and where the Lords Seeds-men are absent as the enemy did Matth. 13. 25. 2. To shew his desire of doing the most good he could The greater the number of people that heard him were the more might reap the fruit of his labours 3. To shew his zeal for the glory of his Father The sounding forth of Gods praise in assemblies among much people greatly maketh to Gods glory in that many may thus be brought to know God to acknowledge him and to joyn in praising him 1 Cor. 14. 25. The Apostles after Christs time imitated their Master herein Peter and Iohn went up together into the Temple at the hour of prayer Act. 3. 1. Then did the people assemble themselves in the Temple Paul and Barnabas went into the Synagogue on the Sabbath day Acts 13. 14. By this means the Churches increased exceedingly In this regard the Apostle professeth that he was not ashamed of the Gospel but that he was ready to preach it at Rome also Rom. 1. 15 16. As he had preached it in other populous places so would he also in that City which was the most populous place of all the world at that time We ought to be followers of them even as they also were of Christ 1 Cor. 11. 1. The foresaid practice of Christ is of use to stirre up people to frequent publick assemblies where Gods praise is sounded forth that so they may joyn with such as sing praises to God and reap the benefit of the mysteries that are there revealed concerning Gods Name Christ hath promised his presence iâ—… such places Matth. 18. 20. See Chap. 3. v. 1. § 27. §. 118. Of the Apostles fit application of a Divine testimony to Christ. Verse 13. And again I will put my trust in him and again Behold I and the children which God hath given me IN this verse two other evidences of Christs propheticall Office and of his humane nature are set down The former is the ground of that encouragement which Christ had to hold out in executing his Office which was his confidence in God declared in a Divine testimony The later is an effect of that his Office Because the manner of bringing in this proof is like the former both of them being taken out of the Old Testament he thus joyneth them together and again Of this Transition see Chap. 1. § 77. In opening the former Scripture four Questions are to be resolved 1. Whence the testimony is taken 2. How fitly it is applied to Christ 3. How truly it proveth Christs humane nature 4. How pertinently it is inferred on the execution of Christs Propheticall Office For the first This phrase I will put my trust in him is in many places of the Old Testament especially the Book of Psalms But there are two places at either of which or at both which the Apostle may have an eye One is Psalm 18. 2. where the words of this Text are according to the Hebrew Obj. The LXX have not in their Translation of that place the very words which the Apostle here useth Answ. Penmen of the New Testament do not alwayes tye themselves to the words of the LXX instance Matth. 2. 6 15 18. No nor this Apostle instance Chap. 3. v. 9. Evangelists and Apostles were not Translators of the Old Testament They only took proofs out of the same for which purpose it was enough to hold the true sense and meaning of the holy Ghost though they exprest it in other words Answ. 2. The very words which the Apostle useth are also used by the LXX in the said Psalm as it is registred 2 Sam. 22. 3. The other place whereunto the Apostle may have an eye is Isa. 8. 17. There the LXX use the very same words which the Apostle here doth though our english thus translate them And I will look for him Quest. Can one proof be taken out of two places Answ. Yea if they set down one and the same thing and that in the very same words The Evangelists in quoting a testimony oft name Prophets in the plural number as Matth. 2. 5 23. Ioh. 6. 45. Acts 13. 40. This duely weighed taketh away the ground of that dispute which is betwixt Expositors about the place out of which this testimony should be taken Some affirm that it is taken out of Psal. 18. 2. Others out of Isa. 8. 17. Arguments pro and con are brought on both sides But I suppose that this dispute might have been spared For to come to the second Point 2. Both the Psalmist and the Prophet Isaiah may be fitly applied to Christ. In that Psalm there are sundry points that can be applied to none properly but to Christ as this Thou hast made me the head of the Heathen ver 43. And this As soon as they hear of me they shall obey me the strangers shall submit themselves to me ver 44. And this He sheweth mercy to his anointed to David and to his seed for evermore ver 50. Besides these words Therefore will I give thanks to thee among the heathen and sing praises unto thy Name ver 49. are expresly applied to Christ Rom. 15. 9. Object The Title of Psalm 18th sheweth that in special manner it concerned David being his song when the Lord had delivered him from the hand of all his enemies and from the hand of Saul And it is set in the history of Davids life 2 Sam. 22. 1 c. To shew that it concerned him Answ. It cannot be denied but that this Psalm concerned David and is fitly pâ—…t among his acts For he was the Author and enditer thereof In this respect it might justly have been registred in the history of his life though it had been wholly Propheticall even a meer Prophecie of Christ. Neither can it be denied but that the Title intendeth it to be meant of David For the Psalm is in part historicall and concerneth David himself yet to us he was a type of Christ. That which in the history concerned David as a type may in a mystery concern Christ as the truth Besides that Scripture which in some parts of it is only historicall as Psal. â—… 12. may in other parts be only Propheticall and appliable to Christ as Psal. 40. 6 7. The like is observed in 2 Sam. 7. 12 13 14. As for the other place namely * Isa. 8. 17. That Chapter also may be typicall and concern the Prophet who wrote it and Christ also the truth of the type Sundry passages of that Chapter are in the new Testament applied to Christ as that in ver 13. Sanctifie the Lord 1 Pet. 3. 15. And that in ver 14. He shall be for a sanctuary 1 Pet. 2. 4. And that is ver 14 15. He shall be for a stone of stumbling c. Mat. 21. 44. Luk. 2. 44. Rom. 9. 32. 1 Pet. 2. 8. And that in ver 18. are for signes and wonders in Israel Luk. 2. 34 Heb. 10. 33. And that in ver 18.
8. 12 14. 2. Wrought righteousness that is justly governed his people doing right to all 2 Sam. 8. 15. Psal. 78. 72. 3. Obtained promises namely of being King and having a wise Son â—… to build Gods Temple and the descending of the Messiah from him 4. Stopped the mouths of Lions David killed a Lion indeed and Lion-like men 5. Quenched the violence of fire that is of fiery persecutors of fiery slanderers and of other fiery enemies yea he rescued Ziklag that was burnt with fire 6. Escaped the edge of the sword namely of Saul's sword or the swords of the Philistines and others 7. Out of weakness was made strong Being weakned by sickness weakned by persecution weakned by jealousie of enemies by mutiny of his own Souldiers by insurrections and rebellions he recovered strength 8 Waxed valiant in fight against Goliah against the Philistines and others 9. Turned to flight the Armies of the aliens even of all that were round about Israel and enemies thereto 3. His Repentance Many sins were before noted of him § 113. His repentance for them all is expresly registred as 1. For his Rash anger and intent of revenge Upon intimation of that sin he blessed God for withholding him and did forbear to execute his wrath A true penâ—…tent will not persist in sin Repentance is an alteration of the mind 2. For his distrust He confesseth it to be in hast and after believed Psal. 116. 10 11. Yea he checketh and rouseth up his Soul and that again and again Psal. 42. 5 11. and 43. 5. Repentance makes men carefull to redress what is done amiss 3. For his Poligamy This being according to the errour of the times his repentance hereof may be comprised under this phrase Who can understand his errours Cleanse thou me from secret faults Psal. 19. 12. And under this Blot out all mine iniquities Psal. 51. 9. When a penitent upon confessing of some sins craveth pardon for all sinns it implyeth penitency for the sin whereof he is ignorant and yet guilty 4. For his miscarriage about the Ark. His repentance was manifested 1. By grief at the judgement and cause thereof 2 Sam. 6. 8. 2 By his future redress of that sin 1 Chro. 15. 1 2 12 13 c. repentance makes men observant of the cause of the sin and inquisitive after the remedy 5. For his indulgency towards Absolom and Adonijah his repentance for this is manifested by his prudent pious care over Solomon Pro. 4. 3 4. 1 Chr. 22. 7. 28. 9. Repentance makes men amend in others what they have done amisse in some 6. For his adultery and murder 2 Sam. 12. 13. The 51. Psal. is a sufficient proof hereof 7. For his rash and unjust judgement against Mephibosheth his repentance herein is manifested by restoring to Mephibosheth what he had unduely caused to be taken from him Restitution in case of wrong is a note of repentance 8. For his Pride This is manifest by the contrition of his heart confession of his sin supplication for pardon so soon as it was committed and by laying the load of the sin upon himself rather than upon the people and by following a Prophets direction for appeasing Gods wrath 2 Sam. 24. 10 17 18. To this head of repentance may be referred the tenderneses of his conscience manifested in this phrase which is proper to David his heart smote him 1 Sam. 24. 5. 2 Sam. 24. 10. 4. His sincerity and soundness of heart This is that innocency pureness to rightness and perfection for which he is much commended and wherein he is made a pattern to others Insomuch as if any of his posterity were upright and perfect in heart they are said to be as David their Father 2 Kings 18. 3. and 22. 6. And on the contrary they that were not upright are said not to be as David their Father 1 Kings 15. 3. and 2 Kings 14. 3. 5. His integrity which was a due respect to every thing that is pleasing to God Sincerity hath respect to the manner of doing good Integrity to the extent thereof This integrity David professeth of himself both affirmatively and negatively Psal. 119. 128. Hereunto David exhorteth his Princes and his Son 1 Chron. 28. 8. Exception is made about the case of Urijah 1 Kings 15. 5. Ans. As one Swallow maketh not a Summer so one sin dasheth not a constant course 2. That sin was not committed with the full bent of his will but through the violence of temptation 3. By his Faith and repentance that sin as others was washed away 6. His delight in Gods Law It was his love and his joy sweeter than Honey prized above Gold Therefore his meditation was thereon day and night 7 His servent zeal of Gods glory This was manifested 1. By many Divine forms of praising God Never were all the figures of Rhetorick so expressed to the life as in David's Psalms 2. By his forwardness and cheerfulness in bringing Gods Ark the evidence of the Lords presence into a fit place 2 Sam. 6. 13 14. 3. By his great desire to build a Temple to God 2 Sam. 7. 1. which because he was not himself permitted to do he made great preparations for his Son to do it and prescribes a pattern thereof and both instructs his Son and Princes how to do it and also incited them to be conscionable therein 8. His great devotion manifested by the ardency and frequency thereof His deep sighs and groans his flouds of tears his cryings and sundry other expressions his constancy in praying morning and evening yea and at noon to Psal. 55. 17. And at midnight on special occasions Psal. 119. 62. yea and seven times a day Psal. 119. 164. All these gave evidence to his great devotion 9. His humble and patient submission to God in his greatest distresses Psal. 39. 9. 2 Sam. 15. 26. Under this may be comprised his acknowledgement of Gods righteous dealing such a disposition moveth pitie in God and procureth ease and deliverance 10. His renouncing of all worth or merit in himself yea an acknowledgement of his own emptiness and unworthiness 2 Sam. 7. 21. 1 Chron. 29. 14 15. Psal. 143. 2. The contrary to this takes away the glory of whatsoever we do Luke 18. 11 12 13 14. §. 215. Of David's graces in reference to man THe distinction of David's graces in reference to God and man is in regard of their end as the former had immediate respect to God and his glory so these to man and his good Particulars are these 1. His loyalty to his Soveraign 1 Sam. 18. 5. and 22. 14. so far he excelled herein as though Saul persecuted him to death yet he would not take any advantage of doing the least wrong to Saul but rebuked those that advised him to lay hands on his King or that offered to do it themselves 1 Sam. 24. 5. 6. 7 8. and 26. 8 9. 2. His faithfulness
then the High-Priests yet were they not types in all things that appertained to them They were of the Tribe of Levi They offered Sacrifices for their own sinnes They oft renewed their Sacrifices They had Successors when they died In none of these were they types of Christ. See Ch. ver 5. § 12. But the excellent prerogatives heaped up together have not relation to Solomon alone The Prerogatives as they are propounded to David in the Name of the Lord are these in order 1. I will set up thy seed after thee which shall succeed out of thy bowels 2 Sam. 7. 12. 2. I will establish his Kingdom Ibid. 3. He shall build a House for my Name 2 Sam. 7. 13. 4. I will establish the Throne of his Kingdom for ever Ibid. 5. I will be his Father and he shall be my Sonne 2 Sam. 7. 14. 6. I will settle him in my House and in my Kingdom for ever 1 Chr. 17. 14. 7. He shall be a man of rest and I will give him rest from all his enemies c. 1 Chro. 22. 9. These at least most of them were literally meant of him who by name is expressed Solomon Yet not singly and simply considered in himself alone but as a type of Christ For David and his posterity had their royall dignity conferred upon them not so much for their own sakes as that they might be a fore-going type and a visible representation of Christs royall dignity and of that redemption and salvation which he should bring to the people of God So as those excellencies which in the Letter are spoken of David Solomon and others are mystically truly and principally foretold of Christ whereby the benefit of those promises was infinitely encreased and the comfort of true beleevers above measure enlarged This the Apostles who were inspired with a divine Spirit well knew and thereupon on all occasions applied those types to their intended truth as here in this place True it is that Davids Sonne by Bathsheba was named Solomon but the mysticall truth of this name as of the name of Melchisedech chap. 7. v. 7. was manifested in Christ Jesus Reade the 72 Psalm which carrieth this Title For Solomon and it will be found that Christ is the true Prince of Peace which Solomons name importeth and that all things there set down are fullfilled in Christ. But to compare the type and truth together in such particulars as are mentioned in the promise made to David 2 Sam. 7. 12. these instances following are to be observed 1. Solomon was a man of Rest and Christ was the Prince of Peace Isa. 9. 6. God gave Solomon rest from all his enemies such as were the Philistins Aramites Moabites Ammonites and others like them But Christ so judgeth among the Nations as they beat their swords into plough-shares c. Isa. 2. 4. and the Wolf shall dwell with the Lamb c. Isa. 11. 6 7 8 9. Yea God in giving Christ hath raised up an horn of salvation for us in the house of his Servant David that we should be saved from our enemies and from the hand of all that hate us Luk. 1. 69 71. not only from men but from devils also For he hath spoiled Principalities and Powers Col. 2. 15. 2. God gave peace and quietnesse to Israel in Solomons daies But Christ is our Peace Eph. 2. 14. and it pleased the Father to reconcile all things to himself by Christ Col. 1. 20. 3. Solomon was the seed that proceeded out of Davids bowels whom God set up after David But Christ was that promised seed that by an excellency and property was called the Sonne of David Matth. 1. 1. who also by lineall descent proceeded out of Davids bowels An ancient Father expounding this phrase Out of thy bowels thus Out of thy belly as the LXX and vulgar Latin do hath this comment upon it If you simply take this of Solomon it is ridiculous For then might David be thought to have brought forth Solomon as a Mother Hereupon he applieth this to the Virgin Mary out of whose womb Christ came But that Father mistook the mark For the Hebrew word properly signifieth the bowels as our English turns it and it is elsewhere applied to men as Gen. 15. 4. 2 Sam. 16. 11. And in 1 Chr. 17. 11. it is thus expressed which shall be one of thy sonnes therefore Solomon must not be clean excluded but be immediatly intended yet as a type and Christ most principally as the truth and substance 4. God established Solomons Kingdom but much more Christs whose Kingdom cannot be moved Heb. 12. 28. as Solomons was For first ten Tribes fell away from his Sonne 1 King 12. 20. and afterwards the whole Kingdom was translated from Solomons race to Nathans Compare Mat. 1. 12. with Luk. 3. 27. where therefore it is further said I will establish the Throne of his Kingdom for ever If this be applied to Solomon it must be taken improperly for long date but applied to Christ it is most truly and properly spoken For he shall reign over the house of Jacob for ever and of hiâ—… Kingdom there shall be no end Luke 1. 33. So as this extent of the promise to everlastingnesse evidently proves that Christ is here principally intended 5. Where it is further said that the promised Sonne of David should build an House for the Name of the Lord this is true of the earthly Temple built of Stone and Timber and garnished with gold silver silk and other like ornaments which was a typicall House for Gods Name 1 King 5. 5. But Christ built the mysticall spirituall true House of God which is the Church of the living God Hebr. 3. 3 6. 1 Tim. 3. 15. Well therefore and that most fitly and properly may this part of the promise I will be a Father to him and he shall be a Son to me be applied to Christ. To Solomon it was spoken in a type To him indeed God was a Father in favour and love and he was a Sonne to God as he bare Gods image being a King and through the grace of adoption and regeneration But God is a Father to Christ by begetting him and communicating his whole essence to him and Christ is a Sonne to God by being properly begotten of God and of the same essence with him Thus is this testimony as pertinent to the Apostles purpose as the former Father and Son being here properly taken in a like mutuall relation of one to another Quest. How then is this set down in the future tense as of a thing to come I will be He shall be seeing the divine generation is eternall Answ. As in the former testimonies so in this the Apostle setteth out the Sonne of God incarnate whereby he was visibly manifested to be the true proper only begotten Sonne of God So as this promise is of a future conspicuous declaration of an eternall relation As if the
himself to sit at Gods right hand but Iehovah that said to him Sit on my right hand glorified him herein God hath highly exalted him and given him a Name which is above every Name God was pleased thus highly to exalt his Sonne in sundry respects 1. In regard of that entire love which as a Father he did bear to a Sonne Ioh. 3. 35. 5. 20. 2. In regard of the low degree of Christs humiliation Philip. 2. 8 9. Ephes. 4. 9 10. 3. In regard of that charge which Christ undertook to provide for his Church and to protect it Hereunto is he the better enabled by that high advancement Mat. 28. 18 19 20. Ioh. 17. 2. 4. In regard of the Saints who are Christs members that they might with stronger confidence depend on him Psa. 80. 17 18. 2 Tim. 1. 12. 5. In regard of his enemies that he might be the greater terrour unto them and be more able to subdue them Psa. 110. 2. §. 150. Of Christs continuance at Gods right hand TO the greatnesse of Christs dignity is added his continuance therein which is until one principall end of his high advancement shall be accomplished which is the subduing of all his enemies This word until though it point at a time how long Christ shall retain his dignity yet it setteth not down a date thereof or a period thereto For it hath not alwaies reference to the future time as excluding it but to that whole space of time that is to passe to the accomplishing of the thing mentioned including in it all that space of time and that because the question is concerning it alone as where Christ saith Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Mat. 5. 18. his meaning is not that the Law shall passe when heaven and earth passe away but that so long as the world continueth the Law shall remain to be the rule of righteousnesse This word until oft implieth rather a deniall of a determination then an affirmation thereof as 2 Sam. 6. 23. where it is said that Michal had no childe until the day of her death None will imagine that after her death she had any but because the question of having a childe must be about the time of her life this phrase Until the day of her death is used In the same sense a like phrase of the Virgin Maries bringing forth the Lord Jesus is used Mat. 1. 25. Joseph knew her not till she had brought forth her first born Sonne that is he never knew her Thus is this word until here to be taken Sit on my right hand until I make thiâ—…e enemies my footstool Sit till then and ever after that So as here is implied an everlasting continuance of Christs dignity If until all his enemies be subdued then for ever For what shall hinder it when there be no enemies Will his Subjects hinder it Will his members that are advanced with him hinder it Will good Angels whose Ministry is made the more glorious thereby hinder it Will his Father whose love and respect to him is unchangeable and everlasting hinder it Obj. Subduing of enemies is here set down as the end of Christs sitting at Gods right hand when that end is accomplished there will be no need of his sitting there Answ. Though subduing of enemies be one end yet it is not the only end Sundry other ends have have been noted before § 149. It will be requisite that Christ having to the full accomplished all things that were to be done or endured for mans full redemption and eternal salvation should for ever retain that dignity whereunto he was advanced after he had accomplished all To depart from any part of his dignity at any time would be some impeachment of his glory Object 2. It is expresly said that when the end cometh the Sonne shall deliver up the Kingdom to God the Father And when all things shall be subdued unto him then shall the Sonne also himself be subject c. 1 Cor. 15. 24 28. The Answer to these words is set down before § 109. §. 151. Of Christs Enemies THE time of Christs sitting at Gods right hand being thus expressed Until I make thine enemies thy footstool plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth These enemies are not only such as directly oppose Christ himself as the Scribes and Pharisees Priests and Rulers among the Jews who at length brought him to that shamefull death upon the Crosse Act. 2. 23. or as Saul who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Iesus Act. 26. 9. and Iulian who with his breath breathed out this scornfull Title against Christ O Galilean thou hast overcome but also such as revile wrong oppresse or any way persecute the Church of Christ or any of the members of his body It was in relation unto them that Christ said to Saul when he breathed out threatning and slaughter against the Disciples of the Lord Saul Saul why persecutest thou me Act. 9. 1 4. for beleevers are so united unto Christ as members unto an head Ephes. 1. 22 23. and thereupon it is that he that toucheth them toucheth the apple of his eye Zech. 2. 8. That we may the better discern who and what these enemies are I will endeavour to rank them out as it were in battle array In a well set army there is a Generall and under him Colonels Captains Lieutenants Majors Corporals Ancients Trumpeters Drummers Scouts and of Souldiers there useth to be a Van-guard man Battalio Reer right and left Wings and Ambushments The Generall is that great Dragon and old Serpent which is called the devil and Satan Rev. 12. 9. Colonels Captains and other Commanders and Officers who whet on and embolden all such as take part with Satan are all sorts of infernall spirits and fiends of hell The Van is made up of Athiests Idolaters Persecutors and other like open and impudent enemies of the Church The Battalia consists of all manner of prophane and licentious persons In the right wing are all the lusts of the flesh in the left all the honours and pleasures of the world In the Reer follow sinne death grave and hell it self with such like mortall enemies and their deadly instruments In ambushment lie hypocrites false brethren corrupt teachers and treacherous Politicians There being such enemies it much concerns us to be very watchful against them and to take heed of security And we ought to be strong in the Lord and in the power of his might Eph. 6. 10. Yea we ought alwaies to be prepared and stand armed with the whole armour of God Eph. 6. 13. c. Obj. Christ on his Crosse having spoiled Principalities and Powers made a shew of them openly triumphing over them in it Col. 2. 14 15. And when he ascended
19. Luk. 8. 28. Did wicked men persecutors prophane persons and all that oppose Christ his Church his Gospel or Ordinances know and beleeve as much as the devils do in this case they could not but tremble A great encouragement this is to the members of Christ that the Church is assisted with a divine power able to subdue all the enemies so as they need not fear what any of them or all of them can do §. 154. Of making enemies a footstool THE manner of expressing the destruction of Christs enemies is in this phrase Thy footstool I will make thine enemies thy footstool Both the Hebrew and the Greek double the word foot and thus expresse it The footstool of thy feet The Latine also doth herein imitate them The Hebrew word translated footstool is six times used in the Old Testament and hath alwaies the word feet added to it as 1 Chro. 28. 2. Psa. 99. 5. 132. 7. 110. 1. Isa. 66. 1. Lam. 2. 1. The LXX who translated the Hebrew into Greek do herein follow the Hebrew so do the pen-men of the New Testament who wrote in Greek and that in eight severall places as Mat. 5. 35. 22. 44. Mar. 12. 36. Luk. 20 43. Act. 2. 35. 7. 49. Heb. 1. 13. 10. 13. Once the word footstool is singly used without the addition of that other phrase of feet Jam. 2. 3. The addition of the word feet under the footstool of thy sect importeth emphasis and implieth the lowest dejection that can be But because this addition soundeth not well in our English our Translators leave it out A foot-stool is that which one puts under his feet and sets his feet upon It is in Scripture used two waies 1. In reference to a place 2. In reference to persons 1. To set out a place where one delights to set his feet or to abide 2. To set out such persons as in indignation one tramples under his feet When this metaphor of a footstool in relation to God is applied to a place it intendeth his gracious presence Thus the earth in generall is stiled his footstool Isa. 66. 1. From thence Christ maketh this inference that men swear not by the earth because it is Gods footstool Mat. 5. 34 35. In particular the Temple is stiled Gods footstool 1 Chro. 28. 2. In this respect the Church is advised to worship at his footstool Psa. 99. 5. And the Church complaineth Lam. 2. 1. that God remembred not his footstool 2. When in relation to God this metaphor of a footstool is applied to persons it intendeth such enemies as God utterly subdueth and on whom he executeth just and severe revenge as Psa. 110. 1. which Text is oft quoted in the New Testament namely by Christ Mat. 22. 44. by Peter Act. 2. 35. and by Paul in this place This Apostle doth plainly expresse the meaning of it in this phrase He hath put them under his feet 1 Cor. 15. 25. The metaphor is taken from the practice of men who when they have utterly vanquished their deadly enemies in testimony of that full conquest and absolute power they have over them yea also of their indignation against them and revenge of them will set their feet upon them and trample on them so did Ioshua make the Captains of his Army put their feet upon the necks of the Kings of those cursed Canaanites whom they subdued Iosh. 10. 24. Thus Iehu also trod Iezabel under foot 2 King 9. 33. Thus also it is said of Christ I will tread them in mine anger and trample them in my fury Isa. 63. 3. By this it appears that Christs enemies shall be utterly subdued In allusion hereunto David as a type of Christ thus saith Thou hast given me the necks of mine enemies that I might destroy them that hate me I did beat them small as the dust before the winde I did cast them out as the dirt in the streets Psa. 18. 40 42. and again He iâ—… is that shall tread down our enemies This is so done that the whole mysticall body of Christ might have rest and quiet which were not possible unlesse such malicious and mischievous enemies were totally and finally subdued This is a strong inducement for us to stand and fight against these enemies and to expect and wait for this day of conquest for this gives us assurance of a full and finall conquest The phrase importeth as much §. 155. Of the Apostles manner of proving his Point ver 14. THE second part of the Assumption mentioned § 148. is here proved It was this Angels are Ministers That it may be the better discerned what kinde of Ministers they are their nature that they are Spirits and their office ministring and their warrant sent forth and their charge for whom they minister such as shall be heirs of salvation are expresly set down ver 14. The manner of setting down these Points is emphaticall It is by way of Interrogation An Interrogation about things affirmed implies a strong affirmation as if it were a matter unquestionable undeniable and so clear as whosoever duely considereth it cannot but acknowledge it to be most true Where God saith to Cain If thou do well shalt thou not be accepted Gen. 4. 7. He declares it to be so manifestly true that Cain himself could not deny the truth of it By such a manner of declaring a matter he that propounds the point leaves it to the judgement of him to whom the Question is propounded to judge of the truth thereof §. 156. Of the excellency of the Ministers here mentioned and of their Warrant IN setting down the Ministry of Angels the Apostle mentioneth their nature that they are spirits to amplifie their Ministry This Epithete a ministring in Greek is derived from that word which is translated b Ministers v. 7. It sheweth that their Ministry is a speciall and publike Function and that an honourable one also and yet they are inferiour to Christ. See § 79. Spirits are the most excellent substances of all creatures the most glorious of best understanding and greatest prudence the purest the strongest freest from all bodily infirmities such as cannot be hindred by any incumbrances Of all these excellencies See § 86. c. The act attributed to them in this word to minister is in Greek from another root and so expressed as it also implieth an office thus c for the Ministry So is this phrase translated 1 Cor. 16. 15. 2 Tim. 4. 11. A publike Officer of the Church is set out by a d Title that is derived from the same root and translated Deacon Phil. 1. 1. 1 Tim. 3. 8. Thus it intendeth as much as the former did Both of them are joyned together and thus translated e administration of service 2 Cor. 9. 12. This word then declareth that Angels do not only some services for Saints but that they have an office to minister for them as Deacons had for the poor
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
that he 〈◊〉 to minister unto the Saints Rom. 15. 25. And he was desired to take upâ—… 〈◊〉 the ministring to the Saints 2 Cor. 8. 4. The Psalmist professeth that his 〈◊〉 extended to the Saints Psal. 16. 2. 1. God is the most proper object of love Matth. 22. 37. And the nearer that any come to God and are liker to him the more they are to be preferred in love before others 2. God himself doth prefer such for he is said to be the Saviour of aâ—… men especially of 〈◊〉 that believe 1 Tim. 4. 10. 3. Saints are knit to us by the nearest bond that can be which is the bond of the Spirit in which respect we are said to be by one Spirit baptized into one body 1 Cor. 12. 13. 4. Christ is most properly ministred unto in Saints Matth. 25. 40. 5. Charity to Saints is best accepted and shall be most rewarded For he that shall 〈◊〉 a righteous man in the name of a righteous man shall receive a righteous mans râ—…ard Matth. 10. 41. Quest. Are Saints to be ministred unto before our kindred Answ. In the same degree Saints are to be preferred as if a man have divers children and among them he observe some holy some profane he ought to prefer the holy so a brother ought to prefer pious brethren and sisters before such as are impious The opposition which the Holy Ghost maketh is not betwixt spiâ—…all and carâ—…all kindred for kindred in the flesh may also be kindred in the Spiâ—… but betwixt such as are Saints and non-Saints There is a double bond whereby we are â—…yed to minister to our kindred one general which is the bond of charity and mercy which is comprized under the sixt commandement The other particular which is a particular charge which God hath committed to us comprized under the fift commandement Hereupon the Apostle pronounceth him worse then 〈◊〉 〈◊〉 that provideth not for his own 1 Tim. 5. 8. And Christ condemneth such as upon pretence of religion neglect their parents Matth. 15. 5 6. If to the forementioned bonds this of an holy profession shall be added it will make a treble bond to tye us to this duty and a threefold cord is not quickly broken Eccl. 4. 12. The order about using charity so far as out of Scripture it may be gathered is this 1. Charity is to be shewed to a mans self for this is the rule of love thou shalt love 〈◊〉 neighbour as thy self Matth. 22. 39. In this respect the Apostle saith No man ever yet â—…ed his own flesh but nourisheth and cherisheth it Hereupon the Apostle presseth husbands to love their wives because he that loveth his wife loveth himself Eph. 5. 28 29. 2. It is to be shewed to his family If any provide not for his own and especially for those of his own house he hath denied the faith c. 1 Tim. 5. 8. 3. To parents and progenitors out of the family Children or Nephews must learn First to shew piety at home and to requite their parents 1 Tim. 5. 4. 4. To other kindred Act. 7. 14. Esth. 8. 6. 5. To strangers Deut. 10. 19. 6. To enemies Prov. 25. 21. Among these if any be Saints charity is especially to be shewed to them How greatly is their heart hardned whose bowels are closed against Saints especially in this respect that they are Saints The persecution of Saul who was afterward Paul is herein aggravated that it was against the Disciples of the Lord and against those that called on his name Act. 9. 1 14. Yet too many not onely Turkes Jewet Pagans and Papists but also such as profess the faith much wrong and oppress other professors who it may be are more sincere then themselves in this respect because their profession keeps them from revenge Thus Iulian-like they smite them on the right cheek because Christ bids them in that case turn the other Matth. 5. 39. Many have these and such like scornfull speeches in their mouths such professors canâ—… want they have brothers and sisters enough who can believe them they are egregious dissemblers Here in they shew themselves meer formal professors Many that giâ—… thousands to outward pompous works as Almes-houses Hospitals and the like will deny all succour to Saints As those shew little love to the name of God so God will shew as little love to them and refuse to hear them when they call Let us for our parts have our bowels most moved in the necessities of Saints and be most forward to succour them Thus may we have the greater assurance of Gods love to us and of our love to God yea and of our fellowship in the mysticall body for members of a body are most moved with the distress and need of fellow members Of rules and motives to love of Saints See Chap. 13. v. 1. § 7. c. §. 72. Of continuance in charity THe aforesaid charity towards Saints is further enlarged by continuance therein thus set down And do minister As in our English so in the Greek the former and latter word is the same for substance ministred minister The difference onely is in time The former hath reference to the time past Shewing what they had done the latter to the time present shewing what they continued to do This latter giveth proof that Christians must continue in doing good 〈◊〉 not weary in well doing Gal. 6. 9. 2 Thes. 3. 13. This phrase ye sent once and again unto my necessity Phil. 4. 16. intendeth continuance in charity So doth this phrase see that you abound in this grace 2 Cor. 8. 7. Abundance is manifested both in present bounty and also in continuing time after time to do the same thing This phrase his righteousness endureth for ever Psal. 112. 9. is by the Apostle applyed to mercifulness 2 Cor. 9. 9. and extended to continuance therein This circumstance of continuance is requisite 1. In regard of our brethren in need They may long continue to be in want He whose hunger is once satisfied may be hungry again and he whose thirst is quenched may thirst again Ioh. 4. 13. Besides others after them may stand in need of our charity For you have the poor alwayes with you Matth. 26. 11. But charity is not tyed to once relieving of the same man nor to relieving of one alone 2. In regard of our selves for the reward is promised to such as continue in wel-doing Rom. 2. 7. 1. They certainly lose the glory and recompence of the good which they formerly have done who know that there is need of continuing therein and have both opportunity and ability yet clean cease to do any more Some who in their younger years yea and when their means was but small have been very charitable in their elder years after that their wealth hath much encreased have grown hard-hearted and close handed There are too many who in this kinde out-live their good dayes and their
thereof God is able to make him stand Rom. 14. 4. and this God doth that the excellency of the power may be of God and not 〈◊〉 〈◊〉 2 Cor. 4. 7. This is a good encouragement for such as are weak in faith to pray and say Lord help my unbelief Mark 9. 24. and Lord strengthen our Faith Luke 17. 5. and as men pray so they must use all warrantable means for increasing strengthâ—… and establishing faith This also may put on Ministers and others who have to doe with doubting 〈◊〉 and unbelieving spirits to assay the uttermost that they can to work and 〈◊〉 strengthen the faith of such so did Moses in this case he advised distrustfull and murmuring spirits not to fear but to stand still and see the salvation of the 〈◊〉 Exod. 14. 13. Among this multitude there were many that remained unfaithfull and retained a rebellious disposition against the Lord witness their murmurings and rebellions in the wilderness yet they all passed through the red Sea whence we may inâ—… that wickedness may receive temporal good things by their mixture with the Godly Hereof see more in the Plaister for the Plague on Numb 16. 45. § 20. §. 167. Of believers venturing upon terrible things IT could not be but a most terrible sight to see such waters as were in the Sea on the one hand and on the other though there were a dry path betwixt them 〈◊〉 Faith made these Israelites adventure to go to the bottom of the Sea for terrible things do not affright believers the waters that drowned the whole world affrighted not Noah and them that were with him in the Ark Gen. 7. 7. and David was not affrighted with the terrour of the Giant in his armour and with 〈◊〉 target of brass and spear like a weavers beam 1 Sam. 17. 45. Nor Lions 〈◊〉 fire affrighted Daniel and his companions Dan. 3. 16. and 6. 10. The courage of sundry Martyrs gives further proof hereunto Their confidence in God in his divine properties in his presence in his providence is the ground of this courage Esa. 43. 2. Psal. 91. 4. Heb. 13. 5 6. Surely mens doubtings and fears and perplexities arise from want of faith Matth. 8. 26 and 14. 31. Prov. 24. 10. To expell such fears get Faith and use faith Faith lifts a man above himself it putteth a spirit more than human into a man it soares above Sense Reason and human capacity even as high as the Throne of God no grace comparable to it §. 168. Of Gods carrying his through danger into safety THis phrase of passing through the red Sea sheweth Gods care in carrying his through the greatest dangers To the eye of flesh and blood what could be more dangerous than to venture into the red Sea A proof of the danger hereof was manifested upon the Egyptians But these were Gods people and thereupon he carried them through Thus God preserved Noah and them that were in the Ark till the earth was fit for habitation and then they came forth Gen. 8. 16. Thus God preserved Iacob after he departed from his Fathers house till he brought him to it again God is still present with his and that in all their dangers Isa. 43. 2. The Cloud and Pillar in the wilderness was a visible evidence hereof Exod. 13. 22. This is a good inducement to venture upon any thing whereunto God calleth us and to rest upon this that God who openeth a way for safety will carry us through all difficulties and dangers As therefore we begin so let us hold out that we may passe through the red Sea This passing through hath a double reference one to the continuance of Gods providence the other to their perseverance Such as look for the benefit of the former must be carefull of the latter and take heed of Peters failing after he had adventured to walk on the water to go to Iesus Matth. 14. 29 30. We have the greater cause to rest upon Godâ—… providence because it is here said that they passed as by dry land so as God made a most dangerous place to be the safest he made the Sea as Land the bottom of the Sea as a beaten path He turneth rivers into a wilderness and the water springs into dry ground Psal. 107. 33. God made the Land of the Philistines where were Davids greatest enemies a place of refuge for him 1 Sam. 27. 3. Yea he made the belly of a Whale a place of security for Ionah God hath a supream and absolute power and doth what he will every where There is not any Rock like our God 1 Sam. 2. 2. 1. Herein is manifested a difference betwixt the power of the Creator and Creatures The Creator can make the Sea as dry Land they only can use the benefit of dry Land He is tied to no course creatures are tied to that course that he prescribeth unto them This instance giveth proof of the power of God above the course of Nature for water is of a fluent nature running downward and spreading it self all abroad but here it stood on each hand as two walls 2. This affordeth ground of incouragement in all places difficulties and distresses to trust in God Ionah 2. 2. Psal. 130. 1. We ought on this ground to be so far from fainting by reason of the greatness of danger as the more conâ—…idently to trust unto him because mans extremity is Gods opportunity This is not to make us neglect means but in the use of lawfull means to expect a good issue from God And if our case be such as we know not what to do then to say as Iehoshaphat did our eyes are upon thee 2 Chron. 20. 12. §. 169. Of wicked mens boldness in pursuing evill to their own destruction THE aforesaid preservation of the Israelites through the red Sea is much amplified by the destruction of the Egyptians therein Under this word Egyptians are comprised Pharaoh and that great Host which he had gathered together to pursue the Israelites It is said that he took six hundred chosen Chariots and all the Chariots of Egypt and Captains over every one of them Exod. 14. 7. This implieth that Pharaohs Army was a very great one All these seeing a way made in the Sea wherein the Israelites went before them little considered the mighty power of God in destroying many among their Countreymen and the wise Providence of God in putting difference betwixt the Egyptians and the Israelites whereof they had had many particular instances before Exod. 8. 22 23. and 9. 6 26. and 10. 23. but presumptuously thrust themselves into the Sea in that way that they saw opened for the Israelites and thereby brought destruction upon themselves The Greek word signifieth experience or triall and it is translated v. 36. It implyeth that the Egyptians would yet make a further triall whether God would yet still defend his people or could protect them against this Army and thereupon rush on into
ignorance thereof a great disadvantage 2 King 6. 11. This therefore hath ever been counted one of the lawfull stratagems of war as Abrahams pursuing enemies by night Gen. 14. 15. And Ioshuahs laying men in ambush Iosh. 8. 3 c. So Iudg. 20. 29 c. By this meanes men have preserved themselves as David 1 Sam. 26. 3 4. And enemies have been destroyed as Iudg. 18. 9 10 27. Object This seems to be a treacherous circumventing of men Answ. There is no treachery therein because it is not against trust and truth Where the war is just enemies may be surprized or vanquished by fraud or force openly or secretly It stands both with Prudence and Valour to entrap or beat down an enemie any way On the other side it argues much improvidence to be circumvented for want of Spies The application of this point especially concerneth Governours of States and Commanders in wars §. 187. Of Rahabs receiving the Spies COncerning Rahabs receiving the forenamed Spies the history expresseth these particular circumstances 1. She gave them entertainment in her house 2. Enquirie being made after them she hid them 3. By her cunning speech she kept them who were sent to search for them to seek any further in her house for them 4. She used meanes for their fâ—…ir escape 5. She gave them advice after they were to be gone from her how to remain in safety Quest. Was it lawfull thus to receive Spies against her own Countrey Answ. 1. These were the people of God whom she received 2. Her Countreymen were by God himself devoted to destruction 3. Their land was by the supreme Lord given to the Israelites 4. She knew that the death of the Spies might more exasperate the Israelites and that their life could not prejudice her Countreymen 5. She did it in no treachery or hatred nor for any â—…ilthy lucre or any other by-respect 6. That which she did was by special instinct and by an extraordinary spirit On the forementioned grounds she is said to receive them with peace that is as special friends kindly safely securely not as enemies treacherously not 〈◊〉 any ill against them but sending them away in peace This pattern sheweth that men in danger are to be preserved from such as seek their lives Hereof see more v. 23. § 125. §. 188. Of dismissing in peace such as confide in us THE addition of this last phrase with peace added to Rahabs act in receiving the Spies giveth a cleer proof that they who are taken into protection must as far as may be be dismissed in safety Memorable in this respect is the example of Lot in entertaining the two that he took into his house Gen. 19. 7 c. The like is noted of the old man of Gibeah Judg. 19. 22 c. And of the woâ—… in Bahurim 2 Sam. 17. 18 19 c. And of Ionathan 1 Sam. 20. 42. And 〈◊〉 Obâ—…diah 1 King 18. 13. And of Iehoshabeath 2 Chro. 22. 11. We have for 〈◊〉 the pattern of God himself Ier. 36. 26. And his express charge for hiding the 〈◊〉 and not bewraying him that wandreth Isa. 16. 3. 1. Truth and sidelity requireth as much 2. This is the maine end of undertaking protection to dismiss them in safety Do nothing to these men saith Lot for therefore came they under the shadow of my roof Gen. 19. 8. Great therefore is their treachery who bewray such as put themselves under their protection This was the sin of the Ziphites 1 Sam. 23. 19. which occaâ—… David to pen the 54. Psalm against them This was it that as a perpeâ—… infamy occasioned this stile Iudas the Traitor Luk. 6. 16. §. 189. Of Equivocation ABout Rahabs receiving and dismissing the Spies in peace It is noted in the history that she answered the Officers whom the King sent to apprehend the Spies with these words I wist not whence they were and whether the men 〈◊〉 I wot not Josh. 2. 4 5. Hence a question is raised whither these words may be justified or no Answ. Surely no for she did well know that they came from the Camp of 〈◊〉 and she herself directed them in the way whether they went So as her answer was against a known truth Object Her example is here produced even in receiving and dismissing the Spies as an effect of Faith Answ. In the general that was an act of Faith and so approved but not in the particular circumstances thereof Rahabs answer is somewhat like to the direction which Rebekah gave to her son Iacob In the general Rebekahs direction and intent was a fruit of great faith for it had respect unto the promise of of God made unto Iacob in these words the elder shall serve the younger Gen. 25. 23. But in sundry circumstances it can no way be approved Gen. 27. 6 7 c. It pleaseth the Lord in tender compassion to pass by many infirmities of his Children when he observeth an upright heart and an aim to accomplish his promises Thus did God here accept of Rahabs faith manifested by many fruits § 182. And graciously pass over her infirmities There are some that do excuse Rahab even in the circumstance before noted and that two wayes 1. By freeing it from all untruth thus Rahabs house being a common Inn and diverse passengers lodging therein some might then come into her house and of them she might say I wist not whence they where for Inn-keepers do not know whence all the guess that come to their house are she might also say of them whether the men went I wot not Thus by her speaking of other persons she might speak the truth Answ. 1. There is no expression in the history of any such matter 2. There is little probabilitie thereof 3. That had been no direct answer to the question propounded about the Spies and in that respect an untruth 2. By making up that which Rahab uttered with a mental reservation thus I wist not whence they were to make them known to you and whither the men went I wot not to betray them to you This Iesuites call Equivocation Because in these latter yeares a great controversie hath been raised by Popish Iesuites about Equivocation I will endeavour plainly to set down the state of the question and arguments pro and con Equivocation taken in the most antient and accustomed sense is an ambiguous signification of a word or a doubtfull disposition of a sentence To equivocate is in general to use a word or sentence so ambiguously as it may be taken diversely in this sense or that sense Thus saith Christ Lazarus sleepeth John 11. 11. Christ meaneth the sleep of death the disciples take it of the natural sleep of the body Equivocation in a sentence is when a sentence is so composed aâ—… it may be diversly taken Thus it is said That Ahaziah was forty and two yearâ—…s old when he began to raign 2 Chro. 22. 2. This may be
it was fierce and their wrath for it was cruel Gen. 49. 7. Wrath is like an unbridled sturdy Horse that carrieth his Rider whether it list even to his own and his Riders destruction As the passion it self is very violent so the effects thereof are very fearfull It will be our wisdom to represse and redresse it §. 210. Of Jephthah's excellencies MAny excellencies are in the History of Iephthah expresly registred 1. His valour he was a mighty man of valour Judge 11. 1. That phrase implieth that he was a man of a strong body couragious minde Valour rightly used is of much use against the Enemies of the Church and Common-wealth in time of War and against impudent offendors in time of peace and against persecutors in time of persecution God himself exhorteth Ioshuah hereunto Iosh. 1. 6. David and his Worthies are commended for it by the holy Ghost It is reckoned up as one of the prime graces of Faith vers 33. 2. His improvement of his valour against Enemies though he were disgracefully thrust out by his Countrey-men as is implied in this phrase went out Iudge 11. 3. He spent not his time in base idleness nor in more base robbing and stealing nor yet in plotting treason or practising revenge A worthy president this is for high mindes that are disgracefully dealt with 3. His care of others like himself He went out with them that were gathered to him Judge 11. 3. so dealt David with his 1 Sam. 22. 1 2. 4. His providence in securing himself and his Countrey for the future which was manifested by binding them to make him their head Iudge 11. 9 10 11. so long as he was head he had power to order matters and he was privy to his own purpose and the integrity thereof 5. His fear dealing with his Enemies Iudge 11. 12 13. c. He expostulates their wrongs he adviseth them to desist he manifesteth the equity and necessity of the engagements All these he did to obtain peace without bloodshed Herein he followed the direction of the Law Deut. 20. 10. a commendable pattern this is for Commanders in War 6. His piety in waging War Judge 11. 30 31. Though he failed in the manner by reason of his rash vow yet his course was commendable It becomes Gods people to begin all their weighty affairs with God The Heathen do it 7. His faith which herein had an excellency that he had no special and extraordinary charge or promise but he rested on Gods general promise Deut. 30. 1 2 3 c. and upon the peoples repentance manifested Judge 10. 15 16. Obj. It is said that the Spirit of the Lord came upon him Judge 11. â—…9 whereby a special extraordinary motion and instinct is implied Answ. That is noted after his resolution and preparation for the war which were the effects of his Faith That of the spirits coming upon him sheweth Gods approbation of what he undertook and his encouragement thereunto and his assistance therein §. 211. Of Davids name and frailties THe fifth particular instance of the Apostles general Catalogue is David Of all the Worthies before mentioned his History is the most copiously set down It is as a large and thick Wood out of which a passage is not easily sound after one is entered into it But as by a long thred a man 〈◊〉 is entered into a great labyrinth may be brought out of it again so by the help of Method a passage will be made out of this copious matter The Method which I propound in handling the points that concern David is distinctly to declare 1. His name 2. His frailâ—…ies and failings that in him we may see what the best are subject to 3. His crosses partly for trial and partly for punishments to make us the more wary 4. His graces that we may understand what to endeavour after 5. His priviledges or the recompences which God gave him to encourage us in our warrantable endeavours I. His name according to the notation of it importeth a lovely or friendly one It is derived from a noun that denoteth a friend thence this name David The name implieth such an one as he was amiable and lovely before God and man and friendly to all Gods people He was a man after Gods own 〈◊〉 1 Sam. 13. 14. All Israel and Judah loved him 1 Sam. 18. 16. In the â—…oints was all his delight Psal 16. 3. II. His frailties were these 1. His rash anger and too great desire of revenge aggravated by an undue 〈◊〉 of himself thereto even by an Oath that he sinned herein is evident by his after-repentance thereof and by blessing God and the instrument that â—…ept him from accomplishing his rash purpose of revenge 1 Sam. 25. 22 32 33. 2. His wavering in Faith Though God had endued him with a great measure of Faith yet manifold trials made him waver once in distrust he said I shall perish one day by the hand of Souls 1 Sam. 27. 1. This was spoken in difâ—… So also this I said in my heart All men are liars hereof see the Saints sacrifice on Psal. 116. 11. 3. His poligamy or taking many wives and Concubines together 2 Sam. 5. 13. That this was ever a sin Christ himself doth manifest Matth. 19. 4 5 6. 4. His undue removing of Gods Ark. The Law required that the Ark should be carried on the Priests shoulders Exod. 25. 14 15. Numb 4. 15. and 7. 9. 〈◊〉 〈◊〉 14. So as David herein consulted not with the Law of God but rather 〈◊〉 the uncircumcised Philistines 1 Sam. 6. 7. He himself afterwards discerned how he failed herein 1 Chron. 15. 13. 5. His adultery and murther the former drew on the later 2 Sam. 1 1. 2. c. These were two notorious crimes accounted most hainous by the very Heathen They were sorely punished 6. His foolish indulgency to his Children 1 King 1. 6. 2 Sam. 18. 5 33. for which God sorely punished him in those Children 7. His sudden undue sentence before both parties were heard 2 Sam. 16. 4. Mâ—…ch injustice and great wrong oft followeth hereupon read Prov. 1â—… 17. 8. Pride in the multitude of his Souldiers 2 Sam. 24. 2. The issue sheweth 〈◊〉 far God was provoked therewith §. 212. Of David's Crosses III. DAVIDS Crosses were of two sorts 1. Triall 2. Punishments His trialls were these 1. His brothers envious interpretation of that which he did by divine instinct 1 Sam. 17. 28. This kind of trialls pierceth deep in the soul. 2. Sauls fierce persecution of him Persecution in it self is a great trial but David's was aggravated by many circumstances 1. By the person who persecuted him his own Soveraign the Lords anointed In this respect he could not get such assistance as otherwise he might have had nor might he do that to free himself which otherwise he might have done 1 Sam. 24. 17. and 26. 11.
in his calling so he was from his youth all his dayes His Father appointing him to keep his sheep he did it diligently Though there were a solemne meeting and a great sacrifice whereat his Father and all his brothers were yet did not he stir from his charge till he was sent for 1 Sam. 16. 11. When his Father sent him of an errant to his brethren at the Camp he rose early in the morning and went but left his Fathers sheep with a keeper and when a Lion and a Bear fell upon the Flock he adventured his life upon them both and killed them 1 Sam. 17. 20 34 c. great also was his faithfulness in other and higher callings 3. His putting forth himself to the uttermost for Gods Church Witness his Combat with Goliah 1 Sam. 17. 32. and with the Philistines and other enemies on all occasions God having given him extraordinary valour he improved it to the best advantage that he could for the good of others he so improved other gifts as his skill in Musick to the quieting of Saul's spirit 1 Sam. 16. 18. 4. His Iustice. This is implied under this phrase they fed them according to the integrity of his heart Psal. 78. 72. 5. His keeping Covenant with men witness the kindness that he shewed to Jonathan's Son 2 Sam. 9. 1. This is a note of a righteous man Psal. 15. 4. Failing herein is accounted an Heathenish abomination Rom. 1. 30. Gods vengeance is manifested against Covenant-breaking even with men Jer. 34. 18. Ezek. 17. 16. 6. His mercy to the poor and needy The frequent mention which he maketh of such giveth proof that he himself was such an one Psal. 41. 1. and 112. 4 9. 7. His Sympathy at others distresses Psal. 35. 13 14. 8. His liberality and Bounty 1 Chr. 16. 3. 9. His retribution of kindness for kindness This was it that moved him to send comforters to Hanun the King of Ammon 2 Sam. 10 2. to shew what kindness he could to Barzillai 2 Sam. 19. 33. c. 10. His meek and patient bearing of wrongs Instance the case of Shemei Obj. He upon his death-bed advised Solomon his Son to bring his hoare-head down to the grave in bloud 1 King 2. 9. Ans. He did not bid his Son revenge that wrong but onely take such notice thereof as if he found him faulty in any other thing to punish him so much is implied in Davids charge and the sequel of the History doth ratifie the same 2. Davids patience towards him was sufficiently manifested in forbearing him for his own time The charge which he gave to Solomon was but a fruit of Justice David's patient bearing of wrongs shewed that there was more than flesh and bloud in him 11. His recompâ—…nsing good for evil This he oft professeth of himself Psal. 35. 12 13 14. Psal. 109. 4. yea Saul acknowledgeth so much of David 1 Sam. 24. 18. This I proceedeth from a Divine spirit This is of true spiritual virtue which the Apostle requireth Rom. 12 21. We hâ—…ve a worthy pattern hereof in Steâ—… Acts 7. 60. But a more worthy pattern in Christ Luke 23. 34. This is it which will give us assurance of Gods overcoming our evil with his goodness Math. 6. 12. §. 216. Of David's priviledges THe fourth point about David concerneth those priviledges which in way of recompence God bestowed on him In particular they were these 1. His preferment before and above others For 1. The Tribe of Judah whereof he was was accounted the chief of the Tribes Psal. 78. 67 68. 2. His Fathers house was much advanced 1 Sam. 16. 1. with this doth David beat down Michols pride 2 Sam. 6. 21. 3. David himself was preferred before all his elder brethren 1 Sam. 16. 11. Davids preferments are much amplified by a due consideration of the two terms of motion from what to what from a Shephard to a King 2 Sam. 7. 8. Ps. 78. 70 71. Gods recompences are to admiration 2. The favour which he had of all sorts 1. Jonathan loved him 1 Sam. 18. 1. 2. Saul's daughter loved him also 1 Sam. 13. 20. 3. He was accepted in the sight of all the people yea and of Sauls servants 1 Sam. 18. 5 16. 4. Samuel the Prophet and Ahimelech the Priest even when Saul persecuted him much respected him and succoured him 1 Sam. 19. 18. and 21. 6 9. 5. Achish King of Gath bare good will towards him 1 Sam. 27. 6. 6. Other enemies sought his favour 2 Sam. 8. 10. Thus God can turn the hearts of all sorts even of enemies towards his Saints 3. Preservation against the attempts of all that sought his hurt as against Saul Achish his own Souldiers 1 Sam. 30. 6. Absolon his Son Sheba and others To this head may be referred such recoveries he had from deadly distresses whether by sicknesse or other wayes Psal. 6. 1. and 31. 21. and Psal. 116. 3. Such were the foresaid deliverances as David penned many Psalms in memorial of them witnesse the titles of Psal. 3. and 18 and 34 and 56 and 57 and 59. In David see how safe they are whom the Lord doth keep 4. The puissant Armies and brave Commanders in War which he had for multitude he had fifteen hundred thousand and seventy thousand men of War in ten of his Tribes for the number of two Tribes was not given up 1 Chron. 21. 5. we count 30 or 40 thousand a very great Army 50 thousand is counted a Camp royal What then a hundred thousand what an hundred thousand multiplied fifteen times and seventy thousand added to them Wise Solomon accounts it an honour to a King to have a multitude of people Prov. 14. 28. what is it then to have a multitude of such people as are men of War able to defend their King and Kingdom This must needs be a great honour safety and security 〈◊〉 these there were very many such worthies as never any Prince or State had one of the least could resist an hundred and one of the greatest a thousand 1 Chron. 12. 14. So as in his time was accomplished that promise which is made Josh. 23. 10. For particular instances observe 1 Chron. 11. 11 18 20 22 23 and â—…0 4 c. Where the Lord setteth a man apart to great matters he will raise up answerable means 5. Victories over all his enemies Never the like from Joshua's dayes to his he was never put to flight in any pitcht-battle Indeed he sled from Saul and from Absolon but not as overcome but as a prudent man to prevent danger and avoid effusion of the bloud of Gods people David by himself alone overthrew Goliah so did sundry of his Worthies destroy other Giants by Davids victories the peace of the land was settled and the safety of Gods people secured Thereby Solomon his Son became such a man of Peace as he himself was of War so
many and so great were his victories as he is accounted one of the nine Worthies of the World The glory fame and triumph arising from conquest over enemies hath ever been accounted one of the greatest 6. A great and a good name and that while he lived and after he was dead among Jews and Christians to this very day Upon the first shewing of himself against the enemy his name was extolled above the Kings 1 Sam. 18. 7. His fame was spread abroad not onely throughout all Israel but also in other Countreys even among the enemies 1 Sam. 21. 11 and 29. 5. yea it is said that his name was much set by 1 Sam. 18. 30. The Lord himself saith I have made thee a great name c. 2 Sam. 7. 9. No mans name after his death was more famous than Davids If any were of good name or note they were said to be like David 2 Kings 18. 3. and 〈◊〉 2. If any of his posterity degenerated they were said to be unlike David as 1 Kings 11. 46. and 14. 8. and 15. 3. Yea the Royal Throne and Citie was stiled the Throne and Citie of David 1 Kings 8. 1. The Sepulchers where Kings were buried Sepulchers of David Neh. 3. 16. the promises concerning Christ are called the sure mercies of David Isai 55. 3. Acts 13. 34. When God speaketh of him he ordinarily giveth him this Title David my servant 1 Kings 11 18. and God is stiled the God of David 2 Chr. 34 4. The Lord God of David Isai 38. 5. and David is called the man of God Neh. 12. 36. They who desire a good name let them endeavour to be like David 7. A stock of the regal line One King there was before David namely Saul but he and his posterity were cut off Davids posterity continued to sit on his Throne so long as there was any King of Ierusalem Herein a difference is made betwixt Saul and David 2 Sam. 7. 15 16. Though many of his posterity deserved to be cut off yet for Davids sake God continued them 1 King 11 11 12 13 34 35 and 15. 4. 2 Chr. 21 7. 8. A stock of Christs Kingdom In this respect Davids Kingdom is said to endure for ever 1 Sam. 7. 16. Ier. 23. 5 6. Therefore the Evangelist Matthew who sâ—…ts down the legal Pedigree of Christ begins with David Matthew 1. 1. §. 217. Of David's being a type of Christ. DAVID in sundry excellencies was an especial type of Christ as appeareth by the particulars following 1. His name For Christ is oft called by that name of David Ezek. 34. 23 24. and 37 24 25. Besides David's name doth signifie beloved see § 211. and Christ was the beloved of God Matth. 3. 17. 2. His particular calling David was a shepheard so Christ Ioh. 10. 11. 3. His faithfull keeping of his Fathers sheep 1 Sam. 17. 34. In this respect Christ is called the good shepheard Ioh. 10 14. 4. His manifold crosses Christ was envied scorned persecuted and other wayes afflicted as David was 5. His patient bearing of crosses Of Davids patience we heard before § But Christs far surpassed Davids 6. His special functions royal and prophetical Christ also was a King and Prophet 7. His Duel with Goliah Christ in like manner did Combat with and overcame that great Goliah the Devil 8. His victories over all his enemies So Christ hath and will subdue 〈◊〉 §. 218. Of the fruits of David's Faith A Question may be moved how those things before mentioned may be accounted fruits of David's Faith For he as others are brought in as patâ—… of Faith Answ. 1. His name which signifieth beloved shewed that he believed in God 2. His sins though they came not from Faith yet they made way to the greatâ—… manifestation and exercise of his Faith 3. His manifold crosses did much more manifest and exercise his Faith 4. His graces were apparent fruits of Faith The Apostle hath produced all 〈◊〉 worthy works of other Saints as fruits of Faith in like manner were Davids Faith is a mother grace from which all other graces do proceed 5. His priviledges were a recompence of his Faith as Gods accepting Abel translating Enoch saving Noah and other recompences of other Saints followed upon their Faith and were evidences thereof §. 219. Of Samuel's names THE sixth particular instance of the Apostles general Catalogue is Samuel a David and Samuel are joined together by a double copulative For besides that they lived together at the same time they both sustained two great 〈◊〉 one civil the supream Governour the other Ecclesiastical an extraordinary Prophet In Samuel we may observe 1. His name 2. His birth 3. His education 4. His life and conversation 5. His crosses 6. His blessings 7. His rest in the typical resemblance of Christ in the grave I. His name Samuel is compounded of three words the first letter onely of some of them being used The Hebrew word signifieth thus much I asked him of the Lord for he was a Childe of prayer This reason is rendred 1 Sam. 1. 20. By this name we see 1. What faithfull and fervent prayer may do even open a barren womb 2. Memorials of Gods mercies are to be kept This name preserved a memorial both of Gods mercy in giving a Son and also of the means of obtaining that mercy which was prayer 3. Fit names are good memorials They oft bring to minde the memorable matter for which the name is given 4. Gods hearing prayer is a matter worthy to be remembred §. 220. Of Samuel's birth and education II. SAMUELS birth was extraordinary for it was out of a barren womb So was Isaaks Gen. 11. 30. Iacobs Gen. 25. 21. Josephs Gen. 29. 31. Sampsons Judge 13. 2. The Shunamites son 2 King 4. 14. John Baptists Luke 1. 7. Hereby we see that matters above hope are under hope Rom. 4. 18. This Chapt. giveth many evidences thereof III. Samuel's education was from his Child-hood 〈◊〉 with piety As upon prayer he was conceived so for his birth solemne praise was given to God 1 Sam. 2. 1. By vow before he was conceived he was devoted to God and in his infancy he was actually dedicated to God From his Child-hood he was trained up in the house of God These acts of piety in his parents God rewarded with sundry other Children and with â—…xtraordinary endowments on this Samuel God spake to him while he was yet a Childe and after so inspired him as he became an extraordinary Prophet Oh that parents would set the parents of Samuel as a pattern before them Assuredly they should some way or other finde an abundant recompence §. 221. Of Samuel's life and conversation IV. SAmuel's life and conversation may be considered two wayes 1. In his younger years while he was under government 2. In his riper and elder years while he was a Governour 1. While he was young he ministered unto the Lord before
vvhile it lived and is severed from it by death vvhether it do or can before the resurrection enter into that body again and in that body perform any duty of a living man vvithout a miracle for Papists teach that the Soul of Samuel appeared unto Saul after he was dead For this they render these reasons 1. The Scripture expresly saith that Saul perceived that it was Samuel and that Samuel said to Saul 1 Sam. 28. 14 15. Ans. It is usual in Scripture to give the names of things to resemblances of them even to such things as are like them Besides Saul might be deceived and think that he perceived that to be Samuel vvhich vvas not so 2. He that is called Samuel foretold things to come even such things as did answerably fall out 1 Sam. 28. 19. Ans. 1. There vvas probability of that vvhich he that appeared to Saul did foretell namely That Israel should be delivered into the hands of the Philistines the next day and that Saul and his sons should be dead For the enemies vvere very strong vvell prepared to battel and resolved to put it to the Trial the next day vvithall he knew that God had forsaken Saul and supposed that God would leave him in that straight and thereupon conclude that he and his sons should be destroyed 2. God might use evil spirits to declare some things to come as vvell as evil men Deut. 13. 2. 3. What did the Devil care if that which he foretold had proved 〈◊〉 He is the Father of lies and cares not to be found a liar so as he may work any mischief by his lie That it was not the Soul of Samuel appears by these Arguments 1. The Souls of those that depart in the Lord are so preserved by the Lord as nor Witches nor Sorcerers nor the Devil himself can disquiet them and bring them to their bodies again 2. The uniting of body and soul again after they are separated by death is a Divine work and cannot be done by a Diabolical power Eliah and Elisha were declared to be the Prophets of God by a like work 1 King 17. 〈◊〉 2 King 4. 35 36. and 13. 21. So Christ declared himself to be the son of God by like acts Matth. 9. 25. Luke 7. 15. Ioh. 11. 44. And Peter hereby shewed himself to be an Apostle of Christ Act. 9. 40. So did Paul Act. â—…0 10. 3. Had he been Samuel indeed he would not have suffered himself to be worshipped as Saul worshipped that personage which appeared to him An Angel would not suffer Divine worship to be done unto him Rev. 19. 10. Not Peter Act. 10 25 26. We may therefore well conclude that Samuel himself being dead quietly rested and could not be molested by the Devil upon any ones motion as is suggested §. 224. Of Samuel's being a type of Christ. THE last point to be observed about Samuel is to shew wherein he was a type of Christ. This will appear in the particulars following 1. In the ground of his birth Samuel was a Child of prayer and a Child of promise intended in this phrase God grant thee thy petition that thou hast asâ—…ed of him 1 Sam. 1. 17. This he spake as High-Priest by the Spirit of God So was Christ Isa. 9. 6. and 14. 7. 2. In the great favour and especial grace wherein he grew up after he was born 1 Sam. 2. 26. So did Christ Luk. 2. 40 52. 3. In the rejoycing that was after his birth A solemn form of praise was spâ—…ung thereupon 1 Sam. 2. 1. So after Christ's birth Luk. 2. 13 14. 4. In the Stock out of which he was brought forth which was a barren woman 1 Sam. 1. 15. So Christ out of a Virgin Matth. 1. 23 25. 5. In his worth and excellency for so were all Children of prayer and promise of singular worth 1 Sam. 3. 19 c. But Christ herein infinitely surpassed all 6. In Gods timely manifesting himself to him even when he was but a child 1 Sam. 3. 1 c. So in Christ at twelve years old Luk. 2. 42. 7. In his distinct offices for Samuel was a Priest 1 Sam. 7. 10. a Prophet 1 Sam. 3. 20. And a Judge 1 Sam. 7. 15. So was Christ a Priest a Prophet and a King 8. In his faithfulness 1 Sam. 3. 20. Christ surpassed all sorts as in other things so in faithfulnes Heb. 3. 2. 9. In the end of his raising up which was to rescue Gods people from their enemies 1 Sam. 7. 13 14. This was the end of Christ assuming our nature Lâ—…k 1. 71. Therefore at the time when the one and the other were raised up 〈◊〉 people of God were in great servitude 10. In that ingratitude of the people against him notwithstanding his diliâ—…ence in well-governing them and the great deliverances wrought by him he was rejected 1 Sam. 8. 5. So was Christ dealt withall Luk. 19. 14. Matth. 11 42. §. 225. Of the speciall evidences of the Prophets Faith THE seventh and last particular is more indefinite than the former were They were set down by their distinct roomes These are many of them implyed under this title of function Prophets The word is of the plurall number because there were many included under it Of this title Prophet Of the function comprised under it of the distinct 〈◊〉 thereof Of their extraordinary endowments of the reasons why they were 〈◊〉 up and of sundry other points concerning them See Chap. 1. ver 1. â—… 12. That which I here intend to add about them is concerning the speciall evidences of their Faith for for that end is mention here made of them The evidences were these 1. Faithfulnes in their function this is manifested two wayes 1. They delivered nothing but what they had received hereupon many of their Prophesies began with this stile Thus saith the Lord The Word of the Lord Isa. 7. 7. Zec. 4. 6. 2. They concealed nothing they had received Though it were a burden This therefore was another phrase of Prophets The burden of the Lord. Mal. 1. 1. When by reason of the peoples unworthines Ieremiah had a thought of concealing Gods Word it was in his heart as a burning fire shut up Jer. 20. 9. 2. Diligence in their calling This is set out by their rising betimes 2 Chro. â—…6 15. And rising up early every day Jer 7. 25. 3. Courage they would not be daunted with peoples opposition Their faces were hardy strong as an adamant Ezek. 3. 8 9. 4. An humble submission to whatsoever God should call them Isaiah walked bareâ—…foot Isa. 20. 3. Ieremiah went with a yoke about his neck Jere. 27. 2. and 28. 10. Ezek. 1. Elie eat his bread made of all sorts of course corne mingled together and drunk water by a stinted measure which was a very small measure Ezek. 4. 11 12. 5. Patient bearing of all manner of persecution Christ testifieth thus much of them Matth. 5. 12. and Stephen Act.
Their very roaring is terrible Amos 3. 8. They live upon other living creatures sparing none no not men Ezek. 19. 3. Dan. 6. 24. Their walking is to devour 1 Pet. 5. 8. They devour with their mouths therefore by stopping their mouths they are kept from devouring Dan. 6. 22. Object They can with their clawes tear their prey all to pieces Answ. Synecdochically their most dangerous part is put for all other 〈◊〉 where with they do mischief Therefore to stop their mouths extendâ—…th to a restraining of them from doing hurt yea and to killing of them is in some of the cases before propounded Hereunto may be applyed this promise Thou shalt tread upon the Lion and Adder the young Lion and the Dragon shalt thou trample under feet Psal. 91. 13. Metaphorically also it may be applyed to such men as for cruelty and strength are as Lions Thus it is said that Benajah slew two Lion-like men 2 Sam. 23. 2. David thus expoundeth this Metaphor My soul is among Lions even the Sons of Men c. Psal. 57. 4. Paul was delivered from such a Lion 2 Tim. 4. 17. Prayer is made against such Psal. 22. 21. and 35. 17. and 58. 6. Yea the Metaphor may be extended to the Devil who by faith is vanquished 1 Pet. 5. 8 9. This must needs be a fruit of faith for man by his strength is not able to stop the mouths of Lions Daniel was but one yet he believing the mouths of many Lions were stopt but his adversaries and accusers were many when they and theirs were cast into the Den of Lions the Lions quickly had the mastery of them Dan. 6. 22 24. Thus it appeareth that that may be done by faith which otherwise cannot be done §. 231. Of quenching the violence of fire Hebr. 11. 34. Quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valiant in fight turned to flight to Armies of the aliâ—…ns THIS verse dependeth on the former as going on with an enumeration of other effects of the Faith of the forenamed Worthies so as a fit effect is thus expressed quenched the violence of fire The word translated quench is applied to the wasting of Lampes and their going out Matth. 22. 8. and to the flax that taketh fire Matth. 12. 20. and to fiery darts Ephes. 6. 16. yea and to the fire of hell but negatively because it can never be quenched Mark 9. 44. Metaphorically it is applyed to the spirit and to the fervour thereof which we ought in no wise to quench 1 Thess. 5. 19. Here it is properly taken in that it is applyed to fire for fire is properly said to be quenched and then especially when so much water is powred upon it as taketh away all the heat thereof for water is a contrary element so as when fire and water meet the stronger overcometh It may also be extended to any manner of way or meanes of putting out fire and taking away the heat thereof Fire is of all senseless creatures the most terrible dangerous and pernitious We say in our proverb fire and water are mercilesse whole Cities have been destroyed therewith Iosh. 8. 28. Iudg. 20. 47. Yea many Cities together Gen. 19. 24 25. The whole vvorld shall be destroyed with fire 2 Pet. 3. 10 12. Metaphorically Gods wrath is so stiled fire 2 Sam. 22. 9. Yea God himself when he is incensed is so stiled Deut. 4. 24. and divine vengeance Heb. 10. 17. and Hell â—…orment Math. 25. 41. The word translated violence properly signifieth force or power Fitly it is 〈◊〉 to fire because fire overcometh every thing and nothing can withstand it But then especially fire getteth force strength and violence when much fuel is put to it and when it is kept in as in an Oven Furnace or any other like place By keeping it in the force and violence of it is much increased as Dan. 3. 19. 22. This violence of fire is in general said to be quenched when it is kept from 〈◊〉 and that is not onely by pouring water upon it but also when fuel is drawn from it Prov. 26. 20. This effect of Faith hath an especial respect to the three companions of Daâ—… who being cast into the midst of a burning fiery furnace were no whit at all hurt thereby 1 Dan. 3. 21 25. To them the fire was as quenched yea this may be applied to the burning of Martyrs who though they were consumed to ashes by reason of their patient enduring thereof may be said to quench the violence of that fire Many of them sang in the midst of the flames of fire whereby it appears that they were not so terrified thereby as to deny that truth for which they suffered This also is an evidence of a true and great faith As the former instance of stopping the mouths of Lions gave proof of the power of Faith over the fiercest and strongest of unreasonable Creatures So this instance giveth proof of the power thereof over the fiercest and strongest of senseless Creatures That which is said of fire may also be applied to water another merciless Creature Ionah 2. 10. 2 Cor. 11. 25. Isa. 43. 2. §. 232. Of escaping the edge of the sword THe sixth effect of the Faith of the forenamed worthies is this they escaped the edge of the sword A sword is a sharp piercing mortal instrument many have in all ages been destroyed thereby The Greek word is derived from a verb that signifieh to fight or strive Jam. 4. 2. Act. 7. 2. Hence a noun which signifieth a fight or strife Jam. 4. 1. A sword is used either for defence Luke 22. 38. or offence Matth. 26. 51. Magistrates use the sword against malefactors Rom. 13. 4. Others against such as they are displeased withall Gen. 34. 25. All have ever used it against their enemies Exod. 17. 13. The word translated edge properly signifieth mouth In all the learned languages the edge of a sword is called the mouth of a 〈◊〉 For as a mouth devoureth that which entereth into it so a sword by the sharp edge of it destroyeth that which is smitten by it and is said to devour â—… Sam. 2. 26. and 11. 25. In the Greek the plural number is used thus mouths or edges either to shew a sâ—…ord or two edges which is the sharpest Chap. 4. v. 12. § 71. or many swords for Faith makes men escape both the greatest dangers and also many dangers In Hebrew one and the same word signifieth a sword and destruction Sword iâ—… here Synecdochically put for javelin spear stone or any other mortal instrument To escape the edge of the sword is to avoid that danger which by a drawn sword or other mortal instrument is intended against one As if a naked sword were by an enemy held at ones breast and yet he escape safe Thus David escaped Sauls spear which in regard of danger
among the kinds of death Yea further it may be taken for temptations on the right hand as we speak as riches honours promotions immunities pleasures and other such like fair baites and are here reckoned amongst the kinds of cruell death because this kind of temptation was as dangerous as the cruellest death if not more For instance take David who all the while he was persecuted by Saul and while he had enemies in his Kingdom remained faithfull and constant with his God but peace and prosperity stole away his heart to satisfie his lust and to follow the same to the taking away of the life of Uriah 2 Sam. 11. 2. c. Demas was an old disciple and had long in the time of fiery persecutions held the true Faith yet at length the world made him revolt 2 Tim. 4. 10. It is said of Antiochuâ—… that by peace he should destroy many Dan. 8. 25. Though for many yeares after Christ was ascended the Church was under fiery persecutions yet then were the purest times thereof and in that respect Sathan is said to be bound Rev. 20. 2. But when thorough Constantines other Emperors large donations to the Church they enjoyed peace obtained much wealth and attained to high honors they proved in time to be Antichristian In this respect Sathan is said to be loosed Rev. 20. 3. Experience of all ages giveth further proof hereof In the latter end of Queen Maryes days there were sundry Professors who for the truth they held had patiently and couragiously endured long and hard imprisonment and other trialls for the Truths sake and had remained so constant therein as they were condemned to death and ready to be burned but by the sudden death of Queen Mary were as brands pulled out of the fire and set at libertie Of these many in the halcyon days of Queen Elizabeth being preferred to high places and having obtained much wealth denied the power of Godlines and made shiprack of Faith and a good conscience There are two especiall grounds hereof 1. The deceitfullnes of these temptations 2. The foolishnes of mans heart 1. This epithite deceitfulnes is in general added to sin comprising under sin all temptations that lead thereto Heb. 3. 13. In particular it is attributed to riches Matth. 13. 22. And to pleasing lusts Eph. 4. 22. Of the respects wherein sin is deceifull See Chap. 3. v. 13. § 148. 2. The foolishnes of mans mind herein appeareth that it so doteth on these temptations as it is intoxicated therewith and prefers them before all other things Voluptuous persons are lovers of pleasures more than lovers of God 2 Tim. 3. 4. Covetous persons are Idolaters Ephes. 5. 5. They make their wealth their God Ambitious persons advance themselves above all that is called God 2 Thess. 2. 4. Baits are not more dangerous to the silly fish fowl and beasts than these temptations to men They are like a sweet poyson the venome whereof is not discerned till it hath soaked out the vital vigor in man and become incurable 1. This informes us in the vigor of Faith that enables a man to stand against these temptations as hath been exemplified in Moses v. 24 25 26. 2. This giveth proof of the subtiltie of Persecutors who can so far fawn on them they hate as to offer all pleasing things unto them We have heard how persecutors could offer freedom to professors if they would yield § 247. They shew themselves herein to be guided by the spirit of the old wily Serâ—…ent who hath his wiles Eph. 6. 11. Thus he tempted Christ reserving this kinde of temptation to the last place which Christ resisted with greatest inâ—…ignation Matth. 4. 8 9 10. 3. This instructeth us in the need use and benefit of crosses They are espeâ—… means to keep us from those temptations which are so dangerous We have cause in this respect to bear crosses the more patiently because they are means to wean us from this vvorld 4. This teacheth us to moderate our desire of the things of this world in 〈◊〉 they are temptations so dangerous They that will be rich fall into temptaâ—… and a snare and into many foolish and hurtfull lusts which drown men in deâ—… and perdition 1 Tim. 6. 9. We ought therefore to be so â—…ar from an immoderate desire of riches as if 〈◊〉 increase not to set our hearts upon them Psal. 62. 10. 5. This is enough to keep us from envying those that have this world at will they deserve more pity for they are subject to dangerous temptations 6. This also is enough to comfort such which want the preferments and proâ—… and pleasures which others have What want they Nothing but dangerous temptations snares and such things as may make them for ever miserable §. 257. Of persecutors seeking the bloud of professors THE ninth kinde of persecution and last of the three which was to death is thus set down were slain with the sword or word for word they died in the â—…aughter of the sword The sword hath in all ages been an usual instrument to put men to death therewith and that by beheading them or thrusting them through or otherwise taking away their life Much cruelty hath been shewed upon Saints by the sword I suppose that this kinde of death is in the last place noted to intimate the 〈◊〉 of martyrs that by their bloud have sealed up Gods truth The Apostles phrase induceth me to suppose so much The slaughter of the sword implieth a great slaughter In this respect a mouth is attributed to the sword and the sword is said to eat or devour and the same word which sâ—…gnifieth destruction is put for a sword because thereby many are destroyed see § 232. So many Prophets and Professors were slain with tâ—…e sword in Ahabs time as Elijah thought none to be left but himself 1 King 19. 10. That which is here said of slain or slaughter sheweth that Professors may be brought to Seal their profession by their bloud The first Professor that ever was was brought hereunto namely Abel Gen. 4. 8. so was Zechariah 2 Chr. 24. 21. I have the rather named these two in particular because Christ hath made especial mention of them Yet so as he implies many more betwixt them under this phrase all the righteous bloud shed upon the earth from the bloud of Abel unto the bloud of Zecharias Matth. 23. â—…5 1. This ariseth from an immortal hatred of the truth and an unsatiable thirst of the bloud of Professors thereof in persecutors 2. From a secret fear that persecutors have of Professors thinking they can never be secure till they be sure of the death of Professors Herâ—…by we see a necessity of preparing against the utmost that persecutors can do 〈◊〉 〈◊〉 to kill Luke 12. 4. This caution is hinted in this phrase ye have not yet 〈◊〉 unto bloud Hebr. 12. 4. What advantage is it to have much resisted 〈◊〉 if we yield
of his inward inbred corruption as well as for laying aside externall weights We must as much as in us lyeth lay aside this besetting sin This title Sin in the singular number is frequently put for our naturall corruption Five times in Rom. 6. six times in Rom. 7. three times in Rom. 8. It is also called a body of sin a body of death flesh old man Exhortations about this sin are that we suffer it not to reign Rom. 6. 12. that we destroy it Rom. 6. 6. That we 〈◊〉 it Gal. 5. 24. that we cast it off Eph. 4. 24. 1. The condition of this enemy should the rather incite us to subdue and destroy it It is an enemie within us More danger ariseth from Traytors that are within a Nation or City then from forrein enemies without David was never in such danger by reason of any or of all the Nations without as of those that rose against him in his own Kingdome As for this inbred enemy no enemie without nor world nor Devill nor all the power of Hell can hurt our soules unlesse they get this Traytor within to take part with them 2. This enemy is tumultuois and troublesome never at rest as it can easily so it will willfully on every side set upon us We cannot do speak or think any thing but it will infest us and that at all tinâ—…es in all places in Company when we are alone at Church and at home in duties of piety Charity and Justice in duties of our Calling Waking and Sleeping Great is their folly who let this enemie do what he please who care not to hold him in much lesse to cast him off This is the cause of the many outward abhominable enormities that men fall into that they suffer this enemy within them to plot and practise what he lists For suppressing of this besetting sin observe these few rules 1. Keep thine heart with all diligence Prov. 4. 23. The heart is as a spring Matth. 12. 34 35. 2. Keep the doores of thy soul by which good or evill is let into it These are thy senses Iob 31. 1. 3. Use such meanes as in Gods word are sanctified for subduing Corruption they will be as water cast upon fire Such are Temperance Sobriety Diligence in Calling Duties of piety Fasting and other waies beating down thy body 1 Cor. 9. 27. 4. Set the bias of thy thoughts aright Acquaint thy self with the divine art of meditation especially when thou arâ—… alone or awake in thy bed Mens thoughts will be working and that on evill if they be not set on good matter If good seed be not sown in the ground it will send forth noysome weeds 5. Get the stronger man into thy house Matth. 12. 29. This is the Spirit Gal. 5. 17. For this pray Luke 11. 13. Thus thou shalt be safe §. 8. Of a Christians course resembled to a race THe main duty which the Apostle intendeth by setting before us the example of such as well finished their course is in these words Let us run with patience the race that is set before us He doth here set out a Christians course of life by a race and answerably the manner of carrying themselves to their behaviour who in running a race look to get the prize For they will make all the speed they can with as much patience as they may till they come to the end of that race which they are appointed to run and where the prize is to be had In setting out the poynt he appropriateth not the duty to himself saying I will run Nor putteth it off to others thus do ye run but by a word of the first person and plurall number includes others with himself and incites both others and himself by this phrase Let us run Hereof See Chap. 2. v. 1. § 4. In the foresaid exhortation every word hath an emphasis and are all pertinent to the Metaphor of a race whereunto he doth resemble a Christians course which is some what more fully set out 1 Cor. 9. 24. Particulars wherein they may be resembled are these 1. There is a distance betwixt the goale where they begin and the goale where t ey end On earth we begin our race at death it is 〈◊〉 〈◊〉 in Heaven is the prize We may not think to be in heaven so soon as we 〈◊〉 into this race 2. There is a prize at the end of the race 2 Tim. 4. 7 8. 3. An endeavour must be used to attain the prize Luk. 13. 24. 4. There are many runners Luk. 13. 24. 5. All that run do not obtaine the prize 6. Runners fit themselves to the race so do true Christians 1 Cor. 9. 24. 7. There are like duties to be observed by Christians which runners in a race observe 2 Tim. 2. 5. God hath thus ordered our Christian course 1. To give proof of those graces which he conferreth upon children of men As of Faith Hope Obedience Patience Courage and other like Our Faith in God our Hope of Heaven our Obedience to Gods word our Subjection to his will our Patience in holding out our Courage against opposition are hereby manifested proved and exercised 2. To wean us from this world Had we not a race to run and a prize set before us we should be like Peter and think it is good to be here still Matth. 17. 4. 3. To make us long for Heaven and to make death the more wellcome In these and other like respects our Christian course is also resembled to a jourâ—… to a pilgrimage to a battaile to a labour and to other like things Answeâ—… Christians are stiled travailers pilgrims souldiers labourers §. 9. Of running our Christian race with patience OF the Greek word translated Run see Chap. 6. v. 20. § 158. It is an act that importeth the best speed that a man can make Man hath not wings like â—…owles to flee It is by running that he doth most put forth himself to the speedy attaining of a thing and in a race especially doth he most manifest his speed by runâ—… a little lazinesse may lose the prize The Apostle then doth here by this metaphor imply that we may not be slothful in our Christian course but diligent earnest and zealous therein striving to outstrip others as runners in a race do See more hereof Chap. 4. v. 11. § 64. and Chap. 6. v. 11. § 79. Every one in his Christian course is like to meet with many Crosses which may prove as sharp stones or stumps in the way or as briars and thornes or as stumbling blocks which may hinder him slacken his speed the Apostle therefore prescribeth the best remedy that can be to passe them over the more lightly which is Patience Hereof see Chap. 6. v. 12. § 86. and Chap. 10. v. 36. § 135. This phrase Let us run the race implieth an holding out in our Christian course till it be finished A
Chron. 19. 2. Answ. 1. There is a peace of confederacie whereby men of different Religions binde themselves from offering violence or any hurt one to another yea to communicate each to other of their several Commodities and to afford help each to other against such as shall wrong either of them Gen. 26. 31. this is not unlawfull 2. There is a peace of amity and familiarity whereby men give evidence of an approbation of one anothers courses and of so great affection one to another knitting themselves as fast together as they can and that in the nearest bond of relation that may be for this was Iehosaphat reproved 2 Chron 19. 2. Obj. 2. We are forbidden to receive him that bringeth not the truth 2 Iohn v. 10. Ans. We must distinguish betwixt persons of another Religion some are not among us but in other Nations and Countries In this respect there is no great danger of being seduced by them There are also some of quiet spirits and seek not to seduce others With such there may be peace and concord Others live among us are of turbulent spirits take all occasions of gainsaying the truth and endeavour what they can to seduce professors of the truth Of such speâ—…keth the Apostle 2 Ioh. v. 10. Obj. 3. Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Christ doth not properly speak this as the end of his comming but as a consequence following thereupon The most proper end of Christs comming was to bring peace but because the Gospell whereby that peace was revealed was such a light as discovered the darknesse wherein men lived they that loved their darknesse would not endure that light but by all the violence that they could sought to suppresse it thence arose the sword Quest. If peace be to be followed with all men how can one Christian go to Law with another Answ. See an Answer hereunto In the Guide to go to God or explanation of the Lords Prayer § 150. Quest. 2. How may Christians wage warre Answ. See hereof The Churches Conquest on Exod. 17. 9. § 17. 87. Both Law and War rightly used are means of procuring recovering and preserving peace §. 74. Of peace-breakers IF peace be to be followed with all men what may be thought of peace-breakers Such as these 1. Busi-bodies and intermedlers with matters that belong not to them 1 Pet. 4. 15. 2. Men of Churlish disposition Such as Naball was 1 Sam. 25. 17. He endangered himself and whole Family 3. Suspicious heads who in all things imagine the worst Not without cause it this Epithite given to this vice Evill surmises 1 Tim. 6. 4. This caused Saul so to persecute David as he did To this head may be referred hard censures 4. Whisperers Tale-bearersâ—… Reporters of such things as may stir up contention The wise man resembleth such to fuell that maketh fire to burn Prov. 26. 20 22. 5. Quarellers Such as on all occasion are ready to raise strife 6. Proud persons who scorn to passe by wrongs or to speak peace Prov. 13. 10. In the pride of their heart they say My friend shall find me to be his friend Mine enemy shall know with whom he hath to do A speech more beseeming an heathenish Roman then a Christian professor 7. Irreconcilable persons who will accept of no attonement no peace like the fellow-servant Matth. 18. 30. Such an one was Saul 8. Men ready on all occasions to go to Law 1 Cor. 6. 1. 9. Lawyers that stir up their clients to hold out their sutes in Law and help them in their unjust causes as Tertullus Act 24. 2. 10. All sorts of notorious sinners who provoke the Lord to take away peace from people Ier. 16. 5 12. §. 75. Of means to procure and preserve peace FOr procuring peace the Apostle commends five speciall vertues Eph. 4. 2 3 4. 1. Humility or lowlinesse of mind whereby we think as meanly of our selves as is meet and are ready to prefer others before our selves This will keep a man from pride scorn and other incendiary properties 2. Meeknesse which is a quiet disposition of the soul whereby a man is of a mild temper to others whether they be milde or harsh to him as a sheep is ever like it self A dog also may be sometimes quiet but if it be provoked it will fly in your face Meeknesse keepes men from quarrelling from whispering from all manner of turbulent disposition 3. Long suffering which is a patient disposition whereby a man is moved to bear with wrongs This moderateth anger cruelty and rage this restraineth revenge 4. Forbearing one another this hath respect to others infirmities which they behold with such pitty and compassion as it makes them to pitty them the more but not the lesse to respect them This keeps men from churlishnesse which is a great enemy to peace 5. Love this is a uniting grace it knits mens hearts together 1 Sam. 18. 1. Col. 2. 2. It is therefore of singular use to keep peace It keeps down incentives to contention and composeth men to peace 1 Cor. 13. 4 5. For preserving peace two things are to be observed 1. Avoiding things that break peace which are set down § 74. 2. Labour after the things that make to peace even such as these 1. Be of one mind 1 Cor. 1. 10. 2. If that cannot be be sure that that wherein thou dissentest be a truth grounded on Gods word 3. Dissent in love 4. If men be such as we cannot be in amity and familiarity withall yet let there be externall unity 5. Imbrace all offers of peace Luk. 17. 4. 6. Stand not on punctilioes who should first begin be thou the forwardest Gen. 13. 8. 7. Cease not to follow it upon others refusall Psal. 120. 7. 8. Mediate with others and for others though thou thy self beest not at difference with either party Matth. 5. 9. Exod. 2. 13 9. If God take away peace humble thy self repent and earnestly call upon God to restore peace 2 Chro. 7. 14. §. 76. Of joyning holinesse with peace ANother grace which dependeth on the foresaid verb follow which is holinesse Of this grace See Chap. 3. v. 1. § 5 6 c. It is joyned with peace by this copulative AND so as peace and holinesse must go together He that was King of peace was also King of righteousnesse Chap. 7. v. 3. § 22. Hezekiah thus joyneth them together Peace and truth by 〈◊〉 〈◊〉 meaneth purity of Religion Peace and righteousnesse are said to kisse 〈◊〉 another They are like two turtle Doves which seldome part but very oft are billing one another The kingdome of God is said to be in righteousnesse and peace Rom. 14. 17. And the wisdome that is from above is first pure then peaceable Jam. 3. 17. Peace hath an especiall relation to man and his good holinesse to God and his honour These two may no more be severed then the two
eyes Rev. 7. 17. that is all matter of grief the like may be said of other disliking affections 8. That use which souls have of senses as of seeing hearing and the like increaseth that admiration which they have of those excellenâ—… objects which they see and hear and more ravisheth them therewith 9. That utterance or expressions which they make of their mind is most divine tending only wholly continually to the praise and honour of God Note how in this respect they are set out Rev. 19. 1 6 7. 10. Souls in heaven are every way so perfect as they will be most fit to be united to glorified bodies which shall be made like the glorious body of Christ Phil. 3. 21. which are said to shine as the firmament and the stars Dan. 12. 3. Yea as the Sun Matth. 13. 43. which are incorruptible and spiritual 1 Cor. 15. 42 44. spirituall I say 1. In regard of their freedome from all dulnesse and heavinesse 2. In regard of their wonderful agility activity celerity and other like properties 3. In regard of their sustentation only by their spirits without food apparel sleep Physick or any natural help By these forementioned particulars you may discern the perfection of glorified souls which God is pleased to communicate unto them 1. Thereby to give evidence of the perfect â—…ulnesse of his goodnesse unto man A great evidence was given at first in mans creation A greater evidence in mans renovation and regeneration This the greatest in regard of the absolutenesse and unchangeablenesse of it 2. To magnifie the glory of the Son of God the head of Saints Note 2 Thes. 1. 10. where it is said that Christ shall be glorified in his Saints The perfection of Saints verifieth and gives proof of the fulnesse of the merit and vertue of the things which Christ hath done and suffered for mans Salvation 3. To give proof of the victorious power of the regenerating Spirit in Saints For the perfection of Saints gives demonstration of the Spirits full conquâ—…st over the flesh and all other enemies of the soul. The rest which Solomon had was a good evidence of the full conquest which David had got over all the enemies of Israel 4. To satisfie the longing desires of Saints For all they in whom the good work of grace is once begun most earnestly desire the perfection thereof This they do 1 Partly in regard of the flesh which lieth heavy on their souls as appeareth Rom. 7. 24. 2. And chiefly in regard of their earnest desire to have as neer a communion with God and as full a participation of his Image as may be note Phil. 3. 13 14. Brethren I count not my sef to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those which are before I presse towards the mark for the price of the high calling of God in Christ Iesus 1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the manifold imperfections whereunto they are here subject in this world Fitly may I apply in this case Isa. 40. 1 2. The warfare of a righteous soul against the flesh the world and the devill is accomplished as her iniquity is pardoned so is it utterly subdued and she made perfect An assured expectation hereof is the sweetest comfort that can be thought of against our present imperfections Hereon therefore meditate while here you live It s some comfort that imperfections are a common condition and that men may be truly righteous though imperfect but this is a far greater that their imperfections shall all be taken away and they made perfect 2. This may be a motive to set before us for a pattern the Spirits in heaven and that upon this ground because they are made perfect This is the main scope of the third petition in the Lords Prayer This is intended Heb. 6. 12. where the Apostle exhorteth us to be followers of them who through faith and patience inherit the promises 3. This may afford ground of exultation and rejoycing upon evidences of the approach of our dissolution because the time of our being made perfect then commeth §. 113. Of the communion of Saints on earth with Saints in heaven THe principal point intended in these last words now followeth intimated in this particle AND which hath relation as to other particulars precedent so to that phrase ye are come c. viz. by the Gospel to the spirits of just men made perfect So that the Apostle doth hereby give us to understand that by the Gospel Saints on earth have communion with Saints in heaven Here are two particulars 1. The Communion it self 2. The means thereof viz. the Gospell 1. For the first that there is a communion betwixt Saints on earth and in heaven is evident from divers places of Scripture as Eph. 1. 10. Col. 1. 20. especially Eph. 2. 19. where we are said to be fellow-Citizens with the Saints namely of all the Saints that having lived before on earth were then glorified as well as of those who then were or after should live on earth and in their time be glorified Now fellow-Citizens have a mutual communion one with another and are partakers of the same priviledges That which is set down Luk. 1. 17. for an evidence of the power of the Baptists ministery that he should turn the hearts of the Fathers to the Children do th also prove the point for by Fathers he means the ancient Jewes deceased and glorified and by Sons such as living on earth were brought to believe in Christ. By turning their hearts to them is meant an acknowledgement of them to be their genuin Children in that they be of their faith as Gal. 3. 7. Ioh. 8. 39. 2. That the Gospel is a means of this communion whereby it comes to be a priviledge of the new Testament is evident by the forementioned proofs of the point Quest. Was there not a communion betwixt Saints on earth and in heaven before Christ was exhibited Answ. 1. Not so cleerly and fully revealed Now many things in sacred Scripture are appropriated to the Gospel not simply and exclusively but comparatively in regard of the perspicuous manifestation of them as Heb. 8. 10. and 9. 8. 2. The Gospel preached in regard of the substance of it was under the Law Heb. 4. 2. Unto us saith the Apostle was the Gospel preached as well as unto them The first promise after mans fall Gen. 3. 15. contained the substance of the Gospel and that was the substance of the New Testament by vertue whereof Saints of old had all the spiritual and celestial communion which they had 3. The extent of this communion to all of all sorts as Eph. 1. 10. and Matth. 8. 11. from the east and west is proper to the Christian Church after an especiall manner The grounds of this mutuall communion betwixt heaven and earth are these 1. Their
reason is evident by this causall particle FOR. The reason is a forcible reason for it sheweth that they who performed this duty lost nothing thereby but were much honoured and received a great blessing To have Angels enter into ones house is an honour and to bring such gladsom messages as they did was a blessing In setting down this recompence the Apostle hath an especiall respect unto two instances one of Abraham Gen. 18. 2. the other of Lot Gen. 19. 1. Angels came to both these in the appearance of men whom they knew not so as their hospitality was on no by-respect but only for the duties sake They saw such as they supposed to be men going on as in a journey and thereupon entertained them The Greek word translated unawares is oft attributed to such as know not those who do such and such a thing It was at first concealed from Abraham and from Lâ—…t that they who came to them were Angels Their act in entertaining such guests was like a fisher-mans casting a net into the water for fish and instead of fish draweth up Pearls Obj. 1. It is said that Abraham bowed himself toward the ground before them Gen. 18. 2. this was an act of Divine worship for so is Divine worship set out Thereupon it is inferred that he knew them to be more then men For Divine worship is not to be yielded to meer men Act. 10. 25 26. Ans. Civil obeisance is also set forth by that phrase for Abraham bowed himself 〈◊〉 the people of the land of Heth Gen. 23. 7. But that he did in testimony only of civil reverence Obj. 2. Abraham styleth one of them Lord v. 3. Ans. It is probable that one of them appeared in a more eminent habit and in greater Majesty then the other so as he might take him for the chief and thereupon in speciall direct his speech to him But he doth also shew like courtesie to them all v. 4 5. The title Lord is in the Hebrew a title given to men frequently as v. 12. it is applied to Abraham himself by his wife Sarah Obj. 3. The title Iehovah is given to one of them v. 13. Ans. One of them might be and indeed was the Sonne of God true Iehovah the second person in sacred Trinity But Abraham at first knew not so much The other two were true Angels who afterward went to Lot for there came but two to him Gen. 19. 1. It is said that the men turned their facâ—…s from thence and went toward Sodom but Abraham stood yet before the Lord. Those two men were two of those that came to Abraham Gen. 18. 2. and afterward went to Sodom Gen. 19. 1. The third of those that came to Abraham was the Lord the Sonne of God before whom Abraham stood At first Abraham knew them to be no â—…ther then men nor yet Lot yet afterward both of them knew them to be Angels Obj. 4. This entertaining of these Angels was extraordinary We reade not the like at any other time What motive then can that be to us that can expect no such thing Ans. 1. The Apostle intends not that all should expect the same for he saith not all entertained but some 2. God can do the like again if he please There is no restraint to the Lord. 3. The argument follows from the greater to the lesse If God sent such extraordinary guests surely he can send such ordinary guests as will be worth entertaining Such an argument an Apostle useth to stirre us up to pray in faith for Eliah prayed that there may be no rain and again that there might be rain and he was heard in both Therefore we may believe that God will hear us in ordinary matters This instance giveth evidence of Gods high account of this duty of entertaining strangers in that once and again he sent Angels to such as were ready to perform the duty From therefore we may inferre that God well liketh and approveth this duty and that he will some way or other recompence the same This is the main scope of the Apostle §. 18. Of the blessings which Angels have brought to Saints WEll may it be inferred from the Apostles argument that a friendly entertaining of strangers shall not be in vain To prove this point the more fully I will endeavour to clear two points 1. That Angels when they came to Saints brought speciall blessings to them 2. That hospitality hath been recompenced with many singular blessings For the first 1. The Angels that came to Abraham brought a most gladsom message to him namely that he should have a sonne by Sarah his wife Gen. 18. 10. There could not have been brought a more welcom message to him as appeareth by the answer which he gave to God when he made an especiall promise to him His answer was this What wilt thou give me seeing I go childlesse Gen. 15. 2. 2. The Angels that came to Lot delivered him from the destruction of Sodom Gen. 19. 16. 3. The Angell that came to Hagar brought a very gladsom message Gen. 21. 17 c. So to Moses Exod. 3. 2. and to Gideon Judg. 6. 11. and to Manoah Judg. 13. 2. and to Elijah 1 King 19 5. and to Daniel Dan. 6. 22. and to Zechariah Zech. 1. 9. and to Zacharias and the Virgin Mary Luke 1. 11 26. and to the Shepherds Luke 2. 9 13. and to Ioseph Matth. 2. 13. 19. and to Christ Luke 22. 43. and to the Apostles Acts 1. 10. 5. 19. and to Peter Act. 12 7. and to Câ—…rnelius Act. 10. 3. and to Paul Act. 27. 23. and to Iohn Rev. 1. 1. By all these it appeareth that this particular blessing noted by the Apostle was no small one §. 19. Of the 〈◊〉 of Hospitality TO amplifie the Apostles motive taken from the entertaining of Angels it will not be amâ—…sse to adde other speciall recompences of hospitality registred in sacred Scripture 1. Rebeccahs hospitality was rewarded with precious gifts and a good husband Gen. 24. 22 49. 2. Labans hospitality was recompenced with a good servant for himself and a good husband for both his daughters Gen. 29. 27. 30. 27. 3. Revels with a good servant for himself and a good husband for his daughter Exod. 2. 21. 4. Rahabs with preservation of her self and kindred from a common destruction and with a great marriage Iosh. 6. 22. Matth. 1. 5. 5. Boaz with a good wife Ruth 3. 2 c. 6. Abigail with a good husband 1 Sam. 25. 39. 7. David with a discovery of his enemies 1 Sam. 30. 11. 8. The widow of Sarephath with preserving and increasing her meal and oyl in a great dearth and restoring her son to life 1 King 17. 16 23. 9. The Shunamite with giving her her son and restoring him to life 2 King 4. 70 36. 10. The Disciples with entertaining Christ Luk. 24. 32. 11. Lydia's and the Jaylours with the salvation that was brought to their
proof of their Confidence in God let them make triall of their Courage against man If they can go on cheerfully in their Christian course and stedfastly hold their holy Profession and resolutely continue in Gods work notwithstanding the envy fury plotting threatning rage raving fretting fuming oppression and persecution of men they hereby give evidence of their true Confidence in God So did Moses Exod. 10. 25 26. Zerubbabel and Ieshuah Ezra 4. 3. And Ezra Ezra 10. 22. And Nehemiah Neh. 4. 14. And the Prophets and Apostles So will all whose Confidence is in God It is hereby manifested That they who in time of persecution renounce their Profession or forsake those who stand stoutly to their Profession Like those who forsook Paul 2 Tim. 4. 16. or forbear any duty which their conscience tels them they are bound to or commit any sinne against their knowledge for fear of man have not attained to that Confidence in God which becomes true Professors The Apostle that sets down a believers profession in the Lord affirmatively thus We may boldly say The Lord is my helper expresseth his esteem of man negatively thus I will not fear what man shall do to me doth hereby make faith in God and fear of man so opposite as they cannot stand together no more then light and darknesse Therefore where we are exhorted to the former we are dehorted from the latter Object Examples were before given § 89. of sundry Worthies who were indued with a great measure of faith and yet feared men Answ. 1. Their faith then lay asleep and did not exercise it self as it should a man while he is asleep though he be living yet in regard of sundry acts of life is as if he had no life 2. Opposites which in the extreams cannot stand together may be together in their remiss degrees as light and darknesse in twilight 3. These may be in the same Person as enemies fighting one against another as in Israel the house of Saul and the house of David for a time stood in opposition But faith in God and fear of man as other fruits of the Spirit and flesh have such an antipathy and contrary affection one unto another that they will never be reconciled Now faith being the stronger will get the upper-hand and at length subdue fear as the house of David subdued the house of Saul 2 Sam. 3. 1. This is a strong inducement to use all means as to get faith in God so to nourish strengthen and increase the same §. 92. Of the Resolution of Heb. 13. 5 6. IN these verses the Substance of the eighth Commandment is laid down We have thereabout 1. The Parts 2. The Reason to enforce them The Parts are two One Negative forbidding a vice The other Affirmative enjoyning a vertue About the vice two things are expressed 1. The Kinde of it Covetousnesse 2. The Practice of it in this word Conversation About the vertue two other things are expressed 1. The Kinde of it Contentednesse 2. The Subject whereabout it is exercised Such things as you have The Motive to enforce the one and the other is Gods Promise About this we may observe 1. The Substance of the Promise v. 5. 2. An Inference made thereupon v. 6. The former sheweth what God for his part will do The latter what we for our part must do In the former is manifested 1. A Preface 2. The Point it self In both 1. The Manner 2. The Matter The Manner of the former is by an indefinite expression of the person promising HEE The Matter implieth a Promise in this phrase Hath said The Manner of the latter is by a multiplied negation The Matter in two branches In both branches there is an express Act and Object The former Act in this word Leave The later in this Forsake The Object in both is the same but twice expressed in this Particle THEE In the Inference there is 1. An Introduction in this phrase So that we may boldly say 2. An Instruction whereof are two parts 1. A Believers Confidence 2. His Courage In the former we have 1. The Subject whereon his Confidence resteth The Lord. 2. The Ground or reason of resting thereon Helper 3. The Appropriation of it in this particle MY In setting down his Courage note 1. An opposition betwixt God and man in this negative Connexion And not 2. A manifestation of his Courage Here we are to observe 1. The Manner of setting it down by a negative 2. The Matter Wherein 1. A Vice Fear 2. The Object Man 3. The Extent Can do 4. The Application To me §. 93. Of the Observations raised out of Heb. 13. 5 6. I. COvetousnesse beseems not Christians See § 53. II. The practice of Covetousnesse is to be avoided For our conversation must be without covetousness See § 50 c. III. Contentednesse is a Christian virtue It is here enjoyned to Christians See § 62. IV. Christians must be content with their present condition This phrase Such things as you have implieth our present condition See § 63. V. Covetousnesse and Contentednesse cannot stand together The one is here forbidden and the other commanded See § 59. VI. What disswades from Covetousnesse perswades to Contentednesse The same reason is produced for the one and other purpose See § 67. VII Gods Promise is of force to keep from Covetousnesse and to work Contentednesse This is here alledged for both these ends See § 67. VIII A divine Testimony is sufficient to settle ones judgement For this end this indefinite phrase he said is here used See § 69. IX The holy Ghost presseth Gods Promise with much power Here are five negatives used See § 71. X. General Promises made to Saints of old still are of force to Christians See § 68. XI God will not leave his to shift for themselves See § 70 73. XII God will not forsake his in their distresse See § 70 73. XIII Every believer may apply an indefinite Promise to himself See § 72. XIV Words of faith uttered by others may be made our words The Apostle here putteth Davids words into our mouth See § 75. XV. Faith in God works boldnesse This word boldly intends as much See § 76 77. XVI Gods presence presupposeth succour Upon Gods Promise of not leaving his the Apostle inferreth that God is our helper See § 78 79. XVII God is Iehovah The word here translated Lord is in the Hebrew Text Iehovah See § 80. XVIII Gods not forsaking is an helping Upon Gods Promise not to forsake the Apostle stileth him an helper See § 82. XIX General priviledges concern every particular believer For God to be an helper is a general priviledge But here every one is taught to say unto him My helper See § 83. XX. Man is not to be feared The Prophet professeth that he will not fear man See § 85. XXI Many in opposition to God are as one man Under this word man in the singular number multitudes are