who had received grace were exhorted to persevere therein § 69. So they who have not yet attained grace are to be exhorted to accept the means 〈◊〉 grace â—…endred To day Even now while the Word soundeth in your ears hear and harden not your hearts Behold now is the accepted time Behold now is the by of salvotion 2 Cor. 6. 2. Put not off to day much lesse let childehood put off 〈◊〉 youth or youth to man-age or man-age to old-age or old-age to death-bed Of the common allegation of the thiefs repentance on the Crosse See the 〈◊〉 Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. §. 77. Of hearing aright THis phrase If ye will hear his voice containeth in the substance of it the most principall and proper duty that is required of Christians in relation to Christs Propheticall Office In the manner of setting it down it implies a forcible motive against hardning our hearts For they who harden their hearts cannot hear Christs voice as they should Some expound this conditionall conjunction IF with a conjunction of the time thus When ye will hear his voice harden not your heart Which way soever we take it it intendeth a duty and such a duty as compriseth much more then the bare hearing the sound of a voice with the outward ear For he whose heart is hardened may so hear Pharaoh himself whose heart was exceedingly hardened so heard the voice of God Where Christ saith He that hath an ear let him hear what the Spirit saith Rev. 2. 7. implieth that a man may hear the Spirit inwardly speaking to the soul as well as an outward audible voice Of that inward spirituall hearing there are three acts 1. To understand what is outwardly heard by the ears of the body Where the Prophet rebukes the people for being without understanding he saith They have ears and hear not that is understand not and thereupon adviseth them to hear Ier. 5. 21. 2. To beleeve what they understand Where Christ reproveth the Jews for not beleeving he addeth He that is of God heareth Gods words ye therefore hear them not that is ye beleeve them not because ye are not of God Joh. 8. 46 47. And where he said Ye beleeve not because ye are not of my sheep he addeth my sheep hear my voice that is beleeve it Ioh. 10. 26 27. 3. To obey it Where the Israelites upon hearing the Law in great terrour delivered thus said to Moses Speak thou with us and we will hear Exod. 20. 19. In another place it is thus expressed We will hear it and do it Deut. 5. 27. In all these senses is this word hear to be taken in this Text and Isa. 55. 3. and Matth. 17. 5. To hear only with the ears of the body and not to understand beleeve or obey is so farre from a full duty and true vertue as it makes us liable to judgement To hear and not to understand is to be like the path way upon which the corn is cast but because it is not covered with earth the fowls pick it up and it doth not sructifie Matth. 13. 19. To hear and not beleeve makes us like to them whom the Word preached did not profit not being mixed with faith Heb. 4. 2. To hear and not to do is to be like a foolish man which built his house upon the sand Matth. 7. 26 27. It is therefore our duty when the Word of God is preached 1. To open the ears of our head for they are the doors to let in Gods Word This is one main end why ears are given to us and they cannot be better used 2. So to heed the Word heard and meditate thereon so as we may understand the minde of God therein This is it which Christ requireth Matth. 15. 10. For this end the Apostle prayeth for the spirit of wisdom and revelation Eph. 1. 17. This grace is promised to the wise but denied to the wicked Dan. 12. 10. 3. Mix faith with hearing else the word will lose its power For it is the power of God unto salvation to every one that beleeveth Rom. 1. 16. God gives Preachers that men should hear the word and beleeve Act. 15. 7. 4. Adde obedience All blessing is annexed to this Luk. 11. 28. This giveth evidence of our right understanding the Word and beleeving the same They who thus hear have hearing ears such ears to hear as Christ requireth Matth. 13. 9. Rev. 2. 7. And they who thus hear will be kept from hardness of heart This supposition If ye will hear and the consequence inferred thereupon harden not your hearts doth evidently demonstrate that a right hearing will prevent hardness of heart especially hearing of Christs voice that is the Gospel It is the Gospel that maketh and keepeth a soft heart See Chap. 2. v. 3. § 20 21. See also The whole Armour of God Treat 2. Part. 5. on Eph. 6. 15. § 4 5 6. Ibâ—…l Part. 6. on Eph. 6. 16. § 21. §. 78. Of Christs voice THe particular object of hearing as aforesaid is Christs voice For this relative HIS hath reference to Christ. We shewed before § 75. that the Psalmist spake of Christ. More evident it is that the Apostle speaketh of Christ in all the precedent verses so as without all question Christs voice is here meant namely his Word which in the daies of his flesh he uttered by his own lively voice and afterwards by the voice of his Apostles The substance of all being written and registred is further made known by the voice of his Ministers age after age Thus may we still hear Christs voice See Chap. 2. v. 12. § 112. In generall by Christs voice is meant the Word of God which is the only proper object of a saving hearing of hearing to life Ioh. 5. 25. In particular the Gospel is intended under Christs voice See Chap. 2. v. 3. § 20 21 22 23 24. We may not in regard of this particular reference to Christ put difference betwixt the Word of God of Christ and of the Spirit for they are all one Therefore Christ blameth them who hear not God Ioh. 8. 47. And God commandeth to hear his Sonne Matth. 17. 5. And Christ commandeth to hear 〈◊〉 Spirit Rev. 2. 7. But there is a direct difference betwixt the Word of God and the word of man as man To teach for doctrines the commandments of men is blameable 〈◊〉 15. 〈◊〉 Only Gods Word is the ground of faith and rule for obedience and that 〈◊〉 in regard of Gods high supream Soveraignty who hath power to promise 〈◊〉 command what he will and also in regard of the perfection and purity of his Word The Turks Alcheron the Jews Cabala the Papists Traditions the Dictaâ—…es 〈◊〉 Philosophers or Poets or any other inventions of men which are by ignorant 〈◊〉 foolish persons made the grounds for their faith and rules for their
obedience are with indignation to be detested especially when they are obtruded instead 〈◊〉 Christs voice Let us learn to try the spirits whether they are of God 1 Joh. 4. 1. It is the note of Christs sheep to know the voice of their shepherd Ioh. 10. 4. 〈◊〉 this end be well exeroised in Christs Word Search the Scriptures Ioh. 5. 39. and pray for the spirit of wisdom and revelation in the knowledge of Christ Eph. 1. 17. §. 79. Of the Heart Verse 8. Harden not your hearts TO prevent an hinderance of a right hearing Christs voice The Apostle 〈◊〉 adviseth those to whom he wrote Harden not your hearts Here just occasion is given to consider what the heart is and what it is 〈◊〉 harden The heart properly taken is a little fleshy piece within the breast of the body under the left pap triangular broad at the top and sharp at the bottom It is the fountain of life the root whence all the spirits sprout forth that which first 〈◊〉 and last dieth in man Heart metaphorically is attributed to the Creator and to sundry creatures 1. To the Creator to set out the greatness of his liking or disliking a 〈◊〉 David is said to be a man after Gods own heart 1 Sam. 13. 14. Act. 13. 22. He was one whom God well liked and approved On the other side concerning the men of the old world it is said It grieved the Lord at his heart that 〈◊〉 had made man Gen. 6. 6. He much disliked and disapproved the men that 〈◊〉 lived 2. Heart is attributed to sensless creatures to set out the innermost part or midst of them because the heart is within a mans body even almost in the midst thereof Thus it is said The depths were congealed in the heart of the sea Exod 15. 8. And Christ was three daies and three nights in the heart of the earth Matth. 12. 40. 3. Heart is ascribed to reasonable creatures to signifie sometimes the whole soul and sometimes the severall faculties appertaining to the soul. 1. It is frequently put for the whole soul and that for the most part when it it is set alone as where it is said Serve the Lord with all your heart 1 Sam. 12. 20. 2. For that principall part of the soul which is called the minde or understanding I gave my heart to know wisdom Eccles. 1. 17. In this respect darknesse and blindnesse are attributed to the heart Eph. 4. 18. Rom. 1. 21. 3. For the will as when heart and soul are joyned together the two essentiall faculties of the soul are meant namely the minde and will Soul put for the Minde Heart for the Will Serve the Lord with all your heart and with all your soul Deut. 11. 13. 4. For the memory I have hid thy word in my heart saith the Prophet Psal. 119. 11. The memory is that faculty wherein matters are laid up and hid 5. For the conscience It is said that Davids heart smote him that is his conscience 1 Sam. 24. 5. 2 Sam. 24. 10. Thus is heart taken 1 Ioh. 3. 20 21. 6. For the affections as where it is said Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde Matth. 22. 37. By the minde is meant the understanding faculty By the soul the will by the heart the affections Here in this Text the heart is put for the whole soul even for minde will and affections For blindness of minde stubbornness of will and stupidity of affections go together §. 80. Of hardning the heart THere are two words used in the New Testament to set out the act of hardning as it hath reference to the heart One is taken from a Greek root that signifieth an hard brawny skin which fasteneth together broken bones or that flesh and skin on the hand or feet which is made hard and insensible by much labour or travell It signifieth also blind See § 87. Hence is derived a word oft used in the New Testament and translated hardness Mark 3. 5. and a Verb which signifieth to harden Joh. 12. 40. Mark 6. 52. The foresaid Greek root doth also signifie a stone somewhat like white Marble and the Verb thence derived signifieth to turn into a stony hardness This is a sit metaphor to express the sense of the point in hand For an hard heart is like to brawny flesh and skin which is not sensible of any smart though it be prickt or cut Nor threats nor judgements move an hard heart witness Pharaohs disposition Yea further an hard heart is resembled to a stone Ezek. 11. 19. A stone will sooner be broken all to pieces then softned by blows so a man of an hard heart will sooner be utterly confounded by Gods judgments then brought to yield to them The other word used in Scripture to set out an hard heart is taken from another Greek root which signifieth to dry up or draw out the juyce or moisture of a thing whereby it comes to be hard for moisture makes things soft driness makes them hard Hence is derived an Adjective which signifieth hard through driness Metaphorically this Epithete is in Scripture added to sundry things as an hard speech Joh. 6 60. Jude v. 15. An hard Master Matth. 25. 24. hard or fierce windes Iam. 3. 4. an hard or difficult matter Act. 9. 5. A Substantive also is thence derived which signifieth hardness Rom. 2. 5. and a Verb which signifieth to harden Rom. 9. 18. Act. 19. 9. From the foresaid root there is a compound which signifieth hardness of heart Matth. 19. 8. Mar. 16. 14. and another compound which signifieth hard or stiff-necked Act. 7. 51. Phisitians use a word derived from the foresaid Verb to set out such drugges or medicines as have a force of hardning This later metaphor is here used by the Apostle and again ver 13 15. and Chap. 4. v. 7. It is as fit a metaphor as the former and implieth that an hard heart is dry and destitute of all grace of all spirituall moisture sense and life The Apostle here sets down this act of hardning as a mans own act and that upon himself thus speaking unto them Harden not your heart I think it meet hereupon to declare 1. What hardness of heart is 2. What are the ordinary causes thereof 3. How man hardneth his own heart 4. What is the danger and dammage of a hard heart 5. How hardness of heart may be discerned 6. How hardness of heart may be prevented or redressed §. 81. Of Hardness of Heart what it is 1. HArdness of heart is an insensibleness of such means as are afforded to 〈◊〉 one from wickedness or rather a wilfull obstinacy against them for without mans will the heart cannot be hardened Therefore here and in sundry other places as Exod. 9. 34. 1 Sam. 6.
their hearts Thus was Pharaohs heart hardened Exod. 5. 2. and the heart of the Jews Ier. 44. 16. 5. Presumption When sinnes are committed against knowledge conscience light of nature and motions of the Spirit they are as heavy weights that 〈◊〉 out all spirituall sense and life As a great blow so stuns one as it makes him senslesse so a presumptuous sinne will make a mans spirit senslesse After that Zedekiah had broken his oath with the King of Babâ—…l Ezek. 17. 16. his heart was hardned against all the good councell that the Prophet Ieremiah gave him Ier. 38. 17 c. 6. Oft committing or long lying in the same sinne Many small knocks or 〈◊〉 long continued do in time as much as a great blow at once Mens hands and heels use to be hardened by much work and long travell 7. Relapse To return to sinne after a man hath manifested solemn repentance as the swine after it is washed returneth to the mire especially if it be to the same sinne as the dog licketh up the vomit he had formerly cast out is to make way for the devils re-entry whereby a mans heart will be so hardned as his later end will be worse then his beginning 2 Pet. 2. 20 c. Matth. 12. 43 c. Against this doth Christ give prudent caveats Ioh. 5. 14. 8. 11. 8. Lewd company Lewd companions will by evil counsell bad example 〈◊〉 encouragement make men impudent and obstinate in sinning The wise man therefore much disswadeth from such company Prov. 1. 10 c. 9. Superstuity of the things of this world as of wealth honour ease pleasure applause and other such things as men by nature delight in These are like 〈◊〉 thorns and briers which draw out the moisture of the earth and make it dry and hard or as weights that presse out the juyce of fruits and make them 〈◊〉 These make the things of the Spirit of life to be nothing at all regarded This cause of hardning is then most prevalent when men are raised from a mean estate toâ—… great one or from a troublesom estate to a quiet and pleasing estate If iron be taken out of the fire and put into cold water it waxeth hard 10. Multitude of Crosses not sanctified These are as many blows upon the Smiths anvill King Ahaz in the time of his distresse did trespasse yet more against the Lord 2 Chron. 28. 22. The wrath of God came upon Israel and slew the 〈◊〉 〈◊〉 them for all that they sinned still Psal. 78. 31 32. §. 85. Of mans hardning himself III. MAn hardneth himself two waies 1. Privatively 2. Positively 1. Privatively by refusing or rejecting means whereby his 〈◊〉 might be softned Means of softning a mans heart are Publique Private and Secret 1. Publique means are publique Ordinances of God as the Word read 〈◊〉 preached the Sacraments Praying and Praising God yea also God works and those both of merey and judgement whether ordinary or extraordinary 2. Private means are Reading and expounding Gods Word in private places private praying and praising God repeating Sermons private instruction 〈◊〉 holy conference and such like 3. Secret means Reading the Word and other good books alone praying 〈◊〉 praising God alone meditation and examination of ones self The Jews in the Apostles time hardned their hearts by putting away from 〈◊〉 the Word of God Act. 13. 46. and in Iohn Baptists time they rejected the 〈◊〉 sell of God against themselves being not baptized of Iohn Luk. 7. 30. They refused to subject themselves to that Ordinance In Christs time they hardned their hearts by opposing against his miraculous works Matth. 12. 24. Ioh. 15. 24. About means which are to soften mens hearts men divers waies beguile themselves so as they harden their hearts thereby As 1. By putting off for the present such means as might soften them to another time as he that said to Paul Go thy way for this time when I have a convenient season I will call for thee Act. 24. 25. But that season never came 2. By thinking they have done enough when it is but little that they have done yet can say Behold what a wearinesse is it Mal. 1. 13. 3. By resting in the outward work as they who said Wherefore have we fasted and thou seest not Isa. 58. 3. 4. By doting upon humane ordinances as they who in vain worshipped God teaching for doctrines the commandments of men Matth. 15. 9. 2. Positively Men harden themselves by a slavish yielding to the causes of hardning mens hearts mentioned § 84. This they do by nourishing their naturall hardnesse by opposing against Gods truth in his promises and threatnings by hiding their sinne by pride by presumption by long lying in sin by returning to sin after repentance by setting their hearts too much on the things of this world by perverting Gods chastisements In that hardnesse of heart ariseth from ones self even from his own wilfulnesse it nearly concerns us to be the more watchfull over our selves and to withstand the very beginning of hardnesse For Satan is very subtle and seeks to beguile a man by degrees and sinne is deceitfull and of a bewitching nature It soaks into a man insensibly and we of our selves are very foolish like the silly fish that with a fair baâ—…t is soon taken Hence it is that from small beginnings many come to this high pitch even to be hardned in heart When men are tempted to sinne 1. There is a thought of committing it Gen. 38. 15. 2. A plain consent to yield to it Psal. 50. 18. 3. An actuall committing of it 2 Sam. 11. 4. 4. An iteration of it Iudg. 16. 1 4. 5. A custom therein 1 Sam. 2. 13. 6. An excusing of it 1 Sam. 15. 15. 7. A justifying it Isa. 5. 23. Luk. 16. 15. 8. A glorying in it Psal. 52. 1. 9. An habit that they can scarce do otherwise Ier. 13. 23. 10. Hardnesse of heart Rom. 2. 5. By these degrees it cometh to passe that sinne which upon the first temptation seemed horrible and upon the first committing thereof much perplexed the soul and seemed to be an insupportable burden making the sinner thus to complain Mine iniquities are gone over my head as an heavy burden they are too heavy for me Psal. 38. 4. appears in time not to be so burdensom but rather light and easie yea so unsensible as they can scarce perceive it like him that saith They have stricken me and I was not sick they have beaten me and I felt it not I will seek it yet again Prov. 23. 35. Yea further it comes by degrees to be pleasing and delightfull So sweet in his mouth as he hides it under his tongue Job 20. 12. §. 86. Of the danger and dammage of hardnesse of heart IV. THe danger whereinto men fall by hardnesse of heart and the dammage which they receive is greater then can be expressed
under the power of sin and Satan 3. Sundry sorts are upon this call of God to be taxed As 1. Such as turn their ears or harden their heart against the means God affordeth to call them Such were those of whom wisdom complaineth Prov. 1. 24 c. and of whom the Lord thus saith I have spread out my hands all the day unto a rebellious people Isa. 65. 2. 2. Such as after they are called of God so open their ears to others as they are soon removed from him that called them Gal. 1. 6. 3. Such as abide in their profession yet live as if they were not called These are ungodly men turning the grace of our God into lasciviousness Jude v. 4. Through these the name of God is blasphemed Rom. 2. 24. 4. All things in this calling afford great matter of admiration As 1. The Authour thereof God himself 2. The only procuring cause his free grace 3. The persons called who were enemies to God dead in sinnes vassals of Satan 4. The many and great priviledges of their calling whereof See § 16. 5. The ends whereunto they were called Particularly their glorious inheritance in heaven 5. As other evidences of Gods grace afford much matter of Gratulation so our calling in speciall For it is the first of our actuall enjoying those things which God hath before the world prepared and Christ in the fulness of time purchased for uâ—… This is comprised under that for which the Apostle blesseth God the Father of 〈◊〉 Lord Iesus Christ 1 Pet. 1. 3. 6. This call of God is a point of exceeding great comfort to us weak children of men who are not able of our selves to stand steadily The calling of God is without repentance Rom. 11. 29. God never repenteth him of calling his Elect. For faithfull is he that calleth you who also will do it 1 Thess. 5. 24. He will establish them and bring them to that end whereunto he hath called them On this ground the Apostle prayeth that they who are called may be made perfect stablished strengthened setled 1 Pet. 5. 10. 7. By the excellency of this calling we are directed to rest contented therewith whatsoever our outward condition be and to say The lines are fallen to me iâ—… pleasant places yea I have a goodly heritage Psal. 16. 6. We need not envy the richest Citizens nor noblest Courtiers nor greatest Officers This calling farre exceeds all Of being content See Chap. 13. § 62 c. 8. This calling gives just occasion of earnest exhortation unto two points especially 1. To make this calling sure An Apostle adviseth to give diligence hereunto 2 Pet. 1. 10. This may be done by giving good heed to the signes mentioned § 18. 2. To walk worthy of the vocation wherewith ye are called Eph. 4. 1. §. 20. Of walking worthy our Calling OF this generall phrase Walk worthy See my Sermon on Ezek. 36. 11. Entiâ—…led The progresse of Divine Providence In the later end thereof Concerning particular rules for walking worthy of our Christian calling respect must be had 1. To the Authour 2. To the Means 3. To the 〈◊〉 thereof I. For the Authour It is God that hath called us Our eyes therefore must be fixed on him that we may conform our selves to him and shew our selves châ—…dren answerable to such a Father Thus shall we walk worthy of the Lord Col. 1. 10 and worthy of God who hath called us 1 Thess. 2. 12. For this end we must obsenâ—… those particulars wherein God hath set himself a pattern before us and therâ—… shew our selves like unto him Thus shall we shew our selves partakers of the Diviâ—… Nature 2 Pet. 1. 4. Yea thus shall we shew forth the praises or vertues of him 〈◊〉 hath called us 1 Pet. 2. 9. Particulars registred in Gods Word to this end are these 1. Holiness in all manner of conversation 1 Pet. 1. 15. 2. Goodness They that do good for goodness sake even to them that 〈◊〉 them are the children of their Father which is in heaven Matth. 5. 44 45. 3. Kindness for God is kinde to the unthankfull Luk 6. 35. 4. Mercy Be ye mercifull saith Christ as your Father also is mercifâ—… Luke 6 36. 5. Love The Apostle gives this instance of following God Eph. 5. 1 2. Maâ—… doth the beloved Disciple press this upon this very ground 1 Ioh. 4. 11. 6. Forgiving one another Forgive one another as God for Christs sake forgave you Eph. 4. 32. 7. Long-suffering Eph. 4. 2. II. For the Means which is the Word of God that sets forth the very Image of God and that which is pleasing and acceptable unto him This therefore must be set before us as a rule to conform our selves thereunto Thus shall we walk worthy â—…f the Lord unto all pleasing Col. 1. 10. The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them Rom. 6. 17. or that form whereunto they were delivered This phrase is metaphoricall taken from a mould whereinto mettal is cast The mettall is thereby formed into that very form or shape which the form it self hath If the form be square or round so will the metall be if there be any engravement upon the form the metall will bear the same Thus they who obey the Word will be such as the Word requireth them to be and because the Word hath Gods Image engraven upon it they who obey the Word will shew forth that very Image III. The Ends of our Christian calling are great and glorious which require that Christians do answerably carry themselves Humane and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called and dignity whereunto they are advanced If a mean man be advanced to an honourable condition or a poor man to a place of much profit or a servant made a Master and a subject a Magistrate they will not carry themselves as mean and poor persons or a servants and subjects but according to their present advanced condition Should not they who are called to the high and honourable calling of Saints much more carry themselves worthy of that calling and answerable thereunto The particular Ends of Saints calling set down in Gods Word are these that follow 1. Light God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that naturall state of ignorance and sinfulness wherein all men before their calling lie By light he meaneth a contrary state which is illumination and regeneration wrought in us by the light of the Gospel and by the work of Gods Spirit 2. Holiness God hath called us to holiness Col. 4. 7. 3. Liberty Ye are called unto liberty Gal. 1. 13. 4. Fellowship of the Son of God By God You were called unto the fellowship of his Son 1 Cor. 1. 9. 5. Peace God hath called us to peace
faithfull Besideâ—… 〈◊〉 is afterwards said that Christ as a Son was over his own house whose house we 〈◊〉 v. 6. But betwixt these there is no discrepancy for the Father and Son are oâ—… God and the same things are oft attributed to both Ioh. 5. 17. This reference declareth the reason that moved Moses to be so faithful namely because the house in which he was appointed a Steward was Gods house The people over whom he was set were Gods people In this respect he wished that they were all Prophets Because they were the Lords people Numb 11. 29. He â—…nestly desired that a good governour might â—…cceed him that the Congregatiâ—… 〈◊〉 the Lord be not as sheep which have no Shepheard Num. 27. 17. To amplifie his care in this respect this generall particle ALL is added Fâ—… Moses was both a civil and an Ecclesiasticall Governour He was a Prince and â—… Prophet Act. 7. 35 37. He directed the people both concerning their dealing 〈◊〉 with another and also concerning their worshiping of God His faithfulnesse 〈◊〉 manifested in both In the things concerning God and his service and in 〈◊〉 things concerning the people and their welfare This is a great amplification 〈◊〉 his faithfulnesse Faithfulnesse in Moses was the more commendable because he was entrusted with the dispensation of all Gods counsell to that people what Moses spake 〈◊〉 was taken to be not of God See ch 7. v. 14. § 76. §. 38. Of resemblance betwixt Unequals COncerning the resemblance here made betwixt Christ and Moses a doubt â—…seth how the lesse can illustrate the greater how Christs faithfulnesse can 〈◊〉 amplified by Moses his faithfulnesse Answ. 1. Unequals may be compared in quality and likeness though not in eqâ—…lity Thus there are many resemblances betwixt the Creator and creatures 2. To such as are better acquainted with the lesse then with the greater the lesse may illustrate the greater If a man have all his life been enclosed in a dark dungeon where he never saw the light of Sun or day but only used candle-light By that candle-light one may set out the excellency of the light of the Sun Thus the faithfulnesse of Moses being better known to the Jews then Christs faithfulnesse to them it may be amplified by resembling it to Moses his faithfulnesse Therefore he prefixeth this emphaticall particle also or even 3. That which the Apostle addeth of Christs excellency above Moses v. 3. doth further clear the doubt for it sheweth that Christ was not only like to Moses eâ—…en in Moses his chiefest excellency but also infinitely surpassed him See § 45. That we may the better discern how fitly the Apostle hath brought in this resemblance we will set down particular instances of Moses his faithfulnesse and that throughout the whole course of his life and withall shew how in every particular Christ was as faithful as Mosss §. 39. Of Moses and Christs Faithfulnesse compared together 1. MOses would not be corrupted nor detained from Gods house I mean from Gods people by the greatest inticements that the world afforded namely the promotions profits and pleasures of Egypt Heb. 11. 24 25 26. 1. CHrist left the glory of heaven to redeem his Church Ye know the grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor 2 Cor. 8. 9. 2. Nor the pride nor the stout heart nor the threats of Pharaoh could keep Moses from declaring the Lords message unto him Exo. 5. 1. c. 2. Christ was not terrified by the threats plots and practises of Priests Scribes Pharisees Rulers of the Jews Herod or any others Luk. 13. 3â—… Ioh. 7. 28. c. 3. The murmuring of the people over whom Moses was set kept not him from seeking their good Exo 14. 12 13. 16. 6 7. 3. Christ endured the contradiction of sinners against him Heb. 12. 3. 4. Moses had his warrant for all that he did from God that appointed him both in regard of the things which he did and also of the manner of doing them For proof hereof compare Exo. 25. 26. c. where the charge is given with Exod. â—…5 36. c. where the execution of the charge is set down 4. Christ thus saith of himself The Son can do nothing of himself but what he seeth the Father do Joh. 5. 19. And again I came down from heaven not to do mine own will but the will of of him that sent me Joh. 6. 38. 5. Moses faithfully delivered all things that were given him in charge whether they were great or small pleasing or displeasing to the people Exo. 33 3. 5. Christ thus saith of himself to the Father I have given unto them the words which thou gavest unto me I have declared unto them thy Name and will declare it Joh. 17. 8 â—…6 6. When Moses had no expresse direction in a particular case from the Lord he enquired of the Lord and waited for an answer Num. 9. 8. 15. 34. Lev. 24. 12. 6. Christ needed not this for in him were hid all the treasures of wisedom and knowledge Col. 2. 3. If he had needed he would have enquired 7. When Moses heard better advice then himself had first conceived and perceived it to be agreeable to Gods will he followed it Exo. 18. 19. c. 7. So wise was Christ as he ordered all things to the best so as he needed no better advice then his own He was wisedom it self 8. Moses envied not at any on whom the Lord bestowed the same gift that he had Num. 11. 29. 8. Christ gave such gifts to others as himself had Mat. 10. 1. Ioh. 16. 15. 20. 21 22. 9. Moses strained himself to the uttermost yea and beyond his strength to do good to the people that were under his charge Exo. 18. 18. 9. Christs agony sheweth that he put forth his utmost for his Churches good Luk. 22. 42 43 44. 10. Moses had respect to every one in the house or congregation of Israel whether Princes or people great or mean he was no respecter of persons He gave this charge to others as he practised it himself Deut. 1. 16 17. 10. In Christ all are one free â—… bond Gal. 3. 28. 11. Moses was careful for his posterity and for the welfare of Gods people that should live after him Witnesse the many praiers he made and directions which he gave for this end and in particular his care for a good governour to succeed him Num. 27. 16. 11. The Commandements whicâ—… Christ gave to the Apostles and 〈◊〉 things pertaining to Kingdom of Gâ—… of which he spake after his resurrection Act. 1. 2. 3. demonstrate his care for future times §. 40. Of being faithfull like Christ and Moses THE fore-mentioned branches of the faithfulnesse of Moses and of Christ are not only for our instruction in those things that belonged to them 〈◊〉 also for our direction that we also may be like unto them both as
faithfull For this end the faithfulnesse of Christ and Moses is here set down See § 39. VII Christ of all was most worthy of glory This is the main point proved in these verses See § 42 43 44. VIII Moses was an eminent Minister Moses among others is here called out to be compared with Christ. His Prerogatives are distinctly set down § 45. IX Christ was more excellent then Moses This is expresly set down See § 45. X. A builder is more excellent then the thing built This Metaphor is used to set out Christs excellency above others See § 46. XI Ministers have received what they are or have This is implied under this phrase Every house is builded See § 48. XII Christ is true God He is here so called See § 49. XIII Christ is the Creator of all This is intended under this Metaphor He that built all things See § 49. XIV The Church is built up by Christ. This is the special thing intended under this phrase He that built all things is God See § 49. XV. A servant must be faithful This is here intended in the patern of Moses See § 50 XVI Governors are servants So was Moses See § 51 52. XVII Ministers are Gods witnesses As Moses so all other Ministers are for a Testimony See § 55. XVIII God before hand makes known his pleasure So much is intended under this phrase Those things which were to be spoken after See § 55. XIX Christ is the anointed This title Christ importeth as much See § 54. XX. Christ is Gods Son This is intended under this relative Son See § 55. XXI Christ is the Governor of the Church This Preposition over importeth a government See § 59. XXII The Church is Christs own It is his own house See § 57. XXIII Saints are Christs house This Pronoun WE means Saints See § 58. XXIV Believers under the Law and Gospel make one house Moses was under the Law and we are under the Gospel See § 59. XXV They who stand must take heed lest they fall So much is hinted under this conjunction IF See § 60. XXVI The best have need to look to their standing The Apostle puts himself under this caution by using a verb of the first person If WE hold fast XXVII Confidence is one evidence of our right to Christ. Mention is made of confidence to that end See § 61. XXVIII Hope also is an evidence of our right to Christ. To this end it is added unto confidence See § 62. XXIX Rejoycing ariseth from hope It is therefore here added as an Epithete to hope See § 63. XXX Perseverance is an evidence of soundnesse It is here set down for that 〈◊〉 by way of supposition if we hold fast See § 68. XXXI Perseverance must be without intermission For this end this Epithete 〈◊〉 is added See § 68. XXXII True Perseverance holds out till death So much is intended under 〈◊〉 phrase to the end See § 68. §. 73. Of the inserence of that which follows upon that which went before Verse 7. Wherefore as the holy Ghost saith To day if ye will hear his voice FRom the beginning of the second verse to this the Apostle hath lâ—…rgely 〈◊〉 down Christs faithfulnesse in executing his Propheticall Office and that toward us who are his house Hereupon he inferreth a disswasion from disrespecting Christ which is continued to the end of this Chapter This first particle Wherefore is a note of Inference This is the first place in this Epistle where the Greek word is used yet other Greek words to the same sense have been used as v. 1. ch 2. v. 1 17. This inference may have reference either to all that hath been spoken before 〈◊〉 Christs excellency and faithfulness thus Because Christ was so excellent and faithfull a Prophet as never any the like We must therefore take heed that we hardee not our hearts against him nor depart from him or more immediatly to the 〈◊〉 clause of the former verse thus Because if we hold fast the confidence c. 〈◊〉 give evidence thereby that we are the house of Christ We ought therefore to 〈◊〉 heed that we harden not our hearts and depart from Christ. The former reference sheweth that Christs care in executing his Function 〈◊〉 our good ought to make us carefull in attending to him and cleaving close 〈◊〉 him The latter reference sheweth that we ought in this respect to take heed that 〈◊〉 fall not from Christ because holding fast our confidence is an evidence 〈◊〉 communion with him namely that we are his house and he our Lord. Hence 〈◊〉 followeth that means must be used for holding fast confidence I take the former reference to be the more proper to this place and so it 〈◊〉 the same point that was before noted § 2. This note of inference Wherefore looking backward may intend either 〈◊〉 Point that immediatly followeth in the divine testimony or that which is set 〈◊〉 v. 12. c. If thus then the testimony must be included in a Parenthesis and 〈◊〉 particle Wherefore be taken as joyned with the 12th verse thus Wherefore 〈◊〉 heed c. §. 74. Of expressing ones minde in the words of the holy Ghost THE Apostle expresseth his minde concerning the use which we are to 〈◊〉 of Christs faithfulnesse in his Office under the very words of sacred Scripture which questionlesse he doth to make it the more regarded For to expresse 〈◊〉 minde in his own words addeth great weight to the Point The Apostle doth 〈◊〉 like chap. 2. ver 6 7. and in sundry other places of this Epistle A very great 〈◊〉 thereof is penned in Scripture words and phrases For he wrote to the 〈◊〉 brews who were well exercised in the Old Testament and had it in high 〈◊〉 count In quoting the testimony he expresseth neither book nor Psalm nor verse 〈◊〉 this manner of quoting Scripture See more ch 2. § 50. but the words of 〈◊〉 are so expressly set down as it may be found out where they are especially by 〈◊〉 as are so exercised in the Scriptures as these Hebrews were The Apostle faithfully declareth the minde of God therein though there be 〈◊〉 little difference in words especially in their order or joyning together which 〈◊〉 shall note in due place The testimony continueth from this verse to the 12. and it is taken out of 〈◊〉 v. 7 8 9 19 1â—… David was the Penman of this as of the other Psalms Therefore Davids name is sometimes expressed before Texts quoted out of that Book of Psalms as Ch. 4. 7. Mat. 22. 43. Luk. 20. 42. Act. 2. 25. Rom. 4. 6. 11. 9. To shew that the holy Ghost spake what David uttered in the Psalms Peter useth this phrase The holy Ghost by the mouth of David spake Act. 1. 16. And again speaking to God thus saith Who by the mouth of thy Servant David hast said Act. 4. 25. The Apostles manner of quoting
this testimony thus The holy Ghost saith doth demonstrate sundry principles of our Christian faith as 1. The holy Ghost is true God For God spake by the mouth of David Act. 4. 25. where David said The Spirit of the Lord spake by me he addeth The God of Israel said 2 Sam. 23. 2 3. All Scripture is given by inspiration of God 2 Tim. 3. 16. And God spake by the Prophets Heb. 1. 〈◊〉 and they spake as they were moved by the holy Ghost 2 Pet. 1. 21. 2. The holy Ghost is a distinct person This phrase The holy Ghost saith intendeth as much 3. The holy Ghost was before Christ was exhibited in the flesh for he spake by David whose Son Christ was many generations after David Yea mention is made of this Spirit of God to be before any creatures were Gen. 2. 2. So as the holy Ghost is God eternal 4. The Scriptures of the Old Testament are of divine authority Holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. Of this Title holy Ghost See ch 2. v. 4. § 35. The Apostle useth this particle of resemblance As to shew that what he delivereth afterwards is agreeable to the minde and words of the holy Ghost This particle may have reference to ver 12. and to expresse the minde of the Apostle more fully the other particle of resemblance SO may be there inserted thus As the holy Ghost saith So take heed c. Though the testimony quoted were written yet it is expressed under this word saith to shew that the word is as a Sermon preached that so we should give the more heed thereto Here is not expressed to whom he saith because it is intended to every one and everyone should attend unto it as spoken to him in particular §. 75. Of the Apostles fit applying a divine testimony THE main scope of this testimony as it was first uttered by the Psalmist is to admonish such as from time to time should live in the Church to take heed of rebelling against Christ as the Israelites in the wildernesse had done Many Interpreters both ancient and modern apply that Psalm to Christ For this Title The rock of our Salvation or as the LXX render it Our Saviour v. 2. doth most properly belong to Christ and Christ is that Shepherd whose Sheep we are Luk. 13. 20. And it is expresly said of the Israelites in the wildernesse that they tempted Christ 1 Cor. 10. 9. Hereupon this adverb of time To day is applied to the time of grace wherein God speaks to us by his own Son ch 1. v. 2. In this respect this testimony is most pertinently quoted for the Point in hand For David fore-knowing that God would send his Sonne to be a Saviour and Shepherd of his Church exhorteth all the members thereof to rejoyce in him with all reverence to worship him and to take heed of being like to the rebellious Israelites in the wildernesse Now because the Apostle had set forth the faithfulnesse of the said Son of God in his Prophetical Office He fitly putteth the Hebrews in minde of that seasonable admonition of the Psalmist to keep them from being like their Fore-fathers and to quicken them up to a more diligent heeding of Christs word which is the Gospel §. 76. Of taking the first opportunity of grace THe first word of the foresaid divine Testimony To day is diversly taken as was shewed ch 1. v. 5. § 61. Here it signifieth the time present yet so as it includes a continuance of a time present As that present time wherein David lived was to him and to those that then lived To day So that present time wherein the Apostle and other Christians with him lived was to them To day and the time wherein we now live is to 〈◊〉 To day This word then To day intends that instant wherein God affords an opportenity of getting grace or obtaining any blessing It may here have reference to that which immediatly followeth of hearing Christs voice as if he had said If ye will now hear his voice while he speaketh unto you Or it may have reference to the inhibition of not hardening their heart as if he had said If ye will hear Christs voice then harden not your heart in this time that he is speaking unto you In the Greek there is a comma put after this word To day whereby is intended the latter reference In the generall both references tend to the same scope which is that the present opportunity of Gods offering grace must be taken we must hearken to him while he speaketh and we may not harden our hearts against him when he speaketh When Samuel though he were but a childe understood that the Lord called him he presently answered Speak for thy Servant heareth 1 Sam. 3. 10. Ruth was but a young woman yet she understanding that the God of Naomi was the only true Lord saith to her Mother in Law Thy God shall be my God and thereupon would needs go with her to be among the people of that God Ruth 1. 16. c. Zacheus in his man-age coming to know Iesus to be the promised Messiah readily entertained him Luk. 19. 5 6. The penitent thief at the time of his death knowing Christ to be the promised King beleeved on him and confessed him 〈◊〉 23. 41 42. Thus in what estate of our age soever means of calling us to Christ are afforded we must even then without delay To day take that opportunity Iâ—…sh haste and delaied not saith the Psalmist Psa. 119. 60. When Christ called 〈◊〉 he made haste and came down Luk. 19. 6. When Christ called Simon and Andreâ—… they straightway left their nets and followed him Mat. 4. 20. When it pleased God 〈◊〉 reveal his Son in Paul immediatly he preached him Gal. 1. 16. 1. It is God which worketh in us both to will and to do Phil. 2. 13. and no man 〈◊〉 come to Christ except the Father draw him Joh. 6. 44. Is it not then a point of wisedome to yeeld when God draws The Church promiseth as much saying 〈◊〉 me I will run after thee Cant. 1. 3. If we harden our hearts and hear not 〈◊〉 speaking to us to day how can we expect that he should hear us to morrow They shall call upon me but I will not answer saith Wisedom Pro. 1. 28. 2. Thou knowest not what a day may bring forth Therefore put not off the grace that is offered thee to day Boast not thy self of to morrow Pro. 27. 1. The 〈◊〉 fool that thought to enjoy his goods many years was taken from them that night Luke 12. 19 20. 3. By putting off an opportunity men make themselves more unfit for another opportunity For sin the longer it groweth the stronger it groweth and the heart useth to be more hardened by putting off means of softening As they
6. 2 Chron. 36. 13. this act is applied to 〈◊〉 himself for the Will is free and cannot be compelled or forced take away freedom from the Will and you take away the nature of the Will Therefore God himself when he converteth a sinner worketh in him both to will and to do first to will then to do Phil. 2. 13. That we may the better discern how wilfulness causeth the hardness of heart 〈◊〉 spoken of we are to consider hardness of heart in a double respect as it is natural and as it is habituall 1. Naturall hardness of heart is in all men as other corruptions seized on 〈◊〉 nature by Adams fall so hardness of heart Man by nature is given to withstand and oppose against all means afforded to keep him from sinne and in this opposâ—…tion to remain obstinate so as to be confounded rather then yield This is the stony heart that is in man by nature Ezek. 11. 19. 2. Habituall hardness of heart is an increase of the former and that by 〈◊〉 further wilfulness All mankinde in Adams loins as he was a publique persoâ—… wilfully opposed against God and every one in his own person is given by 〈◊〉 more and more to oppose but some more obstinately and impenitently then others In such the Apostle joyneth hardness and an impenitent heart together and sheweth that such treasure up to themselves wrath Rom. 2. 5. Adams first sinne 〈◊〉 wilfulness in it so as there is wilfulness in mans naturall hardness Much more 〈◊〉 there wilfulness in his habituall hardness Object Against this it is Objected that God and Satan and other men do â—…den a mans heart Answ. In generall I Answer that none of those do free a man from 〈◊〉 in that hardness of heart which seizeth on him so as in this respect we may sayâ—… him that is of an hard heart O man thou hast destroyed thy self Hos. 13. 9. To clear this point more fully I will distinctly shew how God how Satan 〈◊〉 other men are said to harden a mans heart God doth it in justice Satan in malice other men in wilfulness §. 82. Of Gods hardning mans heart GOD is said to harden as a Judge inflicting hardness of heart as a 〈◊〉 Rom. 1. 24. Now because man wittingly did that which deserves that â—…ment he hardens his own heart even as a thief who is condemned by the 〈◊〉 may be said to hang himself That Gods justice may in this point be mere clearly manifested observe the particular respects wherein God is said to harden mans heart They are these 1. In that all actions and motions as they are actions and motions come from God as our very being doth For in him we live and move and have our being Act. 17. 28. But the pravity of the action or motion cometh from man Therefore man properly hardneth himself 2. In that God hinders not men from doing that which hardneth but God is the most high supream Soveraign there is none above him to bind him to do any thing He being not bound to hinder men from doing what they do who can who shall blame him Matth. 20. 15. Man himself doth the very deed 3. In that he withholdeth or withdraweth his softning spirit For mans own spirit is a resisting spirit Act. 7. 51. It must be a higher and stronger spirit which keepeth mans spirit in compass But Gods withholding or withdrawing his Spirit is in justice for some sin of man 4. In that God offereth the occasions whereby mans heart is hardened as his Word Sacraments Mercies Judgements Miracles and such like But these occasions are in themselves good their proper end is to soften It is by mans perverting them that they harden man in this case is like the spider that sucketh poyson out of sweet flowers 5. In that God giveth over to Satan who hardneth mans heart But God doth this as a just Judge Satan being his executioner Man himself brings this judgement upon himself §. 83. Of Satans and other mens hardning ones heart AS for Satan though he may enter into a man as he entered into Iudas Joh. 13. 27. and provoke men to sinne as he 〈◊〉 David 1 Chron. 21. 1. and beguiled them through his subtilty as he beguiled Eve 2 Cor. 11. 3. and sift them as he 〈◊〉 Peter Luâ—… 22. 31. yet he cannot force mans will to sin See The Whole Armour of God on Eph. 6. 12. Treat 1. Part. 3. § 17. As for other men they can less force mans Will then Satan What they do is either by counsell as the Sorcerers hardned Pharaohs heart Exod. 7. 11. or by expostulation as Iezabel hardened Ahabs heart 1 King 21. 7. or by perswasion as the Princes hardned Zedekiahs heart Ier. 38. 4 5 25. or by example as the four hundred Prophets hardened one another or were all hardened by Zedekiahs example 1 King 22. 11 12. If a man himself yield not all that other men can do will not harden him Therefore man properly hardneth himself It will stand a man in no stead to put off the blame of this sin from himself to any other This is it that keeps men from being duly humbled and from true repentance whereby the heart comes to be more hardened yet too prone are men so to do Some impute their hardness to God as Adam Some to Satan as Eve Gen. 3. 12 13. others to other men as Saul 1 Sam. 15. 21. Would we lay the blame on our selves as we ought we might be brought to such a sense of the burden that lieth on us as Christ would be moved to ease us Matth. 11. 28. §. 84. Of the Causes of hardness of heart II. THe ordinary causes of hardness of heart are such as these 1. Natural hardness This is the originall cause of habituall hardness If that be not taken away this will accompany it both will be mixed together In this respect it is said on the â—…nconverted Gentiles that they were past feeling This is set down as an effect of naturall hardness Eph. 4. 18 19. for the word going before translated blindnesse doth also signifie hardnesse as is shewed § 87. 2. Unbelief This makes men disrespect promises threatnings mercies judgements and all other means which are of use to soften or break mens hearts This was the great sinne of the Israelites who hardned their hearts in the wildernesse Deut. 1. 32. 9. 25. Psal. 78. 22 32. Therefore the Apostle to prevent hardnesse of heart admonisheth those to whom he wrote to take heed of unbelief v. 12 13. See § 120. 3. Hypocrisie By this men cover and hide their sinne whereby they wax bold in sinning It is said of obdurate sinners that they lurk privily Prov. 1. 18. and say no eye shall see us Job 24. 15. 4. Pride For this is ordinarily joyned with scorn disdain and such like vices as make men refuse and reject the means which might mollifie
It brings a man into the most desperate case that in this world a man can be brought into by any other thing except it be by the sinne against the holy Ghost whereunto hardnesse of heart makes a great way Shame grief fear may be means to keep men that are not hardened from running on in their desperate courses but hardnesse of heart is a spirituall senslesnesse and keeps from such passions as shame grief and fear It makes men audacious in sinning A troubled conscience casts a man into a 〈◊〉 wofull plight But a hardened heart is farre worse then a perplexed soul. The troubled conscience may for the present seem more bitter but if the issue of the one and the other be duely considered we shall finde that there is no comparisâ—… betwixt them but that the hard heart is far the worst The troubled conscience by accusing gauling perplexing and not suffering a man to be quiet may so dejeâ—… him as to restrain him from sinne and bring him to repentance But an hard heâ—… puts on a man more and more to sin and that with greedinesse Eph. 4. 18. whereby his condemnation is encreased In this respect it were better for a man to 〈◊〉 with a troubled conscience and despairing heart then with a seared conscience and a hard heart §. 87. Of the signs whereby a hard heart may be discerned V. HArdnesse of heart is accompanied with blindenesse of minde Therefâ—…re there is one Greek Nown that is put for both Answerably it is sometimes translated hardnesse Mar. 3. 5. and sometimes blindenesse Rom. 11. 25. Eph. 4. 18. There is also a Verb coming from the same root that is translated sometimes to harden as Mar. 6. 52. and 8. 17. Sometimes to blind as Rom. 11. 7. 2 Cor. 3. 14 In that hardnesse of heart and blindenesse of minde go together he that hath 〈◊〉 hard heart cannot well discern it but yet by others it may be observed and 〈◊〉 by the effects thereof There are two especiall effects that do discover an hard heart 1. Carelesse Security when men are senselesse and as senselesse persons lie iâ—… sinne where there is no sense commonly there is no life A living man that 〈◊〉 a stone in his kidney or bladder will certainly feel it and complain of it Noâ—… 〈◊〉 hard heart is an heart of stone had he spirituall life in him he would certainly 〈◊〉 it and complain of it Senselesnesse therefore shews that a mans heart is so â—…dened as he hath no spirituall life in him From this carelesse security proceedeth both a dissolute negligence and also a blockish stupidity 1. Dissolute negligence makes men consider nothing nor lay any thing 〈◊〉 heart The righteous perisheth and no man laieth it to heart and mercifull 〈◊〉 taken away None considering that the righteous is taken away from the evil 〈◊〉 come Isa. 57. 1. This is spoken of men of hard hearts Such men let all 〈◊〉 passe whether matters of rejoycing or matters of mourning without any â—…quiring after the cause end and use thereof Mat. 11. 17. 2. Blockish stupidity makes men lie under those judgements which fall evâ—… upon their pates like beasts When Nabal heard of the danger wherein he 〈◊〉 been by refusing to relieve David and his Souldiers His heart died within 〈◊〉 and he became as a stone 1 Sam. 25. 37. Though they be overpressed even onâ—… measure above their strength yet have they no heart to pray for release 〈◊〉 ease 2. Willfull obstinacy is another effect which discovers an hard heart 〈◊〉 makes men 1. To oppose against all the means which God affordeth to reclaim then As his Word Works c. 2. To resist the very motions of Gods Spirit as the hard-hearted Jews 〈◊〉 alwaies done Act. 7. 51. From hence proceedeth malice against those that 〈◊〉 the â—…mage of God as the Scribes and Pharisees hated the Son of God and 〈◊〉 that beleeved in him Ioh. 9. 22. and the Apostles and them that beleeved throâ—… their word Act. 4. 5. c. yea such as be hard-hearted come to be hateâ—… 〈◊〉 God himself and endeavour to put out the very light of nature Rom. 〈◊〉 28 30. §. 88. Of Remedies for preventing or redressing hardnesse of heart VI. HArdnesse of heart being such as hath been set out it is very requisite that remedies be prescribed for preventing or redressing it They are such as these I. Take heed of all and every of those causes whence hardnesse of heart ariseth These are distinctly set down § 84. Take away the cause and the effect will follow where the cause remaineth the effect also will remain Withall endeavour to get such vertues and graces as are contrary to the fore-mentioned causes of hardnesse for one contrary will expell one another As light being contrary to darknesse keep eth out or expelleth darknesse so vertues contrary to the causes of hardnesse will prevent or redresse the same Those graces are these that follow 1. Regeneration Hereby natural hardnesse is removed 2. Faith Hereby unbelief is redressed 3. Sincerity This keeps out hypocrisie 4. Humility Hereby pride and other like vices are kept down 5. A fear of God This will withhold us from grosse sins 6. Christian prudence This will make men wary of multiplying sins and long lying therein 7. Spirituall watchfulnesse This will uphold in such a course as will preserve us from relapse 8. Holy jealousie lest we should by company be drawn aside 9. Contempt of this world and of the things thereof that we be not ensnared and overcome thereby 10. Patience under all crosses as laid on us by our heavenly Father for our good II. Labour to feel the heavy burthen of sin as he did that said My sinnes are are too heavy for me Psa. 38. 4. For this end consider 1. That sin destroied all mankinde it poysoned Adam and all his posterity Rom. 5. 12. 2. That it made Paradise too hot for Adam to abide in it Gen. 3. 23 24. 3. That it caused all the fearfull judgements that have been executed from the beginning of the world 4. That when Saints apprehend it unpardoned their conscience is a very rack unto them 5. That when impenitents feel the burden of it it makes their very life a burthen unto them Instance Iudas Mat. 27. 45. 6. That it makes the damned in hell weep and gnash their teeth Mat. 25. 30. For their torment is endless easeless merciless remediless 7. That it holds the Angels that fell in everlasting chains under darkness Iude ver 6. 8. That albeit Christ had no sin in himself yet when the burthen of our sinne as a Surety lay upon him it cast him into a bitter agony and made his sweat as it were great drops of bloud falling down to the ground Luke 22. 44. There is no Looking glasse that can so to the life set out the horrour of sinne as this of Christ. 3.
When thou art overtaken with a sinne speedily return from it and repent So did Peter so soon as by hearing the cock crow and discerning his Lords beck he was put in minde of his sinne he presently repented He went out and wept bitterly Luk. 22. 60. 61 62. The longer sin continues the stronger it groweth it will freâ—… like a canker and eat up the life of the soul Therefore put not off Repentance 4. After thou hast repented be more watchfull over thy self that thou fall not into a relapse If after the hand be blistered and healed a man use the hammer again it will wax the harder 5. Be constant in using means sanctified for softening the heart Among oâ—… means hearing the Gospel is an especiall one to keep or drive off hardness of heaâ—… See 77. in the end of it Therefore suffer the Word to work on thee as it did 〈◊〉 Iosiah 2 Kin. 22. 19. Neither put it off as Felix did Act. 24. 26. nor mock at it 〈◊〉 the Jews did Act. 2. 13. nor blaspheme it as other Jews did Act. 13. 45. To pubâ—… means adde private yea and secret too 6. Walk continually before God as Enoch did Gen. 5. 24. This will keep 〈◊〉 from yeelding to temptations even in secret Gen. 39 9. 7. Apply judgments on others to thy self and by judgements on thy self be â—…ved to examine thy self and to humble thy soul before God Iosephs brethrea 〈◊〉 this means were brought to sight of their sin Gen. 42. 21. 8. Learn to number thy daies aright This will make thee account every day 〈◊〉 last and make thee live as if it were the last day thou shouldst live on earth and 〈◊〉 will make thee think more frequently of that account thou art to give to God 9. At the end of every day examine thy self and consider what sins have passâ—… from thee This may be a means of renewing repentance and keeping thee from 〈◊〉 hard heart 10. While thy heart is soft pray against hardnesse of heart and desire otheâ—… 〈◊〉 pray for thee §. 89. Of forbearing such sins as have been judged in others Verse 8. As in the Provocation in the day of temptation in the Wildernesse THe former point of hardening ones heart is exemplified both by the People and also by the Apostle in the patern of those Israelites whom God brougâ—… out of Egypt and in an especial manner tutored fourty years together in the 〈◊〉 dernesse This first particle AS is a note of comparison It being added to a Proâ—…tion thus Harden not your hearts as such and such did intendeth that we shoâ—… take heed of being like unto them who have sinned in former times against 〈◊〉 sins God hath manifested his indignation For as the sin of those ancient Israeliâ—… 〈◊〉 distinctly set down v. 8 9. so also Gods just indignation against them v. 10 11. This may be a good caveat to us in reading the sins of others in former 〈◊〉 especially those that are registred in sacred Scripture and in observing such â—…dences as are recorded of Gods displeasure against them to take heed that we 〈◊〉 not into the same or the like sins See § 95 158. See more of this point on Câ—… 13. 5. § 68. §. 90. Of registring Predecessors sins THe sinne against which Gods people are here fore-warned is generally 〈◊〉 down in these two words a Provocation b Temptation The later shews 〈◊〉 reason of the former For if the Question be asked How they provoked 〈◊〉 The Answer is They tempted him Of tempting God see § 96. The former word is a c compound It is compounded of a simple Noun 〈◊〉 signifieth bitter Jam. 3. 11 14. Thence a e Verb which signifieth to imbitter 〈◊〉 to make bitter Rev. 8. 11. 10. 9 10. The f Preposition addes an aggravaâ—… and the g Verb compounded therewith signifieth to provoke to bitter anger greaâ—… to provoke much to imbitter It is used v. 16. thence is this word provocationâ—…rived â—…rived It is twice used in this Chapter here and v. 15. The Hebrew word which is used by the Psalmist signifieth strife or contentiâ—… or contradiction It is translated strife Numb 27. 14. and chiding Exod. 17. â—… For chiding is a striving or contending by words or a contradicting The Israeliâ—… did chide with Moses Exod. 17. 7. and thereby provoked the Lord whose servâ—… Moses was These two words Provocation and Temptation are used in the abstract to aggâ—…vate the hainousnesse of their sin Many learned Expositors of the 95. Psalm retain the Hebrew words Meriâ—… and Massah as names of that place where the Israclites provoked God For upon that occasion those names were given to that particular place where the Israclites in an high degree provoked and tempted God Exod. 17. 8. But the words used by the Apostle in this place are taken appellatively and fitly translated provocation and temptation In these two words whether they be taken as particular names Meribah and Massah or as two expressions of their sinne provocation and temptation doe plainly expresse the hainousnesse of the sinne in that as it was a tempting of God so it was a provoking him to great wrath and the manner of expressing them giveth us to understand that it is behovefull for succeeding generations that notorious sins of predecessours be kept on record These very titles provocation temptation are a kinde of record whereby the sins comprised under them are brought to minde and kept in memory The many names given to places occasioned by a sinne gives further proof hereunto as Esâ—…k strife Gen. 26. 20. Sitnah hatred Gen. 26 21. Kibrothhattaavah Graves of lust Numb 11. 34. Bethaven the house of iniquity Hos. 4. 15. Yea the registring of all those notorious sinnes which are recorded in Scripture do further confirm the point When sinne is beheld in others specially as provoking Gods wrath and pulling judgement upon the sinner it appears in its own colours horrible and detestable and so is an occasion for them who so behold it more carefully to avoid it This is the main drift of the Apostle in this place It is therefore an especial point of wisdom to take due and thorow notice of the sinnes of former Ages of the kindes of them of the causes of them and of the effects that have followed thereupon especially if God have executed any remarkable judgement and vengeance thereupon as here the kinde of sinne temptation the cause thereof hardnesse of heart the effect that followed thereupon provocation of Gods wrath and the judgement which was excluding from rest v. 11. are distinctly set down This is to be done not for approbation or imitation of the sinne recorded in that respect no sinne ought to be once named amongst us Ephes. 5. 3. but for greater detestation thereof to make us more abhor it Indeed if there were not in
us a pronenesse of nature to rush into sinne of our own accord without example the memory of sin were better be clean blotted out But there is no sinne whereinto others before us have fallen whereof the seed is not in us Therefore for suppressing of sinne the infamy that hath followed such as have fallen thereinto and Gods judgements thereupon may be and ought to be oft called to minde §. 91. Of the Extent of this word Day TO this later word Temptation the time of committing that sinne is thus annexed In the day of temptation This also includes their Provocation for when they tempted God and as long as they tempted him they provoked him This phrase in the day is not that Greek word which was translated to day ver 7. That was an Adverb this a Substantive yet both of them come from the same Greek root The word here used is properly put for that time wherein the Sun is up from the rising to the setting thereof Mat. 20. 2 6 12. Luk. 24. 29. The Greek word signifieth light as well as day Of this day there are commonly accounted twelve hours Iohn 11. 9. It is also put for a natural day consisting of four and twenty hours and so compriseth the night under it Where Luke speaking of Christs fasting mentioneth fourty dayes Luke 4. 2. Matthew speaking of the same point saith He fasted fourty dayes and fourty nights Mat. 14. 2. Luke therefore compriseth the nights under the word dayes The Grecians to expresse the space of four and twenty hours more distinctly use a word compounded of night and day which is thus translated A night and a day 2 Cor. 11. 25. This word Day here used is oft indefinitely put for time as where it is 〈◊〉 The day shall declare it 1 Cor. 3. 13. that is time will manifest it And again Now is the day of salvation 2 Cor. 6. 2. that is the time wherein God offereth means of salvation that is also put for a set determinate time 〈◊〉 Heb. 8. 9. The former word To day is sometimes added to this indefinite word Day when it is restrained to a set day and thus translated This day Act. 20. 26. Here the day may be extended to all the time that the Israelites abode in the wildernesse For all that time they tempted and provoked God as is evident by the expresse mention of fourty years ver 9. which was the time of their abode there This circumstance of time may thus word for word be translated according 〈◊〉 the day Thus our former English translators of the Bible have rendered this phrase This Translation confirmeth the extent of their provocation to their continuance in the wildernesse Their continuance so long is a great aggravation thereof as we shall shew 〈◊〉 this phrase fourty years in the next verse § 100. §. 92. Of the Wildernesse as a place of extraordinary provision THe place where their sinne was committed is here said to be the Wildernesse The Wildernesse here intended was a large vast place betwixt the red Sea 〈◊〉 Iordan Through the red Sea they came into it Exod. 15. 22. and through Iordan they went out of it Iosh. 3. 1 c. This was a very barren place It had no Springs nor rivers of water in it 〈◊〉 had no Woods nor Orchards for shelter or fruit It was not fit to sow 〈◊〉 other seed or to set trees or other plants therein It afforded no manner of â—…dinary commodities for mans use Neither were there any Cities Towns or 〈◊〉 therein for their habitation God purposely brought his people into that place to prove them Exod. 20. 〈◊〉 Deut. 8. 2 16. For he made that his School where he gave them all his 〈◊〉 and did more and greater wonders then ever he did from their first being 〈◊〉 people to the coming of the Messiah That place and the time of the Israelites abiding therein was an especial 〈◊〉 of the abode of the Church militant here on earth Very frequent mentioâ—… made of the particular acts of Gods providence in that place and time both by â—…ceeding Prophets and also by Christ and his Apostles Here the Apostle expresly mentioneth the wildernesse 1. To point out the distinct History which he aims at that thereby 〈◊〉 might the more distinctly know the sinne that he would have them to 〈◊〉 heed of 2. To prevent an Objection For they who tempt will be ready to say Is 〈◊〉 not cause Am I not in such and such straits Am I not brought to such and 〈◊〉 wants To answer that the Apostle shews how they provoked God Who â—…pted him in the wildernesse where they were brought to very great wanâ—…s 〈◊〉 straits 3. To aggravate the sinne and that by the many evidences of that 〈◊〉 God took of them and of that provision which he made for them according 〈◊〉 their needs When they were in a place where they had no ordinary means to guide theâ—… 〈◊〉 were to travel sometimes in the day sometimes in the night The Lord went 〈◊〉 them by day in a pillar of a cloud to lead them the way and by night in a pillar of 〈◊〉 to give them light Exod. 13. 21. When Pharaoh pursued them with a mighty 〈◊〉 so close as they knew not where to escape God opened a way for them 〈◊〉 the red Sea Exod. 14. 22. Where they could finde no water but that which 〈◊〉 bitter God made those waters sweet Exod. 15. 25. When they had no breâ—…d eat God gave them Manna from heaven So also he gave them Quails when they had no flesh Exod. 16. 13 15. Where at another time they had no water at all God caused water to flow out of a Rock for them Exod. 17. 6. When their implacable enemies the Amalekites set upon them the Lord delivered those enemies into their hands Exod. 17. 13. The Lord so ordered matters while they were in the wildernesse that their clothes for fourty years waxed not old upon them nor their shoes neither did their feet swell Deut. 8. 4. 29. 5. In all that time they lacked nothing Deut. 27. Neh. 9. 21. Notwithstanding these and other like seasonable fruits of Gods providence over them they continued to tempt and provoke God even in the wildernesse the place of his extraordinary providence Hereby we see that no evidences of Gods Care Power Goodnesse and other Divine Excellencies will work upon incredulous persons All the miracles that Christ wrought wrought nothing upon the Jews among whom he lived We shewed before § 84. that unbelief was an especial cause of hardnesse of heart Nothing works upon an hard heart See § 128. What cause have we in this respect to judge our selves to be much hardned in our hearts who have long lived in Christs School where we have had his Word and all his sacred Ordinances to build us up in our most holy faith who also have long
Synechdochically 〈◊〉 for the plurall So Psal. 44. 1. 64. 9. But the Apostle expresly to clear the 〈◊〉 of the holy Ghost useth the plurall number thus My works Though both the Hebrew and Greek words translated works are used to 〈◊〉 out common and ordinary works yet also especially when they have 〈◊〉 unto God they are oft put for extraordinary works works of wonder even 〈◊〉 raculous works as Psal. 44. 1. Ioh. 5. 36. The works here intended are those many and great wonders which the Lord 〈◊〉 from Israels passing through the red sea unto the wilderness to their going through Iordan into Canaan Some of them were works of mercy in providing for them things needfull 〈◊〉 delivering them from dangers whereof see § 92. Others were works of judgement in punishing them for their sinnes whereof see § 96. These were not works done in former ages or in farre remote parts of the world to the notice whereof they could not come but by hear-say only but they were works done among them done upon them so as they saw them Both the Hebrew word used by the Psalmist and also the Greek word 〈◊〉 by the Apostle signifie a seeing of a thing present with the bodily eyes Deut. 7. 19 Mark 11. 20. Here is mention made of mighty works and of their express seeing of 〈◊〉 What clearer evidence could they have of Gods power and providence yet 〈◊〉 tempted him The clearest evidences which God can give of himself and of 〈◊〉 Divine excellencies work not upon incredulous and obdurate hearts Such â—…ders did God in Egypt as the Egyptians themselves could say to Pharaoh 〈◊〉 thou not yet that Egypt is destroyed Exod. 10 7. yet did not Pharaoh â—…ull Undeniable demonstrations were given by Christs Birth Life Works Doctrine Death Resurrection Ascension and Gifts that followed thereupon that 〈◊〉 was the promised Messiah yet to this day will not the Jews beleeve him so to be Blindnesse of minde and hardnesse of heart possesseth them Besides their own naturall blindnesse and hardnesse The God of this world hath further blinded their mindes and hardned their hearts lest the light of the glorious Gospel of Christ should shine unto them 2 Cor. 4. 4. By experience we finde that the clearest and brightest light doth no good to blinde eyes We have in this respect great and just cause to take heed how we provoke God to give us over either to our own corruptions or to the malice of Satan For preventing this let us not close our eyes against any light shewed unto us lest we prove like these Israelites who though they saw with their own eyes Gods wonderfull works yet continued to tempt him §. 100. Of Gods continuing to shew his power among such as oppose it THere is yet a further aggravation of their sinne by the time here set down under this phrase fourty years In Psal. 95. 10. this circumstance of time fourty years is referred to God and to his grieving for their obstinacy For God is there thus brought in complaining Fourty years long was I grieved c. The reason why God continued so long to be grieved was because they continued so long to tempt him The Apostle therefore doth not alter the sense of the Prophets words by referring them to another clause but makes it the more clear So long as they tempted God they grieved him Therefore in that they tempted him fourty years they grieved him fourty years This the Apostle himself asserts under this question v. 17. With whom was he grieved fourty years Thus whether we referre the fourty years to their sinne or to Gods displeasure thereaâ—… the sense remains the same To satisfie all doubts about this and other like alterations we must remember that the Penmen of the New Testament were not Translators of the Old but such as quoted here and there some places for proof of the point in hand to which purpose it was sufficient for them to give the sense of the place though they altered the words See Chap. 1. v. 6. § 72. Chap. 9. v. 20. § 106. As this time fourty years hath reference to that which goeth immediatly before thus they saw Gods works fourty years it gives evidence of Gods doing wondrous works all that time notwithstanding their tempting of him For mans incredulity cannot hinder the working of Gods power What if some did not believe shall their unbelief make the faith of God without effect Rom. 3. 3. An incredulous Prince would not believe that God could give such plenty as was gromised by the Prophet when Samaria by a long fiege was almost famished Yet it came to passe as the man of God had spoken 2 King 7. 18. Nor the Jews nor the Disciples of Christ could be brought to beleeve that Christ should rise again from the dead yet he did rise again the third day Obj. It is said that Christ did not many mighty works in his own Country because of 〈◊〉 unbelief Matth. 13. 58. Answ. That is not to be taken of weakning Christs power as if mans unbelief would hinder it but of withholding the benefit of Christs power from unbeleevers Unbelief is as a strong and high dam against a flowing river which doth not dry up the spring nor the flowing of the waters but only keeps the waters from running into that channell where the dam is set The waters still flow up and rise higher and higher against the dam and because they are kept from running through the dam they make another passage and therein flow on Thus Christ left his own Country and went into other places and there manifested his power The word preached did not profit the Israelites not being mixed with faith in them that heard it Yet in it self The Word of God is quick and powerfull c. Hâ—…b 4. 2 12. This mighty power of God still working even when men oppose against it may be some stay to troubled consciences and to such as are inclined to despair §. 101. Of Gods Long-sufferance THe time of fourty years hath reference to Gods continuing to do wonders 〈◊〉 only by works of judgement but also of mercy grieving so long at the obstinacy of his people and thus it giveth us to understand that the Lord is a God of long-suffering and great forbearance Thus is he frequently set forth in sacreâ—… Scripture as Exod. 34. 6. Ion. 4. 2. Psal. 103. 8. Here is mention made of fourty years forbearance He did forbear the old world one hundred and twenty years Gen. 6. â—… and the Amorites four hundred years Gen. 15. 13. and the Polity of the Jews eight hundred years and the Christiâ—… state above sixteen hundred and the world about six thousand Every of us haâ—…e good evidence of Gods long-suffering in our selves Our people had been no people our sunne had been darknesse our souls had been in hell ere this if the Lord had not been a God of much
the continuance therein alwaies The later is set out 1. By a deficiency They knew not 2. By the object thereâ—… My waies 2. Gods righteous indignation is manifested in his Oath which is 1. Generaly expressed I sware 2. Particularly described Gods Oath is described 1. By the provoking cause Wrath. 2. By the form of it implied in this particle IF 3. By the matter which is deprivation of what otherwise they might have hâ—…d This deprivation is aggravated 1. By their utter exclusion Shall not enter 2. By the place from whence they were excluded The place is illustrated 1. By the commodity of it Rest. 2. By the excellency of that commodity in reference thereof to God My 〈◊〉 §. 120. Of Observations collected out of Heb 3. 7 8 9 10 11. I. CHrists faithfulness must make Christians heedfull in attending to him The â—…ticle of inference Wherefore intends thus much See § 73. II. The Apostle delivered what was agreeable to the minde of the Spirit 〈◊〉 wrote as the holy Ghost spake This particle AS sheweth the agreeablenâ—… See § 74. III. The holy Ghost is the Authour of the Old Testament He therein spake 〈◊〉 § 74. IV. The Word written is as a Sermon spoken The testimony here alleadged is taken out of the Word written yet of it this Verb saith is used See § 74. V. The first opportunity for grace is to be taken This is intended under this word Today See § 76. VI. Gods Word is mans rule Gods word is implied under this phrase His voice which is here set down as our rule See § 78. VII Gods Word is to be heeded We must hear it See § 77. VIII Hearing Gods Word is a means to prevent hardnesse of heart The manner of premising this duty with this conditionall particle IF intends thus much See § 77. IX Mans heart may be hardened This is here taken for grant in that he admonisheth them not to harden their hearts See § 80 c. X. Man may harden his own heart This Relative Your hath reference to those that are admonished not to harden their hearts See § 85. XI Hardnesse of heart is an hindrance to profitable hearing In that he inferres this admonition not to harden their heart upon the duty of hearing he sheweth that they whose hearts are hardened cannot well hear Gods Word See § 77. XII Sinnes of Predecessours are to be avoided This note of resemblance AS hath reference to their Predecessours to whom they must not be like See § 89. XIII Notice is to be taken of the sinnes of former ages These two titles Provocation Temptation are records of former sinnes that so succeeding persons may take notice thereof See § 90. XIV Mans continuing in sinne is a day of sinning For this end is the Israelites continuing to tempt God called the day of temptation See § 91. XV. Kindnesse works not oâ—… incredulous Many and great were the kindnesseâ—… which God shewed to the Israelies in the wildernesse yet in the wildernesse they remained obstinate See § 92. XVI Straits are no just cause of distrust The Israelites are blamed for their unbelief in the wildernesse though therein they were brought to many straits See § 93. XVII Sinnes of forefathers are no warrant to successors The children that came from the Israelites in the wildernesse are here warned to take heed of their fathers sins See § 95. XVIII It is a great sinne to tempt God Tempting of God is here set down as an high provocation of God See § 96. XIX God is kinde to the ungratefull This word proved being added to tempted sheweth that they who tempted God had sundry proofs of his goodnesse See § 97 98. XX. Extraordinary works work not on incredulous Who ever saw greater works of God then the Israelites in the wildernesse They saw these works and yet believed not See § 99. XXI Mans unbelief straitneth not Gods power Though the Israelites in the wildernesse believed not yet God all that time even fourty years continued to do wonders they saw his works See § 100. XXII God is of long suffering He continued to be grieved fourty years together See § 101. XXIII Continuance in sinne much aggravates sinne This particle of inference Wherefore having reference to Gods swearing vengeance upon their fourty years provocation proveth as much See § 102 109. XXIV Mans obstinacy grieves God It was Israels obstinacy that provoked God to say I was grieved See § 103 XXV Conspiracy of many in sinne is one aggravation XXVI Continuance after others in the like sinne is another aggravation These two Observations arise from the meaning of this word Generation See § 104. XXVII God is oft forced to complain of his people This word said as here used is a word of complaint See § 105. XXVIII Wilfulnesse aggravateth sin Erring in heart is a kinde of wilfulnesse This is here set down as an aggravation See § 106 107. XXIX Gods works are his waies Therein he makes himself to be seen as it 〈◊〉 walking before us Therefore they are here called his waies See § 110. XXX Some ignorance aggravateth sin Their not knowing is here set down as 〈◊〉 aggravation See § 111. XXXI Gods patience may be turned into just vengeance This particle so sheweth that by abuse of patience God was brought to swear judgement 〈◊〉 § 113. XXXII God may be brought to swear vengeance This is here plainly expressed See § 114. XXXIII God may be incensed to wrath For here he saith of himself I sware 〈◊〉 wrath See § 114. XXXIV Men must be tender of imprecations The manner of Gods oâ—… whereby the imprecation is left to be understood intendeth as much See § 11â—… XXXV There is a rest prepared for Gods people This is implied under this 〈◊〉 Rest. See § 116. XXXVI The rest of Gods people is in speciall manner Gods rest For thus Gods 〈◊〉 leth it My rest See § 117. XXXVII Men may deprive themselves of the benefit of Gods promises God 〈◊〉 promised this rest to the children of Israel yet these Israelites deprived themselâ—… thereof See § 118. §. 121. Of this title Brethren used in Admonitions and Reprehensions c. Verse 12. Take heed Brethren lest there be in any of you an evil heart of unbelâ—… 〈◊〉 departing from the living God HEre the Apostle beginneth distinctly to lay down the use which we are to 〈◊〉 of Christs Propheticall Office The use in generall is that we cleave close to Christ and never start 〈◊〉 him In laying down this use the Apostle hath an eye to the forenamed Divine â—…mony as to the groundwork of this use Hereupon he maketh a fit applicâ—… thereof to those in particular to whom he wrote ver 12 13 14. and addeth 〈◊〉 unto a clear exposition of many passages in that testimony in the other verses oâ—… 〈◊〉 Chapter In his application he useth a pithy disswasion from backsliding v. 12. and 〈◊〉 a good direction to prevent the same v.
1. In that there might be many hypocrites among them For visible Churches are mixed Societies Matth. 22. 14. Hypocrites have evil hearts They have a heart and a heart Psal. 12 2 one is an outward seeming fair heart whereby they beguile men the other an inward evil heart after which they themselves do walk Ier. 7. 24. 11. 8. 2. In them that are effectually called there is a remainder of an evil heart For they are but in part regenerate while here they live Some evil doth still cleave to their heart â—…o as without taking good heed more evil will increase upon them It is said of some that they proceed from evil to evil Jer. 9. 3. and that they wax worse and worse 2 Tim. 3. 13. This may in part befall such as are regenerate if they be not watchfull over themselves True it is that there is in every one by nature an evil heart Yea every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. Every word in this description of a natural mans heart hath its Emphasis As 1. The heart which is a spring from whence all words and actions flow 2. The thoughts which are the innermost motions of the heart 3. The imagination that is the first rise or ground-work of those thoughts 4. Every imagination not only some few but all of them 5. Is evil It is not only somewhat tainted but plainly evil 6. Onely Evil not in part only as if there were some good mixed but wholly altogether evil 7. Continually evil not for a time or at fits as if sometimes it might be good but at all times without intermission evil This is the disposition of every natural mans heart There is further an acquired evil more evil added to that natural evil an increase of evil There may be aâ—… increase of evil in his heart who is regenerate In this respect it will be a part of prudence to avoid all occasions whereby 〈◊〉 may be brought to wax worse then they are Of avoiding occasions and observing other rules for preventing all backsliding See § 70. §. 128. Of unbelief the cause of an evil heart THe cause of the foresaid evil heart is here hinted to be unbelief Our 〈◊〉 doth fitly and fully answer the Greek which is a privative compound and directly contrary to belief or faith Unbelief and faith are set in opposition 〈◊〉 to the other as Rom. 4. 20. 11. 20. So the Adjective believing and unbelieving or not believing Ioh. 20. 27. And believers and unbelievers or such as believe not as 1 Cor. 14. 22. 2 Cor. 6. 15. So also the Verb to believe and not to believe Mark 16. 16. Act. 28. 24. Answerably these contraries have their contrary operations By faith the heart is purified Act. 15. 9. By unbelief the heart is made evil 〈◊〉 here and the minde and conscience is defiled Tit. 1. 15. Unbelief was the door by which sinne first entered into mans heart For wheâ—… the Devil had said contrary to Gods express word about eating of the tree 〈◊〉 knowledge Gen. 2. 17. Ye shall not surely die Gods word was not believed 〈◊〉 thereupon the first sin was committed Gen. 3. 4 5 6. Unbelief makes void all the means which God affordeth to keep evil out of the heart as are Directions Instructions Perswasions Distwasions Promises â—…nings Blessings Judgements None of these nor any other means like these will any whit at all prevail with an unbelieving heart The word preached did not 〈◊〉 sit them not being mixed with faith in them that heard it Heb. 4. 2. There is 〈◊〉 grace for which the Word doth not afford sufficient encouragement to labour 〈◊〉 it There is no sin against which the Word doth not afford sufficient ground to seesake it Yet neither the one nor the other are any whit at all available with an 〈◊〉 believer Of the hainousness of unbelief See The whole Armour of God Treat 2. Part 6. 〈◊〉 Eph. 6. 16. Of Faith ibid. § 133 134. We are advised to look diligently lest any root of bitternesse springing up 〈◊〉 Heb. 12. 15. Among other roots we are especially to take heed lest unbelief 〈◊〉 up This is a root of much bitterness Therefore carefully to be rooted out 〈◊〉 inward corruptions it is one of the greatest breeders Faith is the mother of all graces See The whole Armour of God Treat 2. Part 〈◊〉 Of Faith § 8. and unbelief is the mother of all vices The unbeliever regards neither promises nor threatnings nor any other part of Gods word so as the 〈◊〉 of God cannot possesse his heart and if no fear of God then no conscience 〈◊〉 any sinne Abraham said Because I thought surely the fear of God is 〈◊〉 in 〈◊〉 place they will slay me c. Gen. 20. 11. When the Apostle reckons up a 〈◊〉 of grosse sins he concludes all with this There is no fear of God before their 〈◊〉 Rom. 3. 18. Hereupon Christ having said That the Spirit will reprove or 〈◊〉 the world of sinne addeth because they believe not on me Joh. 16. 9. whereby 〈◊〉 giveth us to understand That unbelief is the cause of all sinne For the â—…liever hath no right to Christ and in him that is out of Christ nothing 〈◊〉 can be found Of the hainousnesse of unbelief See ver 18. § 171. §. 129. Of the damages of Unbelief IT is a dangerous thing not to believe men when they declare such truths as 〈◊〉 for our good Instance the case of Gedaliah wherein his incredulity cost 〈◊〉 his own life and the lives of all his friends with him Ier. 40. 14 16. 41. 2 3. 〈◊〉 more dangerous must it needs be not to believe God all whose words are 〈◊〉 and for our good if we rightly use them Many and great are the damages which in Scripture are set down to ensue 〈◊〉 unbelief Such as these 1. Unbelief hardens mens hearts against means afforded for their good 2 King 17. 14. Exod. 9. 19 21. 2. It keeps them from being established in the way of God Isa. 7. 9. 3. It makes them reject those whom God sends Ioh. 5. 38. Mat. 21. 32. 4. It takes away the profit of Gods word Heb. 4. 2. 5. It perverts the plainnest manner of teaching Ioh. 3. 12. 10. 25. 6. It makes miracles not to be regarded Iohn 12. 37. 7. It enrageth mens mindes against the truth Act. 17. 5. 8. It mov'd the Apostles to depart from people Act. 19. 9. 9. It makes men unfit to call on God Rom. 10. 4. 10. Unbelievers can in nothing please God Heb. 11. 6. 11. They are no sheep of Christ Ioh. 10. 26. 12. They are under Satans power 2 Cor. 4. 4. 13. To unbelievers nothing is pure Tit. 1. 15. 14. The gifts which Christ bestows upon them are fruitless and without power Mat. 17. 20. 15. Christs own power is stinted to them Mat. 13. 58. 16. Unbelief makes men do detestable acts
of another 1 Pet. 3. 8. To have peace one 〈◊〉 â—…ther Mar. 9. 50. By private mutuall exhortations and performing other like duties one to â—…ther private Christians come to be as Ministers of God yea as Gods one to â—…ther For God is good and doth good Psal. 119. 68. Thus shall Christians 〈◊〉 that goodnesse is in them by these fruits of goodnesse that proceed from them By mutuall exhortations and other like duties private Christians shall much 〈◊〉 on the publick Ministry of the word In that by this means Christians are 〈◊〉 fitted to profit by the publick Ministry This is the rather to be done by private Christians because they have 〈◊〉 opportunities of doing it §. 145. Of â—…difying others daily THe sore said duty of mutuall exhortation is to be performed daily or 〈◊〉 as the Greek phrase soundeth The very same words of that Greek 〈◊〉 are not elswhere in the New Testament used but like phrases as Act. 2. 46 â—… Luk. 11. 3. and some as emphaticall as the phrase in this verse namely 〈◊〉 5. 42. 17. 17. These are all translated daily which here implieth a 〈◊〉 performing of a duty that we think it not enough that we have sometimes 〈◊〉 formed it but we must still be doing it day after day We may not be 〈◊〉 well doing 2 Thess. 3. 13. But as we have any opportunity still be doing more 〈◊〉 more good in this kinde Gal. 6 9 10. Exhortations admonitions and other like means of edification are 〈◊〉 food whereby the soul is nourished unto spirituall and eternall life 〈◊〉 as bodily food is daily ministred in which respect it is called daily bread Luk 〈◊〉 so ought the spirituall food to be daily given thus more fruit and comfort may be thence expected Of continuall doing good See § 125. §. 146. Of taking the opportunity of edifying others THis phrase While it is called to day seems to imply a restraint For the Greek words translated while do signifie a limitation and are ordinarily translated till as Act. 7. 18. 1 Cor. 11. 2â—… 15. 25. Rev. 2. 25. or untill as Gal. 4. 19. but here it is such a restraint as intendeth a very large extent The day is properly that time wherein light appeareth Thus it is opposed to the night which is a time of darknesse See § 91. In the day time while it is light men uâ—…e to work and travell Psal. 104. 23. which they cannot so well do in the night Hereunto Christ alludes saying I must work while it is day the night cometh when no man can work Joh. 9. 4. To day is indefinitely put for the time wherein a thing may be done The Apostles meaning is that they should exhort one another while there is time and opportunity to do that duty Thus this phrase may be taken three waies 1. In reference to the means which God affordeth for working grace in men In this respect to day is put for that time which is called the day of salvation the accepted time 2 Cor. 6. 2. 2. In reference to particular mens lives and that 1. To the life of him that exhorteth in which sense an Apostle saith I think it meet as long as I am in this tabernacle to stir you up 2 Pet. 1. 13. 2. To the life of him to whom the exhortation is given For while a man lives there may be hope of doing him good in the judgement of charity 3. In reference to the Church which shall continue so long as this world lasteth Thus to day may extend to the end of the world For so long as there are professors of the faith on earth they ought to exhort one another An Apostle hath care of those that should survive after his decease 2 Pet. 1. 15. In the first reference which is to the means of grace this limitation while it is called to day is used as a motive to stirre them up to perform this duty of mutuall exhortation in that there is a speciall time called to day wherein we may do good thereby which time will not alwaies last for it hath a date and period Therefore he addeth this Verb called which implieth a manifestation of a thing as Luk. 1. 35. So as we ought to take that season which God is pleased to offer unto us of doing what good we can for the mutuall establishing of one another It was before shewed that opportunity must be taken for our own spirituall good § 76 Here the Apostle adviseth to take the season of doing good to others This phrase The fields are white already to harvest Joh. 4. 35. implieth a season and opportunity of reaping And it is used by Christ to shew the reason why he then would not suffer himself to be hindered from preaching the Gospel no not by taking his ordinary food He laieth a necessity upon taking the season of doing good I must work saith he while it is day Joh. 9. 4. A forcible reason hereof is rendred in these words The night cometh when no man can work When the season is gone all hope of doing good is taken away Christ hereupon wisheth that Ierusalem had in her day known the things which belonged to her peace but saith he unto her Now they are hid from thine eyes Luke 19. 42. Experience verifies that which the wiseman hath thus testified There is no work nor device nor knowledge nor wisdom in the grave Eccles 9. 10. So there may be while we live a time wherein no means will do any good namely when the Candlâ—…stick shall be removed out of his place Rev. 2. 5. and the Kingdom of God shall be taken away Matth. 21. 43. Then though men cry they shall not be heard Pro. 1. 28. This nearly concerns us for yet it may be said Behold now is the accepted time behold now is the day of salvation 2 Cor. 6. 2. Now therefore Ministers Magistrates Parents other Governours yea and private friends must be all carefull to put the Apostles advice in practice While it is called to day §. 147. Of the damage of neglecting means for softning the heart TO enforce the foresaid duty of mutual exhorting one another and that froâ—… time to time so long as the season continueth the Apostle declareth the 〈◊〉 ger of neglecting the same in these words Lest any of you be hardened He had before shewed vers 8. the great damage of hardness of heart he 〈◊〉 therefore here inculcate that damage to make them the more watchfull against it The manner of bringing in this damage is by way of Caution and prevention 〈◊〉 this particle lest In the Greek it is thus that not as if he had said that not aâ—… of you or that none of you be hardned Hereby it appeareth that where 〈◊〉 of softning are omitted or neglected the heart will be hardned As the heart 〈◊〉 man is of its own nature hard So after it is by publick
or private means 〈◊〉 if those means be not still used the heart will â—…all to its native hardness As 〈◊〉 and clay and other like things which are naturally hard will upon withholding means of softning after they have been once softened fall to their native 〈◊〉 So the heart of man Or as water though it be made scalding hot if fire be taâ—… from it will soon wax cold of it self and as all manner of heavy things being 〈◊〉 some means or other drawn upwards will of themselves fall down again if 〈◊〉 means be taken away So the heart There is a natural proneness and inclinatioâ—… it to hardness The indefinite expression Lâ—…st any of you implieth that all of all sorts even 〈◊〉 best were subject to this decay and to this hardning of their heart In this respâ—… they ought all of them to be carefull in practising the fore-mentioned duty mutuâ—… one to another among all sorts of them See v. 12. § 123. Of hardness of heart and of the great damage thereof See § 80 c. §. 148. Of the deceitfulness of sin THe Apostle doth further declare the ground of that proneness to wax hard 〈◊〉 this phrase through the deceitfulness or with the deceitfulnesse of sinnâ—… 〈◊〉 as it is by the manifold deceits of sinne that it prevails so much as it doth upon 〈◊〉 The particular deceits hereafter specified give evident proof hereunto By sinne is here in special meant the corruption of nature that corruption 〈◊〉 which all are conceived and born which they carry about them so long as 〈◊〉 retain their mortal body It is that which in Scripture is called the 〈◊〉 opposed 〈◊〉 the Spirit It continually lusts against the Spirit Gal. 5. 17. and is ever soliciâ—… man to evil and hindering him in every good thing that he enterprizeth 〈◊〉 18 c. It containeth in it all manner of evil lusts Ephes. 4. 22. which are 〈◊〉 lusts of deceitfulnesse or deceitfull lusts because a man is exceedingly 〈◊〉 therewith By reason hereof deceitfulnesse is attributed to riches Mat. 13. 22. 〈◊〉 this inbred corruption maketh men so to dote on riches as they prefer them beâ—… true godliness and heavenly happiness Though in some special respects the inward corruption may justly be stiled 〈◊〉 fâ—…ll yet is not this evil quality to be restrained only to it As 〈◊〉 damme or 〈◊〉 ther is so are her imps and brats Both innate corruption and also outward 〈◊〉 sprouting from thence are all deceitfull The Apostle attributeth this very 〈◊〉 theâ—…e 〈◊〉 to unrighteousnesse 2 Thess. 2. 10. He also cals 〈◊〉 that is mens conceâ—…ts grounded upon their own corrupt reason and sense 〈◊〉 deceit Colos. 2. 8. And another Apostle cals the lascivious practices and 〈◊〉 carriages of some formal Professors their own deceivings wherein they 〈◊〉 themselves 2 Pet. 2. 13. In all these places the word of the Text is used even six times whereof 〈◊〉 speak of our natural corruption others of the fruits thereof In this Text 〈◊〉 mâ—…y indefinitely be taken for any kinde of sin inward or outward for every 〈◊〉 deceitfull The Verb from whence the Greek Noun translated sinne is derived 〈◊〉 notation from an Hebrew root that signifieth to imbitter and provoke for 〈◊〉 sinne exasperates and provokes God See § 90 103. In that respect it hath many deceitfull devices All the devices of sinne are as fair baits whereby dangerous hooks are covered over to entice silly fish to snap at them so as they are taken and made a prey to the â—…isher There is a Greek word thrice used in the New Testament which is taken from that practice of a fisher Our English translate it excited Jam. 1. 14. beguiling allure 2 Pet. 2. 14 18. The Primitive root from whence the Greek word is derived signifieth deâ—…it Thence a Noun which signifieth meat or a bait whereby fish fowl or other living creatures are taken and the fore-said Verb which signifieth to lay a bait or to catch with a bait and metaphorically to entice allure and beguile This deceitfulnesse of sinne is a strong inducement to make us watchfull against it and that the rather because of our foolish disposition and pronenesse of nature to snap at every bait and to yeeld to every temptation Hereof see § 122. No man is willing to be beguiled Though most men love to be flattered and delight therein yet when they discern that their flattrries mock them they are offended That we may the better discern the mockings and cousenages of sin I will set some of them before you The deceits which sin useth are such as these 1. Sin presents it self in another dresse then its own 2 It pretends fair advantages 3. It insensibly soaketh into mens hearts 4. It so bewitcheth those that give entertainment to it as it cannot be cast off Of these four particulars See § 122. 5. It accommodates it self to particular mens humours as Zedekiah and the four hundred false prophets observing that Ahab was set to go against Ramoâ—…h-Gilead answerably ordered their Prophecies even so as best besitted his humour 1 Kin. 22. 6. Thus lust sets upon the plegmatick humour pride on the sanguine anger on the cholerick revenge on the melancholy passion of the female Sex lasciviousnesse on youth stoutness on the strong man covetousness on the old man so the like on others 6. When once it begins to tempt a man it will hardly cease till it hath prevailed against him Though the Spirit resist it yet will it continue to resist the Spirit Rom. 7. 21 23. When lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death Jam. 1. 15. 7. It works it self into a man by degrees At first it saith as Lot did of Zoar Gen. 19 20. Is it not a little one But that little one is like a little leaven which leaveneth the whole lump 1 Cor. 5. 6. At first it saith Taste a little upon that taste followeth a liking then a desire which moves him to commend it and to accustom himself thereunto Evil communications corrupt good manners 1 Cor. 15. 33. From words they proceed to deeds 8. It suggests good effects and events to follow upon yeelding to it abusing that general principle of the Apostle All things work together for good Rom. 8. 28. Though God thorow his unsearchable wisdome and Almighty power may bring good out of evil yet is not sinne the true and proper cause of good To like purpose doth it pervert this Apostolical cordial Where sin abounded grace did much more abound Rom. 5. 20. 9. It much presseth the common practice of most men charging such as yeeld not with singularity and thereby deceives many 10. It insisteth much upon moderation and alleadgeth That a man may be righteous overmuch and to cast himself into many unnecessary dangers Ecclis 7. 16. 11. It much inculcateth the power of
intendeth a 〈◊〉 See § 147. X. Danger must be prevented in all sorts This phrase Lest any of you is 〈◊〉 nite and coâ—…seth all of all sorts under it See § 147. XI Mans heart neglected will soon wax cold This is the danger intended 〈◊〉 this word lest and expressed in this word hardned See § 147. XII Sinne causeth hardnesse of heart Thus much is here expressed 〈◊〉 § 148. XIII Sinne is deceitfull This Epithete added to sinne shews it to be 〈◊〉 See § 148. XIV Sin prevails the more by the deceiveablenesse thereof This phrase 〈◊〉 the deceitfulnesse of sinne gives proof hereof See § 148. §. 151. Of being made partakers of Christ. Verse 14. For we are made partakers of Christ if we hold the beginning of our â—…dence stedfast unto the end THis verse hath reference to the two former verses and is added as a motiâ—… enforce both the disswasion from Apostasie v. 12. and also the direction 〈◊〉 preventing hardness of heart The first particle a FOR shews that it is infer'd as a reason The force of the motive lieth in that priviledge that belongeth to those 〈◊〉 imbrace the Gospel The priviledge is that they are made partakers 〈◊〉 Christ. The Argument may be thus framed They who are made partakers of Christ must not depart from God â—…fer themselves to be hardned But ye that profess the Gospel are made partakers of Christ Therefore ye must not depart c. Of this word partakers See v. 1. § 17. Of this title Christ See v. 6. § 54. To be made partakers of Christ intends two mysteries One is a spiritual union betwixt Christ and believers whereby they are made 〈◊〉 body 1 Cor. 12. 12. Christ the head Believers the members thereof The other is a right to that heavenly inheritance which properly belongeâ—… 〈◊〉 Christ as the only begotten Son of God and whereunto believers in Christ are â—…pted being made joynt-heirs with Christ Rom. 8. 17. In both these respects believers are made partakers of Christ. Both these 〈◊〉 stand together severed they cannot be for all that are united unto him as mâ—…bers to an head shall partake of his glory and none shall partake of his glory 〈◊〉 his members I take the former mystery to be most principally here intended For he saith 〈◊〉 takers of Christ not partakers together with Christ as the Gentiles are said to be â—…takers together with the Jews of Gods promise in Christ Eph. 3. 6. The other â—…ry followeth upon this This phrase are made partakers of Christ having reference to believers sheâ—… that the faithfull have a right to Christ he appertaineth to them he is theirs 〈◊〉 this respect he is said to be in them Col 1. 27. Joh. 17. 23. To live in them Gal 20. To dwell in their hearts Ephes. 3. 17. To be one with them Joh. 17. 21 22. 〈◊〉 mystical union the holy Ghost setteth out by many resemblances as head and â—…bers Ephes. 5. 30. husband and wife 2 Cor. 11. 1 2. vine and branches Iâ—…h 15. â—… foundation and edifice Ephes. 2. 20 21. House and inhabitants v. 6. yea we are 〈◊〉 to put on Christ as a garment Rom. 13. 14. Of this mystical union the priviledges comforts and duties thence arising 〈◊〉 Domest Dut. on Eph. 5. 30. Treat 1. § 70 71 c. The word translated made implieth that there was a time when they were 〈◊〉 partakers of Christ. They were not so born It was a priviledge conferred 〈◊〉 them John 1. 12. Thus it is said They were made partakers of the holy Ghost 〈◊〉 6. 4. This priviledge To be partakers of Christ is one of those gifts which came 〈◊〉 from the Father of lights James 1. 17. It is supernatural For all men by nature are without Christ Ephes. 2. 12. This much amplifieth the priviledge and enforceth the duties inferred thereupon §. 152. Of the meaning of the Greek word translated Confidence THese words If we hold the beginning c. are an evidence of our being partakers of Christ. That evidence is perseverance in the faith of Christ. To hold the beginning of our confidence is to persevere in that faith wherein we have been formerly instructed and whereof we have made profession The word here translated Confidence is not the same which was so translated v. 6. § 61. The one and the other Greek word may intend one and the same grace but in different respects That sets our Confidence as it makes one freely and boldly profess the true saith This as it supporteth ones spirit For the Greek word here used according to the notation and proper use of it signifieth Substance so it is translated Heb. 11. 1. or Subsistence Thus it is applied to the second Person in sacred Trinity and translated Person Heb. 1. v. 3. § 21. There see the notation and derivation of the Greek word used in this text It here signifieth some special grace that gives a subsistence or being to one or which sustaineth or supporteth him Our former English Translators following Beza thus expound the word by a Periphrasis Wherewith we are upholden In the same sense do most Interpreters here explain it If due consideration be had about the grace which doth thus uphold us it will be found to be Faith For thereby we lay hold on Christ and are upheld by him Our last English Translators turn it Confidence which is an high degree of faith and implieth a setled assurance In this sense is this very word used and so translated 2 Cor. 11. 17. Confidence of boasting And to like purpose is the same phrase used though a little otherwise translated 2 Cor. 9. 4. Whether we take Faith or Confidence for the grace here meant the difference is not great for both intend a resting on Christ onely this later namely Confidence implieth some greater assurance Where the like matter is set out the Apostle expresly mentioneth faith thus If you continue in the faith grounded and setled c. Col. 1. 23. Many both ancient and modern Expositors take faith to be the grace here meant Two reasons may be given why the Apostle setteth out faith under that Greek word which signifieth substance or subsistence One is to shew that faith giveth a kinde of substance or being to things to come which actually are not For faith is the substance of things hoped for Heb. 11. 1. But things hoped for are not actually while they are hoped for but only expected to be No man hopes for that which he actually enjoyeth Hope that is seen â—…s no hope Rom. 8. 24. But faith gives a kinde of present being to that which is hoped for Thus Abraham saw Christs day Ioh. 8. 56. Hereof see more on Heb. 11. 1. The other reason is to declare that it is faith which upholds us in all difficulties and in our greatest weaknesses By faith out of weaknesse believers were made strong Heb. 11. 34. Hereupon it is said
down as an evidence of our union with Christ it follows that by faith that union is wrought See § 153. VI. Faith begun must be nourished The prefixing of this word beginning before confidence or faith clears this Doctrine See § 154. VII They who are in Christ must look to their standing This conditional particle IF hints so much See § 154. VIII Perseverance in faith gives evidence of our true right to Christ. The inference of the condition of perseverance upon the priviledge of being partakers of Christ proves this doctrine See § 154. IX Perseverance must be without intermission This epithete stedfast demonstrates as much See v. 6. § 68. X. True perseverance holds out till death For this is that end which is compriseâ—… under this phrase Unto the end See v. 6. § 68. §. 157. Of this phrase While it is said To day Verse 15. Whiles it is said To day if ye will hear his voice harden not your hearts 〈◊〉 in the provocation THe Apostle doth here begin to expound some passages of the foresaid testimony taken out of Psal. 95. 7 c. The first point expounded is the time intended by the Psalmist in this word To day The Apostle by this phrase Whiles it is said To day sheweth that a continued time is meant The Greek phrase may word for word be thus translated In this to be said 〈◊〉 day This is an apparent Hebraism For the Hebrews do comprize the Gerâ—… under the Infinitive mood and by prefixing a Preposition set out the time of doing a thing This phrase in saying is thus translated Psal. 42. 3. While 〈◊〉 say The Greek Septuagint do translate it in the very same words that are used 〈◊〉 the Apostle in this Text. The phrase therefore is fitly translated by our English and it doth well exprâ—… the emphasis of the Hebraism and the meaning of the Apostle which is to demonstrate that so long as the opportunity of hearkning to the voice of Christ â—…tinueth Christians must take that opportunity and by no means harden their heaâ—… against it Hereof see more § 146. Thus this verse fitly dependeth on the later part of the former as a further â—…son to stirre us up to hold the beginning of our confidence or faith The reason is â—…ken from Gods continuing to call upon us to hearken unto his voice and not 〈◊〉 harden our hearts The Argument may be thus framed While it is said To day if ye will hear his voice harden not your hearts 〈◊〉 we ought to hold fast the beginning c. But still it is said To day if ye will hear c. Therefore still we ought to hold the beginning c. §. 158. Of extending Scripture instructions to future ages THe Apostle here repeateth the very words of the Psalmist and applieth 〈◊〉 to Christians The point it self of taking the opportunity of hearkning Christs voice is a very remarkable point and of great concernment So as reâ—…tions of matters of moment are lawfull and usefull and that whether they 〈◊〉 â—…peated in the same words and same sense or in the same sense and diffeâ—… words See more hereof in The Saints Sacrifice on Psal. 116. 16. § 98 〈◊〉 108 109. There is the more weight in repeating this point because it is repeated in â—…ry terms of sacred Scripture Hereof see before § 74. Of this expression of the time To day See § 76. Of hearing Christs voice See § 77 78. Of the heart and hardning it See § 79 80 c. Of this note of resemblance AS See § 89. Of this title Provocation See § 90. Of the severall Observations gathered out of the severall words of this 〈◊〉 〈◊〉 â—… 8. § 120. By repeating the very words of the Pfalmist and applying them to Christians the Apostle giveth us to understand that Scripture instructions are of perpetuall use As they were of use in the Prophets times so also in the Apostles so still in ours so will they be in future ages till the worlds end They are as the Lamps which continually gave light in the Tabernacle and were never put out so long as it stood Exod. 27. 20. So long as the Church remaineth these Lamps ought to shine yea they will shine in it The Prophet is commanded to write his Prophesie before the people in a table and to note it in a book that it might be for the time to come for ever and ever Isa. 30. 8. An Apostle saith that the Prophets did minister unto us the things are now reported 1 Pet. 1. 12. Gods truth is an everlasting truth It endureth to all generations Psal. 100. 5. even for ever Psal. 117. 2. Gods truth is as himself and his Will as his Nature He changeth not Mal. 3. 6. This justifieth such collections inferences and applications which Preachers use to make of Scriptures to their auditors as where they finde any generall duty commanded there to presse it upon their people as a duty whereunto their people are bound We have the warrant of Christ and his Apostles for this When Christ was tempted to presumption Matth. 4. 6. he knew that this precept of Moses Ye shall not tempt the Lord Deut. 6. 16 belonged to him So when he was tempted to fall down to the devil and worship him he pressed this injunction long before delivered by Moses Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4. 9 10. In this respect he reproved the Jews of his time for transgressing the Commandments of God given in their fathers time Matth. 15. 6. See more hereof v. 8. § 89 90. Chap. 13. v. 5. § 68. §. 159. Of the Resolution and Observations of Heb. 3. v. 15. 15. Whiles it is said To day if ye will hear his voice harden not your hearts as in the provocation THe summe of this verse is A Direction for holding fast to Christ. Two speciall points are observable herein 1. The time when the duty is to be performed 2. The means how it may be performed About the time we may observe 1. The fitnesse of it To day 2. The continuance thereof Whiles it is said In setting down the means there is noted 1. The manner of propounding the same in this conditionall particle IF 2. The matter whereof it consisteth which is set down both affirmatively and also regatively In the affirmative there is expressed 1. An act Hear 2. An object His voice The negative is Propounded and Aggravated In the Proposition there is set down 1. An act forbidden Harden not 2. The object whereupon that act useth to be exercised Your hearts The Aggravation is manifested by a resemblance to a former time In this Aggravation is set down 1. The note of resemblance AS 2. A description of the time and place intended In the provocation Doctrines I. The opportunity of grace is to be taken This word To day signifieth a season or opportunity See § 76. II. Improvement
is to be made of the season so long as it lasteth This phrase Whiles it is said implies a continuance See § 146 147. III. Gods Word is mans rule This is His voice which we must hear See § 78. IV. Gods Word is the most principall object of hearing It is here set down to 〈◊〉 See § 77. V. Hearing the Gospel is a Soveraign antidote against the poison of an hard 〈◊〉 This conditionall clause If ye will hear presupposeth thus much See § 77. VI. A mans heart may be hardened This is here taken for grant See § 80. VII A man may harden his own heart He speaks to men themselves not to do 〈◊〉 See § 85. VIII Hardness of heart is an hinderance to profitable hearing Therefore we 〈◊〉 warned not to harden if we would hear See § 77. IX Sins of former ages are to be observed This is the end of this title Provocaâ—… See § 90. X. Sins of former ages are to be avoided This note of resemblance AS hath â—…ference to a former time See § 89. XI The same points may be repeated For here the Apostle repeateth what before he had delivered in the same words See § 158. §. 160. Of blaming some and not all where some only are guilty Verse 16. For some when they had heard did provoke howbeit not all that came 〈◊〉 Egypt by Moses HEre the Apostle begins to shew what kinde of persons sinned and were punâ—…ed These are indefinitely hinted in this verse and more clearly exemplifâ—… in the verses following He maketh mention of the persons to give a more full evidence of the neceâ—… of Christian watchfulness against hardness of heart even because they whose 〈◊〉 were hardned provoked God to their own ruine This causall particle FOR demonstrateth so much For it imports a 〈◊〉 of that which goeth before as if he had more plainly said Do not ye who 〈◊〉 hear Christs word harden your hearts because they who of old were hardâ—… provoked God This Pronoun some is a word of limitation For it exempteth some 〈◊〉 such as were not guilty Therefore the Apostle by way of explanation to make 〈◊〉 â—…inde the more clear addeth this phrase Howbeit not all The Apostle would not lay the blame on all where he knew that not all but â—…ly some were guilty This is in this exemplification the more observable because almost all at 〈◊〉 time or other provoked God For of all the six hundred thousand men that came 〈◊〉 of Egypt Exod. 12. 37. there were but two that provoked not God to cut 〈◊〉 off in the wildernesse Num. 14. 29 30. Indeed besides those two men Ioshua and Caleb many that were under 〈◊〉 year old when they came out of Egypt were not destroyed in the wildernesse 〈◊〉 a great Army went out of the wildernesse into Canaan Therefore the Apoâ—… might well say Some not all So as none are to be blamed but those that are 〈◊〉 All are not to be involved in the blame that lieth upon some Such a limitaâ—… doth the Apostle use where he reckoneth up particular crimes of the Israelitâ—… the wilderness thus Some of them were Idolaters some of them committed 〈◊〉 〈◊〉 some of them tempted Christ some of them murmured 1 Cor. 10. 7 8 9 10. To condemn all where some only are guilty is to condemn the just which is 〈◊〉 much before God as to justifie the wicked Prov. 17. 15. This is too common a fault among many who use to condemn all professoâ—… 〈◊〉 hypocrisie because some are hypocrites and all Ministers of pride and all â—…gistrates of injâ—…stice and all Lawyers of unconscionableness in maintaining 〈◊〉 â—…ts and all Physitians of unmercifulnesse and all Citizens of covetousness 〈◊〉 all tradesmen of deceitfulness and all women of lightness and all servants of 〈◊〉 faithfulness See more hereof in the Saints Sacrifice on Psa. 116. v. 11. § 74. Generall censures are for the most part unjust censures yet too too commoâ—… This moderation of the Apostle in charging some only affords a good lessâ—… to Ministers Magistrates Parents Masters and others not to censure or condeâ—… all of the same place state calling office condition degree country sex or other community for the fault of some §. 161. Of Gods putting difference betwixt different persons THis negative clause not all being inferred upon the affirmative with this conjunction of opposition BUT further shews that God in mixed multitudes can put difference betwixt persons that differ Though the persons comprised under the restrictive particle some before mentioned were a very great multitude and these comprised under this negative not all were very few in comparison yet God who took notice of that multitude did also take speciall notice of these few In such a case as this it is said that they that feared the Lord spake often one to another and the Lord harkned and heard it and a book of remembrance was written before him for them that feared the Lord and thought upon his name and they shall be mine saith the Lord in the day that I make up my jewels Mal. 3. 16 17. When the Lord sent a destroyer through the midst of Ierusalem he commanded to set a mark upon the foreheads of the men that sighed c. Ezek. 9. 4. An Apostle giveth three instances hereof which are as famous as ever the world afforded One is of the difference that God put betwixt the Angels that stood and them that fell The other is of the difference he put betwixt Noahs family and the old world The third is of a like difference betwixt Lot and the people of Sodom and Gomorrah Hereupon this conclusion is inferred The Lord knoweth how to deliver the godly out of Temptations and to reserve the unjust unto the day of judgement to be punished 2 Pet. 2. 4 c. The eyes of the Lord are in every place beholding the evil and the good Pro. 15. 3. As he hath an all-seeing eye so also he hath a perfect discerning Spirit whose fan is in his hand and he will throughly purge his floor c. Matth. 3. 12. This is a great comfort and incouragement to such as are forced to complain as David did Psal. 120. 5. Wo is me that I sojourn in Mesech that I dwell in the tents of Kedar And as another Prophet Wo is me for I dwell in the midst of a people of unclean lips Isa. 6. 5. Though we live among such God will not wrap us in the number of such especially if we remain upright as Noah did Gen. 6. 9. And righteous as Lot did 2 Pet. 2. 8. Such are as precious stones though they be in a heap of rubbish God can and will finde them out God will not cast away the precious with the vile God sees those whom man cannot see When Elijah thought there had been none left but himself the Lord discerned that there were seven thousand in Israel which had not bowed their knee to Baal
are two 1. A description of the vengeance 2. A declaration of the certainty thereof The vengeance is described 1. By the cause thereof unbelief 2. By the effect following thereupon They could not enter in The certainty is set out by an experimental proof So we see Doctrines I. Unbelief is the cause of divine vengeance It is here clearly expressed so to be See § 171. II. Promises are made void by unbelief So was the promise of entring into Canaan See v. 11. § 118. III. Experience gives proof of the execution of Gods threatning This phrase So we see intends as much See § 174. CHAP. IV. §. 1. Of the Analysis of Heb. 4. IT was shewed in the first § of the third Chapter that the Apâ—… having declared Christ to be a faithfull Prophet advised those whom he wrote to take heed of hardning their heart against 〈◊〉 voice The more throughly to enforce his advice he setteth 〈◊〉 the very words of David which for the better application the of to Christians he expoundeth Two points he expounded in the former Chapter namely the time which 〈◊〉 intended under this word To day and the persons that hardned their heart 〈◊〉 were punished The third point which in that testimony he expoundeth is the Rest thâ—…â—…vid meant This he insisteth upon from the beginning of this Chapter to 〈◊〉 And in the three last verses of this Chapter he entreth upon the Priest 〈◊〉 Christ. Thus there are two parts of this Chapter One concerneth the Propheticall Office of Christ. The other his Priestly Function That which the Apostle presseth in this Chapter is the use to be made of 〈◊〉 Propheticall Office which is participation of the Rest that Christ by the Gospel 〈◊〉 made known For this end he giveth 1. An admonition to take heed of missing that Rest v. 1 c. 2. An exhortation to do our best for enjoying it v. 11 c. In the admonition 1. The generall is laid down v. 1. 2. The particular Rest here intended is demonstrated The generall is further amplified 1. By the cause of missing the Rest which is unbelief v. 2. 2. By the event which is twofold One event is of those that beleeved 〈◊〉 They entered not into the Rest v. 2. The other of those that beleeved They entred into it v. 3. In demonstrating the Rest here intended 1. He removes two kindes of Rest that cannot be intended 2. He inferres that there remains another Rest. The first Rest removed is Gods Rest after he had finished the creation â—… â—… argument is that David speaks of a Rest long after that and different from 〈◊〉 v. 5. Therefore that Rest of God cannot be meant by David The other Rest removed is Israels setling in Canaan He proves that this cannot be meant by two Arguments The first is taken from the event which was that they to whom the promise 〈◊〉 made entred not but some must enter v. 6. Upon removing those two Rests he inferreth this Conclusion Therefore there is another rest remaining v. 9. The second is taken from the time That Rest of Israel in Canaan was give Ioshua But the Psalmist speaketh of a Rest in his own time and in succâ—… ages v. 7 8. The Exhortation to press us on to do our best for attaining to this Rest is laid down v. 11. and enforced by two motives The first motive is taken from the danger of not observing the exhortation ver 11. The other is taken from the efficacy of the word This is 1. Propounded v. 12. 2. Confirmed by the piercing sight of God whose Word it is v. 13. Hitherto of Christs Propheticall Office His Priestly Function followeth In the three last verses of this Chapter there is a perfect transition betwixt those two Functions of Christ So as it hath a double reference 1. To that which goeth before so it is a ground of encouragement to observe the foresaid exhortation to enter into the Rest because we have an High-priest entred before us and for us v. 14. 2. To that which followeth in the fifth and other Chapters which treat of Christs Priesthood So it layeth down two points 1. The summe and substance of that which is after more distinctly and fully declared of Christs Priesthood v. 15. 2. The speciall use we are to make thereof v. 16. §. 2. Of godly Iealousie over Professors Verse 1. Let us therefore fear lest a promise left us of entring into his rest any of you should seem to come short of it THis particle of inference Therefore leadeth us to a consideration of what went before In the last verse of the former Chapter the Apostle laid down a conclusion concerning the judgement that befell those that believed not Thence he here inferreth an admonition to take heed of incurring the same danger and depriving our selves of the Rest that is prepared for us He gave a like admonition before Chap. 3. v. 12. and he doth afterwards oft inculcate the like as Chap. 6. v. 4. 11. Chap. 10. v. 23 c. Chap. 12. v. 15 25 28. Hereby it appears that he was jealous over them with godly jealousie as 2 Cor. 11. 2. Certainly some had revolted so much is implied Heb. 10. 25. He was therefore the more jealous over the rest Herein he shewed himself like the good and chief shepherd who when many of his Disciples went back and walked no more with him said unto the twelve Will ye also go away Joh. 6. 66 67. A worthy pattern this is for all Ministers who are set as shepherds over the Lords flock 1 Pet. 5. 2. This inference Therefore c. upon the sinne and judgement mentioned immediatly before Chap. 3. v. 19 sheweth that judgements on sinners before us must make us the more fearfull of such sinnes See more hereof Chap. 3. v. 8. § 89 §. 3. Of Preachers preaching to themselves THe Apostle to mollifie his jealousie so sets it down as he includes himself in the number of those over whom he was so jealous For he useth a Verb of the plurall number which compriseth all to whom he intended this Epistle and the first person US whereby he includes himself also So as in admonishing others he admonisheth himself and what he saw meet to be done for his own establishment he did for the establishment of others Of joyning our selves with others and others with our selves in means of edification See Chap. 2. v. § 4. Chap. 3. v. 13. § 144. He that thus joyns himself with others in the same admonition Let us fear being an Apostle giveth evidence that the best of Professors yea and Ministers have need of means of establishment as well as others Christ prayed for Peter that his faith might not fail Luke 22. 32. This Apostle saith of himself I keep under my body and bring it into subjection c. 1 Cor. 9. 27. Take heed unto your selves c. saith the Apostle to the Elders of Ephesus Act. 20.
great aggravation of unbelief See Chap. 3. v. 12. § 128 129. Of the notation of the Greek word here translated unbelief See c. 3. v. 18. § 171. §. 41. Of the priviledge of having the Gospel before others and abuse thereof IT is not without cause that the Apostle addes this circumstance of time first oâ—… before It was a kinde of preferment to have the Gospel before others but that preferment was not regarded by them to whom it was afforded They believed not which was the greatest dishonour that could be done to the Gospel In all ages many whom God in sundry priviledges hath preferred before others have slighted Gods favour God made Saul the first King of Israel but he did not walk worthy of that priviledge 1 Sam. 15. 17. Hezekiah was the first and onely man that was expresly certified how long he should live but he rendered all again according to the benefit done unto him 2 Chron. 32. 25. The Jews in the primitive time of the Church had the Gospel first preached to them but they put it far from them Act. 13. 46. This ariseth partly from the blindenesse of their mindes which maketh them uncapable of discerning favours She did not know saith the Lord to the Church of the Jews Hos. 2. 8. that I gave her corn wine and oyl c. Herein the Prophet makes her more brutish then the most brutish creatures the Ox and the Asse Isa. 1. 3. Partly from an evil disposition an ungracious and ungratefull minde They know not neither will they understand Psal. 82. 5. This made the servant of the Lord thus to upbraid the people of God Do you thus requite the Lord O foolish people and unwise c. Deut. 32. 6. We of this Nation have cause to take notice of the circumstance of time and to lay it to heart For by the Divine Providence the Gospel was first preached to this Kingdom Some free States in Germany Geneva and other like places had the Gospel in this later spring thereof before us But no Kingdom universally prosessed 〈◊〉 before England If we look so far backward as to Iohn Wicklifs time we may conclude that the 〈◊〉 caused the light of the Gospel to pierce thorow the thick cloud of Popery here â—… England before any other Nation They who have had this honour to be made partakers of the Gospel before â—…ers must consider what is here said of these Jews to whom this priviledge was â—…hsafed They entered not in So as men may make void their priviledges So 〈◊〉 is threatned to Israel in these words Thou shalt be the tail Deut. 28. 44. And in these I will take away the hedge thereof and it shall be eaten up Isa. 5. 5. and in 〈◊〉 Ye are not my people and I will not be your God Hos. 1. 9. and in these The kingdom of God shall be taken from you Mat. 21. 43. I will remove thy candlestick out of 〈◊〉 Rev. 2. 5. So much also hath been actually accomplished on the Iews who had the Gospel preached to them before the Gentiles and on those Churches of the Gentiles who 〈◊〉 the Gospel first preached to them by the Apostles For where is Corinth â—…ere Galatia where Philippi where Colosse where Thessalonica where Eâ—… and the other golden Candlesticks to which Christ himself directed several â—…les Revel 2. 3. Is not the Candlestick removed from all and every of 〈◊〉 Yea where is Rome Is it not the very seat of Antichrist O let us who iâ—… these Western parts have had the Gospel preached to us before many 〈◊〉 take â—…eed lest in us be accomplished that which Christ thus threatned The first shall be last Matth. 20. 16. §. 42. Of the Resolution and Observations out of Heb. 4. 6. Verse 6. Seeing therefore it remaineth that some must enter therein and they to whom it was first preached entered not in because of unbelief THe Somme of this verse A difference between believers and unbelievers Hereabouts are two points 1. An inference in two relative conjunctions Seeing Therefore 2. The substance Hereof are two parts 1. The priviledge of Believers 2. The damage of Unbelievers 1. In the former is noted 1. An indefinite expression of the persons Some 2. A declaration of their priviledge which is to enter into Res. 2. In the later is noted 1. The Persons 2. Their Damage 3. The Cause thereof 1. The Persons are described by the favour vouchsafed unto them To them it was preached and amplified by the time first 2. Their Damage was that they entered not into the rest 3. The Cause thereof is thus depressed Because of unbelief Doctrines I. There is a rest to be â—…ntred into These two relatives Seeing Therefore together with this concluding Verb it remaineth intend thus much See § 36. II. Some may obtain what others misse This is expressed under this indefinite particle Some See § 37. III. What God hath promised shall be effected God promised rest and the Apostle 〈◊〉 saith Some shall enter into it See § 37. IV. The Israelites under the Law had the Gospel preached This is implied under the Greek word thus translated They to whom it was preached See § 38. V. It is a priviledge to have the Gospel before others This is here set down as a priviledge under this word first See § 38 41. VI. Believers escape the damage of unbelievers Believers enter into that rest which unbelievers do not enter into See § 39. VII Unbelievers partake not of the priviledge of believers For unbelievers do not enter into the rest which believers do See § 39. VIII Unbelief makes void Gods promises Namely to themselves in that they believe them not §. 42. Of the meaning of these words Again he limiteth a certain day Heb. 4. 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if you will hear his voice harden 〈◊〉 your hearts THe Apostle doth by this Adverb Again adde another Argument to prove that there is another Rest then the Land of Canaan to be sought after Of adding proof to proof for confirmation of the same point See Chap. 1. v. 6. § 77. The Argument which here the Apostle useth is taken from the time which waâ—… pressed for seeking after the intended rest It is thus expressed He limiteth a certain day The relative HE necessarily understood though not distinctly expressed 〈◊〉 the Greek hath reference to the holy Ghost expresly mentioned Chap. 3. 7. Where this testimony is first set down Thus the ground of the Apostles Argument appears to be of Divine Authority The word translated limiteth signifieth to bound or to set limits to a thing The Noun whence it is derived signifieth a limit or bound beyond which that which is limited or bounded doth not reach The like word in the Plurall number is translated Coasts Matth. 2. 16. and borders Matth. 4. 13.
Object 4. The ninetieth Psalm carrieth this Title A Prayer of Moses the man of God Answ. It is said to be the Prayer of Moses in regard of the substance and generall matter of it but as a Psalm it was penned by David He brought it into that form David as a Prophet knew that Moses had uttered such a prayer in the substance of it Therefore he prefixeth that Title before it Object 5. The 137th Psalm doth set down the disposition and carriage of the Israelites in the Babylonish Captivity which was six hundred fourty years after Davids time and the 126. Psalm sets out their return from that Captivity Answ. To grant these to be so yet might David pen those Psalms For by a Propheticall spirit he might foresee what would fall out and answerably pen Psalmes fit thereunto Moses did the like Deut. 29. 22 c. and 31 21. 22 c. A man of God expresly set down distinct acts of Iosiah three hundred and thirty years before they fell out 1 Kings 13. 2. Isaiah did the like of Cyrus Isa. 44. 28. 45. 1. which was about two hundred years before hand §. 45. Of seeking while the time of finding remaineth THat which the Apostle would have especially to be observed in the testimony of David is this word To day It is here indefinitety taken for a continued present time as was shewed Chap. 3. v. 7. § 76. v. 13. § 146. For on that word resteth the force of his Argument whereby he proveth that Canaan cannot be the Rest which David inciteth them to seek after To make his meaning the more clear he addeth this clause After so long a time This hath reference to that time wherein the unbelieving Israelites perished in the wildernesse and entred not into Canaan but their children entred Nâ—… 14 30 31. Betwixt that and Davids time there passed more then four hundred and fifty years Acts 13. 20. Well therefore might the Apostle use this indefinite phrase After so long a time The Apostles Argument may thus be framed That Rest whereinto men are invited to enter four hundred and fifty years after a Rest possessed is another Rest then that which is possessed But the Rest intended by David is a Rest whereinto he inviteth men to enter four hundred and fifty years after Canaan was possessed Therefore Canaan is not that Rest whereinto David inviteth men to enter This continuance of To day after so long a time and stirring up people to make the right use thereof sheweth that so long as the date of a promise lasteth the fruit of that promise may be expected Where the Psalmist layeth down the ground of his hope in God and of his seeking of mercy he thus expresseth that ground Is his mercy clean gone for ever doth his promise fail for evermore Psalm 77. 8. These interrogatives are strong negatives as if he had said I am sure that 〈◊〉 mercy is not clean gone and that his promise doth not fail therefore I hope 〈◊〉 mercy therefore I depend upon his promise On this ground it is that the Prophet exhorteth to seek the Lord while he may be found Isa. 55. 6. And that 〈◊〉 Apostle exhorteth to seek grace in the accepted time and day of salvation 1 Cor. 6. 1 2. While the date of Gods promise lasteth Gods truth stands engaged for the perâ—…ance of his word So as we may well expect the fruit of it if we seek it â—…ght Yet is the time for us to apply this point to our selves To day is yet conâ—…ed among us As God in David so still in his Ministers he limiteth a certain day bying To day Though it hath long continued yet is not the date hereof clean past Many in 〈◊〉 times have made the right use of To day and are entred into rest Others have 〈◊〉 〈◊〉 slip and deprived themselves of rest For us who yet live who yet live under the Gospel it remaineth either to make sure that rest to our souls or to make irrecoverable forfeiture thereof Be not therefore so foolish as to continue to provoke Gods paâ—… and long sufferance till the date of it be past Despisest thou the richâ—… of Gods goodnesse and forbearance and long-suffering not knowing that the â—…usse of God leadeth thee to repentance But after thy hardnesse and impeâ—… heart treasurest up unto thy self wrath against the day of wrath Rom. 2. 4 5. §. 46. Of Scripture-proofs inculcated BEcause this is a matter of great concernment to seek grace in the day of grace the Apostle further proves it by the expresse word of Scripture first generally implied in this phrase As it is said Then particularly expressed in these words To day if you will hear c. That general As it is said sheweth that Scripture-proof is a sound proof well â—…y we rest on this As it is said if that which is said be said in sacred Scripture is 〈◊〉 it is Of Scripture-proofs See Chap. 1. v. 5. § 65. The particular exemplification by the very words of Scripture further sheweth that Scriptures are to be alledged in their own words See Chap. 3. v. 7. § 74. This is the fourth time that the point here set down in these words To day if 〈◊〉 will hear his voice harden not your hearts hath been inculcated namely Chap. 3. v. 7 13 15. and here For it is a matter of moment and matters of moment may be inculcated again and again Of repeating the same point See Chap. 3. v. 15. § 158. Of the meaning of these words To day if ye will hear c. See Ch. 3. v. 7. § 76 c. § 47. Of Jesus or Joshua who setled Israel in Canaan Verse 8. For if Iesus had given them rest then would he not afterward have spoken of another day THis verse depends on the former as a Confirmation of the Argument there pressed This causal Conjunction FOR implieth as much The confirmation consisteth in removing an Objection which is this Though some of the Israelites which were in the wildernes entred not into Canaan yet others did For Ioshua setled their children who were a great multitude in Canaan so as they entred into rest To take away this the Apostle proveth that there is another rest besides that He doth not simply deny Canaan to be a rest but he denies it to be the only rest the rest so to be rested in as no other to be sought after By Iesus here mentioned is meant Ioshua for so doth his name sound in Hebrew Of the notation of this Greek name Iesus and of the Hebrew name Ioshua See ch 2. â—… 9 § 73. This Ioshua was the first that was chosen General to sight against Israels enemies anon after they came out of Egypt Ex. 17. 9. He being an especial Minister of Moses was in the Mount with him when the people committed their great idolatry about the golden Calf Exod. 24. 13. 32. 17. He
that were comprised under their exâ—… and legall Rites By this means may we in many respects come to discern sundry particular benefits arising out of those truths which it may be we should not so readily discern in a single simple consideration of the truths themselves For finding out the truth of types observe these rules 1. Be well acquainted with the Prophets who were expounders of the Law A Prophet will tell you that circumcision intended the taking away of the foreskin of the heart Jer. 4. 4. Another will tell you that sacrifices set out the offering of Christ Psal 40. 6. 2. Observe what applications in the New Testament are made of the legall Rites unto their severall truths For the Penmen of the New Testament were guided by the same Spirit that Moses was and knew what was the intendment of his Rites Thereby we may know that the Rite of not breaking a bone of the Paschal Lamb Exod. 12. 46. did prefigure the kind of Christs death and the not breaking of his bones Ioh. 19. 36. Other types applied to their truths in the New Testament are set down before in this § 3. By just consequence may sundry truths be found out For example from this ground that the Highpriest prefigured Christ we may by consequence inferre that the Highpriest appearing before God for the people and bearing their names in his Breast-plate did prefigure Christs appearing before God for us and presenting us by name unto God Exod. 28. 29. Thus may the Highpriests Robes and Ornaments be applied to Christ. 4. A perpetuall equity will leade us to finde out the truth of a type as the equity of thâ—…s that prayer shall ever be made unto God in the Name of Christ shews that the daily offering up of incense did typifie as much Mal. 1 11. 5. A fit analogy and resemblance of a type with the truth as Israels bondage 〈◊〉 Pharach with our spirituall bondage under sinne Their deliverance by the red sea with our Redemption by the blood of Christ. The clouds sheltring them from the parching heat of the sun with Christs preserving us from the wrath of God So in other things §. 51. Of the Resolution of Heb. 4. v. 7 8. 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his voice harden not your hearts 8. For if Iesus had given them rest then would he not afterwards have spoken of â—…ther day THe summe of these two verses is this Canaan is not the rest to be rested in This is 1. Proved v. 7. 2. Confirmed v. 8. In the proof is set down 1. An inference on that which went before in this Adverb Again 2. The substance of the proof which is 1. Propounded 2. Exemplified In the Proposition there is 1. An intimation of Gods prerogative 2. A manifestation thereof Gods Prerogative is set out 1. By his act He limiteth 2. By the object thereof A certain day The manifestation of Gods Prerogative is by a Divine Testimony In setting down the testimony is noted 1. The Penman of it or the place of Scripture Saying in David 2. The mater of it That is 1. Simply considered in this word To day 2. Relatively extended in this phrase After so long a time The exemplification of the point is 1. Generally implyed in this phrase As it is said 2. Particularly expressed in these words of Scripture To day if ye will hear 〈◊〉 voice harden not your hearts Of the particular branches of this Scripture See Chap. 3. v. 7. § 76 c. The confirmation of the former proof is in the eight verse In it one thing is granted Another is inferred The thing granted is that Ioshua gave Israel a Rest. The point inferred is that that rest was not a rest to be rested in In the thing granted we may distinguish the persons and the point The persons are 1. The Doner Ioshua and the Donees in this relative Them under whom are comprised the then living Israelites 2. The point gift or thing given which was Rest. In setting down the inference observe 1. The manner by way of supposition If Then 2. The matter which contains a proof of the point that Ioshua did not give them the rest to be rested in The proof is double 1. It is taken from this circumstance of time Afterward 2. From the difference of time when Ioshua gave Israel rest and Davidâ—…teth â—…teth to enter into a rest This later is another day §. 52. Of Instructions raised out of Heb. 4. 7 8. I. PRoof may be added to proof for confirmation of the same point This is implied under this Adverb Again See § 42. II. God setteth seasons This is the intent of this word He limiteth See § 43. III. Times are not known to man This word certain is not certain or sure 〈◊〉 indefinite See § 42. IV. God spake by David This phrase saying in David hath reference to God See § 44. V. David was the Penman of the book of Psalms That Book is by a Metonymy 〈◊〉 David See § 44. VI. That whereunto we are invited to enter into long after must needs be another 〈◊〉 〈◊〉 that which was possessed long before This is the Apostles Argument It is 〈◊〉 in this phrase after so long a time See § 45. VII There is hope of entring while the day continues This is the main end of presâ—… this word To day See § 45. VIII Scripture proofs may be inculcated Four times hath this proof To day if ye 〈◊〉 〈◊〉 c. been insisted upon See § 46. Of sundry Observations gathered out of these words To day if ye will hear c. See Chap. 3. § 120. IX 〈◊〉 was Israels Governour X. Canaan was a place of rest to Israel XI Ioshua setled Israel in Canaan XII Gods work is ascribed to man These four last Doctrines are taken for grant and made the ground of the inference following See § 47 48. XIII Canaan was not the rest to be rested in This is the main point which the 〈◊〉 here proves See § 49. XIV Scripture circumstances are observable The principall force of the Apoâ—… argument resteth upon a circumstance of time Because David after Ioshua 〈◊〉 〈◊〉 Israel in Canaan speaketh of another day therefore Ioshua's rest was 〈◊〉 rest to be rested in In another place the Apostle draws an argument from 〈◊〉 word seed in the singular number to prove that Christ was promised to Abraâ—… Gal. 3. 16. The whole Scripture is given by inspiration of God 2 Tim. 3. 16. We may not therefore think the least little therein to be in vain 〈◊〉 us in this respect to be the more observant not only of the generall 〈◊〉 and main scope of a place of Scripture but also of the manner of setâ—… 〈◊〉 down and of other circumstances appertaining thereunto §. 53. Of setting down the Conclusion of a Discourse Verse 9. There remaineth
Unbelief Doctrines I. Saints must be like God The immediate inference of this particle of reference Therefore intends as much See § 62. II. Rest is set before Saints This is taken for grant in that he exhorts us to enter 〈◊〉 See § 6. III. Men must endeavour after rest See § 63. IV. To our endeavours diligence must be added These two last Doctrines arise out of this word Labour See § 64. V. Diligence must be followed with perseverance We must labour till we enter inâ—… See § 65. VI. The more excellent the prize is the greater must our endeavour be after it 〈◊〉 relative particle that points at an especial Rest and thereby he quickens us 〈◊〉 to labour after it See § 65. VII Caution is requisite for Christians This is the intendment of this particle 〈◊〉 See § 66. VIII Circumspection must be extended to others This word any man hath such â—…ent See § 66. IX Professors may fall away This Caution Lest any fall implies as much 〈◊〉 § 66. X. What befals some may befall others This is intended under this phrase After 〈◊〉 〈◊〉 example See § 66. XI Others harms must make us wary This is the intendment of hinting Gods â—…dgements on the Israelites See § 66. XII Unbelief is the cause of Apostasie Upon this ground he here maketh menâ—… of the Israelites unbelief See § 66. § 68. Of the Inference of the 12th and 13th ver on that which went before Verse 12. For the word of God is quick and powerfull and sharper then any two-edged Sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart 13. Neither is there any creature that is not manifest in his sight but all things are naked and opned unto the eyes of him with whom we have to do THese two verses are a close of Christs Propheticall function and as the first particle FOR importeth they lay down a reason of that which was formerly delivered The reason is taken from the efficacy of the word whereby Christ exerciseth his Prophetical Office v. 12. and from the piercing Spirit of Christ v. 13. It may be extended to the Apostles whole discourse about the use that we are to make of that Office of Christ thus we must hearken to Christs office and not harden our hearts but take heed of departing from the living God we must hold the beginning of our confidence and labour to enter into the Rest of the Lord because the word of God is quick and because we have to do with an All seeing eye This reason also may have a more immediate reference to the last clause of the former verse where the example of the Israelites falling in the wildernesse is set down as a warning to Christians lest they fall after the same example This admonition is enforced by the efficacious vertue of the Gospel which will discover unbelievers Both these inferences do evidently demonstrate that Gods word shall not return void Isa. 55. 11. In this respect the Apostle thus saith of the Gospel We 〈◊〉 unto God a sweet savour of Christ in them that are saved and in them that perish To the one we are savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 15 16. If we give heed to Gods word we shall finde the comfort and benefit of it but if we turn from it and believe it not we shall feel the vengeance of it we shall not escape This therefore is on the one side a matter of singular comfort and on the other side of horrible terror §. 69. Of this phrase The Word of God SOme referre that which is comprised under this phrase The Word of God to the Sonne of God It cannot be denied but that the Sonne of God is set forth under this title The Word I finde five particular instances hereof Three in Iohn 1. 1. a fourth Ioh. 1. 14. the fiâ—…th 1 Ioh 5. 7. I finde him once called The Word of Life 1 Joh. 1. 1. And once also The Word of God Rev. 19. 13. All these titles were used by one and the same Author which was the Apostle Iohn In no other place of the New Testament do I finde it given to the Son of God Most usually is this title Word of God put for Gods manifesting his will by voice or writing in sacred Scripture Thus it is oft used in this Epistle and styled 〈◊〉 here The Word of God Chap. 13. 7. The Word of the beginning or doctrine of Christ Chap. 6. 1. The Word preached or Word of hearing Chap. 4. 2. The Word of righteousnesse Chap. 5. 13. The Word of exhortation or consolation Chap. 13. 22. The severall Metaphors whereby the power of the word here intended is set out may most â—…itly be applied to Gods Word preached which the Apostle doth 〈◊〉 manifest in another Metaphor The weapons of our warfare are not carnall 〈◊〉 mighty through God to the pulling down of strong â—…olds c. 2 Cor. 10. 6. By this Word have Gods people in all ages been called to enter into that rest whereof the Apostle hath spoken so much before On these and other like grounds we may so take the Word in this place The foresaid word is said to be the Word of God in sundry respects 1. In regard of the Author of it which is God All Scripture is given by inspirâ—…tion of God 2 Tim. 3. 16. 2. In regard of the matter of it which is Gods will By the Word Gods will 〈◊〉 revealed unto us both concerning the good which he hath determined for 〈◊〉 Eph. 1. 9. and also concerning the duty which he requireth of us 2 Tiâ—… 3. 16 17. 3. In regard of the end which is in generall the glory of God and in 〈◊〉 the maniâ—…estation of the manifold wisdom of God Eph. 3. 10. 4. In regard of the efficacy of it For it is the power of God unto 〈◊〉 Rom. 1. 16. All the life vertue and power appropriated to the Word ariseth from this 〈◊〉 it is the Word of Goâ—… Wheresoever mention is made of any power or efficacy 〈◊〉 the Word it is there expresly or by necessary consequence applied to the Word of God No creature hath ability to put such life and vertue into his Word as iâ—… here spoken of For no creature hath it in it self therefore it cannot convey 〈◊〉 give it Such Ministers as desire to work upon people by their word either by quickning or wounding by comforting or beating down must be sure that they 〈◊〉 the Word of God Nor a mans own word nor the word of other men can do 〈◊〉 What was the reason that there was such an alteration wrought in peoples hearts by the Ministry of Iohn of Christ of the Apostles and not by the Ministry of the Scriâ—…es and Pharisces Iohn
knowledge of every creature Vers. 13. Neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do THis Verse may be taken either as a reason of the fore-named power and efficacy of the Word which reason may be drawn from the nature of him whose word it is namely God who being himself a searcher of the heart and a discerner of all things though never so close and secret is pleased to exercise that power in and by the Ministry of his Word Or to distinguish this Verse from the former it may contain an other distinct Argument to presse the main point in hand which is to hear Christs voice and not to harden our hearts because our very heart and the thoughts thereof are all manifest before God Neither of these do thwart the other but both may stand very well together for they both intend the same thing namely that we ought to hearken to Christâ—… voice because as God he is a searcher of hearts and exerciseth that discerning power in and by his Word The Apostle here setteth dowâ—… the piercing sight of God with such emphasis as he did the piercing power of the word of God The Copulative particle in the Greek intends some correspondency betwiâ—…t God and his Word The Greek word translated creature is derived from a Verb that signifies â—…o create or make 1 Tim. 4. 3 4. It is variously used For it is taken 1. For the Creation Mar. 10. 6. Rom. 1. 20. 2. For every thing that hath a being from God Râ—…m 8. 39. 3. For the fabrick of the visible world Rom. 8. 19 c. 4. For an earthly structure made with mans hands Heb. 9. 11. 5. For reasonable creatures which are the chiefest of Gods creatures here iâ—… this world Mar. 16. 15. 6. For a Magistrate who in regard of his Office bears the Image of Goâ—… 1 Pet. 2. 13. 7. For a true Saint who is born again and renewed after the Image of God In this sense it hath this Epithete New annexed to it as a new creature 2 Câ—…r 5. 17. Gal. 6. 15. Here it is especially taken in the fifth distinction for reasonable creatures oâ—… earth of what sex age condition or disposition soever they be I will not deny but that this word creature may here be indefinitely and generally taken for every creature in heaven earth sea or hell visible or invisible reasonable or unreasonable living or without life For he that made them 〈◊〉 and deputed to every one their several places and natures cannot be ignorant of any of them They must needs all of them without exception be manifest in 〈◊〉 sight Yet questionlesse the reasonable creature is here especially meant For 1. Man the Lord of other creatures is by an excellency Gods creature 2. Other creatures were made for man but man for God and his glory especially 3. Man hath understanding above other creatures to conceive himself to be Gods creature the work of his hands and accordingly to respect God as 〈◊〉 Creator To shew that there is not any one man excepted he useth this indefinite phrase There is not a creature To make the emphasis more conspicuous our English iâ—…serts this particle any He that excepteth not any one includeth every one goâ—… or evil upright or hypocrite great or mean learned or unlearned wise or foolish §. 76. Of all things manifest in Gods sight THis phrase That is not manifest is the interpretation of one Greek word which is a privative compound and hath the force of a negative The simple Verb as used in the New Testament signifieth to appear 〈◊〉 13. 26. and to shine forth Ioh. 1. 5. 5. 35. The compound Verb from whence the Adjective here used is derived is directly opposite to the simple Verb as in these words A vapour that appearâ—…th â—…nisheth away Jam. 4. 14. So Matth. 6. 16. Of a compound Noun derived from 〈◊〉 same Verb See Ch. 3. v. 13. § 80. The negative Conjunction annexed to this privative compound adds emphasiâ—… It is more then if he had said Every creature is manifest Two Negatives in Greek make a strong Affirmative Sometimes to 〈◊〉 the Affirmative the stronger the Negative is doubled and trebled See Chap. 13. v. 5. § 71. This phrase implieth an impossibility of concealing any thing from God According to the notation of the Greek word it implieth a clear and bright manifestation of every creature This Relative HIS in his sight may have reference to God whose word 〈◊〉 fore-said powerfull word is â—…aid to be in this phrase The word of God Or it 〈◊〉 have reference to Christ of whose propheticall function be here treateth and 〈◊〉 voice he advised us to hear Chap. 3. v. 7. § 78. Betwixt these there is no difference For Christ is God and the voice of Christ is 〈◊〉 Word of God This phrase in sight is in Greek an Adverb and properly signifieth before and 〈◊〉 it is turned Luke 1. 6. It is also turned In the presence Luk. 1. 19. It is derived from a Noun that signifieth sight It is applied to men and Angels Luke 12. 9. To God it is applied by way of resemblance after the manner of man So is this pâ—…rase in the next clause Unto the â—…yes See Chap. 1. v. 10. § 132. It sets out Gods perfect knowledge of all men whether good or evil Prov. 15. 3. Concerning 〈◊〉 good it is said The eyes of the Lord are over the righteous 1 Pet. 3. 10. and he 〈◊〉 the way of the righteous Psal 1. 6. Concerning the evil it is also said The 〈◊〉 of the Lord are upon the sinfull kingdom Amos 9. 8. and God saw that the wicâ—… of man was great c. Gen 6. 5. This in general must needs be so because he is himself every where present Iâ—…r â—…3 â—…3 and nothing can hinder his sight Psal. 139. 7. Iob 22. 13 14. As the Sun iâ—… above all and shineth every where so much more God Besides God made all things and he governeth all things and therefore it is reâ—… he should have a sight of all And this the rather because his glory is the 〈◊〉 of all Pro. 16. 4. Rom. 11. 36. By his sight of all he can direct and turn them all to his glory In particular God seeth all for the righteous sake to uphold to encourage and to take occasion of rewarding them And for the wickeds sake to curb restrain and punish them This is a great encouragement unto the righteous to hold on in their righteous 〈◊〉 For though men may be ignorant thereof as Poâ—…iphar was of Iosephs faithfulness Gen. 39. 19 20. or forget it as Pharoahs Butler forgat Iosephs kindeâ—…ess Gen. 40. 23. or wittingly wink at it as Nabal did at Davids goodness 1 Sam. 25. 10. or misconceive it
is answered in that they whose sins are pardoned do not continue in sin but rather repent thereof 〈◊〉 Christ came to call sinners to Repentance Matth. 9. 13. 3. The mouth of the damned is stopped in that such sinners as are saved reâ—…ed which the damned did not Luk. 16. 25. 4. By Repentance men are made fit members for Christ yea and a fit spouse for him Eph. 5. 26. They are also fitted hereby for that place whereinto nothing that 〈◊〉 can enter Rev. 21. 27. 1. This discovereth the vain hopes of them who going on in sin look for mercy These are the ungodly men who turn the grace of our God into lasciviousness Jud. v. 4. The 〈◊〉 of God that bringeth salvation teacheth that denying ungodliness and worldly lusts 〈◊〉 should live soberly righteously and godly c. Tit. 2. 11 12. 2. This is a strong motive to such as have fallen away and desire recovery and to be freed from wrath vengeance and damnation to repent otherwise they cannot 〈◊〉 perish Luk. 13. 3 5. Whensoever therefore thou goest to God for mercy renew thy repentance 1 Tim. 2. 8. Psal. 26. 6. Otherwise thy Prayer may be rejected 〈◊〉 and prove an abomination Psa 66. 18. Ioh. 9. 31. Isai. 1. 13 c. Take heed lest continuance in sin harden thy heart and make it impenitent Rom. 2. 5. We ought the rather to take the opportunities which God affordeth of Repentance because Repentance is not in mans power No man can come to Christ except the Father draw him Joh. 6. 44. It is God which worketh in men both to will and to 〈◊〉 of his good pleasure Phil. 2. 13. Therefore Saints have ever called upon God to tum them Ier. 31. 18. Lam. 5. â—…1 Psal. 51. 10. Men are wholy prone to evill by nature as heavy things to fall downward It is therefore a very vain conceit to think that a man can repent when he will Saâ—…an doth exceedingly beguile men herein This makes many to lead all their life in sin upon conceipt that at their death they may repent Hereof see more in the Whâ—…le Armour of God Treat 2. Part. 4. Of righteousness on Eph. 6. 14. § 12. §. 41. Of Apostates crucifying to themselves the Son of God afresh THe Apostle having denounced a most fearfull doom against Apostates in the latter part of the sixt verse demonstrateth the equity thereof in these words Seeiâ—…g tâ—…ey crucified to themselves the Son of God afresh c. These words seeing they crucifie afresh are the interpretation of one Greek compound participle which word for word may thus be translated Crucifying again Oâ—…r English hath well set out the sense and emphasis of the word The root from whence the simple verb is derived signifieth a Cross Matth. 27. 32. Thence is derived a verb which signifieth to crucifie Matth. 27. 28. To crucifie is properly to nail to a Cross or to hang upon a Cross. This was the death whereunto Christ was put Matth. 27. 35. In reference hereunto the Apostle here useth this compound crucifying again For the adverb with which it is compounded signifieth again This compound is here only used and no where else in the New Testament It implyeth two things 1. That the aforesaid Apostates did so obstinately reject all the benefit of Christs soâ—…er death upon the Cross that if they should receive any benefit from Christ and his Sacrifice Christ must be crucified again 2. That they made themselves like to the bitterest and deadliest enemies that ever Christ had who were those Jewes whom nothing would satisfie but the death of Christ even that ignominious painfull and cursed death of the Cross For when the Judge asked what he should do with Iesus they answered let him be crucified Matth. 2â—… 〈◊〉 Such is that hatred and malice of Apostates that they would if they could have him crucified again Not unfitly therefore do our last English â—…slators use this word afresh For when the wounds of him that hath been healed are opened and bleed again we use to say they bleed afresh This then implyeth that though Christ hath finished to the uttermost whatsoever was to be endured on earth and is now in rest and glory in heaven yet they would have all hiâ—… suffâ—…ings afresh all anew They would have him suffer and endure as much as 〈◊〉 he did before To meet with an objection that might be made against this crucifying of Christ again that it is a matter simply impossible for all the men in the world to do Christ being now setled a supream Soveraign in heaven so as they may sooner 〈◊〉 the Sun out of his sphear then Christ from his throne the Apostle addeth this â—…striction to themselves which implyeth two things 1. That in their own imaginations and conceits they would do such a thing they would do as much as in them lyeth to crucifie Christ again 2. That they do so wholy wilfully and maliciously reject all the former sufâ—…ings of Christ as to them themselves he must be crucified again For they can have no benefit by his former sacrifice Though others may yet not they The person whom they so disrespect and reject is here stiled the Son of Gâ—…d Of this title Son of God and of that excellency which belongs to Christ â—…on See Chap. 1. v. 2. § 15. and v. 4. § 41. There is no other title whereby the excellency of Christ could more be set sonâ—… then this It shewes him to be not only true God but also in such a respect God as he might also become man and be given for man As Son of man he dyed 〈◊〉 shed his blood as the Son of God that blood which he shed was the blood of God Act. 20. 28. To disrespect such a Son of man as by his blood purchased their â—…demption is more then monstrous ingratitude but to do this against him that is also the Son of God is the highest pitch of impiety that can be These four 〈◊〉 1. To crucifie 2. To crucifie again 3. To crucifie again to themselves 4. To do all this to the Son of God do manifest a wonderfull great aggravation of the 〈◊〉 of Apostates that they make the invaluable sacrifice of the Son of God which 〈◊〉 been offered up and the inestimable price even the precious blood of God â—…self which hath been paid for mans redemption and is of sufficient worth to pâ—…chase a thousand worlds to be of no worth to them Another sacrifice muâ—… be offered up and more blood shed if such be redeemed Is not this to tread 〈◊〉 â—…oot the blood of the Covenant and to account it an unholy thing Heb. 10. 29. §. 42. Of Apostates putting the Son of God to an open shame YEt further to aggravate this sin of Apostates the Apostle addeth another woâ—… thus translated put to an open shame This is a compound word Tâ—… simple signifieth to shew Matth. 4. 7.
c. Isa. 5. 4. Matth. 23. 37. That Spirit so worketh in the children of disobedience so blindeth their eyes as 〈◊〉 cannot discern the kindnesses of the Lord and so hardneth their hearts as they 〈◊〉 be sencible thereof nor affected therewith This justifieth God in taking away his favours from such abusers of them and in 〈◊〉 his fatherly lenity into the severity of a Judge Men bring divine judgeâ—… upon themselves Hos. 13. 9. This is a fair warning to us who are compassed about with the manifold kindnesses of the Lord to take such notice of them to be so affected with them and to walk so won by of them as it may never repent the Lord of any kindnesse done to uâ—… but rather go on in doing moore good unto us See Chap. 3. v. 11. § 113. There are two reasons why the time of the old covenant is set out by Israels deliverance out of Egypt One to revive and keep fresh the memoriall of that great deliverance Of memorials of Gods deliverance See Mercers Memoriall on Exod. 13. 3. 1. Doct. The other is to commend Gods wisdome in choosing such a time for entring into corenant with his people For that was a time wherein he had more then ordinarily bound them unto all faithfulnesse to himself by freeing them out of a most miserable bondage Thus after that God had brought Abraham from an Idolaâ—… place given him victory over the Kings of the nations and setled him in peace he made a solemn covenant with him Gen. 17. 2. In like manner he dealt with David 2 Sam. 23. 5. and with Solomon 1 Kings 9. 5. Then are mens hearts more pliable and ready to yeeld unto God They are as wax 〈◊〉 which quickly receives an impression When the Egyptians were overwhelmed in the red Sea before the Israelites then believed they Gods word they sang his praise Psal. 106. 12. Hereby we may learn what is expected when God giveth any evidence of more then ordinary mercy faithfulnesse to God as being to observe such opportunities and answerably to carry our selves Strike the Iron while it is hot We of this nation have cause to take notice hereof for God hath bound us to himself by many gracious favours He hath not only reserved us to the time of the new covenant but also to a time wherein the glorious light of the Gospell the word of that covenant hath broken thorough a thick cloud of superstition and idolatry He must therefore take notice of that covenant that is betwixt God and us for he expects that we renew our covenant with him and remain faithfull therein §. 58. Of reconciling the Prophet and the Apostle THe rebellion of the Israelites is thus expressed Because they continued not in my covenant In quoting this part of the Text there is some difference betwixt this and the Hebrew which thus expresseth it b Which my covenant they brake Answ. 1. The Apostle holdeth close to the LXX of whom see Chap. 1. v. 6. § 72. 2. He retaineth the true sense and full meaning of the Prophet and withall explaineth the same for out of the Apostles words two things may be gathered 1. That not to continue in Gods covenant is to break it or to make it void 2. That their not continuing in Gods covenant was a just cause of taking it away Therefore the Apostle brings it in with this causall conjunction because The Hebrew word also translated which is used as a causall conjunction Indeed the weaknesse of the covenant it self was one cause of nulling it but their breaking of it was another Many causes may concurre to the making void of a thing How the weaknesse of the covenant it self and the confederates violation thereof may be accounted causes of abrogating it is shewed v. 8. § 30. This other clause and I regarded them not seemeth much more to swerve from the Prophet who thus expresseth the mind of God Although I was an husband unto them Answ. 1. The Prophet directeth Gods speech to the Israelites while they remained the people of the Lord not clean cast off and thereupon setteth out the meer relation betwixt God and them to aggravate their â—…in the more For hereby it appeareth that they were as an adulterous wife which had on her part broken the matrimoniall bond and thereby provoked God to break the covenant on his part Thus the cause of abrogating that covenant is by the Prophet declared to be on their part But the Apostle speaking of the covenant abrogated after their rejection sets down the effect thereof which was that God regarded them not He would not any longer shew himself an husband unto them Thus in regard of the different times wherein the Prophet and Apostle wrote that which by the former is declared to be deserved on the peoples part is by the latter shewed to be executed on Gods part One sets down the cause or provocation the other the effect or execution of one and the same thing Thus there is no contradiction in the Apostles words to that which the Prophet had said but a manifestation of that which the Prophet intended to be accomplished 2. Some read the Prophets words interrogatively thus Should I have continued an husband unto them So it is in the margin of our English Bible Thus is God brought in as casting off all further care of them and not regarding them as the Apostle expresseth it The Prophet speaks to the rebellious people themselves and therefore sets down the mind of God with a kind of indignation interrogadvely But the Apostle speaketh of a people that had received their doome and punishment and therefore expresseth it more plainly and clearly 3. The word used by the Prophet and translated I was an husband is a vebb and signifieth also to have dominion So it is translated 1 Cor. 4. 22. Thus doth the vulgar Latine and sundry others ancient and later interpreters of the Prophet Ieremy take it in that place Now to have dominion is sometimes taken in the worser part namely to keep them under in a kind of slavery over whom they have dominion and to trample upon them so is that word used Isa. 26. 13. and such are apparently not regarded Every of the foresaid answers are sufficient to reconcile the seeming difference between the Prophet and Apostle §. 59. Of Gods casting off transgressors of his Covenant OF the Greek word translated regard not See Chap. 2. v. 3. § 19. As here the word is used it giveth a proof that peoples violating Gods covenant provoketh God to cast them of On this ground the Lord cast of the house of Ely 1 Sam. 2. 30. and Saul 1 Sam. 13. 13 14. and Solomons kingdome in part 1 Kings 11. 11. and Coniah Jer. 22. 28 30. This is exemplified in sundry parables as of the vineyard Esay 5. 5. of the figtree Luk. 13. 7. Of the olive branches Rom. 11. 20. and of the husbandmen
he might be a mercifull High-priest Heb. 2. 17. 4. 15. 1. The common condition of mankinde makes a man more sensible of others miseries and that by experience of his own 2. It convinceth him of that need wherein he himself may stand of others help For thereby he knows that his own state is alterable and that he may be afflicted and distressed as now he seeth another is who is of the same mould and temper of the same profession who hath the same enemies and is subject to the same temptations Hard-hearted men who are no whit moved at the cases of such as are in distress do little think that they themselves also are in the body that they are subject to such distresses They provoke God to bring them to the like or to a worse distress and to harden the hearts of others against them that by experience they may learn how ill it becometh him that is in the body to be unmercifull to them that are in distresse Severe and just judgement against such is thus denounced He shall have judgement without mercy that hath shewed no mercy Iames 2. 13. But what may be thought of them who having been in the same distresse wherein they see others to â—…e have no bowels of compassion nor any wayes afford any succour or comfort unto them This was it for which Nâ—…hemiah was very angry at the Nobles and Rulers of Iudah that being themselves redeemed from slavery did sell their brethren Neh. 5. 6 7 8. Because the children of Israel had been freed out of the Land of Egypt where they were in bondage in memorial thereof God ordained a Law that such Israelites as had been sold unto any of their brethren should in the seventh year go out free Deut. 15. 12 c. Now because in Zedekiahs time they did not shew this mercy to their servants God threatned to give them into the hand of their enemies Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him because he forgave not his fellow servant a debt of an hundred pence was delivered to the tormentors Matth. 18. 24 c. Learn we therefore to be otherwise minded §. 31. Of the sympathy of the Members of Christs mystical Body THe mystical sense of this phrase As being in the body sheweth that the mystical union that is betwixt Christians should work a mutual compassion in Christians upon one anothers distresses For if one member suffer all the members suffer with it 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at Ierusalem Nehem. 1. 3 4. The Apostle in relation to the Members of the mystical body saith Who is weak and I am not weak Who is offended and I burn not By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls and give evidence to others both of the reality of our union with others of that mystical body and also of our perswasion of others with whom we sympathize that they also are members of the same body For it is a work of the same Spirit as a sympathy of natural members is an evidence that they are all animated by the same soul. By this sympathy we shall be also induced to be helpfull one to another and so by consequence to the very body of Christ. What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ or of the particular members thereof Are they knit together by the same Spirit then the Spirit of Christ may be thought to have lesse efficacy to work on the spiritual members of Christs body then the soul of man to work on the members oâ—… a natural body For these do alwayes sympathize 2 Cor. 12. 26. The best that can be judged of such hard-hearted Christians is 1. That they erre in their judgements about others not thinking them to be true members 2. Or that the flesh that remains in them and the corruption thereof stupifieth their spiritual sense 3. Or that the Spirit of Christ some way or other provoked with-draweth his effectual operation from them 4. Or that they themselves are no true members but by an outward profession make a meer shew thereof Something or other is much amiss in them To prevent or redresse such hard-heartednesse these Rules are carefully to be observed 1. Let such as profess themselves to be members of the mystical body be indeed and in truth such as they profess themselves to be or else cease to profess what they are not that so there may not be expected of them that which in vain will be expected 2. Let them judge of other Professors according to the Rule of love which is to think the best and hope the best to interpret all things in the better part See § 7 9. 3. Let them take heed of grieving the Spirit of Christ Ephes. 4. 30. lest â—…e with-hold his operation and with-draw that efficacy which he manifesteth in others 4. Let them do what they can to suppress the remainder of corruption in them that it carry not too great a sway and make them neglect such duties as otherwise they should and would do 5. Let them quicken up their own spirits hereunto and in case of spiritual senslesness thus reason with their own spirit and say How is it O my Soul that thou art thus sensless Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christs body By arguments labour to convince thy soul that such a disposition is very much unbeseeming thy holy profession §. 32. Of the Resolution of Heb. 13. 3. THe Summe of this verse is A Christians Compassion at others misery Here are offered two parts The first concerneth such as are restrained The other such as are any way afflicted In the former is set down 1. The Duty to be performed 2. The Manner of performance As bound with them In setting down the Duty two things are expressed 1. The Act wherein the Duty is performed Remember 2. The Persons to whom it is to be performed Them that are in bonds In the later the Act is understood and two other points are expressed 1. The Object or Persons that are to be succoured 2. The Motive in this phrase As being your selves also in the body This may admit a literal interpretation and imply a like common condition with others Or it may admit a mysticall Interpretation and imply the near Union of the Members of Christs mysticall body together §. 33. Of the Instructions arising one of Ver. 3. I. COmpassion at others miseries is a fruit of brotherly-love This I gather from the Inference of this verse upon the first verse wherein brotherly-love is required II. Others in distresse must be remembred as well as strangers This I collect from the Apostles adding this exemplification of brotherly-love to the
6. 131 God makes matters most cleer to man 6. 132 God the most high 7. 6 God to be spoken of with reverence 7. 6 God a peculiar God 8. 67. and 11. 78 God of peace 13. 163 God is the living God 3. 138. and 3. 85 God desires that which he delights in 10. 17 God to be believed that he is 11. 22 God the rewarder 11. 23 God resembled to Abraham in offering his Son 11. 94 God returns what he receives 11. 100 God seen by believers 11. 150. 12. 77 78 God invisible 11. 151 God carrieth through danger 11. 168 God can make things that stand in his way to yeeld of themselves 11. 176 God makes men differ 11. 277 God how seen 12. 77 78 Gods wrath terrible 12. 137 Good variously taken 13. 116 Good report See Report Good works to be done See works 13. 172 Good works 10. 77 Goods spoiled a persecution 10. 129 Good things to come 9. 53 Gospel to be heeded 2. 5 6 Gospel of Salvation 2. 20 Gospel Preached before Christ 2. 20 Gospel reveales the better things 2. 21 Gospel sins the greater 2. 21. and punishments 10. 107 Gospel first published by Christ 2. 24 Gospel confirmed 2. 25 Gospel-benefits 4. 16 17 Gospel a good word 6. 35 Gospel times blessed times 10. 83. 12. 115 Gospel the truth 10. 90 Gospel more excellent then the Law 12. 115 Gospel came from heaven 12. 126 Gospel-despisers surely and soarly punished 12. 127 Gospel came in with power 12. 130 Gospel unchangeable 12. 132 Governors are servants 3. 51 52 Grace of God cause of Christs death 2. 78 Grace stands with Christs merit 2. 78 Grace to be accepted in the season 3. 76 Grace ground of all good 4 97. 13. 196 Grace put for the Gospel 13. 117 Grace rejected dangerous 10. 92 Grace a cause of preferment 11. 11 192 Grace decayed may be recovered 11. 202 Grand-fathers respect to childrens children 11. 111 Growth in grace 6. 4 5. and 10. 135 Grieved how God is 3. 103 167 168 H. HAbit what it is How gotten 5. 75 Hand attributed to God 2. 33 132 133 Hands of men make external things 9. 121 Things made without hands better then things made with hands 9. 121 Harden See Heart Harlots believed 11. 183 Hatred of iniquity 1. 116 Hear Christ 3. 25 78 Hear aright 3. 77 Hear Christs prayer God did 5. 43 Hearers capacity to be observed 5. 62 74 Hearing how iâ—… profits not 4. 18 19 Heresies against Christs humane nature 2. 140 Heart What it is 3. 79 Heart to whom attributed 3. 79 Heart how hardned 3. 80 81 Causes thereof 3 84 Heart how hardned by God Satan other men 3 82 83 Heart hardned by ones self 3. 85 Heart hardned by degrees 3. 85 Heart hardned a wofull plight 3. 86 Heart hardned how discerned 3. 87 How redressed 3. 88 Heart above all to be kept 3. 126 Heart evill 3 127 Hearts sincerity 3. 70 126 Heart-searcher God is 4. 74 76 77 Heart leads to God 10. 63 Heart how pure 10. 64 Heaven Christ exalted unto 1. 35 Heavens and earths extent 1. 130 Heaven the work of Gods hands 1. 132 and 11. 49 Heavens glory 2. 93 Heaven the hope of believers 11. 76 Heaven opened 4. 84 85. and 10. 53 Heaven an holy place 9. 59. and 10. 53 Heaven the place where Christ continueth his Priesthood 9. 123 124 Heavens way 10. 54 Heaven the place of reward 10. 131 Heaven a City 11. 47 Heaven a Country 11. 72 Heavenly calling and gifts 3. 15. and 6. 33 Heavenly things purified 9. 118 Heavenly things the substances of types 9. 117 Hebrews what they were 1. 5 Hebrews much affected by the Apostle ibid. Heed See Circumspection Heed to be especially given to a speciall charge 8. 15 Heir Christ 1. 17 Heires of Salvation 1. 160 161 162 Heires of promise 6. 133 Heires none but believers 6. 134 Hell-fire how materiall how not 10. 98 Hereticks 11. 270 Hezekiahs sicknesse and recovery 11. 133 Hide such as in danger 11. 125 High-Priest Christ is See Priest 2. 173. and 5. 27 High-Priests infirmities 5. 12 High-Priests function honourable 5. 18 High-Priest and Christ resembled 8. 4 High-Priest alone entered into the most holy place 9. 40 High-Priest went once a year into the most holy place 9. 41 High-Priest entered with blood into the most holy-place 9. 42 Himself Christ offered 1. 29 Highest God is 7. 6 Hold fast 10. 132 Holy-Ghost 2. 35 Holy-Ghost true God and a distinct Person 3. 76 Holy-Ghost put for his gifts 6 34 Holy-Ghost how communicated to hypocrits 6. 34 Holy-Ghost testifieth things written before 9. 46 Holy See Saints Holy who and what so called 3. 5 Holy how men come to be 3. 6 Holy who may be accounted ibid. Holy how things are 9. 14 Holy place 9. 14 Holy of Holies 9. 15 Holy ones draw neer to God 10. 69 Holinesse excellency utility necessity 3. 7 Holinesse an evidence of Gods good respect to man 3. 8 Holinesse vilified by many 3. 9 10 Holinesse to be pursued 3. 11 Holinesse how attained 3. 12 Holinesse makes perfect 10. 27 Holinesse of God conferred on Saints 12. 56 Honour distinguished from glory 2. 66 Honour refused 11. 136 Honour may be sought 11. 136 Honour to grace 11. 11 192 Hope of Saints heaven 6. 148 157 Hope is an evidence that we are Christs 3. 62 Hope causeth rejoycing 3. 63 Hope of believers not uncertain 3. 66 and 6. 80 154 Hope of things not seen 6. 156 Hope better 7. 87 Hope a needfull grace 10. 71 Hope to be professed 10. 72 House of God Saints are 3. 37 58 House variously taken 3. 47. and 8. â—…6 House of Christ excellent and large 3. 59 House of Christ we are 3. 58 House of Christ compriseth all believers before and since Christ exhibited 3. 59 Humane Authors how usefull 11. 244 Humiliation the way to exaltation 2. 63 Husbands faith usefull to wives 11. 58 Hyperbolees how to be used 11. 60 Hypostaticall union of Christ 1. 15 Hypocrites how partakers of Holy Ghost 6. 34 Hypocrites taste of Gods good word 6. 35 Hypocrites how far they may ascend and fall 6. 36 37 Hysop what it typified 9. 103 I. IAcob his name 11. 106 Jacobs prerogatives 11 09 Iacobs trials 11. 110 Iacob worshipped on his staffe 11. 113 Idolatry hatefull 11. 38 Iealousy good over others 4. 2 Iehovah Christ 1. 28 Iephthahs Name Birth Infirmities and Excellencies 11. 207 208 209 Iephthahs rash vow 208 Iericho described How destroyed 11. 174 Iesus 2. 73 Iesus Christ joyned 3. 29 Iewes who so called 8 36 Iewes may be Christians 3. 28 Iewish Christians 7. 61 Iewes liturgy belongs not to Christians 7. 73 Iewes calling to be prayed for 8 37 Iewes priviledges belong to Christians 8. 38 Iewes perfected with Christians 11. 279 If is not alwayes conditional 2. 8 3. 60 Ignorance how it extenuates or aggravates sin 3. 111 Ignorances damages 3. 112 Ignorance a sin
10. 16 Types of Christ 7. 25 Types but shadowes 8. 12 Types fulfilled by Christ 13. 128 Types legall were sacred 9. 3. Types may set out many misteryes 9. 6 Types legall could not quiet the conscience 9. 49. Types legall concerned the outward man 9. 50 Type and truth greatly differ 9. 76 Types grounded on equity 9. 97 Types and truths alike 9. 98 Types how far taken away 10. 24 Types very glorious 10. 58 V VAile of the Tabernacle 9. 16 17 Vaile tipyfied Christs flesh 10. 58 Vengeance is Gods 10. 112 and 11. 158 Valour commendable 11. 236 Valour wrought by faith 11. 237 Verily 7. 37 Visit God doth 2. 56 Unbelief hardens the heart 3. 84 92 Unbelief makes an evill heart 3. 128 Unbelief hinders not Gods goodnesse 3. 97. 100 Unbeliefs damages 3. 129 171 and 4. 26 Unbelief how prevented and redressed 3. 130 Unbelief a great sin 6. 100. 143 Unbelief makes void Christs last will 9. 95 Unbelief causeth destruction 11. 18 Unbelievers excluded from Believers priviledges 4 21 39 and 11. 31 Unbloody sacrifice See bloody Unclean things under the Law 9. 74 Unclean are all things to sinners 9. 104 Unclean are all men 9. 105 Uncleanesse legall not simply sinfull 1. 28 Union of Christ hypostaticall 1. 15 Union betwixt Christ and Believers 2. 104 3 151 Union of all Nations under one covenant 8. 37 Universall obedience 8. 16 Universities See Seminaries Voice of Christ 3. 78 Voice of Christ how to be heard 3. 77 Voluntary See willing Urim and Thummim 8. § 4 W WAy to heaven not manifest under the Law 9. 47 Waies of God 3. 110 Wait upon Godswill 10. 37 Wait for accomplishment of promises 6. 110 Wait with patience 6. 111 Waiting obtaines the promise 6. 112 Wander Confessors do 11. 260 268 269 Want whereunto Confessors may brought 11. 262 War lawfull 7. 9 and 11. 227 War betwixt Professors of the true Religion 239 Watch Ministers must 13. 149 Watch. They must for Souls 13. 150 Washings legall 9. 50 Water purifying 9. 70 Whole will of God to be revealed 9. 101 Way what it is 10. 54 Way to heaven opened 10. 53 Way new and living consecrated 10. 55 56 Weake made strong 11. 233 234 Will. See Testament Will of God his rule 2. 37 Will of God revealed by parts 1. 11 Will of God many waies manifested ibid. Willingly God doth what he doth 6. 130 Will of God secret and revealed 9. 141 Will of God Christs rule 10. 19 20 Will of God makes Christs sacrifice perfect 10 26 Will of God is Saints rule 11. 27 83 Will of man free 3. 81. In what free 4. 63 Will cannot be forced 3. 83 Willing suffrers 11. 246 Willing to do good 13. 196 Willingly Christ offered himself 9. 79 and 10. 15 19 Willingly refuse honours 11. 136 Wilfulnesse aggravates sin 3. 107. and 10. 88 Wilfulnesse dangerous 3. 108 Wilfull ignorance 3. 111 Witnesse God gives to his word 2. 28 Witnesse Moses did 3. 53 Witnesses God alwayes had 3. 53. and 12. 2 Witnesse given to the Elders 11. 6 Witnesse honourable 11. 6 Witnesse of faith 11. 13 Wives faith usefull to Husbands 11. 58 Women may prove worthies 11. 53 Wonders 2. 31 32 Wonders under Law and Gospel how differ 2. 36 Word of God Principles about it 6. 11 Word of Christ powerfull 1. 25 Word of Angels what it was 1. 96. and 2. 9 Word of God stedfast 2. 11 12 13 Word of Salvation 2. 20 Word of God to be respected 2. 10 Words of Scripture to be quoted 3. 74 Word why said to be Gods 4. 69 Word of God quick and powerfull 4. 70 Word of God sharper then a sword 4. 71 Word a spiritual sword 4. 72 Word divides soul and spirit 4. 73 Word an exact critick 4. 74 Word why stiled good 6. 35 Word of God ought to be heeded with all circumspection 12. 123 Word of God ought not to be rejected 12. 125 Work of Gods hand 1. 132 134. and 4. 27 Works extraordinary work on incredulous 3. 99 Works of God how finished 4. 28 Work to be forborn on Sabbath 4. 31 Work of God attributed to man 4. 48 Works our own what are 4. 58 Works in heaven 4. 60 Works dead 6. 8. and 9. 84 Works good accompanied with Salvation 6. 57 See Charity See good Works what God will not forget 6. 65 Works of men merit not 6. 66. Works do not justifie 9. 104. and 11. 190 Works an evidence of good conscience 13. 157 Working of God continued in his 13. 174 175 Worlds how taken 1. 18. and 4. 29. and 9. 141 World not eternal 1. 129 World to come 2. 41 42. and 6. 36 World to be left 11. 32. and 13. 133 Worlds end the time of Christs suffering 9. 129 World of ungodly perish 11. 32 World disrespected by believers 11. 73 Worship divine and civill 1. 74 75 Worship due to Christ ibid. Worship not due to Angels 2. 44 Worship of God must have a warrant 7. 76 Worship on all occasions 11. 113 Worthy Counted worthy 3. 42 Worthies more then registred 11. 192 Wrath attributed to God 3. 114 Wrath of God incensed is terrible 12. 137 Writing Gods Law in mans heart 8. 63. 65. Y. YEeld of themselves do oppositions against God 11. 176 Years teach wisdom 11. 132 Yesterday how taken 13. 112 Younger preferr'd 11. 11 106 111 FINIS An Alphabeticall INDEX of the severall Greek words explicated in this COMMENTART The first Figure noteth the Chapter the second the SECTION of that CHAPTER 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 17 6. 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 111 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 82 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 4 9. 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 149 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 61 62 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 84 9. 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 111 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 18 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 51. c. 9. 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 71 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 76 10. 35 12. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉
In what respects God is said to harden Satan cannot force mans will One man cannot force anothers will The blame of sin not to be put off to others 1. Naturall hardnesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Unbelief 3. Hypocrisie 4. Pride 5. Presumption 6. Frequent sinning 7. Relapse 8. Ill company 9. Plenty 10. Afflictions Means of softning mens hearts Jews rejected means of softning How men fall about means How men positively harden their own hearts Withstand beginnings Degrees of sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obeaeco c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor obduratum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occaecatae sunt mâ—…ntes Effects of an hard heart 1. Security 2. Inconsideratenesse 3. Stupidity 4. Obstinacy 5. Malice 1. Take heed of the causes of a hard heart Graces contrary to the causes of a hard heart 2. Get a sense of the burthen of sin How sin appears horrible 3. Speedily turn from sin 4. Beware of a relapse 5. Be constant in use of means 6. Walk before God 7. Apply judgments 8. Number thy days aright 9. Examine thy self daily 10. Pray a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What provocation is ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Acerbare amaritudâ—… â—…fferre h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lis jurgium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jurgavit ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acerbare exasperare ad amaritudiâ—…em seu amaraâ—… iram câ—…citare l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins of former ages to be observed Take notice of the sins of former ages a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atticè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac ipsa die c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum luce vel prima luce Thucyd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub lucem Lysias d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diei noctispacium e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hodiâ—…rno die f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wildernes described The wildernes Gods School Why the wildernesse here mentioned Gâ—…ds provision 〈◊〉 the Israelites in the wildernesse No evidence of Divine Providence works on incredulous See v. 9. §. 99. ch 8. v. 9. §. 55 57. Gods kindenes to us an aggravation of our sins Distresse no sufficient cause of distrust Gods manifold waies of providing To tempt God In the midst of blessings how great a sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doâ—…cc c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usquedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque quo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo ubi a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who meant by Fathers Why ancient Jews called Fathers Practise of Fathers no warrant for sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How men tempt God evilly Presumption ariseth from diffidence Presumptuous tempting of God Distrustfull tempting of God Israels manifold temptings of God Causes of tempting God Effects oftempting God Judgements on tempters of God How to avoid tempting of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God provided for the incredulous Gods kindness to incredulous a prop of faith to beleevers Outward blessings on wicked Judge not Gods favour by outward blessings a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meâ—…m b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods works in the wilderness were extraordinary c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods extraordinary works work not on incredulous See v. 16. §. 163. The agreement betwixt the Psalmist and the Apostle Words may be altered if sense be held God not hindered by mans unbelief Instances of Gods long-suffering Why God long forbears Who may bless God for his forbearance Forbear as God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See chap. 6. v. 1. §. 2. See §. 109. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ripa b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravate ferre c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pondus dolor e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poudere premor molestè fero f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nauseabâ—…is vâ—…smetipsos How God grieved a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gigno Conspiring aggravates sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods love makes him complain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benoni Participium praesens medium inter perfectum faturum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seduco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erratis l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 10. v. 26. §. 88. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repent a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calcavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatuâ—… ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vado See Chap. 10. v. 20. §. 54. Gods secret way Gods visible way Waies wherein God would have us walk Some ignorance extenuateth sin Ignorantia dicit simplicem scientiae negationem Ignorantia importat scientiae privationem Th. Aquin. sum Theol. pri 2d Quaest. 76. Art 2. Nescience blameless in three cases Simple ignorance * Ignorantia juris vel facti Wilfull ignorance Ignorantia est 〈◊〉 vel directâ—… siâ—…ut cum 〈◊〉 stuâ—…io â—… vult nâ—…ire aâ—…qua ut liberius peâ—…t vel 〈◊〉 sicut cum aliquis propter 〈◊〉 vel propter alâ—…s occupationes negligâ—… aâ—…cre id â—…r quod â—… peccato râ—…tur T. Aquin. sum Theoâ—… prim â—… quaest 76. Aâ—… 3 Ignorance cannot be the mother of devotion The wofull plight of ignorant persons Ignorance an insufficient plea. They who are under ones charge must be instructed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itaque d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septem septies e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Niphal jura vit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Requtes mea b