what may be fit to give in charge to our posterity oâ—… to Counsell and Advise them concerning future times even after our departure especially in regard of those that are under our charge and those to whom we have any speciall relation 〈◊〉 This is a motive to such as are present at the time of the departure of such persons to give more than ordinary heed to their directions exhortations admonitions and other kinde of speeches Hereof see more in Domest Duties Treat 6. of Parents § 58. §. 120. Of Believers perswading others that which themselves believe THe first evidence of Ioseph's faith here specified is this He made mention of 〈◊〉 departure of the Children of Israel In the history this is thus expressed 〈◊〉 surely visit you and bring you out of this land c. Gen. 50. 24. Hereof 〈◊〉 was confident by reason of the express promises which God had made to 〈◊〉 〈◊〉 Gen. 15. 13 14. and 26. 3. and 46. 4. Hereby we have an instance that they who do themselves believe Gods proâ—… are carefull to perswade others of the truth of them This was the end of 〈◊〉 mention that he made of the point in hand The Greek word here used is the same that was before used ver 15. and 〈◊〉 mindful and it is also used Chap. 13. 7. and translated remember The making mention here intended is a calling to mind such a thing as should 〈◊〉 come to passe which he would have them now to take notice of and 〈◊〉 to remember The like to this is noted of Moses Deut. 31. 3. Iosh. 〈◊〉 5. 6. 1 Chron. 22. 11. 2 Chron. 20. 20. 2 Cor. 5. 11. The like is noted of other Prophets and Apostles and it is the duty and 〈◊〉 to be the practice of all Ministers yea and of other Saints 〈◊〉 apprehending the truth of God in his promises worketh in the heart a 〈◊〉 of Gods glory and love to others These graces are operative and put on 〈◊〉 to communicate to others what they know and believe themselves as Anâ—… and Philip. Iohn 1. 41 45. §. 121. Of Gods delivering his out of trouble THat whereof Ioseph here made mention was the departing of the Children of Israel By the Children of Israel are meant that numerous and holy seed which was 〈◊〉 to Abraham Gen. 15. 5. and to Isaac Gen. 26. 4. and to Iacob Geâ—… 28. 24. 〈◊〉 was also stiled Israel Gen. 32. 28. and because he was the immediate 〈◊〉 of those twelve sons which were the heads of the twelve Tribes his 〈◊〉 is mentioned and of his two names that which was the more honourable 〈◊〉 Israel The departing here intended was their freedom from a miserable bondage 〈◊〉 which those Children of Israel were pressed yea even oppressed Exod. 〈◊〉 13. So as their departing out of Egypt was a great deliverance from a miserable 〈◊〉 and it giveth instance that God will deliver his out of their troubles This is oft exemplified in time of the Iudges yea and of the Kings also and especially in the return of the Iews from the Babylonish captivity See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the eighth 〈◊〉 § 188. And in the Churches Conquest on Exod. 17. 15. § 77. §. 122. Of Reserving Joseph's bones ANother evidence of Ioseph's faith is a charge that he gave concerning his bones The word which we translate gave commandement is the same that is used Chap. 9. ver 20. § 106. and translated enjoyned It implyeth a strict charge which by no means he would have omitted or neglected This hath reference to that oath which Ioseph imposed upon the Children of Israel Gen. 50. 25. It must needs therefore be a strict charge whereunto they were bound by oath A like charge with a like bond did Iacob lay upon his son Ioseph Gen. 47. 31. So as herein this pious Son imitated his pious Father as the said Father imitated his Father Isaac in blessing his Son The manner of commanding by an oath doth give warrant for requiring an oath and for taking an oath Hereof see more Chap. 6. ver 16. § 116 119. The matter which so strictly Ioseph commanded concerned his Bones namely that they should carry his bones out of Egypt Ioseph believed that God would bring the Children of Israel out of Egypt into the land of Canaan promised to their Fathers To give them assurance of his faith therein and also to strengthen their faith he giveth this charge He foresaw that they should abide in Egypt a long while yea and that they should there be much oppressed but yet he believed that they should be delivered and that in Canaan should be the continual residency of the Church There therefore he would have his bones perpetually to lye as his Predecessors desired to be buried in a cave that was in that Countrey Gen. 49. 31. He maketh mention of bones rather than of body because they were long to continue in Egypt For after Ioseph's death they there abode an hundred and forty years and after that they were forty years in the wilderness and they were also sundry years in conquering Canaan So as from the death of Ioseph to the buriall of his bones Iosh. 24. 32. might be about two hundred yeares In this time his flesh though it were enbalmed could not but be clean wasted away yet his bones might remain being kept dry In general we here see that care of ones dead corps is a fruit of faith This made Abraham so carefull of a place for the burial of his wâ—…ves and his own corps and Isaac and Iacob carefull to have their own and their wives corples buried where Abraham and Sarah's bodies were Gen. 47. 30. Hereby hope of the Resurrection of the body is nourished This warranteth a decent funeral This is promised as a blessing 1 King 14. 13. But the contrary is threatned as a curse Ier. 22. 19. 1. By this means is manifested a difference betwixt the bodies of men and beasts 2. This ministreth comfort against death both in regard of our own departure and also in regard of our friends that depart before us 3. This is the rather to be done among Gods people because their bodies while they were living were Temples of the Holy Ghost 1 Cor. 6. 19. 4. The dead bodies of believers still remain members of Christ. This therefore as a duty lieth upon surviving friends who hereby may give testimony of a good respect to their deceased friends Neerest and deerest friends have taken special care hereof as Children who have survived their Parents 1 Gen. 25. 9. And Parents that have survived their Children Luke 7. 12. And husbands Gen. 23. 4. And friends Iohn 11. 17. and 19. 39 40. Act. 8. 2. See more hereof in Domest duties Tract 5. Of Children § 45. Papists here raise a use about reserving the Reliques of Saints and ground it upon this instance about reserving Ioseph's bones
could be made of nothing he denyed the Creation of the World But by faith we believe it because Gods word hath revealed as much The very first phrase in Scripture In the beginning intendeth as much For before the beginning of things there could be nothing but the Creator who gave them a being If there were any thing before that had not been the beginning This instance of believing the world to be made of nothing giveth proof of the latter clause of the description of faith v. 1. namely that it is the evidence of things not seen §. 9. Of the Resolution of and Observations from Hebr. 11. 3. THis verse gives an evidence of the Worlds Creation Hereof are two parts 1. The evidence it self 2. An inference made thereupon In setting down the evidence four points are observable 1. The thing evidenced The Worlds were framed 2. The means thereof By the word of God 3. The kind of evidence Faith 4. The manifestation thereof We understand In setting down the Inference one thing is granted another is denyed That which is granted is That things seen were made That which is denyed is That they were made of things which appear for they were not made of such Doctrines I. The world had a beginning This is here taken for granted II. The worlds were made in their full perfection The word translated framed implyeth as much III. Gods word was the onely means of making the world This means is here expressed IV. All things were made of nothing This is intended under this phrase were not made of things which do appear V. Faith gives evidence to Creation This is the main intendment of this verse VI. Faith is in the understanding Not that it is only there It is also in the will It worketh affiance as well as assent But by faith we understand §. 10. Of Cain's and Abel's names Heb. 11. 4. By saith Abel offered unto God a more excellent Sacrifice than Cain by which he obtained witness that he was righteous God testifying of his gifts for by it he being dead yet speaketh HEre beginneth a particular exemplification of the effects of faith This is set forth by a distinct enumeration of such Worthyes as gave proof of their saith Though every Worthy be not here set down yet I may well say that the chief and most principal are named Others are comprized under general words 〈◊〉 Elders v. 2. All these v. 13. Prophets v. 32. They passed through the Red Sâ—…a v. 29. And sundry effects common to many v. 33 c. The first of all is Abel who was the first son of man born of man that was born again and was endued with a true justifying saving faith as his faith here mentioned was which is evidenced by Gods accepting him and his sacrifice for without such a faith it is impossible to please God v. 6. Abel according to the Hebrew notation signifieth vanity for it is derived from a verb which signifieth to become vain Ier. 2. 5. A noun hence deâ—…ed is used by the Wise man to set out the vanity of this world Eccl. 1. 2. Some say that this name was given by a prophetical spirit in reference to Abel's â—…timely death But I suppose rather that this name was given in acknowledgement of that vain mortal and miserable condition whereunto mankind was brought by the first fin There may be the same reason of the name of Adam's Grandchild Enos which also signifieth mortal or miserable Gen. 4. 26. Adam and Eve had a Son before Abel His name was Cain which is a noun derived from an Hebrew verb which signifieth to get or obtain or to possess what is gotten By this name an acknowledgment was made of Gods mercy and truth In giving seed that so the accomplishment of the promise concerning seed Gen. 3. 15 might be in confidence expected The interpretation of this name Cain is thus expressed I have gotten a man of the Lord Gen. 4. 1. These two names do give us to understand that Gods goodness and mans â—…tchedness are both worthy of frequent and serious meditation The former niseth up mans heart to admire Gods goodness and to be thankfull unto him The latter strippeth man of all self-conceit and humbleth him before God §. 11. Of the difference betwixt Abel and Cain THE aforesaid two brothers Cain and Abel came from the loyns of the same Father and a out of the womb of the same Mother Many are of opinion that they were twins of a birth because it is said Adam knew his wife and she â—…ceived and bare Cain but it is onely said that she again bare his brother Abel Gen. 4. 1 2. It is not again said that Adam knew her again and that she conceived again Answ. This argument doth not necessarily infer the foresaid point It is no matter of great consequence to know whether they were twins or no. I will not therefore stand to discuss it This is evident by the text that both of them were the Sons of Adam and Eve and that Cain was the elder and probable it is that these two were the first that ever came out of a Mothers 〈◊〉 Of the two the younger was the better yet being younger in birth he was inferiour in dignity For God himself said to Cain in reference to Abel 〈◊〉 shalt rule over him Gen. 4. 1. By this first instance of difference betwixt persons it plainly appears 〈◊〉 spiritual grace doth not alwaies accompany external prerogatives As here 〈◊〉 accepted Abel before Cain so Sem before Iapheth Gen. 5. 32. 10. 21. 〈◊〉 Iacob before Esau Gen. 27. 37. and Iudah before his brethren Gen. 49. 8. and Ioseph also Gen. 37. 7. and Ephram before Manasseh Gen. 48. 19. 〈◊〉 David before his brethren and Salomon before his 1 Chron. 28. 4 5. 〈◊〉 v. 32. § 193. God is free in bestowing his grace on whom it pleaseth him From Gods preferring the younger before the elder the Apostle proveth the free grace of God Rom. 9. 11 12. This in particular warranteth Parents to observe how grace aboundeth in 〈◊〉 Children above others and answerably esteem them See Domest Duties of Parents Treat 6. § 67. In general it directeth all how to set their hearts upon any even as they see them seasoned with grace Prov. 12. 26. Take heed of respecting men upon outward respects Iam. 2. 1. §. 12. Of God's Church in Adam's Family and different Offerings OF Abel it is said that he offered unto God Of this phrase offering and that to God see Chap. 5. v. 1. § 6. This is here set down as an act of piety and service performed to God The like is implyed of Cain For if Abel offered a more excellent sacrifice than Cain then Cain also offered such as it was But the Historie expresly seâ—…s dowâ—… that Caâ—…n brought an offering to the Lord Gen. 4. 3. It is probable that these Bâ—…others were yet
hundred-fold of that which he sowed and he waxed great and he had such possessions as the Philistims envied him Gen. 26. 12 13 14. 4. He lived more quietly and had more rest than the other two Patriarchs He was not forced from place to place as the other were We read only of his being forced by famin to go to Gerar. Gen. 26. 1. 5. Fewer failings are noted of Isaac than of either of the other two We read only of the weakness of his faith in dissembling his wife Gen. 26. 7. And of his overmuch indulgency to his prophane Son Esau Gen. 27. 3. Indeed his name after his death was least spoken of I take the reason to be this That he neither was the first root as Abraham was nor had immediatly issuing from him the heads of the twelve Tribes as Iacob had §. 105. Of Isaac's faith in blessing his Children THe act whereby Isaac manifested his faith is expressed in this verb Blessed Of the composition and various acception of this verb Blessed see Chap. 7. vers 1. § 12. It is here taken for a Prophetical prediction and paternal confirmation of the future estate of his Children This act of Isaac was partly extraordinary as he was a Prophet like to his Father Gen. 20. endued with an extraordinary spirit whereby he could certainly foretell what should befall his children in future ages it was also partly ordinary which he did as a father and that by desiring and praying for the good of his Children The extraordinary giveth proof that true faith puts on beleevers to make known the minde of God howsoever it may seem pleasing or distastfull to men Isaac in his Fatherly affection had a great mind to confer the main blessing upon his eldest Son Gen. 27. But God by a special instinct revealed unto him that Iacob should have that blessing accordingly he blessed the yonger His faith moved him to deny himself in yielding to the Lord. This act of Isaac as he was a Father and blessed his Children giveth instance that it is the duty of parents to bless their Children See more hereof in Domestical duties Treat 6. Of Parents § 59. By just and necessary consequence it will hence follow that Children ought ought to seek their Parents blessing Hereof also see Domestical duties Treat 5. Of children § 9. §. 106. Of Jacob and Esau's name relation and different blessing THe parties blessed are set down by name Iacob and Esau. The name Iacob is derived from a noun that signifieth an Heel He was so called because in coming out of the womb he held his Brother by the heel Gen. 25. 26. The verb whence that noun is derived signifieth to Supplant or to trip down which is oft done with the heel hereupon this notation of Iacobs name is confirmed by these words of his brother Is he not rightly called Iacob for he hath supplanted me these two times c. Gen. 27. 36. So as this name Iacob signifieth a Supplanter Two notations are given of Esaus name one is taken from an Hebrew word that signifieth Haire or Hairy In this notation there is a transmutation of the two first letters and a taking away of the last letter It is said that Esau was an Hairy man Gen. 27. 11. and thereupon this notation of his name is given The other notation is taken from an Hebrew verb which signifieth to Make and they say that he was called Esau because he came out of the womb as a full made man or as a grown man full of hairs on his body Hee was also called Edom which signifieth red Gen 25. 25. And this both in allusion to the colour with which he came out of his mothers womb and also in reference to his disposition which was bloody and cruell Yea also the name Edom was given by way of derision in reference to the colour of the broth for which he sold his birth-right Gen. 25. 30. Thus we see how both their names were fitted to occasions See more hereof in Domest duties Treat 6. Of parents § 20. These two children were brothers coming out of the same womb They were of the same father and mother twins and that of one birth onely one came out before the other namely Esau and in that respect was counted and called the Elder Gen. 27. 1. Thereupon the birthright belonged to him till he sold it for a song as we say even for a mess of broth or as the Apostle expresseth it for one morsell of meat in which respect he is stiled Prophane Heb. 12. 16. Though Esau were the elder yet is Iacob set before him for he was a gracious son and in Gods account more honorable than his elder brother for grace adds more honour than all outward privileges and dignities can do Hereof see more ver 4. § 11. Both these sons though they were of different dispositions are here said to be blessed by their Father but with different blessings The father neither did nor would bless the prophane son with that blessing wherewith he blessed his pious son whereupon he saith I have blessed him meaning the yonger yea and he shall be blessed Gen. 27. 33. But Esau was blessed with temporal blessings Iacob with temporal and spiritual also Thus there are blessings for all of all sorts Hereupon it is said that God satisfieth the desire of every living thing Psal. 145. 16. And our Heavenly Father is said to cause his Sun to rise on the evill and on the good Matth. 5. 45. In this respect the Living God is said to be the Saviour of all men 1 Tim. 4. 10. This the Lord doth to manifest his bounty and to try if wicked ones may be wrought upon by mercy and by consequence to aggravate their just condemnation 1. Christ teacheth us herein to set our heavenly Father before us and to bless them that curse us Matth. 5. 44. 2. This teacheth us to put difference between blessings and not to rest upon Gods Fatherly love in that he doth bestow temporal blessings upon us These may be given in wrath and taken away in wrath as a King was given to Israel and taken away from them Hos. 13. 11. They are spiritual blessings that are the sure evidences of Gods Fatherly favour §. 107. Of Isaac's faith about things to come THe subject matter whereabout Isaac blessed his two sons is expressed in these general tearms concerning things to come These things to come had respect to the posterity of both these The posterity of both of them were blessed with temporal blessings in these phrases The dew of heaven and the fatness of the earth and plenty of corn and wine Gen. 27. v. 28 39. There was this difference that Iacob's posterity should be Lords over Esau's which continued from David's time 2 Sam. 8. 14. till the reign of Ieroboam 2 King 8. 20. when the posterity of Esau brake the yoak from
Psal. 〈◊〉 7 8 9. Iob 23. 24 25. Lam. 2. 4. This principle is against common sense and natural reason yea against experimentall feeling I may say of them who are perswaded of the truth thereof as Christ did of Peter Flesh and blood hath not revealed it unto you but my Father which is in heaven Matth. 16. 17. The rule according to which natural men judge matters is bodily sight outward sense such experience as flesh and blood useth to take No marvell then though they be so hardly brought to believe this truth This may be a good incitement to labor after faith that we may walk by it rather then by sense §. 49. Of Fathers of the flesh correcting their Children Heb. 12. 9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live THat which the Apostle had formerly set down simply in reference to God he doth further amplify by way of comparison and that betwixt our earthly Fathers and our heavenly Father The first particle furthermore sheweth that this is a further proceeding in the same point The Argument which the Apostle addeth is taken from the lesse to the greater and it is so layed down as the equity of our duty in enduring Gods chastisement is thereby proved For the Apostle here declareth what subjection nature teacheth Children to yeeld to their earthly Parents even in correcting them Much more ought Gods Word and Gods Spirit teach Saints how to subject to their heavenly Fathers chastisements By Fathers of the flesh he meaneth such as under God are the instruments or means of our bodily and earthly being Our former English hath translated it Fathers of our bodies But the Greek word properly signifieth of the flesh Flesh is oft used to set out our humane nature as Iohn 1. 14. And also our corrupt estate Rom. 7. 18. In both senses it is used Ioh. 3. 6. And in this place may well be so taken as is evident by the opposition of this word Spirit For God is both the Father of our souls Gen. 2. 7. and gives unto us that spirituall estate which we have even the Spirit Iohn 3. 6. In regard of our spirituall estate which is oft called Spirit we are said to be born of God John 1. 13. The opposition thus taken betwixt our corporall and spirituall estate maketh the argument the more evident For if means for our temporall good be well taken much more for our spirituall good Our earthly Fathers are here said to be word for word correctors which is very emphaticall it sheweth that they take that care and burthen upon them to order it as seemeth good to themselves for their Childrens good This description of our Parents on earth taketh it for granted that they can give but an earthly being Hereupon they that come from them are stiled Sons of men Psal. 8. 4. Flesh John 3. 6. Clay Isa. 64. 8. Dust and ashes Gen. 18. 27. 〈◊〉 Job 25. 6. Nothing can give more then it hath But man as a man hath bâ—…t an earthly being 1. This is enough to make men humbly minded 2. In particular this should teach Parents to use all the means they can that their Children may have another being then they have from themselves Hereof see more in Domest Duties Treat 6. Of Parents § 4. This office here attributed unto Fathers to be correctors giveth proof that it is a Parents duty well to nurture his Child and that by correction as occasion requireth See more hereof in Domest Duties Treat 6. Of Parents § 46 c. §. 50. Of Childrens reverencing the Parents that correct them FRom the forementioned office of Fathers about correcting their Children the Apostle maketh this inference We gave them reverence The Greek word is a compound the simple verb signifieth to turn This compound being of the middle voyce signifieth to reverence one which is manifested by turning to him It is negatively used Luk. 18. 2. It here intendeth that filial respect which dutifull Children beare to their Parents It is here brought in as a granted case which the very light and instinct of natute teacheth Children making them so far from disrespecting their Parents or rebelling against them for correcting them as they stand the more in aw of them and are the more fearfull to offend them and carefull to please them Hereupon he thus bringeth it in as a ruled case We gave them reverence So as genuine Children do not the lesse respect Parents for correcting them Correct thy Son and he shall give thee rest Yea he shall give delight unto thy soul Prov. 29. 17. See more hereof in Domest Duties Treat 5. Of Children § 33 34. §. 51. Of God the Father of spirits FRom the forementioned reverence which nature teacheth Children to yeeld to their earthly Parents that correct them the Apostle maketh this inference Shall we not much rather be in subjection to the Father of spirits It is God who is here stiled the Father of spirits and that in opposition to Fathers of our flesh so as hereby he intendeth that God is the author of our spirituall being Iohn 1. 14. Iohn 3. 6. Numb 27. 10. This he is in that 1. He createth immediatly from himself that part of man which is called spirit Gen. 2. 7. Eccles. 12. 7. 2. He worketh in men the gifts of the spirit even that ability which their spirits have to act any thing Exod. 35. 31. Numb 11. 27. Iudg. 13. 25. In this respect God is said to give a spirit to such and such Exod. 31. 3. Numb 11. 25. Iudg. 13. 25. 1 Sam. 10. 9. To be a Father of spirits is a divine work for it is a new creation and in that respect proper to God On this ground 1. Use all means which Gd hath sanctified for obtaining such a spirit as may make us new creatures 2. In the use of means call on God for his Spirit for this he hath promised Luk. 11. 13. 1 Cor. 3. 7. 3. Ascribe the glory of this work to God Rom. 11. 35. 4. Use the Spirit and the gifts thereof to the glory of God 1 Cor. 10. 31. §. 52 Of subjection to Gods Correction THat which is required of us by reason of the foresaid prerogative of God that he is the Father of spirits is that we be in subjection to him Of the emphasis of the Greek word be in subjection See Chap. 2. v. 5. § 43. And Domest Duties on Eph. 5. 22. Treat 1. § 12. It hath here an especiall reference to Gods correction that we should humbly 〈◊〉 patiently penitently endure the same This is expresly enjoyned Iam. 4. 〈◊〉 1 Pet. 5. 6. The Scripture doth plentifully note out the disposition of Gods people in this 〈◊〉 as of Aaron Lev. 10. 3. of Eli 1 Sam. 3. 18. of David 2 Sam. 15. 26.
26. 3. The opportunity which they have had may soon fail Eccles. 3. 1. Gal. 6. 10. 4. Such as are lyable and ready to be wrought upon may prove inflexible Prov. 29. 21. How should this stir up all who reap any benefit by other men here in this world â—…ell to use them while they do enjoy them for that is like to be but a few dayes The shorter the time is for enjoying any good thing the more careful ought we to be in improving that time This is the main scope of that prayer that God would teach us to number our dayes Psal. 90. 12. This is more plainly expressed Eccles. 9. 10. and exemplified by Christ himself Iohn 9. 4. The main intendment of the Apostle in limiting the good which a man doth to a few dayes is to manifest an especiall difference betwixt Gods dealing and mans What God doth he doth it for ever and ever God hath power over all not only for a few daies but all the daies of this life yea and for ever hereafter Psal. 27. 10. In this respect therefore is Gods dealing with us to be more regarded then mans though he be the father of our flesh Hereof see more v. 9. § 52. §. 55. Of Mens doing things after their own pleasure AN other difference betwixt our earthly fathers and our heavenly Fathers correcting is in the end which the one and the other aimeth at The end which fathers of the flesh aime at is thus expressed After their own pleasure The end which our heavenly Father aimeth at thus For our profit This phrase after their own pleasure may thus be turned as seemeth good to themselves This is to make their own will the ground and end of what thy do to their children which in men who are subject to inordinate and perverse passions is a corrupt and dangerous rule That earthly Parents correct their Children after their own pleasure is manifest by the two extremes whereunto they are subject One in the defect which is too much lenity The other in the excesse which is too much severity Hereof see more In Domest Duties Treat 6. Of Parents § 48 49. Of rules for correcting Children See ibid. § 47. This particular giveth instance that men are prone to make their own wills their rule This all that have authority over others do much put in practise as he that said Have not I commanded you 2 Sam. 13. 28. Thus Prophets Spake the vision of their own heart Jer. 23. 16. Of others it is said Every man did that which was right in his own eyes Judg. 21. 25. These phrases They boast of their hearts desire Psal. 10. 3. Our lips are our own who is Lord over us Psal. 12. 4. We will certainely do whatsoever commeth forth out of our mouth Jer. 44. 17. Sundry corruptions in man are the causes hereof as 1. Self-conceit and an over high esteem of their own wits and wisedome as if none could better tell how to order and dispose matters This the Prophet exemplifieth in Tyrus Ezek. 28. 2 3 4. 2. A scornfull and disdainfull spirit which makes them vilifie whatsoever seemeth contrary to their own humour Such a spirit was in the men of Sodom who said of Lot He is come alone as a stranger and shall he iudge and rule Gen. 19. 9. 3. A rash and over heady humour impatient of delay or of any check or stay Whatsoever first commeth into their head that they presenly put in execution though afterwards they much repent it This sheweth the reason of those many mischeifs and inconveniences which ordinarily arise out of mens projects and performances The rule and levell of them is mans pleasure a leaden rule which may be turned this way or that way as a man listeth Yea it is a most crooked rule that hath no straitnesse in it For man is in all the powers of his soul depraved When men did what seemed good in their own eyes the worst of evils were committed as Idolatry Adultery Sodomitry and all manner of cruelty It becometh us therefore to suspect our own suddain apprehensions imaginations and to take heed of rash and suddain execution thereof It is a speciall poynt of wisedome to weigh and ponder the things that come into our minds especially before we bring them to practice We Christians if we may be brought to ponder and prove what we intend have a most certain and sure touch-stone to try them by which is Gods Word whereby if we square and alter our projects we shall not need to repent of them For so we shall do according to Gods pleasure which is the best of all and not after our own pleasure which is commonly the worst of all §. 56. Of Gods holinesse conferred on Saints GOD is so far from wronging his Children in correcting them as he doth it for their profit Herein it differeth from earthly Parents as is evident by this particle of opposiion but. The Greek word translated profit signifieth that which bringeth something with it namely some good thing 1 Cor. 7. 35. and 12. 7. In this sense it is here fitly used For God in afflicting his Children aimeth at their good Afflictions are especially comprised under those All things which work together for good to them that love God Rom. 8. 28. David upon experience averreth thus much It is good for me that I have been afflicted Psal. 119. 71. And the Church It is good for a man that he bear the yoke in his youth Lam. 3. 27. Of the particular good things which arise from Gods afflicting his Children See v. 5. § 37. and v. 7. § 45. If our own emolument be not motive enough to work patience under Gods correcting of us what can be enough The particular kind of profit here especially aimed at is thus expressed that we might be partakers of his holinesse How great a profit and benefit holinesse is hath been shewed Chap. 3. v. 1. § 7. Of the notation of the Greek word translated holinesse see Chap. 2. v. 11. § 100. The more to commend the commodity here intended unto us he thus stileth it His holinesse The relative his hath reference to God so as it is Gods holinesse that is here intended A greater commendation could not have been set upon a commodity In this respect Saints are stiled the people of Gods holinesse Isai. 63. 18. and they who walk unworthy of their holy calling are said to profane the holinesse of the Lord Mal. 2. 11. It is said to be Gods holinesse sundry wayes 1. In regard of the excellency thereof For in Canaans language excellent things are said to be of God 2. In regard of the originall of it It commeth from God Iam. 1. 17. 3. In regard of the nature and kind of it It is a divine grace of the nature of God himself This is that which is stiled the divine nature 2 Pet. 1. 4. 4. In regard of the likenesse and resemblance we
Yea thereby the Church may be much increased and they themselves made able to 〈◊〉 much good to others and to themselves What now may we judge of them who do all they can to keep people from knowledge and to nuzzle them up in ignorance Hereof see The whole Armour of God Treat 2. Part. 8. on Ephes. 6. 17. § 22 23 24. How such are made Satans 〈◊〉 See ibid. Treat 1. Part. 1. on Eph. 6. 12. § 24. This may be a spur to such as think they have gone far if they have attained to the knowledge of some fundamental principles Are such fit to be Teachers Where is that fulnesse of knowledge Col. 1. 9 and abundance therein 2 Cor. 8. 7. which 〈◊〉 required of Christians Iâ—… it be the duty of private Christians to be able to instruct others How 〈◊〉 more of Ministers Governours of Families Parents and such as 〈◊〉 charge over others What a shame is it for such to be unable to be â—…eachers It becomes us therefore to give the more earnest heed to the things we hear Heb. 2. 1. So as we may the more profit thereby and still more and more grow in knowledge till we come to be able teachers §. 62. Of instructing others according to their need THis phrase Ye have need is brought in as a reason of the Apostles forbearing to handle deep points They had need of other kinde of instructions So as people are to be instructed according to their need Ye are not able to bear such and such Doctrines 1 Cor. 3. 2. I have yet many things to say unto you but you cannot bear them now saith Christ to his Disciples Iohn 16. 12. It is expresly said of him That he spake the Word unto them as they were able to bear it Mark 4. 33. This was the reason why Christ would not presse upon his Disciples that 〈◊〉 Discipline of much fasting while they were but novices He declareth the equity hereof in two familiar comparisons One taken from putting a 〈◊〉 of new cloth unto an old garment The other from putting new wine 〈◊〉 old bottles which he saith no man will do Matth. 9. 14 15 c. See more § 66. The Greek word translated Need signifieth also use Ephes. 4. 29. 〈◊〉 3. 14. And Experience teacheth That things needfull doe prove usefull It is therefore an especial point of wisdom in those who have a charge over others carefully to observe of what they have need This Conjunction Again hath reference to their first entrance into Christs School and it intends as much as if he had thus said As at the beginning when 〈◊〉 first became hearers of the Gospel ye were ignorant of the mysteries thereof and had need to be instructed in the first Principles of Christian Religion So 〈◊〉 ye remain ignorant and notwithstanding the great means of knowledge afforded unto you and the long time that you have enjoyed the same ye are in such a case as you were in the beginning So that it is needfull that we beginne all 〈◊〉 again Hereby the Apostle gives us to understand that where need requires it the same same things are to be taught again yea and again To write the same things to you 〈◊〉 for you safe saith the Apostle Phil. 3. 1. To this tends the Prophets ingemination Precept must be upon precept precept upon precept line upon line line 〈◊〉 line Isa. 28. 10. Thus we deal with our friends about bodily food If we observe that by reason of weaknesse they need to be sed with such sustenance as they used in their childhood we will give them the same again Physicians in deep consumptions use to advise well-grown persons to suck womens brests Should we not be as wise for peoples souls as for their bodies §. 63. Of the first principles of the Oracles of God THat which these Hebrews had need to be taught again is thus expressed 〈◊〉 first principles of the Oracles of God The word translated principles is derived from a Verb that signifieth 〈◊〉 This is the first evident demonstration of a childes strength that he can feel 〈◊〉 legs and go The Metaphor is transferred to Arts wherein the first things that 〈◊〉 learned are called Principles or Elements All Arts have their distinct Principles which they who desire to learn this or that Art are first taught So 〈◊〉 have their Principles wherein they who desire knowledge of the Christian Religion are instructed These are here said to be the first principles or word for word The principlâ—… of the beginning such as at the beginning are first taught and thereupon not â—…ly turned first principles More distinctly to shew what kinde of principles he meaneth he addeth thâ—… clause Of the Oracles of God The word translated Oracles is derived from another Noun that signifâ—… word or speech Heathen Authors do put the word here used in the 〈◊〉 number for a divine answer in English it is styled an Oracle The Apostle here to shew distinctly what he means addes this word Of Gâ—… Oracles of God So as he means such principles as are made known by God iâ—… his Word Therefore the Laws which Moses declared from God are styled 〈◊〉 Act. 7. 38. And the precepts committed to the Jews Rom. 3. 2. and in general 〈◊〉 whole word of God 1 Pet. 4. 11. This is an aggravation of the fault of the Hebrews in that they neglected 〈◊〉 principles of humane Arts but the very Oracles of God himself In particular these are called The Principles of the Doctrine of Christ Châ—… 6. § 3. In this case to be ever learning and never able to come to the knowledge of 〈◊〉 truth is a great shame 2 Tim. 3. 7. God himself is hereby much dishonoured His Word and Ministers â—…graced This nearly concerns such as have been ancient Professours and Heâ—… of Gods Word The Adversaries of our profession will be ready to open 〈◊〉 mouths against such So as the name of God may be blasphemed thereâ—… Rom. 2. 24. Such also may soon be made a prey to every seducer Ephes. 4. 14. Take heed therefore how you hear §. 64. Of Catechism THis pâ—…ase Ye have need that one teach you again which be the first principles â—… iâ—… is a description of such as were to be instructed in the first principles of 〈◊〉 Christian Religion Hereby it appeareth that the Primitive Church 〈◊〉 in the Apostles dayes had formes of Catechismes and a custome of â—…zing As the Jews had the Law for their Catechism and the abbreviation thereâ—… Maâ—… 22. 37 38 39. To catechize according to the notation of the Greek Verb is to instruct 〈◊〉 that by word of mouth or by sounding a thing in ones ears Among Christians to catechize is to teach the first principles of Christian Reâ—…gion and a Catechism is a brief form of such principles Such forms there 〈◊〉 〈◊〉 the beginning of the
downwards Therefore we should evening and morning when we go to the house of God or to the Lords Table on Sabbath dayes or Fast dayes solemnly â—…ind our selves to God Promises covenants vowes oathes and such like bonds to tye us unto God are as Tutors to incite us unto duty and to check us for neglect thereof As therefore they are solemnly to be made so oft to be renewed This will make us more conscionable of duty especially if it be done with a true purpose of performing what we tye our selves unto and in singleness of heart See more hereof in the Saints Sacrifice on Psal. 116. 9. § 64. and on Psal. 116. 14. § 90 in â—…e end of it and 91. §. 101. Of this word Surely Heb. 6. 14. Sâ—…ying Surely blessing I will blesse thee and multiplying I will multiply thee IN this verse the matter and form of Gods promise is set down whereby it is maâ—…nifested to be an oath The first word saying hath reference to God and it implyeth that the words of God himself are here produced The next word surely is in Greek used for the form of an oath The first particle as here used with a circumflex is a note of a strong asseveration which it self alone signifieth surely or truly The other particle joyned thereto addeth emphasis as if we should say Surely in truth The LXX on Gen. 22. 17. have used this word to shew that that which followeth was the oath which God did swear Other Greek Authors do also use it as a note of an oath Some instead of the word used by the Apostle read Amen which is a strong asseveration Hereof see more in the Guide to go to God or Explanation of the Lords Prayer § 241. But I suppose the word used by the Apostle to be the fittest for this place It is expresly said by God himself I have sworn This clause therefore In blessing I will blesse plainly demonstrateth that this was Gods oath Gen. 22. 16 17. Of Gods confirming his promise by oath see § 97. §. 102. Of the blessing promised to Abraham TWo things doth God by oath promise to Abraham One generall which is blessing The other particular which was multiplication of seed Of the word translated blessing see v. 6. § 47. Here blessing compriseth under it every good and needfull thing concerning body and soul this life present and the life to come as health wealth honour long life with other temporall good things and justification sanctification with other spirituall blessings and the end of all eternall salvation All these make to mans happiness and therefore are comprised under the word blessing Object Wicked men who are accursed enjoy the temporall blessings and Christ himself saith Wo unto you that are rich Luk. 6. 24. How then do these tend to mans blessedness Answ. Wicked men pervert the use of temporall good things and so make them to be a curse But God bestoweth such grace on the children of Abraham as they rightly use those temporall good things and so they prove a blessing See more hereof in Domest Duties Treat 1. on Eph. 6. 3. § 101 102. c. God said to Abraham I am thy exceeding great reward Gen. 15. 1. Here he maketh it good in this phrase I will blesse thee For Gods reward is blessing it makes a man blessed So soon as God had made man he blessed him Gen. 1. 28. and 5. 2. After mans fall all the good that God did and intended to man is comprised under this word blessed and that before in and after the time of the law yea in and after this world Gen. 9 1. Deu. 28. 3 c. Mat. 5. 3. c. and 25. 34. Blessedness is that summum bonum that chief good whereof the Heathen had a glimpâ—… but could not find out wherein it consisted It is that whereof Christ saith One thing is needfull Luke 10. 42. He that is blessed in what he hath needeth no more He that hath abundance of such things as make not blessed may be truly said to have nothing Indeed there are many particulars to which blessedness is annexed Christ giveth instance of eight together which are commonly called the eight Beatitudes Mat. 5. 3 c. And the Scripture in other places gives instance of many hundreds more but be they never so many they all meet and determine in one Chief good As all the lines which proceed from a circumference meet and end in the center all rivers in the Sea all beames whereby the world is enlightned are from the sun and in the sun There are many members of one body 1 Cor. 12. 12. The Apostle reckoneth up many unities Eph. 4. 4 5 6 which have reference to many hundreds and thousands yea and millions of particulars There is one Lord millions are servants to that Lord. There is one faith but multitudes of believers that are of that faith One Baptisme but innumerable persons in all ages baptized So there is one blessedness yet many vertues graces duties and meanes which concur to make up that blessedness But to make this point the more clear blessednesse is to be considered in the inchoation and progresse thereof or in the perfection and consummation of it In the inchoation and progresse many meanes are used many graces obtained many duties performed They that attain to blessednesse must hear Gods word 〈◊〉 keep it must â—…ear God must be poor in spirit must mourn c. Blessednesse is ascribed to all and every particular saving grace in two respects especially 1. Because no blessednesse can be attained without all and every of them 2. Because they who attain all and every of them shall assuredly be blessed Quest. What if a Christian attaines some of them though he have them not all Answ. Whosoever hath one sanctifying grace hath every sanctifying grace All sanctifying graces are as so many links of one Chain whereby we are brought to salvation He that hath one hath all he that hath not all hath none at all He that hath any sanctifying grace is truly regenerate Now regeneration consists of all the essentiall parts of a spirituall man which are all sanctifying graces as naturall generation consisteth of all the essentiall parts of a naturall man Yes though in naturall generation there may be a defect and want of some parts yet it never so falleth out in spirituall regeneration Fitly therefore is blessednesse ascribed to every particular grace because he that hath one hath also every one He that is truly poor in spirit doth mourn is 〈◊〉 and so in the rest I will not deny but some graces may more conspicuously appear and be in their kinde greater and more eminent then others as the stars in the heaven yet in one degree or other is every grace in every true Saint and that while here he lives on earth The perfection and consummation of blessedness consisteth in that incomprehensible
Gods name to some religious use In this respect the Apostle thus saith of the sacramentall cup the cup of blessing which we blesse 1 Cor. 10. 16. One man is blessed of another two wayes 1. By supplication or gratulation 2. By confirmation 1. By supplication when one prayeth for another or desireth God to blesse him Thus any one may blesse another An inferiour may blesse a superiour Thus the workmen of Boaz blessed him Ruth 2. 4. In this respect Christ adviseth to blesse them that curse us Matth. 5. 44. So his Apostle Rom. 12. 14. By gratulation one man blesseth another by thanking him for a kindnesse or by praising God for him Iob. 29. 11. and 31. 20. 2. By confirmation when one in Gods name assures another that God will bless him thus is this an act of superiours In this sense the lesse is blessed of the greater v. 7. These must be such superiours as stand in Gods roome and have an especiall charge over them whom they blesse Of these there are three sorts Governours of Families Magistrates in common-wealths Ministers of Gods word 1. For Governours of Families it is said that David returned to blesse his 〈◊〉 2 Sam. 6. 20. Of these Governours Parents have the most especiall power to bless their children Hereof see Domest Duties Treat 5. § 9. and Treat 6. § 58 5â—… 2. For Governours in Commonwealths the highest therein have especially this prerogative Ioshua in his time blessed Caleb Iosh. 14. 13. And he blessed the tribe of Reuben Gad and half tribe of Manasseh Josh. 22. 6. So David blessed the people 2 Sam. 6. 18. And Solomon 1 King 8. 14. 3. For Ministers of Gods word to them especially belongeth this solemne 〈◊〉 publick kind of blessing by way of confirmation For they in a most peculiar 〈◊〉 stand in Gods roome We are ambassadours for Christ as though God did 〈◊〉 you by us c. 2 Cor. 5. 20. According to the different calling and function of Ministers may their blessing be distinguished Some Ministers calling is extraordinary as the calling of Prophets and Apostles were Others ordinary The blessing of extraordinary Ministers is more extraordinary in the kind and infallible in the issue Their blessing extraordinary in the kind was by way of prediction They foreâ—…old the future estate of those whom they blessed In the issue it was infallible in 〈◊〉 the blessing that they foretold did so fall out in every circumstance and failed not Thus Isaac blessed Iaacob and Esau concerning things to come Heb. 11. 20. and accordingly they so fell out The blessing of ordinary Ministers though it be not so extraordinary distinct and infallible a prediction of things to come yet is it much more then a private Prayer or desire namely a Testimony a pledge and assurance of that which God will do So as it is a kind of Divine work and a blessing rather of God then of man The Minister uttereth what he uttereth in Gods name or rather God uttereth it by his Ministers mouth In testimony here of the Minister useth to stand on high over the people and to lift up his hand to shew that he speaketh from him who is above all In this respect God having given a charge unto the Priests under the Law to blesse his people addeth this ratification and I will blesse them Num. 6. 27. To apply what hath in generall been said to the blessing intended in my Text the blessing here spoken of was of one mans blessing another And that man a publick Minister and an extraordinary one It was a most solemn blessing of confirmation a part of his Priestly function wherein he shewed himself to be greater then Abraham v. 7. Quest. What good thing was it that Melchisedec by this blessing ratified to Abram Answ. 1. Because no particular is expressed it may in generall be extended to all those good things which God promised to Abraham as the stock of the Church and the Father of the faithfull 2. This Apostle hinteth one main particular where he saith of Melchisedec in reference to Abraham He blessed him that had the promises v. 6. Now because the principall promise of all under which all the rest may be comprised was the blessed seed questionlesse that blessing was here in speciall ratified and sealed up to Abraham §. 13. Of Saints pious salutations MElchisedecs foresaid blessing of Abraham was in general a congratulation and salutation and it sheweth how Saints should carry themselves one towards another when they first meet even with wishing well one to another and blessing one another when Boaz came to see his reapers he said The Lord be with you and they answered him The Lord blesse thee Ruth 2. 4. This phrase we have blessed you out of the house of the Lord Psal. 118. 26. implyeth that it was usuall especially for such as belonged to the house of the Lord to blesse those that came to them In that such holy wishes are denyed to unworthy ones it appeares that it was very usuall to blesse those whom they deemed worthy The denyall hereof is thus expressed Neither do they which go by say the blessing of the Lord be upon you we blesse you in the name of the Lord Psal. 129. 8. This kind of salutation is both a testification of mutual love and also a meanes of preserving it 1. Commendable in this respect is the common practise of Christians who use to salute one another with these or such like speeches God save you The Lord be with you Then especially are they most commendable when they come from the heart â—… What may be thought of the usuall imprecations of many when they meet one another They are such as I am ashamed to name Let them well weigh 〈◊〉 doome thus expressed As he loved cursing So let it come unto him as he 〈◊〉 not in blessing so let it be far from him c. Psal. 109. 17 18. See more hereof in 〈◊〉 whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 57 58. §. 14. Of Ministers blessing the people MEchisedec being considered in generall as a Minister of God giveth instance that Ministers of the word have power to blesse Gods people to blesse thâ—… I say not onely with a meer desire and prayer but also with a declaration of Gods blessing them Thus much is intended in this charge of Christ to his Disciplâ—… When ye come into an house salute it Matth. 10. 12. Hereby is meant the foreâ—…id kind of blessing as appears by this consequence If the house be worthy let your 〈◊〉 come upon it For this end did God prescribe an expresse form of blessing to the Priests under the Law Numb 6. 23. The Apostle useth a blessing â—… Cor. 13. 1â—… which the Christian Church to this day observeth so it doth Christs bleâ—…ng Luk. 11. 28. Ministers stand in Gods room and are to people in his stead and as his mouâ—… as was shewed before Such a Ministeriall
â—…0 What is given to them as Ministers of the word is given to God The Apostle therefore saith of that the Philippians sent him I have received an 〈◊〉 〈◊〉 〈◊〉 sweet smell A sacrifice acceptable and well pleasing to God Phil. 4. 18. In this â—…spect God doth account himself robbed by such as withhold from his Ministers 〈◊〉 due Mal. 3. 8 9. For under the Law first fruits tithes and all manner of 〈◊〉 which were given to Priests and Levites were accounted to be given to the Lord. People therefore ought for the Lords sake Ioh. 13. 20. for their soules 〈◊〉 Heb. 13. 17. and for their own incomparable advantage Matth. 10. 41. to 〈◊〉 to their Ministers what is meet Many imagine that under the Gospell there is no Law to bind people to give 〈◊〉 thing to their Minister and that what in this kind they do is a meer beneâ—… and an arbitrary gratuity But that which hath been before set down doth 〈◊〉 eutly manifest that people are bound by the strongest bonds that can be to 〈◊〉 their Ministers namely Gods charge and invaluable benefits received What 〈◊〉 binds men to give such liberall fees as they ordinarily do to Lawyers and Physicians Were they as sencible of their spirituall good as they are of their bodâ—… welfare and temporall estate they would be as liberall to their Ministers 〈◊〉 others §. 19. Of Melchisedec a King of righteousnesse SUndry mysteries are by our Apostle observed about the foresaid Melchisedec 〈◊〉 first is concerning his name This because it is the chiefest of all and belonged unto him before he was King of Salem the Apostle bringeth it in in the first place with this particle of order first Of the adverb truly mentioned in Greek but not expressed in our English See v. 5. § 37. This phrase leing by interpretation implyeth that his name did signifie that which is here set down and thereupon metonymically he is said to be by interpretatiâ—… 〈◊〉 being interpreted as Iohn 1. 38. King of righteousnesse To interpret a word is to declare the meaning of that which otherwise would not be understood Melchisedec was an Hebrew name They to whom the Apostle wrote understood Greek better then Hebrew Therefore he expounds the meaning of the Hebrew name in the Greek tongue as we interpret the Greek in English Strange words are to be interpreted so sentences also It was usuall with the Penmen of the New Testament so to do Mark 15. 20 34. This is expresly commanded 1 Cor. 14. 27. For this end a peculiar gift of interpreting strange tongues was given to sundry particular persons in the primitive Church 1 Cor. 12. 10. Strange words or sentences without interpretation are to no purpose no 〈◊〉 can be reaped thereby They are as musicall Instruments and Trumpets sounded without any distinction or like words spoken in the aire which soon vanish and come to nothing 1 Cor. 14. 7. c. But on the other side it much satisfieth onâ—… to have that which he cannot understand expounded and made clear Gen. 40. 7 8. and 41. 8. Dan. 4. 5 6. and 5. 29. Great is that wrong which Papists do to their people in and by their Latin â—…gy Latin is not a tongue which the common people do at this day in any paâ—… of the world understand Yet among Papists all their publick prayers and other sacred ordinances as reading the word or administring Sacraments are in Latin It is a sore doome that the Apostle denounceth against such in these words 〈◊〉 namely strange tongues are for a signe not to them that believe but to them 〈◊〉 believe not 1 Cor. 14. 22. Too neer to these do they come who fill their Sermons with such words and sentences as their people cannot understand and yet do not interpret them So do they also who affect strong lines that is such kind of phrases that their people understand not Seeing interpretation of strange tongues is necessary Surely it is requisite that Ministers be expert in the learned tongues especially that they may be able to interpret them It is also requisite that they be well acquainted with the Types Proverbs Prophesies and other obscure passages in Scripture that they may declare the meaning of them to the people as the Apostle here doth This name Melchisedec is a compound word and containeth in it two Hebrew 〈◊〉 The former Melec a King The title I in this word Melchi may signifie My as if it were translated My King Psal. 5. 2. or else it may be inforced foâ—… composition sake The other word tsedec signifieth righteousnesse Psal. 15. 2. Of the Greek word translated righteousnesse see Chap. 1. v. 9. § 114. and of the Hebrew and Greek word translated King See v. 1. § 3. This name Melchisedec compriseth under it two things 1. His function he was a King 2. His practice he ruled in righteousnesse Whether this name were given him in his infancy or after he was a King is uncertain If this Melchisedec were Shem whereof see v. 1. § 2. then Shem was his proper name given him in his infancy So as it is most probable that it was given him after he was King and manifested his righteousnesse in governing the people On a like occasion Gideon was called Ierubbaal Judg. 6. 32. And Iacob was called Israel Gen. 32. 28. If this name were given him in his infancy it was certainly by way of prophesie The spirit foreseeing what his office should be and what his practise would be directed those that gave him his name to give this name Melchisedec As Noah Gen 5. 29. and Iacob Gen. 25. 26. and Solomon 2 Sam. 12. 24. Of giving fit names to children see Domest Duties Treat 6. § 20. Whether this name were given in his infancy or after he was King both make to the same purpose One implyed a prediction of what should be the other a ratification of what was In the name and meaning thereof Melchisedec is to be considered two wayes 1. As a type 2. As a pattern As a type he fore-shewed two things 1. That Christ was a true King 2. That Christ raigned in righteousnesse Of both these see Chap. 1. v. 8. § 111 112 113. §. 20. Of righteous Kings AS Melchisedec was a pattern to future ages his name importeth two other points 1. Men may be Kings Hereof see v. 1. § 3. 2. Kings must rule in righteousnesse They must so carry themselves as they may truly be called Melchisedecs A King shall raign in righteousnesse Isa. 32. 1. Hereupon the Psalmist thus prayeth Give the King thy Iudgements O God and thy righteousnesse unto the Kings son Psal. 72. 1. For this end when David was near his death he giveth his son who was to be King after him sundry directions for practise of righteousnesse 1 King 2. 3. c. 1. Kings do after an especiall manner beare the Image of God they stand in his roome and
on Gods part For God is the most high supreme soveraign and hath power to transfer what he will to whom he will 2. By debt on the Egyptians part For Israel had long served the Egyptians and done great work for them yet were not satisfied for their paynes Concerning the manner of the Israelites taking what they had of the Egyptians they used no fraud therein The word which our English thus translateth 〈◊〉 borrow doth properly signifie to ask so do the LXX the vulgar Latin and sundry other translators turn it Answerably the Egyptians gave to the Israelites what they asked not simply to have the same restored but to move them more speedily to depart Exod. 12. 33. Besides it appeareth that there was somewhat extraordinary in this case For it is said that the Lord gave the people 〈◊〉 in the sight of the Egyptians Exod. 12. 36. To return to the main point Such is the immutability of Gods justice so perfect 〈◊〉 the Law of the Lord so wisely is that Law ordered as the Lord will not suffer 〈◊〉 particular precept to thwart and crosse the same 1. This giveth one evidence of the corruption of mans nature which is so â—…ward to and averse from that perfect Law of God and particular precepts of the word which are all according to Law They who are truly renewed are otherwise minded Psal. 19. 10. and 119. 72 103 127. 2. This is a forcible motive to yeeld all holy obedience to the particular Commandements which here and there are to be found in Gods word because they are all according to Law all grounded on common equity and framed according to right So as the benefit will redound to the practiâ—…ers thereof 3. Gods prudence in ordering his Commandements according to Law is a good pattern for such as are in Gods stead and have power to command others Their rule must be Gods Law and they ought to command nothing but what is according to that Law If God who is the most supreme Soveraign and hath none higher then himself orders his commandments according to Law how much more ought â—…en so to do who are to give an account of that which they enjoyn to others Indeed God orders his Commandements according to his own Law because there is 〈◊〉 superiour Law no Law more just and equall As he sware by himself because he 〈◊〉 no greater to swear by Chap. 6. 13. So he goeth by his own Law because there is none higher none better If Governours would order their Commandements according to divine Law they might more boldly presse them upon the people yea their people would more chearfully yeeld unto them and in case any should refuse to yeeld they might with better conscience enforce them §. 40. Of the Law of paying Tithes THe particular Commandement here set down was to take tithes of the people This phrase to take tithes of is the interpretation of one Greek word which we may answerably thus translate to tithe It is a compound verb. The simple verb is derived from that which before was translated tenth § 16. It sometimes signifieth to pay tithes as Luke 18. 12. But here to receive tithes So doth the simple verb signifie both to receive and to pay tithes v. 6 9. The circumstance therefore of the place must direct us in finding out the meaning of the word of paying and receiving 〈◊〉 See v. 2. § 17. By the people are here meant all the other tribes save the tribe of Levi for 〈◊〉 else were exempted from this tax The children of Levi were for the people in things pertaining to God and did for them what otherwise the people should have done themselves and in recompence thereof the people paid them tithes The Greek phrase word for word thus soundeth to tithe the people which implieth both a duty on the peoples part in paying tithe and also a power or priviledge on the Levites part to receive tithe This was it which is here said to be according to the Law and that the judiciall Ceremoniall and Morall Law 1. By the judiciall Law the Levites had not their portion in Canaan for their inheritance as other tribes had therefore in lieu thereof by the said Law they had the tenth of the rest of the people 2. The holy services which they performed to the Lord for the people were ceremoniall Therefore the recompence given was by a like Law 3. The generall equity that they who communicate unto us spirituall matters should partake of our temporals and that they who are set apart wholy to attend Gods service should live upon that service is morall See more hereof v. 2. § 16 17. §. 41. Of comming out of ones Loynes THe parties that payed tithes to the foresaid sons of Levi are thus described that is of their brethren c. Of the different acception of this title brethren See Chap. 13. § 3. Here it is taken for all those that descended from Abraham and in that respect we were all of the same stock So is is used Acts 13. 26. In this place it implieth a kinde of equality among all the Israelites of what tribe or what degree soever they were The Apostles meaning is explained in these words though they came out of the loynes of Abraham The Greek word translated loynes is of the singular number It is taken for that part of the back which useth to be girded Matth. 3. 4. The Hebrew word iâ—… of the dual number because the loynes are on both sides of the body In Latin English and other languages the word is of the plurall number In reference to the foresaid signification the phrase of girding the loynes is frequent and that for 〈◊〉 and strength as Souldiers use to gird their harsnesse fast to their loynes Eph. 6. 14. Or for speed and expedition as runners or travellers use to 〈◊〉 their long-side garments Luk. 12. 35. This word loynes is also taken for the inward and lower part of a mans belly where his seed lyeth In reference hereunto the phrase of comming out of the 〈◊〉 〈◊〉 oft used as Gen. 35. 11. So here By this phrase They come out of the loynes of Abraham are meant the very 〈◊〉 whom before he called the people and breâ—…hren It is here brought in to shew 〈◊〉 they all came from the same stock even Lâ—…vites that received tithes and the 〈◊〉 their brethren that paid tithes The phrase of comming out of Abrahams loines is the rather mentioned 〈◊〉 Abraham who paid tithes to Melchisedec was the father of the Levites who â—…ceived tithes as well as of those who paid tithes This discretive conjunction though implieth that that equality which 〈◊〉 betwixt the tribe of Levi and other tribes was no hinderance to the Leviteâ—… 〈◊〉 receiving tithes nor afforded any exemption to the other tribes from 〈◊〉 tithes Though in the common stock Priests and others were equall yet the 〈◊〉 in
covenant or no. If we be then assuredly we have knowledge of the Lord such knowledge as will make 〈◊〉 subject to him and rest upon him It is not a small measure of knowledge that in these times is sufficient The forementioned description of this knowledge thus They shall not teach every man his 〈◊〉 c. sheweth that the knowledge of the Lord shall abound under the new covenant It was foretold that the earth shall be full of the knowledge of the Lord as 〈◊〉 〈◊〉 cover the Sea Isa. 11. 9. This is manifested to be accomplished 1 Ioh. 2. 27. 1 Cor. 1. 5. 2 Cor. 8. 7. 1. Hereby a clear difference betwixt the two covenants is manifested 2. Evidences are hereby given of the encrease of Gods goodnesse 3. This makes much to the honour of Christ and gives evidence that the only beâ—… Son who is in the bosome of the father hath declared him Joh. 1. 18. 1. It is a strange conceit and contrary to this prerogative that men may have too much knowledge Hereof see The Whole Armour of God Treat 2. Part. 8. of the Word of God on Eph. 6. 17. § 23. 2. The practice of many comes too neer to that opinion For they content themselves with a small measure of knowledge Because when they have done all that they can they can know but in part a very small part of knowledge satisfieth them Can such indeed be imagined to have a right to the new covenant 3. This transcendent description of the degree of knowledge which under the nâ—…w covenant is promised should stir up such as think they know much yet further to grow in knowledge till they be rich therein 1 Cor. 1. 5. and filled therewith Col. 1. 9 and abound in it 2 Cor. 8. 7. This is the duty of private Christians how much more of Parents Masters Ministers and others who are in place to instruct those that are under them §. 74. Of pardon of sin the ground of other priviledges of the new Covenant Heb. 8. 12. For I will be mercifull to their unrighteousnesse and their sins and their iniquities will I remember no more THe fourth promise and priviledge is laid down in this verse It is the justification of a sinner consisting in the pardon of sins This is a great one in it self and it is laid down as the ground and cause of all the rest The conjunction of connexion which is a causall particle FOR or Because implyeth as much so as Gods mercy in pardoning the sins of them whom he receiveth into the new covenant is the cause of all other priviledges of the new covenant For this causall conjunction because hath reference to all and every of the forementioned priviledges Because God is mercifull in pardoning our sins he putteth his law into our hearts He is to us a God and he teacheth us to know him Thou hast saith Hezekiah in lovâ—… to 〈◊〉 soul delivered it from the pit of corruption for thou hast cast all my sins behind thy â—…ack Isa. 38. 17. He maketh Gods mercy in pardoning his sin the cause of Godâ—… freeing him from destruction The like reason doth God himself render of redeeming his Church Isa. 44. 22. Hence is it that David setteth this favour of God in the first place Psal. 103. 3. and first craveth it Psal. 51. 1. Yea and placeth blessednesse therein Psal. 32. 1 2. By Gods pardoning of sin all thâ—…t hinders mercy is removed For sin is that cloud which keepeth away the light of Gods mercy the dam that keepeth the currant of Gods grace from flowing on to us and the bar that fast closeth the door against Gods entring into our soul. When that cloud is dispelled and that dam broken down and that bar pulled out a ready way is made for Gods mercy to come unto us 1. Hereby is discovered the vilenesse of sin and the wretchednesse wherein we lye by reason thereof So long as sin lyeth on us no grace and favour can be expected from God neither can there be any comfortable communion betwixt God and uâ—… God in himself is to sinners as sinners a consuming fire Heb. 12. 28. and 〈◊〉 are as stubble Take notice hereof that sorrow for sin hatred of sin desire of pardon and faith therein may be wrought in your hearts 2. This doth much amplifie the benefit of the pardon of sin It is a great benefit in it self but much greater in that it is a means of the forementioned blessed priviledges namely that God is moved to write his Lawes in our heart to be our God and to cause us to know him On this ground might Christ well say to a poor distressed man Son be of good chear thy sins be forgiven thee Matth. 9. 2. Assurance of the pardon of sin is the most soveraign ground of comfort that can be 3. This may put us on to do the uttermost that possibly we can to attain assurance of the pardon of sin and to give no rest to our souls till we have attained some evidence thereof In this case the advice which the wiseman giveth to a debter Prov. 6. 3 4 5. is to be observed The very horror of sin in it self and the wofull plight whereinto it bringeth sinners is motive enough to enforce this poynt But behold a stronger motive a positive motive The priviledges that it bringeth with it Upon pardon of sin followeth every good gift even whatsoever the sanctified heart of man can desire for what can it more desire then what is comprised 〈◊〉 the priviledges of the new covenant Were this well weighed it would make us cry for pardon of sin and plead the grounds thereof as David did Psal. 51. 1. Had a man but one request in his own behalf to make unto God surely this which the Publican made God be mercifull to me a sinner Luk. 18. 13. would be the best §. 75. Of Gods being pacified with his consederates THe Lord thus setteth down the ground of pardon of sin I will be mercifull to their unrighteousnesse The Greek word properly signifieth one that is appeased or pacifiâ—…d by a Mediator The Hebrew word used by the Prophet Ier. 31. 34. may also be applyed to the same sense We translate it forgive which is the generall intendment of it For they that are appeased do use to forgive That Hebrew word is translated spare Deut. 29. 20. Another Hebrew word of the same Letters but transposed hath a contrary signification for it signifieth to consume or utterly destroy Deut. 28. 38. There is another Hebrew word oft used in the same sense that the word of my Text is which properly signifieth to cover and metaphorically to make an attonement Lev. 16. 33 34. The cover of the Ark had a name derived from this word and translated in English a mercy-seat Exod. 25. 17 18. The Latine translates the word of my Text and this latter Hâ—…brew word propitius
to turn it to other undue uses then the testator intended 5. To disanul it unjustly These and others like unto them sin against the light of nature and against the rule of equity which is confirmed by Gods word Because the testators themselves are dead and can do nothing to right themselves the living God will take their case into his hands and be a revenger of such unfaithfulnesse and fraud Whether they be executors themselves or counsellers procters advocates Judges or any other that make themseles accessary to the fraud and guilty of the sin they make themselves lyable to divine vengeance 2. The inviolableness of a will is a forcible motive to such as have any estate to be conscionable in making their last will and testament especially if they leave behind them wife and children Hereof see more Domest Duties On Eph. 5. 22. c. Treat 4. § 56 57. and Treat 6. § 62 63. §. 95. Of the inviolablenesse of the new Testament ratified by Christs death THe main point which the Apostle intended by setting down the inviolableness of mens last wils after their death is to prove that Christs death was requisite for ratifying the New Testament To this purpose tend these phrases Christ must suffer Matth. 16. 21. ought not Christ to have suffered Luk. 24. 26. It became him to make perfect through suffering Heb. 2. 10. See Chap. 2. v. 17. § 166. Thus Christ ratified the New Testament to declare more evidently the kind of Gods promises and of those excellent gifts which by the New Testament are conferred on us They being ratified by death are not branches of such a covenant as requireth conditions on our parts to make them good wherein if we fail the covenant is forfeited as the covenant made with Adam was But the promises of the New Testament are of meer grace The things bequeathed therein are legacies testifying the good will of the testator without condition on the part of the legaties Observe the promises of the New Testament expresly set down Chap. 8. v. 10 11 12. and you shall find them all to be absolute promises without conditions on our parts Indeed â—…aith and repentance are required in and by the Gospell but not simply as conditions Faith is required as the means to receive and partake of the things promised and repentance as a qualification whereby we may know that we are the persons to whom such promises belong besides he that hath made the promises doth work in men those graces of faith and repentance By this kind of ratifying the New Testament the extent of Christs death is further manifested It was shewed v. 12. That Christ died to purchase an eternal inheritance Here another end and benefit thereof is declared which is as a testator to establish and ratifie what he had purchased and to shew the ground of right and title that we have to eternal life which is our Fathers legacy whereby it is established and made sure unto us On 〈◊〉 â—…ound eternal life is called an inheritance v. 15. For we come to it as hâ—… by the good will grace and favour of the purchaser thereof manifested by his last will That we may the better discern how fitly this metaphor is applied to Christ let us consider how the most materiall things appertaining to a last will do concurre in this case 1. There is a testator which is the great Lord of all even the Son of God who to make himself a fit testator was made flesh Iohn 1. 14. 2. There is a main inheritance bequeathed This is eternal glory in heaven 1 Pet. 1. 4. 3. There are other legacies which are sundry gifts Eph. 4. 8. As divers callingâ—… abilities to perform them and graces both restraining and renewing 4. There are books or rolls wherein the foresaid legacies are registred These are the holy Scriptures especially the New Testament 5. There are publick notaries and scribes as witnesses of this Testament These are the holy Prophets and Apostles 6. There are seales added to the Testament These are the two Sacraments Matth. 26. 29. and 28. 19. If ever child had cause to take notice of his Fathers last will and Testament we Christians have cause to take notice of this last will and Testament of the Lord Jesus ratified by his blood and this so much the rather because by Christs death the New Testament is made inviolable 1. Christ is a faithfull and true witnesse Rev. 3. 14. even truth it self Ioh. 14. 6. His word shall not passe away Mark 13. 31. If the word of Christ be stable much more his promise much more his covenant much more his Testament ratified and confirmed by his death 2. Christs blood is too pretious a thing to be spilt in vain Bâ—…t in vain is it spilt if his Testament ratified thereby be altered I may say in this case as the Apostle did of Christs resurrection 1 Cor. 15. 14. If the New Testament be not stable Christ dyed in vain our preaching is in vain your faith is in vain 3. Christs death is a declaration and evidence of the eternal counsell of his Father which is most stable and immutable in it self as hath been shewed Chap. 6. v. 17. § 135. If in it self it be immutable much more is it so being ratified by the death of his Son who by his death hath ratified the same All the promises of God in him are yea and in him Amen 2 Cor. 1. 20. That is in Christ they are made performed and ratified 1. The presumptuous usurpation of the Bishop of Rome is herein manifested who arrogateth to himself power to dispence with the Testament of Christ. I say saith one of his champions that the Pope may dispence against an Apostle What is this but against Christs Testament which is registred by the Apostles He further addeth that he may dispence against natural and divine right If this be not to be as God and to shew himself that he is God which is the character of Antichrist 2 Thes. 2. 4. I know not what may be To omit other particulars Christ saith of Sacramental wine drink ye all of it for this is my blood of the new Testament Matth. 26. 27 28. Yet he denieth this Sacramental wine to the people Thus he with-holdeth sundry particular legacies as The liberty of marriage in sundry times of the year and the free use of sundry meats on sundry dayes of every weak and all lent long and other like priviledges yea he denyeth to the people liberty to search the rolls wherein this Testament is registred for he suffers not people to read the Scriptures Oh presumptuous guide Oh blind people 2. This ratification of the New Testament discovers the hainousnesse of unbelief for it makes voyd the strongest confirmation that can be of Gods covenant and Gods promises made therein See the Whole Armour of God on Eph. 6. 16. Treat 2. Part 6. §
are barr'd wherein Men have a libeâ—…ty and power One is authority over an Husband the other is to exercise a Ministerial function 1 Tim. 2. 12. 1 Cor. 14. 34. But instead of them be hath given two great prerogatives One is an extraordinary spirit whereby they have been Prophetesses as Miriam Exod. 15. Deborah Judg. 4. 4. Anna 1 Sam. 2. 1. Huldah 2 King 22. 14. and others The otheâ—… is a power and authority over Nations and Kingdomes for it is prophefied that Queens shall be Nurses to the Church Isa. 49. 23. 3. This affords an admonition to Husbands and other men to esteem VVomen as having a right to all the spiritual privileges that they have and as Heirs together with theâ—… of the grace of life 1 Pet. 3. 7. 4. This ought to quicken up VVomen to labour after Knowledge Faith Love and other graces and to use all means for attaining the same §. 54. Of Sarahs receiving strength to conceive Seed THE particular wherein Sarah is here said to give proof of her saith is 〈◊〉 she received strength to conceive Seed The word translated to conceive is in Greek a noun and is usually put for a Foundation Of the derivation thereof see Chap. 4. v. 3. § 29. It may here be taken of receiving and retaining Seed as Seed-corn is received and contained by the earth Some take it for Sarahs conferring Seed of her own whereupon this question is started Whether Women have Seed as well as Men and a Child conceived of the mixture of them both But the resolution of such questions I leave to Physicians The meaning of the Apostle is clear that notwithstanding she had been long barren and very aged having lived forty years beyond the ordinary time of Womens bearing Children yet by faith she conceived Seed whereby she came to be with Child even as a Child-bearing Woman This she could not do of her self nor by any strength or vigour of nature and thereupon it is said that she received strength She believed that God who had promised would above the course of nature give her ability to conceive with child and to bring forth a Child so as Faith will work vigour where it was not before The Apostle exemplifieth this in sundry particulars 2 Cor. 4. 8. 9 10. but especially is this verified in sundry cures that Christ did Among others take for instance the Woman that was cured of her Issue of blood Mark 5. 25 26 c. We certainly fail of many good things that we might receive from the promises of God for want of faith Christ did not many mighty works in his own Country because of their unbelief Matth. 13. 58. How should this stir us up to use all means for getting increasing and strengthening faith so much commended in this Chapter See for this purpose The whole Armour of God on Eph. 6. 17. Of Faith Treat 2. part 6. § 17 c. This gives a further proof that Children are the blessing of God For Sarah received strength to conceive Seed she received it from the Lord. For it was the Lord that had promised it Gen. 17. 16. 18. 10. This is expresly observed Psal. 127. 3. 128. 3. 1. Children as a blessing have been craved of God Gen. 25. 21. 1 Sam. 1. 10. 2. They have been promised as a blessing Gen. 17. 19. 3. As for a blessing praise hath been given to God for them Gen. 29. 35. 1 Sam. 2. 1. 4. Directions have been given well to use them even as a Divine blessing Eph. 6. 4. 5. It hath been counted a great fault to seek them otherwise than of God Geâ—… 30. 1 2. 6. God hath severely upbraided them that have abused these blessings Ezek. 16. 20 21. 7. Want of them hath been threatned as a curse Hos. 9. 14. and inflicted as a judgement 2 Sam. 6. 23. 8. Children are an especial means of propagating their Parents virtues yea of continuing the World and especially the Church in the World and a succession of them generation after generation is the onely way of continuing perpetual service by mortal Men to the immortal God It is therefore a very evil disposition to be discontent for having Children It is to be discontent at Gods blessing as the Israelites were at Manna Numb 11. 16. This discontent is many waies manifested 1. Some will not marry because they would not have Children 2. Others for that end marry such as are past Child-bearing 3. Others will have two Beds to forbear lying with their Wives 4. Others fret at their Wives because they bring forth many Children 5. Others having many Children wish them dead 6. There are that unnaturally make away their Children after they are born yea some in the very womb All these fruits of discontent arise from distrustfulness Had men faith in Gods providence they would account Children an especial blessing Children being a blessing we ought to pray for them and to praise God for them when we have them and to use them as a Divine blessing by well educating of them Hereof see Domestick Duties Treat 6. § 6 c. §. 55. Of Sarahs bringing forth a Child being barren and past age TO Sarahs conceiving it is added that she was delivered of a Child This is the interpretation of one Greek word We have not one English word to express the full sense of it Some thus translate it she brought forth Of the Greek word see Chap. 6. v. 7. § 47. This is added to shew the continuance of Gods blessing and of her faith She did not onely believe unto conception but also unto delivery Answerably God blessed her in conceiving and in bringing forth Concerning Sarahs faith this giveth instance that true Faith continueth till that which is believed be accomplished Faith resteth on God on his Properties on his Promises and thereupon is supported and kept from failing To amplifie the gift of God and faith of Sarah this phrase is added when she was past age or as it is in the Greek beyond or above the time of age The word translated age doth also signifie stature Luk. 12. 25. 19. 3. It is derived from a word that implyeth measure Eph. 4. 13. and signifieth 〈◊〉 great James 3. 5. But here as in other places Ioh. 9. 21 23. it signifieth age and the word premised before it time implyeth that time wherein Women according to the ordinary course of nature are Child-bearing 〈◊〉 preposition promised before both the other words which signifieth beside or beyond sheweth that the time of age here meant was beyond and above that time wherein Women use to be Child-bearing as was before noted â—… 54. This preposition is in this case translated against Rom. 4. 18. thus 〈◊〉 hope or beyond or above hope Our English hath fully exprest the Apostle's meaning in this phrase when she was past age The sacred Historie further testifieth that she was
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
But to shew the non-consequence thereof let them know that 1. There is not the like occasion of keeping the bones of Christians as was 〈◊〉 Ioseph's bones 2. Ioseph's bones were to be kept as if they had been buried 3. Ioseph's bones were not carried up and down for ostentation 4. There was no adoration done to Ioseph's bones 5. 〈◊〉 bones were not substituted instead of Ioseph's true bones as are in 〈◊〉 Popish reliques §. 123. Of the Resolution of and Observations from Hebr. Chap. 11. vers 22. 〈◊〉 〈◊〉 Joseph when he dyed made mention of the departing of the Children of Israel and gave commandement concerning his bones THE general sum of this verse is as of the former Faith's proof Hereabout 〈◊〉 set down 1. The person whose Faith was proved Ioseph 2. The Arguments whereby it is proved These are two 1. His mention of things future 2. His Charge The former is amplified 1. By the time which was when he died 2. By the matter whereof he made mention The departing of the Children of Israel 〈◊〉 his charge we may observe 1. The manner of it which was by imposing an oath Gen. 50. 25. 2. The matter thereof His bones Doctrines I. Faith manifesteth her vigour when a believer is dying So did Ioseph's 〈◊〉 See § 119. II. Dying men must shew their care of their Posterity Herein is Ioseph set beâ—… us as a pattern § 119. III. Ioseph's mention of the Israelites 〈◊〉 out of Egypt gives proof hereof See § 121. IV. Believers will be carefull to perswade others of that which they themselves 〈◊〉 This doth Ioseph endeavour by mentioning the departure of the Israâ—… See § 120. V. God will deliver his The departing of Israel out of Egypt is an instance hereof See § 121. VI. Care about mens dead corps is a fruit of Faith See § 122. §. 124. Of the honour that redounds to Parents by worthy Children and of their care over them Hebr. 11. 23. 〈◊〉 faith Moses when he was born was hid three months of his Parents because they saw he was a proper child and they not afraid of the Kings commandement NOt the faith of Moses but of his Parents is here commended This is the ninth instance which the Apostle hath produced The word translated Parents properly signifieth Fathers but according to the mind and meaning of the Apostle fitly translated Parents under whom Father and Mother are comprised The Mother may not here be excluded for the history maketh express mention of 〈◊〉 and of her alone for the Mother was the actor of all but questionless all that the Mother did was with the Fathers consent if not upon his advise and it is no more then probable that he had his part also in acting many things about the preservation of Moses Of the notation of this name Moses See Chap. 3. v. 2 § 37. and The Churches conquest on Exod. 17. 9. § 9. These parents are expresly named in the history The father was Amrams which signifieth a numerous people it conteineth in it a great part of Abrahams name The mothers name was Iochebed which signifieth glorious for she was glorious in bringing forth and preserving such sons as Aaron and Moses They were both of the Tribe of Levi and of the same family The said Amram and Iochebed were neer of kin For Iochebed was Amrams fathers sister so as Amram married his Aunt and of her had Aaron and Moses But this was before the Law of prohibiting degrees of marriage and before the Common-wealth of Israel was sufficiently peopled The parties whose faith is here commended are described by their relation to their son Moses thus His parents rather than by their own names for honour sake For Moses was a man of great note and name and his memoriall was very honorable in the Church of God Hereby then it appeares that parents are much honoured by having worthy Children Solomon therefore stileth himself The Son of David Eccl. 1. 1. And David pleadeth this as a matter of honor and dignity I am the son of thine handmaid Psal. 116. 16. Hereupon it is said that a wise son maketh a good Father Prov. 10. 1. 1. If a son prove praise-worthy by vertue of his education praise useth to be ascribed to his parents that have so educated him even as the praise of Solomons servants was ascribed to the wisdom of Solomon 1 Kings 10. 5. 2. If the gifts parts or dignities of a son be extraordinary and immediat from God they use to be evidences of Gods good respect unto the parents 1. This may be a motive unto parents to do the best that they can for their Children that they may be of eminent use to the Church and State where they live and that among other ends for this the honor and glory of parents themselves 2. This should put on Children to do the best that they can to be famous in Israel even for the honor of their parents This title his parents in reference to that care that Moses parents had of him being their child giveth us further to understand that parents especially ought to have a care of their Children For this we have sundry precepts as Eph. 6. 4. and 2 Cor. 12. 14. and patterns as Prov. 4. 3 4. Parents are under God the means of their Childrens being On this ground natural instinct teacheth all creatures to be carefull of their young ones Parents therefore ought to observe 1. What dangers their children are subject unto to prevent them 2. What good they may do unto them and to endeavour that with all their power The plural number wherein this word Parents is expressed doth plainly evidence that both Father and Mother must have a joint care of their Children In this respect saith a Father in reference to himself and his wife How shall we order the Child and how shall we do unto him Judg. 13. 1â—… And a son saith of both parents I was my fathers son tender and onely beloved in the sight of my mother Prov. 4. 3. Behold thy father and I have sought thee sorrowing saith a mother to her son Luk. 2. 43. 1. Both parents have a joint part in the being and bringing 〈◊〉 of their Child 2. The Law requireth the like honour to both Exod. 20. 12. 3. For this end are parents so neerly linked together as to make one flesh Gen. 2. 18. It will be therefore a good point of wisdom for both parents to observe what duties belong unto each of them in reference to their Children and wherein they may be best helpfull one to another for the good of their Children §. 125. Of hiding such as are in danger THE act whereby the faith of Moses Parents is commended is implyed in this phrase was hid The word hid is attributed to concealing of matters from the eyes of men so 〈◊〉 they should not see them or find them out The hid treasure and pearl in the
Gospel is set forth by this word Matth. 1â—… 44. And the sloathfull servants talent that was put into the earth Matth. 〈◊〉 25. Thus Iesus is said to hide himself from the Jews Iohn 8. 59. and 12. 〈◊〉 And they who are afraid of the Judge are said to hide themselves Rev. 6. 1â—… 16. The reason why Moses parents hid him was a cruell edict of the King of Egypt 〈◊〉 every son that was born of an Israelite should be cast into the river Exod. 1. 〈◊〉 To prevent this destruction of Moses his parents hid him So as persons 〈◊〉 〈◊〉 may be concealed from mischievous attempts Thus Rebekah used 〈◊〉 to conceal Iacob from the fury of his brother Gen. 27. 43. Thus Rahab 〈◊〉 spyes Iosh. 2. 4. And a woman hid Ionathan and Ahimaas 2 Sam. 2. 1â—… To omit other instances it is said of God himself that he hid Ieremiah and 〈◊〉 Jer. 36. 26. Obâ—… These were extraordinary cases and they that did it were guided by an extraordinary spirit Ans. 1. They were speciall cases not extraordinary All examples are a kind 〈◊〉 instances Yet in a like case are for our warrant 2. Though in some particulars they might be extraordinary and might be 〈◊〉 by an extraordinary spirit yet the general equity of them is ordinary and 〈◊〉 Hereupon Rahab's example is set before us as a pattern ver 31. Iam. 1. 1â—… The Spies that searched Iericho were imployed in a good cause warranted by 〈◊〉 whereof Rahab was assured partly by the common fame that God had deâ—… all Canaan to destruction and partly by an inward inspiration of the Spiâ—… this respect her act is imitable It was extraordinary to hide Spies that 〈◊〉 to search her Country This she did by an extraordinary spirit But to hide 〈◊〉 as were in Gods work and in a warranted course was ordinary and imitable 1. To hide one self from foreseen evill is a point of prudence Prov. 22. 3. 〈◊〉 to be extended to others 2. It is a fruit of charity to prevent the danger of others 3. Many benefits may thence arise as 1. Protecting the innocent 2. Preventing wrongs 3. Disapointing Satans instruments 4. Preserving such as may be usefull to men and honourable to God 〈◊〉 hurt comes to none hereby 1. Quest. What if such as are hid be enquired after by authority may they then be concealed Answ. If it may be done without impeachment of truth Otherwise I make question of this question For 1. All lying is a sin Eph. 4. 25. 2. Though good may come thereby to man yet it is against God and his truth 3. It impeacheth the power and prudence of God as if he could not maintain his own servants without untruth 4. It prevents the providence of God in his own course 5. We may not talk deceitfully for God Job 13. 7. 2. Quest. What if a good end follow upon some untruth Answ. A good end is not sufficient to justifie a matter If a thing be ill in the 〈◊〉 or manner or end it is not to be done Obj. A bad end marrs a good thing by consequence of contraries a good end may justifie an evill act Answ. That is no good consequence For there is difference betwixt good and evill One circumstance maketh a thing evill but all circumstances must concur to make it good One kind of poyson is enough to take away life but there must be many ingredients to make a portion for preserving life 3. Quest. What then is to be done when Innocents and Saints are unjustly sought after Answ. We must be silent and say nothing one way or other or couragiously refuse to betray him or so prudently order our answer as nor the partie be endangered nor truth impeached The application of this point concerneth such especially as live among those who like Pharaoh and the Egyptians are persecuters of the Church oppâ—…essors of men inhuman and cruell It doth not justifie concealers of malefactors Christians must take heed of making such inferences from such approved paterns as this is Thereby they pervert the Word of God scandalize the profession of the Gospell open the mouths of enemies bring themselves under the penalty of good Laws and suffer as malefactors which is expresly forbidden 1 Pet. 4. 15. On the other side their undue timiditie and overmuch fear of danger is manifested who are ready upon undue respects to bring others into danger as 1. They who Doeg-like discover Gods servants to their enemies 1 Sam. 2. 29. and this in hatred of and malice against them 2. They who discover such to currie favour with great men as the Ziphims 2 Sam. 23. 19. 3. They who for feare of incurring danger themselves refuse to stand to Gods cause when they are questioned about it as the parents of the man that was born blind Iohn 19. 22. 4. They that denie that succour which they might and ought to their brethren for fear of men Those and such like shew how little faith they have §. 126. Of preventing danger betimes THat act of their faith in hiding their son is amplified by the time both when they began and how long they continued In regard of the former the Apostle saith that they did it when he was born This implieth a timely doeing of that act even so soon as he was born They did not invite their neighbours at her travell nor when the child was brought forth they did not make known that they had a child born so as they prevented the danger betimes This was an especial point of wisedom An Angell admonished Ioseph to carry his reputed Son Iesus out of Herods reach before he could know that he was mocked of the wise-men Mark 2. 13. Slack not thy hand from thy servants come up to us quickly and save us and help us say the men of Gibeon to Ioshua Josh. 10. 6. It is commended in Saul that he came to succour Iabesh Gilead in the morning watch 1 Sam. 11. 11. Otherwise all paines all endeavours may prove to be in vain being too late It is too late to shut the stable dore when the steed is stollen It is therefore a point of wisedom carefully to observe what danger we our selves or others especially such as are under our charge are in and to afford them seasonable succour It is noted that the man-child which the Dragon sought to devour as soon as it was born was presently caught up unto God Revel 12. 4. 5. The Apostle exhorteth us to be vigilant because the Devill seeketh whom he may devour On this ground we ought by faithfull prayer to lift up our Children to God so soon as they are born to bring them to the Sacrament of Baptism so soon as conveniently we may to instruct them so soon as they are capable to train them up to good callings and to perform other duties betimes Resist all Sathans temptations in the beginning many fair advantages are lost by delay
§ 87. The foresaid limitation without us is the rather added to give evidence that God would have all Believers in all ages perfected by the same means In this respect it is said that the Ark and Baptism are like figure 1 Pet. 3. 21. setting out one and the same thing yet the Ark was in the first age of the world 〈◊〉 Baptism in the last The like is noted of other Sacraments in the ages beâ—… these 1 Cor. 10. 2 3 4. In this respect the Gospel is said to be preached 〈◊〉 the Jews Chap. 4. v. 2. § 17. And we who live under the Gospel are said 〈◊〉 be saved even as they Act. 15. 11. But most pertinent to this point is the 〈◊〉 which the Apostle hath noted of Gods making known unto us the mysterie of his will in these words that in the dispensation of the fulness of time he might 〈◊〉 her together in one all things in Christ c. Eph. 1. 10 Col. 1. 20. This God hath so ordered 1. To shew the all-sufficiency of that one onely means which is Christ Jesus 〈◊〉 is able to save to the uttermost Heb. 7. 25. and that in regard of 1. His sufficiency He of himself without any assistance from any other can save 2. The manifold miseries whereunto men are subject He is able to save from all sins and from all miseries that arise from their sins 3. The severall persons that stand in need of salvation he is able to save all of all sorts such as lived before him or with him or shall live after him Heb. 13. 8. 2. To shew his impartiall respect to all Act. 15. 9. Gall. 3. 28. Though in 〈◊〉 God saw it meet that some should live in one age of the world and 〈◊〉 in another yet he prepared but one Heaven for all and one way for all 〈◊〉 thereunto 3. To give evidence of the union of all Believes in one mysticall body Had 〈◊〉 that lived before Christ been perfected without us or by any other means 〈◊〉 we are they had been another body and that body had been so perfected 〈◊〉 no more members should have been added thereto But as there is but one lead so there is but one body Ephes. 4. 4. This is that Catholike Church which 〈◊〉 been from the beginning of the world and shall continue to the end thereof This is a forcible motive to incite us to imitate them and to walk in that way 〈◊〉 perfection which they did If they walked in that way which was but obscurely 〈◊〉 to them yet is cleerly and fully made known to us what a shame 〈◊〉 would it be for us to come short of them They are gon we yet live let us 〈◊〉 that their Spirit lives in us See more hereof Chap. 6. v. 12. § 83. and Chap. 13. v. 7. § 100. c. §. 282. Of the resolution of and observations from Heb. 11. 39 40. THE summe of these two verses is A commendation of antient Saints The parts are two 1. A general proposition 2. A particular amplification thereof In the proposition there is 1. An Intimation of the persons commended these all 2. A manifestation of the matter for which they are commended This is set out 1. By the cause Faith 2. By the effect a good report The Amplification is set down comparatively Of the comparison there are two 〈◊〉 The first concerneth such as lived before Christ was exhibited The other concerneth such as lived after That which concerneth the former is a privation of a priviledge In setting down whereof we have 1. The Priviledge it self which was the promise 2. Their privation of it received not That part of the comparison which concerneth Believers since Christ was Vers. 40 exhibited is a fruition of the foresaid priviledge Hereof are two parts 1. The kind of priviledge some better thing 2. The end thereof that they without us c. The kind of priviledge is set out 1. By the Authour God 2. By the procuring cause having provided 3. By the subject matter Some better thing 4. By the persons for whom for us The end is an universal perfection that they c. In setting down this end we may observe 1. The manner of propounding it Negatively in reference to antient Jews Should not be made perfect 2. Affirmatively To Jews and Christians together in this phrase without us §. 1. Of the resolution of HEB. Chap. XII THere being two maine ends of the Apostles setting out Christ in his excellency namely perseverance in the Faith and worthy walking thereof in this Chapter he finisheth the former and setteth upon the later of these two ends See Chap. 1. v. 1. § 10. in the end To enforce the former of perseverance he produceth many Motives 〈◊〉 encourage them against the many trialls whereunto they had been brought and â—…ight further be brought for their profession sake Then he raiseth an exhortaâ—… unto courage v. 12 13. The Apostles motives are these 1. The pattern of former Believers to whom he hath reference v. 1. 2. The example of Christ. Concerning whom 1. He distinctly setteth out his sufferings v. 2. 2. He calleth Christians to a review or to a more serious consideration of him v. 3. 3. He removeth an objection which might be this Object we have already suffered much Ans. Yet there remaineth more in that ye have not resisted unto blood v. 4. 3. The Author of Christians sufferings this is 1. Propounded v. 5. It is the chastening of the Lord. 2. Amplified in the six verses following In the amplification is declared 1. The motive that puts on God to correct Lave v. 6. 2. The evidence that he so doth About this he 1. Propoundeth the evidence it self v. 6. 2. He maketh an inference thereupon v. 9. The evidence is propounded two ways 1. Affirmatively under a paternal affection by the mention of Son v. 5 6 7. 2. Negatively by denying them to be Sons if they be without correction v. 8. The inference is that we patiently submit our selves This is set down comparatively The Comparison is betwixt unequalls which are the Father of Spirits and Fathers of our flesh v. 9. So as the Argument is from the less to the greater In it 1. There is one thing taken for granted that children are subject to the correction of the Fathers of their flesh 2. Another thing is inferred thereupon The inference is set down 1. With an interrogation thus Shall we not c. 2. It is confirmed two wayes 1. By the different ends that the Father of Spirits and Fathers of the flesh aime at in correcting their children v. 9. 2. By remooving an objection The objection is this Afflictions are grievous This is answered by making known the effect that followes from thence which is the peaceable fruits of righteousnes v. 11. The exhortation raised as a Conclusion from the former motives importeth two duties One to redress what hath been amiss v. â—…2 The other to endeavour after a
been freed from all manner of afflictions Nay tell me if you have read of any such in the records of truth It is therefore most evident that afflictions are the common condition of all Gods children See more hereof in the Whole Armour of God Treat 2. Part 5. on Eph. 6. 15. § 12. Hereupon it becomes every child of God to prepare for trials and to treasure up consolations and encouragements tending thereunto §. 47. Of bastards being without correction Heb. 12. 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not Sons IT appears that this point of enduring chastisement is of great concernment in that the Apostle so long insisteth upon it and returneth unto it again and again The former interrogative What son c. carried great emphasis yet behold here a more emphatical expression under the denial of the said point If ye be without chastisements then are ye bastards c. This followeth as a necessary consequence from the former general point and that by the rule of contraries If all Sons are chastised then they who are not chastised are no Sons This particle of opposition but implieth the contrary consequence Of the word chastisement see v. 5. § 36. It implieth such correction as is for instruction to prevent or redresse evill so as if God let loose the raines to a professor and suffer him to run riot and to follow his own carnal lust and worldly delights and restrain him not by some afflictions he is assuredly no child of God but a bastard The Greek word is here only in the New Testament used It implieth one that is not born in lawful wedlock He hâ—…re mâ—…aneth one that is supposed to be a child being in the house in appearance as a child but not begotten of the Father of the house thereupon not nurtured as a Son nor estranged of any unlawful liberty but suffered to run into all loosnesse and licentiousnesse The Greek word is by other Authors put not only for one born in adultery but also for a strange child a child that is not a mans own and thereupon the lesse care taken of it By some it is here taken for a changeling They professe themselves and answerably are taken to be Gods children but never were put in by God This is here brought in to meet with an objection thus There are in the Church who are without chastisement Answ. It may bâ—… so but then they are not of the Church they are bastards or changelings To make this argument more full and clear the Apostle inserteth the general point as in a parenthesis thus whereof all are partakers By way of explanation he addeth not sons as if he had said Though they may be thought by reason of some outward profession to be sons yet indeed they are none The main point here intended is to shew that immunity from crosses is a bastards prerogative If it be a prerogative it is of such an one as may be in the Church partake of divine ordinances professe himself to be a Saint and be so supposed by others but not so accounted by God himself Dives may be supposed to be such an one Luk. 16. 25. So the rich fool Luk. 12. 19. Not correcting when there is need and who is he that liveth in the flâ—…sh and needeth not correction implieth a neglâ—…ct of him as if he were not cared for A child left to himself brings his Mother to shame Prov. 29. 15. Thereupon Father and Mother are accounted carelesse of their duty If two children be committing evill together a wise Father will take his own child and correct him but will let the other alone Who more wise who more righteous who more mercifull thâ—…n God 1. By just consequence that false note of continuall peace and prosperity or temporal felicity as they call it of the Church is manifested Surely if this Text be true as true it is that cannot be a true note of a true Church That hath hitherto been the true Church which hath suffered for the truth purity and power of religion 2. This sheweth their condition to be in truth a miserable condition who so boast of all things according to their hearts dâ—…sire as they know not what pain is or sicknesse or losse or restraint of liberty or any other crosse Such are to the life described Iob 21. 8 9 c. By this Apostles verdict if they live in the Church they are bastards If any state give us just cause to question Gods Fatherly care over us it is all manner of external contentment to the flâ—…sh and freedome from all crosses An heathen man that had all his life time enjoyed much prosperity being delivered from an accidentall calamity with which many others were destroyed thus cryed out O fortune to what misfortune hast thou reserved me §. 48. Of the Apostles much pressing the benefits of afflictions THis clause whereof all are partakers hath been before and is hereafter again and again inculcated and that at least twelve times 1. By the Apostles intimation of Gods mind v. 5. he speaketh unto you as unto children 2. By the title which in the name of the Lord is given to the afflicted thus My Son v. 5. 3. By making correction a fruit of love whom the Lord loveth v. 6. 4. By extending it to every Son v. 6. 5. By making affliction an evidence of Gods respect v. 7. 6. By inculcating Gods usual dealing interrogatively What Son is it c v. 7. 7. By accounting such as are not so dealt withall to be bastards v. 8. 8. By returning to the same again in this phrase whereof all are partakers v. 8. 9. By paralleling the like dealing of earthly parents with their children v. 9. 10. By noting the different ends of earthly parents and Gods v. 10. 11. By removing what might be objected against it v. 11. 12. By shewing the blessed fruits of afflictions v. 12. We may not think that these are so many tautologies or vain repetitions of the same things for the Apostle was guided by a divine Spirit which made him well to poise all his words and not set down a phrase or word rashly There are sundry weighty reasons for repeating and inculcating one and the same thing whereof see The Saints Sacrifice on Psal. 116. 16. § 48. A special point hence to be observed is this That men are hardly brought to believe that afflictions are fruits of Gods love It is not a novices lesson it is not learned at first entrance into Christs School Christs Disciples though they had Christ himself to be their instructer could not at first apprehend it This made Christ very frequently inculcate this principle of taking up the Crosse and following him Ignorance of this made many Christians in the Apostles times faint and fall away 2 Tim. 4. 16. Yea some of Gods worthies have in the triall made doubt hereof
24. Another great impediment is undue suspition and unjust jealousie This makes every thing spoken or done to be misinterpreted and taken in the worst part The Apostle 1 Tim. 6. 4. reckoneth surmisings among other grosse enormities as envy strife railings which use to be occasions of great discord and fierce dissentions He also gives this epithete evil to surmises For they are evil in their nature being brats of the old man and evil in their effect they hinder many good duties among friends and cause many acts of injustice Impediments which hinder the springing up or growing of a good thing must be removed for obtaining that good thing and abounding therein 2. Communion friendship and familiarity must be kept with professors of the truth that thereby we may the more freely open our hearts one to another and communicate counsels yea and take notice of the gifts which God hath bestowed one upon another This is and will be an especiall means of working and encreasing brotherly love 3. We must take all opportunities of doing courtesies to the Saints and of receiving kindnesses from them By doing courtesies we tie their hearts to us and by receiving kindnesses we make them the more willing to accept in the better part the courtesies we do to them A generous minde will not continually receive courtesies unlesse it may return courtesie for courtesie By this mutuall kindnesse the intire affection of Saints one towards another are the better discerned which cannot but preserve brotherly love 4. We must be instant in prayer both singly for our selves and also mutually each for other For our selves that God would be pleased to work our hearts as to other sanctifying graces so to this in speciall That entire affection of love which God at first implanted in mans soul when he created him after his own Image is exceedingly defaced by mans fall To have it renewed requires a supernaturall work even a work of the Divine spirit Now prayer is an especiall means of obtaining the holy Ghost Our heavenly Father will give the holy Spirit to them that ask him Luk. 11. 13. By this Spirit may this grace be wrought in our hearts This duty also is to be performed in the behalf of others that God who can dispose the hearts of all as it pleaseth him would turn the hearts of the brethren to us Thus shall we be kindly affectioned one to another in brotherly love Their apprehension of our love to them will kindle and inflame love in them to us and our apprehension of their love to us will kindle and inflame love in us to them Hitherto of the Rules or Means for brotherly love §. 10. Of Motives to Brotherly love MOtives to stirre us up after brotherly love are such as follow 1. Brotherly love is a grace absolutely necessary It is the ground-work or foundation whereon all duties that have relation to the brethren are erected If they be not founded thereon they cannot be well performed and that performance which is made of them cannot be acceptable to God or man The Apostle expresly cleareth this point 1 Cor. 13. 1 2 3. yea it is a mother grace which compriseth all other graces under it Gal 5. 14. Rom. 15. 9. 2. Brotherly love is one of the fairest and most glorious flowers in the Christian garden It makes men amiable before God and man It sends forth a sweet fragrant â—…avour wheresoever it is It hath been before shewed that there is nothing wherein man more resembleth God then in brotherly love See § 8. 3. Such is the life and vigor of brotherly love as it puts on them in whom it is unto all duties A stronger incitation and inforcement thereunto cannot be given To this end doth Christ three times together put this question to Peter Simon lovest thou me Joh. 21. 15 16 17. Love moved God to give his Son to man Ioh. 3. 16. Love moveâ—… Christ to give himself to his Church Eph. 5. 25. Love constrained Paul to do what he did 2 Cor. 5. 14. We are therefore all injoyned to love God Deut. 6. 5. and husbands to love their wives Eph. 5. 25. and wives their husbands and parents their children Tit. 2. 4. Professors the brotherhood 1 Pet. 2. 17. every one one another 1 Ioh. 3. 11. For love will make men give every one their due Where love faileth there is extream backwardnesse to duty where love aboundeth there is great forwardnesse thereunto 4. So violent and irresistable is the power of love as it will passe thorow all difficulties and overthrow all obstacles It will not be hindered from doing the good it should do The Church doth with much emphasis set out the power of love Cant. 8. 6 7. where she affirms it to be as strong as death Who can stand before death Death overcometh all Love is also as a fire hot fervent vehement the flame thereof is the flame of the Lord a most ardent and violent flame Other fires may be quenched with waters but many waters cannot quench love No afflictions nor persecutions can put love out of a mans heart I will very gladly spend and be spent for you though the more abundantly I love you the lesse I be loved faith the Apostle 2 Cor. 12. 15. Reade for this purpose Rom. 8. 35 c. 5. Love is as salt which inâ—…useth a favoury and wholesom tasâ—…e into such things as would otherwise be fresh and flashy It is therefore joyned with sundry other duties for this very purpose even to season them The Apostle so farre commends love in this kinde as he maketh all things unfavoury and unprofitable without it 1 Câ—…r 13. 1 2 3. He therefore giveth this generall advice Let all your things be done in love 1 Cor. 16. 14. 6. Love hath a strong operation on others It is as fire which heateth the things that are near it As apprehension of Gods love to us works love in us to God We love him because he first loved us 1 Joh. 4. 19. so others apprehension of â—…ur love to them will make them love us And as love puts us on to all kindnesse unto them so their love of us will put them on to do all kindnesse unto us The mutuall love which David and Ionathan manifested each to other put them on to do much one for another 7. Love is one of the most comfortable graces that a man can have It gives evidence to others and brings assurance to a mans own soul of the love of God to him of his right to Jesus Christ of the Spirits abode in him and of his right to the heavenly inheritance Love of the brethren is an evidence also of his love of God It is the main scope of St Iohns first Epistle to demonstrate all these evidences Reade in speciall for this purpose 1 Ioh. 2. 10. Ioh. 3. 14 18 19. 4. 7 12 16. 8. Love is an especiall
other about strangers III. Mindefulnesse of others misery causeth mercy to be shewed to them The word Remember intends thus much See § 24. IV. Saints are oft used as malefactors They were Saints whom the Apostle saith here were in bonds And malefactors use to be in bonds See § 25. V. Succour must be afforded to such as cannot seek it They that are in bonds cannot go to seek succour yet they must be remembred See § 26. VI. The cases of the distressed are to be made our own We must remember them that are bound as if we our selves were also bound with them and so in their case See § 27. VII Mercy is to be extended to all kinde of misery They which suffer any adversity are to be remembred as well as they who are in bonds See § 28. VIII Mans common condition is a ground of mutuall compassion This phrase As being your selves also in the body in the literal acception of the words intendeth so much See § 30. IX Spiritual unity should work sympathy This is inferred from the mystical sense of these words As being your selves also in the body See § 29 31. §. 34. Of this phrase Marriage is honourable Verse 4. Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge FRom the duties which are to be performed to others the Apostle proceedeth to such as concern themselves and declareth such duties as grace their profession together with the contrary vices which disgrace the same The first grace that he commends is Chastity comprized under the means of preserving it which is Marriage This the Apostle here highly commendeth Of Marriage I have largely treated in Domesticall Duties Treat 2. Part. 1. § 1 c. Marriage is here commended by the honour thereof Marriage is honourable The Greek word signifieth that which is of high account or esteem It is attributed sometimes to Persons For where it is said that Gamalâ—…el was had in reputation Act. 5. 34. The Greek useth the same word that is here translated honourable Sometimes also it is attributed to things as to the fruit of the earth Iam. 5. 7. and to such stones as of all earthly things are most valuable called precious stones and joyned with silver gold pearls and other things of great worth Revel 18. 12. yea it is attributed to Divine Promises 2 Pet. 2. 4. And to Christs bloâ—…d 1 Pet. 1. 19. In all these places it is translated pretious This word being thus applied to marriage sheweth that it is an estate highly to be accounted of and in that respect styled honourable In what respect Marriage is honourable hath been distinctly shewed in the foresaid book of Domest Dut. Treat 2. Part. 1. § 23 c. The Verb 18 in the original is not expressed word for word it is thus Marriage honourable Hereupon some understand a Verb of the Imperative mood which implieth a charge but that is not so fitly understood 1. It is most usual in Greek when the Verb is not expressed to understand the Indicative Mood rather then the Imperative So the Greek Fathers that have written upon this place yea and the Latine Fathers too and Protestant Divines Yea and many Popish Expositors do here understand the Indicative as we in our English have expressed it The Syriack doth expresse the Indicative Mood 2. The opposition betwixt this clause and the last clause of the verse shew that this is rather a commendation of marriage that it is honourable then an Injunction to make it honourable For what consequence or dependance is this Let marriage be honourable and a bed undefiled but adulterers God will judge The later clause should rather be a reason of the injunction thus Let marriage be honourable for God will judge adulterers 3. Marriage is here prescribed as a remedy against uncleannesse and in that respect thus commended is honourable as the best remedy that can be prescribed 4. Marriage is positivevely declared to be honourable as well as to be a bed undefiled 5. That which an injunction expresseth will by necessary consequence follow upon the commendation of marriage For it being granted that marriage is honourable it followeth that it must be used as an honourable thing chastly hollly modestly temperately seasonably so as it may prove to be a bed undefiled §. 55. Of the Extent of Marriage in all THis phrase in all is so indefinite as it may be referred to any of the Genders and to persons or to things They who apply it to persons thus translate it Among all or among all men meaning all sorts degrees conditions or sexes as Males and Females Kings and Subjects Nobles and meaner Rich and poor Minister and Lay-people or of what calling and estate so ever they be They who apply it to things thus take it every way or in every thing that appertain to marriage or in all estates whether of peace or trouble But it appears that the Apostle here intends it of persons because he opposeth it to these persons whoremongers and adulterers For in that Marriage is honourable in among all men God will judge whoremongers and adulterers who might have used this remedy of marriage This general is to be limited to such as are fit for marriage and to whom marriage is lawfull Such are persons of different Sexes male and female and of ripe years not children and free not married nor contracted to another then living and beyond the degrees of consanguinity and affinity forbidden in Gods Word and are able to yield due bene volence to their yoke-fellow not being born Eunuchs nor by any occasion impotent in reference to the main marriage duty All such marriages are no true marriages but plain nullities Papists rank amongst these such as enter into religious Orders as they call them but for this they have no warrant from Gods Word See Dom. Dut. Tr. 2. Par. 1. § 6. §. 36. Of the bed undefiled THis clause And the bed undefiled may be here taken as a further Commendation of marriage In this sense the copulative particle AND joyneth two attributes appertaining to marriage together 1. Honourable 2. Undefiled As if it were thus translated And it is a bed undefiled Or it may be taken as an explanation shewing wherein marriage is honourable namely in that it is the bed undefiled In this sense the copulative joyneth two subjects together namely Marriage AND the bed undefiled and makes them both honourable As if he had said Marriage is honourable and the bed undefiled is honourable Both these in the general tend to the same scope This later clause is added by way of prevention For it might be objected that married persons lie in bed together and thence also inferred that it is polluted and cannot be honourable This is here prevented in that the Apostle addeth that that is the bed undefined Some take this to be added by way of caution that on this
lust of the eye 1 Joh. 2. 16. that is an inward inordinate desire arising â—…rom the sight of such and such a thing Iosh. 7. 21. Many things may be seen which are not desired but if desired and that inordinately there is covetousnesse 2. In things which differ mark what is preferred If earthly things be preferred before heavenly temporall before spirituall that disposition is covetous Such was the disposition of those who are invited to the Kings Supper and refused to go Luke 14. 18 c. And the disposition of the Gadarenes Mark 5. 17. 3. In the means of getting consider whether they be just and right or no. For all unjust and undue waies of getting arise from covetousnesse A minde free from it will rest content with that portion which by the Divine providence shall be allotted Ier. 22. 17. Mic. 2. 12. 4. Compare with the stint which thou first settest to thy self the issue that followeth If upon the obtaining of the first desire a man remain unsatisfied and his desire be more and more enlarged he hath a covetous heart for example A poor man thinks if he could get ten shillings a week it would serve his turn He hath it but then he desireth ten shillings a day he hath that also yet is not satisfied From shillings his desire ariseth to pounds and yet is not satisfied These are such of whom the Prophet thus speaketh Wâ—… unto them that â—…oyn house to house that lay field to field till there bâ—… no place that they may be placed alone in the midst of the earth Isa. 5. 8. Such an one is said to enlarge his desire as hell Hab. 2. 5. 5. Well weigh the effects of thy desire of riches If thoughts thereupon break thy sleep and care thereabouts consume thy flesh and labour and toyl therein take up all thy time and impare health and strength that desire is immoderate it is plain covetousnesse Eccl. 2. 23. 5. 12. This argueth a greedinesse after filthy lucre as the Apostle terms it 1 Tim. 3. 3. 6. Take notice of thy disposition in hording up and keeping wealth and sparing to spend it For covetousnesse consisteth as much if not more in keeping as in getting The rich man in the parable herein especially manifested his covetousnesse Luk. 12. 19. The Lord therefore for avoiding covetousnesse dehorteth from laying up treasures on earth Matth. 6. 19. See § 51. 7. Observe thy manner of spending If it be too sparingly nigardly and basely It under thy degree and means If against health and strength in generall not affording what 's needfull thereunto or against speciall occasions not affording Physick or other requisites in sicknesse or help of Chirurgery in case of wounds soars or other-like maladies or against the charge that belongs unto thee as wife children servants kindred and neighbours or against the duty and due which thou owest to the poor State and Church or in what thou doest in any of the foresaid kindes thou doest perforce so as otherwise thou wouldst not do it surely this kinde of spending savoureth rank of covetousness Eccl. 4. 8. §. 58. Of humiliation for and detâ—…station of Covetousness AMong other sinnes this of covetousness ministreth to Professors of the Gospel great and deep matter of humiliation Is it not a shame for such as have heaven set before them and that prepared before all time by the good pleasure of God purchased in the fulness of time by the precious blood of the Sonne of God reserved to be enjoyed by them after all times for ever and ever that they should dote upon earth and earthly things which are base and transitory and that in and under the light of the Gospel whereby the surpassing excellency of things above and excessive vanity of things below is distinctly and clearly laid down What a shame is it that sonnes of God cannot be content with that portion which their heavenly Father provideth for them Should professors have that deeply rooted in their hearts and openly practised in their life which the Apostle would not have to be once named amongst Christians Eph. 5. 3. Doth not such a shamefull and disgracefull rag of the old man give great matter of humiliation That which gives men just cause of humiliation because they are infected with it should make them so to detest it as to give no rest to their souls till it be purged out of them Unless this use be added to the former uses they will be strong convictions against us and aggravations of our condemnation For to examine ones soul about covetousness so farre as to finde it out and to be humbled thereupon will be an evidence that if we loath it not we like it we love it we are willing to entertain it even against knowledge and conscience herein we make our judgement the more heavy You therefore that know covetousness to be a sinne an â—…einous sinne and know your selves to be guilty thereof and are brought to be humbled for your former practice thereof abhorre it for the future In detestation thereof say I abhorre my self and repent in dust and ashes Ioh 41. 6. Every evil is to be abhorred Rom. 12. 9. Much more such as are disgracefull to the Christian profession Hate this therefore more then biting and poysoning creatures and be dehorted and disswaded from all covetous practises before mentioned See § 50 51 52. The hainousness of this sinne set out § 53. is a strong motive to inforce this disswasion §. 59. Of Graces contrary to Covetousness FOr the better avoiding of Covetousness it will be our wisdom to get our souls possessed with such graces as are contrary thereunto One contrary expelleth another Bring light into a room and thereby you expell darkness I will exemplifie this in four particulars 1. Confidencâ—… in Gods providence This keeps a man from distrustfulness which is the cause of covetousness He that confidently relieth on God for supply of all needfull good things will not inordinately desire nor unduly acquire nor immoderately treasure up riches What makes children or servants in their parents or masters house less covetous then when they are alone for themselves Surely this that they are confident that their parents or masters will sufficiently provide for them This confidence on this ground doth the Lord much press Matth. 6. 31 32. Therefore â—…ast all your care upon God for he careth for you 1 Pet. 5. 7. To this very end â—…eads that reason which the Apostle himself here addeth for he hath said I will not â—…eave thee nor forsake thee 2. Contentedness This is added in this Text as an antidote to covetousness For nothing is more opposite to covetousness then contentedness A covetous mind is never satisfied with any thing be it never so much A contented mind is ever satisfied with any thing be it never so little I have learned saith the Apostle in whatsoever state I am therewith to be content
I know how to be abased and how to abound c. Phil. 4. 11 12. 3. Charity Charity seeketh not her own 1 Cor. 13. 5. which covetousness maketh a man to do The covetous man is wholly and only for himself Luke 1 2. 10. The charitable man having that which he accounts sufficient for himself readily takes all opportunities of succouring others He is mercifull and lendâ—…th Psal. 112. 5. He is mercifull and giveth Psal. 37. 21. Mercifulness and covetousness cannot agree together nor reside in the same soul They are incompatible The charitable man will not be covetous the covetous man will not be charitable 4. Liberality This being sanctified exceedeth charity in the measure of contribution Charity may stand with very small means even with a cup of cold water Matth. 10. 42. But liberality implieth a large contribution such an one as they who have abundance can give A liberall and a bountifull man are joyned together as intending one and the same thing and both opposed to a niggard or churl And the liberall is said to devise liberall things Isa. 32. 5 8. which is clean contrary to a covetous disposition The Apostle annexeth this epithete Riches to liberality 2 Cor. 8. 2. §. 60. Of over rashcensuring others of Covetousness COvetousness being an hainous sinne and exceedingly disgracefull to the profession of the true faith we ought to be very tender about laying it to the charge of professors It cannot be denied but that many professors are too guilty thereof yet withall it cannot be denied but that many others are too rash in censuring professors It may be that to lay covetousness to ones charge will not bear an action in our Courts of Justice but in Gods Court of Justice it may prove a matter of condemnation Men may more safely judge themselves hereabouts then others For covetousness is an inward inordinate desire and a man may better know the kinde and qualification of his own desire then of anothers 1 Cor. 2. 11. The grounds which ordinarily men have of judging professors is suspition or surmize to which the Apostle giveth this attribute evil 1 Tim. 6. 4. For surmizes are evil in their quality and in their effects Ordinary surmizes are such as these 1. Such a man is very industrious and painfull in his calling he riseth early he sitteth up late Answ. It may be that a good conscience about imploying and improving his talent to the best advantage he can putteth him on to that diligence and not covetousness 2. He lives not according to his estate but much under it Answ. Thou maiest surmize his estate to be greater then it is Dost thou know all his losses all his debts his manifold charges and severall waies of laying out 3. He is not liberall to the poor Answ. He may be prudent in well ordering his charity and conscionable in observing this rule of Christ When thou doest alms let not thy left hand know what thy right hand doth Matth. 6. 3. 4. He layeth up much Answ. Thou canst not tell what part of his estate he laieth up nor to what ends The Apostle prescribeth it as a duty belonging to parents to lay up for their children 2 Cor. 12. 14. §. 61. Of Contentment with things present Verse 5. And be content with such things as ye have THis exhortation to Contentedness is added to the former dehortation from covetousness as a means to prevent or redress that vice For covetousness argueth a discontent at that which a man hath and contentedness will keep men from an inordinate desire of more This exhortation is not joyned in the Greek to the former dehortation by any copulative causall or opposite conjunction but by a Participle being content which maketh it a part of the former sentence thus Let your conversation be without câ—…vetousness being content with such things as ye have The active Verb from whence the passive in this Text is derived signifieth to suffice Joh. 14. 8. 2 Cor. 12. 9. This word fitly expresseth the nature of contentedness which is to account that which God bestoweth on a man to be sufficient for him and thereupon to rest quiet in his mind not perplexing himself with cares and fears about more The passive is oft used in the New Testament in the same sense that it is here namely Luk. 3. 14. 1 Tim. 6. 8. and translated to be content upon accounting that which he hath to be sufficient There is in the New Testament and in sundry other Greek Authors a word compounded of this and of a Pronoun that signifieth ones self and it is in generall used to set out contentment but it implieth a very great emphasis For according to the notation of the word it signifieth such an one as is of himself and by himself and for himself sufficient This properly belongs to God alone Yet is it also attributed both to things and persons To things when they are of themselves sufficient for that whereunto they are used without the addition of any other thing To persons when they account that which they have to be sufficient for them and do not inordinately covet more Thus the substantive is used and translated sufficiency 2 Cor. 9. 8 and contentment 1 Tim. 6. 6. And the adjective also translated content as where the Apostle saith I have learned in whatsoever state I am therewith to be content Phil. 4. 11. The things here meant are temporall such as are needfull for us and usefull to us while here we live They are all comprised under these two words food raiment 1 Tim. 6. 8. and under this one word bread Mat. 6. 11. Spirituall blessings may and must be coveted more then temporall These temporall blessings are here in the Greek called things present which are such things as men for the present have and enjoy They are opposed 1. To such things as men have not in this respect our English Translators thus interpret the word such things as ye have 2. They are opposed to things that may in future times be injoyed About such things men ought not to be solicitous Take no thought for the morrow saith Christ Matth. 6. 34. We must rest content in that portion which God every day bestoweth upon us These are the things present here meant Thus much is intended in the fourth Petition of the Lords prayer §. 62. Of Contentedness What it is COntentedness is a satisfaction of the mind concerning the sufficiency and fitness of ones present condition This generall matter of contentedness a satisfaction of mind doth not only put a distinguishing difference betwixt contentedness and covetousness but also sheweth that they are diametrically contrary one to another For a covetous mind is never satisfied with any estate and a contented mind is never unsatisfied with any This satisfaction useth to accompany such things as God bestoweth on such as he taketh an especiall care of Such persons
that in the very same words Thus Wâ—…ll done thou good and faithfull 〈◊〉 thou hast been faithfull over a few things I will 〈◊〉 thee Ruler over many things enter thou into the joy of thy Lord Matth. 25. 21 23. Great cause there is for poor persons to be content especially if the many promises and engagements of God for taking care of them and supplying their wants and needs be duly weighed as Psal. 34. 6 c. 37. 25. 55. 22. Mat. 6. 25 c. Phil. 4. 19. 3. A single life Single persons who never were married are indeed deprived of many comforts which married persons enjoy But withall they are freed from many cares and troubles which usually accompany the married estate In a single estate there is a greater freedom to serve God which the Apostle implieth under this phrase He that is unmarried careth for the things that belong to the Lord how he may please the Lord 1 Cor. 7. 32. Hereupon they who are free and can abstain are advised so to abide 1 Cor. 7. 27. The best man that ever was lived all his dayes in a single life Who then should not be content with this estate if God call him thereunto 4. The married estate It cannot be denied but that their estate is ordinarily much incumbred with sundry cares and troubles But withall it must be granted that these cares and troubles arise from the weakness and wickedness of men Their wickedness who raise troubles against others Their weakness who suffer themselves to be disquieted and too much distracted with the affairs of the family and cares for wife children and others Were it not for the wickednesse of some and weaknesse of others to please an husband or a wife would be no hinderance to pleasing of the Lord. If the honour ends and priviledges of marriage whereof See Domesticall Duties Treat 2. Part. 1. § 23 24 25. be poiâ—…ed with the cares and troubles thereof we shall find just cause to rest content in that estate 5. Want of children This or old was a matter of great discontent This brought many tears from Hannahs eyes and prayers from her heart 1 Sam. 1. 10. The Shunamite preferred a childe before any other thing that could be granted her 2 King 4. 14. Abraham himself said to God What wilâ—… 〈◊〉 give me seeing I go childlesse Gen. 15. 2. Give me children or else I die saith Rachel to her husband Gen. 30. 1. It was denounced as a great judgement against Coniah to die childlesse Jer. 22. 30. And it is denounced as a judgement to have a miscarrying womb and dry brest Hos. 9. 14. To this day such as are childlesse complain that they shall have none to bear their name to be their 〈◊〉 and to succeed them in their place To these I commend these considerations 1. It is God that denieth children Gen. 30. 2. 2. They may be denied children because God seeth them not meet to bring up children 3. Children are certain cares but uncertain comforts 4. Children may prove a grief of minde to their parents Gen. 26. 35. They may be a 〈◊〉 of heavy judgments upon their Parents 1 Sam. 3. 13. They may do much mischief to their Parents 2 Sam. 15. 10. They may foolishly lose what their prudent parents have left them 1 Kin. 12. 16. 5. God hath promised to them that fear him a better name then of sonnes and daughters even an everlasting name that shall not be cut off Isa. 50. 5. These are weighty motives to perswade such as have no children to rest content 6. Many Children Christians in this case use to manifest more discontent then the Jews of old did We do not reade that they used to be discontent at a numerous off-spring but rather still to desire more though they had many Leah had six sons one atter another yet when she saw that she had left bearing she took Zilpah her maid and gave her Iacob to wife that she might have more children by her Yea atter that she hired of her sister liberty to lie with Iacob and thereupon had two more sons and a daughter Gen. 30. 9 16 17 19 21. We reade that Ibzan a Judge in Israel had thirty sons and thirty daughters And that Abdon another â—…udge had fourty sons and thirty Nephews Iudg. 12. 9 14. And that Ierub-baal another Judge had threescore and ten sons Iudg. 9. 5. Should a Father now have so many how would he complain and think he should never have enough for them all Surely it is distrustfulnesse in Gods providence that causeth discontentednesse in this case The sacred Scripture tels us That God provideth for the young Ravens when they wander for lack of meat Job 38. 41. Experience sheweth That the lesser sort of birds bring forth and breed up fifteen young ones together Are not Christians children more worth then many birds God provides for all thy children while they are in the womb Why dost thou not trust to his providence for them when they are brought into this world Many poor folks children do not only wax fat and strong with course food and raiment but also attain to very good callings through the Divine Providence God hath said of our children They are mine born to me Ezek. 16. 20 21. Will he not then take care of his own God hath promised Children yea many Children as a blessing Psal. 127. 3 4 5. 128. 3. Did we believe Gods Word and in Faith plead it before God and depend on him for making it good in his own way and at his own time we should certainly not only be content but also thankfull for the many children he bestoweth on us 7. Losses This case of losses may be extended to Goods Friends Children and other things that are near and dear unto us and are needfull for us and usefull unto us Such losses do oft cause much discontent and work great disquiet in men But if such as have losses would seriously weigh the example of Iob and about him consider 1. What a man he was how great how good Iob 1. 1 3. 2. What his losses were in every kinde Iob 1. 15 c. even more I dare say then thine are who complainest 3. With what Contentednesse yea and Thankfullnesse he did bear all Iob 1. 21. 4. What was the end of the Lord Jam. 5. 11. and what recompence the Lord returned Iob 42 10 c. If these four things in Iobs case were seriously weighed we should finde him a worthy patern of Contentment in this case of losses and a strong enforcement of the duty The Apostle testifies of the Hebrews That they took joyfully the spoiling of their goods Knowing in themselves that they had in heaven a better and an enduring substance Heb. 10. 34. The Goods of this world are but transitory commodities such as the Lord lends us and that only for such a time as seemeth good to himself he hath power to
6. §. 96. Of Ministers being Guides THey who are in speciall to be remembred are thus described in our English Translation which have the oversight This is the Interpretation of one Greek word The word which the Apostle useth is a Participle and cometh from a Verb which signifieth to leade to go before to be a guide in the way to be over others to govern It signifieth also to think Act. 26. 2. to suppose Phil. 2. 25. to esteem 1 Thess. 5. 13. and to count or account Phil. 3. 7 8. In this it is thrice used in this Epistle as Chap. 10. 29. 11. 11 26. But in this Chapter it is thrice used in the former sense The word here used is in other places translated governour as Mat. 2. 6. Act. 7. 10. and chief Luk. 22. 26. Act. 15. 22. Some judicious Translators in Latine do interpret it by a word that signifieth Guides This word setteth out the Dignity and Duty of Ministers Their Dignity in that by reason of their Function in matters of God they are over the people and have a kinde of authority in the Lord and in his Name Their Duty in that they are every way both by preaching and practice to go before their people and to guide them in the way to life Sundry other titles which set forth both these are in Scripture attributed unto them as Rulers Joh. 7. 48. Overseers Act. 20. 28. Guides Matth. 23. 16 24. Leaders Matth. 15. 14. John 10. 3. Elders 1 Pet. 5. 1. Shepherds Matth. 9. 36. Pastors Teachers Eph. 4. 12. Stewards Tit. 1. 7. Bishops 1 Tim. 3. 1 2. Watchmen Ezek. 3. 17. Fathers 1 King 13. 14. Philem. v. 10. God hath made Ministers to be such Guides unto his people in regard of peoples need and for their good 1. Men of themselves in regard of the things of God are blind and understand not the way wherein they should walk In this respect they have need of Guides When Philip asked the Eunuch whether he understood what he read or no He answered How can I except some man should guide me That which Christ said to Paul is true of all Ministers Christ sends them to open peoples eyes and to turn them from darkness to light Act. 26. 18. There are many by-paths that lead to destruction whereinto people would soon fall if they had not guides 2. Men are not only blind but they are also by nature of a stubborn disposition hardly brought into the right way and when they are brought hardly held therein So as in this respect there is great need of Ministers to be over them to exhort incite admonish perswade reprove and use all other meet means to put them into the right way and hold them therein The good that people may reap by Ministers being made guides is very great Thereby they are instructed and directed in the way to life By Ministers being guides Superiours and inferiours Magistrates and subjects Ministers themselves and people Husbands and Wives Parents and children Masters and servants rich and poor old and young all of all sorts are instructed in their duty kept within compass of their place and stirred up to use and employ the abilities that God bestoweth on them to the good of others As men do stand in more need of guides in regard of their spirituall estate then in regard of their temporall estate so the benefit that they reap from those former guides farre exceeds and excels the benefits that they can reap from the later guides even as much as our souls excell our bodies heavenly commodities excell earthly and everlasting salvation excels temporall preservation This giveth an evidence of the good providence of God in providing spirituall guides for his Church for God hath set them there 1 Cor. 12. 28. and in enabling them to that greaâ—…â—…unction For God makes able Ministers of the New Testament 2 Cor. 3. 6. and in giving them gifts for that end Eph. 4. 7 8. and conferring authority on them so as they may perform their duty with all authority Tit. 2. 15. and finally in making them accountable to himself v. 17. Mat. 25. 19. Luk. 16. 2. that so they may be the more faithfull to him that appointed them as Moses was Heb. 3. 3. This title Guides puts Ministers in minde of their duty We ought to have this title much in minde and well weigh what duties are comprised under it and be conscionable in performing the same Ezek. 3. 17. There being by the high supream Lord Guides set over people and that in regard of their need and for their good it becomes them 1. To be thankfull to God for that evidence of his carefull providence 2. In case they want such Guides to pray for them as Christ adviseth Matth. 9. 38. 3. To be conscionable in submitting to their Ministry as this Apostle expresly exhorteth v. 17. The duties which are in generall to be performed in reference to such Guides are in speciall to be performed to such as God hath set over our selves in particular This the Apostle here intimateth under this relative YOUR For a good shepherd hath an especiall care over his own sheep He calleth his own sheep by name he putteth forth his own sheep Joh. 10. 3 4. Take heed saith the Apostle to all the flock over the which the holy Ghost hath made you Overseers Every one hath an especiall care of those that are his own and must give an account for them Most meet therefore it is that such in speciall be remembred The rule of relation requires as much as Guides must be most carefull over their own people so people must be most subject to their own Guides §. 97. Of Guides preaching THe duty of the foresaid Guides is thus expressed Who have spoken unto you the Word of God The Greek word here translated spoken is the very same that is so translated Chap. 2. v. 3. It is here used in the very same sense that there it was namely for Preaching See Chap. 2. § 23. The most principall duty of such as are here called Guides or Governours consisteth herein It belongeth to the very essence of their Calling When the Lord sent out his Apostles he said unto them Go ye into all the world and preach the Gospel Mar. 16. 15. Herein Christ requireth Peter to testifie his love to him saying three times Feed my lambs feed my sheep feed my sheep John 21. 15 16 17. And this Peter himself doth presse upon other Ministers saying Feed the flock of God 1 Pet. 5. 2. The like doth Paul upon Timothy thus Preach the Word be instant in season and out of season 2 Tim. 4. 2. There is no way wherein and whereby such as are guides of Gods people may do good unto them then by preaching By preaching it pleases God to save such as beleeve 1 Cor. 1. 21. O that this were duly weighed
acteth as possibly he can be There is also another Noun derived from the same Verb which is more usually appropriated to a stage-player There is also another Noun which is used to set out an Ape Now of all creatures an Ape is most given to imitate men I have noted these things about this word to shew how fitly it is used by the Apostle implying that people ought in matters of faith to endeavour to be as like to their prudent and godly Guides as they can be This is it which the Apostle requires of some 1 Cor. 4. 16. 11. 1. This is it for which he commends others 1 Thess. 1. 6. 2. 14. This is the best use that we can make of such as God hath made Guides unto us This is here in particular to be applied to such Guides as God in speciall hath set over us Our English therefore thus translates it which have the rule over you but in Greek your Guides Hereof see § 96. in the end thereof Of imitating Christ See vers 13. § 132. Of imitating God See Chap. 4. vers 11. § 62. §. 101. Of imitating both living and dead Saints THis point of imitation may also be further extended to other prudent and pious patterns whether of such as are living or of such as are dead They were living of whom the Apostle thus saith Ye became followers of us and again Ye became followers of the Churches of God 1 Thess. 1. 6. 2. 14. They were dead of whom the Apostle thus saith Be followers of them who through faith and patience inherit the promises Heb. 6. 12. And they of whom another Apostle thus saith Take the Prophets for an example c. Iam. 5. 10. It is one end of the spirits guiding some living men in the right way and that eminently that by their walking therein they might incite others to follow them This motive the Church intends where she thus prayeth to Christ Draw ME WE will run after thee Cant. 1. 4. By this change of the number in these two Pronouns ME WE She intendeth that by her following Christ others would be also stirred up to follow him It is also an especiall end of registring the history of Saints being dead For whatsoever things were written aforetime were written for our learning Rom. 15. 4. This is the best learning that we can reap from such records to emulate the excellencies of former worthies and to strive to outstrip them if it be possible in their excellencies This point of imitation concerns those that are in place to be Guides and those also to whom they are made Guides Not only Ministers of the Gospel but other professors also thereof are or should be Guides The Apostle saith of a Jew as he was a professor of the true Religion whether he were a Levite or of another Tribe that he was accounted a Guide Rom. 2. 19. As it is said of Ministers Ye are the light of the world Matth. 5. 14. So it is said of other professors Ye shine as lights in the world Phil. 2. 15. That which concerns these lights or guides is that they look to their feet and well order their steps that they so carry themselves as they may prove a good pattern to others Be thou an example of the beleevers saith St Paul to Timothy 1 Tim. 4. 12. Be ensamples to the flock saith St Peter to all sorts of Ministers 1 Pet. 5. 3. Professors in Thessalonica are commended for being ensamples to such as believed 1 Thess. 1. 7. Thus shall they shew themselves good guides Good to themselves and good to others I may apply to this purpose that which the Apostle said in a case not unlike this In doing this thou shalt both save thy self and them that hear thâ—…e 1 Tim. 4. 16. yea and them that see thee On the other side it is a great aggravation of the unworthy walking of Ministers and other professors yea of all who by their place or gifts are Guides By walking themselves in the broad way that leadeth to destruction they draw many others thereinto If the blinde lead the blinde both shall fall into the ditch They who have eyes and yet walk in by-paths are worse then the blinde Such are many scandalous Ministers and loose professors Reade 1 Cor. 8. 10 11 12. These pull upon their souls their own blood and the blood of others Ezek. 3. 18. §. 102. Of excess in honouring Saints departed UNto those to whom Guides for imitation are given I would commend a caution and a direction A Caution in two respects One to prevent excess Another to redress defect The excess is of such as have the patterns of those whom they take to be Guides in too high admiration accounting their works meritorious yea and supererrogatory Hereupon they conceive that they may receive benefit by the works of those others The superstitious Priests and Pharisees among the Jews taught their people such a conceit namely that by childrens giving 〈◊〉 great gift to the Temple which they called Corban their parents might be profited though they did no more for them Mark 7. 11 12. By this means men are so farre from observing this duty of following their Guides as they are kept from it For by expecting benefit from others walking in such and such courses they think it needless for themselves to walk in such waies because they have the benefit of others walking therein without such pains of their own From this high conceit of others meritorious and supererrogatory works hath risen an Idolatrous practise of Canonizing Deifying Adoring and Invocating them of setting up their Images of consecrating Churches of making prayers and vows and offering oblations unto them and of reserving their Reliques §. 103. Of failing in the right use of Saints patterns THe other Caution is to redress defect about this duty here required of following Guides Defect is manifested in those who having such Guides do think that they go farre if they approve and commend their doctrine and course of life if they well entertain them and be beneficiall to them while they live and speak well of them when they are dead but follow not their faith Though they may seem to go far yet they come very short of that full duty which they owe to their Guides and fail of the best benefit they might reap from them which is to be like unto them That which they do in testimony of their approving them is an evidence of their failing in following them and an aggravation of that their failing There are others which diligently reade the histories of Saints departed but only as bare histories to inform their understanding about matters of former times not as directions to guide them in the same way Though good instructions may be learned from those histories yet those instructions make not men the better Virtue and knowledge are joyned together by an Apostle 2 Pet. 1. 6.
acts of his humane nature Yet there are two exceptions in this case 1. Extraordinary matters 2. Temporary Extraordinary things done by Christ and not imitable are such as these 1. His fasting fourty daies Mat. 4. 2. Indeed Moses Exod. 24. 18. and 〈◊〉 1 King 19. 8. did as much but it was by an extraordinary assistance which cannot be imitated in ordinary cases 2. Christs walking on the water Matth. 14. 25. which when Peter attempted to do he began to sink only by Christs extraordinary assistance he did the like Matth. 14. 30 31. 3. Praying all night Luk. 6. 12. though Christ called upon his Disciples in that case to pray with him yet they could not but slept Mat. 26. 40 c. 2. Temporary matters were such as belonged to the time wherein he lived as his being Circumcised celebrating the Passeover observing sundry Feasts and other Rites of the Law To these may be added occasionall matters as celebrating the Lords Supper at night in a private chamber among men only with unleavened bread and sitting as at the Passeover So his sitting while he preached Luk. 4. 20. his preaching out of a ship Luk. 5. 3. and on a mount Matth. 5. 1. These being occasioned by present circumstances do not binde us to imitate him therein but upon like occasions Quest. Wherein then is Christ to be imitated Answ. In these three cases 1. In such generall morall duties as belong to all persons at all times Such as belong to all persons are not extraordinary Such as belong to all times are not temporary 2. In such particular duties as belong to the like calling 3. In such as have the like reason and occasion for doing them 1. Generall morall duties expressed in Scripture to be done by Christ for our imitation are these 1. Meekness Matth. 11. 29. 2. Humility Matth. 11. 29. 3. Love Eph. 5. 2. 4. Forgiving wrongs Col. 3. 13. 5. Compassion Luke 10. 37. 6. Patience Heb. 12. 2. 7. Contempt of the world Hâ—…b 12. 2. 2. Particular duties which Christ did by vertue of his place and calling were such as these 1. As a Son he was subject to his parents Luke 2. 51. 2. As a Minister he was diligent Luke 8. 1. He was also faithfull Heb. 3. 2. Ioh. 7. 16. 3. As an husband of his Church he was loving to her Eph. 5. 25. 3. Things which Christ did upon common equity and may be done upon like reason and occasions were these 1. Preferring mercy before sacrifice Matth. 12. 12. 2. Avoiding danger Luk. 8. 59. 3. Refreshing himself when he was weary thirsty hungry sleepy c. Ioh. 4. â—… c. Mat. 8. 24. This sheweth how requisite it is that we acquaint our selves with the life of Christ and that for this end to be like him Herein lieth the difference betwixt sound and formall Christians All may be acquainted with the story of Christ and be able to discourse thereof but they are the sound Christians who lay it as a pattern before them Such vertues as became the Head must needs become the members They are unworthy such an Head who preferre honour riches pleasures gay apparell or any thing else before the vertues of their Heads Among other motives meditate on these to imitate Christ. 1. The excellency of the Guide 2. The perfection of the Pattern 3. The blessed issue that will follow thereupon If we be here like to our head in grace we shall be hereafter like to him in glory §. 133. Of going out of the Camp OUr Apostle giveth this particular instance wherein he would have us to imitate Christ Let us go forth unto him without the Camp This phrase Let us go forth is the interpretation of one Greek word but a compound even the same that is translated came out Chap. 3. v. 16. § 163. A double Preposition is here used as was there and implieth a like emphasis namely that we readily and throughly do what is here required The word translated Camp is the same that was used v. 11. § 127. But here it is used in another sense For Camp is here metaphorically put for the world and that in two especiall respects 1. The world is as a place of tents which were of no stability nor of long continuance 1 Cor. 7. 31. 1 Ioh. 2. 17. 2. The world is as a Camp of enemies to Saints especially Iames 4. 4. 1 Ioh. 3. 13. The world in generall compriseth under it all creatures whether places persons or other things In this sense the world is said to be made by Christ Joh. 1. 10. For all things were created by him that are in heaven and that are on earth visible and invisible Col. 1. 16. And to shew that the heavens are comprised under the world as well as the earth the plurall number is used thus He made the worlds Heb. 1. 3. and the worlds were framed c. Heb. 11. 3. In this respect the world is divided into two parts One is called this world John 12. 31. and this present world 2 Tim. 4. 10. The other is called that world Luke 20. 35. and the world to come Heb. 6. 5. This world is here below That world is above Both these by way of distinction are mentioned together thus Neither in this world nor in the world to come Mat. 12. 32. and thus Not only in this world but also in that which is to come Eph. 1. 21. It is this present world that is here meant by this metaphor of a Camp and by a Metonymy the honours promotions profits pleasures and other like allurements which are in this world These are styled the things of this world and comprised under these three titles The lust of the flesh the lust of the eyes and the pride of life 1 John 2. 15 16. that is concupiscense covetousnesse and ambition To go then out of the Camp as here intended hath respect to the minde more then to the body and to the inward affections rather then to the outward actions though these be not altogether excluded To go out of the Camp is to withdraw our minde heart and affections from the world so as not to love it 1 Joh. 2. 15. not to be conformed to it but rather transformed Rom. 12. 2. Thus the duty required doth not so much respect the place where we live as the grace of the heart As they are said to have their conversation in heaven Phil. 3. 20. whose heart and affection is on heavenly things so they are said to go out of the world whose hearts and affection are alienated from the world The grace here intended is commonly called contempt of the world whereby a mans heart is so taken off from the world as no alluâ—…ements thereof under the pretence of honour profit or delight nor any terrours thereof under the pretence of the loss of goods good name liberty or life it self can put one on to do that
with God Heb. 10. 22. 2. Which beareth witnesse to his conformity in the whole man to the holy will of God In all manner of duties to God and man Acts 24. 16. particularly and especially in those duties which belong to his particular calling whereof he is to give an especial account Matth. 25. 21. This is it that will especially move people every way to respect their Minister both to obey them and also to pray for them 3. That which worketh peace and quiet in the soul Rom. 5. 1. 2 Cor. 1. 12. This is that good conscience which is here meant and which Ministers and others must give all diligence to get This good Conscience is here amplified by the extent thereof in this phrase In all things This is so set as it may have reference either to the former or latter clause Our English referreth it to the former by placing a comma after it thus A good conscience in all things Many Greek Copies if not most of them refer the phrase to the later clause placing the comma before that phrase thus In all things willing to live honestly The sense will remain the same whether way so ever we read it For according to the former reading it plainly sheweth That a good Conscience extends it self to all manner of duty According to the latter reading it sheweth That he that is carefull of every duty hath a good Conscience The Greek word is so indefinite as it may be also referred to times and places as if he had said At all times in all places Of the extent of a mans obedience to all things See Ch. 8. v. 5. § 16. See also The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 57. §. 156. Of Willingnesse to do good THat that which is intended under a good Conscience might not seem to be an impossible task to our weak flesh the Apostle thus explaineth the point Willing to live honestly This word willing is in general the proper meaning of the Greek word Mat. 1. 19. yet it doth also imply under it a desire of a thing and our Translators do turn the Participle thus desirous Luke 23. 8. 2 Cor. 11. 32. Yea further it implieth such an extent of will and desire as putteth one on to endeavour the best he can to accomplish the same That therefore which the Apostle doth here intend under this word willing he thus expresseth in his Apology before Felix Herein do I exercise my self to have alwayes a conscience void of offence Acts 24. 16. Willingnesse in this extent is the highest perfection that in this world we can attain unto For no man can exactly and fully conform himself in all things to Gods will while here he lives We all fail in the best things we undertake God therefore accepts the will for the deed If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not The holy Ghost doth therefore expresse the deed under the desire of doing it as in this phrase Who desire to fear thy Name Nehem. 1. 11. and in this The desire of our soul is to thy Name Isa. 26. 8. God is a very indulgent Father and well knoweth the weaknesse of his children and their disability to accomplish their duty to the full If therefore he observe them willing to do what is required and earnestly desirous thereof and withall faithfully and diligently to endeavour to do what they can he accepteth the same as if it were perfectly done How should this put us on to put out our best endeavour Hereof see Ch. 4. v. 11. § 63 64. §. 157. Of living honestly THat which the Apostle professeth himself and others to be willing unto is thus expressed to live honestly The word translated to live is a Compound whereof see vers 7. § 108. It is usually put for ordering a mans conversation and thus translated We have had our conversation 2 Cor. 1. 12. Ephes. 2. 3. and thus Passe the time 1 Pet. 1. 17. This English word to live is oft used in the same sense namely for ordering a mans conversation In this sense it is said They live in â—…rrour 2 Pet. 2. 18. It implieth a due respect to the whole course of a mans life and that in all manner of duties towards God or man Act. 24. 16. This Adverb translated honestly is a very comprehensive word It properly signifieth well and is so for the most part translated Where it is said of Christ That he did all things well this word is used Mark 7. 37. This hath respect to the manner of doing good things So as he intendeth that their whole course of life was rightly and duly ordered Of the right manner of doing duty See Chap. 8. v. 5. § 17. By this due manner of ordering their conversation he giveth proof that they had a good conscience So as a mans outward conversation is an evidence of his inward good conscience It doth give a visible evidence to others and also doth the more assure persons themselves of the integrity of their conscience See more hereof in The Saints Sacrifice on Psal. 116. 9. § 59. .158 Of praying more and more fervently Verse 19. But I beseech you rather to do this that I may be restored to you the sooner THe foresaid general motion of praying for their Ministers the Apostle doth here in particular make for himself that they would pray for him in special This is evident by the reason following which concerned himself alone thus expressed That I may be restored In ordering this motion he doth as it were cast himself at their feet and useth a word of great humility and great fervency I beseech Of the composition and divers acception of this word See Heb. 3. v. 13 § 143. This Conjunction BUT carrieth here such an emphasis as it did vers 16. § 145. It appears hereby that he believed the prayers of the Church to be very prevalent with God which moved him thus earnestly to crave them This earnest desire in this case is thus more fully expressed Now I beseech you Brethren for the Lord Iesus Christs sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Rom. 15. 30. What could have been more said then is here said to move the bowels of any to grant a request This should move every Congregation to be earnest with God in prayer for their Minister He further thus presseth it The rather to do this The Greek word translated the rather is very emphatical Of the Emphasis hereof See Chap. 2. v. 1. § 5. It sheweth that there may be occasions of enlarging the heart in prayer and of performing the duty more carefully and more fervently at sometimes then at others It is noted of Christ himself that in his Agony he prayed once
few they ought the more patiently to suffer them 3. If the whole Epistle be comprized under this phrase Word of Exhortation it is no very long one but may very well be styled A few words 4. This Direction may be given unto them in reference to the Apostles Sermons and the preaching of other Ministers as if he had intended that they should not content themselves with this bare Epistle which was but in few words but also suffer the Exhortations of their Ministers whether himself or others because thereby they might more largely and more pertinently according to several occasions be instructed and exhorted by their Ministers from time to time The Apostles Epistles lay down a foundation which was further to be built upon by the Ministry of such as God from time to time should set over them §. 183. Of the Resolution and Observations of Heb. 13. 22. THe Summe of this verse is A Direction for profiting by the Ministry of the Word We may observe 1. The Inference of it upon that which went before in this particle AND or BUT 2. The Substance of it In the Substance is set down 1. The Matter 2. A Motive to enforce it In the Matter there is considerable 1. A thing desired 2. The manner of desiring it The Manner is first propounded and that in two branches 1. A milde request We beseech you 2. The thing desired Herein we may distinguish 1. An Act desired Suffer 2. The Subject of that desire The word of Exhortation The Motive is taken from the brevity of that Word which he would have them to suffer For I have written to you in few words Observations I. To Gods work mans endeavour must be added He had before prayed that God would work in them Here he requireth an endeavour on their part See § 180. II. What Ministers desire for themselves they must endeavour for their people He did before beseech them to pray for him v. 19. Here he beseecheth them to look to their own good See § 180. III. Directions are to be enforced with all mildenesse Here the Apostle beseecheth that which he had power to command See § 108. IV. Ministers and people are as brethren So the Apostle styleth here the people under his charge See § 180. V. To instructions exhortations are to be added The word Exhortation implieth as much See § 180. VI. The Word delivered by Gods Minister is with much patience to be received This word suffer intends as much See § 180. VII A Minister pressing only such things as are most necessary should make people the more to regard them See § 182. VIII Larger exhortations out of brief fundamentall Points are patiently to be endured These two last points arise out of the last words of the verse See § 182. §. 184. Of sending true news Verse 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you THe Apostle doth here in the close of his Epistle insert a matter of good news which he thus bringeth in Know ye Hereby he giveth to understand that the news was true and upon his word they might knew it and rest upon it In this sense saith Christ Know that it is near Matth. 24. 33. To like purpose saith the Apostle I would have you know 1 Cor. 11. 3. And again I have sent unto you that ye might know our affairs Ephes. 6. 22. To this purpose words of credence are added unto knowledge as Indeed John 7. 26. Assuredly Acts 2. 37. Perfectly 1 Thess. 5. 2. yea also certainty Luke 1. 4. And these two words believe and know are joyned together 1 Tim. 4. 3. The news therefore which Christians send to others must be such as those others may know to be such They must be sure and certain According to the news that are sent people use to be affected when tidings came to the ears of the Church concerning the conversion of the Gentiles and that they were assured thereof by Barnabas they were glad Act. 11. 22 23. On the other side when news was brought to Nehemiah of the affliction of the Jews in Ierusalem he was much dejected and much humbled his soul in prayer for them Neh. 1. 3 4. This being the disposition of Gods people to be so affected with the news that they hear according to the kinde thereof if it should not be true they might be brought to mock God and that by rejoycing and praising God in cases wherein there is just cause of deep Humiliation and also to be made sorrowfull and humbled when there is cause of rejoycing and praising God This affordeth a good Direction to those that are forward in sending news especially about Church-affairs that they send such news as they to whom they send may know it to be so and so §. 185. Of this Name Timotheus THe news that was sent was concerning the delivery of Timothy Timotheus is a name that savoureth of much piety The former part of the name signifieth precious or glorious The latter part of the name signifieth God So as the joyning of them together may signifie one precious or glorious to God or otherwise it may signifie one to whom God was precious or glorious It was a name that was given to many of the Heathens It was the name of a great Conquerour at Athens and of an Athenian Comedian and of a Musician and of an excellent Engraver and of a skilfull Grammarian We reade also of Timotheus a Captain of the host of the Heathen against the Jews 1 Maccab. 5. 11. I will not enquire after the first occasion of this name It is a name well befitting Christians and it may be that the mother of this Timothy who is mentioned in my Text being a Jewesse and professing the Christian faith Acts 16. 1. 2 Tim. 1. 5. might give this name unto him in pious devotion Of giving fit names See Domesticall Duties Treat 6. Of the Duties of Parents § 20. §. 186. Of Timothies being set at liberty ABout this news the delivery of Timothy five questions are moved 1. Who this Timothy was 2. Where he was bound or otherwayes restrained 3. How he was set at liberty 4. At what time this might be 5. Why this Apostle called him brotherâ—… To the first Questionlesse he was that man to whom Saint Paul directed two Epistles even he whose mother was a Iewesse and his father a Greek whom Paul suffered to be circumcised to prevent offence that the Jews might otherwise have taken Him while he was a young man Paul took to go forth with him Act. 16. 1 3. It is said of this Timothy that he ministred to Paul Act. 19. 24. that is he accompanied Paul Act. 20. 4. and went and returned and abode where Paul would have him He is styled Pauls work-fellow Rom. 16. 21. Frequent mention is made in Pauls Epistles of sending Timotheus hither and thither upon messages to the Churches
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In time of need Christ prayed Christs frequent prayers * Mat. 14. 19. Joh. 17. 1. Why Christ prayed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplex d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ramus olea lana obvolutus quem supplex manu ferebat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possum h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ shed tears Christs great anguish See Chap. 2. v. 9. §. 76. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our sin the cause of Christs anguish The heavy burden that was laid on Christ. How Gods wrath lay on Christ. How Christ endured the punishment of sin and not in hell Christs humane Nature weak How Christ was supported Pretended causes of Christs Agony Christs sensibleness of bodily yains Whether one drop of Christs bloud sufficient Christs Agony aggravates sin Why many feel not the burden of sin Christs tears should make us weep for sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extraordinary prayer in extraordinary need Prayer to God only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods power to be thought on in prayer a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To save variously taken b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God can save from deaths power Christ offered up to death a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res bene caepessere i. caute circumspecte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caveo religio mihi est Religiose caveo e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filiuâ—… Dei. Why the Son of God suffered b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Diversum Christ the Son 〈◊〉 God Tâ—…e â—…eatest 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subauscultare e Dicto audiens Active and passive obedience Patience is obedience Willingly to endure what we cannot avoid is to obey All that Christ did and suffered concurs to mans salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrat aâ—… Phil. Christ author of salvation by purchase and conquest Difference betwixâ—… Christ other Priests Râ—…st on Christ for salvation Ascribe salvation to Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See â—…b 1. v. 8. §. 108. Prefer eternall before transitory Patiently endure momentany afflictions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognominatus Vers. 7. Vers. 8. Vers. 9. Vers. 10. Vers. 7. Vers. 8. Vers. 9. Vers. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysteries belonging to Christs Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tardus segnis iners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest currere b Homer c Lucian d Epigram f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aures g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers in ability and office c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Long learners ought to be able teachers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same to be taught again if need require a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Oraculum k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soâ—…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ—…â—… nare aliquid â—…ribus 〈◊〉 vel iustiâ—…re vivâ—… 〈◊〉 vel initiare praeceptis artis Inâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ricdimeuta religionis docâ—…re c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 Nâ—…aes Can. 6 7. Concil Iher. 2 Concil Bra. Can. 1. 4 Concil Tolet. Can. 24. Câ—…m Alex. Paedag Orâ—…g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hicros Myster Aug. Enchâ—…r â—…e Symbol ad Catech Fâ—…lgem de side Theodores Epitom Lactant. Instit. Why Catechising necessary Concil Trident. â—…ss ulâ—… sub Pio 4. Decret 19. Difference betwixt Catechising and Preaching Duties in reference to catechising 1. Oâ—… Magistrates 2. Of Ministers 3. Of Parents 4. Of ignorant persons a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milk b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dulnesse of hearing from mens selves d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruction to be ordered according to learners capacities Obscure preâ—…ching Auditors to be distinguished a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coâ—…atus experimentum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui experientiam non habet â—… vel qui peritiam non habet Of righteousness See Ch. 1. v. 9. §. 114. Chap. 6. v. 10. §. 61. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaâ—…i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Infant qui fari non potest The same things may have divers references Wherein we ought to be as children Wherein we ought noâ—… to be like children * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristor Ethic. Nicom li. 1. c. 1. Damages of old babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strong meat how opposed to milk b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection two waies Adultus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil 〈◊〉 quod non habet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers unlearned not sufficient Hearers capacity to be observed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habitus ab habeo What requisitâ—… for an habit b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Organa censoria d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Ch. 12. v. 11 §. 64. f 〈◊〉