply in our selves so we go to a consuming fire but through Jesus Christ. Of doing all wherein we have to doe with God in the Name of Christ See § 175. §. 180. Of Reconciliation made by Christ. THe most principall end of Christs Priesthood is thus expressed To make reconciliation for the sins of the people The Greek word translated to make reconciliation for hath reference sometimes to the party offended and signifieth to be propitious or mercifull in pardoning the offence as where the penitent Publican thus said to God Be mercifull unto me a sinner Luk. 18. 13. Sometimes to the thing which giveth the offence Then it signifieth to expiate or to make satisfaction for and that so as the party offended be pacified thereby Thus it is here taken and it importeth as much as this phrase He purged our sins Heb. 1. 3. To this purpose also tendeth our English Translation of this word in this Text to make reconciliation for sins that is to use such means as may pacifie God against whom sins are committed and thereby reconcile God and sinners From the Greek Verb used in this Text two Nouns are derived both which are translated propitiation and applied to Christ. One 1. Ioh. 2. 2. 4. 10. The other Rom. 3. 25. Propitiation is a pacification and appeasing of one offended The latter of those two words is attributed to the cover of the Ark and translated Mercy-seat Heb. 4. 5. For God did use there to appear in mercy grace and favour as a God pacified and pardoning sin A like word is attributed by the Greek LXX to that Ram which was offered up for reconciliation and stiled The Ram of Atonement Numb 5. 8. There is also an adjective derived from the foresaid Verb and translated mercifull Heb. 8. 12. Of the Hebrew word which importeth as much as this Greek word doth See The Plaister for a Plague on Numb 16. 46. § 25. And of Atonement with God See ibid. § 33. Under this act of reconciliation which is here made an end of Christs Priesthood are comprised all the benefits thereof for all tended to this This act end and benefit of Christs Priesthood was typified under the Law by that Legal reconciliation which was made by the Priest whereof mention is made Lev. 6. 30. and 8. 15. 2. Chro. 9. 24.
Gal. 3. 28. The eight unities mentioned by the Apostle Eph. 4. 4 5 6. intend thus much For all beleevers make one body They have all one Spirit They are all called in one hope They are all servants of one Lord There is one Faith belonging to them all and one Baptism They have all One God and 〈◊〉 Father In reference to that one Father all beleevers are stiled dear children Eph. 5. 1. Great is the emphasis of the Greek word translated dear It signifieth a beloved one one that is so loved as all love is cast on him It is most properly attributed to an only childe where God saith to Abraham Take thine only Son Gen. 22. 2. The LXX thuâ—… translate it Take thy beloved Son He who in Hebrew is called an only Sonne is in Greek called a beloved Sonne So also do other Authors use that Greek word both of male and female as an only sonne an only daughter So when one hath but one only eye that eye in Greek is called a beloved eye This title beloved one is oft attributed to Christ and that most properly for â—…e is the only begotten of God This title beloved one is indeed oft used in the plurall number including many as Eph. 5. 1. Rom. 1. 7. 11. 28. But they are all in Godâ—… account as an one only childe Thus they are all as one spousâ—… to Christ Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs Rom. 8. 17. and Kings Rev. 1. 6. and thâ—… of the same inheritance and of the same Kingdom Now there useth to be bâ—…t one heir of the same inheritance and one King of the same Kingdom These therefore are as one For they have all one Spirit Eph. 4. 4. and they all make oâ—… mysticall body which body is styled Christ 1 Cor. 12. 12. In this respect the duties which are required of us as brethren § 3. are by this unity further pressed upon us 2. They to whom the Apostle wrote were internally and effectually called To be partakers of a thing is not only to have a right thereto by reason of our profession but also to have a part and a share therein and that really actually Thâ—… we are said to be partakers of Christ v. 14. And to be partakers of Gods chastisements Heb 12. 8. The husbandman is said to be partaker of his hope in that he doth in very deed partake of the benefit thereof 1 Cor. 9. 10. The Apostle doth use this emphaticall word Partakers and applies it to them all as he did that former excellent style Holy brethreu Of giving such titles to all members of the Church See § 6. §. 18. Of Signes of Saints Calling THe excellency utility and necessity of the heavenly calling gives us all 〈◊〉 cause thorowly to search and examine our selves thereabout that we be noâ—… deceived in a matter of so great consequence and think we are internally and effectually called when our calling is only externall and formall This use is the rather to be made of this point because the evidences of an effectuall calling are especially inward in the soul and spirit of a man and what 〈◊〉 knoweth the things of a man namely such as are within him save the spirit of 〈◊〉 which is in him It will be therefore not unseasonable to give some signes of 〈◊〉 Calling They are such as follow 1. Illumination Hereby I mean in speciall a distinct understanding of the mysteries of godliness particularly of the work of the Law and the Gospel on us Our calling is from darkness to light 1 Pet. 2. 9. They therefore who still remain in darkness the darkness of ignorance and cannot finde themselves to be enlightned with true knowledge are not called Of those who are called the Lord saith They shall all know me Jer. 31. 34. Though this be not sufficient yet it is necessary 2. Sense and feeling of that wofull estate wherein by nature men are Such they are whom Christ thus invites and cals Come unto me all ye that labour and are heavy â—…en Matth. 11. 28. As for such as think themselves righteous and that their estate iâ—… good enough such as never were brought to feel the heavy burden of sinne Christ saith I am not come to call the righteous Matth. 9. 13. 3. Detestation and loathing of ones former estate and wicked course of life together with a true and sound turning from the same which is repentance For Christ came to call sinners to repentance Matth. 9. 13. They therefore that are not brought to repentance but continue to live lie and delight in sinne are not called 4. Sanctification and renovation of the whole man and a delight in holiness For God hath called us to holiness 1 Thess. 4. 7. 5. Contempt of this world of the promotions profits and pleasures thereof For Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. To this purpose tends the call of the Lord Come out from among them and be â—…e separate saith the Lord and touch not the unclean thing and I will receive you 2 Cor. 6. 17. 6. Peace and unity This the Apostle intends in these words Let the peace of God rule in your hearts to the which also ye are called Col. 3. 15. He cals it the peace of God because God hath setled and established it among his people God hath called us to peace 1 Cor. 7. 15. 7. Readiness to bear all manner of afflictions which by God shall be laid on us or persecutions which by man shall be inflicted for the Gospels sake For even hereunto are we called 1 Pet. 2. 21. 8. Love of God Hereby they who are called are described These two are joyned together them that love God and them that are called Rom. 8. 28. 9. Love of the brethren The Apostle presseth this point by this argument As ye are called in one hope of your calling Eph. 4. 4. 10. A cheerfull expectation of eternall happiness For God hath called us to eternall glory 1 Pet. 5. 10. §. 19. Of sundry uses of Saints Calling THis point of the heavenly Calling of Saints affords matter of Consutation Humiliation Reprehension Admiration Gratulation Consolation Direction Exhortation 1. The errour of attributing such free will to man in his corrupt estate as to be able thereupon to turn from darkness to light is confuted in that unless God both outwardly by his Word and inwardly by his spirit call him he cannot come No man can come to me saith Christ except the Father draw him Joh. 6. 44. The word calling refutes another errour about the universality of it For we are called out from others 2. That wofull plight wherein our selves were before our calling and wherein others still lie which are not yet called gives great matter of Humiliation For it is an estate of darkness and death
â—…ffer the lame and sick is it not evill offer it now unto thy Governour will he be pleased with thee Mal. 1. 8. It was so equall that sound sacrifices should be offered unto God as equity shewed the like was to be done to men In the case of Ministers maintenance the Apostle laid down sundry grounds of equity and among others produceth legal institutions as Thou shalt not muzzle the mouth of the ox and they which minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar 1 Cor. 9. 7 9 13. As God is just and equall in all his dealings so his care is to satisfie men in all the ordinances which he imposeth upon men and thereupon ordereth them according to common equity that we may the better discern the equity thereof 1. This discovereth their erroneous conceit who put the books of the law oâ—…t of the Canon of Scripture There were of old certain Hereticks called 〈◊〉 who denyed the divine authority of Moses books The Manichees went further and rejected all the Old Testament These have of old been condemned by ancient councels There are many among us who too lightly esteem the books of the law and think they might be well spared surely such know not the right use which we christians may make of the legal types Of their use see Chap. 4. v. 8. § 50. and Chap. 8. v. 5. § 13. 2. The equity that is couched under the legall rites giveth demonstration of the â—…ent and perpetuall use of them And for this end we have everlasting records of them in the sacred Scripture They who can well discern the truths shadowed 〈◊〉 in types and the equity that is comprised under them will find that even the legall rites are among those things which were written aforetime for our learning Rom. 15. 4. 3. It will be labour well spent to exercise our selves as in other parts of sacred Scripture so in these and to pray for the Spirit of illumination that we may understand the truth and equity of them Of helps hereunto see Chap. 4. v. 8. § 50. §. 98. Of legall rites typifying like truths BY the first is here meant the very same thing that was called the first Testament or Covenant v. 15. § 90. And to make up this sense our English have well expressed this word Testament It is that which is also called the old in opposition to the new covenant Chap. 8. v. 13. § 80. This Covenant is called a Testament because after the manner of Testaments it was ratified with the blood of such creatures as were slain and so dead The ratification thereof is comprised under this word dedicated The Greek word is derived from a noun that signifieth new When sacred places or things were newly built or renewed they used by sacred solemnities to dedicate or consecrate the same The word implyeth a religious act whereby a person or thing was set apart to an holy use Here it is passively used and actively Chap. 10. v. 20. where it is thus translated he hath consecrated The feast and other solemnities which were a dedication are expressed under a title derived from this word and translated the feast of the dedication Joh. 10. 22. The latin useth a word of a like notation for dedicating of a thing which according to that notation our English translateth to initiate They who are baptized are according to that word said to be initiated that is consecrated and dedicated to God The main scope of the Apostle in this verse and the force of the argument which he useth demonstrateth that the rites of the law typified truths like to themselves They were for the most part with blood so Christ doth all for us with blood namely by his death Concerning the point here intended the Apostle saith of the Ministers of the law that they served unto the example and shadow of heavenly things Chap. 8. 5. As the body is like the shadow so the truth like the type The types themselves made nothing perfect Chap. 7. 19. Therefore to raise up mens minds to such truths as could make perfect the types were like to them This may be an especial means to help us in finding out the truth of types See Chap. 4. v. 8. § 50. §. 99. Of blood the means of agreement with God THis phrase of dedicating the first Tabernacle with blood gives instance that blood is the means of consecrating things to God Thereby all things are made acceptable to him All agreements since mans fall betwixt God and man have been by blood Under the first Testament here mentioned are comprised all agreements from mans fall till Christ was exhibited Under the second Testament which is the new all from Christs time till the end of the world Both these Testaments were dedicated with blood Thus much is implyed under this phrase Neither the first â—…hat iâ—… nor the first nor the second were dedicated without blood From hence we may infer that all agreements with God are in blood This might easily be exemplified by an induction of particulars as 1. The bruising of the heel of the seed of the woman Gen. 3. 15. imlpyeâ—… blood 2. Abels acceptable sacrifice was a bloody one Gen. 4. 4. and so was Noahs and all other like sacrifices in succeeding ages 3. Their Sacraments were bloody as circumcision Exod. 4. 26. and the paâ—…over Exod. 12. 6 7. Thus our Sacraments Matth. 26. 28. Rom. 6. 3. This is not in regard of Gods delight in blood but in regard of sin which in reference to Gods truth Gen. 2. 17. and justice cannot otherwise be expiated This is a great aggravation of the hainousness of sin that God thereby is kepâ—… from entring into covenant without blood If that true blood which doth properly take away sin even the blood of the Son of God be duly weighed the foresaid aggravation will be much heightned §. 100. Of making known Gods Covenant before the Seal be put to it Vers. 19. THe aforesaid general point of dedicating things under the law with blood the Apostle exemplifieth by sundry particulars In setting them down he beginneth with the time when that course was first observed and with the ground of observing the same The time is in these words When Moses had spoken every precept Of Moses See Chap. 3. v. 2. § 37. The Apostle in that which is here set down hath relation to Exod. 24. 7 8. For besides the sprinkling of blood there mentioned the very words spoken by Moses are quoted in the next verse This phrase had spoken implyeth that Moses declared the meaning of what he did before he used that rite of sprinkling blood whereby the Covenant of God was ratified so as Gods Covenant might be made known before the seal be put to it The blood that was sprinkled was a sign a seal a ratification yea and a kind of Sacrament
heaven John 6. 32. So likewise of Angels Gal. 1. 8. Of the Spirit Iohn 1. 32. Of Christ 1 Cor. 15. 47. Of the Father Matth. 6. 9. As heaven it self is most excellent so the things which are in heaven For men on earth to have a doctrine from heaven how excellent must it needs be 2. Which may stir us up to have it in high esteem and to give the more diligent heed thereto On such a ground saith the Apostle Heb. 2. 1 Therefore we ought to give the more earnest heed to the things which we have heard c. Shall God vouchsafe to speak to us from heaven and shall not we on earth regard it surely such shâ—…w themselves worse then swine Matth. 7. 6. Meditate therefore on this circumstance Saint Peter 2 Pet. 1. 17. urgeth this circumstance to this very purpose 3. Be exhorted therefore to have an heavenly disposition and conversation as Phil. 3. 20. This is to walk as becommeth the Gospel Phil. 1. 27. and to be cast into the mould thereof §. 127. Of the punishment of transgressors of the Law THe Apostle in setting down the penalty of the transgressors both of the Law and the Gospel First shews that there was an agreement in the general viz. that neither the transgressor of the one nor yet of the other escaped Secondly that there was a certainty and severity of the latter which are both expressed in these words If they escaped not who refused him who spake on earth much more shall not â—…eescape if we turn away from him that speaketh from heaven Whereby the Apostle giveth us plainly to understand two things 1. That transgressors of the Law were surely punished 2. That despisers of the Gospel shall be most surely and soarly punished For the former that transgressors of the Law were surely punished appeareth 1. From the many penalties enjoyned Exod. 21. 12 c. and 22. 1. c. Lev. 20. 2. c. 2. From many threatnings in the Scripture Gen. 17. 14. Exod. 12. 15. Lev. 26. 16 c. Deut. 27. 15 c. and 28. 15 c. 3. From the manifold executions of Gods wrath against the transgressors of his Law whereof see a Catalogue in 1 Cor. 10. 5 c. 1. Which should admonish us to take heed of offending God and transgressing his Law 2. It should direct us to acquaint our selves with Gods former courses Consider what befell Adam Cain the old world Sodom the Egyptians Canaanites and others for their sins and transgressions that so we may be the more watchful over our selves against those sins knowing that God is still the same God For the latter That despisers of the Gospel shall be most surely and soarly punished the Apostle plainly expresseth under these words Much more For if they escaped not who refused him that spake on earth MUCH MORE shall not we escape if we turn away from him that speaketh from heaven See hereof Chap. 2. v. 3. § 21. and Chap. 10. v. 29. § 107. §. 128. Of the meaning of the six and twentieth verse Vers. 26. Whose voyce then shook the earth but now he hath promised saying Yet once more I shake not the earth only but also heaven THe Apostle proceedeth to aggravate the terror of turning from Christ and that comparatively by another argument from the lesse to the greater The former comparison was betwixt persons Moses and Christ this is betwixt Majesty and Majesty or power and power It may be thus framed If he that shaketh the earth be to be feared much more he that shaketh both earth and heaven too Whereas the Apostle saith whose voyce This is meant of Christs voyce in delivering the Law Thereunto hath the particle THEN reference For then Mount Sinai was altogether on a smoak and the whole Mount quaked greatly Exod 19. 18. But now hath relation to the time of the Gospell And because that which he intendeth is a glorious and joyous matter the Apostle expresseth it in the words of a Prophet viz. Hag. 2. 6. and stileth it a promise in this word hath promised In quoting the Prophet the Apostle hath more respect to the sense then to the words Translators must hold close to the words but relators or quoters of Text are not so strictly bound thereto It s enough if they faithfully deliver so much of the sense as is pertinent to their purpose Now that we may see how the Apostle doth this let us consider the scope which the Prophet aimed at and apply it to the Apostles purpose The scope of the Prophet was to comfort the faithful Jewes who had after forty years distrubance built a new Temple but far inferior to that which Solomon had built before and were thereupon much troubled in their minds for at the sight of the foundation thereof many of them wept Ezr. 3. 12. To comfort them he tels them that the glory of this latter shall be greater then of the former Hag. 2. 9. The reason is in this Text taken from the Majesty and power of the Lord that should come into this Temple who thus saith of himself I will shake the heavens and the earth namely at the exhibition of this Lord in the flesh while this Temple stood His argument in general thus standeth At giving the Law the earth only was shaken But at bringing in the Gospel earth and heaven too were shaken Therefore the Gospel is the more glorious And therefore the Gospel is with more diligence and reverence to be heard Only the latter part of the argument concerning the shaking of earth and heaven too is here proved 1. Quest. When were these shaken Answ. At the beginning and progresse of the Gospel This is evident both by the main scope of the Apostle in this place which is to magnifie the glory of the Gospel above the Law 2. Quest. How were they both shaken 1. By evident signes 2. By powerful effects The signes are these 1. The extraordinary light that shined about the shepherds at Christs birth Luk. 2. 9. 2. The extraordinary starr Matth. 2. 2. 3. The opening of heaven at his baptisme Matth. 3. 17. and transfiguration Matth. 17. 5. 4. The Voice from heaven that was thought to be a thunder Ioh. 12. 28 29. 5. The darknesse of the Sun the renting of the veil of the temple the earth-quakes the cleaving of stones opening of graves raising of bodies out of the graves at Christs death and resurrection Mattk 27. 45 51 52 53 and 28. 2. 6. Christs entring with his body into heaven Act. 1. 9 10. 7. The sound which suddenly came from heaven as of a rushing mighty wind and the cloven tongues like as of fire Acts 2. 3. 8. The shaking of the place where the Apostles prayed together Acts 4. 31. 9. The opening of the heaven when Stephen saw Christ Acts 7. 55 56. 10. The transplendent light and voice from heaven which astonied Saul Acts 9. 3 4. 11. The opening of the