neither moth nor rust deth â—…rrupt nor theeâ—…s do break through nor steal Mat. 6. 20. §. 162. Of Instructions and Directions arising from the Inheritance of Salvation SUch an Inheritance as Salvation made sure to us affords sundry Instructions and Directions Instructions are such as these 1. It commends Gods Philanthropy his peculiar love to men who by nature are children of wrath and heirs of hell yet made to be partakers of the inheritance of salvation Ephes. 2. â—… 3. Colos. 1. 12. Tit. 3. 3 4 5. 2. It takes away all conceit of merit by mans works For an inheritance is the free gift of a Father 3. It is enough to uphold our spirits against penury ignominy and all manner of misery in this world An heir that as long as he is a childe differeth nothing a servant but is under Tutors and Governours yet because he is Lord of all will not be dejected but will support himself with this that he hath a fair inheritance belonging to him 4. It is a great encouragement against all things that may threaten death yea and against death it self in that death brings us to the possession of this excellent inheritance Directions are such as these 1. Subject thy self to thy Fathers will and to that government under which he sets thee because thou art his heir Gal. 4. 2. 2. Raise up thy affections to the place of thine inheritance and set thy heart thereon Colos. 3. 1. Matth. 6. 21. 3. Love not the world neither the things that are in the world 1 Iohn 2. 15. Salvation is not there to be had 4. Moderate thy care about earthly things thou hast a heavenly inheritance to care for 5. Suffer with joy all things for thy profession sake knowing that thou hast an heavenly inheritance Heb. 10. 34. 6. Search thine evidences about this inheritance There is great reason that in a matter of so great consequence thou shouldst be sure of thy evidence for thy right hereto 2 Pet. 1. 10. 7. Expect with patience the time appointed for the enjoying this inheritance Through faith and patience the promises are inherited Heb. 6. 12. 8. Walk worthy of this high calling Ephes. 4. 1. and of God who hath called thee to his Kingdom and glory 1 Thess. 2. 12. 9. Be ever thankfull for this priviledge especially Colos. 1. 12. 1 Pet. 1. 3 4. 10. Despise not any of these heirs because they are here poor and mean Iames 2. 5. Ismael was cast out because he mocked the heir Gen. 21. 9 10. §. 163. Of the Resolution of the 13 and 14 Verses IN these two last verses the eighth and last proof of Christs excellency is set down See § 64. The summe of them is a difference betwixt Christ and Angels The Parts are two The first is the Dignity of Christ v. 13. The second is the Inferiority of Angels v. 14. In setting down Christs dignity both the manner and matter is observable The manner is in this phrase Unto which of the Angels said he at any time Hereof see § 64. The matter declares two things 1 The kinde of dignity 2 The continuance thereof In the Kinde we may observe 1 The ground of it Gods will God said Sit. 2. The greatnesse of it This is set down 1 By an act Sit. 2 By the place The place is set out under a Metaphor on my right hand This shews 1 Christ inferiority to God 2 His superiority above all creatures The continuance noteth out a double end 1 The time how long untill 2 The reason why to make thine enemies c. In expressing this later end observe 1 A concessum or thing taken for grant Enemies 2 A consequence which is their utter destruction in this phrase make thy foot-stool Verse 14. In describing the inferiority of Angels two things are remarkable 1 The manner by an interrogation Are they not c. 2 The matter Wherein is declared 1 The nature of Angels Spirits 2 Their Function Both these are amplified by this particle of universality ALL. The Function of Angels is set out 1 By the kinde thereof ministring 2 By the end In the End is expressed 1 An act to minister 2 The Persons for whom These are described 1 By their priviledge Salvation 2 By their right thereunto Inherit This is illustrated 1 By the time of injoying their inheritance Which is to come 2 By the certainty thereof Both these are implyed under a note of the Future tense Shall §. 164. Of the Doctrines arising out of the 13 and 14 Verses OF the Doctrines arising out of these word To which of the Angels said he at any time See § 65. I. God the Father is the Author of Christs exaltation He said Sit. See § 149. II. Christ as Mediatour is inferiour to the Father III. Christ as Mediatour is advanced above all creatures These two Doctrines are gathered out of this phrase On my right hand See Doct. 37 38. on v. 4. § 38. IV. Christ hath enemies The mention of enemies shews as much See § 151. V. Christs enemies shall be subdued God undertakes as much I put See § 153. VI. Christs enemies shall be utterly subdued The Metaphor of making them his footstool proves this See § 154. Verse 14. VII Emphasis is to be added to weighty matters This is manifest by the manner of expressing this Point by an Interrogation Are they not These two are expressed in this phrase Ministring spirits See § 156. VIII Angels are Spirits IX Angels are Minister s. X. Angels ministry is especially for Saints Saints are here intended under this phrase which shall be Heirs See § 158. XI Every Angel of what degree soever is a Minister to Saints The general particle All implies as much See § 156. XII Salvation belongs to Saints See § 159. XIII Salvation belongs to Saints by right of inheritance See § 160. XIV The fruition of Saints inheritance is to come See § 161. XV. Saints are sure of salvation These two last Doctrines arise out of the note of the Future tense Shall be See § 162. CHAP. II. §. 1. Of the Resolution of the second Chapter THe Apostle having distinctly and largely set out the excellency of Christs Divine nature and Royal Function in the former Chapter In this he sets out his humane nature and the excellency of it Elegantly he passeth from the one to the other by a transition wherein he sheweth an especiall use to be made of the former point This is indeed a digression in regard of the matter of Doctrine but a most pertinent and profitable digression and that in the five first verses of this Chapter In the rest of the Chapter the other article concerning Christs Humane nature is distinctly demonstrated The summe of the transition is an exhortation to give good heed to the Gospel This exhortation is first propounded verse 1. and then inforced in the four next verses Two Points are noted to inforce the duty One is the dammage the other
the vengeance which may follow upon the neglect of the Gospel The dammage is intimated in this phrase Least we should let them slip The vengeance is first propounded in this phrase How shall we escape and then aggravated The aggravation is demonstrated 1 By an Argument from the lesse 2 By the excellency of the Gospel The Argument from the lesse is concerning the word of Angels who are in the former Chapter proved to be farre inferiour to Christ which Point is illustrated verse 5. The excellency of the Gospel is set out 1 By the Matter which it holdeth out Salvation v. 3. 2 By the means of making it known These means are 1 The publishers thereof 2 The evidences thereof The Publishers were of two sorts 1 The principle Authour 2 Earwitnesses thereof v 3. The Evidences were signes c. v. 4. About Christs Humane nature two things are demonstrated 1 The low degree of Christs humiliation in assuming our nature Thou madest him lower then Angels v. 7. 2 The high exaltation thereof through Christs assuming it Thou crownedst him with glory v. 7. For the better manifestation of these principles the Apostle proves the main point That Christ was man by sundry Arguments The first argument is a Divine testimony This is 1 propounded verse 6 7 8. 2 Applied to the person here spoken of v 9. The second argument is taken from the end of Christs Incarnation which was To taste death for every man This could he not have done if he had not been man verse 9. A third argument is raised from the equity and meetness of the matter It became him v. 10. God would bring his children to glory by suffering It was therefore meet to make the Captain of their salvation perfect through sufferings Which could not be unless he had been man A fourth argument is taken from a special Function which Christ undertook namely to sanctifie the Elect He that sanctifieth and they who are sanctified must be all of one v. 11. Hence the Apostle maketh this inference He is not ashamed to call them brethren v. 11. This may also be taken as a proof of the point Christs own witness thereof confirmed in the next verse The fifth argument is taken from that opportunity which Christ being man had to exercise his three great Offices of Prophet Prince and Priest 1 His Propheticall Office is set out in a Divine prediction I will declare thy Name v. 12. It is further amplified by the ground of his incouragement to hold out therein which is expressed in a Divine testimony I will put my trust in him v. 13. And by the fruit or effect thereof expressed in another like testimony Behold I and the children c. v. 13. These testimonies are further proofs of Christs humane nature 2 Christs Kingly Office is set out in two especiall effects thereof one to destroy the devil which he did by death and therefore was man v. 14. The other to deliver them who were in bondage v. 15. which deliverance also he wrought by death The two effects of Christs Kingly Office are proved by the main point in hand and set down by an opposition of two different natures of Angels and of Abraham Christ destroied not the devil for Angels but for men He delivered not Angels but men therefore he took not the nature of Angels but men verse 16. 3 Christs Priestly Office is set out in this phrase an High Priest and it is amplified 1 By two needfull qualities Mercifull Faithfull 2 By two usefull effects 1 To make reconciliation v. 17. 2 To be able to succour v. 18. It was requisite in these respects that he should be man §. 2. Of the inference made upon Christs excellency HEB. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard least at any time we should let them slip IN the five first verses of this Chapter the Apostle declares a duty to be performed in regard of that excellent Teacher which God sent namely his Son more excellent then the excellentest meer creature to reveal his Gospel to men This duty is to give more then ordinary heed unto that Gospel Thus much is intended under this particle of inference Therefore or as it is in the Greek for this even for this cause Because God hath vouchsafed so excellent a Teacher he must be the more carefully attended unto Of this particle of inference see chap. 1. § 117. This here hath reference to all the branches of Christs excellency mentioned in the former Chapter Because he is Gods Son therefore give heed Because he is the Heir of all therefore give heed Because he made the worlds therefore give heed The like may be inferred upon all the other special excellencies of Christ. They are so many grounds of the Apostles exhortation and the inference may be added as a conclusion of every one of them severally as here it is of all of them joyntly The eminency of an Author in dignity and authority and the excellency of his parts in knowledge wisdom and other gifts do much commend that which is spoken by him If a King Prudent and Learned take upon him to instruct others due attention and diligent heed will be given thereunto The Queen of the South came from the uttermost parts of the earth to hear the wisdom of Solomon Matth. 12. 42. She counted Solomons servants who stood continually before him and heard his wisdom to be happy 1 Kings 10. 8. Iob was the greatest of all the men of the East and he was a perfect and upright man thereupon when the ear heard him it blessed him Iob 1. 1 3. 29. 11. But behold a greater then Solomon a greater then Iob is here intended by the Apostle Therefore we ought to give the more earnest heed Heb. 12 25. It was usual with the Prophets to premise before their Prophecies such phrases as these The word of the Lord Thus saith the Lord Hos 1. 1 2. 4. 1. Exod. 4 22. 5. 1. and that purposely to work the more heed and attention in people to that which was spoken This may be a forcible motive diligently to exercise our selves in all the holy Scriptures because all Scripture is given by inspiration of God §. 3. Of the necessity of performing Duty THe foresaid inference is by the Apostle made a matter of necessity as the phrase we ought importeth The Greek verb is impersonall and may be thus translated it behoveth and so it is translated Luke 24. 46. In regard of the necessity which it intendeth it is oft translated must and that in a double relation One to Gods Decree The other to Gods charge The former respecteth Gods determinate counsell his secret and absolute will The later his revealed Word and approving will In the former relation it is said Thus it must be Matth 26 54. In the later thus A Bishop must be blamelesse 1 Tim. 3. 2. that is it is
180. XIV Reconciliation made by Christ is for a peculiar people See § 181. XV. Christ was subject to temptations See § 182. XVI Christ himself suffered under his temptations See § 182. XVII Men are subject to be tempted See § 185. XVIII Christ is ready to succour such as are tempted See § 184. XIX Christs suffering made him more ready to succour others in their sufferings See § 186. XX. Temptations make men stand in need of succour See § 184. CHAP. III. §. 1. Of the Resolution of the third Chapter THe Apostle having distinctly set out the divine Nature of Christ and with it his Royall Function in the first Chapter and his humane nature in the second Chapter in which he exercised his three great Offices of King Priest and Prophet whereof he gave a touch in the seven last verses of the former Chapter He further setteth forth Christs Propheticall Function in this third Chapter and in thirteen verses of the fourth Chapter In this Chapter is 1. laid down the main Point That Christ was an Apostle and a Priest 2. An exemplification of Christs Propheticall Office Of the exemplification there are two parts 1. A Declaration of Christs Faithfulnesse in executing his Office vers 2 3 4 5 6. 2. A disswasion from disrespecting that Office of Câ—…rist ver 7. c. to the end of this Chapter Christs Faithfulnesse is illustrated by a comparison and that two waies 1. By way of similitude 2. By way of dissimilitude Both the similitude and dissimilitude are betwixt the same persons namely Christ and Moses 1. In regard of similitude Christ was faithfull as Moses v. 2. 2. In regard of dissimilitude Christ was more excellent then Moses The dissimilitude is exemplified in two pair of relations One is betwixt a Builder and a house built The Argument thus lieth A Builder of a House is more excellent then any part of the House built But Christ is the Builder and Moses a part of the House Therefore Christ is more excellent then Moses The Proposition is in the 3d verse The Assumption in the 4th The other pair of relations is betwixt a Son who is the Lord and a 〈◊〉 This Argument thus lieth The Son who is Lord is more excellent then any Servant But Christ is the Son and Lord and Moses a Servant Therefore Christ is more excellent then Moses The Proposition is in the 6th verse The Assumption in the 5th By way of prevention that the Jews might not be puffed up with this 〈◊〉 that they are the only house of God the Apostle gives a generall description 〈◊〉 Christs house which he extendeth to all beleevers v. 6. The disswasion from disrespecting Christ is 1. Generally propounded in a divine testimony From the beginning of the 〈◊〉 to the 12th verse 2. Particularly applied from the beginning of ver 12. to the end of the Chapter In the divine Testimony is expressed 1. The Authour thereof The holy Ghost ver 7. 2. The matter which containeth two branches 1. A duty implied If you will hear his voice v. 7. 2. A vice forbidden That is 1. Expressed Harden not your hearts v. 8. 2. Exemplified In the Exemplification are declared 1. The persons who committed the vice Your Fathers v. 9. And the place where it is committed In the Wildernesse And the time how long forty years v. 9. 2. The consequence that followed thereupon This is twofold 1. A grieving of God I was grieved saith the Lord. 2. Incensing his wrath I sware in my wrath v. 11. This latter is aggravated by a fearfull effect They shall not enter into my rest verse 11. In the application of the said divine testimony there is 1. A direction for the right use thereof 2. An Exposition of sundry passages in it Of the direction there are two parts 1. An admonition to take heed of that vice whereby the foresaid Jews provoked God v. 12. 2. An incitation to use an especiall means that may keep them from it which is mutuall exhortation amplified by their continuance therein daily c. v. 13. Both the parts of the direction are enforced by the benefit of observing them ver 14. The exposition of the soresaid divine testimony is continued from the beginning of the 15th verse of this Chapter to the 14th verse of the 4th Chapter The passages of that Testimony expounded are three Two in this Chapter as 1. The tiâ—…e expressed under this word To day v. 15. 2. The persons therein intended These are set down 1. Negatively by way of exemption Some Not all v. 16. 2. Affirmatively by way of determination who they were That more distinct notice might be taken of them the Apostle sets them down by a Dialogism wherein two Questions are propounded and direct answers made unto them Quest. 1. With whom was God grieved To this such an answer is made as specifieth both the cause of grieving God They that sinned and the effect that followed thereon whereby it was manifest they had grieved God Their câ—…rcasses sell in the wildernesse v. 17. Quest. 2. To whom sware he c. This is answered by declaring the particular sin that incensed Gods wrath They beleeved not v. 18. On this last resolution the Apostle maketh an expresse conclusion So we see c. v. 19. The third Point expounded is Rest in the next Chapter §. 2. Of regarding what Christ hath done for us Verse 1. Wherefore holy brethren partakers of the heavenly Calling Consider the the Apostle and High-Priest of our profession Christ Iesus THe Apostle having largely set forth the two natures of Christ his divine and humane and withall his excellency above all creatures by vertue of his divine nature and the benefits that redound to us by his exerâ—…ising of his three great offices in hâ—…s humane nature here he teacheth to make an especiall use of all which use is intended in these two words Wherefore Consider This use he doth so artificially frame as he maketh the setting down of it a fit trantion betwixt the second and third Chapter The transition is a perfect transition for it looketh both waies to that which went before so it sheweth the use that we must make thereof and to that which â—…olloweth So it laieth down the groundwork of those exhortations which follow That groundwork is this Christ Iesus is the Apostle and High-Priest of our profession The Greek particle translated Wherefore is the very same that was used Ch. 2. v. 17. Thereof See more Chap. 2. § 166. It was shewed Chap. 2. § 2. that the excellency of the Teacher requires the greater heed in hearers But this inference further sheweth that the lower any condescendeth for our good and the greater the benefits be that redound to us thereby the more we ought to observe those things that are made known concerning him Who could descend lower then the Son of God by subjecting himself to death for us All that Christ did and endured was for
See § 59. IV. Hearers dulnesse makes mysteries hard to be understood This made the 〈◊〉 about Mâ—…lchizedech to be hard to these Hebrews See § 58. V. Proficiency must be answerable to means afforded Because these Hebrewsâ—…ted â—…ted not according to the time in which they enjoyed the Gospel they are 〈◊〉 See § 60. VI. Learners by continuance may prove teachers This is plainly implied See § 〈◊〉 VII Instructions must be ordered according to hearers need So doth the 〈◊〉 here See § 62. VIII The same things may be taught again This is implied under this phrase 〈◊〉 one teach you again See § 62 66. IX There are fundamental principles of Religion These are here called first â—…ciples See § 63. X. Fundamental principles must be grounded on Gods word They must be 〈◊〉 of God See § 63 65. XI Catechizing is needfull This is to teach first principles See § 64. XII Dulnesse of hearing ariseth from mens selves This phrase Ye are 〈◊〉 â—…tendeth as much See § 66. XIII Dulnesse in hearing argueth want of exercise in Gods word XIV Dulnesse in hearing makes men unfit to reap benefit by Gods word These two last Doctrines arise out of the meaning of this word 〈◊〉 See § 68. XV. Gods word is a word of righteousnesse So it is here expresly called See § 〈◊〉 XVI First principles are as milk XVII Deep mysteries are as strong meat Both these resemblances are here 〈◊〉 〈◊〉 this sense See § 66 72. XVIII It is a great disgrace to be an old babe This is here set down as a 〈◊〉 See § 71. XIX Ministers must be able to instruct in deep mysteries This follows by â—…quence from that strong meat which is due to men of full age See § 73. XX. Deep mysteries are to be delivered to intelligent hearers Such mysteries 〈◊〉 â—…long unto them See § 74. XXI Good proficients are accounted men of full age So they are here called 〈◊〉 § 75. XXII Men of full age have a discerning gift They are here said to discern 〈◊〉 § 75. XXIII Things most to be discerned are good and evil These here are made the special object of discerning See § 75. XXIV Exercise in Gods word works an habit of discerning The word here â—…slated use intends as much See § 75. §. 1. Of the Analysis of HEB. Chap. VI. IN this Chapter the Apostle prosecuteth his digression which he began Chap. 5. v. 11. The first part of his digression was reprehensory in the four last verses of the fifth Chapter The other part is exhortatory throughout this whole Chapter He exhorteth unto two Christian duties 1. To Progress in the Christian course from the beginning to verse 11. 2. To Perseverance therein from verse 11. to the end His exhortation to Progress is 1. Briefly propounded v. 1. Secondly largely amplified In the amplification are set down 1. The distinct heads of those first principles from which they must proceed or wherein they must grow These are six in number v. 1 2. 2. A motive to enforce that progress Betwixt those heads and the motive there is a transition v. 3. The motive is taken from the danger of not proceeding This is first propounded secondly illustrated The danger propounded is Apostacy which he sets out two wayes 1. By the steps whereon men ascend before they fall which are five v. 4 5. 2. By the fearfull downfall of Apostates This is 1. Affirmed 2. Confirmed That which is affirmed is an impossibility of recovery v. 4 6. The Confirmation is taken from an utter rejecting of the onely meanes of recovery v. 6. The Illustration is set forth by a comparison of ground moystned with rain v. 6 7. Betwixt the fearfull downfall of Apostates and the other part of the exhortation to perseverance the Apostle inserteth a sweet insinuation whereby he testifieth 1. His good perswasion of them v. 9. 2. The ground of that perswasion v. 10. The second part of the Apostles exhortation is to Perseverance This is 1. Propounded v. 11. 2. Proved by sundry arguments 1. By their own former practise implyed under this phrase the same diligence v. 11. 2. By the pattern of such Saints as were before them v. 12. 3. By the recompence of reward This is 1. Generally hinted in this phrase Inherit the promises v. 12. 2. Distinctly confirmed in Abrahams example v. 13. The confirmation is by Gods oath About which the Apostle noteth 1. The Object of it God himself v. 13. 2. The Form of it v. 14. 3. The Issue of it v. 15. 4. The Reason why God swore This is set out two wayes 1. Comparatively by mens confirming matters v. 16. 2. Simply v. 17 18. In the simple consideration two reasons of Gods oath are rendred One in reference to God himself which was to manifest his immutable counsell v. 17. The other in reference to men wherein two points are expressed 1. The Benefit arising from Gods oath Strong consolation 2. The Persons that partake thereof v. 18. The last argument which the Apostle useth to incite them unto Perseverance is the certainty of their Hope This is 1. Set out by a fit resemblance namely an anchor 2. It is amplified by the place where that anchor is setled This place is described 1. By a type the vaile v. 19. 2. By Christs abode there For illustration of this last point the Apostle sets out Christ two wayes 1. In his entrance thither as a forerunner 2. In his abode there as a Priest Thus he falleth upon the main point from which he had digressed namely the Order of Christs Priest-hood v. 20. §. 2. Of adding exhortation to reproof Heb. 6. 1. Therefore leaving the principles of the Doctrine of Christ let us go on unto 〈◊〉 not laying again the foundation of repentance from dead workes and of faith towards God THe Apostle here beginneth the second branch of his digression which is in gâ—…nerall an exhortation to the duties which they had neglected The first particle is a note of inference Therefore it hath reference to his former reproof and sheweth that as faults be reproved so remedies are to be prescribed This was usuall with the Prophets as Isa. 1. 16. with Christ 〈◊〉 Ioh. 6. 27. and with the Apostles Gal. 5. 1. 1. The end of reproof is reformation even as the end of Potions and Pilâ—… i health a Cor. 2. 7. 2. Thus it will appear that reproofs are not in malice to disgrace but in love to amâ—…nd and that reprovers aim thereat This is a good direction for such as are in place to reprove This also is a â—…tive to such as are reproved patiently to take reproof and to endeavour to â—…dress the faults reproved Thus will reproof prove to be as good Physick §. 3. Of staying still upon the first principles THis word leaving both in Greek and other languages implieth 〈◊〉 things 1. Utterly to forsake a thing upon dislike Thus those hypocrites that assayed to tempt Christ but could not
1. Of the Resolution of the whole 13th Chapter IN this Chapter the Apostle prosecuteth his Exhortation unto such Christian duties as tend to a worthy walking of their holy profession This he doth till he come to the very close of this Epistle even to the 20th v. There are two general parts of the Chapter 1. A Direction to behave themselves as becomes Christians to verse 20. 2. The Conclusion of the Epistle in the six last verses In his Direction Duties of three sorts are prescribed Concerning 1. Others 2. Themselves 3. God v. 15. Duties concerning others may be reduced to five considerations 1. As they are Professors of the true faith Let brotherly-love continue v. 1. 2. As they are Strangers Be not forgetfull to entertain strangers c. v. 2. 3. As they are afflicted Remember them that are in bonds c. v. 3. 4. As they are Ministers v. 7 17. 5. As they are in want v. 16. The first of these contains the Summe of the second Table so far as it concerns Professours of the faith The second third and fifth are branches of the sixth Commandment The fourth is a branch of the fifth Commandment Duties concerning themselves have a three-fold respect 1. To their bodies Of these there are two sorts One to use the means of chastity which is Marriage vers 4. The other to avoid uncleannesse contrary thereunto vers 4. These two appertain to the seventh Commandment 2. To their Estates About which 1. Covetousnesse is forbidden 2. Contentednesse is commanded These two are comprized under the eighth Commandment To enforce the one and the other Gods promise of sufficient provision is alledgged v. 5. and an Inference of Confidence on God is thereupon made v. 6. Duties to Ministers have a double hint 1. In reference to such as were departed About these 1. The Duty it self is expressed both generally Remember and also particularly Whose faith follow 2. It is enforced by an Argument taken from Christs immutability v. 8. 3. Duties concerning their Souls are of two kindes 1. That they take heed of strange Doctrines 2. That they forbear to joyn legal Ceremonies with the Word of Grace v. 9. This later is pressed by the Damage which may thence follow This is losse of right to Christ. This Damage is 1. Propounded under a metaphor taken from the legal Rites We have an Altar c. v. 10. 2. It is further confirmed by other like Rites In this Confirmation are set down 1. The Types For the bodies of those beasts c. v. 11. 2. The Application of the truth thereunto Wherefore Iesus c. v. 12. 3. Two Inferences made thereupon One to abandon the world Let us go forth c. v. 13. This is enforced by a Christians condition in this world For here c. v. 14. The other Inference is to make a right use of Christ the true Altar This is to offer up Sacrifices on him These Sacrifices are of two sorts 1. Praise to God v. 15. 2. Beneficence to the poor v. 16. Duties to Ministers which were yet present among them are of two sorts One that in general concerns all This is 1. Propounded Obey them 2. Pressed by their Ministers charge over them They watch c. v. 17. Another that in particular concerns the Apostle himself This also is 1. Propounded Pray for us 2. Pressed by a double motive One his Integrity v. 18. The other his desire to be restored to them v. 19. The Conclusion of this Epistle is in the last six verses thereof It consisteth of five distinct parts 1. Intercession for them Herein is 1. A Description of him to whom he makes his Intercession v. 20. 2. A Declaration of the matter for which he intercedeth v. 21. 2. Petition to them well to accept his Epistles v. 22. 3. Information of two points 1. Of Timothies deliverance 2 Of his purpose to come with Timothy to them v. 23. 4. Salutations These are of two sorts 1. Of them whom they should salute 2. Of those that saluted them v. 24. 5. His Apostolical Benediction v. 25. §. 2. Of Love what it is Verse 1. Let brotherly-love continue THe Apostle having prescribed sundry duties to be performed to God in the latter end of the former Chapter in the beginning of this Chapter he setteth down several duties to be performed to men He beginneth with that which is the summe and substance of all the rest and which will set all other duties to man on work This is brotherly-love Those two words are the interpretation of one Greek word but a compound one which comprizeth under it love and brother Our English word also may be so joyned together as to make one and so it every way answereth the Greek About it I will endeavour to clear these five points following 1. The Nature of brotherly-love 2. The Difference betwixt it and love 3. The special Grounds thereof 4. Rules for abounding therein 5. Motives to inducâ—… us to labour after it That we may the better finde out the full nature of brotherly-love I will briefly shew 1. What Love is 2. What kinde of brother is here meant Love is a liking uniting affection 1. It is reckoned among the affections in that it is neither simply a vertue nor simply a vice But as it is placed upon a right object which is good and well ordered in preferring good things according their excellency it hath the general nature of vertue Contrarily being placed upon a wrong object which is evil or disordered by preferring the meaner good before the greater as man before God it hath the general nature of a vice 2. It it a liking affection in that the proper object thereof is good Philosophers distinguish affections into concupiscible and irascible These for plainnesse sake we call liking and disliking The proper object of the former is good and of the later evil 3. It is uniting For herein lieth the very form of love whereby it is differenced from other liking affections as from desire and delight Love knitteth the heart that loveth to the object loved Thus Ionathans love to David is expressed The soul of Ionathan was knit with the soul of David 1 Sam. 18. 1. And Christians are said to be knit together in love Col. 2. 2. In this respect love is styled a bond yea a bond of perfectnesse Col. 3. 14. whereby things are close knit and fast bound § 3. Of the divers acceptations of Brother and of brotherly-love BRother in Scripture is divers wayes used 1. In a Civil respect 2. In a sacred respect The Civil respect is Natural or Political Natural is proper or common Brothers in a natural proper respect are first Neer as uterini children of the sâ—…me mother as Cain and Abel Gen. 4. 2. Secondly Remote as consanguinei of the same bloud as Cain and Abel Gen. 13. 8. or Affines by marriage as Ruth and Orpha Ruth 1. 4 15. Brothers in a common natural respect
hath the supream and absolute power to confer jurisdiction upon any or to withhold it from any and that is God For this relative HE hath reference to him that is mentioned in the verse immediatly going before thus God bearing witness The argument may be thus framed He to whom God hath put in subjection the world to come is more excellent then they to whom he hath not put it in subjection But God hath put the world to come in subjection to Christ and not to Angels Therefore Christ is more excellent then Angels The later part of the assumption is in this verse The former part in the verses following §. 41. Of the world to come THe word translated world properly signifieth a place inhabited For it is derived from a Nown that signifieth an house or habitation and from a Verb that signifieth to dwell or inhabit it is another word then that which was used chap. 1. v. 2. and translated worlds For that word hath reference to the time wherein all things were made and continue See chap. 1. § 18. but this hath reference to the place wherein men dwel It is the same word that is used chap. 1. § 66. But it is here used in another sense There it was put for the earth but here it is metonymically put for inhabitants not in earth only but in heaven also And in reference to earth by a Synecdoche the better part of inhabitants thereon are meant namely Saints Psal. 37. 11. Matth. 5. 5. In this sense another word translated world is also used 2 Cor. 5. 19. The world then in this place is put for the Church which compriseth under it the whole number of Gods Elect called or to be called In this sense it is also called the Kingdom of God Matth. 6. 33. The Kingdom of his Son Col. 1. 13. The Kingdom of heaven Matth. 3. 3. That this word world is in this place so used is evident by this epethete to come added thereto For this world is to be considered either in the inchoation and progress thereof or in the consummation and perfection of it In the former respect it is stiled the world to come in reference to the Saints that lived before Christ was exhibited in the flesh and longed to see this world Matth. 13. 17. Iohn 8. 56. 1 Pet. 1. 10 11. Thus Iohn the Baptist after he was born and exercised his ministry is said to be Elias to come Matth. 11. 14. in reference to a former Prophesie Mal. 4. 5. In the â—…atter respect this world is said to come in reference to such Saints as have grace begun in them but cannot have it perfected till this life be ended So as in regard of the perfection both of particular members and also of the whole mysticall body this world even now since Christ exhibited is truly said to come Thus is this title to come oft used as Matth. 12. 32. Eph. 1. 21. In like respects all things under the Gospel are said to become new 2 Cor. 5. 17. §. 42. Of appropriating the world to come to the later times COnsidering that the Saints who lived before Christ was exhibited were members of the true Church and mysticall body of Christ this Question may be moved How in reference to them the world is said to come Answ. Many things in case of difference betwixt the time of the Law and Gospel are to be taken comparatively and that as in other cases so in this particular 1. Christ under the Law was in so many types and shadows typified out unto Saints then living as they could not so fully and clearly discern him as now we do 2. Their faith in the Messiah was grounded on promises of him to come but our faith is setled on Christ actually exhibited He is now in his humane nature really setled on his throne and in that respect this world that was then to come is more fully made subject to him 3. In regard of the number of those that under the Gospel are made subject to Christ the Christian Church may be counted a world and that in comparison of the number of those that were under the Law For they made but a small Nation §. 43. Of being put in Subjection THis phrase put in subjection is the interpretation of one Greek word but a compound one which properly signifieth to put under The simple Verb signifieth to appoint place or set in order It is used to set out Gods ordaining persons to life as many as were ordained to eternall life beleeved Acts 13. 48. and mens determining matters Acts 15. 2. and appointing place and times Matth. 28. 16. Acts 28. 23. The Preposition with which the word is compound signifieth under Answerably it is translated put under We see not yet all things put under him v. 8. Now they who are by him that hath authority put under another are brought to be in subjection to him It is therefore in this sense applied to subjects and servants 1 Pet. 2. 13 18. To wives 1 Pet. 3. 1. To children Luke 2. 51. To the Church Eph. 5. 24. It here importeth two things 1. Soveraignty and authority on Gods part who is here said to put under This is exemplified v. 8. Thus may such as are most unwilling to be brought under be put in subjection as the devils themselves Luke 10. 17 20. 2. Duty on the Churches part in a willing submitting of it self to Christ. In this respect wives are charged to submit themselves to their own husbands as the Church is subject unto Christ Eph. 5. 22 24. In both these respects are the good Angels subject unto Christ 1 Pet. 3. 23. â—… §. 44. Of the subjection denied to Angels THis honour to have the Church put into subjection to them is expresly denied to Angels so saith this Text He hath not put in subjection unto Angels the world to come That honour which God the most high supream Soveraign over all vouchsafeth not to a creature is denied to him he hath no right to it Were it meet that he should have it the wise God would bestow it on him Angels are of creatures the most Excellent Of the Excellency of Angels See chap. 1. § 40 85. yet this world to come consisting of such inhabitants as are mystically so united to Christ as they make one Body with him which Body is called Christ 1 Cor. 12. 12. are too excellent to be put in subjection to any but Christ who is the true and only Head of the Church Though Angels be more excellent then any children of men singly and simply considered in themselves yet children of men as they are united to Christ and make one Body with him are farre more excellent then all the Angels It is therefore very incongruous that they who are the more excellent should be put in subjection to those who are less excellent yea to those who are appointed
For the heirs of salvation are the most speciall and principall inhabitants in this world to come Yea they are the only true members thereof so as in speaking of the world to come he speaks of the heirs of salvation Finally All that in the former part of this Chapter is spoken of the Gospel and of the duty that belongs to those that enjoy the priviledge thereof and of the manifold means whereby God confirmed it unto us all these things concern this world to come So as in all these also he speaketh of the world to come The Apostle here useth a Verb of the present tense thus whereof we speak not of the preter tense or time past whereof we have spoken to shew that all his discourse appertains to this world to come §. 48. Of the Resolution of the fift verse of the second Chapter THe summe of this verse is A restraint of Angels authority Two points are herein to be observed 1. The inference set out in this causall particle FOR. 2. The substance Wherein is noted 1. The kinde of authority here intimated 2. The restraint thereof In setting down the kinde of authority he sheweth 1. The persons whom it concerns 2. The act wherein it consisteth The persons are 1. Propounded in this phrase world to come 2. Amplified in this whereof we speak The Authority is thus expressed put in subjection In the restraint we are to observe 1. The persons both who restrains HE and also who are restrained Angels 2. The form of restraint in these words hath not put c. §. 49. Of the Instructions arising out of Heb. 2. 5. 1. THe more excellent the persons are the greater heed is to be given to their word This ariseth from the causall particle FOR. Therefore more diligent heed is to be given to Christs word then to the word of Angels because he is more excellent then they II. God gives authority and dignity This relative HE hath reference to God who putteth in subjection whom he will and to whom he will III. None have right to any authority that have it not of God Because God hath not put the world to come in subjection to Angels therefore Angels have no authority over the world to come IV. There was a Church to come after the expiration of the Iewish Synagogue In this respect the Christian Church is here called the world to come V. The full perfection of the Church is yet expected For this phrase world to come hath also reference to a time yet to come and that after the last day VI. Angels have not authority over Christs Church It is Christ Church of whom the Apostle here saith that it is not put in subjection to Angels VII The prerogative of the Christian Church is a very great one For it is much spoken of by the Apostle This is it that is mainly intended in this phrase whereof we speak He is here and there even every where speaking of it §. 50. Of the Apostles manner of producing a Divine Testimony Verse 6. But one in a certain place testified saying What is man that thou art mindfull of him Or the sonne of man that thou visitest him Verse 7. Thou madest him a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands Verse 8. Thou hast put all things in subjection under his feet c. THe Apostle here begins to set out the excellency of Christs humane nature in amplifying whereof he continueth to the end of this Chapter In the four verses following he proveth Christ to be more excellent then Angels Now Angels are of all meer creatures the most excellent Christ therefore must needs be the most excellent of all This Argument of unequals the Apostle began in the former verse where he gave proof of the inseriority of Angels Here he sheweth that that which was denied to Angels is granted to Christ. Therefore he bringeth in that which is spoken of Christ with this particle of opposition BUT which is here made the note of an Assumption thus God put not the world to come in subjection to Angels BUT to Christ he did Though that assumption be not in expresse terms set down yet to make it the more clear and evident the Apostle sets it down in a Divine testimony which in general terms he thus produceth One in a certain place testifieth If upon that which was asserted in the former verse it should be demanded Seeing God hath not put in subjection to Angels the world to come to whom hath he put it The answer is this One in a certain place testifieth c. He expresseth not the authour but indefinitely saith One or a certain man as the Greek particle here used is translated in other places Luke 9. 57. 13. 6. Nor the Book but saith in a certain place This is the interpretation of one Greek particle which being accented signifieth where Matth. 2. 2. or whither 1 Joh. 2. 11. But without an accent it signifieth a certain place as here and chap. 4. 4. 11. 8. This was usuall with the Pen-men of sacred Scripture Sometimes they only set down a text of Scripture giving no note of Author or place as Rom. 10. 18. Sometimes this indefinite phrase is used He saith Heb. 13. 5. Sometimes this The holy Ghost saith Heb. 3. 7. Sometimes this phrase It is written Matth. 21. 13. Sometimes this In the Law it is written Joh. 8. 17. Sometimes a Prophet is indefinitely set down Matth. 1. 22. Sometimes the name of the Prophet is expressed Matth. 2. 17. Sometimes the Book of Moses Mark 12. 26. And the Book of the Psalms Act. 1. 20. Once the second Psalm is mentioned Act. 13. 33. Scriptures might be thus indefinitely quoted because the Churches to whom the Evangelists and Apostles wrote were so well acquainted with the Scriptures as the very naming of a Scripture might be sufficient for them readily to finde it out because they well knew where it was written or it may be that the Apostles did it purposely to move them more dilligently to search the Scriptures that so they might the better acquaint themselves therewithall It is said of the Jews that they were so versed in the Hebrew text which was their mother language as they could readily tell how many times such or such a word was used in the Hebrew Bible and that they trained up their children to be as expert therein To them there needed no more but the very naming of a Text of Scripture Were our people as expert in the Scriptures which we have trauslated in our mother tongue a great deal of pains might be spared by our Ministers in quoting the Book Chapter and verse wherein the text that we quote is set down Let us be stirred up so diligently to exercise our selves in the holy Scriptures and to be so well acquainted therewith as it may be sufficient to hear a
〈◊〉 for him See § 145. XVII Salvation belongeth to those that look for it They are here said to look for Christ â—…to Salvation See § 146. XVIII Christ will come to settle believers in Salvation Thus much is here intended in these words he shall appear unto Salvation to them that look for him These are believers See § 147. §. 1. A generall Analysis of the tenth Chapter to the HEBREVVS THe main scope of this Chapter is to set out the excellency of Christs Sacrifice There are two generall parts thereof The first layeth down the main point which is the excellency of Christs Sacrifice from the beginning to v. 19. The second informeth us in the use thereof from v. 19. to the end The excellency of Christs Sacrifice is set down comparatively The comparison is betwixt the Sacrifices which God instituted under the law and Christs Sacrifice They were excellent Sacrifices in their kind but this is more excellent therefore it must needs be very excellent Of this comparison there are two parts 1. A deficiency of legal Sacrifices 2. The sufficiency of Christs The deficiency of the legal Sacrifices is manifested 1. By their use They were as shadows v. 1. 2. By their reiteration or oft offering them v. 2. 3 By the frequent remembrance of sin in and by them v. 3. 4. By the kind of them They were of beasts v. 4. 5. By Gods rejecting them This last is expressed in a divine Testimony which is brought in as a transition from one part of the comparison to the other That testimony is 1. Propounded 2. Explained Of the testimony as propounded there are two parts 1. Gods rejecting legal Sacrifices v. 5 6. 2. Christs offering his Sacrifice to effect what the former could not v. 7. In the explanation of the foresaid testimony there is 1. A repetition of the testimony it self v. 8 9. 2. An application thereof to the point in hand In the application is couched the first proof of the sufficiency of Christs Sacrifice It was established in the room of the legal Sacrifices v. 9. A second proof is taken from the efficacy of Christs Sacrifice in this word sanctified v. 10. A third proof is drawn from Christs rest after he had offered himself v. 12. This is amplified 1. By inferring it upon a contrary course of the legal Priests They stood daily ministring v. 11. 2. By the continuance of his rest v. 13. A fourth proof is raised from the perfect effect v. 14. This is confirmed by a divine testimony which is 1. Propounded v. 15 16 17. 2. Applied to the point in hand v. 18. Hitherto of the first part The latter part is joyned with the former by an elegant transition wherein the main points of the former discourse are repeated to make way to the practicall part of this Epistle In this transition are set down three points 1. The great benefit of Christs Sacrifice which is entrance into the holy rest v. 19. 2. A way made for that enterance v. 20. 3. A Priest afforded to conduct us thither v. 21. The second part of this Chapter is exhortatory and that in general to manifest the truth of their holy profession For this end he layeth down 1. Duties to be performed 2. Meanes to accomplish them 3. Motives to enforce the same The duties respect 1. Our selves and that in a double respect 1. To obtain what we want v. 22. 2. To retain what we have v. 23. 2. Our brethren About them is declared 1. What we should do Consider one another c. v. 24. 2. The means of performing the foresaid duty which is Christian Communion 3. The motives to enforce the duty They are of two sorts 1. Minatory 2. Exhortatory 3. The minatory motive is taken from the fearful issue of Apostates This is 1. Propounded v. 26 27. â—… Confirmed and that two wayes 1. Comparatively by an argument from the lesse to the greater namely from the issue of those that despised Moses law to those that despise the Covenant ratified by Christs blood v. 28 29. 2. Simply a divine testimony v 30. Whence is inferred as a conclusion the fearfull issue of Apostates 31. The exhortatory motive consisteth of two parts 1. The kind of motives 2. The means to effect that whereunto they are exhorted The kinds of motives are of two sorts One is taken from their former good beginning v. 32 33 34. This is exemplified in four particulars 1. Their enduring of afflictions v. 32. 2. Their bearing reproaches amplified by the cause thereof which was associating themselves with others that were so used v. 33. 3. Their compassion of others bonds v. 34. 4. Their joyfull suffering the spoyling of their goods v. 34. The other motive is taken from their future reward v. 35. The means of performing the duty whereunto they are exhorted are of two â—…nds 1. Paâ—…nce v. 36. Amplified by the ground thereof which is Christs speedy comming v. 37. 2. 〈◊〉 which is expressed in a divine testimony 2. Enforced by the issue of back-sliders v. 38. This is illustrated by the difference betwixt back-sliders and believers 1. Back-sliders draw back unto perdition v. 39. 2. Believers take the way to save their soules §. 2. Of the law a shadow but not the very Image it self Heb. 10. 1. 〈◊〉 For the law having a shadow of good things to come and not the very Image of the things can never with those Sacrifices which they offered year by year continuâ—…lly make the commers thereunto perfect THis verse with some others following depends on the former Chapter as a proof or reason of that which was delivered therein this is evident by the causal particle c. This dependance is either particular to that which immediatly went before concerning Christs being offered to bear our sins Thus the reason is taken from the insufficiency of the Law Christ undertook what he did For or because the 〈◊〉 could not do what he did Or otherwise this dependence may be generall and more remote namely to the main point in hand which is the excellency of Christs sacrifice above legal sacrifices For matters of the Law were but shadows but Christ 〈◊〉 the substance of them Of the derivation of the word translated Law and of the distinction betwixt the Law moral ceremonial and judicial see chap. 7. v. 12. § 68. c. and v. 16. â—… 80. The ceremonial Law is here meant This is here said to have a shadow of good things 〈◊〉 Of the Greek word translated shadow see chap. 8. v. 5. § 12. A shadow signifieth a dark representation of a bodily substance but every way proportionable and fit unto it This metaphor shadow giveth proof of the meanâ—… of that Law This phrase of good things to come manifesteth the excellent use of that Law though it were but mean in it self yet it shadowed out most excellent things Of this phrase good things to come See chap. 9. v. 11. § 53. Christ and all that
better progress v. 13. Hitherto of the main duty of Professors of the true faith Hereunto are added other duties which much grâ—…ce a Christian profession The 〈◊〉 duties mentioned by the Apostle are these 1. Peace with men 2. Holiness towards God This is pressed by the benefit thence arising implied under a negative without it no man shall see the Lord but with it they may v. 14. 3. Circumspection against Apostacy v. 15. 4. Avoyding such sins as disgrace a Professor Hereof 2. sorts are mentioned 1. Uncleaness Under this particular Fornicator 2. Prophaness This latter is exemplified in Esau concerning whom two points are noted 1. His sins He sold his birth-right v. 16. 2. The punishment He was rejected To inforce the foresaid and other Gospel-duties the Apostle falleth into a digression about the excellency of the Gospel above the Law Therein he declareth â—… points 1. The kind of excellency v. 18. c. 2. The use to be made thereof v. 25. c. The kind of excellency is set down comparatively The comparison is betwixt the Law and the Gospell It consisteth of two parts 1. The terrour of the Law 2. The sweetness of the Gospel The terrour of the Law is manifested by ten signes 1. A Mount that could not be touched 2. A burning fire 3. Blacknes 4. Darknes 5. Tempest v. 18. 6. The sound of a Trumpet 7. The voyce of words which the people could not endure v. 19. 8. Beast not daring to touch the Mountain 9. Striking such through as should touch it v. 20. 10. Moses fear v. 21. The sweetness of the Gospel is set forth by the Society whereunto it bringeth us Hereof are eleven particular instances 1. Mount Sion 2. The City of the living God 3. The heavenly Ierusalem 4. An innumerable company of Angells v. 22. 5. The general Assembly 6. The Church of the first-borne 7. They who are written in Heaven 8. God the Iudge of all 9. Spirits of just men v. 23. 10. Iesus the Mediator of the new Covenant 11. The blood of sprinkling c. The use of the foresaid difference is twofold One is set down negatively and it is 1. Generally propounded See that ye refuse not c. 2. Inforced by the damage which will follow upon neglect thereof The damage is set down comparatively and that by an argument from the less Hereof are two parts 1. Gods Judgement on despisers of the Law 2. His Judgement on despisers of the Gospel v. 15. Both these are Amplified by the different manner of delivering the one and the other The earth was shaken at delivering the Law Earth and Heaven at delivering the Gospel The point is propounded v. 26. and expounded v. 27. The other use is set down affirmatively Wherein we have 1. The ground of the duty A Kingdom which cannot be mooved 2. The kind of duty To serve God acceptably v. 28. 3. The motive to inforce it God is a consuming firâ—… v. 29. §. 2. Of Gods Witnesses Heb. 〈◊〉 2â—… Wherefore seeing we also are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us THE first word of this verse translated wherefore sheweth that this verse and others following depend upon the former Chapter as a just and necessary consequence In the Greek word there are three several particles compounded together which add emphasis That word is once more used in the 〈◊〉 Testament namely 1 Thes. 4. 8. It sheweth that that which followeth is 〈◊〉 as a duty on our part to indeavour to be like unto those excellent ones whose exemples have been set before us And hereby he giveth us to understand that inferences and uses raised from general and indefinite points are 〈◊〉 and usefull and that such general points as are in Scripture recorded 〈◊〉 others may and must be in particular applied to our selves so far as aâ—…y 〈◊〉 they concern us see more hereof Chap. 10. vers 19. § 52. This phrase we also hath a special reference to this clause without us Chap. 1â—… vers 40. and it confirmeth that which was there noted concerning Gods perfecting all of all sorts by the same means see Chap. 11. vers 40. § 280. Withall it sheweth that the good example of the Jews are required as well for 〈◊〉 Christians as for the posterity of the Jews The Apostle teacheth as Christiâ—… to apply that to our selves which is registred of Ioshua and David see Chap. 13. vers 5. 8. This phrase seeing we are compassed about with so great a cloud c. is thus in 〈◊〉 Greek we having so great a cloud compassing us This manner of expressing the point further confirmeth that right which Christian Gentiles have to those things which are registred of believing Jews we have them as witnesses for us In this respect we ought the more carefully to heed them to be followers of them Of imitating such Saints as have lived before us see Ch. 13. v. 7. § 100. Those ancient worthies are the rather to be imitated because they were witâ—… to that Faith which they professed The Greek word translated witnesse is that which we in English sometimes translate Martyr as Act. 22. 20. Rev. 2. 13. and 17. 6. The word is ordinarily put for a bare witnesse even such an one as giveth Testimony to a thing Chap. 10. 28. See Chap. 3. vers 5. § 53. When any so far standeth to the maintenace of the true Faith as he looseth his life rather then â—…enounce the truth he is by a kinde of excellency called a Martyr And such â—…itnesses were many of these that are here pointed at Though all believers be not brought to that extent of witnesse bearing as to confirm their Testimony with their bloud and so prove Martyrs yet are all Saints Gods witnesses As 1. They who faithfully professe the truth 2. They who conform their lives according to the truth which they professe 3. They who declare and preach it unto others 4. They who maintain it against Gain-sayers See more hereof Chap. 3. vers 5. § 53. This should stir us up to do what lieth in our power for bearing witnesse to Gods truth that we may be in the number of Gods witnesses to our posterity §. 3. Of the multitude of Gods Witnesses THE Apostle stiled these a cloud of witnesses The Greek word translated cloud is here onely used throughout the new Testament but there is another word derived from it which signifieth the same thing and is frequently used Math. 17. 6. A cloud is the gathering together of many vapours out of the earth and waters which vapours do sometimes wax dry and thin and are driven away by windes sometimes they wax moist and thick and melt out into rain The Apostle here useth this metaphor in reference to Gods ancient witnesses to shew 1. Their penalty They are
to strengthen thy faith remember Luke 12. 32. See more hereof My Guide to go to God § 46. 3. How should we blesse God for this Kingdome amongst us we have received it we ought therefore to be gratefull and thankfull for it Rom. 11. 36. The more free a gift is the more worthy of thanks especially so great so usefull so beneficiall a gift as it is not vouchsafed to all Of the property belonging to this Kingdome in these words which cannot be 〈◊〉 we have formerly spoken §. 134. Of serving God THe Apostle here in setting down the kind of duty first notes the spring thereof in these words let us have grace Some difference there is in copies for some read it with o as if it were of the indicative present tense we have which importeth an effect of receiving the kingdome which is grace to serve God But most copies read it in the subjunctive mood and so it implies a duty The reason taken from Gods terror in v. 29. shews that this is laid down as a duty By grace then must here needs be meant a free gift of God whereby we are enabled to do what is acceptable to him Quest. How can this be pressed as a duty on our part if it be a gift of God Answ. Because God in his unsearchable wisedome hath sanctified means on our part to be used for enabling us to accomplish that which by his grace he enableth us to do He gives the gift but so as we put out that ability which he giveth us The stream that is here noted to flow from grace followes The matter whereof is to serve God which is thus expressed by the Evangelist whereby we may serve God The word to serve sets forth the duty of him that is in subjection and to another In Hebrew and Latin it hath relation as to God so also to man But this Greek word in the New Testament is appropriated to God or to such as are though fausly accounted God as Acts 7. 42. He gave them up to serve the host of Heaven and Rom. 1. 25. Here it s expresly applied unto God In this sense 1. It s restrained to externall service as when it s joyned with another word that sets out the inward service as Deut. 6. 13. 2. Iâ—…s restrained to the inward man when a word of restriction is added thereto as Phil. 3. 3. For we are the Circumcision which worship God in the Spirit And sometimes it s extended to all that service we owe to God whether inward or outward as where it s set alone and not limited to any particular as Luk. 1. 74. Acts 27. 23. So here Thus it containes the summe of the first table which is here fitly premised for in the next Chapter sundry duties of the second table are set down So that in the generall the Apostle hereby giveth us to understand That God is to be served If expresse precepts pithy exhortations precious promises approved patterns high commendations gracious acceptation bountifull remunerations be of force to enforce a duty there want not enforcements to enforce this of serving God The Law giver gives this in expresse charge Ex. 23. 25. Psal. 2. 11. The sweet singer of Israel sweetly exhorts hereunto Psal. 100. 2. For promises to omit many in the Law which may seem to be of temporall good things note what a precious one the Evangelicall Prophet makes Isa. 56. 6. Yea and Christ himself Ioh. 12. 26. Take for an approved pattern Iosh. 24. 15. and Paul Acts 27. 23. Mark the commendation given to Daniel in this respect Dan. 6. 20. See an evidnece of Gods gracious accepting such as served him Iudg. 10. 16. Behold what a bountifull remuneration is given to faithfull service Matth. 25. 21. To these may be added Judgements on such as did not serve God Neh. 9. 35. Deut. 28. 47 48. 2 Chron. 12. 8. 1. It makes much to Gods honour to serve him and that in these two respects 1. It s an acknowledgement of his high supream soveraignty For all use to serve him whom they acknowledge their Soveraign Hereby the Soveraignty of Solomon over the nations round about him was testified 1 King 4. 21. 2. It is an evidence both of fear and love both which make much to Gods honour For proof of that that its an evidence of them two we may oft find it joyned to them both as Deut. 10. 20. and 11. 13. 2. It s a good evidence of that right we have to the foresaid kingdome True subjects of a kingdome will do due service to the King thereof Though subjects of earthly kingdomes may be rebellious yet there is such a spirit inâ—…used into such as are of this kingdome and such grace they receive from the King thereof as they will serve him Psal. 22. 28 30. and 110. 3. 1. This may serve for demonstration of that undue and undutifull respect which many who lay claim to the forementioned kingdome bear and shew to the King thereof They have no grace to serve him We heard that they cannot be accounted true subjects of this kingdome who serve not the King thereof Service is the best and surest evidence of subjects that can be But he that yeeldeth not due subjection may not be accounted a true subject of this kingdome though he may have a name that he is like Sardis that had a name that she lived but was dead Rev. 3. 1. Of this sort are such as follow 1. Atheists who according to the notation of the word are without God and so are in our English translated Eph. 2. 12. These serve no God at all 2. Idâ—…laters who though they do service yet they observe not the Apostles rule for they do not serve God namely the true God for an Idol is nothing 1 Cor. 8. 4. It hath no deity at all in it Such were Baalim and Ashtoreth whom the Israelites served Iudg. 2. 13. 3. Epicures who make their belly their God Phil. 3. 19. They do so give themselves over to satisfie their delights and so glut themselves in their pleasures as they have neither time nor mind to servâ—… God 4. All sorts of worldlings who so subject themselves to the world as they make it their Master and in serving it cannot serve God 5. Politicians who serve the time called in that respect time-servers 6. Flatterers who addict themselves wholy to serve men called men-pleasers Eph. 6. 6. Of these note Gal. 1. 10. The like may be said of time-servers 7. Profane Persons Profanesse is the great sin of the first table which compriseth all the rest But to serve God is the summe of all the duties of the first table therefore profane persons must needs be far from serving God 8. Hypocrites These make a great shew of serving God but in truth are as far from it as the former Such shew of service is abominable in the sight of God Isa. 1.
Thus Iacob said concerning his Brother Esau I fear him thereupon he prayed to God to be delivered from him and withall used means to prevent what mischief he could Genesis 32 11 13 c. The evil therefore of fear of man is in the excesse thereof and that 1. When man is feared more then God so as in that case there is an opposition betwixt God and man This Christ for bids where he saith Fear not them which kill the body but rather fear him which is able to destroy both soul and body Matth. 10. 28. 2. When fear of man keeps us from our bounden duty as They which knew Christ yet were kept from speaking openly of him for fear of the Iews Iohn 7. 13. 3. When it puts us on to any sinne as Abraham was hereby brought to dissemble his wife Gen. 12. 11 c. 20. 2. So Isaac Gen. 26. 7. and Peter was hereby brought to deny his Master Matth. 26. 69 c. Saul acknowledgeth his sinfull fear in this kinde 1 Samuel 15. 24. §. 86. Of Motives against fear of man III. AMong other Motives against fear of man these following are of force 1. Expresse Prohibition 1 Pet. 3. 14. Christ himself hath thrice together inculcated this prohibition Matth. 10. 26 28 31. which makes it the more forcible 2. The Patern of such Worthies of old as have not feared man The Parents of Moses were not afraid of the Kings commandment Moses himself feared not the wrath of the King Heb. 11. 23 27. David as here so in sundry other places professed that he feared not man Psal. 56. 4. Micaiah feared not the threatning of Ahab 1 King 22. 28. Nor Daniel nor his three Companions feared the King and his Princes Dan. 3. 16. 6. 10. The Apostles feared not the threatning of the Priests of the Jews Acts 4. 19. 5. 29. The examples of Martyrs in all ages are memorable in this kinde 3. The Disgrace that followeth upon fear of man It ill beseems yea it is a great shame to servants of God to fear men Should such a man as I flee saith Nehemiah in this case Neh. 6. 11. There can be no greater disgrace to a souldier then upon fear to flee from his colours 4. The evil Effects that follow thereupon Many are thereby brought against their conscience to omit bounden duties as openly to professe Christ Iohn 7. 13. and to acknowledge other truths Iohn 9. 22. Others are brought to commit grosse sins This moved Aarâ—…n to make the golden Calf Exod. 32. 22 c. This made many Christians of old to offer Sacrifice to Devils as the Heathen did and otherwise to commit abominable Idolatry This made many English in Queen Maries dayes to go to Masse and professe Popery This in our dayes hath made many to seem more prophane then their consciences told them they should be This hath made many Judges to pervert judgment There is scarce a sin that fear of man brings not men unto 5. The Restraint of mans power It can at the uttermost but reach to the body and all that it can do to the body cannot make a man miserable See more hereof in The Extent of Gods Providence on Mat. 10. 29. § 8. 6. The Extent of Gods Power no way limited but by his own will The Extent thereof in this case is to be considered two wayes 1. Against such as Gods servants may be afraid of 2. For Gods servants themselves In the former respect five things are duly to be observed 1. God can turn the minds of enemies The Kings heart is in the hand of the Lord c. Prov. 21. 1. God turned the fury of Esau into favour towards his brother Compare Gen. 32. 6. with Gen. 33. 4. 2. God can abate the spirit of the stoutest God made all the Inhabitants of Canaan to faint Ioshua 2. 9. The terrour of God was upon the Cities that were round about Iacob Gen. 35. 5. Even the youth shall faint c. Isa. 40. 30. 3. God can weaken the power of the strongest He weakneth the strength of the mighty Job 12. 21. 4. He can disappoint mens plots He disappointeth the devices of the crafty so that their hands cannot accomplish their enterprize Job 5. 12. Ye thought evil against me saith Ioseph to his brethren but God meant unto good Gen. 50. 20 Act. 12. 6. 5. God can utterly destroy his servants enemies 2 King 19. 35. In the later respect five other things are duly to be observed 1. God can keep his servants safe in the midst of danger He kept Daniels three companions safe in the midst of a fiery fornace and Daniel himself in a Den of Lions Dan. 3. 25. 6. 22. God in general hath promised as much Isa. 43. 2. 2. He can deliver out of the danger He caused Ieremiah to be pulled out of the dungeon He delivered also him that pulled out Ieremiah Jer. 38. 13. 39. 17 18. 3. He can turn the judgement to an advantage The carrying of Daniel and his three companions and Mordecai and Esther into Captivity proved much to their advantage Dan. 2. 48 49. Esth. 2. 17. 6. 10. 4. God can make a temporal judgment to be a means of spiritual good When Manasse was in affliction He prayed unto God and God was intreated of him 2 Chron. 33. 12 13. 5. By the uttermost that man can do which is death God can free his servants from greater evils Isa. 57. 1. Iosiah was killed by an enemy at that very time when the floud-gates of Israels misery began to be pulled up Hereupon it is said That he should be gathered to his grave in peace and that his eye should not see all the evil c. 2 Kings 22. 20. §. 87. Of Rules for redressing fear of man IV. FOr preventing and redressing fear of man these Rules following are observable 1. Possesse thy soul with a fear of God Fear of God and fear of man are contrary one to another as light and darknesse life and death Light keeps out darknesse and so long as life remains in a man death is kept away The more fear of God there is in one the lesse fear of man there will be in him If the fear of God were perfect in one there would be no fear of man in him Christ prescribeth this Rule where after he had forbidden his to be afraid of them that kill the body he addeth But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you Fear him Luk. 12. 4 5. 2. Lift up the eye of thy soul which is Faith higher then thou canst the eye of thy body Thus shalt thou see him who is invisible So did Moses and feared not the wrath of the King Heb. 11. 27. 3. Frequently and seriously meditate on Gods Promises and on his Properties of Mercy Goodnesse Truth Faithfulnesse Wisdom Power and the like Psal. 18. 2.
Herein lies a main difference betwixt the histories of Heathens and Saints It was before noted § 101. that the histories of Saints are in sacred Scripture purposely recorded for imitation §. 104. Of the benefits of imitating Guides THe direction to be observed about the right and best use concerning Guides is so to set them before us as we may endeavour to be like unto them and that whether they be living or dead whether of later or ancienter times There is mention made of a Star which certain wise men of the East so fixed their eyes upon as they followed it till at length they came to Ierusalem and from thence to Bethlehem where they found Jesus Matth. 2. 1 c. Thus must we set our eyes upon such Guides as God doth set before us and follow them till we may come to that place where Jesus now is Thus shall we honour them This is indeed the greatest honour that we can do to them Hereby we make a supply of them in Gods Church they being taken away so as the Church doth the less miss them Elijah was the less missed because Elisha was indued with his spirit This therefore brings a great benefit to the Church of God The greatest benefit of imitating our Guides redoundeth to our selves We being like to them shall receive from God such approbation and acceptation as they received we shall finde such consolation in our own souls while here we live and when we are dead partake of their glory Their virtue will live in us Abels offering his sacrifice in faith will make us so to offer up our spirituall sacrifices Enochs walking with God will make us in all things to eye God Noahs uprightness will make us upright So the graces of others will be wrought in us Finally God hereby will be much honoured in that fear service praise and other duties are perpetually performed by mortall men which have but a time to be here in this world For as they who are departed have served him in their generation others who imitate them will serve him in succeeding generations So as the eternall God will be served from generation to generation §. 105. Of setting out the Lives of Saints departed THat which hath been said of the good which followeth upon imitating Saints justifieth the laudable profitable and pious custom of setting forth the Lives of Saints after their departure The sacred Scriptures abound herein The like have the Fathers of the Christian Church done in all ages and 〈◊〉 may it be performed This is not only a means of keeping them fresh 〈◊〉 memory according to that which the Wise man saith The memory of the just is blessed Prov. 10. 7. but also many are directed and incited to follow them Had not their lives been set forth succeeding ages would have wanted both directions and encouragements True it is that abuses are committed herein by uncertain frivolous and false narrations But abuse of a good thing is no sufficient warrant clean to take away all use thereof §. 106. Of the things wherein Saints are not to be imitated THis object of the forenamed duty faith whose faith follow is a limitation of that duty of imitation and it sheweth that the doctrine and practice of other men though pious is no absolute and infallible rule The particulars that are mentioned or otherwise intended do shew wherein such and such are to be imitated as the Prophets in suffering affliction Iob in patience Iam. 5. 9 10. So others in other like things The best Saints were men and had the flesh in them as well as the Spirit and many fruits of the flesh were manifest in them as well as of the Spirit That this point may be the more distinctly understood I will endeavour to clear these two points 1. Wherein they were not to be imitated 2. Wherein they might and must 〈◊〉 〈◊〉 1. Concerning the negative there are three things wherein they are not to be imitated 1. Extraordinary matters These were for particular persons not for all 2. Temporary matters These were for speciall times not for all times 3. Sinfull matters These were for no persons for no times 1. It was the motion of an extraordinary spirit that moved Elijah to call for fire from heaven to consume two Captains and their fifties 2 King 1. 9 10 c. Therefore when Christs disciples alleadged this example for them to do the like Christ rebuked them and said Ye know not what manner of spirit ye are of 2. Ioshuas worshipping God on Mount Gerizin and Mount Eber was but temporary It was therefore unwarrantably brought unto a perpetuall custom by the Samaritans Joh. 4. 20 21 22. 3. It was a sinfull practice of the Jews to put away their wives for every cause Christ therefore condemneth their successors for imitating them therein Matth. 19. 3 c. If it be demanded why those things were then registred I answer That though they were not all written for our imitation yet all for our instruction and learning Rom. 15. 4. Particular instructions which we may gather from them are such as these 1. By extraordinary acts the doctrine which they delivered is confirmed 2. By temporary acts the manifold wisdom of God is manifested Eph. 3. 10. and Saints submission unto God answerably ordered 3. By sinnefull acts the weakness of Saints is evidenced and Gods goodness and patience toward them Admirable comfort may be received from thence Quest. If patterns of Saints be not rules in all things how are doctrines raised from thence Answ. Doctrines are not raised simply from the practice of Saints but from the conformity thereof to those precepts which are an infallible rule for all and from Gods approbation of them The limitation of Saints practice doth demonstrate the preposterous apology of Enthusiasts who take their warrant from such as were extraordinarily inspired And of superstitious persons who plead the practice of the Apostles about Jewish Rites which were in the time of their honourable buriall Acts 21. 24. And of impudent sinners who produce the sinnefull acts of Saints for justifying themselves in their sinnes There is scarce a sinne which might not this way be justified But I advise such to consider the evidences of Gods displeasure against such sinne and the deep humiliation and through repentance of Saints for the same §. 107. Of the things wherein Saints are to be imitated COncerning the affirmative the things wherein Saints are to be imitated are to be brought to two heads The one Generall The other Particular All Generall morall duties appertaining to all persons at all times are for imitation as fear of God zeal of his glory faith in Christ love of the Saints meekness mercifulness temperance patience and other the like The Particular head containeth under it 1. Duties of a particular calling place or condition which they that are of the same may and ought to imitate Thus the Apostle setteth before wives the commendable practises of such
truth mercy justice wrath c. In reference hereunto thus saith Moses of God He is the rock his work is perfect for all his waies are judgement A God of truth and without iniquity just and right is he Deut. 32. 4. In reference also hereunto the Psalmist thus saith The Lord is righteous in all his waies and holy in all his works Psal. 145. 17. The waies wherein God would have us to walk are his precepts whereof thus saith the Psalmist Shew me thy waies O Lord teach me thy path The Lord will â—…each sinners in the way and the meek he will teach his way Psal. 25. 4 8 9. Isa. 2. 3. And God himself thus saith O that my people had hearkened unto me and Israel had walked in my waies Psal. 81. 13. The two later kindes of waies are here especially meant namely his works and his precepts The works of God are styled his waies because we may see him as it were walking therein For by his works we may discâ—…rn the footsteps of his properties and providence They have seen thy goings O God even the goings of my God Psal. 68. 24. By the goings of God are meant the distinct acts of the Divine providence Where it is said to God Thy way is in the sea and thy path in the great waters reference is had to Gods manifestation of his power wisdom mercy and justice in dividing the red sea for the Israelites to pass through it and overwhelming their enemies thereby Psal. 77. 19. In this respect that Gods works are waies wherein he may be seen walking it is our duty 1. To understand the waies of God so farre as he is pleased to walk in theâ—… and to make them known to us Thereby he shews himself to be such a God is none can be imagined to be like unto him so as we may say unto him How terrible art thou in thy works Psal. 66. 3. Among the Gods there is none like unto thee 〈◊〉 Lord neither are there any works like unto thy works Psal. 86. 8. 2. To acknowledge the equity and righteousness of Gods waies The Lâ—… 〈◊〉 righteous in all his wales and holy in all his works Psal. 145. 17. This is it whereaboâ—… God makes with the Israelites this vehement expostulation and that again and again Hear now O house of Israel is not my way equà l are not your waies unequall Ezek. 18. 25 29. 33. 17 20. To impeach Gods waies of iniquity is an high degree of blasphemy 3. To admire and magnifie the Lord in his waies All the Kings of the earth 〈◊〉 praise thee O Lord yea they shall sing in the waies of the Lord Psal. 138. 4 5. Mâ—… is this duty pressed in and under the title of Gods works I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Psal. 9. 1. Maâ—…y 〈◊〉 Lord my God are thy wonderfull works which thou hast done Psal. 40. 5. Gods precepts are frequently styled his waies To demonstrate this more â—…ly this Epithete Way is oft joyned with Gods Precepts and Commandâ—… Thus prayeth David Make me to understand the way of thy Precepts Teach 〈◊〉 〈◊〉 Lord the way of thy statutes make me to go in the path of thy Commandâ—… And thus he professeth I will runne the way of thy Commandments Psal. 119 â—… 32 33 35. God by his Precepts doth declare unto men how they should carry themselâ—… towards him and towards one another so as they are as a way for them to walâ—… to observe and to do them Gods Precepts are not for meer speculation but for practice It is the peoâ—… use of a way to walk in it Of practising Gods Commandments See the Saints Sacrifice on Psal. 116. â—… â—… § 59. §. 111. Of Ignorance aggravating a sin THat which is here set down of the Israelites not knowing Gods waies iâ—… 〈◊〉 down by way of aggravation We must therefore here consider in what â—…spect ignorance may be an aggravation For Christ makes it a matter of exteâ—…tion saying He that knew not and did commit things worthy of stripes shall 〈◊〉 beaten with few stripes Luk. 12. 48. Upon this ground Christ thus prayed for 〈◊〉 of the Jews Father forgive them for they know not what they do Luke 23. 34. 〈◊〉 Apostle also doth herein extenuate the sinne of the Jews in that they did it thâ—… ignorance Act. 3. 17. And Paul sets it down as an occasion of the mercy which 〈◊〉 found 1 Tim. 1. 13. To clear the point in hand more fully it is meet distinctly to set down the 〈◊〉 of not knowing Men may be said not to know Simply or Relatively 1. Simply when there is in them a meer want of knowing such and suâ—… thing This is called Nescience and it is blamelesse and without sinne in 〈◊〉 cases 1. When it is of things which cannot be known as the perfection of 〈◊〉 excellencies Canst thou by searching sinde out God Canst thou finde 〈◊〉 〈◊〉 Almighty unto perfection Job 11. 7. God dwelleth in the light which no mâ—… 〈◊〉 approach unto whom no man hath seen nor can see 1 Tim. 6. 16. There shall 〈◊〉 〈◊〉 see God and live Exod. 33. 20. 2. When it is of things that are not to be known as Gods secret coâ—… The secret things belong unto the Lord our God but those things which are â—…ed belong unto us Deut. 29. 29. Thus it is said of the day of judgement Oâ—… 〈◊〉 day and that hour knoweth no man no not the Angels which are in heaven 〈◊〉 the Son Mark 13. 32. 3. Of such things as are not meet or fit to be known in this respect Christ saith to his Disciples It is not for you to know the times or the seasons which the Father hath put in his own power Act. 1. 7. 2. Relatively men are said not to know in reference to such knowledge as they might or should have This is properly called Ignorance Ignorance is a privation of knowledge Now a privation presupposeth a contrary habit of that which one hath had or is capable of having As blindnesse presupposeth sight in him that is blinde or at least such a subject as was capable of sight A man that never had sight may be said to be blinde Iohn 9. 1. because he was capable of sight Ignorance thus properly taken is simple or wilfull Simple ignorance is in two cases 1. When means are not afforded to know what we ought to know In this respect the Apostle saith of the times wherein the Gentiles wanted means of knowledge The times of this ignorance God winked at Act. 17 30 This kinde of ignorance is sinfull and that because God at first gave man ability to know whatsoever was meet for him to know That men after Adams fall knew not their duty it was their own fault 2. When means afforded are too slightly used to finde out the true case of a thing The ignorance which Abimelech
had about Sarah to be the wife of Abraham was a simple ignorance because he was deceived by Abrahams speech Gen. 20. 5. yet was it sinfull in that it was possible for him to have found out the truth of that case if he had used his utmost endeavour Simple ignorance in both the forementioned cases may be either of the Law or of a fact The former is the more general and the more blameable We say of the Laws of a Land that every one should know the Law and that ignorance thereof excuseth no Subject that liveth under that Law Much more are all bound to know the Law of God because that Law was first written in mans heart Rom. 2. 15. Christ saith of the servant that knew not his Masters will and did commit things contrary thereunto that he shall be beaten A Masters will made known is a Law to his servant Though one particular servant know it not yet is he not excused thereby from blame and punishment Luk. 12. 48. The later which is ignorance of a fact is more special respecting some particular branches of the Law As Pauls persecuting Christians He knew that blasphemy persecution and oppression in general were sins against the Law so that there was not ignorance of the Law in him But to blaspheme the name of Christ to persecute and oppresse Christians which were particular facts he knew not to be sin for he saith I verily thought with my self that I ought to do many things contrary to the name of Iesus Act. 26. 9. So as this was ignorance of such and such facts Christ saith in the like case They which kill you will think they do God service Joh. â—…6 2. Simple ignorance in the severall kindes thereof may extenuate sinne Luke 12. 48. Wilfull ignorance is in two other cases 1. When means afforded for knowledge are neglected as the Israelius who enquired not at the Ark which they had among them in the dayes of Saul 1 Chron. 13. 3. too much neglected the means which God afforded of knowing his will In this respect the sins which they committed upon ignorance of Gods will were sins of wilfull ignorance 2. When means afforded are rejected This is it which Christ thus layeth to the charge of the Jews How often would I have gathered thy children together and ye would not Mat. 23. 37. In these respects ignorance may be said to be voluntary 1. Indirectly when one by reason of pains or other imployments neglecteth to learn that which might restrain him from sinne To this tends that reason which Ieroboam rendred to keep the Israelites from going up to the Temple to be instructed there in the will of God It is too much for you to go up unto Ierâ—…salem 1 King 12. 28. To the same purpose tend the excuses which they made that refused to go to the Kings Supper One pretended his ground which he had bought the other his yoke of oxen Luke 14. 18 19. 2. Directly when one will purposely be ignorant of his duty for this very end that he may more freely go on in his sin as the Jews which gave this answer to the Prophet of the Lord As for the words that thou hast spoken to us in the name of the Lord we will not hearken unto thee but we will certainly do whatsâ—…ver goeth forth out of our own mouth c. Ier. 44. 16 17. The former of these is so far from extenuating of sin as it causeth some aggravation thereof The later doth out of measure aggravate the sin Ignorance properly taken is a sin See Chap. 5. v. 2. § 10. The ignorance comprized under these words They have not known my wayâ—… 〈◊〉 wilfull ignorance and that not only in the indirect kinde but also in the direct It was an affected ignorance most wilfull and therefore it is here well set down as a great aggravation Of their wilfulnesse in sinning against God See § 107. §. 112. Of the danger and damage of ignorance THat which hath been noted of ignorance aggravating sinne shews that the Position of Papists concerning ignorance to be the mother of devotion iâ—… 〈◊〉 most absurd Position I would demand Whether devotion be a good thing or 〈◊〉 If good How can it be the childe of such an evil as ignorance is Can sweet waâ—… come from a salt spring Iam. 3. 12. Who can bring a clean thing out of an â—…clean thing Not one Iob 14. 4. Surely the devotion which is pretended to coâ—… from ignorance is meer superstition or which is worse Idolatry When you 〈◊〉 not God you did service unto them which by nature are no gods Gal. 4. 8. It is also made by the holy Ghost the mother of self-conceit Rom. 10. 3. Oâ—…â—…tempt of holy things Iude v. 10. Of lust 1 Thess. 4. 11. Of murther Luke 23. 3 Of all manner of sin 1 Tim. 1. 13. Experience sheweth that where there iâ—… 〈◊〉 knowledge there is little conscience Of the hainousness of ignorance Sâ—… 〈◊〉 whole Armour of God on Ephes. 6. 17. § 24. They savour too rank of that Popish errour who think that much knowledge 〈◊〉 not fit for common people and thereupon do what they can to suppress freqâ—… and powerfull preaching Hereby it further appears that it is a most wofull plight wherein most peoâ—…lie and those not only Savages Pagans Turks Jews Papists but also the â—…mon sort of Protestants For ignorance blindeth the mindes of most which 〈◊〉 them so provoke God as they do The Devils are said to be the Governours of 〈◊〉 darknesse of this world Ephes. 6. 12. Who can be meant by darknesse but blâ—… and ignorant persons such as the God of this world is said to have blinded 2 Coâ—… 4. No marvel that Satan ruleth over such for they cannot discern his power â—…lice subtilty sedulity and mischievous enterprises When the Troops of Syâ—… were smitten with blindeness they were easily led into the midst of their 〈◊〉 2 King 6. 18 19 c. So ignorant persons are easily drawn into Satans pâ—… Consider the case of a blinde man how ready he is to wander out of his way 〈◊〉 stumble at this stone to rush against that poste to fall into any pit or pond 〈◊〉 is the case of an ignorant man The sinne of ignorance therefore is a sinne for which ignorant persons 〈◊〉 to be deeply humbled as for a disgracefull and dangerous sinne and 〈◊〉 earnestly to crave pardon for this sinne The Sacrifices that were offered 〈◊〉 the Law for ignorance Levit. 15. 27 c. afford good ground for performing 〈◊〉 duty It is a vain conceit that many have that their ignorance will be a sufficient 〈◊〉 against divine judgement Where Christ aggravateth sins against knowledge concludeth that they also who sin on ignorance shall be beaten Luke 1â—… Though some kinde of ignorance may somewhat extenuate a sinne yet no â—…rance of that which a man may and should know can make