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
had heard them read so deceiving the tediousnesse of his waking and depriving himself also sometimes of the sweetnesse of his sleeping hours though by a better and greater sweetnesse for he found the meditation of the word to be sweeter to him than sleep This also he would do in the day time when he was alone either within dores or without dores For this end he did write in a little book which he alwaies carried about him the distinct heads of every particular passage in every Chapter of the Bible that when in any place he meditated on the Scripture and stuck he presently helped himself by that little book Whereby he made himself so expert in the text as if he heard but a phrase of Scripture he could tell the place where it was Besides he had his times so to study the difficult places of Scripture as he might find out the true meaning of them and by this meanes he attained to a great exactnesse in the knowledge of the Scripture He did not only cleave close to his own studies but would also send for others whom he observed to be ingenuous and willing to instruct them in Scholasticall Arts whereby he was a great help to many and brought them also to be better Sudents While he was a Scholar in Kings College there was a Iew in Cambridge who was entertained into sundry Colleges to teach the Hebrew tongue and among others into Kings College The said William Gouge took the opportunity to be instructed by him which many others of that College likewise did But many of then soon waxed weary and left him only the said William Gouge held close to him as long as he tarried But when he was gon they that had left him discerning their folly came to the said William Gouge and intreated him to instruct them in the grounds of Hebrew which accordingly he did whereby he became very expert therein And as he was expert in the learned tongues so likewise in the arts and all necessary literature that he might have nothing of these to learn when he was to be a publick teacher Being chosen a Reader both of Logick and Philosophy in the College he made conscience of observing all the times appointed by the statute for reading and never omitted any And his readings were with such exactnesse as thereby he got much credit and applause from his Auditors but some envy from his successors who by his example were now provoked to a more frequent reading of their Lectures which were seldome and slightly performed before He was so strict and observant in the course of his life as they then counted him an Arch-Puritan which was the terme then given in scorne to those who were conscionable of their waies In the first year of his fellowship he made his common-place books for Divinity in which he made references of what he read He had also white paper bound betwixt the leaves of the Bible wherein he wrote such pithy interpretations and observations on a text as could not be referred to an head in his common-place book His mind was so addicted to the University as he was resolved to have spent many more yeares then he did if not all his life therein But his Father after he had been two or three yeares Master of Arts much against his mind took him from the University upon a Marriage which he had prepared for him God by his providence turned this to the good of his Church for by this meanes though it were late before he entered upon his Ministerie it is very probable that he entered upon and exercised that function many yeares sooner than otherwise he would His wife was the Daughter of Mr. Henry Caulton a Citizen and Mercer of London but an Orphane when he married her To her care he committed the providing for of his family himself only minding his studies and weighty affaires of his heavenly calling He lived with her 22. yeares in much love and peace and had by her 13. Children seven Sons and six Daughters whereof eight lived to Mens and Womens estate and were all wel trained up and sufficiently provided for It was his earnest desire and daily prayer to God that his six Sons that lived to Mens estates might have been all Preachers of the Gospel for he himself found such comfort and content in that calling as he thought there could be no greater found in any other having oft professed that the greatest pleasure he took in the world was in the imployment of his calling insomuch as he was wont to say to diverse honourable Persons and particularly the Lâ—…rd Coventry Keeper of the great Seale that he envied not his place nor imploiment The government of his Family was exemplary another Bethel for he did not only make conscience of morning and evening prayer and reading the word in his family but also of Catechising his Childen and Servants wherein God gave him a â—…ingular gift for he did not teach them by any set form but so as he brought them that were instructed to expresse the Principle taught them in their own words So that his Children as Gregory Nazianzen saith of his Father found him as well a spirituall as a bodily Father Yea never any Servant came to his house but gained a great deal of knowledge So likewise did sundry others whose parents desired the benefit of his instructing of them He was in speciall manner conscionable of the Lords day and that not only in the observation of the publick duties but also in continuing the sanctification thereof by privat duties of piety in his family and secret in his Closet As he did forbear providing of Suppers on the Eve before the Sabbath that servants might not be kept up too late So he would never suffer any Servant to tarry at home for dressing any meat on the Lords-Day for any friends were they mean or great few or many After his publick Sermons were ended diverse Neighbours not having means in their own families assembled in his house where after such a familiar manner he repeated the publick Sermons as diverse have professed they were much more benefited by them in that repetition then in the first hearing for he did not use word by word to read out of notes what was preached but would by Questions and Answers draw from those that were under his charge such points as were delivered After which his constant course was to visit such of his Parish as were sick or by paine and weaknesse disinabled to go to the publick ordinances with each of these he would discourse of some heavenly and spirituall subject suitable to their condition and after that pray by them wherein he had a more than ordinary gift being able in apt words and expressions to commend their severall cases unto God and to put up petitions suitable to their severall needs His usuall course was to pray eight
wildernesse All that passed through the red sea and thereby were saved from the Egyptian bondage were not baptized in the blood of Christ and thereby saved from the slavery of sin and Satan All that did eat of Manna and drink of the water out of the rock did not eat the flesh of Christ and drink his blood though all these were types and Sacraments thereof The many sacrifices under the Law did not take away sin Heb. 10. 4 yet were they types of that sacrifice that did indeed take away sin Such externall types figures and shadows were afforded to Gods people under the Law in regard of their weakness to raise up their minds and hearts to higher and greater matters and to be as looking-glasses to shew unto them Christ Jesus and such things as concerned their eternall salvation They were not â—…o given as to male Gods people to rest in them and not to seek after further truths We are taught hereby to take heed that we be not deceived in mistaking the mark and placing happinesse in that wherein it doth not consist Peter mistook the brightnesse and glory that appeared at Christs transfiguration for the glory of heaven and in that respect said It is good to be here Matth. 17. 4. There is great danger therein For there is no proportion betwixt earthly and heavenly things We were better be without the best things here below then so to dote and rest upon them as to neglect the things above To apply this to our times let us consider what resemblances what first-fruits what pledges what evidences God now under the Gospel giveth to us of our heavenly rest and glory Such are 1. That portion of goods those delights that health long life and like blessings which here he bestows upon his Saints 2. That fellowship and communion which Saints have one with another 3. The peace and prosperity of Churches 4. Assemblies of Saints for performing holy duties 5. Liberty of Sabbaths and Ordinances 6. Comfort of soul peace of conscience joy in the holy Ghost Though these and other like things be blessings of God which we may enjoy and for which we ought to be thankfull yet are they not wholly to be rested in For if true happinesse consisted in these then would not the holy Ghost speak of an heavenly happinesse eternall glory and everlasting life to be hereafter enjoyed §. 50. Of Truths coâ—…ched under Types THe other day here mentioned is that which hath been four times before insisted upon Sâ—…e § 45. From this other day which David mentioneth a question may be moved whether there were not a day in Ioshua's time and before his time also to enter into the rest that David afterward cals upon people to enter into If there were a day before why doth the Apostle so much urge these words Afterwards and Another after Davids time Answ. The main scope of David and of the Apostle here for both were of the same minde and aimed at the same scope their scope was to shew that 〈◊〉 time was not the only day wherein rest was to be found nor that rest which 〈◊〉 gave in 〈◊〉 the only rest to be sought after The day for seeking the rest here intended began when God made this â—…ning against Satan but promise to man It shall bruise thy head Gen. 3. 15. This is a promise of conquest over Satan and deliverance from his tyranny and of the rest here intended following thereupon This day was also in Moses and Ioshua's time and this rest was typified to them under sundry legall rites and types and under the Land of Canaan Spirituall and celestiall things were comprised under their externall and legâ—…ll types Their circumcision was The putting off the body of the sinnes of the 〈◊〉 Col. 2. 11. They were all baptized in the cloud and in the sea In eating Manna They did eat the same spirituall meat that we do and did all drink the same spirituall drink for they drank of that spirituall rock which was Christ 1 Cor. 10. 2 3 4. Their Passeover did typifie Christ 1 Cor. 5. 7. So did all their Sacrifices Heb. 9. 9 10 11. The blood of sprinkling set out the blood of Christ which cleanseth from all 〈◊〉 Heb. 9. 13 14. 1 Ioh. 1. 7. The legall Priesthood was a type of Christs Priesthood Heb. 4. 14. The Tabernacle set forth heaven Heb. 8 2. The Son of man was liâ—…t up before them in the brasen serpent Ioh. 3. 14 15. Not to insist on other particulars in generall it is said that the Tabernacle and the things therein was a figure namely of spirituall things Heb. 9. 9 and the 〈◊〉 had a shadow of good things to come Heb. 10. 1. Of particular Rites it is said They are a shadow of things to come but the body is Christ Col. 2. 17. Spirituall and celestiall truths and substances were comprised under externall and legall types for these ends 1. To shew that God being a spirit delighteth in things spirituall Ioh. 4. 24. In the time wherein legall services were of use they were detested by God in three 〈◊〉 1. When they were performed in hypocrisie and shew only In this respect God thus upbraideth the 〈◊〉 This people draw near me with their mouth and with their lips do honour me but have removed their heare farre from me iii. 29 13. 2. When they made them a cloak to cover over impiety and iniquity In this respect â—…aith God Your new Moons and your appointed Feasts my soul hateth The reason thereof is thus rendred Your hands are full of blood Isa 1. 14 15. The 〈◊〉 is noted Ier. 7. 9 11. Matth 23. 14. 3. When people rested only on the externall performance of legall Rites and expected to be accepted for those outward performances not regarding the inward truth and substance In this respect it is thus said to God Sacrifice and 〈◊〉 thou didst not desire Psal. 40. 6 c. and God himself saith I will not reâ—… thee for thy sacrifices c Psal. 50. 8 c. 2. To demonstrate the ground of Saints faith which was not the externall Rites that they performed but the internall truth which they believed By faith Abel 〈◊〉 unto God a more excellent sacrifice then Cain Heb. 11. 4 His saith had an 〈◊〉 upon Christ the truth not simply upon the sacrifice that was offered Abraâ—… saw Christs day Joh. 8. 56. Moses esteemâ—…d the reproach of Christ great 〈◊〉 Heb. 11. 26. so as he suffered reproach for Christ. Of other ends why the legall Rites had their spirituall truths See § 49. We may from hence inferre that the believing Jews did not rest in the performance of outward Rites nor in the possession of Canaan nor in externall blessings but had their eye upon higher spirituall and heavenly matters We may from hence gather that it is pains worth the taking to search after the 〈◊〉 Evangelicall and Celestiall truths
before God 2 King 20. 3. 3. Herein lyeth a main difference between the upright and hypocrite instance the difference betwixt Abels and Cains offering Gen. 4. 4 5. 4. That which is good is altered and perverted by failing in the manner good is thereby turned into evill and duty into sin 5. Failing in the manner makes God reject that which in the matter he requireth Isa. 1. 11. 6. God detests things commanded by himself when they are done in an ill manner Isa. 66. 3. 7. In this case he that doth the work of the Lord is accursed Ier. 48. 10. 1. This giveth just cause of examining our selves even about the good things that we do This is to be done in ordinary and extraordinary duties in publick and 〈◊〉 duties on Sabbath and other dayes in duties of piety charity justice in 〈◊〉 particular callings and other occasions If this be not thorowly done we may 〈◊〉 we have done God good service when that which is done is odious in his 〈◊〉 Isa. 58. 3. This use is the rathâ—…r to be observed because every one best knowâ—… his own failings in the manner of what he doth 1 Cor. 2. 11. 2. Upon due examination we cannot but be deeply humbled ever for our failings 〈◊〉 the manner of doing good things I know nothing which ministreth more matâ—… of humiliation to professors then this In this respect it may be said of their 〈◊〉 performances Iâ—…habod where is the glory 1 Sam. 4. 21. The glory of our 〈◊〉 hearing praying singing partaking of the Sacrament almes-deeds and 〈◊〉 duties is hereby taken away which if prophane men knew they would inâ—… over professors 3. This giveth just occasion of Abnegation and of renouncing all confidence 〈◊〉 in our best workes for we much fail therein 1 Sam. 3. 2. He well knew this 〈◊〉 said unto God Enter not into judgement with thy servant c. Psal. 143. 2. 〈◊〉 he who said We are all as an unclean thing and all our righteousnesses are as 〈◊〉 raggs Isa. 64 6. Did justiciaries well understand this it would make them 〈◊〉 down their gay Peacocks-Feathers They would not be so conceited of themâ—… as the proud Pharisee but rather as the humble Publican Luk. 18. 11 12 13. There is nothing of such force to work in us this lesson of denying our selves as a consideration of the manner of doing the good things we do This consideraâ—… would soon put an end to all conceipts of fulfilling the Law of meriting of doing workes of supererogation and sundry other proud apprehensions 4. Upon the foresaid ground be exhorted to learn as well how to do what we enâ—… as what we do God loves adverbs We were as good be ignorant of the day itself as of the manner of performing it To know what ought to be done and not to know how it ought to be done will be a great aggravation of sin 5. For well doing that which is good observe these few rules 1. Exercise thy self in Gods word diligently read it hear it and meditate on it This is an excellent help and the best that I can prescribe for Gods word doth expresly and distinctly declare both what is to be done and how it is to be done Gods word is a lamp unto our feet and a light unto our path Psal. 119. 105. 2. Think on duty before hand and endevour to prepare thy self thereto Sudden hasty rash unprepared enterprizing a sacred duty is one occasion of failing in the manner of doing it Eccles. 5. 2. 3. Consider with whom thou hast to do in all things even with him who is the searcher of the heart This will make thee circumspect in every circumstance Conceipts that we have to do with man alone makes us look only to the outward duty read 2 Cor. 2. 17 4. In penitent confessions acknowledge thy failing in the manner of doing duty Thus maist thou gain assurance of forgivenesse for former failings and be made more watchfull for the future Humble free serious confession is an especiall meanes of obtaining pardon for what is past and power against the like for the future For the former note Psal. 32. 5. For the latter Act. 19. 18 19. For both 1 Ioh. 1. 9. 5. Pray for ability even about the manner of doing duty Of our selves we are not sufficient to think any thing as of our selves 2 Cor. 3. 5. The work of the Spirit is herein especially manifested we know not what we should pray for as we ought Herein the Spirit helpeth our infirmities Rom. 8. 26. In praying for the Spirit plead Christs promise Luk. 11. 13. Unregenerate persons may pray read hear fast receive the Sacrament give almes do just acts and perform other good duties in the substance Rom. 2. 14. But none can do good in a right manner except the regenerating Spirit be in him and help him 6. For comfort in this case we must have our eye upon our Surety in whom was no failing at all Heb. 6. 26. As Iohn was comforted upon hearing that Christ could do that which none else could do Rom. 5. 4 5. so may we be comforted in the perfection of our Surety in that what he did he did in our stead and for us In regard of our impotency we have as great cause to weep as Ioâ—…n had and in regard of our Sureties perfection as good ground of comfort as he had Wherefore in all thy performances when thou appeareth before God let thine eye be fast fixed upon thy Surety §. 18. Of Gods care in giving directions for his worship THat Moses might know both what to do and how to do it a pattern was shewed him Of the Greek noun translated pattern See § 13. Of the Greek verb translated shewed and of the noun translated example thence derived See Chap. 4. v. 11. § 66. This act of shewing a pattern hath reference to God who thus said to Moses according to all that I shall shew thee c. Exod. 25. 9. Hereby God manifested his care over his Church in giving direction for the right manner of worshipping him We heard before Chap. 7. v. 14. § 76. that warrant must be had from God for divine worship God therefore is carefull to give instructions and directions thereabouts for this end God appeared of old to the Fathers by dreames visions revelations and ministry of Angels and thereby declared his will unto them After that he caused Moses to give sundry Lawes to his people and to write them down for postâ—…rity He gave also Prophets to make known his mind After all these he sent his Son who was in the bosome of his Father and declared him He also sent forth Apostles to whom he gave his Spirit and caused them not only by preaching to reveal his will but also by writing to leave it to succeeding ages The Lord well understands what ignorance folly and superstition possâ—…sseth mens soules and how all the
beyond all patience impatient And B. Neal and others putting him on especially against the Publisher of the Book made him so fierce as he would admit no Apology Hereupon the said William Gouge was moved distinctly to declare his own opinion and judgement about the Calling of the Iewes which he did in these ensuing propositions which were found fairly written amongst his papers 1. All that I can gather out of the holy Scripture for the Calling of the Iewes importeth no more than a spirituall Calling to beleeve in Iesus Christ and embrace the Gospel 2. This their spirituall Calling may be called an outward glorious Calling in regard of the Visibility and Generality of it to put a difference betwixt the promised Calling of the Nation and the continuall Calling of some few persons for in all ages since the rejection of the Jewes some few here and there have been called Thus the Calling of the Gentiles in the Apostles time when Christians had no pompous Civil government was an outward glorious Calling by reason of the Visible famous Churches which they had 3. It is probable that at or after their Calling they shall not be scattered as now they are but be gathered together into Churches and be â—…reed â—…rom the bondage and slavery wherein they have been many yeares together 4. To give them a soveraigntie over all the whole Church seemeth to me to be derogatory to that absolute soveraignty which Christ the head of his Church hath in whom the promises of the perpetuitie of Davids Scepter of the extent of his dominion of the subjection of all Nations are accomplished 5. To set down the distinct Time Place and other like circumstances of their Calling needeth more than an ordinary Spirit and implieth too much curiosity 6. The point oâ—… the Calling of the Jewes being no fundamentall point of Christian Religion to be over-stiff in holding one thing or other therein to the disturbance of the peace of the Church cometh near to Schisme Upon which being examined by the Arch-Bishop Abbot and his answer approved he was released from his imprisonment Ordinarily in the Summer vacation he was with his Family in the Country but not for his own ease but rather for the good of Gods Church For besides his preaching every Lords day where he was he got time to publish these Treatises which are now in print viz. The whole Armour of God Domesticall Duties An Explanation of the Lords Prayer Gods three Arrows viz. Plague Famine and Sword upon occasion of the Judgements then raging The Saints Sacrifice of Thanksgiving upon his recovery from a dangerous sicknesse To which is now added his Commentary upon the whole Epistle to the Hebrewes the subject of his Wednesday Lectures for many years While he was setled in Black-â—…riers he took his Bachelaur of Divinities degree in the year 1611. which was the eighth year of his Master of Arts degree And in the year 1628. he took his Doctor of Divinities degree In which year eight Ministers of London proceeded Doctors which was the occasion that Doctor Collins the then Regins Professor put up his Degree and procured it to passe in the Regent-house before he had any notice thereof or consent of his whereby he did in a manner force him to take his degree yet so as when he heard that it was passed he readily went to Cambridge and there kept all his Acts which the Statute requireth as he had done in all his former degrees Such respect was shewed to him as in sundry publick imployments he was chosen a Trustee or Feofy As in the year 1616. he was chosen one of the Trustees for Mr. Whetenhalls three Lectures In the year 1626. he was chosen one of the Trustees for impropriations and for many other pious and charitable uses wherein he ever shewed himself a faithfull Trustee And in some cases by his great paines and cost he procured to be settled for ever such pious donations as otherwise would have been wrested away The foresaid case of Impropriations was this There was a select society of 13. persons that joyned themselves together as Trustees to stir up such as were piously affected to contribute towards the buying in of Impropriations giving them freely towards the maintenance of the Ministers of the Word Who were so faithfull in their trust as albeit they met very frequently and spent much time in consultation about that businesse yet they never spent one penny of what was given for refreshing themselves Yea though they had sundry Agents and Messengers whom they imployed in affaires concerning the same far and near yet they never took one penny out of the stock wherewith they were intrusted for the same but themselves at least most of them contributed towards the discharge of all manner of by-expences And when they had an opportunity of buying in a great Impropriation had not Monie in stock to do it they did amongst themselves give and lend so much as might effect the work Among others the said Dr. Gouge at one time lent 300. pound gratis to that use besides the Monethly contribution which he gave Within a few years 13. Impropriations were bought in which cost betwixt five and six thousand pounds into which their care was to put able Orthodex and conscionable Ministers Their aim was to plant a powerfull Ministery in Cities and Market-Towns here and there in the Country for the greater propagation of the Gospell This was it that raised up envy against them and made Doctor Laud then Bishop of London to consult with Mr. Noy the Kings Atturney Generall about breaking this society Hereupon Mr. Noy brought them all into the Court of Exchequer and upon this ground that illegally they made themselves a Body without any grant from the King Upon debating of the case by Counsell on both sides the Decree of the Court was that their actings were illegall that their trust should be taken from them that what they had purchased should be made over to the King and the King should appoint such as he thought meet for the disposing of those Impropriations which they had bought in The foresaid Atturney that strictly examined all their Receipts and Disbursements found that they had layed out of their own Money at the time when they were questioned a thousand pounds more then they had received thereupon obtained an order of the Court That those debts should be first discharged out of the revenues of the Impropriations before they should be disposed to particular uses Thus was their trust clean wrested out of their hands and from that time they have had nothing to do therewith In the year 1643. He was by Authority of Parliament called to be a Member of the Assembly of Divines wherein his attendance was assiduous not being observed during the whole time of that session to be one day absent unlesse it were in case of more than ordinary weaknesse ever preferring that publick imployment before
to him Dan. 7. 10. 4. They are much employed about declaring the will of God By Angels God delivered his Law on Mount Sinai Act. 7. 53. Gal. 3. 19. To this hath the Apostle relation Heb. 2. 2. Obj. God himself spake all these words Exo. 20. 1. Ans. God was indeed the true primary principall Authour of the Law Angels were his Ministers in delivering it They were as Heralds who in the presence of the King publish his Proclamation The word spoken by Prophets is stiled the Word of the Lord Isa. 1. 10. Of that which Prophets uttered it is said Thus saith the Lord Exod. 11. 4. Angels were Gods Ministers in delivering his Law sundry waies 1. They were attendants on God when it was delivered They earnestly desire to be where Gods counsell is made known They were therefore in the Assemblies of Gods people where the mysteries of the Gospel were published Eph. 3. 10. 2. They were Witnesses and approvers of the Law In this respect Saints are said to judge the world 1 Cor. 6. 2. In that they and witnesses and approvers of Christs Judgement So Mat. 19. 28. 3. They were as the mouth and voice of God in delivering the Law In this respect saith the Apostle As though God did beseech you in us we pray you in Christs stead to be reconciled unto God 2 Cor. 5. 20. In this sense saith the Apostle the word spoken by Angels was stedfast Heb. 2. 2. It is also manifest that in sundry other particulars God used to make known his will by Angels as Gen. 16. 7 9. 19. 1. 1 Kin. 19. 5. 2 Kin. 1. 3. Dan. 7. 16. Luke 1. 13. 26. 2. 10. Act. 1. 11. 5. 19 20. 8. 26. 10. 3. Rev. 1. 1. 5. They are Gods Ministers to execute and perform what God will have done In this respect Angels are said to ascend and descend on the ladder that reached from earth to heaven Gen. 28. 12. and to do his Commandments hearkening to the voice of his Word Psa. 103. 20. This is further evident by the many particular employments mentioned in sacred Scripture whereunto God put them as to bring Lot out of Sodom Gen. 19. 1. c. Israel out of Egypt Num. 20. 16. to stop Balaams course Num. 22. 22. to stop Lions mouths Dan. 6. 22. 6. They are executioners of Gods judgements witnesse the Angel that slew seventy thousand with the pestilence in three daies 2 Sam. 24. 15 16. And the Angel that slew an 185000 in one night 2 Kin. 19. 35. In this respect Angels are said to have the Vials full of the wrath of God Rev. 15. 7. They are mighty and terrible and one Angel is able to do more then millions of men Therefore God useth them for the greater terrour to men 7. They are speciall Instruments of praising God Excellently are they set forth in performing this duty Rev. 7. 11 12. And they are said Rev. 4. 8. in extolling the name of the Lord not to rest day or night that is never to cease in performing that duty Because this is an especiall work of theirs the Psalmist oft cals upon them to perform it as Psa. 103. 20. 142 2. Not as if they were negligent therein but thereby he sheweth how ready they are to perform it and so commends them for it and therein makes them examples to others §. 97. Of the Functions of Angels in relation to Iesus Christ. THe Functions which Angels perform to the Sonne of God distinctly are especially such as they perform to him being incarnate even as he is also Sonne of man In generall it is said that the Angels ascend and descend upon the Sonne of man Ioh. 1. 51. Relation is therein had to Gen. 28. 12. By that Ladder Christ is meant who by his humane nature touched the earth and by his divine nature reached up to heaven The Angels ascending and descending imports the continual service they do to him and that they are deputed of the father thereunto the Apostle proveth Heb. 1. 6. and the Psalmist also Psa. 91. 11. Particular Functions expressed to be done by Angels to Christ are these 1. To foretell his conception Luke 1. 30 31. 2. To declare his birth Luk. 2. 9 10 11. 3. To prevent his danger Mat. 2. 13 14. 4. To minister unto him in his need Mar. 1. 13. 5. To protect him from enemies Mat. 26. 53. 6. To confirm and comfort him in his agony Luk. 22. 43. 7. To open his grave at the time of his resurrection Mat. 28. 2. 8. To witnesse his resurrection to them that looked for him Luk. 24. 5 6 23. 9. To confirm his ascention into heaven Act. 1. 10 11. 10. To accompany him into heaven Psa. 68. 17 18. Eph. 4. 8. 11. To attend and magnifie him in heaven Rev. 5. 11 12. 12. To reveal what he will have done Rev. 1. 1. 22. 16. 13. To fight with him against his enemies Rev. 12. 7. 14. To gather out of his kingdom all things that offend Mat. 13. 49 50. 15. To accompany him at his last coming Mar. 8. 38. Mat. 25. 31. 16. To execute his last judgement Mat. 13. 49 50. §. 98. Of the function of Angels in relation to the bodies of men in this life THe Functions which Angels perform to men are performed to them especially as they are adopted of God and members of Christ For all Saints have Angels attending on them Functions of Angels to such have respect to them in this world or in the world to come In this life they tend to the good of their bodies or of their souls and that either by procuring positive good things or preventing and redressing of evils In generall It is the Function of Angels to attend on Saints and to minister unto them v. 14 In this respect they are stiled their Angels Mat. 18. 10. They are as those servants who are appointed by a King to attend his Children and thereupon are called the Princes Servants Particular Functions of Angels which concern the good of Saints bodies in this life are these that follow 1. Angels are as Stewards to provide for men in time of need Hereof we have a memorable History 1 King 19. 5 6 7. 2. They are as Physicians to cure their maladies Ioh. 5. 4. 3. They are as Nurses to bear them as it were in their arms and to keep them from hurt Psa. 91. 11 12. 4. They are as guides to direct them in the right course and to keep them from wandring Gen. 24. 7. 32. 1. 5. They are as Souldiers to guard them and to keep them safe from danger Psal. 34. 7. Hereof we have a great instance 2 King 6. 17. They are also as Souldiers to destroy the enemies of the Church 2 King 19. 35. 6. They are as Rescuers Saviours and deliverers to pull Saints out of danger and to set them free Act. 5. 19. 12. 7 8. c. To these may
of another 1 Pet. 3. 8. To have peace one 〈◊〉 â—…ther Mar. 9. 50. By private mutuall exhortations and performing other like duties one to â—…ther private Christians come to be as Ministers of God yea as Gods one to â—…ther For God is good and doth good Psal. 119. 68. Thus shall Christians 〈◊〉 that goodnesse is in them by these fruits of goodnesse that proceed from them By mutuall exhortations and other like duties private Christians shall much 〈◊〉 on the publick Ministry of the word In that by this means Christians are 〈◊〉 fitted to profit by the publick Ministry This is the rather to be done by private Christians because they have 〈◊〉 opportunities of doing it §. 145. Of â—…difying others daily THe sore said duty of mutuall exhortation is to be performed daily or 〈◊〉 as the Greek phrase soundeth The very same words of that Greek 〈◊〉 are not elswhere in the New Testament used but like phrases as Act. 2. 46 â—… Luk. 11. 3. and some as emphaticall as the phrase in this verse namely 〈◊〉 5. 42. 17. 17. These are all translated daily which here implieth a 〈◊〉 performing of a duty that we think it not enough that we have sometimes 〈◊〉 formed it but we must still be doing it day after day We may not be 〈◊〉 well doing 2 Thess. 3. 13. But as we have any opportunity still be doing more 〈◊〉 more good in this kinde Gal. 6 9 10. Exhortations admonitions and other like means of edification are 〈◊〉 food whereby the soul is nourished unto spirituall and eternall life 〈◊〉 as bodily food is daily ministred in which respect it is called daily bread Luk 〈◊〉 so ought the spirituall food to be daily given thus more fruit and comfort may be thence expected Of continuall doing good See § 125. §. 146. Of taking the opportunity of edifying others THis phrase While it is called to day seems to imply a restraint For the Greek words translated while do signifie a limitation and are ordinarily translated till as Act. 7. 18. 1 Cor. 11. 2â—… 15. 25. Rev. 2. 25. or untill as Gal. 4. 19. but here it is such a restraint as intendeth a very large extent The day is properly that time wherein light appeareth Thus it is opposed to the night which is a time of darknesse See § 91. In the day time while it is light men uâ—…e to work and travell Psal. 104. 23. which they cannot so well do in the night Hereunto Christ alludes saying I must work while it is day the night cometh when no man can work Joh. 9. 4. To day is indefinitely put for the time wherein a thing may be done The Apostles meaning is that they should exhort one another while there is time and opportunity to do that duty Thus this phrase may be taken three waies 1. In reference to the means which God affordeth for working grace in men In this respect to day is put for that time which is called the day of salvation the accepted time 2 Cor. 6. 2. 2. In reference to particular mens lives and that 1. To the life of him that exhorteth in which sense an Apostle saith I think it meet as long as I am in this tabernacle to stir you up 2 Pet. 1. 13. 2. To the life of him to whom the exhortation is given For while a man lives there may be hope of doing him good in the judgement of charity 3. In reference to the Church which shall continue so long as this world lasteth Thus to day may extend to the end of the world For so long as there are professors of the faith on earth they ought to exhort one another An Apostle hath care of those that should survive after his decease 2 Pet. 1. 15. In the first reference which is to the means of grace this limitation while it is called to day is used as a motive to stirre them up to perform this duty of mutuall exhortation in that there is a speciall time called to day wherein we may do good thereby which time will not alwaies last for it hath a date and period Therefore he addeth this Verb called which implieth a manifestation of a thing as Luk. 1. 35. So as we ought to take that season which God is pleased to offer unto us of doing what good we can for the mutuall establishing of one another It was before shewed that opportunity must be taken for our own spirituall good § 76 Here the Apostle adviseth to take the season of doing good to others This phrase The fields are white already to harvest Joh. 4. 35. implieth a season and opportunity of reaping And it is used by Christ to shew the reason why he then would not suffer himself to be hindered from preaching the Gospel no not by taking his ordinary food He laieth a necessity upon taking the season of doing good I must work saith he while it is day Joh. 9. 4. A forcible reason hereof is rendred in these words The night cometh when no man can work When the season is gone all hope of doing good is taken away Christ hereupon wisheth that Ierusalem had in her day known the things which belonged to her peace but saith he unto her Now they are hid from thine eyes Luke 19. 42. Experience verifies that which the wiseman hath thus testified There is no work nor device nor knowledge nor wisdom in the grave Eccles 9. 10. So there may be while we live a time wherein no means will do any good namely when the Candlâ—…stick shall be removed out of his place Rev. 2. 5. and the Kingdom of God shall be taken away Matth. 21. 43. Then though men cry they shall not be heard Pro. 1. 28. This nearly concerns us for yet it may be said Behold now is the accepted time behold now is the day of salvation 2 Cor. 6. 2. Now therefore Ministers Magistrates Parents other Governours yea and private friends must be all carefull to put the Apostles advice in practice While it is called to day §. 147. Of the damage of neglecting means for softning the heart TO enforce the foresaid duty of mutual exhorting one another and that froâ—… time to time so long as the season continueth the Apostle declareth the 〈◊〉 ger of neglecting the same in these words Lest any of you be hardened He had before shewed vers 8. the great damage of hardness of heart he 〈◊〉 therefore here inculcate that damage to make them the more watchfull against it The manner of bringing in this damage is by way of Caution and prevention 〈◊〉 this particle lest In the Greek it is thus that not as if he had said that not aâ—… of you or that none of you be hardned Hereby it appeareth that where 〈◊〉 of softning are omitted or neglected the heart will be hardned As the heart 〈◊〉 man is of its own nature hard So after it is by publick
repentance that supposing the worst that can be said of such and such a sinne it may be redressed by repentance pâ—…sing Nathans answer to David 2 Sam. 12. 13. and the effect that followed 〈◊〉 that repentance of Manasseh 2 Chron. 33. 13. of Peter Matth. 26. 75. and â—…ny others To conclude herein appears the deceitfulness of sinne that there is scaâ—…ce 〈◊〉 sinne committed for which he that committeth it hath not some defence to â—…nize it As all manner of Hereticks and Idolaters so impious profane 〈◊〉 ous unmercifull intemperate riotous seditious ambitious and injurious peâ—… have their apologies §. 149. Of Remedies against the deceitfulnesse of sinne MAny of the means prescribed for perseverance § 70. may be applied agâ—… the deceitfulnesse of sinne But besides them it is meet to set down 〈◊〉 particulars parallel to the particular deceits of sin which are such as follow For 〈◊〉 end pray as Eph. 1. 17. Phil. 1. 9 10. 1. Thorowly try matters as it is said of the Angel of the Church of 〈◊〉 Thou hast tried them which say they are Apostles and are not and hast found 〈◊〉 lyars Revel 2. 2. By a due and thorow triall false shews and pretences will be 〈◊〉 covered 2. Prize the uncertain advantages which sinne maketh shew of with the 〈◊〉 damages that will follow upon yeelding to sinne Thus will the fair proâ—… sinne be rejected Moses esteemed the reproach of Christ greater ricâ—…s 〈◊〉 the treasure of Egypt for he had respect unto the recompence of reward 〈◊〉 11. 26. What is a man profited if he shall gain the whole world and lose 〈◊〉 soul Mat. 18. 26. 3. Be alwayes watchfull So sin cannot seise upon thee unawares This rule is 〈◊〉 this end prescribed 1 Thess. 5. 3 6. 4. Give no entertainment to sin at all lest it so bewitch thee as thou 〈◊〉 cast it off Do as Ioseph did in this kinde Gen. 39. 8 c. 5. Seek not to satisfie thine humour There is great danger therein Thâ—… may we soon fall into great distempers Solomon to this purpose gives this 〈◊〉 Put a knife to thy throat if thou be a man given to appetite Prov. 23. 2. 〈◊〉 Christ thus Take heed to your selves lest at any time your hearts be overcharged â—…sursetting c. Luk. 21. 34. 6. After some repulses prepare for more assaults Satan three several times â—…pted Christ and that three several wayes And when he departed from him 〈◊〉 but for a season Luk. 4. 13. 7. Avoid the least degree of sinne For sinne is of a growing nature â—…ing weeds grow faster then sweet flowers Men use to clip a Proverb â—…ing A little hurts not The full Proverb is this A little hurts not if 〈◊〉 not taken If the Devil get in a claw he will soon make way for his whole paâ—… for head body and all 8. Judge not matters by events Good things may have bad events and 〈◊〉 things may have good events It is not of the nature of evil that good 〈◊〉 thereupon but the Almighty over-ruling Providence of God A skilfull 〈◊〉 cary can so temper poison with other ingredients as to make a cordial thereof 〈◊〉 it thereupon be safe for any man to drink poison 9. Follow not a multitude to do evil Exod. 23. 2. Multitude is so farre from â—…fying or extenuating a sin as it aggravateth the same as many faggots make 〈◊〉 fire to be the greater A Prophet hereby aggravateth the cause of Israelsâ—…vity â—…vity that all Israel transgressed Dan. 9. 11. And herein the sin of the 〈◊〉 is aggravated that both old and young even all the people from every quarter 〈◊〉 therein Gen. 19. 4. 10. Be well instructed in those things which concern God and his glory 〈◊〉 the things that are truly righteous that in them thou maist manifest thy 〈◊〉 zeal and not be cooled with a pretence of undue moderation In those 〈◊〉 fear not the blame of being righteous overmuch A man may indeeâ—… righteous overmuch in matters that have no warrant from Gods word 〈◊〉 are either frothy apprehensions of his own brain or vain inventions of other men In that which is truly and properly righteous one cannot be righteous 〈◊〉 much 11. Take heed of yeelding to sinne upon presuming to repent Repentance is not in thine own power it is a special gift of God Acts 11. 18. 2 Tim. 2. 25. It is not therefore safe in provoking God to presume of that which he onely can give 12. Be well instructed and exercised in Gods Word By this thou maist be made perfect and thorowly furnished to answer all vain apologies for sin By the Law of God David was made wiser then his enemies Psal. 119. 98. §. 150. Of the Resolution and Observations of Heb. 3. 13. 13. But exhort one another daily while it is called to day lest any of you be hardned through the deceitfulnesse of sin THe Summe of this verse is A Direction to keep our selves and others from backsliding Herein we may distinguish the Inference and the Substance The Inference is in this causal particle FOR The Substance layes down 1. A Duty 2. The danger of neglecting that Duty In the Duty is laid forth 1. The Act to be performed Exhort 2. The Persons both agent and patient One another 3. The Time This is set out two wayes 1. By the Extent Daily 2. By the Restraint While it is called To day About the Danger observe 1. The manner of expressing it by Caution Lest. 2. The matter whereof it consisteth Herein we may observe 1. The kinde of danger Hardness Be hardned 2. The persons that may fall into it Any of you 3. The cause of falling into it This is 1. Generally set down to be Sin 2. Particularly exemplified by this Epithete Deceitfulnesse Observations I. Directions must be added to disswasions This I gather from the Inference In the former verse was a Disswasion in this verse is added a Direction See § 142. II. Christians have need to be incited to duty Why else should this duty of mutual exhortation be so pressed as it is here See § 143. III. Christians must quicken themselves in quickning others IV. Christians must stir up others to that which they see meet for themselves These two arise out of this word One another See § 144. V. Private mutual incitations are special means of stability This word one another intends private as well as publick persons And that which is required is for the establishing of one another See § 144. VI. Mutual duties must continually be performed So much is intended under this word Daily See § 145. VII There is a season of doing good This word To day implieth a season See § 146. VIII The opportunity of doing good must be taken This phrase While it is called to day sets out the opportunity when the duty is to be done See § 146. IX There is danger in omitting this season This particle lest
down as an evidence of our union with Christ it follows that by faith that union is wrought See § 153. VI. Faith begun must be nourished The prefixing of this word beginning before confidence or faith clears this Doctrine See § 154. VII They who are in Christ must look to their standing This conditional particle IF hints so much See § 154. VIII Perseverance in faith gives evidence of our true right to Christ. The inference of the condition of perseverance upon the priviledge of being partakers of Christ proves this doctrine See § 154. IX Perseverance must be without intermission This epithete stedfast demonstrates as much See v. 6. § 68. X. True perseverance holds out till death For this is that end which is compriseâ—… under this phrase Unto the end See v. 6. § 68. §. 157. Of this phrase While it is said To day Verse 15. Whiles it is said To day if ye will hear his voice harden not your hearts 〈◊〉 in the provocation THe Apostle doth here begin to expound some passages of the foresaid testimony taken out of Psal. 95. 7 c. The first point expounded is the time intended by the Psalmist in this word To day The Apostle by this phrase Whiles it is said To day sheweth that a continued time is meant The Greek phrase may word for word be thus translated In this to be said 〈◊〉 day This is an apparent Hebraism For the Hebrews do comprize the Gerâ—… under the Infinitive mood and by prefixing a Preposition set out the time of doing a thing This phrase in saying is thus translated Psal. 42. 3. While 〈◊〉 say The Greek Septuagint do translate it in the very same words that are used 〈◊〉 the Apostle in this Text. The phrase therefore is fitly translated by our English and it doth well exprâ—… the emphasis of the Hebraism and the meaning of the Apostle which is to demonstrate that so long as the opportunity of hearkning to the voice of Christ â—…tinueth Christians must take that opportunity and by no means harden their heaâ—… against it Hereof see more § 146. Thus this verse fitly dependeth on the later part of the former as a further â—…son to stirre us up to hold the beginning of our confidence or faith The reason is â—…ken from Gods continuing to call upon us to hearken unto his voice and not 〈◊〉 harden our hearts The Argument may be thus framed While it is said To day if ye will hear his voice harden not your hearts 〈◊〉 we ought to hold fast the beginning c. But still it is said To day if ye will hear c. Therefore still we ought to hold the beginning c. §. 158. Of extending Scripture instructions to future ages THe Apostle here repeateth the very words of the Psalmist and applieth 〈◊〉 to Christians The point it self of taking the opportunity of hearkning Christs voice is a very remarkable point and of great concernment So as reâ—…tions of matters of moment are lawfull and usefull and that whether they 〈◊〉 â—…peated in the same words and same sense or in the same sense and diffeâ—… words See more hereof in The Saints Sacrifice on Psal. 116. 16. § 98 〈◊〉 108 109. There is the more weight in repeating this point because it is repeated in â—…ry terms of sacred Scripture Hereof see before § 74. Of this expression of the time To day See § 76. Of hearing Christs voice See § 77 78. Of the heart and hardning it See § 79 80 c. Of this note of resemblance AS See § 89. Of this title Provocation See § 90. Of the severall Observations gathered out of the severall words of this 〈◊〉 〈◊〉 â—… 8. § 120. By repeating the very words of the Pfalmist and applying them to Christians the Apostle giveth us to understand that Scripture instructions are of perpetuall use As they were of use in the Prophets times so also in the Apostles so still in ours so will they be in future ages till the worlds end They are as the Lamps which continually gave light in the Tabernacle and were never put out so long as it stood Exod. 27. 20. So long as the Church remaineth these Lamps ought to shine yea they will shine in it The Prophet is commanded to write his Prophesie before the people in a table and to note it in a book that it might be for the time to come for ever and ever Isa. 30. 8. An Apostle saith that the Prophets did minister unto us the things are now reported 1 Pet. 1. 12. Gods truth is an everlasting truth It endureth to all generations Psal. 100. 5. even for ever Psal. 117. 2. Gods truth is as himself and his Will as his Nature He changeth not Mal. 3. 6. This justifieth such collections inferences and applications which Preachers use to make of Scriptures to their auditors as where they finde any generall duty commanded there to presse it upon their people as a duty whereunto their people are bound We have the warrant of Christ and his Apostles for this When Christ was tempted to presumption Matth. 4. 6. he knew that this precept of Moses Ye shall not tempt the Lord Deut. 6. 16 belonged to him So when he was tempted to fall down to the devil and worship him he pressed this injunction long before delivered by Moses Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4. 9 10. In this respect he reproved the Jews of his time for transgressing the Commandments of God given in their fathers time Matth. 15. 6. See more hereof v. 8. § 89 90. Chap. 13. v. 5. § 68. §. 159. Of the Resolution and Observations of Heb. 3. v. 15. 15. Whiles it is said To day if ye will hear his voice harden not your hearts as in the provocation THe summe of this verse is A Direction for holding fast to Christ. Two speciall points are observable herein 1. The time when the duty is to be performed 2. The means how it may be performed About the time we may observe 1. The fitnesse of it To day 2. The continuance thereof Whiles it is said In setting down the means there is noted 1. The manner of propounding the same in this conditionall particle IF 2. The matter whereof it consisteth which is set down both affirmatively and also regatively In the affirmative there is expressed 1. An act Hear 2. An object His voice The negative is Propounded and Aggravated In the Proposition there is set down 1. An act forbidden Harden not 2. The object whereupon that act useth to be exercised Your hearts The Aggravation is manifested by a resemblance to a former time In this Aggravation is set down 1. The note of resemblance AS 2. A description of the time and place intended In the provocation Doctrines I. The opportunity of grace is to be taken This word To day signifieth a season or opportunity See § 76. II. Improvement
Exod. 20. 11. so Saints shall not cease from all their works here on earth Their dayes on earth are working dayes wherein they do works of necessity which tend to the preservation of their body Works of duty to God and man and works of corruption A full ceasing from all these works is â—…xhere to be expected We are enjoyned to do the works of our calling Eccles. 9 10. Iohn 9. 4. and those works also needfull for nature Eccles. 5. 18. Nature it 〈◊〉 moveth us thereunto Ephes. 5. 29. and while we live sin will retain some life in is though it may be restrained and kept down Rom. 7. 18 c. Sin remaining the fruits also thereof must needs remain as travel trouble losses and all manner of crosses The best of men are subject hereunto Surely they come short of the mark who place the rest here spoken of in mortiâ—…ation of sin and living to God in peace of conscience joy in the holy Ghost and such like works of the Spirit I will not deny that these are first-fruits 〈◊〉 and evidences thereof But the full fruition of this rest cannot be on 〈◊〉 §. 61. Of the Resolution and Observations of Heb. 4. 9 10. 9. There remaineth therefore a rest to the people of God 10. For he that is entred into his rest he also hath ceased from his own works as God did from his THe Summe of these two verses is in two words Saints Rest. Here is in particular to be considered 1. The Inference in this word Therefore 2. The Substance which is 1. Propounded vers 9. 2. Exemplified vers 10. Rest propounded is set out 1. By an intimation of the time when it is to be enjoyed in this word There remaineth 2. A restriction of the persons for whom it is reserved The people of God The Exemplification is set forth by a resemblance Of the Resemblance there are two parts 1. A Proposition 2. A Reddition or Application In the Proposition there is 1. A Description of the person 2. An Exposition of the point The Person is described 1. By his Act He is entred 2. By the Subject whereinto he entred That Subject is set out 1. By the kinde Rest. 2. By the Author His. In the Exposition there is 1. A Cessation or leaving off He also hath ceased 2. The Matter left off His own works Of the Reddition there are two parts 1. The Person to whom the resemblance is made As God 2. The Point wherein the resemblance consisteth Did from his Doctrines I. The conclusion of a Discourse is to be set down This verse is the conclusion of the Apostles Discourse of Rest. And the note of a conclusion Therefore is expressed See § 53. II. There is a Rest. This is here taken for grant See § 6. III. That full rest is to come This word There remaineth intends as much See § 56. IV. The rest to come is as a Sabbath The word used by the Apostle intends as much See § 55. V. The full rest to come is proper to Gods people It remaineth to them See § 57. VI. Points of concernment are to be made clear For this end is this tenth verse inferred as a reason upon the former See § 58. VII The rest prepared for Saints is Gods In reference to God it is stiled HIS See § 9. VIII Some shall enter into Gods rest This is set down as a granted case in these words He that is entred See § 39. IX Men on earth have works of their own See § 59. X. Gods rest on the Sabbath was a resemblance of Saints rest in heaven This note of resemblance AS declares as much § 60. XI Saints in heaven cease from their works on earth So much is here directly expressed See § 59. XII God rested from all his works See § 3â—… XIII While Saints are here they cease not from their own works as God ceased not in the six days See § 60. §. 62. Of being like to God Verse 11. Let us labour therefore to enter into that rest lest any man fall after the saâ—… example of unbelief THis verse layeth down an especial use to be made of all that the Apostle hath delivered about the Rest before-mentioned One use was before noted v. 1. which was an admonition to fear lest we come short of that rest The other use is an exhortation to do our best for attaining thereunto This relative Conjunction therefore imports as much The Greek word here used is the very same that was used v. 1. § 2. It may have either a remote or an immediate reference The remote reference is to all that hath formerly been delivered of the reality of that Rest that there is indeed such a rest v. 9. Of the certainty of it § 24. and of the excellency of it that it is Gods rest v. 1. § 9. And that it brings a freedom from all labour and trouble v. 10. § 59 60. There being such a Rest we ought therefore to endeavour after it See § 63. The immediate reference is to the last clause of the former verse wherein Gods patern is set before us in this phrase As God did from his God having spent six dayes in creating all things rested the seventh day from all his works Let us therefore having done our work here Labour to enter into his rest Thus Gods practice is a patern to us It is set down in the Law as a patern for us to work in the six dayes and Rest on the seventh Exod. 20. 11. Here it is propounded as a motive to stir us up to endeavour after a Rest that we may be like God and rest from all our own works as he did from his God rested from his own works therefore let us labour to enter into that Rest where we shall cease from our own works By this it appears that Saints should be such as God is God at first made 〈◊〉 after his own Image Gen. 1. 27. and we are exhorted to be renewed after Gods Image Ephes 4. 23 24 Col. 3. 10. In general we are incited to be followers of God Ephes 5. 1. In particular to be holy as he is holy Levit. 19. 2. 1 Pet. 1. 1â—… 16. To do good as God doth Matth. 5. 45. To be kinde and mercifull as he is Luk. 6. 35 36. To lâ—…ve as God doth 1 Ioh. 4. 11. To forgive one another as God doâ—…h Eph. 4 32. Yea to be perfect as he is Mat. 5. 28. 1. Gods patern is the most perfect that can be set before us we may be sure not to eâ—…re if we hold clâ—…se to it 2. It is the best and most honourable patern we can have 3 It is the safest For who can blame us for imitating God Object Gods patern is too high for any creature to set before him Answ. For clearing this point we must distinguish betwixt the things of God There are incommunicable and communicable Excellencies in God Some things are incommunicable
much upon the necessity of legall rites The like earnestnesse against them is manifested in the Epistle to the Roâ—… Chap. 3. 4. and to the Galathians throughout the whole Epistle the like 〈◊〉 doth the Prophet Ieremy manifest against the superstition of the Jews in his time Ier. 7. 4. c. And another Prophet against their Idolatry Isa. 40 18. c. So other Prophets and Christ himself against sundry superstitions of the Pharisees Mat. â—…3 13. c. By such holy zeal and earnestnesse a secret terrour may be wrought in mens souls whereby they will be moved to renounce their Idolatry superstition impiety and iniquity or else made the more inexcusable But on the contrary if such errours or corruptions be winked at or slightly reproved maintainers of them will be the more imboldened What cause have we in our dayes to be instant and earnest against the Masse of Popish Heresies and superstitions and so against the revived errours of Pelagians and semi-Pelagians about Election upon foreseen grace universal Redemption universal graces free will total and final apostacy of Saints and other like erroneous and pâ—…ious Doctrines The Lord give wisdom courage and zeal to his Ministers in these and other like cases And understanding patience and obedience in people to his truth Of repeating and inculcating the same things see chap. 3. v. 15. § 158. and chap. â—… v. 28. § 138. §. 4. Of oft offering legal Sacrifices Heb. 10. 2. For then would they not have ceased to be offered because that the Worshippers once purged should have had no more conscience of sins THis verse is added as a proof of the reason concerning the impotency of the foresaid legal sacrifices The reason was taken from the reiteration of those sacrifices whereby it was manifest that they could not make perfect The Argument may be thus framed That which makes perfect ceaseth when it hath made perfect but the sacrifices which were offered up yeare by yeare continually ceased not therefore they could not make perfect The manner of expressing this point is very emphatical it being with an interrogation thus would they not have ceased c of the Emphasis of an interrogation see chap. 1. v. 5. § 46. v. 14. § 155. By this inference would they not have ceased The Apostle proveth that reiteration of sacrifices argueth an imperfection in them Hereof see chap. 7. v. 27. § 112. If one Offering make perfect what need another Offering if no need then in vain Philosophers say of nature that it doth nothing in vain Much lesse will the God of nature suffer holy Ordinances to be continued in vain The word translated being of the middle voice signifieth to for beare to do that which was done before The active signifieth to refrain 1 Pet. 3. 10 But the middle voice is most frequently used and applyed to men and to other Creatures To men it is applyed in respect of their speeches and actions Of Christ it is said â—…e left speaking Luk. 5. 4. He means preaching so it is said of him that he ceased to pray Luk. 11. 1. It is also applyed to tumultuous uproars Act. 20. 1. In reference to mens actions it is said of the Jews that they left beating of Paul Act. 21. 32. In reference to other Creatures it is said of the wind and water that they ceased Luke 8 24. Namely to rage or be tempestuous Here it is applyed to sacrifices and that in the negative They ceased not for though they could not make perfect yet they had their use which was to prefigure that sacrifice which could make perfect and in that respect were useful till that sacrifice which they prefigured was offered up This phrase then would they not have ceased as it implyeth an imperfection in the sacrifices so also it implyeth a need of a frequent use of them For therefore they ceased not because there was still use of them Hereof see chap. 7. v. 27. § 112 §. 5. Of the quiet conscience of such as are truly purged A consequence following on a perfect sacrifice is thus expressed The Worshippers once purged should have had no more conscience of sin This is here brought in as a reason why the legal sacrifices ceased not namely because they could not free the conscience from sin The preposition joyned with the infinitive mood and translated because sheweth that this consequence is a reason of reiterating legal sacrifices The word translated Worshippers is that which is translated who serve chap. 8. v. 5. § 12. For it is meant of observing divine services and in that respect may be fitly translated worshippers see chap. 9. v. 9. § 49. The adverb translated once is like to that which is used chap. 7. v. 27. § 115. and chap. 9. v. 12. § 60. It implyeth a kind of perfection as if he had said once for all so as there needed no more purging The word translated purged is that which is used chap. 9. v. 14. § 82. only this is a participle derived from that verb. Of conscience see chap. 9. v. 14. § 83. The meaning of this phrase should 〈◊〉 â—…ad no more conscience of sin intendeth thus much that there would have reâ—…ed no sin in them to have accused and troubled their conscience 〈◊〉 They might have been fully freed and purged from the sins whereof they 〈◊〉 guilty at the time of their offering and yet afterwards commit other sins 〈◊〉 might accuse their conscience and trouble them and in that respect stand 〈◊〉 of other sacrifices Answ. The Apostle meets with this objection two wayes 1. In that he expresseth the same sacrifices v. 1. meaning the same in nature and kind though they were not the same in number 2. This phrase There is a remembrance again v. 3. implyeth that they were not purged of the present sins whereof they stood guilty Obj. 2. Such as were unclean were by those sacrifices cleansed under the Law 〈◊〉 14. 20. Numb 19. 12. Answ. They were only legally clean to the purifying of the flesh chap. 9. v. 13. â—… 75. Obj. 3. David saith purge me with hysop and I shall be clean Psal. 51. 8. Answ. 1. That is spoken metaphorically in reference to the Law Exod. 12. 22. Lev. 1â—… â—… 2. Hysop is used by David metonymically The adjunct or means of prinkling â—…ood put for blood it self and that in special reference to the blood of Christ. 3. The phrase is synecdochically to be taken the type put for the truth also Obj. 4. This maketh no more against the legal sacrifices then against Christs sacrifice for notwithstanding Christ hath actually offered up himself yet believers â—…e still conscience of sin that is they have sin in them to trouble their conscience 〈◊〉 thereupon they do day after day make mention of their old sins Answ. If they perform the duties aright they do not acknowledge a present guilt of their sins past
alwayes to give an answer to eâ—…ry man that asketh a reason of the hope that is in us 1 Pet. 3. 15. 1. This is stiled a good profession 1 Tim. 6. 12. It is good in the kind of it 2. T is an evidence of the Spirits aboad in us 1 Iohn 4. 2. 3. It is an evidence of salvation Rom. 10. 9 10. 4. It stirs up others to praise God 2 Cor. 9. 13. 5. Christ will make profession of such in the great day when his profession will stand us in most stead Matth. 10. 32. Hereby it appeareth that they bring irreparable dammage to their own soules who through fear or shame forbear to make profession of that hope which is in them as Nicodemists Neutralists time-servers and such as think they may be saved in any religion yea and such as by weaknesse of spirit are brought to deny truth against their conscience as Peter and they that forsook Paul Matth. 26. 70. 2 Tim. 4. 16. Thus God is dishonoured the Gospell disgraced mens consciences wounded weak Christians discouraged strong ones offâ—…ded and enemies emboldned §. 73. Of Gods faithfulnesse in his promises the ground of hâ—…pe TO incourage Christians to be steady in their hope the ground thereof is set down in this phrase For he is faithfull that promiseth The first particle being a causall conjunction For sheweth that this is added as a reason to hold fast the foresaid profession The reason is taken from Gods faithfulnesse in performing his promises He is faithfull that promised Hereby we are given to understand that 1. Gods promise is the ground of hope 2. Gods faithfulnesse is enough to establish hope When the Psalmist saith In his â—…rd I hope Psal. 130. 5. he meaneth the word of Gods promise The like he doth where he saith I trust in thy word Psal. 119. 42. Therefore it is called the hope of the promise made of God Act. 26. 6. Gods promises make known those future good things which Saints do hope for Hereby we are instructed in the difference betwixt the hope of true Christians and the hope of worldlings Christians hope resteth on Gods promises but the hope of worldlings resteth upon their own conceits and imaginations as the adversaries of the Jewes hoped to have power over them Esth. 9. 1. And that rich fool who promised to himself many years when he had not many houres to live Luk. 12. 19 20. It becommeth us who have this sure ground-work of hope divine promises to acquaint our selves therewith and well to observe how far they concern us Hereof sâ—…e more in the Whole Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 71 72 c. To establish our hope the more firmly on this ground-work or foundation the Apostle here inserteth the faithfulnesse of God Thus He is faithfull that promised See more hereof in the Saints sacrifice on Psal. 116. 5. § 28. Of the Greek word translated faithfull and of the divers acceptions thereof See Chap. 2. v. â—…7 § 177. §. 74. Of the resolution and observations of Heb. 10. 23. Let us hold fast the profession of our hope without wavering For he is faithfull that promised THe sum of this verse is an exhortation to constancy wherein observe 1. The manner Let us c. 2. The matter whereof it consisteth 3. A motive to enforce it In the matter is declared 1. An Act to be performed Hold fast 2. The object of that act Our profession this is amplified by the particular grace professed our hope and by our stedfastnesse therein without wavering The motive is taken from the ground of love Gods promise amplified by a divine property faithfull Of the observations arising from the manner of setting down this exhortation see v. 22. § 70. 2. and 3. Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. What is attained by a Christian must be maintained He must hold it fast See § 71. II. Hope is a needfull Christian grace See § 71. III. Profession must be made of our hope See § 72. IV. A Christians profession must be steady It must be without wavering See § 71. V. Gods promise is the ground of hope See § 73. VI. God is faithfull in his promises Thus much is here expressed See § 73. VII Gods faithfulnesse in his promises much establisheth hope For this end is it here brought in See § 73. §. 75. Of considering one another to provoke unto duty Heb. 10. 24 25. Vers. 24. And let us consider one another to provoke unto love and to good workes Vers. 25. Not for saking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching TO the duties which concern ourselves of seeking what we want and fast holding what we have the Apostle here addes another which hath an especiall respect to our neighbour which is to consider one another This is knit to the other by the ordinary copulative particle AND to shâ—…w that we ought to be carefull of the edification of others as well as of our selves Hereof see Chap. 3. v. 12. § 124. He sets down this duty in the same manner that he did the former namely in the plurall number and first person to shew that he spake to himself as well as to others and to others as well as to himself The word consider is emphaticall and implyeth a conscionable care and circumspection over the spirituall estate of others Of the emphasis of the word see Chap. 3. v. 1. § 21 22. Of the application thereof to our Christian brethren implyed in this word one another see Chap. 2. v. 13. § 126. To keep Christians from undue prying into other mens affaires the Apostle expresly setteth down to what end he would have one Christian consider another which he thus expresseth to provoke unto love c. This phrase to provoke is in Greek a substantive which is translated a contention Aâ—… 15. 39. For in contentions men do provoke one anothers spirits It may here word for word be thus rendred unto provocation of love The Greek word is a compound The root whence it is derived is an adjective and signifieth sharp Rev. 1. 16. Thence is derived a substantive b which signifieth vinegar Matth. 27. 34. and a verb which signifieth to sharpen Thence this compound which in the active signifieth to provoke and in the i passive to be provoked Act. 17. 16. 1 Cor. 13. 5. The word in my Text is used diversly 1. In a bad sense for such a provocation as causeth wrath so it is used Act. 15. 39. 2. In a good sense when it is to duty so as men are stirred up thereby to do their duty So it is here taken It implyeth that men are backward unto duty and thereupon are with an holy zeal which some account as provocation to be stirred up thereunto Thus Iacobs houshold was provoked to put away
but there shall be a purging with fire at this day to refine all things 2. Churches have continued and will continue to that day 3. It is an heavenly Canaan that Christians expect 4. They looked for Christ the Kng of Kings to sit on his throne 5. They account the grave to be a sweet bed to rest in 6. They expect a generall resurrection as a returne from Captivity 7. The first comming was in the flesh in great meannesse and weaknesse as a servant to serve to suffer but now as a lord to reigne rule and govern all things As great a difference as is betwixt infirmity and omnipotency betwixt meannesse and majesty betwixt a servant and a soveraigne betwixt suffering and judging betwixt fighting and triumphing betwixt paying a price and taking possession betwixt momentaninesse and everlastingnesse So great a difference there is betwixt their hope and ours Obj. â—…ey also expected this glorious day of Christ Iude v. 14. Iâ—… 19. 25. Answ. Not so immediatly as we many changes and alterations were expected before this day as was shewed before This teacheth us to have answerable minds 2 Pet. 3. 11. And answerably to carry our selves This is that worthy walking which is much pressed in the new Testament Col. 1. 10. 1 Thes. 2. 12. Phil. 1. 27. Eph. 4. 1. §. 84. Of the clear evidences of Christs comming SO evident is the aforesaid point of the day of the Lords approaching near aâ—… the Apostle saith yee see it Of the meaning of the Greek word translated see see Chap. 2. v. 8. § 68 And v. 9. § 72. Sight here may be taken properly and applyed to the eyes of the body or metaâ—…ically applyed to the eyes of the soul. In the former respect they might see the accomplishment of the types prophesies and promises concerning Christs-first comming in the flesh Of his living on earth of his sufferings death burial resurrection and ascension they might see also the evidences of his being in heaven by the gifts which he gave to Children to men Eph. 4. 8 9 c. In the latter respect they might understand and believe those things which were written of Christ and upon conceiving and believing the truth of them be said to see his day approaching This giveth instance that God hath so cleerly made known the consummation of all things as Christians may see them They may be as sure of the truth of them as if they saw them all with their bodily eyes Oft therefore is this note of observation Behold prefixed before this comming of the Lord Iud. 14. Rev. 1. 7. and 16. 15. And they have as just cause to believe this article of our Christian faith as any other article What now may we think of those mockers which are mentioned 2 Pet. 3. 3. saying where is the promise of his comming what can be thought of these but that wilfully they close their eyes against that truth which is as clear as the Sun §. 85. Of that care which the approaching of the last day requireth THis argument taken from the clear approaching of the last day is much enforced by this comparative inducing of it so much the more as The argument is taken from the lesse to the greater If at all times we must be circumspect over our selves and others then especially when we see the day approaching But now under the Gospell we see the day approaching therefore now especially we must be circumspect Yea by how much the more we see this by so much the more circumspect we must be This manner of arguing addeth much emphasis and sheweth that the more clearly God hath made this known to us the more carefull and conscionable we must be in fiâ—…ting our selves to appear before Christ in that his day Well mark the places before quoted about the manifestation of Christs comming and you may find this inference either plainly expressed or by just consequence inferred It is one special end of Gods manifesting this mystery unto us that we should perform the foresaid duty 1. It is naturall unto all things to make the greater speed to their center the nearer they come to it Hot watry things ascend the faster the higher they goe Heavy things fall down faster the nearer they come to the earth Herein lyeth the difference betwixt naturall and violent motions the former encrease their speed the latter decrease by continuance 2. On this day every one is to receive his final doome In and after it there is no time to do what hath been omitted or of redressing that which hath been done amisse For our help in fitting our selves against this day let these rules be observered 1. Oft meditate on this day and on the near approach thereof even when thou lyest down and when thou risest up when thou tarriest at home or goest abroad when thou art at thy calling or doing workes of justice and mercy in all places at all seasons This is an especiall meanes to keep men in awe An ancient Father professeth that he had this continually sounding in his eares arise ye dead and come to judgement 2. Take notice of such particular duties as the Holy Ghost on this ground enforceth For this purpose consider these Texts Luk. 21. 28. Rom. 8. 19. 1 Cor. 1. 7. Heb. 11. 16. 2 Tim. 4. 8. 3. Patiently bear afflictions for the day draweth nigh Iam. 5. 8. Heb. 10. 37. 4. Watch Matth. 13. 35. Luk. 12. 36. 5. Be sober 1 Pet. 4. 7. Sobrlety is a kind of moderation in all things excesse is contrary thereunto Luk. 21. 34. 6. Try thy faith Luk. 18. 8. 2 Cor. 13. 5. Of all graces this will then stand thee in most stead 7. Be the more carefull to avoyd all sin 1 Cor. 16. 11. Then shall that judgement be pronounced which will admit of no repentance 8. Be more carefull of all duty 2 Pet. 3. 11. A servant will double his diligence when he knoweth his Master is at hand Matth. 24. 46. §. 86. Of the resolution and observations of Heb. 10. 24 25. Ves. 24. And let us consider one another to provoke unto love and to good workes Vers. 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching IN these two verses there is a direction in reference to others to keep them from falling away Vers. 24. Hereof are two parts 1. The duty to be performed v. 24. 2. The meanes of effecting the same v. 25. In setting down the former we may observe 1. The connexion of it with the former in this copulative and. 2. The direction it self Wherein we may again observe 1. The manner of propounding it Let us 2. The matter whereof it consisteth This is set out 1. By the main duty 2. By the end thereof In the duty we have 1. An act enioyned consider 2. The object thereof one another The end is described 1. By another
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider 〈◊〉 another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ—… whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ—… the Son of God and hath counted the blood of the Covenant an unholy thing and â—…ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ—… who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
before us the pattern of Moses in this particular that is here noted and in truth say as the Psalmist did I am a companion of all thâ—…m that fear thee and of them that keep thy Precepts Psal. 119. 63. For this end 1. Enquire after Gods people 2. Associate thy self with them 3. Frequent their Assemblies 4. Set thy heart upon them 5. Take all occasions of testifying thy love to them 6. Pass by all discouragements yea though they be great afflictions §. 139. Of pleasures occasioning sin THE reddition or other part of the comparison is in these words than to enjoy c. This word than is the note of the second part of a comparison and it shews that that which followeth is meaner and less to be regarded than that which was before mentioned The thing disrespected yea even contemned by Moses is thus expressed to enjoy the pleasurs of sin for a season The first words to enjoy the pleasures are in Greek only thus to have fruition The word translated to enjoy is a substantive but it is translated by a verb to enjoy 1 Tim. 6. 17. The noun is derived from a verb that signifieth to enjoy It is taken for using or enjoying a thing with delight or pleasure and another noun from the same root signifieth delight and two adjectives likewise from the same root signifie appertaining to pleasure or given to pleasure The Apostle therefore hath used a word fit to his purpose and it is in our English fitly translated to enjoy the pleasures This word sin is here added by the Apostle to shew what kind of pleasure he intended even such as occasioned and produced sin and also to intimate that the delightâ—… and pleasures whereunto worldly men give themselves are tainted with sin they who follow worldly pleasures can as hardly be freed from sin as they who handle pitch or tarr be freed from besmearing their hands In a like respect riches are called Mammon of unrighteousnes Luk 16. 9. because ordinarily they occasion much unrighteousnes Sin may be well attributed to the pleasures here intended because they were about such things as are used and practised in the Court of an Heathen King among Heathen people such as feared not God It was like the Court where Abraham was Gen. 20. 11. The Apostle doth hereby give us to understand that worldly pleasures are occasions of sin They brought Esau to sell his birthright Gen. 25. 27 c. It is made one cause of Babels sins that she was given to pleasure Isa. 47. 8. And a cause of Dives neglecting his soul Luk 16. 25. and of the unrighteousness of them that followed Antichrist they had pleasure in unrighteousness 2 Tim. 2 12. Pleasures are so delight some to the corrupt heart of man as they draw him from such means as might restrain him from sin They draw him from diligence in his lawfull calling whereupon the wise man saith That he that loveth pleasure shall be a poor man Prov. 21. 17. Implying that he neglecteth the means of thriving 〈◊〉 pleasures use to withdraw mens hearts from God they are lovers of pleasure 〈◊〉 than lovers of God 2 Tim. 3. 4. This title pleasures of sin plainly demonstrateth the folly and absurdity of the 〈◊〉 opinion That pleasure is a mans chiefest good Many of the Heathen 〈◊〉 have discovered the senselesnes of that opinion and manifested it the a conceit more beseeming sensual beasts than reasonable men Let us take heed of giving our selves to pleasures They are Sathans baits to alâ—… us his snares to hold us fast his hooks to pull us down to destruction Quest. Are all pleasures and delights unlawfull Answ. No not all for many are warranted unto us by Sacred Scriptures as 1. Shooting in the bow 2 Sam. 1. 18. 2. Flinging and slinging stones Iudg. 20. 16. 1 Chro. 12. 2. 3. Hunting Gen. 27. 3. 4. Musick and that Vocal Eccl. 2. 8. and Instrumental 1 Sam. 16. 23. 2 King 3. 15. 5. Feasting Neh. 8. 10. 6. Anointing one self 2 Sam. 12. 20. 7. Putting out riddles Iudg. 14. 12. 8. Dancing 2 Sam. 6. 16. Both body and mind while we live in this frail flesh are prone to dulness and 〈◊〉 but lawfull and delightfull pleasures are a means to quicken them This 〈◊〉 was one end why Elisha called for a minstrell 2 King 3. 15. They may be also occasions of taking notice of the divine bounty in affording 〈◊〉 us not only for necessity but also delight But because sin useth so much to cleave unto pleasures as it doth it will not be 〈◊〉 to set down some cautions about using pleasures These shall have respect to the Matter Mind Maner Time Conscience of others Gods presence 〈◊〉 better things 1. The pleasures which we use in the matter of them must lawfull else do we what we can it will be pleasure of sin An unlawfull thing cannot be used without sin The lawfulness hath a double relation 1. To Gods Law 2. To such human Lawes as we live under We must not take pleasure in the things that are against either of those 2. He that useth pleasures must in his own mind and conscience be perswaded of the lawfulness thereof Rom. 14. 11 22. 3. In regard of the manner pleasures must be moderatly and sparingly used noâ—… too much time must be spent nor too much paines taken about them They must be as sawce not as meat a little to sharpen not much to glut the appetite To sit down to eat and drink and to rise up to play is a fault Exod. 32. 6. We have too little time for necessary duties were it not for necessity in regard of our heavy bodies and dull spirits all pleasures might be spared To take overmuch paines in pleasures crosseth the main end thereof which is not to weary and weaken but to refresh and strengthen body and spirit 4. In regard of the time pleasures must be seasonably used when we are not tied to a bounden duty Therefore they are not to be used on the lords-Lords-days nor too early in the morning or too late in the evening lest they hinder our morning and evening sacrifice Nor yet on dayes of humiliation nor when the main duties of our calling are to be performed especially when those duties tend to others good as the duty of Magistrates Mininisters Lawyers Physicians and others 5. In using pleasures respect must be had to the Conscience of others that we offend not them especially if they be our superiours and have authority over us and wise men and pious The Apostle in matters indifferent would have us tender of other mens Consciences Rom 14. 15. 1 Cor. 10. 29. 6. Especially respect must be had to God in whose presence we are at all times and who seeth us in all our actions Prov. 15. 3. Pleasures therefore ought so to be used as therein we may approve our selves unto God We must so use them as we
books of Moses and Ioshua then are here recited 2. There were without question many more in the severall ages of the world than are 〈◊〉 in the foresaid books or in any other part of the Bible It is said of Enoch that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of thâ—… men that did so are by name registred It is said of all those pious long-liv'd atriarks that lived befored and after the Flood that they begat Sonns and Daughters Gen. 5. 4 c. and 11. 11 c. No doubt but that many of those Sonns and Daughters gave good proof of their true faith Yet are they not by name registred It is of person as of things Many commendable things were done which are not set down Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in publick records 1. In regard of those Saints themselves It was enough that God took speciall notice of them registred their name in his book of life gave them evidences of his favour while they lived received their souls to glory when they died and gave them assurance of the resurrection of their bodies 2. In regard of others that from time to time lived after them it is sufficient that God hath afforded them so many patterns and examples registred in his book as he hath done By them direction and encouragement sufficient and given to run the race as they did They who are not moved by them would not be moved with millions more if they were registred 1. Considering that many Worthies have had their names buryed with their bodies let not us be over sollicitous about memorialls after our death but leave it to the divine providence and to the wisdom of our survivors There may be a good use of Chronicles and of Memorialls of some mens names and acts yet there 〈◊〉 be too great excess therein Some things that in their compass are very usefull may beyond their compass be unusefull if not hurtfull Should there be â—…emorialls of all good mens names I suppose the world would not contain them especially if thereto were added their Meditations Sermons Conferences Works and Labours 2. This may stay those who in their time and generation do the will of God faithfully imploying their talent and doing much good by their words and works and yet nothing thereof remembred after death It is enough that in their generation they have been enabled to do good and that the present age in which they liâ—…ed had the benefit thereof They may so much the more rest herein in that the 〈◊〉 living God knowes it remembers it and will aboundantly recompense it Their works will follow them Rev. 14. 13. The answer which the Apostle himself gives to his own question thus for the 〈◊〉 will fail me being a reason of his forbearing to go on in setting down more particular examples as he had done before giveth us to understand that there 〈◊〉 very many more whom he might have produced The multitude of Believers is very great very many are registred in sacred Scripture which the Apostle stiâ—… a cloud of witnesses Hebr. 12. 1. But questionless there were many more age after age whose names are concealed When Elijah thought that he had been leâ—…t alone God knew seven thousand more and that in Israel 1 King 19. 18. besides those that were in Iudah If there were before Christ was exhibited multitudes of beleevers what are there since considering these promises I will pour out 〈◊〉 Spirit upon all flesh Joel 2. 28. And many shall come from the East and West 〈◊〉 sit down with Abraham c. Matth. 8. 11. See Chap. 2. ver 10. 〈◊〉 91. This reason as it hath reference to the altering of the stile in contracting such points as he more inlarged himself upon in the former examples sheweth that â—…ediousnes must wisely be avoided Having many things to write unto you faith â—…n Apostle to an Elect Lady I would not write with paper and ink 2 Joh. v. 12. The like he saith to Gaius 3 John v. 13. Tediousnes dulls the mind wearies the spirit hinders devotion draws away affection yea and many times deprives people of that comfort which otherwise they might receive from Gods Ordinances Some who have some while given good attention and that with cheerfull affection by overmuch tediousnes have been so dâ—…lled in their devotion as their former comfort hath been taken away It is therefore a point of prudence somewhat carefully to observe ordinary times 〈◊〉 for sacred duties There are times wherein men may enlarge themselves both in praying and preaching namely when dayes are set apart for those duties for then people come prepared to hold out the day As for private duties performed by one alone as any finds the vigor of his spirit to be in him he may enlarge himself But we must not measure others spirits by our own Christ when he was alone spent nights in prayer Luk. 6. 12. But we do not read that he did so with his Disciples §. 192. Of the Apostles setting the more excellent before others UPon the foresaid transition the Apostle continues his Catalogue of Worthies but much contracted In this verse he setts them down two ways 1. By their particular name 2. By the function of some of them in this word Prophets There are six set down by name whereof four were Judges One a King One a Judge and a Prophet both which is Samuel The four Judges are as the Apostle hath set them down Gideon Barak Samson and Iephthah There were in all betwixt Ioshua their General and Saul their first King fifteen Judges 1 Othniel 2 Ehud 3 Shamgar 4 Barak 5 Gideon 6 Abimelech 7 Tola 8 Iair 9 Iephthah 10 Ibran 11 Elon 12 Abdon 13 Samson 14 Ely 15 Samuel Out of these only five are called The rest were either not worthy to be named as Abimelech who usurped that dignity by fraud and blood or had no memorable matter recorded of them in their histories as Tola Iair Ibzan 〈◊〉 and Abdon The others as Othniel Ehud Shamgar and Ely did no greater matters than those which were done by those who are named Therefore there was no great need to mention them especially in this place where the Apostle labors to contract his discourse In the particulars which are set down the precise order of the history is not observed For Gideon who is in the first place was after Barak and Samson the third was after Iephthah and David the fift was after Samuel Hereupon some say that the Apostle had an eye only on his matter to set down some choyse Worthies as they came to his head but had no respect to method or order But I suppose that he rather aimed at some special thing in altering the order of these and that might be to prefer the more excellent For thereis a double method One of
The word translated covetousnesse is a double compound The simple word signifieth silver The first compound love Silver is the most usuall commodity which man exchangeth for other commodities and it is put for all manner of riches because by it all earthly things use to be purchased Men ordinarily desire it and treasure it up and never think they have enough of it In this respect a covetous man is styled a lover of silver and a lover of silver is put for a covetous man The other compound is a privative or negative particle and thereupon denies what the former compound affirmeth That signified a lover of silver or covetous This no lover of silver or not covetous There is another word used in the Greek Testament to set out one that is covetous which according to the notation of it signifieth to have more intending a desire of having more and more so as it is never satisfied Both the words do set out the nature of a covetous man This sin of covetousnesse being here in the practice thereof expresly forbidden I intend distinctly to declare these four points 1. What the nature of covetousnesse is 2. Wherein the practice thereof consisteth 3. How hainous a sin it is 4. What remedies may be prescribed against it §. 49. Of the nature of Covetousnesse COvetousnesse is an immoderate desire of riches The Apostle implieth as much under this phrase They that will be rich 1 Tim. 6. 9. under that word will a desire and that unsatiable desire is comprised The notation of both the words before mentioned namely love of silver and desire of having more do demonstrate that covetousnesse consisteth in a desire Desire of riches is not simply covetousnesse for a man may lawfully pray for them So much is intended in the fourth petition Now what a man may pray for he may desire with the same limitations as he may pray for it Therefore it is an immoderate desire that is when a man is not content with that portion which God by his providence in a lawfull and warrantable course doth afford unto him but according to the Apostles phrase he will be rich He will have more then God alloweth him in a fair way and if he cannot otherwise get more he will be discontent The generall object of covetousnesse is riches Under this word all the commodities of this world are comprised and withall abundance of them yea more then is necessary Things necessary may be desired but not superfluity Pro. 30 8. This sinne is especially in the heart One may have little and yet be coveâ—…ous And one may be rich and yet free from covetousnesse §. 50. Of the practise of Covetousnesse in getting wealth COvetousnesse is practised three waies 1. In getting 2. In keeping 3. In spending what a man hath 1. When wealth is gotten unconscionably or immoderately it is a sign of a covetous heart That is said to be unconscionably gotten which is gotten against any duty whereunto conscience is bound As 1. Against any particular precept Therein Acan covetously transgressed Iosh. 7. 21. 2. Against piety as they which buy and fell on the Sabbath day for gain Neh. 13. 16. 3. Against justice as Ahab who by Naboth's unjust death got his Vineyard 1 King 21. 19. 4. Against charity as the rich man that took the poor mans sheep to entertain his friend 2 Sam. 12. 6. 5. Against equity as Gehazi who got that which his Master refused 2 King 5. 20. 6. Against verity as Ananias and Saphira with a lie kept back part of that which was devoted to the Church Act. 5. 2. 7. Against all these which was Iudas his sin in betraying his Master for thirty pieces of silver Matth. 26. 15. Whatsoever is by force or fraud by stealing lying or any other indirect course gotten is an effect of covetousnesse It argueth an over-greedy desire If it were not so no means would be used but that which is lawfull and in the use of them men would depend on God and be content with that portion which he by his providence affords them An immoderate getting is when men spend their wit pains and time in getting the goods of this world and rather then fail lose their meals meat and sleep and other refreshments yea and neglect the means of getting heavenly treasure They are only and wholly for the things of this world If spirituall and temporall blessings cannot stand together temporals shall be preferred and spirituall neglected as the Gadarens for fear of losing more swine prayed Christ to depart from their Coast Mark 5. 17. And they who for their Farm and Oxen sake refused to come to the Lords Supper Luke 14. 18 c. §. 51. Of the practice of Covetousnesse in keeping wealth COvetousnesse in keeping wealth is practised two waies 1. When men hoard up all that they can Though they have enough for the present yet fearing want for the future treasure up whatsoever they can get So did the rich fool in the Gospel His ground bearing fruit plentifully his minde was presently set upon inlarging his barns to lay up for many years to come Luke 12. 16 c. The wise man doth set out this covetous practice There is one alone and there is not a second yea he hath neither childe nor brother yet is there no end of all his labour neither is his eye satisfied with riches Eccles. 4. 8. These are they that take thought for the morrow that is cark and care for the future time which Christ expresly forbiddeth Matth. 6. 34. They think that whosoever want they will not 2. When men hoard up only for themselves They care not what treasure for the future the Commonwealth or the Church hath against times of need and triall nor do they care for the stock of the poor §. 52. Of the practice of Covetousnesse in Spending A Covetous practice in spending is manifested two waies 1. By spending too sparingly and too nigardiy in all things as when men live under their degree and place when they regard not decency in apparell or other like things when they afford not necessaries to themselves or to those that are under their charge these are pinch-penies Thus doth the wise man set out such an one A man to whom God hath given riches wealth and honour so that he wanteth nothing for his soul of all that he desireth yet God giveth him not power to eat thereof Eccl. 6. 2. 2. By being too prodigall in some things as in house-keeping in apparell in their pleasures on themselves wives and children but are too strait-handed in all works of charity and in contributions to Church and State Nabal was such an one He made a feast in his house like the feast of a King but yet refused to refresh Davids souldiers in their necessity with any part of his provision 1 Sam. 25. 11 36. And such an one was Dives he was cloathed himself in purple
sins See v. 14. Sect. 79. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Jews only redeemed Why redemption applyed to such as lived before Christ. Christs blood effectual before shed Jesus Christ ever the same Limbus patrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are the called here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e A parte post f A parte antâ—… * Or bâ—… brought a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testators death ratifieth his Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testament inviolable Why a Testament is inviolable An unjust will is as no will Testators generall intent to be observed Christs death ratifieth the New Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Christ ratified new Testament Promises ofâ—… new Testament absoluâ—… as legacies Christ by death establisheth eternal life What concâ—… to a Testament are in Christs Now Christs Testament is inviolable Papists violate Christs last will * Pâ—…pa potest dispensare contra Apostolum Contra jus naturale divinum Gratian. Unbelief makes void Christs last will Christs last will a prop to saith Search the rolls of Christs last will * Or purified * Or purple Legall rites grounded on equity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encaenia e initiari Types were of truths like to thine See v. 19 Sect. 102 103. See 2. v. 7. Sect. 43. The Covenant is explained before the seal be annexed Ministers must teach what God commands Ministers impartiality The whole will of God to be declared Gods word to he delivered to all Law and precept how differ Good to be well done Bullocks Goats Sheep Doves Little birds Water and blood sprinkled Blood Water Scarlet a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est granum quo purpuâ—…a tingitur c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secunduâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ravit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—…cineus Faith resembled to scarlet The Spirit resembled to scarlet Christ typified by scarlet Wool Hysop Why the hook sprinkled Against justification by the law Pure things impure to the impure Tit. 1. 15. All are unclean Means of cleansing afforded to all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 3. Rhem in Annoâ—… on Heb. 9. 2â—… Particular Sacraments afforded to the Church in several ages Why Sacraments must â—…e of divine institution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were What of the ministry d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apply Christs sacrifice Do all in saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 5. Sect. 38. and Chap. 8. v. 4. Sect. 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 18. Sect. 99. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effundâ—… * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitto inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remissie a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a Sacrifies is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How heavenly things are purified by Sacrifice b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein the true Sacrifice is better then typicall Sacrifices b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of this word Chap. 14. v. 14. Sect. â—…0 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vultus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why blood of beasts ordained Why Priests offered not themselves a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What sufferings of Christ are behind a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An errour thaâ—… God seeth nor sin in the justified An errour that there is no sin in the justified Believers are so acquitted of sin as if they had no sin Christ came to put away sin How far sin is put away b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope of the two last verses * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ subject to death Men must die Why justified persons die All men must dye Who shall not die Enoch died not Nor Eliah How the righteous are delivered from death Mortality should humble men Who live as if they should never die Duties from mortality Mortality ministreth comfort to believers All sorts to apply uses of mortality Men die but once Some raised died again Courage against mans sury Well use this life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnatiâ—… Judgement to come is most sure Nor body nor soul are utterly destroyed by death The day of judgement terrible to wicked The day of judgement comfortable to believers Duties arising from
man in this world ceaseth from his own works Therefore no man in this world entreth into his Rest. Of the meaning of the word here translated rest and of this phrase enter into 〈◊〉 Chap. 3. v. 11. § 116. 〈◊〉 relative HIS is not reciprocal as if it had reference to him that enâ—… but it hath reference to another namely to God and it is taken in the 〈◊〉 sense that it is taken vers 1. There is a like word consisting of the very same 〈◊〉 but different spirits used in this verse which is reciprocal and for distinctiâ—… 〈◊〉 translated his own In what respect the heavenly Rest here intended is calâ—… Gods rest See v. 1. § 9. Some apply this phrase of entring into his rest unto Christ and to his Resurâ—… and Ascension and thence infer a conformity of the members to their 〈◊〉 But no mention being heretofore made of Christ in the Apostles discourse 〈◊〉 Rest it is not probable that he would have reference to Christ without naâ—… him Others apply it to a spiritual Rest. But that Rest is only a beginning of a Rest. It 〈◊〉 be the full Rest here intended It is therefore most proper and pertment to 〈◊〉 〈◊〉 in hand to refer it to our heavenly Rest which is to come §. 59. Of the works which are here called his own works FOr finding out the meaning of this phrase His own works we must consider 〈◊〉 difference betwixt Saints on earth and in heaven For the Rest here spoken of is proper to Saints who are Gods people 〈◊〉 here on earth may be considered in that entire estate wherein God at first 〈◊〉 him and also in that corrupt estate whereinto he fell In his entire estate there were these kinde of works 1. Such as tended to the preservation of his body as to eat drink and 〈◊〉 God gave man the fruits of the earth for meat Gen. 1. 29. And Adam slept Gen. 2. 21. In heaven our bodies shall need no such means of preservation 2. Such as were of use for increase of mankinde For thus saith God Be fruitfull and multiply Gen. 1. 28. To this head may be referred all works which by vertue of relations as betwixt husband and wife parents and children and other superiours and inferiours should have been performed In heaven they neither marry 〈◊〉 are given in marriage but are as the Angels Mat. 22. 30. 3. Such as man used partly for obtaining things needfull for his body and partly for trial of his obedience as diligence in his place and calling For God put man 〈◊〉 the garden of Eden to dresse it and to keep it Gen. 2. 15. In heaven there shall be to such labour In the corrupt estate whereinto man sell we may consider sin it self and the punishments thereof Here on earth we commit innumerable sins but in heaven we are freed from all Glorified Saints are not only fully justified but also perfectly sanctified The Church there is holy and without blemish Eph. 5. 27. The punishments of our sins are natural or accidental Natural are all manner of infirmities whether of minde or body or both Of minde as anger fear care grief and such like Of body all kinde of labour toil wearisomness with the like Accidental are all manner of miseries calamities crosses losses pains 〈◊〉 and finally death it self Of these there shall be none in heaven Rev. 14. 1â—… 21. 4. These and other works like unto them are said to be our works in these respects 1. We do them in by and of our selves 2. They come originally from our selves 3. They are most agreeable to our nature minde and will None of the fore-mentioned works are done in heaven They therefore that enter into Gods rest are truly and properly said to cease from them and in that respect to rest See § 55. The Verb translated cease is the very same that is used of Gods forbearing to create any new creatures on the seventh day and translated rested v. 4. From that Verb the Noun which is oft translated rest is derived So as to cease or rest is to leave off doing such things as one did before This is that rest or keeping of a Sabbath mentioned v 9. § 54. This is a point of singular comfort and sufficient to support us in all our toâ—…s travels troubles cares fears griefs sins and effects thereof There is a rest wherein we shall cease from them all By this kinde of rest a vast difference betwixt earth and heaven is manifested the ultimate end of Gods people is demonstrated and our likenesse to God is coâ—…summated In this Rest God is all in all §. 60. Of Saints ceasing from their own works as God from his THe Apostle to expresse his minde more fully about ceasing from ones 〈◊〉 work giveth instance of Gods ceasing from his Hereof he made mention before v. 4. There we shewed what works of God were meant and how God ceased from them See § 31. This note of resemblance AS sheweth that this instance of God is produced as an illustration of the point Hereabout three things are observable 1. That the works from which God ceased were his own The Greek word translated his own is emphatical Indeed many times it is indefinitely translated His as here and Matth. 22. 5. Most usually this reciprocal particle own is added as his own servants Matth. 25. 14. His own â—…loaths Mark 5. 20. Sometimes this restrictive Adjective proper is added as their proper tongue Act. 1. 19. His proper gift 1 Cor. 7. 7. It is attributed to the one onely-begotten proper Sonne of God and thus translated His own Sonne Rom. 8. 32. The works which God created were the works from which he ceased and these were his own prâ—… works 2. That God ceased from ALL his works Hereof see § 31. in the end 3. That God utterly ceased from those his works He never returned to the work of Creation again In all these respects shall the people of God cease from their works 1. They shall cease from their own proper works even from their sinnes which are most properly their own and from all the effects which they have produced 2. They shall cease from all manner of works which here on earth they did and endured 3. They shall utterly cease from all such works as cumbered them here on earth so as never to be encumbred with them again Thus Gods people cease from their own works as God did from his Besides as God in ceasing from some works namely works of Creation yâ—… continued to do other works namely works of Providence So Gods people though they cease from their works here on earth shall have other kinde of works which are fit for the place where they shall be therein to exercise themselves See § 54. Yet further as God ceased not till the seventh day for he continued to work all the six dayes