if they had been thus joyned together But we see Iesus crowned with glory and honour The thing questioned in the former verse was this we see not yet all things put under him To that in way of opposition the Apostle addeth this But we see Iesus Crowned This crowning of Jesus is a cleer demonstration that all things are put under his feet for it sheweth that he hath dignity and authority over them all And it is here again upon the mention of Christs suffering set down to take away the scandall of Christs cross for Christ crucified was unto the Iews a stumbling block and unto the Greeks foolishness 1 Cor. 1. 23. But the glory of Christ after his suffering made his suffering to be accounted no despicable matter but rather most glorious it being the way to a Crown of glory and honour To shew wherein Iesus was made lower then Angels this phrase is inserted For the suffering of death The Preposition translated FOR is diversly used in the new Testament It is sometimes set before the genitive case and then it signifieth the efficient cause and that principall as Rom. 1. 5. or instrumentall as Matth. 1. 22. or the means whereby a thing is effected as Acts 5. 12. In all these senses it is translated By. See Chap. 3. v. 16. § 164. Sometimes it is set before the accusative case and is translated FOR then it signifieth the finall cause as Matth. 14. 3 9. and in this sense it is sometimes translated because as Matth. 13. 21. In the next verse both cases are joyned to it so as it signifieth both the finall and the efficient cause Here it is joyned with the accusative case But the sentence is so placed between the humiliation and exaltation of Christ as it may be referred to either Some refer it to the one some to the other It being referred to Christs humiliation implieth the end of his being made less then Angels namely for death that he might suffer death or that he might die For Jesus as God was eternall immortall and could not die but as man he was mortall he could he did die Some place Christs humiliation below Angels in his death and thus translate it lower then the Angels by the suffering of death Our english giveth an hint of this by putting this divers reading in the margin thus or by But the accusative case with which the preposition is here joyned will hardly bear that interpretation Again Others referre this clause concerning Christs death to his exaltation thus We see Iesus for the suffering of death crowned which is as if he had said Because he suffered death he was crowned c. If this be taken of the order or way of Christs entring into glory namely that after he had suffered death he was crowned with glory it well agreeth with other Scriptures which thus speak Ought not Christ to have suffered these things and enter into glory Luk. 24. 26. He became obedient to death wherefore God also hath highly exalted him Phil. 2. 8 9. But thereupon to inferre what Papists do that Christ by his passion merited his own glorification is no just consequence nor an orthodox position For 1. The Greek phrase noteth the finall rather then the meritorious cause 2. The glory whereunto Christ was advanced was due to him by virtue of the union of his humane nature with his divine 3. The glory whereunto he was advanced was too great to be merited 4. It impaireth the glory of Christs passion to say that hereby he merited for himself implying that he aimed therein more at his own glory then our good 5. It lesseneth Gods love to man as if God should give his Sonne to suffer that thereby he might attain unto another glory then he had before 6. Christ going out of the world thus prayeth O Father Glorifie thou me with thine own self with the glory which I had with thee before the world was Joh. 17. 5. How was that merited in the world which he had before the world was 7. The Rhemists themselves and other Papists acknowledge that Christ was strait upon his descending from Heaven to be adored by Angels and all other creatures I suppose that the main scope of the Apostle is to set out the end of Christs being made lower then Angels namely that he might be a sacrifice to expiate mans sin and thereby to make reconciliation betwixt God and man In this respect the first interpretation is the fittest namely that Christ was made man for this very end that he might die This is most agreeable to the proper meaning of the phrase and minde of the Apostle Thus do many Ancient and later Divines take it This is a second proof of Christs true manhood namely his death See § 1. §. 75. Of Christs being man to die HAd not Christ assumed an humane nature which in the substance and sundry infirmities thereof is inferior to the Angelicall nature which is spirituall and incorruptible he could not have died To imagin that as God who only hath immortality 1 Tim. 6. 16. he should die would imply the greatest contradiction that could be God is a Spirit of spirits more free from any corporall infirmity and from death then any created spirits can be Yet to effect what Christ did by his death he that died must be God For Christ died not as a private person to pay his debt but as a Surety for man and a Redeemer of man For man therefore he was to satisfie infinite justice to remove the insupportable curse of the Law to break the bonds of death to overcome the devil that had the power of death No single creature could do all these Immanuel God with us God made man died and by death effected whatsoever was requisite for mans full Redemption As by being man he was made fit to suffer so that manhood being united to the Deity was made able to indure whatsoever should be laid upon it and thereby also an infinite value worth and merit was added to his obedience for it was the obedience of him that was God but in the frail nature of man Behold here the wonder of wonders Christ undertakes a task above the power of all the Angels and to effect it he is made lower then Angels If ever power were made perfect in weaknesse it was in this §. 76. Of Christs Sufferings THe Apostle here addeth suffering to death For the suffering of death to shew that it was not an easie gentle light departure out of this world but a death accompanied with much inward agony and outward torture This word in the plurall number Sufferings is frequently used in the New Testament both to set out the manifold sufferings of Christ as 1 Pet. 1. 11. and also the sufferings of Christians for Christs sake as Rom. 8. 18. The singular number Suffering is used in this only place but collectively it compriseth under it
condition in that they so live here as if they should ever live here as covetous persons who are never satisfied with the things of this life and proud disdaiâ—…full persons who scoffe at the threatnings of Gods word Isa. 28. 14 15. And hard hearted oppressors and all impenitent persons 3. This condition of mortality instructeth us in sundry duties which are 1. To learn to number our dayes aright which is a lesson that God most teach us Psal. 90. 12. 2. To provide for the time to come This is the main scope of the parable of the steward Luk. 16. 1 c. 3. To trust in the living God The Psalmist because his dayes were like a shadow trusted in the Lord that endureth for ever Psal. 102. 11 12. 4. Not to fear man who is but mortall 4. This subjection to death is a matter of great comfort unto believers and that 1. In regard of the myseries of this world from which they are freed There the weary be at rest Job 3. 17. 2. Against the plots and practises of men 3. Against the remainder of sin in them which maketh even them to complain and say Oh wretched man that I am who shall deliver me from the body of this death Rom. 7. 24. The death of the body will deliver believers from this body of death 5. The extent and community of this condition teacheth all of all sorts to apply all the forenamed uses to themselves They who are Gods on earth shall die aâ—… men Psal. 82. 6 7. The wise man dyeth as the fool Eccles. 2. 16. Riches profit not in the day of wrath Prov. 11. 4. The rich man died Luk. 12. 20. and 16. 22. Such as are a staffe in a state shall all be taken away Isa. 3. 1 2 3. §. 134. Of Dying but once TO the foresaid common condition of all men to die the Apostle addeth this limitation Once which is to be taken as before exclusively see v. 26. § 129. Hereupon Christ saith that man when he hath killed the body can do no more Luk. 12. 4. Experience giveth evidence to the truth hereof Object Many were raised from the dead and died again as the Son of the widow of Zarephah 1 King 17. 23. And the Shunamites son 2 King 4. 36. And another man 2 King 13. 21. And in the new Testament Iairus daughter Mark 5. 42. The widows Son Luk. 7. 15. Lazarus Joh. 11. 43. And Dorcas Acts 9. 41. Answ. 1. Some say that their souls slept in their bodies and manifested no vigor or life at all But this is not to be admitted for then the raising of such from the dead had not been true miracles 2. It may be supposed that all that were raised from the dead were Saints and that they to manifest the glory of God were content to come into their bodies again 3. For full answer to the point this of dying but once is to be taken of the ordinary course of nature The Lord of nature can order it as it pleaseth him 1. This is good encouragement against all that man can do Luk. 12. 5. Martyrs â—…reby were encouraged against their cruel adversaries in that when they had once â—…ed the body they could do no more 2. This instructeth us about well using the time of life which God affordeth unâ—… 〈◊〉 It is the day of grace and time of repentance If once a period be put to it â—…re is no returning again Christ made advantage hereof Ioh. 9. 4. The wise 〈◊〉 giveth advice so to do Eccles. 9. 10. As a man once dyeth so for ever he abiâ—…th §. 135. Of the ground of mans dying but once THe ground of mans dying but once is thus expressed It is appointed The Greek word doth properly signifie to lay aside or to lay up So it is used Luk. 〈◊〉 10. Col. 1. 5. 2 Tim. 4. 8. Now because what God determineth before hand is 〈◊〉 a thing laid up firm and sure it is here applyed to Gods decree He hath set it down as an inviolable law This law or decree of God is to be extended both to the condition it self that men 〈◊〉 die and also to the limitation thereof but once Some make the ground hereof to arise from nature which consisteth of contrary qualities that destroy each other But that destructive contrariety was not in mans primary nature as God made it it came from sin That decree therefore is of God as a punishment of sin 1. This demonstrates an inviolable necessity of the former points cencerning mans subjection once to death The law of the Medes and Persians which altereth not Dâ—… 6. 12. is not so firm as this appointment or decree 2. This teacheth us to make a vertue of necessity which is willingly and comfortably to yield to that which cannot be avoided Malefactors by light of nature are taught to make this use of necessity namely quietly to submit themselve to exeâ—…on That we may do it with the greater comfort let us acquaint our selves â—…ith the end and benefits of death to believers whereof see before § 133. §. 136. Of judgement immediatly following death THe word here translated judgement is ost put for that general judgement that in the last day of the world shall passe upon all men which day is stiled the day of judgement Matth. 10. 15. and 11. 22 24. and that judgement is stiled the judgement of the great day Jud. v. 6. It is also put for that estate wherein a man is set immediately upon his death Thus is it here taken as is evident by this phrase after this which intendeth the time of a mans death so as judgement immediatly followeth a mans death so soon as he dyeth he receiveth his doom Three are two sorts of people that die 1. The Elect. Concerning such an one Christ said upon the day of his death Today shalt thou be with me in Paradice Luk. 23. 43. Such an one was he who said I desire to depart and to be with Christ Phil. 1. 23. Such an one also was Lazarus who died and was carried by the Angels into Abrahams bosom Luk. 16. 22. 2. The reprobate such an one was Dives who died and fell into hell Luk. 16. 27. This life is the only time of probation when that is ended nothing remaines but judgement Object 1. He that believeth shall not come unto judgement Joh. 5. 24. The same word is there used that is used in this place Answ. There are two kinds of judgement One of absolution The other of condemnation This word signifieth the one and the other Our translation in that place of Iohn turneth it to condemnation So is the verb used and thus translated he that believeth on him is not judged or not condemned The simple verb and noun is in both places put for the compound Object 2. Christ expresly saith that he that believeth not is condemned already even
of their Fathers family and there did service to God so as Adam's house was God's Church whereby we may see the antiquity of the Church even from Adam's time As this first Family was a Church so other Families of the antient Patriarchs were Churches The Church herein hath a preheminence above other Societies Though both the foresaid Brothers offered to God yet both of them did it not with the same mind and in the same manner This is implyed under this word of comparison more excellent Of the positive whereupon this comparative more excellent or greater is grounded see Chap. 10. v. 12. § 120. They were of diffâ—…rent dispositions One was an errant Hypocrite the other an upright Worshipper of God Thus from the beginning it was shewed that Gods Church on earth is a mixed Assembly That this may here more distinctly appear I will shew 1. Wherein these two agreed 2. Wherein they differed They agreed in three points 1. In their general action They both drew near to God and worshipped him 2. In the general matter of that action They both brought an offering 3. In the general kind of their offering which was of that which belonged to each of them Cain was a tiller of the ground and he brought of the fruit of the ground Abel was a keeper of sheep and he brought of his flock Gen. 4. 3. 4. 1. They differed in the distinct kinds of offering Cain's was of the fruit of the ground wâ—…ich was but a meer gift Abel's was of the flock which was a sacrifice slain The notation of the Greek word in my text translated sacrifâ—…ce implyes as much See Chap. 5. v. 1. § 7. 2. In the manner of offering Abel offered up his sacrifice in faith whereby he believed that God would pardon his sins and accept of his person and service No such thing is implyed of Cain 3. In the quality of their offering Cain brought of the fruit of the ground we read of no choyce of any excellent fruit that he should bring But Abel brought of the firstlings of his flock and of the fat thereof These were the best and choycest §. 13. Of the testimony which Faith brings AS Abel testified a good respect to God so likewise God testified a good respect to him For he obtained witness that he was righteous The ground hereof was his faith For this relative by which hath reference not to sacrifice but to faith For this is an exemplification of that which was said of the Elders By faith they obtained a good report As others so Abel As he obtained a good report so he obtained it by faith By a true justifying faith the Believer so applyes Christ unto himself as he resteth upon him to be enabled to do that which is acceptable unto God and therein to be accepted of God This faith put him on to offer a more excellent sacrifice than Cain this faith in Christ moved God to give a gracious testimony of him This phrase he obtained witness is the interpretation of one Greek 〈◊〉 namely that which is before translated obtained a good report v. 2. § 6. The testimony or witness which he obtained is thus expressed that he was righteous Of this word righteous see Chap. 10. v. 38. § 144. By faith he applyed to himself that righteousness of Christ which made him righâ—…eous before God and by the same faith he was put on to endeavour to do sâ—…ch duties of piety towards God which appertained to him in his place and withall such duties of justice and mercy as made him be accounted righteous before men This witness of Abel's righteousness was given by God especially As it was before said of the witness which the Elders received v. 2. § 6. so it may be â—…ere said of this witness which Abel received This giveth instance that even in Gods account men in this world may be râ—…ghteous See more hereof Chap. 10. v. 38. § 144. This testimony That he â—…as righteous hath an especial respect to his person and that must be by faith in the Lord Jesus Thus it is said that the Lord had respect unto Abel Gen. 4. 4. namely unto his person Nothing can here make us righteous before God but the righteousness of Christ applyed by faith 2 Cor. 5. 21. To set out the foresaid witness more fully the Apostle addeth this God testifying of his gifts Howsoever distinction may be made between sacrifices and gifts as hath been shewed Chap. 5. v. 1. § 7. yet they are also both taken in the same general sense Sacrifices were brought to God and offered up to him â—…nd in that respect were called gifts So as God himself doth here witness that men may give gifts to him Hereof see Gods testifying of those gifts was a manifestation of his accepting thereof for it is expresly said that God had respect to his offering In two respects are the things which Abel offered to God called gifts 1. In regard of Abel's mind he brought them in testimony of thankfulness 2. In regard of Gods mind who accepted them as gifts The twofold mentioning of witness concerning Abel hath reference to that double respect that in the Historie of Abel the Lord is said to have He had respect unto Abel namely to his person and to his offering this was his gift By this witness it appears that God will have his Children to know his mind towards them that so they may be the better encouraged to go on in that course which is acceptable to God §. 14. Of Abel's speaking being dead FOR greater commendation of Abel's faith another kind of testimony is added in these words By it he being dead yet speaketh This is a perpetual testimony from Abel's death till the time that the Apostle wrote and so will continue to the end of the world For the verb speaketh being of the present tense implyeth a continued act so also doth this adverb yet Of the word translated dead see Chap. 7. v. 8. § 51. It is here meant of the death of his body being slain by his Brother Cain Gen. 4. 8. Quest. How doth he speak being dead Answ. 1. In that his faith and the fruits thereof are registred in the everlasting Records of the holy Scripture and thereby he speaketh as evidently as if we heard his voyce 2. In that his innocent blood being wrongfully spilt cryed to God for vengeance Gen. 4. 10. Yea still it remaineth crying against all such Fratricides and Homicides as Cain was in which respect Christ saith to the murdering Jews that upon them should come all the righteous blood shed upon the earth from the blood of righteous Abel Mat. 23. 35. 3. In that his soul is among those souls which cry aloud saying How long O Lord dost thou not judge and avenge our blood c. Rev. 6. 9. He is said to speak by faith because as he offered his sacrifice by faith and by faith obtained
1 King 21. 12 13. Or otherwise heady people may tumultuously rise against Gods servants as in Davids case 1 Sam. 30. 6. And in Christs case Iohn 8. 59. 10. 31. §. 255. Of sawing Professors asunder A Seventh kind of persecution setteth out a second sort of death in this word they were sawn asunder The Greek word may seem to be derived from a noun that signifieth a saw The word here is properly translated according to the usual succession thereof Some Authors do also use it more generally for any cutting or pulling asunder as in the story of Susanna where it is said the Angell waiteth with his sword to cut thee in two v. 59. this word is used in the Greek It is also used about cutting off the tongue and utmost parts of the eldest Sons body 2 〈◊〉 4. 7. We do not read in sacred Scriptures of any that were sawn asunder But the Jewes among other their traditions have this that the Prophet Isaiah was sawn asunder with a wooden saw in the time of King Manasseh Epiphanius in setting out Isaiah's life noteth as much so doth Hierom in the last close of the fifteenth Book of his Comment on Isaiah 57. Whether that be true of Isaiah or no most sure it is that some have after such a manner been Martyred either by sawing them asunder or by pulling the members of their body asunder This testimony of the Apostle is sufficient to assure us of the truth thereof and it giveth an instance of the cruelty of Persecutors which sheweth it self even in the death of Martyrs They think it not enough to torment them before hand for trialls sake to see if they can make them yield noâ—… after that to take away their lives but to take them away with bitter and griâ—…vous torment as sawing asunder especially with a wooden saw Thus Antiochus after he had cut out the tongues flead off the skinns pull'd asunder many parts of the body of the seven Brethren fried them in panns to death The Râ—…man Persecutors dealt as cruelly with the Martyr St. Laurence after they had scourged him and plucked off a great deal of his flesh with red hot pinchers they broyl'd him to death on a gridiron They rosted others to death on spits They boil'd others to death in scalding lead They brake the bones of others and let them lie on engines till they died other like cruell kinds of death they put others unto The ordinary kind of means whereby Papists put Martyrs to death is burning with fire which is a cruell kind of death especially as they used it for some Martyrs were houres together burning in the fire and some had limb after limb dryed up with the fire before their breath was taken away Some had barrells of pitch over their head set on fire to drop down and scald them on their head and other parts Some were hanged upon a Gibbet with a pulley thereon and a burning fire under them into which they were let down till the lower part of their feet were burnt off then drawn up and let down again till other parts were consumed and thus kept long under torment Time will not suffer to set down all their kinds of cruelty See § 245. The ground of all was their extreme hatred of truth and malice against maintainers thereof which made them cast out all bowells of pity yea it made them take a divelish delight in cruelty Herein lieth a difference betwixt cruelty that tends to death and that which is in death The former may be to make men yield but this is on malice and a meer divelish disposition 1. This giveth instance of the depth of mans corruption which makes him as a Devill incarnate worse than the most savage beasts Some Tyrants have so far exceeded in cruelty as they have hired men to invent instruments for cruell kinds of death Phalar is among the Heathen is famous or rather infamous for this Perillus at his motion made a Bull of Brass hollow within which with fire might be heated red hot and men put thereinto their crying out for that torture seemed to be as the lowing of a Bull and thereupon no pity taken of them Other like things are noted of Dionysius Rouser is and other tyrants 2. These tortures do give demonstration of the unconceivable supportance and comfort of the Divine Spirit whereby Martyrs have been enabled with patience to endure what cruelties could be inflicted on them and in the midd'st of torments meekly and sweetly to commend their Spirits into Gods hand to the worlds astonishment 3. How should this stir us up patiently to bear smaller trialls Yea not to be affrighted or discouraged with any thing that man can do but to rest upon this that that God who hath enabled his servants in former times to endure such exquisite tortures unto death will enable us to endure what he shall bring us unto Pertinent to this purpose is the advise of Christ Luke 14. 4 5. §. 256. Of the danger of Temptation on the right hand BEtwixt the second and third kind of death This is inserted were tempted which is the eighth kind of persecution Great question is made concerning this word tempted and concerning the Apostles inserting it in this place Some conceive that it was not here inserted by the Apostle but put in the margent by some that would give a sum of all the trialls here mentioned and that afterwards it was by others put into the text But thus it would imply a mixture of human inventions with sacred Scripture which is not to be admitted Others conceive the Greek word was mistaken thorough the mistake of a letter Instead whereof a vowell is here used For the Greek word with the single letter signifieth to be burnt In sense this might well stand and thus there would be four distinct kinds of death set down 1. Stoned 2. Sawen asunder 3. Burnt 4. Slain with the Sword Many of our later expositors yield to this But seeing all the Greek copies agree in the former which is were tempted I suppose it is not safe to open such a Gap to Atheists and Papists about the imperfection of the original To take it therefore as it is in the text were tempted it may be inserted as a reason why they were put to such cruell deaths even because being tempted they remained resolute and would not yield to their persecutors Thus in the next verse he inserts these words of whom the world was not worthy as the reason why Saints wandred up and down so as they did In this sense it is agreable to this phrase in the former verse They had trialls of mockings c. Or else it may be taken for long and grievous oppressions either by enemies in a strange Land or by cruell Governours in their own Countrey which by their long continuance proved great trialls and temptations even worse than death And therefore here set
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
for all men See § 81. XVIII Mans good was the end of Christs sufferings See § 81. §. 86. Of the respect wherein it became God that his Sonne should be man and suffer for man Verse 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the Captain of their salvation perfect through sufferings THe first particle of this verse FOR shews that it is added as a reason of that which goes before In generall it is a third reason to prove that Christ was man See § 1. In particular it declareth the reason of the last clause of the former verse which is this By the grace of God Christ tasted death for every one If the question be asked Why Gods grace chose that way to redeem man here is a ready answer It became him so to do The Greek word translated became is diversly used 1. It implies a necessity of doing this or that as in this phrase Such an high Priest became us who is holy c. Heb. 7. 29. It was necessary that we should have such an one no other could serve the turn 2. It implies a duty as in this phrase It becometh us to fulfill all righteousnesse Matth. 3. 15. It is our duty so to do 3. It implies an answerablenesse or agreement of one thing to another as in this phrase Speak thou the things which become sound doctrine Tit. 2. 1. that is as are agreeable thereto 4. It implies a decency comlinesse and glory of a thing as in this phrase Which becometh women professing godlinesse 1 Tim. 2. 10. He there speaketh of women adorning themselves with good works and this is a decent and comly thing the beauty and glory of Professors Thus it is here taken for never did any thing more make to the glory of God then his making of his Son lower then Angels that â—…e might taste death for every one We reade that upon the first news of Christ coming into the world a multitude of Angels thus praised God Glory to God in the highest c. Luke 2. 14. And Christ himself when he was going out of the world thus saith to his Father I have glorified thee on earth John 17. 4. And upon his suffering Christ said Father glorifâ—… thy Name And the Father thus answered I have both glorified it and will glorifâ—… it again John 12. 28. All this was in relation to Christs humiliation even unto death §. 87. Of Gods glory in giving his Son to dye IF we take a view of Gods special Properties we shall finde the glory of them so set forth in Christs Incarnation and Passion and the Redemption of man thereby as in nothing more I will exemplifie this in five of them 1. The power of God hath been often manifested by many wonderfull works of his since the beginning of the world The book of Iob and book of Psalms do reckon up catalogues of Gods powerfull and mighty works but they are all inferiour to those works which were done by the Son of God becoming man and dying For hereby was the curse of the Law removed the bonds of death broken the devil and his whole host vanquished infinite wrath appeased The Son of God diâ—… all this and much more not by araying himself with Majesty and power but bâ—… putting on him weak and frail flesh and by subjecting himself to death Hereiâ—… was strength made perfect in weakness 2 Cor. 12. 9. 2. The wisdom of God was greatly set forth in the first creation of all things iâ—… their excellent order and beauty and in the wise government of them but afâ—… that by sinne they were put out of order to bring them into a comely frame again was an argument of much more wisdom especially if we duly weigh how by the creatures transgression the just Creator was provoked to wrath To finde out â—… means in this case of atonement betwixt God and man must needs imply mucâ—… more wisdom For who should make this atonement not man because he waâ—… the transgressor Not God because he was offended and incensed yet God bâ—… taking mans nature upon him God-man by suffering did this deed he made the atonement God having revealed this mystery unto his Church every oâ—… that is instructed in the Christian faith can say Thus and thus it is done But hâ—… not God by his infinite wisdom found out and made known this means of reconciliation though all the heads of all creatures had consulted thereabout their counsels would have been altogether in vain We have therefore just cause with 〈◊〉 holy admiration to break out and say Oh the depth of the riches both of the wisdâ—… and knowledge of God! Rom. 11. 33. 3. The justice of God hath been made known in all ages by judgements executed on wicked sinners as the punishment of our first parents the drowning oâ—… the old world the destroying of Sodom and Gomorrah with fire and brimstone the casting off the Jews the casting of wicked Angels and reprobate men into 〈◊〉 fire but to exact the uttermost of the Sonne of God who became a Surety for man and so to exact it as in our nature he must bear the infinite wrath of his Father and satisfie his justice to the full is an instance of more exact justice then ever was manifested 4. The truth of God is exceedingly cleared by Gods giving his Son to die and that in accomplishment of his threatning and promises For threatning God had said to man In the day thou eatest of the tree of the knowledge of good and evil thou shalt surely die Gen. 2. 17. How could Gods truth have been accomplished in this threatning and man not utterly destroyed if Christ 〈◊〉 not died in our nature For promise the first that ever was made after mans Fall was this The seed of thâ—… woman shall bruise the Serpents head Gen. 3. 15. As this was the first promise so was it the ground of all other promises made to Gods elect in Christ. Now God having accomplished this promise by giving his Sonne to death how can we doubt of his truth in any other promise whatsoever The accomplishment of no other promise could so set out Gods truth as of this for other promises do depend upon this and not this on any of them Besides this is the greatest of all other promises We may therefore on this ground say He that spared not his own Sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8. 32. 5. Gods mercy is most magnified by sending his Sonne into the world to die for man The mercies of God are over all his works Psal. 145. 9. But the glasse wherein they are most perspicuously seen is Jesus Christ made man and made a sacrifice for mans sinne This is thus set out to the life God so loved the world that he gave his only begotten 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
And this Christ led captivity â—…ptive Eph. 4. 8. And this He hath spoiled principalities and powers c. Col. 2. 1â—… For such is Satans might compared unto men such his malice as if he 〈◊〉 not thus destroyed no flesh would be saved Hereby we have evidence of the provident care of our Captain who knowing what flesh and blood it and what our enemies are hath first himself vanquished them and then provided sufficient armour for his children to stand safe against them Eph. 6. 12 c. This is a great comfort against the terrour of the devil Many fearfull and terrible things are written of him in the Scripture Observe in particular how he is described Eph. 6. 12. But this that he is destroyed by our Captain who did take part of flesh and blood is a great comfort to us who are flesh and blood This also is an incouragement to stand against him and to resist He is an enemy spoyled Hereupon an Apostle thus encourageth us Resist the devil and he will flie from you Jam. 4. 5. There is assurance of victory to such as beleeve If Satan get the upper hand it is by reason of our timorousnesse and want of faith As the Ancients by faith were made strong waxed valiant in sight turned to flight the armies of the aliens Heb. 11. 34. So may we in this spirituall combate with the devil The phrase of Christs leading captivity captive Eph. 4. 8. is spoken of our spirituall enemies and implieth that they are as captives chained so as Christ lets them out and puls them in as it pleaseth him If he suffer any of them to assault any of his children he himself will order the combate as seemeth good to himself He will suffer them to fight so long as he seeth cause if he espy an enemy ready to get an advantage he will quickly pull him back This is a great incouragement §. 142. Of that death whereof the devil hath power HE that Christ so destroyed is here said to have the power of death Death here is to be taken in the uttermost extent and to be applied to all kindes of death temporall spirituall and eternall For he was the originall cause and first authour of sin by which all these kindes of death came upon man Rom. 5. 12. By sinne mortality seized on man for God at first made mans body immortall By sinne man forfeited that Image of God wherein consisted his spirituall life Eph. 2. 1. By sinne man made himself guilty of eternall damnation Rom. 6. 23. This extent of death giveth evidence of the malicious and mischievous minde of Satan As in generall he aimed at mans destruction he was a murderer from the beginning for death is the destruction of a thing so he extended his malice as far as he could even to body and soul and that in this world and the world to come He contents not himself to annoy the body and that unto death but also vexeth and perplexeth the soul. Instance his dealing with Saul 1 Sam. 16. 14. yea he seeketh the eternall damnation of mans soul and body Thus much is comprised under this phrase he seeketh whom to devour 1 Pet. 5. 8. §. 143. Of that kinde of power which the devil hath over death THe Greek word whereby Satans power is set forth is somewhat emphaticall It is twelve times used in the New Testament and in every of those places except this attributed to God so as for the most part it sets out a Divine and Almighty power even the power of him that saith See now that I even I am he and there is no God with me I kill and I make alive Deut. 32. 39. 1 Sam. 2. 6. He it is of whom it is said after he hath killed he hath power to cast into hell Luke 12. 5. He that said I have the keys of hell and of death Rev. 1. 18. was true God Therefore here it sets out a subordinate power given by God to him that hath it Power was given to him that sat on the pale horse Rev. 6. 8. For as Christ said to Pilate Thou couldst have no power at all against me except it were given thee from above Joh. 19. 11. so the devil could have no power at all except it were given him from above But the power that is given him is a great power For power of death must needs be a great power What is stronger then death which overcomeâ—… all living creatures Who can stand against death In regard of the greatnesse of the power of the devil a wo was denounced to the inhabitants of the earth and of the sea and this reason is rendred thereof for the dâ—… is come down unto you having great wrath Rev. 12. 12. Sundry are the respects wherein the devil may be said to have the power 〈◊〉 death 1. As he is the executioner of Gods just judgement He is in this regard as an Hangman who may be said to have the power of the Gallows because he hangeâ—… men thereon 2. As he is like an Hunter Fisher Fowler or Faulkner He hunteth fisheth and fowleth for the life not of unreasonable creatures only but also of reasonable men 3. As he is a thief and continually laieth wait for blood and seeks the precious life of mans body and soul. 4. As a continuall tempter to allure or drive men into sin and thereby to death Herein he spared not Christ himself Matth. 4. 1 c. As at first he dealt with the first man so ever since hath he dealt with his whole posterity This moved the Apostle to say I fear least by any means as the Serpent beguiled Eve through 〈◊〉 subtilty so your minde should be corrupted 2 Cor. 11. 3. 5. As he is an accuser of men hereof see more § 145. and as an adversary to presse Gods just Law against men and to call for judgement against them 6. As he is a tormentour for when he hath drawn men to sin he affrighteth them with the terrour of death and damnation In generall nothing is more terrible then death In this respect death is called the King of terrours Iob 18. 14. This kinde of power namely of death attributed to the devil 1. Sheweth wherein his strength especially lieth even in doing mischief and bringing men to destruction His power is to hurt men In this respect he hath names of destruction given unto him as in Hebrew Abaddon and in Greek Apollyon Rev. 9. 11. and he is styled a murderer Ioh. 8. 44. 2. It manifesteth the vile slavery and wofull bondage of the devils vassals They serve him who hath the power of death and doth what he can to bring all to death What can any expect from him but death The task that he puts on them is sinne the wages which he gives is death Rom. 6. 23. Herein such as having been rescued out of his power retain a lingring minde after it again are worse then the
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
Synechdochically 〈◊〉 for the plurall So Psal. 44. 1. 64. 9. But the Apostle expresly to clear the 〈◊〉 of the holy Ghost useth the plurall number thus My works Though both the Hebrew and Greek words translated works are used to 〈◊〉 out common and ordinary works yet also especially when they have 〈◊〉 unto God they are oft put for extraordinary works works of wonder even 〈◊〉 raculous works as Psal. 44. 1. Ioh. 5. 36. The works here intended are those many and great wonders which the Lord 〈◊〉 from Israels passing through the red sea unto the wilderness to their going through Iordan into Canaan Some of them were works of mercy in providing for them things needfull 〈◊〉 delivering them from dangers whereof see § 92. Others were works of judgement in punishing them for their sinnes whereof see § 96. These were not works done in former ages or in farre remote parts of the world to the notice whereof they could not come but by hear-say only but they were works done among them done upon them so as they saw them Both the Hebrew word used by the Psalmist and also the Greek word 〈◊〉 by the Apostle signifie a seeing of a thing present with the bodily eyes Deut. 7. 19 Mark 11. 20. Here is mention made of mighty works and of their express seeing of 〈◊〉 What clearer evidence could they have of Gods power and providence yet 〈◊〉 tempted him The clearest evidences which God can give of himself and of 〈◊〉 Divine excellencies work not upon incredulous and obdurate hearts Such â—…ders did God in Egypt as the Egyptians themselves could say to Pharaoh 〈◊〉 thou not yet that Egypt is destroyed Exod. 10 7. yet did not Pharaoh â—…ull Undeniable demonstrations were given by Christs Birth Life Works Doctrine Death Resurrection Ascension and Gifts that followed thereupon that 〈◊〉 was the promised Messiah yet to this day will not the Jews beleeve him so to be Blindnesse of minde and hardnesse of heart possesseth them Besides their own naturall blindnesse and hardnesse The God of this world hath further blinded their mindes and hardned their hearts lest the light of the glorious Gospel of Christ should shine unto them 2 Cor. 4. 4. By experience we finde that the clearest and brightest light doth no good to blinde eyes We have in this respect great and just cause to take heed how we provoke God to give us over either to our own corruptions or to the malice of Satan For preventing this let us not close our eyes against any light shewed unto us lest we prove like these Israelites who though they saw with their own eyes Gods wonderfull works yet continued to tempt him §. 100. Of Gods continuing to shew his power among such as oppose it THere is yet a further aggravation of their sinne by the time here set down under this phrase fourty years In Psal. 95. 10. this circumstance of time fourty years is referred to God and to his grieving for their obstinacy For God is there thus brought in complaining Fourty years long was I grieved c. The reason why God continued so long to be grieved was because they continued so long to tempt him The Apostle therefore doth not alter the sense of the Prophets words by referring them to another clause but makes it the more clear So long as they tempted God they grieved him Therefore in that they tempted him fourty years they grieved him fourty years This the Apostle himself asserts under this question v. 17. With whom was he grieved fourty years Thus whether we referre the fourty years to their sinne or to Gods displeasure thereaâ—… the sense remains the same To satisfie all doubts about this and other like alterations we must remember that the Penmen of the New Testament were not Translators of the Old but such as quoted here and there some places for proof of the point in hand to which purpose it was sufficient for them to give the sense of the place though they altered the words See Chap. 1. v. 6. § 72. Chap. 9. v. 20. § 106. As this time fourty years hath reference to that which goeth immediatly before thus they saw Gods works fourty years it gives evidence of Gods doing wondrous works all that time notwithstanding their tempting of him For mans incredulity cannot hinder the working of Gods power What if some did not believe shall their unbelief make the faith of God without effect Rom. 3. 3. An incredulous Prince would not believe that God could give such plenty as was gromised by the Prophet when Samaria by a long fiege was almost famished Yet it came to passe as the man of God had spoken 2 King 7. 18. Nor the Jews nor the Disciples of Christ could be brought to beleeve that Christ should rise again from the dead yet he did rise again the third day Obj. It is said that Christ did not many mighty works in his own Country because of 〈◊〉 unbelief Matth. 13. 58. Answ. That is not to be taken of weakning Christs power as if mans unbelief would hinder it but of withholding the benefit of Christs power from unbeleevers Unbelief is as a strong and high dam against a flowing river which doth not dry up the spring nor the flowing of the waters but only keeps the waters from running into that channell where the dam is set The waters still flow up and rise higher and higher against the dam and because they are kept from running through the dam they make another passage and therein flow on Thus Christ left his own Country and went into other places and there manifested his power The word preached did not profit the Israelites not being mixed with faith in them that heard it Yet in it self The Word of God is quick and powerfull c. Hâ—…b 4. 2 12. This mighty power of God still working even when men oppose against it may be some stay to troubled consciences and to such as are inclined to despair §. 101. Of Gods Long-sufferance THe time of fourty years hath reference to Gods continuing to do wonders 〈◊〉 only by works of judgement but also of mercy grieving so long at the obstinacy of his people and thus it giveth us to understand that the Lord is a God of long-suffering and great forbearance Thus is he frequently set forth in sacreâ—… Scripture as Exod. 34. 6. Ion. 4. 2. Psal. 103. 8. Here is mention made of fourty years forbearance He did forbear the old world one hundred and twenty years Gen. 6. â—… and the Amorites four hundred years Gen. 15. 13. and the Polity of the Jews eight hundred years and the Christiâ—… state above sixteen hundred and the world about six thousand Every of us haâ—…e good evidence of Gods long-suffering in our selves Our people had been no people our sunne had been darknesse our souls had been in hell ere this if the Lord had not been a God of much
down concerning Melchisedecs excellencies §. 50. Of a likenesse in unequals Heb. 7. 8. And here men that die receive tithes but there he receiveth them of whom it is â—…sed that he liveth INn this verse the Apostle produceth a third argument to prove the excellency 〈◊〉 Melchisedecs Priest-hood above the Levites The argument is taken from the â—…ferent condition of the Priests The Levites were mortall Melchisedec not so The argument may be thus framed He that ever liveth to execute his Priest-hood is more excellent then 〈◊〉 who are subject to death and thereupon forced to leave their 〈◊〉 others But Melchisedec ever liveth c. And the Levites are subject to death 〈◊〉 Therefore Melchisedec is more excellent then they Of the adverb truly expressed in Greek but not in English See v. 5. § 〈◊〉 In setting down this argument the Apostle giveth an instance of a common â—…ledge that belonged to the Levites as well as to Melchisedec which was to 〈◊〉 tithes How this was a priviledge is shewed § 33. Herein he giveth an 〈◊〉 that a common priviledge in some things argueth not an equality in all 〈◊〉 may be a like resemblance in some particulars betwixt such things as are much â—…ferent one from another There is a like resemblance betwixt the sun and a 〈◊〉 in giving light yet there is a great disparitie betwixt these creatures Man is 〈◊〉 to be made in the Image of God and after his likenesse Gen. 1. 26 27. This â—…plieth a resemblance betwixt God and man which is further manifested by 〈◊〉 title Gods given to sons of men Psal. 82. 6. Yet if any shall imagine man to be equall to God he neither knoweth God nor man aright 1. Hereby sundry places of Scripture which otherwise might seem very strange are cleared such as these Walk in love as Christ also hath loved us Eph. 5. 2. Forgive one another as God hath forgiven you Eph. 4. 32. Be perfect even as your father 〈◊〉 is in heaven is perfect Matth. 5. 48. Thy will be done in earth as it is in 〈◊〉 Matth. 6. 10. Every man that hath hope in Christ purifieth himself even as â—…e 〈◊〉 pure 1 Ioh. 3. 3. All these and other like places are to be understood of such a resemblance as may stand with much in-equality 2. This discovereth the false inference which Anabaptists do put upon sundry spirituall priviledges which are common to all Christians as to be one in 〈◊〉 Gal. 3. 28. to be made free by Christ Gal. 5. 1. To have one Father one 〈◊〉 one teacher and to be all brethren Matth. 23. 8 9 10. From these and other like common priviledges they infer that all of all sorts Kings and Subjects Masters and Servants and others differenced by other relations are equall every way and that the ordinary degrees of superiority and inferiority are against the warrant oâ—… Gods word and common priviledge of Christians Herein they bewray much ignorance being not able to discern betwixt those different respects wherein things are equall and things differ By this consequence the difference here noted betwixt 〈◊〉 dec and Levi would be taken away These two adverbs here there are fitly used in this place For the Apostle speaketh of the Levites as of his Country-men dwelling where he did 〈◊〉 of Melchisedec as of a stranger dwelling in a remote place 2. He spake of the Levites as men of latter dayes neerer his time but of â—…sedec as of a man of ancient dayes long before the Levites These two adverbs imply thus much In this place and in that place every 〈◊〉 at this time and at that time at all times Priests of the Lord received 〈◊〉 This was not a prerogative proper to Melchisedec but common also to the Levites Prudently therefore is their due given to both parties Though the main drift of the Apostle be to advance Melchisedec and his Priesthood above the Levites and their Priest-hood yet he denies not the Levites 〈◊〉 〈◊〉 which was due to them as well as to Melchisedec which was 〈◊〉 tithes This is be noted against sâ—…ch wrangling Sophisters and intemperate disputers as in their heat through violence in opposing their adversaries deny them that which 〈◊〉 dâ—…e unto them and labour to dâ—…base them more then is meet they will deny maâ—…y truths because they are averred by their adversaries §. 51. Of Ministers being mean men that die ALbeit there were a common priviledge betwixt the Levites and Melchisedec yet there was a great disparity in thâ—…ir persons for of the Levites it is here said they were men that dâ—…e but of Melchisedec he liveth So as there was as great a difference betwixt them as betwixt mortality and immortality There are two points observable in this phrase men that die The first is about this word men Thâ—… Greek word signifieth ordinary mean men It is the same that is used Chap. 2. v. 6. § 54. The other is in this word die meaning such as are subject unto death and in their time shall die and thereupon leave this world and all their imployments therein yea so leave them as not to do any thing about them any more for there is 〈◊〉 〈◊〉 nor device nor knowledge nor wisdome in the graâ—…e Eccles. 9. 10. The Greek verb translated die is a compound The simple verb signifieth to die Matth. 2. 20. Thence an adjective that signifieth mortâ—…ll 1 Cor. 15. 53 54. The compound being with a preposition that signifieth from hath an emphasis and implieth a departing from all that a man hath This mortality of the sons of Levi who were Priests is in speciall here set down to amplifie the excellency of Melchisedec who liveth but withall it may be brought in as an evidence of the mutability of the legall Priest-hood and that by a kind of resemblance betwixt the persons and their office that as the persons who are Priests had their time and after that were taken away so their office which was the Priest-hood had an appointed time after which it should be abrogated This point of the mutability of the Priest-hood is expresly proved by the Apostle v. 11 12. Of Priests being subject to death See v. 23. § 97. That which is here said of the Levites is true of all Ministers of the word that they are but men mean men mortall men that die Hereupon this title son of man is given to a choyce Prophet Ezek. 3. 17. And choyce Apostles say thus of themselves We also are men of like passions with you Act. 1â—… 1â—… They said this when people so admired them as they supposed them to be gods and would have sacrificed unto them God doth herein magnifie his power by enabling men that are subject to death to perform so great things as the ministeriall function requireth to be performed 1. This common condition of Ministers to be men that die should make them oft to look upon these black feet
indefinite phrase blood of others doth confirm the first difference betwixt Christ and the legal Priests Christ offered himself and with his own blood entered into heaven v. 12. § 57. and thereby procured remission of sins But the Priests offered the blood of beasts and therewith entered into an earthy Tabernacle and could cleanse no further then to the purifying of the flesh v. 13. § 75. God appointed under the law the blood of beasts because that was sufficient for the end whereunto it was appointed namely to typifie a spiritual cleansing not absolutely to cleanse by it self If the Priest himself had been slain his blood could not have purged himself or any others from sin For 1. He was a man and in that respect a sinner 2. His blood was too mean a price to redeem another Psal. 49. 7. 3. He could not have carried his own blood when he was dead 4. If a Priest should have offered himself for others who would have been a Priest For scarcely for a righteous man will one die Rom. 5. 7. 5. It would have been counted a cruel law for a Priest to shed his own blood Herein we have an evidence of Gods tender respect to man in sparing his blood Though man were ordained a Priest to typifie Christs Priest hood though man in that function were to appeare before God though he were to beare their names yea and their sins Exod. 28. 38. all which Christ did yet when it came to the shedding of his blood as Christ did his therin God spared him and accepted the blood of beasts as he accepted the Ram for Isaac Gen. 22. 13. How doth this amplifie Gods love to man who was so tender of mans blood and yet spared not his son but gave him for us to death Rom. 8. 32. There was no other meanes to redeeme man from eternall damnation therefore rather then man should perish eternally God would give his son for him On the other side this doth much aggravate the Heathenish impiety and inhumanity of such Israelites as sacrificed their children to Idols This was one of Ahaz his impieties 2 King 16. 3. God did expresly forbid it Lev. 18 21. The Prophets much complained hereof Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity 2 Kings 17. 7. This also is an aggravation of the sin of murther and shedding mans blood unjustly From the main difference that is here made betwixt the Priests under the law that they every year went with blood into the holy place and Christ who did not often but once only offer himself we may infer that 1. What the Priests did was imperfect See Chap. 7. v. 27. § 112. 2. What Christ did was perfect See Chap. 7. v. 27. § 115. §. 128. Of the necessity of Christs suffering but once v. 26. IN the 26 verse A reason is rendered of the former part of the former verse that Christ did not offer himselfe often The reason is taken from the kinde of offering which was with suffering For then must he often have suffered The Argument may be thus framed If Christ offered himself often he often suffered but he hath not often suffered Therefore he offered not himselfe often It is here taken for granted that Christ offered himselfe up by suffering yea by suffering to death Phil. 2. 8. That Christs death was a suffering death is shewed Chap. 2. v. 9. § 76. The time wherein Christ was to suffer often if he had offered himselfe often is here said to be since the foundation of the world Of this phrase See Cap. 4. v. 3. § 29. The reason of this extent of time is mans sin For man sinned anon after the foundation of the world was laid And anon after man had â—…inned Christ was promised a Redeemer to free him by his blood from sin Gen. 3. 15. In this respect Chriâ—… is said to be a Lambe slaine from the foundation of the world Rev. 13. 8. The must that is here put upon the point thus then must he is in a double respect 1. In regard of Gods purpose so to redeeme man for Gods purpose must be accomplished 2. In regard of Christs undertaking He undertooke to redeeme man by satisfying Gods justice which must be by suffering By this it appears that a frequent offering of Christ is a frequent making him to suffer For there is no true offering up of Christ but by death Therefore he is fail to be a sacrifice in the latter end of this verse which according to the notation of the Greeke word signifieth a thing slaine as is shewed Chap. 8. v. 1. § 7. Iâ—… this respect offering and sacrifice are joyned together as Chap. 10. v. 12. Eph. 5. â—… Let Papists answer this in the case of their frequent offering Christ in theiâ—… masse This word of necessity must implieth a necessity of Christs death See v. 9. § 95. The force and drift of the Apostles Argument demonstrateth that Christ could not oâ—…t suffer The word once in the next Section proveth as much The Apostle expresly saith that Christ dieth no more Rom. 6. 9. So as no other suffering of Christ is to be expected Obj. The Apostle saith that there is behind of the afflictions of Christ. Col. 1. 24. Answ. Christs afflictions or sufferings are to be considered two wayes 1. In his own person which he himself suffered in his humane nature 2. In his body when the members of his mystical body do suffer as members of that body he is said to suffer with them Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord Christ saith Saul Saul why persecutest thou me Act. 9. 1 4. This kind of affliction is that which the Apostle calls the afflictions of Christ but he here speaks of his personal afflictions Christ having finished all sufferings on earth ascended to that glory which he will never leave But leave it he must if he suffer again This should make â—…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh Heb. 6. 6. §. 129. Of Christs suffering in the end of the world THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus but now once c. That which is but once done is not often done This particle of opposition but is here the note of an assumption as Chap. 2. v. 6. § 50. The Apostle that lived in the end of the world useth this word now to shew that experience gave proof that Christ had not suffered before that time He addeth this exclusive particle once to make his argument the more clear for it is here to be taken exclusively as if he had said only once and no oftner Thâ—…s it is taken v. 12. § 60. This phrase in the end of the world is an explication of this particle of time now The word translated end
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
in his life time Answ. In judgement we must consider 1. Desert 2. Guilt 3. Apprehension of condemnation in the conscience of the malefactor 4. The denunciation of the sentence of condemnation Of this latter that speech is not to be taken but in regard of the desert and of the guilt he is condemned and may also be in his own conscience condemned We say of a Traytor that peremptorily refuseth the Kings pardon he is condemned already though he be not brought to the bar for tryall Object 3. If judgement be immediately upon death what need a solemne day of judgement Answ. 1. For our bodies which rest till that time 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God Rom. 2. 5. 3. For confirmation of that judgement that hath passed upon men at their death For by the sentence of the judge they know that there is no alteration thereof By this point of judgement immediatly after death to Popish errours are directly refuted 1. Their conceit of purgatory 2. Of praying for the dead Of these two see more in The whole Armour of God on Eph. 6. 18. § 39 40. §. 137. Of the certainty of judgement to come THe Apostle by inferring judgement as well as death upon Gods appointment and decree giveth us to understand that Judgement is most certain and cannot be avoided no more then death As this is true of the judgement that passeth upon the soul immediatly upon the dissolution of it from the body so also of that judgement which shall passe upon body and soul at the great and last day for as the soul is judged at death so shall body and soul be judged after the Resurrection That therefore which is said of the one may be applyed unto the other The last judgement is as sure as death Of Iudgement saith the Apostle God hath appointed a day in which he will judge the world Act. 17. 31. And to like purpose the wise man saith God shall bring every work unto judgement Eccles. 12. 14. And a must which implieth a necessity is put upon it 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch who lived in Adams time for Adam lived 930 years and Enoch was born 622 years after Adam was created so as he lived 306 years in Adams time And that prophesie which he uttered concerning Christs coming to judgement whereof the Apostle Iude maketh mention v. 14. 15. might be uttered in Adams time and from thence continued to the Apostles time for this word Maranatha is taken to be the beginning of Enoâ—…hs Prophesie 1 Cor. 16. 22. They signifie thus much Our Lord cometh It was part of that solemn denunciation of judgement which the Church made against impenitent sinners whereby they gave over such a sinner to the last judgement of Christ as if there were left no pardon for him Ever since the Apostles time this Article of Christs coming to judgement hath been held in the Church and so will be so long as there is a Christian Church on earth There is a necessity of a future judgement for a clear manifestation of the justice of God Though God be most just in all his wayes Psal. 105. 17. yet in this world is it not so evidently discerned because God in wisdom oft suffereth the wicked to prosper yea and to dominere over the righteous But then shall every one be manifested in his own proper colours and God will render to ever one according to his deeds Rom. 2. 6. Did mockers believe this they would not say where is the promise of his coming 2 Pet. 3. 4. 1. This point of judgement after death discovereth the grosse errour of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof and by the properties and effects of it we have further evidence hereof by the light of Gods word The Resurrection of the body seemed to them a strange Doctrine and when it was preached to them they mocked for it is indeed an Article of faith which cannot be demonstrated by reason but is believed because it is expresly revealed in the word See more here of Chap. 6. v. 2. § 20. 2. This cannot be but a matter of great terror to obstinate and impenitent sinâ—…s To such may be applied this caveat know thou that for all these things God will 〈◊〉 thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom â—…pious persons while here they live and whom they reject yea and persecute in his Members shall be their Judge This Judge said to the impious Priests and others who crucified him yea shall see the Son of man sitting on the right hand of power and 〈◊〉 in the Clouds of Heaven Namely to judge them Mark 14. 62. Yea one end of his comming is to execute judgement upon all that are ungodly c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that â—…all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come Act. 24. 25. And that Iudas hanged himself 〈◊〉 27. 5. And that they who beheld the lamb sitting as a judge said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne Rev. 6. 16. If any thing be of force to make men wish Balaams wish That they may 〈◊〉 death of the righteous and their last end be like theirs Numb 23. 10. this is 〈◊〉 O that it might be of force to move them to live the life of the righteous 3. This on the other side ministreth much matter of comfort to such as believe in Christ and make conscience of well ordering the whole course of their life Here 〈◊〉 this world they have many discomforts and discouragements For 1. They are subject to the same outward condition as others are Eccles. 9. 2. 2. They are in this world as sheep among wolves Matth. 10. 16. 3. Their integrity is either not seen or not regarded but depraved and scorned 4. Such is their estated in this world as the Apostle saith If in this life only we have 〈◊〉 in Christ we are of all men most miserable 1 Cor. 15. 19. But in that day they shall be pronounced blessed and accordingly they shall be forever blessed So as a full recompence shall be returned for all their sufferings here This is enough to make believers content in any estate as Paul was Phil. 4. 11. and to blesse God for taking away as Iob. did Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did Acts 12. 7. and to rejoyce in suffering shame for Christs name 〈◊〉 5. 4 1. and to sing
death is extended to the world Ioh. 1. 29. Ioh. 3. 16. and 6. 51. Answ. 1. The world doth not alwayes comprise every man under it For Christ maketh a difference betwixt them for whom he prayed and the world Ioh. 17. 9. So as they were not of the world And a difference also is made betwixt the Jewes and the world Rom. 11. 15. 2. The word world is an indefinite word and compriseth no more then mankind Therefore there is no necessity of extending it to every one It is sufficient that they to whom it is applyed be in the world and appertain thereunto and enough it is to satisfie that phrase that Christ died for such as are in the world Object 3. Christ is the propitiation for the sins of the whole world 1 Io. 2. 2. Answ. That phrase whole world is there used exclusively and that in reference to all nations even among the Gentiles who were excluded from means of Salvation before Christs time but Christ being exhibited he was offered to the whole world that is to all sorts of people Jewes and Gentiles Object 4. Christs death is extended to as many as Adams fall in these words As by the offence of one Iudgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life Rom. 5. 18. Answ. This comparison betwixt Adam and Christ is to be applyed to all the branches of each stock For as Adam is there set out as one stock from whence all man kind sprouted so Christ is another stock from whence all the elect of God do sprout That thus this comparison must be taken is evident by the benefit that is applyed to those that appertain to Christ which is justification Object 5. Christ died for such as perish thérefore he may die for all Elect and others To this purpose this Text is produced destroy not him with thy meat for whom Christ died Rom. 14. 15. and this denying the Lord that bought them 2 Pet. 2. 1. Answ. 1. The former Text is but an admonition or a caveat It is no expresse assertion 2. The other place is spoken of a meer profession by their profession they made many in charity to judge that they were bought by Christ. Object 6. If Christ dyed for all many are mocked in the offer of his death to them yea Gods Ministers are but lyars in offering that to men which belongs not to them Answ. He is not absolutely offered but to such as receive him According to this limitation Whosoever believeth in him shall not perish John 3. 16. Ministers indefinite offering of Christ is like the servants inviting to a marriage feast many that came not Matth. 22. 3. Ministers in tendring grace to such as partake not of it are no more lyars then Ionah was in denouncing judgement against those upon whom it was not executed Ionah 3. 4 c. Quest. Why is Christ offered indefinitely to all of all sorts Answ. 1. The Elect in this world are mixed with others and not known by Ministers Therefore as a means to draw the Elect the offer is general 2. By this means they that refuse grace are made inexcusable Thus this general offer tends to a clear manifestation of Gods mercy to the one and of his justice to the other Quest. How can they which refuse the offer be made in excusable seeing the grace is not intended unto them Answ. Even as Pharaoh was Exod. 5. 1 2. For they who refuse know not the counsel of God towards them whether it be intended towards them or no and their rejecting of the offer ariseth from a light esteem if not from a plain contempt of the grace that is offered They wittingly and wilfully reject the same §. 142. Of Christs conspicuous appearing A Consequence of Christs once offering himself is set down in these words unto them that look for him shall he appear c. The consequence is that he shal appear again The word translated appear is of the same verb that is translated we see Chap. 2. v. 8. § 68. It implyeth so clear a manifestation as may visibly be seen and discerned It is here used in the passive voyce and future tense as if it had been translated he shall be seen It is spoken of Christ in reference to his descent from heaven at the last and great day of judgement when he shall be seen not only of the Spirits now in heaven but of all Angels and men good and bad yea even of the damned men and devils in hell For all shall be cited before him The Spirits in heaven shall from thence accompany him Matth. 25. 31. The dead shall arise out of the places where they lie Rev. 20. 12 13. The then living shall suddainly be rapt up to meet the Lord in the Aire 1 Thes. 4. 17. The damned in hell shall also be drawn before him to hear their final woful doom solemnly and irrevocably ratified Rev. 20. 10. Hereby it appeareth that the Lord Jesus shall conspicuously manifest himself namely at the day of judgement The word of the Text doth intend as much The word translated comming 1 Thes. 3. 13. spoken of this appearance implyeth a personal presence of the Lord. There is another word used 1 Tim. 6. 14. which is translated appearing which according to the notation of the word signifieth an appearance above others such an appearance as shall shew him to be above others and so make him conspicuous to all The simple noun importeth a cleer or bright appearance This word is six times used in the New Testament and in every place applyed to the appearing here intended 2 Thes. 2. 8. 1 Tim. 6. 14. 2 Tim. 1. 10. and 4. 1 8. and 2. 13. Both these latter words that set out a personal presence and a conspicuous appearance of Christ are joyned together 2 Thes. 2. 8. and glory is added to his bright appearance thus the glorious appearing or the appearing of glory Titus 2. 14. This is that appearing whereof Enoch prophesied Iud. v. 14. And whereof Christ himself and his Apostles makes frequent mention If the manner of Christs comming be duly weighed we shall discern that it will be a most conspicuous appearing Among other evidences these are some 1. He shall descend from heaven 1 Thes. 4. 16. not as at first invisibly but visibly in his humane nature Act. 1. 11. Heaven being on high the opening of it and his comming out of it must needs be conspicuous 2. He shall come with an innumerable company of Angels attending him Matth. 24. 31. This troop must needs make him conspicuous 3. There shal be then a loud shril sound of an Arch-Angel which shall pierce thorow all corners of the world yea even to the deph of the earth and of the Sea and of hell it self which not only the then living but the dead also shall hear for it
removed from their former Teacher Gal. 1. 6. Or from one place to another as the Patriarchs were carried out of Egypt into Sichem Act. 7. 16. Here it implyeth both For 〈◊〉 was translated from Earth to Heaven and the mortality of his body was translated into immortality For this end of his translation is thus expressed 〈◊〉 he should not see death The translation here meant was both in body and soul from Earth into Heaven Such a translation as Eliah's was 2 King 2. 11. The distinct manner of translating Enoch is not so punctually set down as that of Eliah's 2 King 2. 11. We read of Christ that he also was taken up body and soul into Heaven but it was after his death and resurrection wherein his ascension differed from the translation of these two Acts 1. 9. These two Enoch and Eliah are the onely instances that have been given of Gods extraordinary power in this kind since the beginning of the world Papists have fabulously recorded much of the assumption of the Virgin Mary but without all warrant Those two before mentioned were before Christs time and that they might be special evidences of the bodies fruition of eternal life together with the soul in Heaven Enoch was in the first age of the world before there was distinction of Iew and Gentile and so an instance of the glorification of body and soul to the whole world To assure them the more thereof while he was on earth he prophesied of the Lords coming to judgement Iude v. 14. Eliah was in that age wherein the partition wall stood between the Jew and Gentile So as he was a special instance thereof to the Church of Israel Christs ascension was yet a more pregnant proof thereof and that to all Nations to the end of the world For as he was seen in his body animated by his soul to ascend into Heaven so after his ascension was he seen in that body to be in Heaven by Stephen Acts 7. 56. And by Paul Act. 22. 14 17. There shall be at the moment of Christs coming to judgement a like but a more universal rapture for all then living shall with their bodies and souls united be rapt up to the judgement seat of Christ. We shall be changed saith the Apostle 1 Cor. 15. 52. changed both in our place and in our condition as Enoch was §. 18. Of Enoch's not seeing death THE translation of Enoch is much amplified by this end thereof that he should not see death This phrase not see death is an Hebraism Death thereby is resembled to an Enemy not seeing to an absolute freedome He should be so far from being taken and seized upon by death as he should not see death death should not come near him Thus it is said of those that have nothing to do with the Kingdome of God they cannot see the Kingdome of God Joh. 3. 3. To clear this a little further Christ useth these two phrases shall never see death shall never tast of death Joh. 8. 51. 52. at the same time as setting forth one and the same thing one expounding the other Not to tast of a thing is to have nothing at all to do with it To â—…ast is the least degree of participation Because that no other but onely those which have been mentioned shall be free from death for it is appointed unto men once to dye Heb. 9. 27. it is said What man is he that liveth and shall 〈◊〉 see death into whose sight death shall not come and seize upon him Psal. 89. 48. The Psalmist excludeth all men except before excepted from the privilege of not seeing death so as it was a singular and an especial prerogative As an evidence that Enoch was taken away in his very body so as his soul onely was not translated and his body left on earth for that had been to be dead but that his body also was translated whereby he was freed from death it is here added that he was not found The Hebrew thus expresseth it and he was not This phrase it put for such as are missing and can hard y if at all be had again being either on earth kept from one as Simeon was in Egypt kept fast from his Father or by death taken away as Iacob supposed Ioseph to be Gen. 42. 36. The LXX interpret that phrase He was not thus He was not found Whom the Apostle followeth well knowing that it fully expresseth the sense of the text For it is probable that they who lived with Enoch missing him did search for him as the Children of the Prophets did for Eliah after he was taken into Heaven 2 King 2. 17. This phrase then sheweth that he was no more on earth nor ever shall be If the living cannot be found amongst the dead Luk. 24. 5. much less can Saints glorified in Heaven be found here on Earth This among other arguments doth clearly disprove the Popish conceit about Enoch and Elias their reservation in the earthly Paradise and their being the two Witnesses that shall oppose Antichrist and be slain Because that which is related of Enoch is extraordinary the Apostle renders such a reason thereof as is enough to stop the mouth of any gainsayer and to work credence in those who bear any respect to God The reason is thus expressed because God had translated him This word translated is the same verb that was before used in this verse and to be taken in the same sense He was translated from a mortal condition to an immortal and from place to place even from Earth to Heaven The Hebrew word used in this point signifieth to take and it is frequently used of taking a person or a thing to ones self as Isaac took Rebekah Gen. 25. 20. Now it was God that thus translated him and took him to himself for God hath power to preserve from death whom he will and to settle any man where he will He hath not tyed himself to those bounds wherewith he hath limited his Creatures Enoch by faith in God was translated and we by faith do understand that he was translated §. 19. Of Enoch's pleasing God AS the Apostle rendred the reason of Enoch's translation to rest in God who translated him so he further renders the reason why God translated him namely because he had pleased God The causal particle FOR demonstrateth as much This is further manifested by the order of setting down this point in this phrase before his translation This noun translation is derived from the same verb that was used twice before It is also used before Chap. 7. v. 12. § 67. Before this act of God Enoch did that which moved God to translate him So much is here expresly set down in the reference of this preposition before and implyed by the verb of the time past had pleased So as in his life time before he received any recompence he did that which was acceptable
Angell and a Devill There was as great a disparity betwixt the persons offered Iesus and Isaac Isaac was a meer man a sinfull man a man that deserved death death was a debt once to be paid Heb. 9. 27. But Jesus was true God Rom. 9. 5. He was God manifest in the flesh 1 Tim. 3. 16. He was perfectly pure and that as God 1 Iohn 1. 15. and as Man also Heb. 7. 26. he was no wayes guilty of death in himself nor subject to death further than he voluntarily subjected himself Iohn 10. 18. Isaac was indeed a begotten son but begotten of man and part of his substance Jesus was the onely begotten of God the same in substance with the Father Iohn 10. 30. Isaac was a beloved son whom his father loved Gen. 22. 1. Iesus was infinitly more beloved and that of God Matth. 17. 5. Isaac was a child of joy of Iesus when he came into the world an Angell thus saith Behold I bring you good tidings of great joy which shall be to all people and thereupon a multitude of heavenly host thus praised God Glory to God in the highest c. Luk. 2. 10 14. Isaac was a child of blessing But why even because Iesus was of his seed Gal. 3. 16. Iesus is he in whom truly and properly Abraham himself Isaac and all others are blessed Most of the excellencies of Isaac consist in this that he was a type of Iesus but Iesus is the truth of all types and the truth far surpasseth the types 2. The motive which put on God to offer up his Son went far beyond that wherewith Abraham was moved to offer up his Son Abraham was tried he was tried by an express charge from God Gen. 22. 2. He might not therefore forbear to do it it was a bounden duty necessity lay upon him he had sinned if he had refused it But there was no such motive to put on God to offer his Son he was under no such command it was his own good pleasure and superabundant love that moved him Iohn 3. 16. Besides Abraham might expect approbation and remuneration from God From whom could God expect any recompence 3. There was as great a difference in the manner of the one and the others offering his Son Abraham laid the wood to burn the sacrifice on Isaac to be sacrificed The Cross whereon Christ was to be crucified was laid on Jesus Iohn 19. 17. Isaac was bound to be laid on the Altar but Jesus was nailed to the Cross Iohn 20. 25. Isaac was offered up only in his Fathers intent and purpose but Iesus was actually and really offered up If Isaac had been offered up it would have been but a speedy death but Iesus was put to a torturing and cursed death Gal. 3. 13. What tongue can utter what heart can conceive the bitterness of the agony whereunto Iesus was brought He was a surety for sinners and as a surety having all the sins of all the Elect laid on him he was offered up 4. The benefit of the oblation of the one and of the other doe differ as much as the other points The benefit of Isaac's being offered was a proof of the Fathers obedience to God and of the Sons patience These were indeed very acceptable to God and they were abundantly rewarded by him Gen. 22 12 16 17. But by the offering up of Jesus an attonement is made for sin Gods wrath is pacified his Justice satisfied his favour procured and he that had the power of death the Devill vanquished the Law as an inditement against us cancelled the curse thereof removed we freed from damnation and made heirs of eternal salvation Nothing that ever was done in the world gives such cause of admiration There never was nor can be the like matter of gratulation The offering up of Iesus is the onely true ground of all consolation This is such a pattern of imitation as cannot possibly be paralled Of all things it most confirms this main point Nothing is to be held too deer for God §. 95. Of Isaac's yielding to be offered up THere are about this offering up of Isaac sundry circumstances which do much set out Isaac's patience in yielding to be offered up 1. His age Some say that this was in the thirty seventh year of his age That was the year of Sarah's death for Sarah was ninety years old when Isaac was born and an hundred and seven and twenty when she dyed Others in the five and twentieth others in the fifteenth year of his age There are no certain proofs for any of these but this is certain that he was of a good growth and strength in that he could carry up hill such a burchen of wood as was enough to have burnt him to ashes Gen. 22. 6. 2. The age of his Father who was an hundred year old when Isaac was born Gen. 21. 5. So as he must at this time be much above an hundred years 3. The solitariness of these two who were alone and no body with them for Abraham left the company that came with him and his Son below the hill and that afar off Gen. 22. 4 5. Thus there was none at all to assist Abrahams in doing what he was about 4. Abraham bound Isaac and laid him on the Altar upon the wood Gen. 22. 9. This could not be without Isaac's voluntary submitting of himself for he was strong enough to have resisted his old Father and to have kept himself from being a sacrifice But it is more than probable that when they came to the place where Isaac was to be offered up Abraham made him acquainted with Gods charge for no other motive could have made him yield himself so far as he did Had it not been for that charge Prudence Piety Justice Charity Humanity and other like vertues had moved him not only to disswade but also to hinder his Father from such an unnatural act That therefore which moved the Father to attempt such a fact moved also the Son to yield unto it which was Gods charge Hereby it appeareth that what God will must be endured It is the Lord let him do what seemeth him good 1 Sam 3. 18. Let the Lord do to me as seemeth good to him 2 Sam. 15. 26. In this the pattern of Christ goes beyond all others who in his bitter agony said to his Father Not as I will but as thou wilt Matth. 26. 39. This giveth instance of the extent of that obedience which we owe unto God which is not only readily to do what he requireth but also patiently to endure what his pleasure is to call us unto God hath a greater power over us than the Potter over the clay Isa. 64. 8. But the Potter may order the clay as it pleaseth him Ier. 18. 4 5 6. The Lord may beat may bruise may break us after his own pleasure No man may open his mouth against God Rom. 9. 20 21. But such
Blessed Hereof see § 105. The parties whom he blessed were not his immediate sons but his sons sons 〈◊〉 sons of Ioseph for Ioseph was his youngest son save one so as Iacob was a Good-father to these whom he is here said to bless Hereby we are given to unâ—… that Grand-fathers ought to bear such respect to their Childrens Chilâ—… as to their own The like is noted of a Grand-mother For Naomi took the 〈◊〉 of her daughter in law and laid it in her bosome c. Ruth 4. 16. Grandfathers are as Fathers In the right line there are no degrees If Adam 〈◊〉 now living he should so far as he was able take care of the whole world 〈◊〉 did of Cain and Abel 1. This instructeth us in the extent of a Grand-fathers duty 2. This directeth children to manifest a Childlike affection to their Grandfathers and Grand-mothers and that by reverence obedience all manner of 〈◊〉 and recompence also In setting down the persons blessed the Apostle useth an indefinite particle which signifieth Every one which may intend many sons But because the 〈◊〉 maketh mention onely of two Ephraim and Manasseh Gen. 48. 20. 〈◊〉 translators for perspicuity sake have translated it both It is probable that at 〈◊〉 time he had but these two sons Other sons that he should have after these 〈◊〉 a kinde of generall blessing Gen. 48. 6. These two here intended were Ephraim and Manasseh Ephraim was the 〈◊〉 but purposely named before his elder brother Manasseh because God 〈◊〉 more honor to him See v. 4. § 11. Ephraim according to the derivation of the word signifieth fruitfull This 〈◊〉 Ioseph himself rendreth of that name that God had caused him to be fruitâ—… in the land of his affliction Gen. 41. 52. That name might also be given by 〈◊〉 Prophetical spirit for he proved the most fruitfull of all Iacob's sons the 〈◊〉 of Ephraim was the greatest Tribe Ephraim is of the dual number be 〈◊〉 Ioseph then had two sons Manasseh signifieth forgetfull That name was given by the father in meâ—… of that advancement whereunto God had brought him and thereby made 〈◊〉 forget all his toil c. Gen. 41. 51. These two were by this blessing made heads of two distinct Tribes whereby 〈◊〉 to pass that Ioseph had two portions which was the priviledge of the 〈◊〉 son 2 Chron. 5. 1. For Ioseph was the eldest son by whom Iacob first and 〈◊〉 loved and who was his truest wife Though Manasseh and Ephraim were the two particular persons blessed yet they are not expressed by their own names but by that relation which they had 〈◊〉 their Father and thus stiled the sons of Ioseph Ioseph is here 〈◊〉 1. For honours sake for it was an honour to Ioseph to have two sons blessed is two distinct heads of several Tribes which honour none of the brethren of Ioseph had 2. To shew a ground of that blessing which was because they were the sons of Ioseph Hereby God would manifest that his goodness extends it self to the children of belivers Ioseph was a believer possessed with a true fear of God who by no tryalls could be drawn from his God Therefore though he might seem to be cast out of the Church yet is he preserved as an head and stock thereof among others and his children though born of a woman that was a stranger and in a strange land are here naturalized by Iacob and made free Denisons of the Church yea stocks out of which the Church should sprout Thus said God to Abraham I am thy God and the God of thy seed Gen. 17. 7. And an Apostle saith to believing Christians The promise is unto you and to your children Acts 2. 39. §. 112. Of taking care of posterity at the time of our death THe time of Iacob's blessing the sons of Ioseph is here said to be when he was a dying Of the composition and meaning of the word translated dying See Chap. 7. v. 8. § 51. The participle here used implieth not only the moment of giving up the Ghost but also the neer approach of death manifested by old age sickness or any other like occasion This circumstance of the time here noted sheweth that the time of a mans departing out of this world is a seasonable time to think of posterity and to doe what lieth in his power for their good In the history it is said that the time drew nigh that Israel must dye and again it was told Ioseph that his Father was sick Gen. 47. 29. and 48. 1. when Iacob took order about matters after his death so Isaac when he intended to bless his sons thus saith Behold now I am old I know not the day of my death Gen 27. 2. When God had told Moses that he should be gathered to his people then Moses thought of a successor Numb 27. 13 16. Yea Moses himself rendred this reason concerning his Declaration of the future estate of Israel that he was an hundred and twenty years old and could no more goe out and come in among them Deut. 31. 2. This reason Ioshua rendred on the like occasion I am old and stricken in age Josh. 23. 2. At such a time God appointed such a duty to Hezekiah 2 King 20. 1. Yea Christ himself when he was upon the Cross takes care for his Mother Iohn 19. 27. So Peter at such a time manifesteth his care of the Churches 2 Pet. 1. 14. and other Apostles 1. The duty it self of taking care for posterity is an evidence of a holy zeal of Gods glory and of true love to his Church in that it contenteth us not to promote the one and the other in ourselves or in our own time but also endeavour to have it done by others after our time 2. The time of ones death is in this respect the fittest because if that time be let slip there remains no time after it for us to do any thing There is no work nor device nor knowledge nor wisdom in the grave Eccles. 9. 10. When the night cometh no man can work John 9. 4. 3. The time of a mans departure is the most seasonable time because the words of a dying man make the deeper impression 1. How many are there who as if the world were onely for themselves take no care for their posterity They neither care to instruct nor to direct nor to pray in reference to future times nor to make their will About making a will See chap. 9. v. 16. § 94. See also Domestick duties Treat 6. Of Parents § 62. 2. A generall instruction may be here raised for all who are mortal and ought to learn to dye daily daily to testify a care of posterity by instruction exhortation encouragement in good things admonitions against evill and predictions of such things as we have good ground before hand to make known See § 119. §. 113. Of Jacobs worshipping upon his staff ANother effect of
of his Brethren and so hated as they could not give him a good word and that not for any desert of his but because his Father loved him even deservedly Gen. 37. 4. 2. He coming to enquire of the wellfare of his Brethren they upon the first 〈◊〉 of him conspire to slay him but being kept from that unnatural fratriâ—… by the eldest among them they strip him and cast him into a pit where when he had lien some while they take him up and sell him to strange Merchants 〈◊〉 a slave Gen. 37. 23 24 28. Psal. 105. 17. 3. He was brought into Egypt by the foresaid Merchants and there sold to 〈◊〉 Captain of the guard Gen. 39. 4. 4. In his Masters house he was impudently tempted by his Mistress 5. He was falsly accused and maliciously slandered by her that tempted 〈◊〉 6. He was unjustly cast into prison Gen. 39. 7. c. 7. In prison they so manacled and fettered him as they hurt his feet with 〈◊〉 fetters Psal. 105. 18. 8. The kindness that he shew'd to a fellow-prisoner whom he desired to reâ—… him was forgotten Gen. 40. 23. 9. He was kept all his life after he was once sold out of the visible Church 〈◊〉 was his Fathers family in a strange land where he had his wife and 〈◊〉 he died and where his bones remained for a long while Gen. 50. 26. Who may think himself free fnom trialls when as such a man as Ioseph had 〈◊〉 trialls as he had §. 117. Of the Graces that were in Joseph THe Graces wherewith Ioseph was endowed were many and excellent such as these that foâ—…low 1. Faith This is here in special commended 2. Fear of God Tâ—…is he himself doth profesâ—… of himself Gen. 42. 18. 3. Faithfulness This was manifested in all his relations as 1. To God by declaring that which God had made known to him in dreams Gen. 37. 5. 2. To his Father by â—…ringing to him the evill report of his Brethren 3. To his Master who trusted him over all he had Gen. 39. 6. 4. To his Mistâ—…ess in disswading her from unfaithfulness Gen. 39. 8. 5. To the King For what he did was to the Kings emolument Gen. 47. 20. 4. Chastity which was brought to a through proof Gen. 39. 10. 5. Sincerity He câ—…uld not in secret be brought to sin Gen. 39. 11. 6. Patience under Crosses Psal. 105. 18 19. 7. Bearing with wrongs Gen. 50. 21. 8. Forgiving 〈◊〉 Gen. 50. 17 19. 9. Overcoming evill with goodness Gen. 42. 25. and 50. 21. 10. Wisdom in ordering his affaires This was manifested 1. In his Masters house Gen. 39. 4. 2. In the prison Gen. 39. 22. 3. In the Kingdom Gen. 41. 39. and 47. 14. 11. Providence against future wants Gen. 41. 48. 12. Bowells of compassion Gen. 42. 24. and 43. 30. 13. Reverence to his Father and that when he was advanced to outward digâ—…itie above his Father Gen. 46. 29. and 48. 12. 14. Obedience to his Father Gen. 37. 14 15. and 47. 31. 15. Recompence to his Father and that 1. While his father lived Gen. 47. 12. 2. When he was dead Gen. 50. 2. 16. Care of posterity and that 1. In reference to his own Children Gen. 48. 1. c. 2. In reference to his Brethren and their Children Gen. 50. 24. Joseph may be a pattern for Servants Children Brethren Subjects Governours Prisoners Exiles such as are unduly slandered and wronged yea and for all Saints §. 118. Of Joseph's prerogatives THe prerogatives wherewith Ioseph was honoured and blessed were these following 1. His comely feature Gen. 39. 6. 2. His Fathers love Gen. 37. 3. 3. His birthright 2 Chron. 5. 1 2. 4. Gods blessing on his affairs Gen. 39. 2 23. 5. The favour of all that were over him Gen. 39. 4 21. and 41. 38. 6. An extraordinary divine spirit Gen. 37. 6. c. and 40. 8. and 41. 25. 7. High honour even next to the King Gen. 41. 40. 8. Ability and opportunity of doing good Gen. 41. 57. 9. A reservation of his own and Childrens right to the Church of God though he lived most of his dayes in strange land where he was a prime Governour and where his Children were born and brought up Psal. 48. 6. 10. A reputation to be as his father Iacob and other his forefathers a stock and head of the Church the members whereof are stiled the Sons of Iacob and Ioseph Psal. 77. 15. 11. A numerous progenie Gen. 49. 22. Two Tribes issued from him and one of them namely Ephraim was more numerous than most of the other 12. The many years that he lived which were an hundred and ten Genes 50. 22. 13. An honorable laying him in a coâ—…fin wherein he continued hundreds of years Gen. 50. 26. 14. The carrying of his bones in the aforefaid cosfin with the Israelites when they were delivered out of Egypt Exod. 13. 19. 15. His buriall in that part of Canaan which by lot fell to Ephraim and became the inheritance of the Children of Ioseph In these prerogatives of Ioseph we have an instance of the providence and bounty of God towards such as fear him §. 119. Of savoury speeches of dying men THe first point of the commendation of Ioseph's faith is about the Time of shewing it forth thus expressed when he died or dying In the Greek another word is used than was in the former verse translated when he was a dying but of the same signification both of them are participles of the same tense The root from whence this word cometh signifieth and end for Death puts an end to our life here in this world The negative is used of that which never shall have end as their worm dieth not Matth. 9. 44. It here intendeth the very same thing that was implyed of Ioseph's father in this phrase when he was a dying The phrase in this Text hath reference to that which Ioseph himself said Gen. 50. 24. I dye or I am dying This Ioseph saith in regard of his age being an hundred and ten years old and in regard of the weakness of his body and some sickness that befell him and readiness of his minde to yeeld to the good pleasure of God Having apparent signes of the neer approach of his departure he used that phrase to move them the rather to attend to that which he should say unto them for the words of a dying man use most to be heeded The prefaces which dying men have used give good proof to the point Read for this purpose Gen. 49. 〈◊〉 Deut. 32. 1. Iosh. 24. 1 2. 1 Sam. 12. 3. 2 Sam. 23. 1. 1 Kings 2. 〈◊〉 3. 〈◊〉 the speeches of understanding and wise men use to be most pertinent 〈◊〉 hearty most impartial and most profitable Then they consider what lesâ—… are fiâ—…est to be remembred after death 1. As this is commended in others of former times so it ought to be our care in our dayes to consider
through outward afflictions They who deny that he suffered in Soul and apply all his inward Agonies to externall causes come too neer an undue charging of Christ with overmuch discontent His not opening of his mouth and the resemblance of him to a sheep Isa. 53. 7. give evidence of his meek and quiet Spirit 3. In relation to his enemies Christs patience was manifested 1. By his continuing to do all the good he could to them notwithstanding their continuall seeking to do all the evill they could to him For 1. He continued to instruct them 2. He miraculously helped them according to their needs 3. He forbad his Disciples to strike them 4. He healed the wound that was rashly made by one of his Disciples Luk. 22. 49 51. 5. He prayed for them 6. He excused them by their ignorance Luk. 23. 3â—… Christs constancy under his sufferings was manifested 1. By his invincible resolution to endure the uttermost He so set himself thereto as he would not be kept from it Luk. 9. 51. and 12. 50. Matth. 16. 22 23. 2. By his continuing to do the things which occasioned his sufferings and that was to discover the superstition hypocrisie pride ambition and other corruptions of Priests Scribes Pharisees and others among the Jewes This he did not long before his death Matth. 23. 3 c. 3. By resisting unto bloodâ—… that is as long as he could suffer in this world 4. By finishing and accomplishing all that was to be endured as is evident by this phrase It is finished Joh. 19. 30. 1. Christs enduring the Crosse is a motive to us to endure that Crosse which God shall lay upon us for shall not we be willing to do what Christ did 2. Christs manner of enduring the Crosse affordeth a good direction for well bearing our crosses Therefore we ought duly to observe the severall circumstances of his enduring §. 19. Of the shame whereunto Christ was put ONe thing which moved Christ to set joy before him was the Crosse which he endured The other was shame Of the notation of the Greek word translated shame see Chap. 2. v. 11. § 108. Shame properly taken is a disturbed passion upon conceit of disgrace But here it is metonymically taken for that which causeth shame namely reproach or disgrace the effect being put for the cause So it is used Phil. 3. 19. Their glory iâ—… their shame that is in that which should make them ashamed they glory Thus here Christ with a kind of scorn passed by those reproaches which ordinarily cause shame This joyned with the Crosse sheweth that the Crosse useth to be accompanyed with shame that is with such reproaches and disgraces as are enough to work shamâ—… This might be exemplified in sundry sufferings of Saints but we will exemplifie it only in the examples of Christ who was put to as great shame as ever any Shame was laid on him by words and deeds By words in these particulars 1. By upbraiding to him his country Ioh. 7. 52. and his kindred and his education Mark 6. 3. 2. By casting his company into his teeth and therewith slandering him Matth. 9. 1â—… and 1â—… 19. 3. By cavilling at his doctrine Ioh. 7. 12. Matth. 5. 17. 4. By blaspheming his miracles Matth. 12. 24. 5. By slandering his whole life Iohn 9. 24. At his death the flood-gates of shame were opened against him 1. Iudas in scorn saith to him Haile Master Matth. 26. 49. 2. False witnesses charge him with false crimes Matth. 26. 60. Luk. 23. 2. 3. They accuse him of blasphemy Matth. 26. 65. 4. They blind-folded him and bid him prophecy who smote him Luk. 22. 64. 5. In scorn they say Haile King of the Iewes Matth. 27. 29. 6. One of the theeves that were crucified with him reviled him Luk. 23. 39. 7. When he was on the Crosse they bid him in derision come down Matth. 26. 41. 8. Passers by reproach him Matth. 26. 39. 9. When in the bitternesse of his agony he cried Eli Eli mockingly they replied He calleth for Elias Let Elias come and save him Matth. 26. 46 c. By deeds they put him to shame in these particulars 1. They lay hold on him as if he had been beside himself Mark 3. 21. 2. They send Officers as a malefactor to apprehend him Ioh. 7. 32. 3. They bind him as a theef when they had taken him Ioh. 18. 12. 4. The Priests men blindfold him spit in his face and buffet him Luk. 22. 64. Matth. 26. 67. 5. They preferred Barrabas a Murâ—…herer before him Matth. 27. 21. 6. Herod with his men in scorn array him with white Luk. 23. 11. 7. Pilats Souldiers strip him array him in Purple plat a Crown of Thornes on his head put a reed as a Scepter into his hand bow their knees to him as to a King but all in derision Matth. 27. 28. 8. For the greater disgrace they made him bare his own Crosse Ioh. 19. 17. 9. They put him to a shamefull death in a disgracefull place betwixt two theeves at a solemn time when all sorts assembled to Ierusalem Matth. 27. 33 c. 10. They nod their heads in mockage of him when he was on the Crosse Matth. 27. 39. 11. They give him in derision vinegar and gall to drink Matth. 27. 34 48. 12. They cause his Sepulcher to be sealed and watched as if he had been a seducer Matth. 27. 63. 13. To conceal the power of his resurrection they give it out that his Disciples stole him away Matth. 28. 13. Never was such shame laid on any and that by all of all sorts Great Mean Young Old Priest People Rulers Subjects Countrymen Strangers §. 20. Of the aggravation of Christs shame THere are three circumstances which much aggravate the shame whereunto Christ was put 1. The eminency of his person 2. The integrity of his life 3. The goodnesse of his disposition 1. To lay shame upon a Noble man an honourable person a great officer is counted Scandalum magnatum and maketh one liable to an heavy censure To lay it on a King is little lesse then treason Who in eminency of place or calling to be compared to Christ Did ever any in nobility in high and excellent offices or in any other kind of greatnesse excell him 2. To lay shame on an innocent person who hath no way deserved any blame is a monstrous defamation David doth oft aggravate the wrong which in this case was done unto him Psal. 69. 4. and 109. 3. But who is to be compared unto Christ in innocency and integrity He was holy harmlesse and undefiled 3. To lay shame upon a good man such an one that might win all of all sorts to speak well of him is an exceeding shamefull thing More then barbarous inhumanity David doth also much aggravate the undue shame that was laid on him by this circumstance Psal. 38. 20. and 109. 4 5. In goodnesse Christ exceeded all Never did any more good Never did any
because he is stiled the Lord. But though this be not excluded yet so generall a phrase is not to be restrained to one particular For in a larger extent the Lord may in some measure bee seen with both the eyes of the Soul Understanding and faith in this world and the world to come In this world The Lord is seen in his holy ordinances as his word and Sacraments Prayer and praising him in which being duly performed the soul is as it were wrapt out of the body and presented before God contemplating him Yea further in this world the Lord is seen by an experimentall knowledge of hiâ—… grace and favour to believers and by an assured faith and confidence which is so clear and evident as if they did see Gods face That which is seen to the eyes of the body cannot be more sure In the world to come the Lord is seen by an apprehension and sensible fruition of Gods glory and favour so far as the creature is capable of §. 78. Of the honor and benefits of seeing God THe foresaid point of seeing God giveth evidence of the great and good respect which God beareth to man though God be invisible incomprehensible yet he is pleased to afford means whereby man may see him Among the Persians and other Heathen it was accounted an high honour to be admitted to see the Kings face Hest. 1. 14. and 5. 2. But what was that to the seeing of the Lord of heaven and earth It is one branch of that which the Apostle stileth a great mystery that God was seen of Angels 1 Tim. 3. 16. What is it then to be seen of sons of men Moses desired this as an especiall evidence of Gods favour Exod. 33. 18. and Iacâ—…b as a testimony of his high account thereof and as a memoriall to all posterity of that favour named the place where he saw God Peniel that is the face of God Gen. 32. 30. This honour and favour have all true believers This honour is the greater in regard of the many benefits which flow from thence both in this life and the life to come In this world sight of God 1. Makes men fearfull of sin and that not only in the sight of men but also in secret where they see God Gen. 39. 9. Herein lieth a main difference betwixt the unholy and holy God seeth them both but the unholy see not God as the holy do 2. It maketh men carefull to please God instance Enoch Gen. 5. 24. Heb. 11. 5. 3. It imboldneth against all that man can do and maketh Saints endure any thing Heb. 11. 27. For by seeing God they are assured to have sufficient assistance and seasonable deliverance 4. It much encourageth and comforteth even in death it self witnesse the case of Stephen Act. 7. 55 56. 5. It assureth us of a blessed resurrection In the world to come that sight which Saints shall have of God will possesse and fill their souls with all the content joy and delight that possible can be Psal. 16. 11. and 17. 15. It is therefore stiled a beatificall vision The sweetnesse the fullnesse the hapinesse thereof no tongue can expresse no heart can conceive The souls of the glorified Saints are ravished therewith This is it whereof most truely it may be said Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. §. 79. Of holinesse as a qualification of them that see God THe aforesaid honour of seeing God is not common to every one It is proper to holy ones Christ himself termeth those that were made partakers of this honour pure in heart Matth. 5. 8. which is all one as holy All who in Scripture are noted to see God as Iacob Gen. 32. 30. Moses Exod. 33. 23. Isa. 6. 5. Ezek. 1 29. Dan. 7. 9. and 10. 5 c. God himself is holy This they who best know God do with much earnestnesse professe Isa. 6. 7. Rev. 4. 8. I will not deny but that this trebling of the word â—…oly 〈◊〉 â—…oly may have reference to the three Persons yet withall and that most especially to the infinite excellency of Gods holinesse Now nothing makes us so like to God as holinesse Nothing makes us so amiable in his sight and so pleasing unto him as holinesse This therefore must needs be an especiall means to move God to afford us accesse to himself to come into his presence and to behold his face Hesters beauty pleased Ahashuerah therefore she had accesse to him Hest. 5. 6. No beauty no deckings can make any Woman so gracious in mans eyes as holinesse makes Saints in Gods 1. This doth much amplifie the benefit of holinesse Whereof see Chap. 1. v. 1. § 2. This is a good incitation to labour after holinesse even because it is the means of seeing God Hereof see more Chap. 3. v. 1. § The greater care ought to be taken hereabouts because of the absolute necessity thereof This is two waies set down in my text and that by two negatives The first denies the thing Without holinesse God cannot be seen The second denies the persons No man of what rank and degree soever he be can without holinesse see God There are in the Greek these three negatives not without no man Of the emphasis see Chap. 13. v. 5. § It is said concerning heaven that there shall in no wise enter into it any thing that defileth Rev. 21. 27. but unholy ones defile This the Apostle referreth to the judgment and conscience of men themselves thus Know ye not that the unrighteous shall not inherit the kingdome of God 1 Cor. 6. 9. There is such an infinite distance betwixt the holy God and unholy men so as these can no way come to see him 1. This manifesteth an absolute necessity of holinesse It is as necessary as to see God but in the sight of God consisteth our happinesse A man were better not be thâ—…n not be happy 2. This manifesteth the great damage which unholy persons bring to themselves they deprive themselves of that which is most to be desired even of seeing God Without this we can have no experimental comfort in Gods gracious presence no sound confidence in his mercy or in any thing to be done by him for our good yea all hope of future communion with God in coelestiall glory is taken away And is this all were it all it were enough and too much But from this deprivation of â—…eeing God followeth in this world horror and terror of conscience and a certain fearfull looking for of judgement Heb. 10. 27. And in the world to come torture and torment endlesse and easelesse mercilesse and remedilesse The schooles raise a dispute about the privation of the beatificall vision and subjection to hellish torment whether of them be the greater vengeance But that dispute is in this place needlesse in that
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.
and fine linen and fared sumptnously every day yet refused to feed Lazarus with the crums that fell from his table Luk. 16. 19 c. These may be counted pound prodigall and penny covetous §. 53. Of the hainousnesse of Covetousnesse THere are many circumstances concerning covetousnesse which do much aggravate the hainousnesse thereof For 1. It is a deceiving sinne It blinds the understanding and corrupts the judgement in a main point of happinesse For the covetous man maketh gold his hope and fine gold his confidence Job 31. 24. This is further manifest by the titles that are usually given to it as substance and goods They who get much wealth are said to be made for ever and they who lose much to be undone for ever The rich man when his corn exceedingly encreased thus saith to his soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry Luk. 12. 19. Upon this conceit of happinesse wealth so stealeth away a mans heart and so inflames his affections as he maketh it his god Justly therefore is a covetous person called an Idolater Eph. 5. 5. And covetousnesse Idolatry Col. 3. 5. 2. It is an unsatiable sinne He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase Eccl. 5. 10. In this respect covetousnesse is like a dropsie which increaseth thirst by much drinking and like a fire which by addition of fuel is the more fierce The desire of a covetous man ariseth from abundance and in that respect is unnaturall For nature is satisfied with sufficiency Hunger and thirst cease when a man hath eaten and drunk that which is sufficient 3. It is a gawling sinne It works a continuall vexation and takes away all the comforts of this life The Apostle saith that they which covet after money pierce themselves thorow with many sorrows 1 Tim. 6. 10. There is a threefold wo that accompanieth covetousnesse 1. A wo of labour and toyl in getting wealth 2. A wo of care and trouble in keeping it 3. A wo of grief and anguish in parting with it Nothing makes death more unwelcome then a covetous desire of the things of this world 4. It is an ensnaring sinne They that will be rich fall into temptation and a snare 1 Tim. 6. 9. Wealth as it is a bait to allure men to snap thereat so it is a snare fast to hold them and a hook to pull them down to perdition How hardly shall they that have riches enter into the Kingdom of God Mark 10. 23. This snare kept the farmers from the wedding feast Luk. 14 18 19. It keeps many from the word yea it steals away the heart of those that come to the Word For their heart 〈◊〉 after their covetousnesse Ezek. 33. 31. 5. It is a mother sinne The love of mony is the root of all evil 1 Tim. 6. 10. Fitly therefore doth the Prophet thus style it evil covetousnesse Hab. 2. 9. There is no evil which a covetous man will forbear His covetousnesse puts him on to all evil It is a root of impiety It draws the heart from God so as there can be no true love nor fear of God in a covetous heart It makes a man be of that Religion which is professed in the place where he liveth though it be palpable idolatry A covetous man can swallow all manner of Oaths yea and perjury it self For gain he will profane the Sabbath It makes inferiours purloyn from their superiours and superiours to neglect their inferiours It is a cause of much rebellion of many â—…reasons murders thefts roberies deceit lying false witnesse breach of promise and what not 6. It is a growing sinne The longer men live in the world the more covetous they use to be after the world Old men are commonly the most covetous Herein it differeth from other violent sinnes which by age abate in their violence 7. It is a devouring sinne The deceitfulnesse of riches choak the word Matth. 13. 22. Covetousnesse is like Pharaohs lean kine which did eat up the fat kine and when they had eaten them up it could not be known that they had eaten them but they were still as ill-favoured as at the beginning Gen. 41. 20 21. 8. It is a crying sinne The cries of them which are oppressed by covetous persons enter into the ears of the Lord. Hereupon an Apostle bids them weep and houl Jam. 5. 1 c. Covetousnesse causeth a curse from man and God He that withholdeth corn as the covetous man will when he can the people shall curse him As for Gods curse the wrath of God cometh upon men because of these things Eph. 5. 5 6. The Apostle reckoneth covetous persons among those that shall not inherit the Kingdom of God 1 Cor. 6. 10. §. 54. Of Remedies against Covetousnesse FOr preventing or redressing Covetousnesse these rules following are to be observed 1. The judgement must rightly be informed in these two points 1. In the nature of true happinesse 2. In the vanity and deceitfulnesse of riches Many Learned men want this point of understanding It is the blindnesse of a mans minde that maketh him place a kind of happinesse in the things of this world whereby he is brought even to doat upon them If therefore we shall be rightly instructed that happinesse consisteth in matters of another kind then this world affords and that the things of this world are so vain as they can afford no solid comfort to a man especially in spirituall distresse and so uncertain as they may suddenly be taken away from men or men from them surely their immoderate desire of riches could not be but much allaied He that said There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Psal. 4. 6. well discerned the difference betwixt earthly and heavenly blessings So did he who said Riches profit not in the day of wrath but righteousnesse delivereth from death Pro. 11. 4. 2. The will and heart of man must follow the judgement well informed and raise themselves up to that sphear where true happinesse resteth Set your affection on things above not on things on the earth Col. 3. 2. This will keep the heart from doting on things below For where your treasure is there will your heart be also Matth. 6. 21. A beast which is feeding in fair and fresh pasture will not stray into a bare and barren heath much lesse will an understanding man that findes the sweetnesse of spirituall and heavenly blessings dote upon earthly trash This made Paul account all outward things but dung because his heart had tasted of the sweetnesse of Christ Phil. 3. 8 c. 3. A mans confidence must be placed on God and his providence Gods providence is an over-flowing and ever-flowing fountain The richest treasures of men may be exhausted Gods cannot be Be therefore
which is sinfull or to omit a bounden duty Thus Christ himself went out of the Camp when upon Satans promise to give him all the Kingdoms of the world and the glory of them if he would worship him Christ with indignation said Get thee hence Satan Matth. 4 8 9 10. and when he used a like speech to Peter who disswaded him from suffering Matth. 16. 22 23. Abraham went out of the Camp when upon Gods command he went from his Country kindred and fathers house Gen. 12. 1. So did Isaac and Iacob who continued in a strange Land So did Moses Heb. 11. 24 25 26 27. So the Apostles who forsook all for Christs sake Matth. 19. 27. Motives to stirre us up so to go out of the Camp are these that follow and such like 1. The whole world lieth in wickednesse 1 Joh. 5. 19. So as we cannot in heart abide therein but that we must needs be tainted therewith 2. Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. And shall not we go out of that from which Christ by his death hath delivered us 3. The world hateth Christ Ioh. 15. 18. And shall we abide with them that are haters of our Saviour 4. The world hateth such as are Christs and beleeve in him How then may we in heart abide with it 5. Know ye not that the friendship of the world is enmity with God Whosoever therefore will be a friend of the world is the enemy of God Jam. 4. 4. If any man love the world the love of the Father is not in him 1 Joh. 2. 15. What more forcible motive can we have to drive us out of the world 6. By having our hearts set upon the world the safety of our soul is endangered Now What is a man profited if he shall gain the whole world and lose his own soul Or what shall a man give in exchange for his soul Such is the vanity of the world as it cannot be enough undervalued and such is the excellency of the soul and of eternall life purchased for it as they cannot be overvalued too much 7. The world is not only vanity of vanities but also vexation of spirit Eccl. 2. 17. O the folly of all such as embrace this present world which is the disposition of most men in the world even of those who have professed the true Religion If the state wherein men live do alter the true Religion into Idolatry most men will leave their Religion rather then the world Witness the practise of England in Q. Maries daies Few they were that then came out of the Camp to Christ. Yea of them who seemed to go out of the Camp and to suffer for Christ in Q. Maries daies being preserved to Q. Elizabeths daies did then like Demas embrace the present world §. 134. Of going to Christ. IN every motion there are two terms One from which the other to which one tendeth As in a race there are two goals one from which the other to which the runner maketh hast Two such terms or goals are here noted in this Text that from which a Christian goeth is the foresaid Camp or the world that to which he goeth is Christ. For this relative HIM unto him hath reference to Iesus v. 12 so as in taking our heart from the world we must set it upon Iesus for there is no other sure and safe subject to set it upon We must beleeve on Iesus we must love him and submit our selves to him and his Gospel and conform our selves thereunto and maintain the same with the uttermost of our power though it be to the loss of all that we have even of life it self Therefore before denying our selves the Lord premises this clause come after me and after it addeth this and follow me Matth. 16. 24. and to bearing ones crosse he addeth come after me Luk. 14. 27. Now by by denying ones self and bearing his crosse the same thing is meant that going out of the Camp intendeth By going unto Christ a superabundant recompence is made for all that can be left by going forth out of the Camp For Christ is that treasure and that pearl for which iâ—… a man sell all that he hath he can be no loser Matth. 13. 44 45 46. Christ can supply all our wants and ease all our griefs and comfort us in all our troubles and in the end bring us to eternall happinesse Come unto me saith he all ye that labour and are heavy laden and I will give you rest Matth. 11. 28. He that cometh to me shall never hunger and he that believeth on me shall never thirst Joh. 6. 35. In the world ye shall have tribulation but I leave with you peace my peace I give unto you Joh. 14. 27. 16. 33. Knowledge of Christ and â—…aith in him cannot but draw men out of the Camp and stirre them up to make speed to this other goal which is Christ. All the benefit of going forth out of the Camp is lost if they go not to Christ. The best that can be said of them is that which the Lord said of hypocrites They have their reward Matth. 6. 2. that is some vain applause of vain men This was all the reward that many of the Heathen had for their seeming contempt of the world This was the reward that Diogenes had for having no other house then a tub and Bias for accounting nothing his but the endowments of his minde and which Socrates and Phocion had for refusing such great gifts as time after time were sent unto them and which King Codrus had for casting himself into his enemies power in the habit of a beggar These and sundry others seemed to go out of the world but none of them went to Christ and thereupon had no other reward but vain applause of men The like may be said of Franâ—…iscan Friers who use to go barefoot and wear shifts of hair and Friers flagellant who use to whip themselves and Friers mendicant who go up and down to beg their food and Hermites who live in desolate places and Anchorites who mure themselves up within stone wals Though these and other like them professe themselves to be Christians and seem to go forth out of the Camp yet they do not go to Christ in that Christ requireth no such thing of them as they do to themselves These have their reward here in this world out of which they seem to go but they can look for none in the world to come I might apply this same to many that profess the true reformed Religion and seem to go far in contemning the world but the ends which they aim at do plainly demonstrate that they go not unto Christ. These two opposite terms without the Camp and unto Christ give us to understand that Christ is not to be found in the Camp Christ himself expresly saith that he is
did judge this sinne to be worthy of death For Nebuchadnezzar rosted in the fire two men for committing adultery with their neighbours wives Jer. 29. 22 23. 10. Adultery is made worse then theft Pro. 6. 30. yet theft amongst us is accounted worthy of death Obj. Lust is a violent passion and a man is more put on to adultery then he can be to thefâ—… Ans. There may be a greater instigation to steal namely to satisfie a mans hunger Pro. 6. 30. then to commit adultery Though lust be violent yet married persons have a ready remedy to allay it which is a seasonable use of the lawful marriage duty §. 40. Of Gods judging Fornicators and Adulterers THis act of judging attributed to God hath reference Sometimes to all sorts indefinitely Sometimes distinctly to the righteous or distinctly to the unrighteous In the indefinite respect it is used two wayes 1. To set out Gods righteous governing the whole world and his equal dealing with all men Thus it is said of God He shall judge the world in righteousnesse Ps. 9. 8. 2. To demonstrate Gods rewarding every one according to his works as where it is said How shall God judge the world Rom. 3. 6. His rewarding of all is thus set out especially at the last day In the day when God shall judge c. Rom. 2. 16. Distinctly in reference to the righteous it implies Gods trying their truth and integrity Iudge me O Lord for I have walked in my integrity Examine me O Lord and prove me c. Psal. 26. 1 1. 2. His determining their cause The Lord judge between me and thee and see and plead my cause c. 1 Sam. 24. 12 15. 3. His justifying them by revenging their adversaries Psal. 9 4 5. 4. His chastening them here to prevent their eternal damnation 1 Cor. 11. 32. In reference to the unrighteous it signifieth 1. To revenge them in this world Rev. 6. 10. 2. To condemn them in the world to come Luk. 19. 22 compared with Matth. 25. 30 In these two last respects is this word judge here used Concerning Gods judging these sinners it is in general said That because of these things the wrath of God cometh upon the children of disobedience Eph. 5. 6. Particular judgements are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners or such as immediately he sendeth down from himself Mediate judgements by the Ministry of men are either extraordinary or ordinary Of extraordinary mediate judgements we have these instances Phineas his thrusting thorow with a Javelin Zimri and Cosbi in their Tent Num. 25. 6 7 c. And the sons of Iacob destroying the Shechemites Gen. 34. 25 c. And the Israelites destroying almost the whole Tribe of Benjamin Judg. 20. 48. And Absoloms destroying his brother Amnon 2 Sam. 13. 29 32. The ordinary mediate judgement against adulterers was death The Law for this is expresly set down Deut. 22. 22. This judgement was in use among Gods people even before the Law of Moses for Iudah adjudged Tamar his daughter to be burnt for this sin Gen. 38. 24. The very Heathen by the light of Nature saw the equity hereof For Abimelech charged all his people not to touch Isaac or Rebeccah upon pain of death Gen. 26. 11. Some take this touching especially of Isaacs wife to be of committing adultery with her But more clear is that instance which the Prophet Ieremiah giveth concerning the King of Babylons rosting in the fire Zedekiah and Aâ—…ab because they committed adultery with their neighbours wives Ier. 29. 22 23. Heathen Authors give us many instances of the practice of States among the Gentiles in putting adulterers to death The Arabians used so to do Draco's Law among the Athenians judged adultery to be a capital sin The Goths used to put adulterers to death The Laws of the Romans called the twelve Tables did also make adultery to be a capital offence So did the Iulian Law Thus was it also among the Romans in the dayes of Augustus Caesar. Judgements immediately from God have been of divers sorts As 1. Upon particular persons namely those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab Numb 25. 9. 2. On Cities The Prophet declareth this sin to be one cause of that extraordinary judgement that was executed on Sodom and the Cities near unto her he saith They committed abomination Ezek. 16. 50. hereby he means their buggery and other kinds of uncleannesse 3. Upon Nations God expresly saith That the Land where Israel dwelt spued out the Nations that were before them for sinnes of uncleannesse Levit. 18. 27 28. 4. Upon the whole world For concerning the old world which was destroyed with a â—…loud it is said That the sons of God saw the daughters of men that they were fair and they took them wives of all which they chose Gen. 6. 2. Their adulteries are hereby described and set down as a special cause of the general deluge More particularly kinds of judgement may distinctly be considered as inflicted in this world or in the world to come In this world while they live or after their death While they live Temporal or Spiritual Temporal judgements inflicted in this life on unclean persons are 1. In their Name Shame and Disgrace as we noted before § 38. 2. In their Body sundry diseases God saith of an Adulteresse That he would cast her into a bed and them that commit adultery with her into great tribulation Revel 2. 22. By casting into a bed diseases which force persons to keep their bed are meant 3. In their State with extream poverty as was shewed § 38. 4. In their Soul with terror of conscience Certainly David was herewith sorely punished who in that Psalm which he penneth as a testimony of his repentance for his adultery thus prayeth Make me to hear joy and gladnesse that the bones which thou hast broken may rejoyce Psal. 51. 8. Under that metaphor of broken bones terror of conscience is signified Hardnesse of heart and a reprobate sense hath ceised on others These are spiritual judgements inflicted in this life 5. All manner of bitternesse The end of a strange woman is bitter as wormwood and sharp as a two-edged Sword Prov. 5. 4. By experience the Wiseman thus saith of such an one I finde more bitter then death the woman whose heart is snares and nets c. Eccl. 7. 26. 6. A miserable death which the Wiseman speaking of an Adulterer and Adulteresse thus expresseth He goeth after her straightway as an Ox goeth to the slaughter or as a fool to the correction of the stocks till a dart smite thorow his liver as a bird hasteth to the snare and knoweth not that it is for his life Pro. 7. 22 23. After death his infamy continueth for his reproach shall not be wiped away Pro. 6. 33. And this sin is a fire that will root
out all his increase Job 31. 12. In the world to come Whoremongers and adulterers are judged Privatively and Positively Privatively with pain of losse For such shall not inherit the Kingdom of God 1 Cor. 6. 9 Gal. 5. 19. 21. Ephes. 5. 5. Positively with pain of sense For whoremongers shall have their part in the lake which burneth with fire and brimstone which is the second death Rev. 21. 8. §. 41. Of the Reasons why God is said to judge Whoremongers and Adulterers GOD is said to judge those sinners upon sundry weighty grounds 1. Because these sins use to be committed in secret and close places where no other person can see them The eye of the adulterer waiteth for the twilight saying No â—…ye shall see me Job 24. 15. When there were none of the men of the house within Iosephs Mistresse tempted him to uncleannesse Gen. 39. 11 12. God by his Prophet saith of Davids adultery Thou didst it secretly 2 Sam. 12. 12. Therefore that such sinners might not go unpunished the Lord whose eyes is in every place behold both the evil and the good Pro. 15. 3. judgeth them 2. Because great and mighty men on earth who think by their greatnesse and power to escape unpunished for all that man can do against them are exceedingly bold in committing these sins God taketh upon him to revenge them God scatureth the proud and putteth down the mighty Luk. 1. 51 52. 3. Because men that are in place to punish these sins use to be too remisse in punishing them Though Gods Law and the light of Nature as was shewed § 40. judge adultery to be a capital crime yet since Christs time Christian Common-wealths and States have taken away that just punishment When men wax remisse in executing condign punishment God will judge Because Eli restrained not his sons God sware that the iniquity of Elies house should not be purged with Sacrifice 1 Sam. 7. 13 14. 4. Because men take such an insatiable delight in these things as there needs more then ordinary terror to restrain them even the terror of the Almighty To restrain men from sin the Apostle thus useth this motive Knowing the 〈◊〉 of the Lord we perswade men 2 Cor. 5. 11. It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. They therefore that fear not men who can but kill the boâ—…y may fear God who after he hath killed hath power to cast into hell Luk. 12. 4 5. 5. Because it is a great aggravation of the sins themselves to hear that God will judge such as commit them as if all that man can do were not a sufficient revenge of those sins §. 42. Of the unlawfulnesse of Brothel houses or Stews THat which hath been said of the hainousness of Fornication and Adultery and of Gods judging the same affords a demonstration of the unlawfulness of rolerating Stews or Brothel-houses in a Christian state Gods wrath must needs be much incensed thereby and he provoked to rise up in judgement against that State By them many are entised both to fornication and adultery which otherwise might not fall into those actual sins Not only single persons but also such as are or have been married may by them be enduced to commit those unclean sins Yea a father and a son or two brothers may ignorantly be thereby brought to commit uâ—…cleannesse with one and the same woman and so fall into the abominable sin of Incest That which in the Law is spoken against a Sodomite Deut. 23. 17. is taken to be meant of such as keep brothel-houses in which respect they are expresly forbidden Some in defence of them alledge a necessity in regard of the violence of lust Ans. 1. We may not do evil that good may come thereof Rom. 3. 8. 2. There be other means for suppressing the violence of lust as moderate diet fasting watching diligence in a mans calling fervent prayer c. Toleration of Stews remaineth as a strong evidence of the impurity of the Church of Rome As their Idolatry makes them guilty of spiritual Adultery so this of corporal It declares their practice to be unclean as their doctrine is unâ—…ound §. 43. Of Magistrates remisnesse in punishing Adultery THe doom which is here denounced of Gods judging Adulterers implieth a secret taxation of Magistrates remisness thereabouts It is to be feared that this hath been one cause of sundry severe judgements which have been from time to time inflicted upon this Kingdom Though there be no Law directly to tolerate Stews or to justifie and countenance whoredom and adultery yet these sins whereby God is so much provoked are too frequent amongst us either by the connivance of Magistrates or by their neglect of putting Laws in execution or by their corruption in taking bribes or by some other indirect course Among other sins this was one namely that the sons of Eli lay with the women that assembled at the dâ—…re of the Tabernacle and that their Father restrained them not which provoked God to swear that the iniquity of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 3. 13 14. §. 44. Of mens impudency in continuing in Adultery IT is a great aggravation of the hardness of their heart and obstinacy of their will who here the severe doom that God will judge whoremongers and adulterers and yet persist in these sins This aggravation lieth against very many for what sins are now more rife These are like to our common swearers The Lord hath expresly said That he will not hold him guiltlesse that taketh his name in vain Exo. 20. 7. that is he will surely judge him and yet how bold are most in taking the name of God in vain I do the rather joyn these together because of the like judgement denounced against both On this ground we may complain as the Prophet did Ier. 23. 10. The Land is full of adultery because of swearing the Land mourneth What is this but to dare God to judge us §. 45. Of the Matter of humiliation by reason of Adulteries BOth the hainousnesse of whoredom and adultery set out § 38. and the heavy judgement thereof declared § 40. give great and just occasion to such as are guilty of these sinnes yea and to others that live among them to be deeply humbled for the same fearing least God should rise in judgement against them It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. For our God is a consuming fire Heb. 12. 29. It may well be thought that this was the especiall sinne which moved the woman that was called a sinner that lay upon her soul and moved her to stand at Iâ—…sus feet behind him as ashamed to look him in the face and to wash his feet with tears and to wipe them with the hair of her head Luk. 7. 37 38. These were symptoms of deep humiliation Such