such and such quick-sands Rocks Pirats or other like dangers will as 〈◊〉 〈◊〉 they can avoid them all Of the great need wherein we do stand of circumâ—…on in avoyding spirituall dangers and particularly in doing all we can to pâ—… Apostacy See Chap. 3. v. 12. § 122. 1. This is a good warrant yea and a motive also for Ministers prudently to â—…serve the danger whereunto people are subject and plainly to declare as much â—…to them Cry aloud spare not c. saith the Lord to a Prophet in such a case 〈◊〉 58. 1. If Ministers in this case hold their peace their people may fall into that â—…ger and the blood of people be required at the Ministers hand Ezek. 3. 18. 2. This should make people patient in hearing such kind of doctrine and 〈◊〉 think and say as many use to do our Preachers are more terrible then God 〈◊〉 God were not more mercifull then they we should all be damned To remove 〈◊〉 scandall let these considerations be duly observed 1. As Prophets and Apostles of old denounced such judgements as Gods Spâ—… suggested to them so we their successors denounce such as they have 〈◊〉 â—…corded for all ages 2. This is but an ancient cavill which was made against Gods own Prophâ—… 〈◊〉 Ieremiah they said he is mad Jer. 29. 26. and of Paul he was beside â—…self Acts 26. 24. yea Ieremiah was further charged that he sought 〈◊〉 welfare of the people but the hurt Ier. 38. 4. and that the Lord had not sent him Ier. 43. 2. 3. Such Preachers as are counted Boanerges sonnes of thunder Mark 3. 17. may be most earnest with God for their peoples good Instance Moses Exod. 32. 32. who more grieved for the peoples running on to destruction then Ieremiah Jer. 4. 19. and 9. 1. who more earnestly called upon God for them Ier. 14. 7 8. who more expostulated the peoples case with God Ier. 12. 1. 4. Ministers declaration of danger before hand may be a meanes of preventing the danger witness the case of Nineveh Ionah 3. 10. and this is the end which good Ministers do aim at He that wisheth anothers destruction will hold his peace and not make known the danger whereunto he is subject §. 31. Of Five Steps on which Apostates may ascend towards Salvation IN setting forth the danger whereunto Professors are subject the Apostle sheweth how far such as fall may ascend upon the ladder to Salvation and withall how far they may fall from thence There are Five Steps each higher then other whereon he that falleth clean away may ascend Some refer those Five Steps to the forementioned principles of the Doctrine of Christ as 1. Illumination to repentance from dead workes For till a man be enlightned he cannot know his naturall miserable condition but being enlightned he well discemeth the same so as he is brought to think of repentance from dead works 2. The taste of the heavenly gift to saith towards God For faith is an heavenly gift and the means whereby we partake of such gifts as come from God who is in heaven 3. Participation of the holy Ghost to the Doctrine of Baptismes for they who having heard the word were Baptized had gifts of the Holy Ghost bestowed upon them as a Seal of Gods accepting them Acts 2. 38. 4. A taste of the good word of God to the laying on of hands for they who haing given evidence of their faith were Baptized were further by imposition of hands confirmed Thus the Gospel which is here called the good word of God was of use to build them up further 1 Pet. 2. 2. Acts 20. 32. 5. A taste of the powers of the world to come to resurrection of the dead and eternall judgement which are the two last principles and they are the very beginning of that full happiness and glory whereof here we have a taste By this comparing of these things together some light is brought to a more full opening of them We will further proceed in handling the foresaid five steps distinctly by themselves §. 32. Of the illumination of Hypocrites THe first step is thus expressed once enlightned The Greek word translated enlightned is Metaphoricall The noune whence it is derived signifieth light The active verb to give light Luk 11. 36. Metaphorically to give knowledge or understanding Thus it is attributed to Christ Ioh. 1. 9. The passive signifieth to be endued with knowledge or understanding Eph. 1. 18. So it is here taken Illumination then is a work of the Holy Ghost whereby mans minde is made capable of understanding the things of God and able to discern divine mysteries In one word the grace or gift of a minde enlightned is knowledge not such knowledge as heathen had who by the heavens and other workes of God might somewhat conceive many invisible things of God Rom. 1. 20. Psal. 19. 1. but such as the word of God revealed concerning the mysteries of godliness This is that knowledge whereof Christ speaketh Luk. 12. 47. and his Apostle 2 Pet. 2. 21. This knowledge may make men acknowledge profess maintain and instruct others in the mysteries of Godliness though they themselves be but hypocrites and reprobates Iudas did all these for he was ordained an Apostle Luk. 6. 13 16. and therein so carried himself as none of the other Apostles could judge of him amiss till Christ manifested his hypocrisie This kinde of illumination is here said to be once in two especiall respects 1. Because there was a time when they were not enlightned forthey were 〈◊〉 darkness Eph. 5. 8. By nature men are blind in regard of spirituall mattâ—… 2 Pet. 1. 9. Rev. 3. 17. That desire which man had to know more thâ—… God would have him know Gen. 3. 5 7. brake his eye-strings so 〈◊〉 man is not now capable of understanding the things of God 1 Cor. 2. 14. Though the word be a bright light yet to a naturall man it is but as the brightsun to a blindman He must be enlightned before he can understand the mysteries of Godliness 2. Because if after they are enlightned they grow blind again thâ—… is no recovery of their illumination In such a sense the faith iâ—… said to be once delivered unto the Saints Jude v. 3. In this sense also Châ—… is said to be once offered up And we are said once to die Heb. 9. 27 〈◊〉 Therefore it had been better for them not to have known the way of righteousâ—… 2 Pet. 2. 21. This gift of illumination is fitly set in the first place because the Spirit firstwodeth this gift in a man For it is the ground of all other spirituall 〈◊〉 Though it be not sufficient yet is it of absolute necessity a gift to be â—…boured after 2 Pet. 1. 5. Prov. 4. 5. Yea we must seek to be filled 〈◊〉 knowledge Col. 1. 9. and to abound therein 2 Cor. 8. 7. Quest. Wherein lyeth the difference betwixt this knowledge
desire to look into it 1 Pet. 1. 10 12. On the other side this great salvation is a great aggravation of all neglect thereof On this ground Christ aggravateth the Jews contempt of the Gospel in his time and plainly telleth them that the men of Nineveh and the Queen of the South shall rise up in judgement against them because a greater then Ionas and a greater then Solomon was among them Matth. 12. 41 42. This is the condemnation that light is come into the world and men loved darknesse rather then light Joh. 3. 19. This neerly concerns us who live in this last age of the world wherein this great salvation hath broken through the thick clowd of Antichristianisme and brightly shined forth to us and who live in that place of the world where able Ministers and powerful Preachers abound As God in this his goodnesse hath abounded to us so should we abound in knowledge in faith in hope in charity in new obedience and in all other Gospel-graces St Paul upon the apprehension of the abounding of Gods grace towards him over and above others maketh this inference I â—…nboured more abundantly then they all 1 Cor. 15. 10. Greater blessings require greater thankfulnesse God had abounded to Iudah in blessings more then to Israel thereupon a Prophet maketh this inference Though thou Israel play the harlot yet let not Iudah offend Hos. 4. 15. §. 22. Of Christ the Preacher of the Gospel THe excellency of the forementioned salvation is set out by the first publisher thereof who is here stiled the Lord. Of this title Lord given to Christ See Chap. 1. v. 10. § 128. It is here used to set out the dignity of the author of the Gospel thereby to commend it the more unto us Object God was the Author of the Word which Angels spake unto his people and in that respect that Word was divine Can there be any greater authority of a Word then to be divine Answ. Though there be no greater authority then a divine authority yet there may be sundry differences between the things that are divine For 1. Of divine truths there may be degrees Some may be of greater moment or of greater consequence then others to pay Tythes under the Law was a divine injunction but judgment mercy and faith were weightier matters of the Law Mat. 23. 23. 2. There were different kindes of revealing divers truths some more obscurely some more cleerly 2 Cor. 4. 14 18. 3. Some divine truths were more strongly confirmed then others Priests under the Law were made without an Oath but Christ with an Oath so as Christs Priesthood was more strongly confirmed Heb. 7. 20 21. 4. More excellent Ministers may be used in dispensing some divine truths then in others Behold a greater then Ionas is here Behold a greater then Solomon is here saith Christ of his own Ministry Matth. 12. 41 42. In all these doth the latter word here spoken of excell the former 1. In the very matter thereof Such mysteries are revealed by the Gospel as in other ages were not made known Ephes. 3. 5. The Law made nothing perfect but the bringing in of a better hope did Ephes. 7. 19. In this respect the Gospel is here stiled Salvation rather then the Law 2. In the manner of revealing The Gospel is farre more clear and effectual 2 Cor. 3. 18. See § 20 21. 3. In the ratification The Gospel is much more firm then the Law See § 36. 4. In the Minister None comparable to the Sonne of God the first Preacher of the Gospel See Chap 1. § 14. If Christ the Lord vouchsafed to be a Minister of the Gospel who shall scorn this function The Pope Cardinals sundry Bishops and others that pretend to be Christs Vicars are farre from performing that which Christ did in this kinde and many that lay claim to Peters Keyes are farre from observing the advice which he for the right use of them thus gave Feed the slock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde Neither as being Lords over Gods heritage but being ensamples to the flock 1 Pet. 5. 2 3. Many took more Lordship upon them over Gods flock then Christ the true Lord did while he was on earth yet it was he that brought this great salvation Of Christs being a Prophet See ver 12. § 112. Of his being a Minister See Chap. 8. § 3. §. 23. Of preaching the Gospel THe relation of the foresaid Salvation is expressed in this word spoken namely by voice or word of mouth The mouth speaketh saith Christ Matth. 12. 34. And of God it is said He spake by the mouth of his holy Prophets Luk. 1. 70. So men are said to speake with the tongue 1 Cor. 13. 1. And words are said to be spoken Joh. 3. 34. 14. 10. The correlative to speaking is hearing We do hear them speak Acts 2. 11. For by hearing that which is spoken by one is best understood by another and by a right understanding of the truth and good of that which is spoken it comes to be beleeved Hence is it that God hath appointed speaking of his Word to be the ordinary means of salvation 1 Cor. 1. 21. Speaking the Word is oft put for preaching it and so translated as Acts 8. 25. When they had preached the word of God And Acts 13. 42. The Gentiles besought that these words might be preached Thus by our former English and others 't is translated in this Text which at the first began to be preached c. Without all question so much is here intended by the Apostle For he must needs mean such a speaking of the Word as might make it powerfull to that great salvation which he mentioned before For that purpose no speaking is comparable to preaching Preaching is a cleer revelation of the Mystery of Salvation by a lawfull Minister No man can attain salvation except he know the way thereto People are destroyed for lack of knowledge Hos. 4. 6. But what good doth any reaply knowledge unlesse he beleeve what he knoweth The word preached did not profit them not being mixed with faith in them that heard it Heb. 4. 2. But how shall any beleeve in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent Rom. 10. 14 15. He who is sent of God that is set a part according to the rule of Gods Word to be a Minister of the Gospel doth himself understand the mysteries thereof and is enabled to make them known to others he also standeth in Gods room and in Gods Name makes offer of salvation 2 Cor. 5. 20. This moves men to beleeve and to be saved This is the ordinary way appointed of God for attaining salvation This course Christ who was sent of God took He
sorts which are three 1. Signes 2. Wonders 3. Miracles 2. By their variety in this word divers Gifts are described 1. By their author the holy Ghost 2. By their distribution This is implied in the Greek word used by the Apostle The rule is thus manifested According to his own will Here observe 1. The kinde of rule with 2. The property of it his own §. 39. Of the Doctrines arising out of the 2 3 4. verses of the second Chapter I. MOtive may be added to motive To that motive in the former verse taken from the dammage of noâ—… heeding the Gospel in these verses another motive is added taken from the vengeance that will follow thereupon For men are hardly brought to beleeve Divine truths II. Suppositions may imply unquestionable truths The manner of the Apostles arguing by way of supposition If proveth as much See § 8. III. Angels were of old Gods Ministers to his Church They spake his word See § 10. IV. Gods Word is stedfast So is it here expresly said to be See § 11 12. V. Divine vengeance may be a motive to forbear sinne The inference of the vengeance upon the word spoken proves as much for it is here to that very end alleadged VI. There are different kindes of sin The distinction betwixt transgression and disobedience imports thus much See § 14. VII Nâ—… sinne shall pass unrevenged This generall particle every intends this VIII Pknishment is due to transgression It is therefore stiled a recompence of reward See § 16. IX Divine vengeance is most just So it is here expresly said to be See § 17. X Transgressors shall receive vengeance will they nill they This verb received intimates this point See § 17. XI Revenge of sinne is most sure This interrogative HOW intimates as much See § 18. XII There are degrees of sinne and judgement The inference of the later part of the comparison upon the former declares the truth of this point For neglect of the Gospel is made a greater sin then neglect of the Law and a greater judgement is thereupon inferred See § 18. XIII It is very dangerous to neglect the Gospel There is no way of escaping for such See § 19. XIV The greatest as well as the meanest falling into the same sinne are liable to the same judgement This pronoun WE includes the Apostle himself and all to whom he wrote See § 18. XV. The Gospel brings salvation It is thereupon stiled Salvation See § 20. XVI The salvation brought by the Gospel is very great This word So great intends as much It is far greater then that which by the Ministry under the Law was brought to people See § 21. XVII Christ was a Preacher He is here said to Preach See § 22. XVIII The Word is made profitable by Preaching For this end Christ Preached it See § 23. XIX Christ was the first Preacher of the Gospel This is here expresly asserted See § 24. XX. God would have his word confirmed See § 25. XXI Many Preachers of the same truth confirm it the more Thus by other Preachers the Gospel which Christ first Preached was confirmed See § 25. XXII Apostles succeeded Christ. These were they who heard him See § 26. XXIII Preachers confirm the Gospel to others It was confirmed unto us saith the Text. See § 27. XXIV God addeth his witnesse to the Ministry of his servants This is here expresly set down See § 28. XXV God only can work miracles This is here set down as Gods proper Act. See § 28. XXVI Miracles are above the power of creatures This followeth from the former by just consequence See § 29. XXVII Works are witnesses to Gods Word God by his works bare witnesse to his Apostles See § 30. XXVIII Signes by visible objects confirm Divine matters XXIX Wonders by the strangenesse of them do the like XXX Miracles also do so by a Divine power manifested in them These three last Doctrines arise out of the notation of those words Signes Wonders Miracles See § 31 32. XXXI Divers miracles were wrought to confirm the Gospel See § 34. XXXII Mens gifts are of the holy Ghost He gives them 1 Cor. 12. 11. Therefore they are here stiled Gifts of the holy Ghost See § 35. XXXIII Extraordinary gifts were abundantly given at the first preaching of the Gospel The Church had then need of them See § 35. XXXIV Gifts of the holy Ghost were confirmations of the Gospel They are in this respect here joyned with miracles See § 35. XXXV Mens Functions and abilities are of God Ibid. XXXVI The Gospel had greater confirmation then the Law See § 36. XXXVII God hath no other rule then his own will This relative His own implies as much XXXVIII God orders mens parts and places according to his will See § 37. §. 40. Of the inference of the fifth verse upon that which goeth before Verse 5. For unto the Angels hath he not put in subjection the world to come whereof we speak IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter which was that Christ is more excellent then Angels and also to the argument in the verses immediatly going before whereby he proved that more heed is to be given to the word of Christ then to the word of Angels In reference to the former Chapter a ninth argument is in this verse added to those â—…ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels See chap. 1. § 64. In reference to the former part of this Chapter this verse containeth a reason why Christs word is to be preferred before the word of Angels namely because God hath given a greater authority to Christ then ever he did to Angels The first particle of this verse FOR sheweth that a reason is contained therein This reason is here set down as a double transition The first is from Christs excellency in reference to his Divine nature unto his excellency in reference to his humane nature The other is from the Apostles exhortatory digression unto his doctrinal point about Christs excellency In the former Chapter the Apostle sets out the excellency of Christ being God yet so as he considered him also to be man even God-man In this Chapter he sets out the excellency of Christ being man yet so as he considereth him also to be God even Man-God The reason here produced is comparative The comparison is of unequals for it is betwixt Christ and Angels 1. The inferiority of Angels is declared in this verse 2. The superiority of Christ is proved vers 6 7 8 9. The manner of expressing the inferiority of Angels is like that which was used chap. 1. § 46. It is expressed negatively unto the Angels hath he not put c. In this place the kinde of argument is the stronger in that it is denied to them by him who only
his wrath but he would also vanquish that implacable enemy and so deliver us out of his hands This therefore was an end of the former end Our deliverance was the end of destroying the devil Christs death was for us and our good See § 83. Thanks therefore to thee O Saviour that hast destroyed so mighty an adversary of ours by thine own death §. 149. Of natural mens fear of death THe miserable condition here intended is said to be fear of death Death here is taken in as large an extent as it was § 142. namely for temporal spiritual and eternal death Death even death of the body which is a separation of the soul from the body is by the Heathen counted the most terrible of all things and the greatest of all evils every living thing shunneth death this they do naturâ—… upon a desire of preserving their being and love of life On this ground it was 〈◊〉 Satan said to the Lord Skin for skin and all that a man hath will he give for his 〈◊〉 Iob 2. 4. This works in men a fear of death Fear is a disturbed passion arising from the expectation of some evil which 〈◊〉 would shun For the Greek word cometh from a Verb that signifieth to flee free and this word here used by the Apostle is sometimes put for flight Men use to 〈◊〉 from such things as they fear and if men could they would flee from and 〈◊〉 death Death therefore being taken to be the greatest of evils and man continuâ—… expecting it must needs fill mans heart with fear even fear of a bodily death â—… fear of man See Chap. 13. § 84. But to such as are instructed in the nature of 〈◊〉 which addeth a sting to death and in the resurrection of the body and the intolerable and everlasting torment of body and soul in hell death must needs be a 〈◊〉 greater fear till they have some assurance of their deliverance from it For 〈◊〉 as it was first inflicted for sinne is the very entrance into eternal damnation 〈◊〉 then can the thought and remembrance of death be but very dreadfull It was 〈◊〉 of death that made Adam and Eve to hide themselves from Gods presence 〈◊〉 they heard his voice in the garden Gen. 3. 8. This was it that made Cain say 〈◊〉 punishment is greater then I can bear Gen. 4. 13. This made Nabals heart to die 〈◊〉 in him 1 Sam. 25. 37. And it made Saul to fall along on the earth as a man 〈◊〉 swoon 1 Sam. 28. 20. This made Faelix to tremble when he heard Paul preachâ—… the judgement to come Acts 24. 25. Fear of the second death makes Kings are great men yea and bond-men too cry to the mountains to fall on them and 〈◊〉 hide them from the face of him that sitteth on the Throne and from the wrath 〈◊〉 the Lamb Rev. 6. 15 16. Surely there is nothing more difficult then not to 〈◊〉 death The conscience of men unregenerate doth bring in a bill of 〈◊〉 against them and convince them of rebellion against the great Lord they are 〈◊〉 that respect as a malefactor who is arraigned and condemned and liveth in fear 〈◊〉 the gallowes and is much disquieted therewith taking no joy or comfort in 〈◊〉 foâ—…d sleep or any way else An evil conscience to the soul is as the Gout or 〈◊〉 in the body which tortureth it in the midst of feasts pastimes and greatest mâ—…ments yea it is like the hand-writing that appeared to Belshazzar Dan. 5. 5 6. Obj. It is said that the houses of the wicked are safe from fear and that they die 〈◊〉 strength being wholly at ease and quiet Job 21. 9 23. Answ. 1. All other joy is only from the teeth outward as we speak they have 〈◊〉 true found inward joy they have not the ground of true joy which is an assuraâ—… of Gods favour in Christ. 2. Their joy is but short As the craking of thorns under a pot so is the laughtâ—… fools Eccles. 7. 6. 3. Many times it falleth out that when they seem to be very jocond there is 〈◊〉 inward terror in the soul Even in laughter the heart is sorrowfull Prov. 14. 13. 4. Their joy is inconstant they have their fits of anguish and vexation Lam. 5. 1â—… 5. All their joy is but as in a dream like him that dreameth he eateth but 〈◊〉 is awake his soul is empty Isa. 29. 8. his rejoycing ariseth from the slumbering of 〈◊〉 conscience which for the time ceaseth to terrifie him 6. A man may be so intoxicated and as it were made drunk with earthly â—…ceits as he may end his daies in a foolish pleasing conceit as a thief made 〈◊〉 may die in a desperate merriment and that under the gallowes hereticks may 〈◊〉 so intoxicated with their errors as to suffer death for them with much seeming 〈◊〉 ambitious persons may with an outward glory cast themselvs into the jaws of deâ—… as Marcus Curtius but albeit no effects of fear appear in such yet because â—…cause of fear is not taken away they cannot be truly said to be freed from fear not before yet at the great day of judgement shall their fear break forth and the trembling appear In which respect saith Christ Wo unto you that laugh now say shall lament and weep Luk. 6. 25. Go to now ye rich men weep and howl for your 〈◊〉 series which shall come upon you James 5. 1. Wofull wofull in this respect must needs be the state of unregenerate men 〈◊〉 nothing can seem blessed to him over whose head terror doth alwayes 〈◊〉 Damocles a flatterer of Dionysius the tyrant said to his face that he was the happiest man in the world and made mention of his wealth and power and Majesty and abundance of all things Hereupon the tyrant set that flatterer in a Royall estate at a Table furnished with all dainties and attended upon as a King but with a heavy sharp sword hanging by a horsehair over his head this made him quake and tremble and desire to be freed from that estate thereby was declared how miserable a thing it is to live in continuall fear Some see it and are in that respect the more terrified others are the more sencelesse but not the lesse miserable There is no cause to envy a naturall mans condition though he abound never so much in wealth honour pleasure or any other thing that the natural heart of man desireth Who would envy Dives his condition that duely weigheth his end Luke 16. 19 c. This is it which the Psalmist forewarneth us of Psa. 37. 1. David in his own example sheweth how prone we are hereunto Psa. 73. 3 c. and therefore we had need to be the more watchfull against it § 150. Of a naturall mans bondage IT is here further said that through or by fear of death they are subject to bondage The terrour with which unregenerate persons are afflicted
unto the Angels the world to come Here a reason thereof is shewed namely because Christ was not one with Angels he took not upon him their nature 2. It giveth an instance of Gods Soveraignty and Justice For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves and justly may he so do for thus in justice hath he dealt with the Angels that sinned The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude v. 6. 2 Pet. 2. 4. 3. To amplifie Gods mercy to man It is a very great amplification of mercy that it is such a mercy as is not extended to others though those other stood in as much need thereof Psal. 147. 20. 4. It demonstrateth more fully the kinde of nature which Christ assumed that it was not an Angelicall a spirituall a celestiall nature as some Hereticks have imagined See § 140. This word Angels is indefinitely to be taken with reference to all sorts of Angels good or bad It sheweth that the good Angels had not so much honour conserred upon them as man had namely to be one with Christ. In this respect even the good Angels are inferiour to Saints for they are sent forth to Minister for them Heb. 1. 14. It sheweth also that evil Angels have not that mercy shewed unto them which men have namely to have the Son of God in their nature a Saviour to save them This negative that Christ took not on him the nature of Angels refutes the opinion of the Chiliasts or Millinaries who hold that the very devils shall be released out of hell after a 1000 years None can be freed but by Christ but with Christ they have nothing to do See more hereof in my Treatise of the sin against the holy Ghost § 29 30 31. §. 158. Of Objections against this truth Christ took not on him the nature of Angels Answered Obj. 1. CHrist appeared unto men in the shape of an Angel Exod. 3. 2 6. Iudg. 13. 3 17 18. Answ. Though it were the Son of God that appeared unto men and he be called an Angel yet that shape wherein he appeared was not the shape of an Angel but rather of a man neither was that the true humane nature of Christ which he afterwards assumed but only a visible humane nature which he assumed for that present time and use Obj. 2. Christ is expresly called Angel Isa. 63. 9. Mal. 3. 1. Answ. He is so called not in regard of his nature but of his Office So men are called Angels Rev. 1. 20. Obj. 3. Christ is called the Head of all Principality and Power Under these words Angels are comprised Answ. Christ is indeed the Head of Angels but not by virtue of any mysticall union but by reason of that preheminency which he hath over them Thus is he said to be farre above all Principality c. Eph. 1. 21. And also by reason of that authority he hath over them Heb. 1. 6 7 14. Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth Eph. 1. 10. By things in heaven are meant Angels Answ. 1. It is not necessary that Angels should be there meant but rather glorified Saints 2. If Angels be there meant the gathering of them together is not to be taken of an union with Christ but rather of a reconciliation betwixt Angels and men or of the establishing of the good Angels that fell not §. 159. Of the priviledge of Beleevers above Angels TO shew that that very mercy which was not vouchsafed to Angels was vouchsated to men the Apostle doth not only use this particle of opposition BUT which 〈◊〉 in like cases frequently useth as Prov. 10. 2. but also he repeateth the same word again wherein the grace not granted to Angels is comprized which is this He took on him so as to man was granted that which was not vouchsafed to Angels Of that grace see § 157. This is such an evidence of Gods peculiar respect to man as it made the Angels themselves desire to behold the riches of Gods mercy herein 1 Pet. 1. 12. If to this generall we adde other particular exemplifications of Gods mercy to man over and above that which he shewed to Angels we shall more clearly discern the exceeding greatnesse of Gods favour to man Some particulars are these 1. Christ is given a Saviour to lost man Luk. 2. 11. No Saviour is afforded to Angels 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels 3. All things are put in subjection to man Not so to Angels v. 5 6 â—… 4. Men shall judge the Angels 1 Cor. 6. 3. Angels shall not judge men 5. Angels are ministring spirits sent forth to minister for them that shall be 〈◊〉 salvation Heb. 1. 14. Men are not sent forth to minister for Angels Some make the reason of that difference which God put between men and Angels to be this that all the Angels fell not and thereupon they inferre that 〈◊〉 not take on him the nature of Angels for the good Angels sake because 〈◊〉 were but a part for he will take the nature for all or none This reason 〈◊〉 hold in that he took mans nature for the good and benefit only of the seed of Abâ—…ham See § 162. Others put the reason of the foresaid difference between men and Angels in 〈◊〉 hainousnesse of the sinne of Angels and thereupon they aggravate the sinâ—…e Angels by sundry circumstances as that they were the more excellent creatures that they had more light of understanding that they first sinned that they 〈◊〉 not tempted â—…o sin as man was and that they tempted man and so were murder of man Ioh. 8. 44. I will not assay to extenuate any of these aggravations But this I may boâ—… say that these and other like reasons taken from difference in creatures much â—…gate from the supream Soveraignty of God who thus saith I will be graâ—… whom I will be gracious and I will shew mercy on whom I will shew mercy Exod 19. That which about Gods Soveraignty exercised on man and man in refereâ—… to the Elect and reprobate is distinctly set down by the Apostle Rom. 9. 21 〈◊〉 may not unfitly be applied to his Soveraignty exercised on men and Angels 〈◊〉 not the Potter power over the clay of the same lump to make one vessel unto honour 〈◊〉 another unto dishonour c. Is it not lawfull for me saith the Lord to do what 〈◊〉 with mine own This then is the reason that we must rest upon So was Gods 〈◊〉 pleasure He would not shew that mercy to Angels which he did to men 〈◊〉 peculiar love to man see my
was very meek above all 〈◊〉 that were upon the face of the earth Num. 12. 3. 2. He did willingly partake of that portion which God allotted out unto his people and put his shoulders under their burthen He chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin Hebr. 11. 25. 3. He much pitied and commiserated the people and that when they murmured against him Exo. 14. 11 12 13. 4. He oft praied and earnestly cried unto God for them Exod. 32. 11 31. Num. 12. 13. Then who are in Moses his place as Princes of State and Ministers of the word are must be of Moses minde They must know they are Gods servants and answerably carry themselves both to God and his people It will therefore be very usefull for them oft to meditate on this patern Of Moses Faithfulnesse Seâ—… § 39. Of this phrase in all his house See § 37. §. 53. Of Moses and other Ministers for a testimony AN especiall end why Moses was made a servant in Gods house is thus set down For a testimony of those things which were to be spoken after The word testimony signifieth a witnesse-bearing It comes from the same root that that word did which is used chap. 3. vers 4. § 30. and spoken of Gods witnesse It here intendeth two things 1. A confirmation of the truth of a thing 2. An evidence against such as beleeved not In both these senses Christ thus useth this word Shew thy self to the Priest for a testimony unto them Mat. 8. 4. This he speaks to a Leper whom he had cleansed that he should go to the Priest that by the Priest the truth of the miracle might be confirmed For the Priest could judge of a leprosie whether it were throughly cleansed or no and that the unbeleeving Jews might be convinced about the power of Christ. The manner of expressing this clause thus For a testimony pointeth at the end of Moses Ministry which was to bear witnesse unto and to confirm Gods truth Of confirming the truth of God See ch 2. v. 3. § 25. That whereof Moses was to be for a testimony is thus expressed Of those things which were to be spoken after All this is the interpretation of one Greek word which is of the future tense To expresse the emphasis thereof more fully this particle after is added The future things whereof Moses was to be for a testimony were 1. Such as Moses himself was to deliver to the people For Moses bare record of and gave witnesse to such things as God would have the people take notice of Thus it is said of Iohn He bare record of the Word of God Rev. 1. 2 3. 2. Such things as Christ and his Apostles in their time preached For thus saith Christ These are the words which I spake unto you that all things must be fulfilled which were written in the Law of Moses concerning me Luk. 24. 44. To the like purpose Saint Paul perswaded the Iews concerning Iesus out of the Law of Moses Act. 28. 23. Hence is it that Christ said to the Jews Had ye beleeved Moses you would also have beleeved me For he wrote of me Joh 5. 46. 3. Such things as this Apostle hereafter sets down in this Epistle which are Types that prefigured Chrâ—…st of which he saith This is the sum We have such an High-Priest c. Heh 8 1. Thus the word may be translated which shall be spoken after Neither of the foresaid interpretations do crosse the other But all in substance agree For the things which were in the Types which Moses delivered to the people were by Christ and the Apostles revealed in their truth and in this Epistle the types and truth are both declared That which is here said of the end of Moses his Ministry that it was for a testimony of Gods truth is in the generall true of all Ministers All the Prophets gaâ—… witnesse of such things Act. 4. 43. Iohn the Baptist came for a witness to bear witâ—… of the light Joh. 1. 7. Iesus Christ himself was a faithfull witnesse Rev. 1. 5. The Apostles were to be witnesses unto Christ Act. 1. 8. God had these witnesses both to make known his will to his Church and also to confirm and ratifie the same by evidence out of Gods Word yea also by theâ—… answerable practise and by their suffering for what they preached Herein we have an evidence of Gods good Providence to his Church who neveâ—… left it without witnesse Moses was for a testimony in his time Prophets succeeded him Iohn them Apostles him and ordinary Ministers in all ages since the Apostles daies succeeded them Happy are they who give such heed thereunto as they reap the benefit thereof But their judgement is the greater who having witnesse given to the light walk in darknesse and remain ignorant and obstinate But whether men regard this witnesse or no it shall not be in vain The truth of God is more justified thereby and unbeleevers made more inexcusable As Moses and the Prophets gave witnesse to the things which were to be done â—…t Christs first coming So Ministers who live in these latter daies give witnesse to the things which shall be done at his last coming §. 54. Of this Title Christ. Verse 6. But Christ as a Son over his own house whose house are we if we hold 〈◊〉 the confidence and the rejoycing of the hope firm unto the end THis particle BUT implieth a difference betwixt that which went before and that which followeth The difference or rather dissimilitude is betwixt Moses and Christ who is far the more excellent The inferiority of Moses being distinctly set down in the former verse the excellency of Christ above Moses is as distinctly exemplified in this verse and that in the three particular branches mentioned § 50. Because in setting out this excellency he had mentioned GOD v. 4. and applied it to him to shew whom he meant under that Title God he here expresly named Christ. Christ in Greek signifieth the same that Messiah in Hebrew doth namely annointed An Evangelist cleareth this Point where upon mention of Messiah 〈◊〉 saith which is being interpreted the Christ Joh. 1. 41 And he who by the Psalâ—… is in reference to God called his Messiah or his Annointed Psa. 2. 1. is by the Apostles called his Christ Act. 4. 26. The word Messiah in Hebrew is oft by our English translated annointed as 1 Sam. 2. 10. 2 Chron. 6. 42. Psa. 84. 9. And by the Greek LXX translated Christ. To shew that this Name Christ is by an excellency and property attributed to Jesus our Saviour it is many times expressed with an emphasis thus the Christ Joh. 20. 31. That Christ Joh. 6. 69. Very Christ Act. 9. 22. The Lords Christ Lâ—… 2. 26. The Christ of God Luk. 9. 20. The Priests and Scribes which rejected thâ—… Christ knew that
evidence that we are the house of Christ in that it keepeth from falling away from Christ. It is as an Anchor of the Soul sure and stedfast Heb. 6. 19. This world is as a Sea Christs Church which is the house here spoken of as a Ship therein Satans assaults persecutions in the world all manner of troubles are as violent windes which blow against that Ship but it hath such an Anchor as holds it fast no other Ship hath the like all other Ships are tossed up and down and at length overwhelmed in the Sea If therefore we have this Anchor of Hope which holds us fast there is a good evidence that we are the house of Christ. §. 63. Of true rejoycing what it is and whence it ariseth THat Hope which giveth evidence that we are the house of Christ is here 〈◊〉 by an especial effect which is rejoycing The Greek word imports an high degree of rejoycing such an one as 〈◊〉 a glorying or boasting in a thing and so in other places it is translated It were better for me to die then that any man should make my glorying void saith the Apostle 1 Cor. 9. 15. And again Lest our boasting of r you should be in vain 2 Cor. 9. 〈◊〉 There is another like word which signifieth the same thing frequently useâ—… The root whence the Greek words are derived signifieth a neck For they who glory in a thing will stretch forth their neck Isa. 3. 16. The word here used and applied to Hope sheweth that true Christian Hope produceth a great degree of rejoycing even such a degree as cannot be abated by 〈◊〉 fliction Rom. 5. 2 3. This rejoycing is an expression of that joy which is in a man and a â—…tion of ones liking of and delighting in the good which he hath Joy is a liking dilating affection Or more fully to expresse the nature of 〈◊〉 Joy is a liking affection which enlargeth the heart upon the apprehension of sooâ—… good thing Of the general nature of an affection and of the difference betwixt liking and disliking affections See The Saints Sacrifice on Psa. 116. 1. § 4. That whereby Joy is differenced is in this word Dilating or in this phrase who enlargeth For Desire lifts up the heart after the thing desired Love unites the 〈◊〉 to the thing loved Ioy enlargeth the heart with a pleasing content in that which's apprehendeth to be good Thus it is said of the Church that in regard of the â—…ence of people her heart should be enlarged Isa. 60. 5. that is she should 〈◊〉 joyce Joy is contrary to Grief Now Grief contracteth and streigthneth the 〈◊〉 and consumeth it Psal. 31. 9 10. But Joy enlargeth and reviveth it Gen. 45. 27. The proper object of true Christian rejoycing is that which concerns our 〈◊〉 happinesse The Disciples who rejoyced in the power of their Ministry in thaâ—… 〈◊〉 Devils were made subject to them were somewhat checked by Christ who said 〈◊〉 this rejoyce not that the spirits are subject unto you but rather rejoyce because 〈◊〉 names are written in Heaven Luk. 10. 17 20. Common gifts are not the 〈◊〉 ground of rejoycing Now casting out of Devils was but a common gift 〈◊〉 hypocrites had but the writing of their names in Heaven tended to their eternal happinesse therefore in this later they were to rejoyce Hope is a saving grace so as it properly produceth rejoycing so doth Faith Acts 16. 34. so do other like graces As for other things which do not make thereunto they may be enjoyed by him on whom the guilt of sinne lieth and who is himself under the dominion of sinne who is a slave to Satan over whom the wrath of God hangeth who shall be excluded out of Heaven and eternally damned What matter of true rejoycing then can there be in such things Here by the way we may be informed in the deceitfull rejoycing of most men Take a view of the ordinary matters of rejoycing and you shall finde cause to say as the Wise-man doth Vanity of vanities all is vanity yea vexation of spirit Eccles. 1. 2. 2. 11. This we may finde from the cradle to the grave The childe rejoyceth in bawbles the young maid in her beauty the young man in his propernesse the strong man in his strength the Scholar in his learning the honourable man in his dignities the rich man in his wealth the Counsellour in his great practice So others in other like things Are any of these like that power of the Disciples Ministry concerning which Christ said In this rejoyce not Luk. 10. 20. In pangs of gout and stone in sicknesse in death in the day of Judgement what Joy and rejoycing can those produce Have they not a sting in their tail Note the issue of Nebuchadnezzars rejoycing in his great Babel and Belshazzars rejoycing in his cups Daniel 4. 27 28. 5. 5. I may therefore well say to him that spends his time in pleasure In this rejoyce not To him that Dives-like is daily araied in glorious apparel and fareth delicately In this rejoyce not And of such as have great successe in their undertakings either in war or merchandizing or any other like In this rejoyce not § 64. Of the rejoycing of Hope in troubles WEll might the Apostle attribute rejoycing to Hope because Hope maketh us cast our eyes on the end of our Faith which is hoped for The salvation of our Souls 1 Pet. 1. 9. Hereby it cometh to passe that as an Husband-man beholding his ground that is sowed with corn fairly to grow up rejoyceth in expectation of a great Harvest so we that have sown here to the Spirit rejoyce in hope and expectation of reaping life everlasting Gal. 6. 8. Though believers before they come to the fruition of that end are oft in sore troubles outward and inward on body and soul in goods or good name Sometimes immediately from God and sometimes through the malice of men yea sometimes from the apprehension of their own sinnes yet there is no estate whereunto in this world they can be brought but his hope of the issue thereof and glory following thereon may produce a rejoycing The Hebrews took joyfully the spoiling of their goods knowing in themselves that they had in Heaven a better and an enduring substance Heb. 10. 34. I. Believers are subject to persecution but the cause their present assistance and future recompence do all give matter of rejoycing 1. Their cause is the most glorious that can be Christs name Act. 5. 41. 2. Their assistance is more then ordinary 2 Tim. 4. 16 17 18. Such hath been their assistance as they have sung for joy in the midst of their greatest trials Act. 16. 25. 3. The end is such as no suffering is worthy thereof Rom. 8. 2 Cor. 4. 17. Therefore Christ exhorteth his when they are persecuted To rejoyce and be exceeding glad because great is their
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
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
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
chickens under her wings and ye would not Matth. 23. 37. This great displeasure of God against his peoples obstinacy is set out to the life in the parable of the Vineyard Isa. 5. 4 5. and of the Figtree Luk. 13. 7. The more the good of any is sought the more are they grieved and offended who in love seek their good if their love and the effects thereof be neglected and despised This should warn us to take due notice of all the evidences of the kindness of God our Father and of his care about our good that we may make the right use of all and to fear lest by stubbornnesse and obstinacy we provoke him to turn his favour into displeasure his love into grief and offence §. 104. Of the meaning of this word generation THe word translated generation doth in the Hebrew signifie the continuance of time and it is put for the space of a hundred years as where God saith in the fourth generation Gen. 15. 16. The Lord before had made mention of four hundred years this fourth generation was the last hundred of those four hundred The Greek word here used is derived from a Verb that signifieth to 〈◊〉 and it signifieth sometimes a multitude of people and so is translated a 〈◊〉 in which there useth to be multitudes of people as where a multitude of 〈◊〉 ones are called a perverse Nation Phil. 2. 15. and sometimes for a continuance of people or a succession of one after another as where mention is made of fourteen generations Matth. 1. 17. And where it is said This generation shall not 〈◊〉 Matth. 24. 34. The word as here used may include both these significations which do â—…vate the wretched disposition of that people in these two respects 1. In that they all conspired together in their sinnes except a few Thus 〈◊〉 Christ aggravate the sinne of the people in his time in that they all rejected 〈◊〉 and his Ministry and thereupon saith that the men of Ninive and the 〈◊〉 of the South shall rise up in judgement with this generation Matth. 12. 41 42. 〈◊〉 is with the whole Nation Plagues that infect a whole City are counted great judgements a leprosie that spreadeth it self over a mans whole body is counted 〈◊〉 grievous malady so a poyson that infecteth all the blood in a mans body 〈◊〉 like manner contagious sinnes that infect a whole Nation are detestable sinneâ—… By this did Daniel aggravate the sins of the Israelites that were carried captive 〈◊〉 Babylon and justifie Gods severe judgement upon them for saith he All 〈◊〉 have transgressed therefore the curse is poured upon us Dan. 9. 11. Consent of multitudes in sin is so far from extenuating it as it doth the 〈◊〉 aggravate it Wherefore if sinners entice thee consent thou not Prov. 1. 10. 2. This word generation doth aggravate their sin in that it implieth a continuance therein as was shewed v 9. § 95. even from parents to children The Apostle doth fitly adde a Relative THIS which is not in the Hebrew 〈◊〉 demonstrate what kinde of people he speaks of even those which lived in the wildernesse and saw the mighty works of God With them therefore in particular is God grieved who do provoke God §. 105. Of Gods complaining of people THis phrase and said being applied to God implieth a complaint and 〈◊〉 on Gods part For he was so much and so long provoked by his people as 〈◊〉 was forced to complain of them Gods complaints of his people are in other places more expresly and â—…ly set out as Num. 14. 11 27. Deut. 32. 29. Psal. 81. 11 13. Isa. 48. 18. 〈◊〉 23. 37. His Fatherly affection towards his people forceth him thus to do When a Fâ—…ther seeth his sonne runne headlong into desperate courses from which he will 〈◊〉 no means be restrained he useth to complain of his foolish and perverse disposition That which is noted to accompany Gods complaint namely great wrath and soar vengeance ver 11. and in the places before quoted is a forceable inducement to move us carefully to avoid all such courses as may give occasion to God to complain of us Is not he the God of our being life preservation comfort confidence and eternall salvation Shall we then make him to complain of our ungraciousnesse O remember what he is what he hath done for thee what thou maist farther expect from him and thereupon set thy self so to please him in all things that he may never repent of what he hath done for thee but rather delight in doing more and continuing to be ever kinde unto thee §. 106. Of the meaning of these words They do alway erre in their heart THe matter of Gods complaint is set out in two particulars 1. Their stubbornness 2. Their ignorance The former is thus expressed They do alway erre in their hearts The Hebrew thus It is a people that do erre in their heart Though there be some difference in words betwixt the Hebrew and Greek yet the sense is the same in both For this Hebraism a people erring signifieth a continuance in a thing It is a Participle of the present tense and intendeth a present being to be so and so as it hath been before The Greek Translators to express the emphasis of that Hebraism in their own dialect adde this Adverb alwaies The word translated people is of the singular number but it is a collective word and compriseth many under it It signifieth a multitude of persons Therefore the Greek Translators use the Plural number They doe erre The Apostle in both these diversities followeth the Septuagint Of the LXX See Chap. 1. v. 6. § 72. The Verb translated erre is of the passive voice The active signifieth to seduce or deceive as Matth. 24. 4 5 11. The passive signifieth to erre Mat. 22. 29. For they that erre are deceived by themselves or others Both the Hebrew and Greek words are applied to silly sheep which go astray from the rest of the flock and from their shepherd and so fall into many dangers Isa. 53. 6. Mat. 18. 12 13. The folly of those who go astray out of the wayes of God and wander in the wayes of wickedness is set out to the life To aggravate their sin the more the ground thereof is thus declared in heart This relative their is not unfitly added by our English to shew that their own evil disposition caused them to go astray Of the Heart and of the divers significations thereof See v. 8. § 79. Heart is here put for the Will Men may be said to erre three wayes 1. In the minde or understanding so did they of whom the Prophet saith They that erred in spirit shall come to understanding Isa. 29. 24. The later clause declares the meaning of the former and shews that by erring in spirit he means erring in understanding And
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.
thâ—… framed If the Land of Canaan were not enterd into by them to whom it was promised there must needs be another rest for those to whom a rest is promised to enter into it But the Land of Canaan was not entred into by those to whom it was promised Therefore there must needs be another rest The Proposition is in this verse The Assumption in the former The Conclusion in the ninth verse The main force of this Argument resteth in the truth of Gods promise So trâ—… and faithfull is God in his promise as they to whom it is expresly made shall affâ—…redly partake thereof This verse seems to conclude abruptly without full sense But if the ninth verse 〈◊〉 â—…dded as a Conclusion thereunto it will make up the sense The Apostle in the 〈◊〉 verses following produceth another Argument to prove the same point Thereâ—… to hasten on that Argument he puts the conclusion to the end of it §. 37. Of the accomplishments of Gods promise in some THis Verb it remaineth is in Greek a compound The simple signifieth 〈◊〉 leave The Preposition signifieth from The compound Verb implieth a 〈◊〉 of one thing upon the rejection of another vers 9. Where nothing 〈◊〉 this word is joyned with a negative It is said of such as sin wilfully c. 〈◊〉 â—…maineth no more Sacrifice for sin Heb. 10. 26. This translation of the word 〈◊〉 〈◊〉 is here very fit â—…he persons failing of the rest promised to them it remaineth that other persons 〈◊〉 another rest be enquired after That which remains is that some enter For a promise of God cannot be utterly made void Though many reap no good â—…ereby yet others shall be made partakers of the benefit of it Most in the 〈◊〉 refused to enter into the Ark yet Noah and his family had the benefit of it 〈◊〉 7. 7. Sodom and Gomorrah and the Cities about them regarded not Gods 〈◊〉 to save themselves yet Lot and his two daughters did Gen. 19. 30. Though 〈◊〉 â—…ny perished in the wildernesse yet Caleb and Ioshua entred into Canaan 〈◊〉 14 30. If none should believe but all be deprived of the promise by unbelief Gods 〈◊〉 and faith might seem to be without effect and altogether in vain Leaâ—… hereby to take heed of questioning Gods truth by reason of the unbelief of soâ—… What if some do not believe shall their unbelief make the faith of God withâ—… 〈◊〉 God forbid Rom. 3. 3. The Lord knows that some will believe and 〈◊〉 â—… right use of his promise He knoweth them that are his 2 Tim. 2. 19. For 〈◊〉 〈◊〉 especially he makes his promise Be 〈◊〉 discouraged that many are deprived of the promise Believers will say Gâ—… 〈◊〉 â—…r refuge c. Therefore will we not fear though the earth be removed c. Psâ—… 40. 1 2. God can and will discern his though men see them not Rom. 11. 4. Let us therefore be of Ioshua his resolution Iosh. 24. 15. §. 38. Of the meaning of these words To whom it was first preached IN joyning the two parts of this sixth verse together the relative Conjunction is to be repeated thus And seeing they to whom c. This phrase To whom it was preached is the interpretation of that word which â—…rs 2. was thus translated The Gospel was preached Word for word it may be here thus turned Who were Evangelized See § 15. The word hath its notation from Evangel or Gospel and thereupon the word Gospel might have been inserted thus They to whom the Gospel was preached as v. 2. So as the Israelites under the Law had the Gospel preached unto them See § 17. The word translated first doth not necessarily imply that they to whom it is â—…ere applied were the first that ever heard the Gospel The Gospel was preached to Abraham Gen. 12. 2 3. before the Israelites here meant And to Noah Gen. 6. 14 c. before Abraham And to Adam Gen. 3. 15. before Noah The word is of the Comparative Degree and oft translated before as Ioh. 6. 62. 7. 51. 9. 8. 2 Cor. 1. 15. 1 Tim. 1. 13. It is sufficient for the point in hand That they who are intended in this Text heard the Gospel preached before them who are exhorted to give better heed thereto See § 41. § 39. Of the blessing of Faith resting on Believers onely and vengeance on Unbelievers onely THe Apostle by mentioning again the forfeiture of Rest upon other mens participation thereof thus Some must enter therein and these entred not sheweth on the one side that the benefit which believers received by the Gospel brought no advantage to the unbeliever and that on the other side the forfeiture which unbelievers made of the benefit of the Gospel brought no damage to believers Of believers it is here said They enter in Of unbelievers They enter not The like may be exemplified in the stability of some Angels and falling away of others In the preservation of Noah and destruction or the old world In the exemption of Israel from all plagues in Gâ—…shen Exod. 8. 22. and the many plagues that fell upon the Egyptians In the receiving of the 〈◊〉 〈◊〉 into glory and refusing the foolish and in the blessed sentence pronounced to the righteous and wofull doom against the unrighteous Mat. 25. 12 41. It cannot be denied but that the blessing that is conter'd upon belevers is a great aggravation of the judgement on unbelievers In this respect 〈◊〉 receive great prejudice from believers but through their own default On the other 〈◊〉 vengeance on unbelievers is a great amplification of the mercy shewed to believers Contraries do set out each other Were it possible for unbelievers duly and thorowly to consâ—… 〈◊〉 blessings which believers enjoy whereof they deprive themselves by their 〈◊〉 â—… could not but work upon them and make them more fully to discern their â—…ly §. 40. Of unbeliefs hindering the power of the Gospel FRom the notation of the Verb preached which includeth the Gospel we may infer that unbelief takes away the power of the Gospel but this not simply in regard of the Gospel it self For the Gospel is the power of God unto salâ—…tion Rom. 1. 16. but in regard of the influence of the power thereof to them It is with the power of Christs word as it was with the power of his works He did not many works in his own countrey because of their unbelief Matth. 1â—… 58. Christs power was not abated or weakned but the benefit thereof was restrained from unbelievers It did not manifest it self to their good Unbelief is as a high strong dam against a flowing stream it may hinder the flowing of water into those places where the dam is set but it doth not dry up of diminish the water that will finde a currant another way See v. 2. § 19. If the benefit of the Gospel be duly weighed this will be found to be a
from them and given to another Nation Mat. 21. 43. 2. A particular assembly is rejected when good pastors are taken away and instead of them idle and idol Shepheards are set over them whereby they fall from that which before they seemed to have 3. Particular persons are rejected when they are given over to hardnesse of heart as the Iewes were Isai. 6. 10. Thus they may stand as dead Trees in an Orchard but at length they shall be cut down All particular impenitent persons are utterly rejected by death Object So all may be rejected Answ. Not so for such as bring forth good fruit are by death transplanted from the nursery of Gods Militant Church to his glorious Orchard of the Triumphant Church Take heed that you provoke not God to complain and say What could have been done more to my vineyard that I have not done in its Isa. 5. 4. God hath sent us many Ministers time after time and they have taken great paines in plowing digging dunging and God hath sent down rain time after time what then can be expected if instead of herbs we beare Briers and Thornes §. 49. Of being nigh unto Cursing TO adde the greater terror the Apostle thus aggravateth the fearfull case of the fore-mentioned sinners in this phrase And is nigh unto Cursing The Greek word translated Cursing is a compound The simple nouâ—… signifieth Cursing namely such cursed speech as proceedeth out of the bittered spirit of corrupt man Rom. 3. 14. It seemeth to be derived from an Hebrew 〈◊〉 which signifieth to curse The simple noune is but once used in the New Testaâ—… The preposition with which the word of my Text is compounded addeâ—… a kind of aggravation It is put for the curse of the Law Gal. 3. 10 13. And tâ—… participle compounded with this preposition is applied to such as are devoted to hell-fire Mat. 25. 41. The word here signifieth that the curse which God will inflict is not only by word of mouth but also in act and deed Yet by way of mitigation this word nigh is added Where he spake of good ground he absolutely said in the time present It receiveth blessing but here as pâ—…ting off revenge for a time he saith is nigh cursing This gives proof of Gods Pâ—…tience whereof see Chap. 3. v. 9. § 101. The connexion of this cursing upon the forementioned rejecting is an evidâ—… 〈◊〉 Gods curse following such as are rejected of him Instance Saul the nation of tâ—… Iewes and other Churches before mentioned Such seem to be past hope They have deprived themselves of blessing and so made themselves liable to Cursing This is a further aggravation §. 50. Of Apostates end to be burned THe last clause of this verse in these words whose end is to be burned is a farther prosecution of the foresaid Metaphor for of old men were wont to burn 〈◊〉 fields which after much and long Tillage would bring forth nothing but Bâ—… and Thornes That which the Apostle here especially intendeth is that such as are rejected 〈◊〉 God and cursed shall assuredly be cast into hell fire This is that unquenchâ—… 〈◊〉 whereof the Baptist speaketh Mat. 3. 12. And which Christ intendeth Mâ—… â—… 43 c. This is thus made known lest men should lightly esteem that which waâ—… bâ—…fore spoken of rejecting and cursing When God is not seen in shewing mercy 〈◊〉 will shew himself the more terrible in his judgement Many thinke it is no great matter to be rejected and cursed They will say 〈◊〉 if we be deprived of our Ministers what if the Gospell be taken away so long as 〈◊〉 enjoy peace and plenty But if the burning here intended were well known 〈◊〉 believed those forerunners thereof would not be so lightly esteemed The Greek noune translated burning is not elsewhere used in the New â—…stament It is here applied to the earth for this relative whose hath â—…rence to the earth v. 7. Yet the verb from whence it is derived is used to 〈◊〉 out the burning of hell-fire Rev. 19. 20. and 21. 8. And this word is here intenâ—… to set out under this comparison the torment of hell for there is no greater â—…ment then that which commeth by burning The burning here meant is made the end of Apostates For many are prone â—…on present prosperity to put off the fear of this burning The Apostle therefore 〈◊〉 them in minde of their latter end Though God in his patience and long suffâ—… may bear with them some time as he did with the Fig-tree Luk. 13. 7. Yet â—…ing and that in hell shall be their end Their end is to burning as the Gâ—…eek phrase soundeth Burning is the Goale whereunto at last they shall come 〈◊〉 〈◊〉 of the wicked shall be cut off Psal. 37. 38. This is exemplified in sundry Paâ—… Matth. 3. 10. and 13. 42 50. Fret not thy self therefore because of evill doers Psal. 37. 1. though they 〈◊〉 â—…ly to prosper Consider their end Read to this purpose Psal. 73. §. 51. Of the resolution of Heb. Chap. 6. v. 7 8. Vers. 7. For the earth which drinketh in the rain that commeth oâ—…t upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God Vers. 8. But that which beareth Thornes and Bryers is rejected and is nigh unto cursing whose end is to be burned IN these two verses the difference between persevering and revolting professors is laid down both of them in a comparison taken from the earth One from good land v. 7. the other from bad v. 8. In setting down this comparison we may observe 1. The occasion of bringing in this comparison in this particle FOR. 2. The expression of the point it self Hereof are two parts 1. The state of persevering Professors 2. The state of Apostates 1. About the state of the former four branches are expressed 1. The condition of professors They are as earth 2. The means afforded for their growth rain This is amplyfied two wayes 1. By the comming of it upon the earth 2. By the frequency of that comming oft 3. Their entertaining the meanes This is manifested two wayes 1. They drink it in 2. They bring forth fruit This is amplified 1. By the kind of fruit herbs 2. By the qualification thereof Meet for them by whom c. 4. The issue This is set down 1. By their act they receive 2. By the subject matter which they receive amplified 1. By the kind of it blessing 2. By the Authour of it from God Vers. 8. 2. About the state of the latter who are Apostates is set down 1. The opposition betwixt them and such as persevere in this particle BUT 2. A Declaration of their condition This is set down 1. By their effect which is 1. Generally propounded they bear 2. Particularly exemplified in two kindes of fruit Thornes Bryers 2. By the issue and that in two branches 1. They are rejected 2. They
God is infinâ—…tly greater in Majesty power truth faithfulnesse and other like excellencies so ought we to give more credence to Gods oath then to any mans §. 116. Of mans swearing and the lawfulnesse thereof THis phrase men swear implieth an usuall custome which is not disproved but rather approved and that two wayes 1. In that it is here brought in as a ratification of that which God did God sware because men use to do so 2. In that God herein conformes himself to men but the righteous God 〈◊〉 not conform himself to any creature in any evill Object Hatred anger jealousie revenge with other like passions are attributed 〈◊〉 God Answ. These are not simply evill in themselves Being placed on their rigâ—… object and well ordered they are good they are in that respect fruits and 〈◊〉 of justice By this act of swearing attributed to men as here it is it appears that it is â—…full for men to swear Thou shalt swear by the name of the Lord Deut. 6. 13. Eâ—…presse injunctions in sundry cases are given about this point as Exod. 2â—… 11. 〈◊〉 5. 19. 1 King 8. 31. Saints guided by Gods Spirit have both themselves solemâ—… sworn Gen. 21. 31. 1 Sam. 20. 4â—… and also caused others so to do Gen. 24. 3. and 47 31. Oject Those are instances of the Old Testament Answ. Approved examples about generall morall duties which belong to 〈◊〉 ages registred in the Old Testament are good warrants for Christians livinâ—… 〈◊〉 the New Testament Such things are written for our instruction Rom. 4. 29. and 15 4 Besides this prophesie every tongue shall swear unto the Lord is a prediction â—…cerning the times of the Gospell Isa. 45. 23. This phrase I call God for a 〈◊〉 upon my soul which the Apostle useth 2 Cor. 1. 23. sets down the form of an 〈◊〉 Angels are brought in swearing Dan. 12. 7. Rev. 10. 6. But a pattern taken 〈◊〉 Angels is for Christians as well as for Jewes As for mens swearing it is a branch of their respect to God and man 1. To God in that thereby his name is invocated and he worshipped yea also in that sundry of his divine excellencies are acknowledged as his Omniscience Omnipresence Providence in ordering all things Soveraignty Power Justice Truth c. To man in that in sundry cases his innocency is cleared suspitions are removed truth is manifested and controversies are ended These respects which an oath hath to God and man give good proof of the lawfull nesse of it §. 117. Of swearing lawfully THat which in general is lawfull must lawfully be used it is therefore requiâ—… to consider what things concur to the making up of a lawfull oath They are in speciall four 1. The Person that sweareth 2. The Matter that is sworn 3. The Manner of swearing 4. The end of swearing 1 Two things concur to make a man fit to swear 1. That he be of understanding and discretion well to know what he doth On this ground babes Idiots phrensie persons are not fit to swear 2. That they have power to make good what they swear As they who are under the power of others might not make a vow of those things which they that were over them might null or make void Numb 30. 3. c. so neither may such swear in like case 2. Four things are requisite for the matter of an oath 1. That that which is sworn be a truth and that both logically as the thing is indeed and also morally as he that sweareth conceiveth it to be That which Paul thus by oath affirmed the things which I write 〈◊〉 you behold before God I lye not Gal. 1. 20. were logically true and morally also 2. That it be possible To swear to do an impossible matter is to bring a necessity of perjury Well therefore did Abrahams servant interpose this caution peradventure the woman will not be willing to follow 〈◊〉 〈◊〉 this land Gen. 24. 5. 3. That it be just and lawfull Righteousnesse is one of the requisites in an oath Ier. 4. 2. To swear an unjust and unlawfull thing is to impose a necessity of sinning and that either by doing that which ought not to be done or by not doing that which he hath sworn to do 4. That it be weighty and such a matter as no other way can be determined This may be implyed under this requisite of an oath In judgement Jer. 4. 2. The highest Judge is appealed to in an oath But he must not be troubled in trifles They must be great matters that should be brought to Moses the highest Judge among the Israelites Exod. 18. 22. Much more must they be great and weighty matters that are brought before the highest Judge of heaven and earth 1. Two things especially are to be observed in the manner of swearing 1. That it be done deliberately and advisedly This is also intended under this phrase In judgement 2. That it be done piously with hearts lift up unto him by whom we swear These cautions are joyned together Thou shalt fear the Lord thy God and serve him and shalt swear by his name Deut. 6. 13. Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God Eccl. 5. 2. The Apostle putteth an Ecce before his oath Behold before God I lie not Gal. 1. 20. 4. There are two generall ends of an oath 1. Gods glory 2. Mans good and that in reference to others or our selves 1. Gods glory is aimed at when in respect to him and his divine attributes we make him our Judge and answerably order all things in the oath as may set forth the glory of his excellencies Whatsoever we do we must do all to the glory of God 1 Cor. 10. 31. Much more this great and weighty matter of an especiall appeal to him 2. Mans good is aimed at in reference to others when we swear to clear his integrity or to declare that which is his right All things must be done with charity 1 Cor. 16. 14. Much more this great and weighty matter The good which we ought to aime at in reference to our selves is that our innocency may be justified 1 King 8. 32. A speciall end of an oath is to put an end to controversies Hereof see § 121. §. 118. Of an Oath what it is THat the fore-named direction about swearing lawfully may be the better observed it is requisite to know what an Oath is and what the severall kindes thereof be An Oath is a sacred attestation whereby God is made a Judge of what is attested This word attestation signifieth more then a bare affirming or denying of a thing â—…t is a kind of confirming of a thing by witnesse in that he by whom one sweares is made a witnesse of that which is sworn Rom. 1. 9. This Epithite sacred is added because therein the swearer hath to do with God making his appeale to him and calling upon him
his hand upon his bosome protested that he would constantly hold that faith His Judges thought that he plainly meant the Nicene faith but he himself meant his own faith that was iâ—… his bosome Of equivocation at large See Chap. 11. v. 31. § 189. §. 126. Of dispensing with Oaths A Fist errour is to dispence with Oaths Popes of Rome usurp this power as might be exemplified in many particulars but I will insist only upon his dispensing with the solemn oath of Subjects made to their lawfull Soveraign or to use their own words absolving Subjects from their oath This is evidenced by that Declaâ—… sentence commonly called a Bull which Pope Lius the fift denounced against Queen Elizabeth In the very title thereof this clause is inserted wherin also all Subjects are declared to be absolved from the oath of alleagiance In the body of the 〈◊〉 this The Peers Subjects and People of the said Kingdome and all others who have 〈◊〉 way sworn to her we declare to be for ever absolved from that oath c. O Antichristian presumption This is he that opposeth and exalteth himself above all that is called God â—… Thess. â—… 4 For oaths are made to God thereby men are bound to God When Zedekiah had broken his oath made to the King of Babylon the Lord said Mine oath he hath despised Ezek. 17. 19. Oaths are made in Gods name God is made a witnesse and Judge in that case Whosoever therefore dispenseth with an Oath or absolveth the swearer from it maketh himself therein greater then God and exalteth himself above God which is a note of Antichrist §. 127. Of perjury A Sixt errour is Perjury Perjury in generall is a false swearing or ratifying a lye with an Oath Perjury may be distinguished according to the distinctions of an Oath set down § 119. It may have respect either to matters past or to come 1. When a man swears that to be true which he knoweth or thinks to be false he forsweareth himself 2. When a man sweares that to be false which he knoweth or believeth to be true then also he forswears himself 3. When a man by oath promises to do what he intends not that is perjury 4. When a man sweareth to do a thing and at the time of swearing intends to do it yet afterwards though he might do it yet doth it not forsweareth himself Perjury in every case is a most heynous sin and that to God our neighbour and our selves 1. Gods name is highly prophaned hereby and his Majesty vilified for he is made like the devill a patron of a lie In this respect he is provoked to execute extraordinary vengeance on perjured persons as he did on Zedekiah Ezek. 17. 19. These two clauses ye shall not swear by my Name falsly neither shalt thou profane the name of thy God Lev. 19. 12. so joyned together give proof that to swear falsly is to profane Gods name Hereupon a false oath is put in the number of those things that God hateth Zec. 8. 17. Surely there is no fear of God in false swearers they seem to out-face and to challenge the most high against themselves 2. Neighbours are exceedingly beguiled by such they are made to believe a lye and to expect that which will never fall out 3. False swearers pull much mischief upon their own pates they make themselves liable to his vengeance who is a consuming fire He threatneth to be a swift witness against such Mal. 3. 5. and to cause his curse to remain in the midst of his house that sweareth falsly by his name to consume it with the timber and stones thereof Zec. 5. 4. There is no one sin that sets the conscience more on a rack for the most part then this and none that ordinarily bringeth greater infamy upon a man §. 128. Of common and rash swearing A Seventh errour is ordinary and rash swearing when men on every occasion almost in every sentence that they utter for every trifle swear This is a grievous sin and a sin crying for vengeance This is the sin against which in speciall Christ giveth this direction let your communication be yea yea nay nay Mat. 5. 37. 1. Hereby Gods great name which ought alwayes to be reverenced and honoured is frequently taken in vain 2. Frequent swearing cannot be freed from forswearing 3. Rash swearing is herein aggravated in that it hath not such temptations as other sins Some sins are drawn on by preferment others by reputation others by delight others by gain others by other like temptations But what preferâ—… what reputation what gain can be got by swearings what delight can there be therein Much swearing is a note of a profane disposition Herein a difference iâ—… made betwixt a pious and impious person the one feareth an Oath the other sweareth namely rashly and frequently Eccles. 9. 2. 4. Sore judgements are threatned against this sin Hos. 4. 2 3. This phrase because of swearing the land mourneth Jer. 23. 10. implieth that severe judgements were executed on the land for this sin Even this one sin giveth unto us just cause of great humiliation for the land is full of Oathes All sorts do too much accustome themselves thereunto â—…ers Citizens Countrimen University men High and low rich and poor â—…strates and Subjects Minister and People Masters and Servants Male and Female Parents and Children yea little children so soon as they can speak A man cannot passe by shops or houses but if he hear men speaking he shall for the most part hear them swearing Custom hath made it so familiar as it is thought no sin But Christians be not deceived God is not mocked Gal. 6. 7. For avoiding it keep not company with swearers accustome not thy self 〈◊〉 reprove it in others §. 129. Of the resolution and observations of Heb. 6. 16. For men verily swear by the greater and an Oath for confirmation is to theâ—… an end of all strife THe sum of this verse is The end of an Oath Here of are two parts 1. A description of an Oath 2. A declaration of the end thereof In the description we may observe 1. The manner of setting it down in this note of asseveration verily 2. The matter Whereabout is expressed 1. The act it self swear 2. The persons who swear men and by whom the greater In setting down the end we may observe 1. The kind of end for confirmation 2. A consequence following thereupon which is an end of all strife This is amplified 1. By the persons to whom it is an end to them namely to them betwixt whom there is controversie 2. By the extent thereof in this generall all Doctrines I. God in swearing conforms himself to men In the former verses Gods swearing was set down here the reason of it is thus rendred For men swear See § 115. II. Weighty truths may with an asseveration be set down so doth the Apostle this truth thus Verily See § 115. III. It is lawfull
conâ—…er grace upon sinners yet he suffereth them not to continue in sin Rom. 6. 1 2. Vnder Repentance all sanctifying graces are comprised that tend to mortification and vivfiâ—…cation which are the two parts of repentance Repentance required by virtue of the Covenant of grace is to be considered as a qualification for participation of that glory which God hath freely promised for the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. no unclean thing shall enter into it Rev. 21. 27. Besides Faith and repentance are not so in mans power as that obedience was which by the former Covenant was required of him God by his Spirit worketh encreaseth and continueth these graces in us Jer. 31. 33. Ezek. 11. 19 20. 10. The ratification of this Covenant is manifold It is ratifyed 1. By Gods word and promise Gen. 3. 15. 2. By Gods Oath Deut. 29. 12 14. Isa. 54. 9 10. 3. By Sacraments whereof God had divers in the several ages of his Church as the Ark in Noahs time 1 Pet. 3. 21. Circumcision enjoyned to Abraham and his seed Gen. 17. 10. the Passeover under the Law Exod. 12. 11. Their passing through the red Sea The Cloud Manna The Rock in the Wildernesse 1 Cor. 10. 2. c. Baptisme and the Lords Supper under the Gospel Mat. 28. 19. 26. 26. 4. Christs blood and that typified before his exhibition by sundry sacrifices even from the beginning Gen. 4. 4. and actually shed upon the Crosse. Ioh. 19. 34. §. 46. Of the uses of the covenant of grace THe covenant of grace is of singular use for instruction consolation incitation direction and gratulation 1. It instructeth us in Gods special love to man Man was a sinner and retained a rebellious disposition against God when God made the foresaid covenant of grace with him There was no reason that could be found in man to move God hereunto VVhen we were enemies we were reconciled Man neither offered to God nor desired of God any attonement The whole cause therefore resteth in God even in his free grace and undeserved love This love of God to man the Apostle layeth down as the true reason of the covenant of grace Tit. 3. 4 5. See more hereof in a plaster for the plague on numb 16. 46. § 34. 2. It instructeth us in the desperate condition of those that reject this covenant of grace and still stand at odds with God This is to count the blood of the covenant an unholy thing which is a great aggravation of sin Heb. 10. 29. That blood which is there intended is the blood of the Sonne of God shed to ransom us from our 〈◊〉 It is the most precious thing that could have been offered up to the Creator and to man the more precious because it was the blood of the covenant that is that blood whereby Gods covenant with man for remission of sins reconciliation with God all needful grace and eternal blisse is sealed up Thus the covenant was made a Testament that is unalterable and inviolable Heb. 9. 16 17. so as that blood was most precious in it self and to man most useful and beneficial To count this an unholy thing cannot be but a great aggravation of sin The word which the Apostle useth in this aggravation which we translate unholy properly signifieth common which implyeth that those persons do account it to have no more virtue and efficacy then any other blood In the law-phrase things prophane and unholy were called common Mark 7. 2. 2. The Covenant of grace affordeth singular comfort to poor sinners who on apperhension of their sinfulness and unworthinesse fear least they should be utterly 〈◊〉 off But let such call to mind this Covenant of grace how God for his own 〈◊〉 on his free grace and favour hath entered into Covenant with men to give 〈◊〉 life in Christ requiring nothing of them but that they reach out the hand of 〈◊〉 to receive this grace and to repent of their former rebellions against him to come into him and to accept of attonement and reconciliation Poor penitent 〈◊〉 whose hearts are broken with sight and sense of sin and beleeve in Christ 〈◊〉 from hence receive much comfort See more hereof in a plaster for the plague on 〈◊〉 16. 46. § 36. 3. We may be incited with an holy boldnesse and confidence to go to Gods throne of grace and there to seek grace to help in time of need Heb. 4. 16. God 〈◊〉 entered into a Covenant of Grace and given a Mediator who is also a Surety see chap. 7. v. 22. § 93. We may therefore take courage to our selves and not fear to go to the Throne of Grace 4. The said Covenant affordeth us a good direction in our addresses and accesses to God which is to have the eye of our soul fast fixed upon this Covenant of Grace to plead it before God and to ground our faith and hope thereupon This will encourage us notwithstanding our sinfulnesse and unworthinesse to powre 〈◊〉 our whole souls before God God is said to remember his Covenant when he 〈◊〉 kindnesse to his people Exod. 2. 24. 2 Kings 13. 23. and this have Saints pleaded Psal. 74. 20. Ier. 14. 31. This hath moved God to refrain his wrath Psal. 8â—… 34. and to repent of his judgements Psal. 106. 45. 5. Great matter of gratulation doth Gods Covenant of Grace afford unto man 〈◊〉 it is the ground of all that hope that we can have of any favour or blessing from God Iâ—… gratulation be due to God for any blessing at all then for this especially which is the ground-work and foundation of all If the particulars about this 〈◊〉 set down § 45. be well weighed namely the Authour of this Covenant God our Father the Mediator Jesus Christ the procuring cause free grace the subject matter full happinesse Gods condescention to man and binding himself to him the ratification thereof by the death of his Son and other like branches we shall finde great and just cause of hearty gratulation even for this Covenant §. 47. Of the agreement betwixt the two Covenants of Works and Grace THe two Covenants of Works and Grace agree 1. In their principal Authour which is God though in a different consideration namely as a Creator and a Saviour In which respect the Prophet thus saith Thy Maker is thine Husband and thy Redeemer the holy one of Isael the God of the whole earth shall he be called Isai. 54. 5. Deut. 32. 6. 2. In the general procuring cause which is Gods good pleasure without any desert of man Eph. 1. 11. Rom. 11. 35 36. 3. In the parties between whom the Covenants passed which were God and 〈◊〉 Gen. 2. 8 9. and 3. 15. and 17. 7. 4. In the good promised by both which is life even eternal happiness Rom. 10. 5. 〈◊〉 3. 16. 5. In a mutual stipulation that is on mans part Though there be
be made 2. The doom concerning death against sin is gone out Gen. 2. 16. Rom. 6. 23. This 〈◊〉 be reverst and thereupon no remission without expiation no explation without satisfaction by death Object Gods grace and mercy is most free what need then is there of such expiation and satisfaction Answ. For recâ—…nciling these we must duly consider three sorts of persons 1. Them that partake of the benefit of satisfaction 2. Him that makes the satisfaction 3. Him that accepts the satisfaction 1. The pâ—…rsons that partake thereof are no way able to make any satisfaction or any expiation by themselves therefore all the benefit that redoundeth to them must needs be free 2. The person that makes satisfaction is the Son of God If such a son makes satisfaction for a servant the benefit of that satisfaction is as free as if no satisfaction at all were made for what can a Father râ—…ceive of his son Besides Christ is very God though distinct in person yet one in nature so as in regard of this unity what one doth the other doth God therefore made satisfaction to God Doth this impeach the 〈◊〉 of the discharge If one pay his own debt and thereupon dischargâ—… the debtor is not that discharge most free 3. The person that accepts the discharge of his own free grace and meer mercy gave his Son to make the discharge Ioh. 3. 16 Therefore all that Christ did and 〈◊〉 for 〈◊〉 is of free 〈◊〉 to those sinners God is no way bound to accept for such and such what he doth accept His acceptance is of meer mercy Hereof see morâ—… Chap. 2. v. 9. § 78. Learn hereby how to come to God Not in any presumptuous conceit of thine 〈◊〉 work as the proud Pharisie did Luk. 18. 11 12. Such think of no expiation But approach into Gods presence with a due consideration of Gods infinite puriâ—…y and perfect justice on the one side and thine own vileness and sinfulness on the other side This will make thee think of some means for satisfying justice and by 〈◊〉 thereabout in the Gospell thou wilt be so instructed in the satisfaction made by Christs blood as thou wilt be moved by faith to apply it to thy self Thus thy soul being sprinkled with the blood of Christ thou maist as confidently approach to the throne of grace as the Priests did to the mercy-seat Lev. 16. 3 c. In that blood was the means of attonement it doth on the one side aggravate the 〈◊〉 nature of sin which could not be expiated but by blood and on the other side it much amplifieth the love of him that shed his blood to make this expiation §. 44. Of offering sacrifice for errors THe blood which the Priests carried into the most holy place was that which he 〈◊〉 Of the Priests offering to God See Chap. 5. v. 1. § 6. The persons for whom he offered are first said to be for himself Of a Priests offering for himself See Chap. 5. v. 3. § 14. It is further added that he offered for the errours of the people so as he offered 〈◊〉 only for himself but also for others For an high high Priest was for men 〈◊〉 for other men as hath been shewed Chap. 5. v. 1. § 4. Of this word people See Chap. 4. v. 9. § 57. Thus it is also said of the true great high Priest Jesus Christ that he made reconciliation for the sins of the people Hereof see Chap. 2. v. 18. § 181. The word here translated errour is a noun derived from the same verb that the participle is which is translated the ignorant Chap. 5. v. 2. § 10. The Apostle useth this word not to extenuate their sin or to restrain the high Priests offering to lesser sins even such as are extenuated with ignorance of mind or errour of judgement but to shew that not onely for great and hainous sins but also for the lesser kind of sins offerings were made Besides this phrase may fitly be used of all manner of sins because there is an errour of judgement in every one When the Apostle spake of the very same thing which here he doth he useth a word that signifieth all manner of sins Heb. 7. 27. The Hebrew word whereunto that which the Apostle here useth doth answer signifieth errours yet is it also put for all manner of sin And in the law whereunto this of the Apostle hath relation indefinite words which signifie all manner of sins are used The like is implyed by those general phrases all their iniquities all their transgressions all their sins Lev. 16. 21. I will not deny but that this phrase may also be used in opposition to such wilfull obstinate and presumptuous sins as caused the committers of them to be utterly cut off For such an opposition is made Numb 15. 22 27 30. And by that opposition it is implyed that the Priest was not to offer Sacrifice for such Quest. Was that sin then the sin against the holy Ghost Answ. Though the presumption there meant were a most heynous sin yet have we not sufficient ground to imagin it to be the sin against the Holy Ghost Five things are alledged to prove it to be the sin against the Holy Ghost 1. That it was committed with an high hand Numb 15. 30. 2. That no Sacrifice was to be offered for it 3. That the committers thereof were utterly to be cut off 4. That the iniquitie of him that committed it should be upon him Numb 15. 31. 5. That the Apostle resembleth the sin against the Holy Ghost to that sin Heb. 10. â—… 29. Answ. To the first A man might sin presumptuously with an high hand and yet râ—…pent and find mercy Instance Manasseth 2 Chro. 33. 13. But so cannot he that 〈◊〉 against the Holy Ghost To the second The deniall of the benefit of a Sacrifice doth not prove the sin to be unpardonable The deniall of a Sacrifice was no more then the deniall of the Churches prayers under the Gospel which are denyed to such as are excommunicared though they have not sinned against the Holy Ghost Instance the incesâ—… person whom the Apostle delivered to Satan 1 Cor. 5. 5. Suppose that such 〈◊〉 never pardoned but that they perish in their sin and are damned yet doth it 〈◊〉 follow that they sinned against the holy Ghost Many sins are not in the event pardoned which in their nature are pardonable To the third Cutting off implyed a kind of Capitall crime for which some 〈◊〉 put to death Ex. 31. 14. But this did not necessarily imply that they were damned It were hard to think that all that were cut off by a bodily death in the wildernesse though it were for some presumptuous sin were damned in hell Nadabard 〈◊〉 committed a presumptuous sin for which they were cut off Lev. 10. 2. Yet to show that in that judgement God remembred mercy though a fire from the Lord took away
condition in that they so live here as if they should ever live here as covetous persons who are never satisfied with the things of this life and proud disdaiâ—…full persons who scoffe at the threatnings of Gods word Isa. 28. 14 15. And hard hearted oppressors and all impenitent persons 3. This condition of mortality instructeth us in sundry duties which are 1. To learn to number our dayes aright which is a lesson that God most teach us Psal. 90. 12. 2. To provide for the time to come This is the main scope of the parable of the steward Luk. 16. 1 c. 3. To trust in the living God The Psalmist because his dayes were like a shadow trusted in the Lord that endureth for ever Psal. 102. 11 12. 4. Not to fear man who is but mortall 4. This subjection to death is a matter of great comfort unto believers and that 1. In regard of the myseries of this world from which they are freed There the weary be at rest Job 3. 17. 2. Against the plots and practises of men 3. Against the remainder of sin in them which maketh even them to complain and say Oh wretched man that I am who shall deliver me from the body of this death Rom. 7. 24. The death of the body will deliver believers from this body of death 5. The extent and community of this condition teacheth all of all sorts to apply all the forenamed uses to themselves They who are Gods on earth shall die aâ—… men Psal. 82. 6 7. The wise man dyeth as the fool Eccles. 2. 16. Riches profit not in the day of wrath Prov. 11. 4. The rich man died Luk. 12. 20. and 16. 22. Such as are a staffe in a state shall all be taken away Isa. 3. 1 2 3. §. 134. Of Dying but once TO the foresaid common condition of all men to die the Apostle addeth this limitation Once which is to be taken as before exclusively see v. 26. § 129. Hereupon Christ saith that man when he hath killed the body can do no more Luk. 12. 4. Experience giveth evidence to the truth hereof Object Many were raised from the dead and died again as the Son of the widow of Zarephah 1 King 17. 23. And the Shunamites son 2 King 4. 36. And another man 2 King 13. 21. And in the new Testament Iairus daughter Mark 5. 42. The widows Son Luk. 7. 15. Lazarus Joh. 11. 43. And Dorcas Acts 9. 41. Answ. 1. Some say that their souls slept in their bodies and manifested no vigor or life at all But this is not to be admitted for then the raising of such from the dead had not been true miracles 2. It may be supposed that all that were raised from the dead were Saints and that they to manifest the glory of God were content to come into their bodies again 3. For full answer to the point this of dying but once is to be taken of the ordinary course of nature The Lord of nature can order it as it pleaseth him 1. This is good encouragement against all that man can do Luk. 12. 5. Martyrs â—…reby were encouraged against their cruel adversaries in that when they had once â—…ed the body they could do no more 2. This instructeth us about well using the time of life which God affordeth unâ—… 〈◊〉 It is the day of grace and time of repentance If once a period be put to it â—…re is no returning again Christ made advantage hereof Ioh. 9. 4. The wise 〈◊〉 giveth advice so to do Eccles. 9. 10. As a man once dyeth so for ever he abiâ—…th §. 135. Of the ground of mans dying but once THe ground of mans dying but once is thus expressed It is appointed The Greek word doth properly signifie to lay aside or to lay up So it is used Luk. 〈◊〉 10. Col. 1. 5. 2 Tim. 4. 8. Now because what God determineth before hand is 〈◊〉 a thing laid up firm and sure it is here applyed to Gods decree He hath set it down as an inviolable law This law or decree of God is to be extended both to the condition it self that men 〈◊〉 die and also to the limitation thereof but once Some make the ground hereof to arise from nature which consisteth of contrary qualities that destroy each other But that destructive contrariety was not in mans primary nature as God made it it came from sin That decree therefore is of God as a punishment of sin 1. This demonstrates an inviolable necessity of the former points cencerning mans subjection once to death The law of the Medes and Persians which altereth not Dâ—… 6. 12. is not so firm as this appointment or decree 2. This teacheth us to make a vertue of necessity which is willingly and comfortably to yield to that which cannot be avoided Malefactors by light of nature are taught to make this use of necessity namely quietly to submit themselve to exeâ—…on That we may do it with the greater comfort let us acquaint our selves â—…ith the end and benefits of death to believers whereof see before § 133. §. 136. Of judgement immediatly following death THe word here translated judgement is ost put for that general judgement that in the last day of the world shall passe upon all men which day is stiled the day of judgement Matth. 10. 15. and 11. 22 24. and that judgement is stiled the judgement of the great day Jud. v. 6. It is also put for that estate wherein a man is set immediately upon his death Thus is it here taken as is evident by this phrase after this which intendeth the time of a mans death so as judgement immediatly followeth a mans death so soon as he dyeth he receiveth his doom Three are two sorts of people that die 1. The Elect. Concerning such an one Christ said upon the day of his death Today shalt thou be with me in Paradice Luk. 23. 43. Such an one was he who said I desire to depart and to be with Christ Phil. 1. 23. Such an one also was Lazarus who died and was carried by the Angels into Abrahams bosom Luk. 16. 22. 2. The reprobate such an one was Dives who died and fell into hell Luk. 16. 27. This life is the only time of probation when that is ended nothing remaines but judgement Object 1. He that believeth shall not come unto judgement Joh. 5. 24. The same word is there used that is used in this place Answ. There are two kinds of judgement One of absolution The other of condemnation This word signifieth the one and the other Our translation in that place of Iohn turneth it to condemnation So is the verb used and thus translated he that believeth on him is not judged or not condemned The simple verb and noun is in both places put for the compound Object 2. Christ expresly saith that he that believeth not is condemned already even
in his life time Answ. In judgement we must consider 1. Desert 2. Guilt 3. Apprehension of condemnation in the conscience of the malefactor 4. The denunciation of the sentence of condemnation Of this latter that speech is not to be taken but in regard of the desert and of the guilt he is condemned and may also be in his own conscience condemned We say of a Traytor that peremptorily refuseth the Kings pardon he is condemned already though he be not brought to the bar for tryall Object 3. If judgement be immediately upon death what need a solemne day of judgement Answ. 1. For our bodies which rest till that time 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God Rom. 2. 5. 3. For confirmation of that judgement that hath passed upon men at their death For by the sentence of the judge they know that there is no alteration thereof By this point of judgement immediatly after death to Popish errours are directly refuted 1. Their conceit of purgatory 2. Of praying for the dead Of these two see more in The whole Armour of God on Eph. 6. 18. § 39 40. §. 137. Of the certainty of judgement to come THe Apostle by inferring judgement as well as death upon Gods appointment and decree giveth us to understand that Judgement is most certain and cannot be avoided no more then death As this is true of the judgement that passeth upon the soul immediatly upon the dissolution of it from the body so also of that judgement which shall passe upon body and soul at the great and last day for as the soul is judged at death so shall body and soul be judged after the Resurrection That therefore which is said of the one may be applyed unto the other The last judgement is as sure as death Of Iudgement saith the Apostle God hath appointed a day in which he will judge the world Act. 17. 31. And to like purpose the wise man saith God shall bring every work unto judgement Eccles. 12. 14. And a must which implieth a necessity is put upon it 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch who lived in Adams time for Adam lived 930 years and Enoch was born 622 years after Adam was created so as he lived 306 years in Adams time And that prophesie which he uttered concerning Christs coming to judgement whereof the Apostle Iude maketh mention v. 14. 15. might be uttered in Adams time and from thence continued to the Apostles time for this word Maranatha is taken to be the beginning of Enoâ—…hs Prophesie 1 Cor. 16. 22. They signifie thus much Our Lord cometh It was part of that solemn denunciation of judgement which the Church made against impenitent sinners whereby they gave over such a sinner to the last judgement of Christ as if there were left no pardon for him Ever since the Apostles time this Article of Christs coming to judgement hath been held in the Church and so will be so long as there is a Christian Church on earth There is a necessity of a future judgement for a clear manifestation of the justice of God Though God be most just in all his wayes Psal. 105. 17. yet in this world is it not so evidently discerned because God in wisdom oft suffereth the wicked to prosper yea and to dominere over the righteous But then shall every one be manifested in his own proper colours and God will render to ever one according to his deeds Rom. 2. 6. Did mockers believe this they would not say where is the promise of his coming 2 Pet. 3. 4. 1. This point of judgement after death discovereth the grosse errour of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof and by the properties and effects of it we have further evidence hereof by the light of Gods word The Resurrection of the body seemed to them a strange Doctrine and when it was preached to them they mocked for it is indeed an Article of faith which cannot be demonstrated by reason but is believed because it is expresly revealed in the word See more here of Chap. 6. v. 2. § 20. 2. This cannot be but a matter of great terror to obstinate and impenitent sinâ—…s To such may be applied this caveat know thou that for all these things God will 〈◊〉 thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom â—…pious persons while here they live and whom they reject yea and persecute in his Members shall be their Judge This Judge said to the impious Priests and others who crucified him yea shall see the Son of man sitting on the right hand of power and 〈◊〉 in the Clouds of Heaven Namely to judge them Mark 14. 62. Yea one end of his comming is to execute judgement upon all that are ungodly c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that â—…all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come Act. 24. 25. And that Iudas hanged himself 〈◊〉 27. 5. And that they who beheld the lamb sitting as a judge said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne Rev. 6. 16. If any thing be of force to make men wish Balaams wish That they may 〈◊〉 death of the righteous and their last end be like theirs Numb 23. 10. this is 〈◊〉 O that it might be of force to move them to live the life of the righteous 3. This on the other side ministreth much matter of comfort to such as believe in Christ and make conscience of well ordering the whole course of their life Here 〈◊〉 this world they have many discomforts and discouragements For 1. They are subject to the same outward condition as others are Eccles. 9. 2. 2. They are in this world as sheep among wolves Matth. 10. 16. 3. Their integrity is either not seen or not regarded but depraved and scorned 4. Such is their estated in this world as the Apostle saith If in this life only we have 〈◊〉 in Christ we are of all men most miserable 1 Cor. 15. 19. But in that day they shall be pronounced blessed and accordingly they shall be forever blessed So as a full recompence shall be returned for all their sufferings here This is enough to make believers content in any estate as Paul was Phil. 4. 11. and to blesse God for taking away as Iob. did Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did Acts 12. 7. and to rejoyce in suffering shame for Christs name 〈◊〉 5. 4 1. and to sing
but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth c. Jer. 44. 16 17. By this it appears that wilfullnesse in sin is a great aggravation thereof Numb 15. 30 c. Deut. 1. 43. Matth. 23. 37. Iohn 9 41. Acts 7. 51. It sheweth that the mind is set on sin yea set against God and against his holy will It is some extenuation of sin that men are deceived thereby and that â—…en therein do what they would not Rom. 7. 11 15 16. If falling through ignorance weaknesse temptation compulsion be extenuations then the foresaid wilfulness must needs be an aggravation This teacheth us to hold in the reines of all manner of evill lusts and to do what we can to keepe them down Be far from spurring them forth We do too oft and too much grieve the Spirit of God in our greatest watchfulnesse and that by reason of our spirituall weaknesse pronenesse to sin and temptations whereunto we are subject Let us not adde drunkennesse to thirst Deut. 29. 19. nor draw 〈◊〉 sin with cart-ropes Isa. 5. 18. Let us not turne weaknesse into wilfulnesse nor infirmity into obstinacy We pray that God would not leade us into temptation shall we cast our selves thereinto §. 89. Of the danger of trading in sin AS the Greek word translated Sin doth here intimate a continuing a living a trading in sin as was shewed § 87. and in that respect is brought in as a cause of the severe judgment here denounced it giveth proofe that to give ones self over to sin is to give himself over to judgment Witnesse Ahab who â—…old himself to worke wickednesse 1 King 21. 20 21. So Ahaz 2 Chron. 28. 2 c And Manasseh 2 Chron. 33. 2 c. With this doth the Apostle upbraid obstinate and impenitent sinners Rom. 2. 5. 1. Judgment is the wages of sin The more worke the greater wages Rom. 6. 16 23. 2. Trading in sin would impeach Gods holy jealousie if judgment were not executed thereupon 1. By this we have a demonstration of the woefull condition of these times wherein there is such trading in sin Do not most persons continue to live and die in their sins who almost is reclaimed notwithstanding the plenty of powerfull preaching among us Men hate to be reformed Psal. 50. 17. What then can be expected but severe vengeance 2. Learne hereby to prevent the extremity of judgment persist not in sin but turn from it Ezek. 33. 11. 3. Give your selves to righteousnesse trade therein Rom. 6. 19. This is a thriving trade Diligence herein will keepe thee from trading in sin for the flesh and the spirit are contrary Gal. 5. 17. And we cannot serve two masters Matth 6. 24. §. 90. Of the Gospel as the word of truth AN other aggravation of the sin is about the time when it is committed which is thus expressed after that we had received the Knowledge of the truth This is that illumination which is mentioned Chap. 6. v. 4. § 32. Here we are to consider 1. What kinde of truth is here meant 2 What knowledge 3. How received 1. As the whole word is called truth John 17. 17. So in speciall manner the Gospel James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparantly above Poets who are full of fictions 2. Above humane writings which are uncertaine 3. Above the Law in the severall kinds thereof as 1. Above the judiciall Law which was to continue but a time 2. Above the Ceremoniall Law which was but a shadow of a substance 3. Above the Morall Law which hath lost its power of justifying man and also of condemning him that believeth in Christ Rom. 8. 1 3. The Gospel may in speciall manner be stiled the truth in regard of 1. The Author of it who is the Lord God of truth 2. The generall matter which is truth only no falshood no error therein In these two respects the whole word of God is truth 3. The excellency of it for it is a truth that bringeth salvation Eph. 1. 13. Thus it is the truth of truths 4. The speciall matter thereof which is Christ Jesus The way the truth and the life John 14. 6. 5. The accomplishment of the types prophesies and promises made under the Law 6. The effect and worke of it it worketh faith in such as heare it Eph. 1. 13. Therefore it is styled the word of faith Rom. 10. 8. 7. It is the meanes of conveying the Holy Ghost into us and filling us with the giftâ—… thereof Gal. 3. 2. Acts 10 44. In sundry of these and other like respects this truth is called the good word of God whereof see Chap. 6. v. 5. § 35. This epithite truth setting forth the word namely truth sheweth an especial use thereof which is to be as a touch-stone to trye all our doubts thereby that so we may hold fast what is found thereby to be sound and reject whatsoever it discovereth to be unsound 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9. 2. This should move us to have the Gospel in high account Such a truth is revealed thereby as can be found no where else yet is absolutely necessary to be known Account of it as David did of that word of God which he then had Psal. 19. 7 c. and 119. testifie as much after such a manner as he did meditate on it day and night make it thine Instructer thy Counsellor thy Guide thy Light let it be more sweet to thee then honey or the honey-combe and more precious then the finest gold Finally pray for the spirit of truth This is promised Iohn 16. 13. Thus shalt thou partake of the benefit of this truth §. 91. Of receiving the Truth THe Knowledge that is here meant is Knowledge of the Gospel and this wrought in them by a supernaturall work of Gods Spirit Hereof see more Chap. 6. v. 4. § 32. See also the Treatise of the sin against the Holy Ghost Part 2. § 17. The word translated Knowledge is a compound The simple noune signifieth Knowledge Luke 1. 77. The word in my text is compounded with a preposition that signifieth to and signifieth acknowledging and so it is translated Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth an act of the will in consenting and an act of the heart in assenting to it and affecting it In these respects they are said to receive the Knowledge of the truth So as the Gospel hath a power to enlighten mens minds and also to cause them to receive what they do conceive On this ground it is called the word of faith Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven when Iohn began to preach the Gospel Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them Iohn 4.
On this ground it becommeth us to be very watchfull and carefull in withstanding this Apostacy that we make no way at all thereunto Of directions hereunto See the Treatise of the sin against the Holy Ghost part 2. § 33. §. 94. Of sin growing unpardonable THe punishment of the fore-mentioned heynous sin is set down two waies 1. Privatively In denying meanes of pardon v. 26. 2. Positively In shewing the kind of vengeance v. 27. In the former two things are supposed One that a sacrifice is needfull for expiation of sin The other that there is but one sacrifice that can take away sin In the latter it is plainly expressed that sin may prove inexpiable The first thing supposed that a sacrifice is needfull to expiate Sin is manifest by the mention of a sacrifice for Sins For where there is no sacrifice sin remaineth Hereof see more Chap. 9. v. 22. § 111. The second thing supposed that there is but one sacrifice to expiate sin is evident by these phrases There remaineth no more Of the Greek word translated there remaineth See Chap. 4. v. 6. § 37. And of this phrase no more See Chap. 7. v. 11. § 64. Of the point it self See v. 12. § 39. and Chap. 7. v. 27. § 115. That sin may prove inexpiable is intended by the last phrase For sins No sacrifice can take away sin but the sacrifice of Christ which was but one sacrifice once offered up but men may proceed so far in sin as to reject that sacrifice which if they do there remaineth no meanes of pardon See v. 12. § 35. See also the treatise of the sin against the Holy Ghost part 2. § 20 26 27. §. 95. Of damnation necessarily following upon non-expiation Heb. 10. 27. But a certaine fearfull looking for of judgement and fiery indignation which shall devoure the adversaries THe positive punishment of Apostates is here set down This is set down in a kinde of opposition to the former or rather distinction as is evident by this particle but. The former sheweth how they deprived themselves of the meanes of pardon This latter how they bring upom themselves that which shall consume them This adversative particle implyeth that contemners of the Gospel do not only deprive themselves of the benefit thereof but also bring upon themselves the uttermost curse of the Law The positive punishment is expressed under this word judgment Of the derivation of that in word Greek See Chap. 9. v. 27. § 136. Judgement is a generall word that compriseth under it all manner of effects of Gods wrath Properly it signifieth a sentence given upon hearing of a matter by a Judge It is oft put for the execution of such a sentence and that most commonly for the execution of punishment as here in this place So as hereby is declared that the forementioned sinners are so far from reaping benefit by the sacrifice of Christ as nothing but execution of just vengeance can be expected For sinners not purged shall assuredly be condemned There is no meane between non-remission and damnation Thus much is intended under this phrase That soul shall utterly be cut off his iniquity shall be upon him Numb 15. 31. 1. The infinite perfection of the divine properties require as much none of them no not one in the least degree shall be impeached Though therefore Gods grace be most free and his mercy abundant yet will neither of them shew themselves against justice But the onely way to satisfie justice for sinners is Christs sacrifice when that is denyed no grace or mercy will apeare 2. Maintenance of the honour and esteem of Christs sacrifice requires this kind of proceeding with sinners For if men might escape damnation without that Sacrifice they would too lightly esteem it Therefore as they who have their sins explated by this sacrifice are not onely freed from damnation but made partakers of eternall life so they who are not expiated thereby do not onely misse of eternall life but also implunge themselves into everlasting damnation 1. This cannot be but a great terror to such as lightly esteeme that invaluable price of our redemption They provoke the Judge not only to say Depart from me ye workers of iniquity Matth. 7. 23. But also to pronounce this curse against them Depart from me ye cursed into everlasting fire Matth. 25. 41. 2. This affords a good caution to us all to give all diligence to have assurance of the pardon of sin while here we live If the Leper under the Law was to complaine of his uncleannesse and to cry out Uncleane Uncleane Lev. 13. 45. How much more ought they to complaine of their spirituall uncleannesse who have not their sins pardoned See more hereof in the Treatise of the sin against the Holy Ghost part 2. § 28 32. §. 96. Of Apostates looking for fearfull Iudgments THe Judgement here spoken of is said to be fearfull Of the derivation of the Greek word translated fearfull see Chap. 2. v. 15. § 149. It implyeth a judgment so terrible that when men come to apprehend it or to feele the torture therof they would gladly if they could flee from it So much the derivation of the word implyeth Thus then it appears that apostacy maketh men liable to severe Judgement The injunction of the Law for executing vengeance on such gives evidence to the truth of the poynt Deut. 13. 12 c. So do the Visible judgements which were executed on Saul 1 Chron. 10. 13. Ioash 2 Chron. 24. 23 c. And Iudas Matth. 27. 5. It stands us therefore in hand with our uttermost power to prevent apostacy How this may be done is shewed v. 25. § 79. And Chap. 3. v. 12. § 122. He stileth this punishment an expectation or looking for of Iudgement The Greek noune is derived from a verb that signifies to receive Matth. 10. 40. From that simple verb a compound to tarry for or expect 1 Cor. 11. 33. and from thence the word of my text He here useth this word to shew that the conscience of apostates who sin against their conscience doth apprehend the just desert of their apostacy and cannot but thinke that Vengeance must needs come In this respect they cannot but expect and looke for judgement and to aggravate this terror and horror of conscience the more he addeth a small particle e certaine to shew that it can hardly be expressed It appeares then that Apostates stand convinced in their own conscience of their great sin which makes them stil expect vengeance Their own apprehension arraignes them and condemns them and thereupon they look for judgement This was Cains case Gen. 4. 13. And the case of Iudas Matth. 27. 4. Many that have not expressed so much outwardly have inwardly been as much tortured in their consciences Their own conscience being the Serjeant to apprehend them the Informer to accuse them the Witnesse to testifie against them their mouthes
must needs be stopped A thousand other witnesses are not of such force as a mans own conscience If he deny what is testified against him by his conscience his conscience will force him to confesse it If he seeke to extenuate it his conscience will aggravate it because it is privie to all his intents and purposes yea to all his ends that he aimes at and to every particular circumstance 1. Behold here a difference betwixt perseverance and apostacy Perseverance in our holy profession maketh us looke for a crowne of glory 2 Tim. 4. 7. But this for judgement 2. This instructeth us in the folly of such obstinate sinners as thinke all is well enough because they can carry out matters bravely before men when their consciences within them is as an Accuser Witnesse Judge and Executioner like a Bankrupt or fellon that maketh great brags before strangers when he knows there are Serjeants in every streete to arrest him Judge whether such a mans tongue and behaviour can agree with his mind and heart §. 97. Of divine indignation incensed by apostacy THis phrase and fiery indignation is added as an aggravation of the former point which was stiled fearfull judgement The copulative and joyneth these two phrases fearfull looking for and fiery indignation together for they are both of the same case and both brought in in opposition to the deniall of a sacrifice thus there remaineth no more sacrifice but a fearfull looking for of judgement And again there remaineth no more sacrifice but fiery indignation The Greek word translated indignation is that which usually is put for zeal The verb from whence it is derived signifieth to wax hot or to to boyle with heat Thence the noune here used is by a metaphor put for the heat of affections and that sometimes in liking of a thing and then it signifieth heat of desire Thus it is used Col. 4. 13. In this phrase he hath a great zeal for you that is a great desire of your good and where the Apostle giveth advise desire spirituall gifts 1 Cor. 14. 1. The word desire is expressed under the verb from whence the word of my Text is derived It is also used in dislike of a thing and that either in the evill part and translated as here indignation Act. 5. 17. or in the good part anger or grief Iob. 2. 17. The zeal of thine house hath eaten me up that is anger and grief which I conceive upon the profanation of thy house hath so wrought upon me as it hath even eaten me up and consumed me In this sense some here take it and expound it fiery indignation In the Greek it is thus word for word indignation of fire The substantive fire is by an Hebraisme put for an adjective fiery This addeth much emphasis and sheweth that it is as fierce as fire can be Others take the word zeal properly for heat or fervour and so make it an Epithite to fire as if he had said fervour of fire or fervent fire The former interpretation includes this latter for by fiery indignation may be understood such indignation as causeth fire that is such torment as tortureth a man as much as any fire can do yea infinitely more This is added to shew that Apostates much incense Gods wrath The word translated indignation intendeth thus much as hath been before noted Hereupon God denounceth this threatning against them My soul shall have no pleasure in them v. 38. This is further manifest by the severall judgements denounced against the Churches of Asia for their Apostacy Rev. 2. 5 c. God destroyeth such as go a whâ—…ring from him Psal. 73. 27. Instance the old world Gen. 6. 7. The revolt of the ten tribes 2 King 17. 7 c. And Iudahs captivity 2 Chro. 36. 16. Nothing is more dishonorable to God No greater disparagement to Christs sacrifice No more despight to the Spirit of God can be done no greater disgrace to the Church of God and to the Gospel of grace and professors thereof and no greater advantage to the enemies of Gods people whether devils or wicked men then the Apostacy of professors This affords a good caveat for using all meanes that may be to avoid that sinne which incenseth such indignation The wise man saith that the Kings wrath it as the roaring of a lion who so provokes him to anger sinneth against his own soul For the â—…rath of a King is as messengers of death but a wise man will pacifie it Prov. 19. 12. and 20. 2. and 16. 14. Of meanes for avoyding Apostacy See v. 25. § 79. §. 98. Of the fiercenesse of Gods wrath THis Epithite fiery being added to the former word indignation whereby the hot wrath of God is aggravated giveth us to understand that Gods wrath is â—…oy It is fierce violent burning torturing tormenting This phrase fervor of â—…re thus expressed fiery indignation addeth much emphasis It is like this phrase in another kind the power of his might Eph. 6. 10. This fiercenesse of Gods wrath it by sundry Prophets set out to the life as Deut. 32. 21 22. c. Psal. 18. 7 8. and 21. 9. Isâ—… 30. 33. Ier. 17. 4. Ezek. 38. 19. In the New Testament the manifestation of Gods wrath is set down in the world to come as 2 Thes. 1. 8. Matth. 25. 41. Rev. 20. 10 15. and 21. 8. Quest. Is it a materiall fire wherewith the damned in hell are tormented Answ. This is too curious a point to resolve to the full but yet this answer may safely be returned It is no wasting or consuming fire but a torturing and so far corporeall as it tormenteth the body and so far incorporeall as it tormenteth the soul for it is prepared for the devill and his Angels which have no bodies Matth. 25. 41. 1. The ground of the fiercenesse of this wrath is the greatnesse of the person whose wrath is incensed as his greatnesse is so is his indignation infinite and incomprehensible 2. The heinousnesse of the sin for the punishment is proportioned according to desert 3. Want of means to quench this fire If a great fire be kindled and much fuell added and no water to quench it it cannot be but very great This affords matter of caution to take heed of kindling this fire or bringing fuelunto it Will a wise man bring fire to Gun-powder or to a stack of dry bavens Consider the care of this City in preventing and quenching fires Much more carefull should we be about the fiery indignation here mentioned It seizeth First on the bodies of men and on their soules Luk. 12. 5. Thirdly on their Families Zach. 5. 4. Fourthly on whole Cities Gen. 19. 24 25. Fifthly on nations Zeph. 3. 6. Seventhly on the whole world Gen. 7. 11. Eighthly yea for ever in the world to come Matth. 25. 41. Of rules for preventing this fiery indignation see A Plaister for the plague on Numb 16. 44. § 3 4 5
vengeance must needs follow upon despisers of the Gospel That this application might more clearly appear the Apostle sets down both the kinde of punishment and kinde of sin To make these points the more regarded he brings them in with an interrogative Thus Of how much sorer c. Of the emphasis of an interrogation in affirming a thing See Chap. 1. v. 5. § 46. and v. 14. § 155. and Chap. 9. v. 14. § 76. This word of comparison hath reference to the punishment before mentioned which was capitall implying the death of the body § 103. So as there are greater punishments then a bodily death whereupon the Lord sayeth Feare not them that kill the body and after that have no more that they can do But rather fear him which is able to destroy both bodie and soul in hell Matth. 10. 28. The Greek word translated sorer is comparative but anomalous The positive is put for any manner of evill either of sin or of punishment Thus this comparative word of my text is used in the case of sin 1 Tim. 5. 8. and in the case of punishment Luke 27. 64. So here For the word punishment is expresly mentioned and that under a word that signifieth a vindictive punishment or revenge The root whence it sprouteth signifieth a revenger The verb signifieth to revenge Paul twice attributeth it to himself in regard of that violent revenge he sought to do to the professors of the Christian Religion Acts 22. 5. and 26. 11. §. 107. Of the vengeance that followeth contempt of the Gospel THis emphaticall phrase how much sorer punishment giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance then despisers of the Law This is intended Chap. 12. v. 25. and Matth. 10. 14 15. and 11. 22 24. Gods goodnesse and mercy is more manifested to man by the Gospel then was by the Law It hath shined more and more unto the perfect day Prov. 4. 18. The greater the mercy is that is deâ—…ised the greater is the sin in despising it And answerable to the sin the judgement useth to be By the Gospel so much is done for children of men as God is moved to say What could have been done more to my vineyard that I have not done in it Isa. 5 4. This affordeth an admonition to us that live under the Gospel that we have it in high esteem lâ—…st disrespect thereto cause a despising thereof and despising of the Gospel cause the severest iudgement Take for an example Capernaum Math. 11. 23. And remember the pithy exhortation of the Apostle Chap. 2. v. 1. § 5. Obj. We read of many sorer judgements under the Law then under the Gospel Answ. 1. If it were so it would not follow that Gospel sins were lesse but that the patience of God was greater 2 Pet. 3. 9. 2. When punishment is defer'd it may be the severer Rom. 2. 5. Psal. 50. 21 22. 3. Judgements under the Gospel are more spirituall and in that respect more insensible yet sorer as hardnesse of heart a seared conscience a reprobate sense and greedinesse in sin These are scorpions in comparison of those whips which were under the Law 1 King 12. 14. These especially are effects of Gods just revenge As assurance of faith peace of conscience and joy in the holy Ghost are far greater blessings then outward peace worldly riches temporall delights and earthly honours so the spirituall judgements are the greater they are blind who see it not See more of this point Chap. 2. v. 3. § 21. §. 108. Of the evidence of Gods just proceedings against Sinners THe forementioned proceeding of God against despisers of the Gospel is so evident as the Apostle refers it to their own judgement and determination in this word suppose yee In like sense it is used by Christ himselfe Luke 13. 2 4. Iohn 5. 39. Of the divers acceptions of this word See Chap. 4. v. 1. § 13. It sheweth that such is the equity of Gods proceedings against sinners as men themselves may discern the same This is manifested by other like phrases as Iudge ye Isa. 5. 3. Know ye Rom. 3. 19. and 6. 16. Ye know 1 Cor. 6. 9. 1 John 3. 15. What will he do Matth. 21. 40. There are certaine common notions in a reasonable man which do demonstrate the equity of Gods proceeding with them This teacheth us well to use that stamp of Gods Image which he hath reserved in man notwithstanding his fall And for this end to compare Gods dealing with man in punishing him with his desert Thus shall we justifie God and shew our selves Children of Wisedome Luk. 7. 35. §. 109. Of sinners deserving what they suffer THe justice of Gods proceedings against sinners is set down in this phrase shall be thought worthy Of the meaning of the Greek word See Chap. 3. v. 3. § 42. In this respect the punishment of sin is called wages Rom. 6. 23. The word translated wages signifieth that allowance which was used to be given to souldiers which was alwayes accounted most just yea it is said to be a righteous thing before God 2 Thes. 1. 6. And the day of punishing every one is called the day of the reâ—…elation of the righteous judgement of God Rom. 2. 5. 1. The Judge who inflicteth punishment is called a righteous Iudge 2 Tim. 4. 8. Gen. 18. 25. 2. The nature of sin sheweth the equity of the judgement for all sin is of an infinite natâ—… and this sin is a wilfull rejecting of the means whereby the wounds of sin should be 〈◊〉 and the guilt thereof taken away Obj. Sin is 〈◊〉 temporary the punishment is eternall How can a temporary crime 〈◊〉 thought worthy of an eternall punishment Answ. See the treatise 〈◊〉 〈◊〉 sin against the Holy Ghost part 2. § 30 31. Of the just punishment of transgressors See Chap. 2. v. 2. § 16. 17. §. 110. Of the aggravation of Apostasie THe Apostle contenteth not himself with a generall declaration of the equity of Gods dealing with Apostates but maketh it more clear by a particular enumeration of sundry aggravations The first of them is thus expressed who hath trodden under foot the Son of God The first phrase hath trodden under foot is the interpretation of one Greek word which is a compound and implieth the basest using of a thing that can be It is compounded of a verb that signifieth to trample upon or to spurn at a thing Luk. 10. 19. and 21. 24. The preposition with which it is compounded aggravateth the aggravation implying a scornfull trampling upon a thing as where it is said of salt that hath lâ—…st his savour It is good for nothing but to be cast out and to be trodden under foot of men Matth. 5. 13. And it is applyed to swines trampling pearles under their feet Matth. 7. 6. Things trampled upon are counted nothing worth and therefore
it is a compound The simple verb signifieth to judge Ioh. 7. 24 51. This compound by judging to condemn Mat. 12. 41 42. 27. 3. Rom. 2. 1. Noah is said to condemn the world by the Ark 1. Because it was a visible prediction of the Flood thereby they were foretold that such a judgement would fall out 2. It shewed that they worthily perished in that they sought not to prevent that destruction which was threatned 3. It was a demonstration that they were far unlike to Noah in that they regarded not that whereabout he took so much pains 4. Noah's making of the Ark was a continual preaching yea together with working upon the Ark he did by word of mouth foreâ—…ell what would fall ouâ—… 2 Pet. 2. 5. 5. The very Ark was a witness of their infidelity so as they were condemned thereby 6. It was an occasion of aggravating their unbelief whereby they were the rather condemned Thus we see that means given for preservation may prove means of destruction As this proved true in Israels passing through the Red Sea Exod. 14. 16. and in their eating Quails Num. 11. 33. and in sundry other temporal means so also in spiritual means as the Word 2 Cor. 2. 16. the Sacrament 1 Cor. 11. 29. yea Christ himself Isa. 8. 14. 1 Pet. 2. 6 7. Luk. 2. 34. This ariseth from the corrupt and perverse disposition of men who Spider-like suck Vermin out of sweet Flowers or rather turn the sweet juice of Flowers into poyson This should be carefully heeded of us who have means of salvation afforded unto us that we may duely observe the proper end for which they are afforded and make the best use that we can thereof This condemnation of the world teacheth us to come out of the world and to abandon the fashion and course thereof lest we perish with it See more hereof Chap. 13. v. 13. § 133. This is the rather to be observed by reason of the extent of this word World which ever have been still are and ever will be the greater number See Chap. â—… v. 10. § 91. The way to destruction is a broad way Mat. 7. 13. and withall there are many by-waies whereas there is onely one way and that a narrow one encumbred with many difficulties and so limited as if we step out of it we miss of life but there are no bounds set to the way that leadeth to destruction Iudg. 21. 25. In this way every thing is agreeable to nature which is down-hill It hath alwaies wind and tide with it It is stretched out by applause promotion profit pleasure and other like temptations which the Devil frameth according to the particular humours of men §. 33. Of Noah's being Heir of the Righteousness by Faith THE other effect following upon Noah's preparing the Ark is thus set down And became heir of the righteousness which is by faith The first copulative particle and giveth evidence that the two clauses joyned thereby have some agreement and that is this general that they are both effects of the same thing yet in the kind of effect they much differ The former was a great judgement upon the world but this a great recompence to himself There was before a great reward mentioned of Noah's faith in preparing the Ark which was the saving of his house Here is a greater Every word in this clause carrieth much emphasis 1. The copulative was noted before 2. This verb became or was made implyeth that the occasion of the reward was taken from this evidence of Faith that is here set down at least occasion was thence taken of manifesting as much 3. This dignity Heir is no small one It implyeth a singular and an especial prerogative Indeed Noah was the supreme Lord of the whole World and his Sons heirs under him There never was so absolute a Monarch since Adam's time It is said that of the Sons of Noah the whole Earth was overâ—…ad Gen. 19. 9. But here is intended a greater dignity For 4. Righteousness was it whereof he was an Heir Could the beauty and glory of righteousness be thorowly discerned or conceived it would be found to be as indeed it is the greatest dignity that a Creature can be advanced unto It was mans chiefest excellency in his innocent estate for it was the most principal part of Gods image in which man was at first created Gen. 1. 27. That which is said of holinesâ—… may be applyed to righteousness Chap. 3. v. 1. § 7. To set out this dignity the more the Apostle useth this word synechdochicaly for that also which follows upon it righteousness together with eternal life So as an heir of righteousness is an heir of that inheritance which is obtained by righteousness It is called a crown of righteousness 2 Tim. 4. 8. The glorious attire of glorified Saints is the righteousness of Saints Rev. 19. 8. Thus they are heirs of salvation See Chap. 1. v. 14. § 159 160. 5. This righteousness is said to be by â—…aith It was not a righteousness which arose from himself or inherent in himself it was according to faith or that righteousness which he attained by faith and received from above It was indeed the righteousness of Christ himself whom he beheld in the Ark that was a type of Christ. The Apostle excellently setteth out the righteousness of faith and opposeth it to a mans own righteousness He calleth it the righteousness of God Rom. 10. 3. 6. The righteousness which is by faith is that which every Believer hath and that whereunto he is fitted by faith and that which cannot be had without faith All are sooâ—…led and for ever deprived of that inherent righteousness wherein God created Adam God instead thereof makes his Elect heirs of a far more excellent righteousness the righteousness of God and leaves it not in their power to hold it or let it go It is the righteousness of faith for the continuance whereof we depend on Christ. We wait for the hope of righteousness by faith Gal. 5. 5. §. 34. Of the Resolution of Heb. 11 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he câ—…demned the World and became Heir of the Righteousness which is by Faith IN this text is a commendation of Noah's Faith Hereof are two parts 1. An evidence of his Faith 2. A recompence thereof In the Evidence two things are to be considered 1. The Ground of his Faith 2. The Fruits thereof The Grounds are of two sorts one concerning God another concerning himself In that which concerned God three things are noted 1. A charge of God being warned of God 2. The subject of that charge things not seen 3. The limitation thereof as yet The other kind of ground concerning himself was an holy fear moved with fear The Fruit of his faith was in
may in faith call upon God for a sanctified use and give him thanks for indulging such a liberty unto us we must use them in an holy fear not breaking out into passion nor using any indirect coursâ—… but with an humble submission to that end which by the divine providence shall fall out especially in trying masteries 7. They must not be preferred before better things Hereof we have a great instance in Moses he discerned afflictions with Gods people to be better than pleasures in Pharaohs Court therefore he chose affliction before pleasures §. 140. Of pleasures being Temporary TO discover mens vanity in doting upon pleasures the Apostle addeth this Epithite unto them for a season or Temporary for it is but one word in Greek and translated Temporal and opposed to Eternal 2 Cor. 4. 18 It is applyed to the corn sown in stony ground which continueth but a while Matth. 13. 21. Mark 4. 17. Worldly pleasures therefore are but momentary The wise man compareth the laughter of fools to the crackling of thorns under a pot Eccl. 7. 6. Instance that delight which the fool took in his abundance he thought he should enjoy them many years but he did not enjoy them one night Luk. 12. 20. The Wise man by experience found them to be vanitie Eccl. 2. 1. They must needs be Temporary because they are 1. Of this world which passeth away 1 Iohn 2. 16 17. 1 Cor. 7. 31. 2. They are only for the time of this life But this life is transitory it is as a Flower a Vapor a Shadow a Bubble a Thought Those and other like resemblances are fit both in regard of the uncertainty of life it may on a sudden vanish as soon as the foresaid resemblances and also in reference to Eternity Thus all resemblances come short in setting out mans life 3. They continue not all the time of this life There are many occasions of interrupting them as sundry sorts of sicknesses other casualties inward perplexities of soul oppressions of men manifold losses and other crosses It oft falleth out that even in laughter the heart is sorrowfull Prov. 14. 13. Instance Belshazzar Dâ—…n 5. 5. This surely is a great aggravation of their folly who pursue pleasures with the uttermost of their power and though they may in words detest the foresaid opinion of Epicures about placing happiness in Pleasures yet by their deeds they give too great approbation thereunto I may apply to pleasures that which the Wise man saith of riches Prov. 23. 5. They who give themselves most thereunto find a sting in the tail of them Let such note that answer that was given Luk. 16. 23. The foresaid Epithites of Sinfull and Temporary should move us to seek after other pleasures which are neither sinfull nor temporary but both lawfull and eternal As Christ saith of meat I may say of pleasure Labour for that which endureth to eternal life John 6. 27. §. 141. Of Believers esteem of what they choose Hebr. 11. 26. Esteeming the reproach of Christ greater riches than the treasures in Egypt For he had respect unto the recompence of the reward A Third instance of Moses contempt of the world is about riches This as the former is set down comparatively to shew how far he went in contempt of wealth The first word translated esteeming setteth out his opinion and judgment Of the meaning of the word See v. 11. § 56. There it is translated judged It is used to set out the Apostles opinion and judgment of other things compared to Christ Phil. 3. 7 8. It implieth that Moses did not rashly what is here mentioned but on mature consideration and good judgment The word is here set down in the participle esteeming to shew that it is added to the former as a like reason to that He refused the honour of Egypt because he preferred the Communion of Saints before it v. 25. Here he is content â—…o suffer affliction with Gods people because he esteemed the reproach of Christ 〈◊〉 riches than the Treasures in Egypt This giveth instance that a Believer doth what he doth upon good ground â—…ers profession is an evident proof hereof Iohn 6. 68 69. For believers have both the word as a light to shew unto them what is most excellent and also the Spirit to enlighten their understandings and make them â—…ceive what is to be esteemed and withall to perswade them to esteem that which is worthy of esteem Take notice of this evidence of Faith §. 142. Of enduring the reproach of Christ. THat which Moses esteemed so highly as to prefer it before treasures is here stiled reproach Reproach is taken two wayes 1. For that disgrace which a man justly brings upon himself by his ill behaâ—… and so is a just punishment This is intended by the Apostle where he â—…weth that a Bishop must have a good report lest he fall into reproach 1 Tim. 3. 7. 2 For that disgrace which is unjustly cast upon one for doing his duty or 〈◊〉 that which is good Thus it is taken Chap. 10. v. 33. § 124. In this sense reproach may be and hath been cast upon God himself and upon Christ Jesus Rom. 15. 3. In this sense it is here taken and taken as a kinde of persecution 〈◊〉 so is reproach as hath been shewed Chap. 10. v. 33. § 124. To prove that this kind of reproach is here meant it is stiled the reproach of Christ even that reproach which for Christs sake was cast upon him Quest. Christ was not then exibited how could then the reproach of Christ fâ—…ll upon Moses Answ. 1. Christ was promised anon after mans fall to Adam and his posteâ—… Gen. 3. 15. On that ground he was known and believed on 2. Christ was many wayes typified before he was exhibited and thereby the faith of Gods people was confirmed on him 3. By Christ may be meant his mystical body which compriseth under it the whole number of the elect which were given to Christ by Gods eternal Coun-cell Eph. 1. 4. Thus is this title Christ used Gal. 3. 16. 1 Cor. 12. 12. In this respect reproach of Christ signifieth the reproach of the Church of God so as Moses was reproached for joyning himself with the people of God Hereof see 〈◊〉 Chap. 13. v. 13. § 135. By the way we may here observe that Christ was of old made known to beâ—… and that he was acknowledged and believed in before he was made maâ—…fest in the flesh It hath been shewed that he was comprised under the great promises made to Abraham Chap. 6. v. 13. § 95. and that he was typified before he was exhibited Chap. 7. v. 3. § 25. And that he is ever the same Chap. 7. v. 24. § 98. and Chap. 13. v. 8. § 112. §. 143. Of Reproaches preferred before Riches TO amplify the high esteem which Moses had of the reproach of Christ it is said to be greater riches than the
Gods also were destroyed Exod. 1â—… 12. The first born of their Children were most dear unto them Their Beasts were very profitable unto them Their Gods were in high account amongst them We have here an instance that God can take away the dearest and the usefullest things yea and things which we have in highest account This is further â—…emplified in Iob Iob 1. 19. and in the Iews Ezek. 24. 25. 1. God is an high supreme Lord over all all are under his jurisdiction as Children Cattle and such as we esteem as Gods 2. He doth sometime in this extent manifest his power to aggravate his â—…rrour 3. He doth so in some persons to prevent future mischiefs that they might do Thus he took away Davids dear Absolon 2 Sam. 18. 15. 4. He sometimes so dealeth with his Children to try them Gen. 22. 2. Yea and to manifest that grace that is in them This was the end of Gods dealing with Iob so as â—…he did that faith patience and other graces that were in him might be manifested to be in him 1. What cause have all of all sorts to take heed of provoking such an one as the Lord is He can make the stoutest to stoop witness Pharaoh and all Egypt Exod. 12. 31. c. If there be any thing that men set their heart upon God can spoil them of it and make them repent their opposing against God 2. This may admonish us to take heed of setting our heart and doting too much upon any thing here below We ought to account all things that here we enjoy to be such as may be taken from us Besides the forementioned instances of Children Beasts and Gods the Lord may take away his Ordinances as he suffered the Arks to be taken from Israel 1 Sam. 4. 11. 3. Well use all things that are dear and usefull unto thee that thou provoke not God to take them away from thee This Judgment is aggravated by the extent thereof implyed in the plural number The history thus expresseth the circumstance All the first born in the land of Egypt shall dye from the first born of Pharash that sitteth upon his Throns even unto the first-born of the Maid-servant thâ—… is be kind the Mill and all the first-born of beasts Exod. 11. 5. It is further added in the execution of this judgment that there was not an house where there was not one dead Exod. 12. 30. Thus we see how God can extend his judgment to all of all sorts In another place mention is made of old and young Maids little Children and Women to be destroyed Ezek. 9. 6. Yea of the Priest and Prophet of Virgins and young men Lam. 2. 20 21 22. Read Lamentations Chap. 5. v. 11 12 13 14. To God all are alike with him is no respect of persons It therefore concerneth all of all sorts to fear and to take heed of provoking the wrath of the Lord. This extent prevents all vain pretences as if God would spare the Prince or the honorable person or the rich or the poor or the meane or any other kind No outward condition can exempt us from Gods jurisdiction and as God can so he will keep under all of all sorts §. 160. Of Gods ordering Iudgments answerable to sins THIS kind of judgement in destroying the first born is the more observable in that it was answerable to their great sin Their sin was to seek the extirpation of the Children of Isradel for which end the King commanded the Midwives to kill all the male-children of the Israelites in the birth which cruell Edict because it took not effect therefore he made another as cruel if not more cruell that all his people should cast every son that is born of an Israelite into the water Exod. 1. 16 22. God therefore destroyeth all their first born and thus ordereth the judgment answerable to their sin The Lord further followed the Egyptians in this kind for they sought to drown the Children of the Israelites and their King and all his mighty Host were drowned in the red Sea Many are the instances which the Scripture giveth in this kind Nadab and Abihu offered Incense with strange fire and were themselves devoured with strange fire Lev. 10. 1 2. Memorable is the instance of Adonibezek Judg. 1. 7. And of Eliâ—…s sons who prophaned the holy things of God and were destroyed in bearing the Ark of the Lord 1 Sam. 4. 11. Agag was thus dealt withall in his kind 1 Sam. 15. 33. And David in sundry cases as 2 Sam. 12. 11. and 24. 1. 15. God hath expresly threatned thus much Lev. 26. 23 24. Psal. 18. 26. 1. Thus God dealeth to manifest the equity of his proceeding against men that so he may be the more justified 2. The Lord doth this in mercy to afford unto men a meanes to find out the cause of Judgment that so they may take away the cause by true repentance and thereupon the Judgment be removed or otherwise that they may be made the more inexcusable Let us therefore take occasion from the kind of Gods Judgments to search after the causes thereof Hereof see more in the Plaister for the Plague on Numb 16. 44. § 4. 5. §. 161. Of Children punished for their Fathers sins IT is more than probable that among those first born very many were young Children which never had done themselves any hurt to the Israelites so as Children may suffer for their Fathers sins The law threatneth as much Exod. 20. 5. And God herein manifesteth the extent of his Justice Exod. 34. 5. This may be exemplified in the Children of Dathan and his complices Numb 16. 27 32. And in the Children of Ieroboam 1 King 15. 29. and sundry others Divine vengeance is hereby much aggravated As Gods mercy by the extent thereof to the seed and Children of such as believe on him is much amplified Gen. 17. 7. Prov. 20. 7. Psal. 112. 2. so is the Judgment aggravated by this extent Obj. This may seem to be against justice and against Gods express Word who hath said it and sworn it that the Child shall not dy for the sin of the Father Ezek. 18. 2 3. c. Answ. 1. The Justice of God is manifested by the universal Contagion and corruption of all Children of men Is it not just with men to destroy the young cubbs of Foxes Wolves and other mischievous creatures by reason of their ravenous nature 2. Besides Children appertain to Parents they are theirs In this respect it iâ—… not against Justice to punish them in their Parents case Children of Traitors are deprived of their patrimony by reason of their parents demerit As for Gods avouching not to punish the Child for the Father that is spoken of penitent Children and withall it is intended of the personal sins of Parents and the eternal punishment thereof which punishment no Child shall bear simply for his parents Personal sin This should the rather
Country and another of the true Religion about their Rites of Titles in secular matters and priviledges he is to prefer his own Country As if there be war betwixt those two Nations about such secular Rites he may bear Armes under his Soveraign though an Idolater against the other though of the true Religion 3. In secret differences betwixt his Country and the other of the true Religion where the cause is not openly known by the common subjects a subject is bound to the command of those whose subject he is The Church may be preferred in such cases as follow 1. When there is speciall warrant either by inward divine instinct which Rahab had or by express command About this point of instinct men must take heed of conceited phantasies and diabolical suggestions 2. When ones Country is by God devoted to destruction In this case the Inhabitants of Babylon are commanded to come out of her Rev. 18. 4. 3. When some members of ones Country are to be punished for intolerable impiety and the Church is stirred up by God to be an instrument therein Because the Benjamites took part with the Citie of Gibeah who were of their own Tribe in this case they sinned and were destroyed Iudg. 20. 12 c. 4. When ones Country seeks the ruin of the Church meerly for Religion sake he that is of that true Religion may take part with the Church 5. When there is such deadly fewd betwixt ones Country and the Church as they cannot both stand together a true Believer may take part with the true Church In such cases a man may say to those of his Country as Levi did to his Father Mother Brethren and Sisters I have not seen them nor will I acknowledge them Deut. 33. 9. A man herein prefers true Religion before natural affection spiritual amity before Civill society yea God before man We are therefore in the foresaid cases to pull out the bowells of natural affection and in the cause of God to prefer him before all Luk. 14. 26. The Apostle S. Iames from these effects of Rahabs Faith inferreth that she was justified by works James 2. 25. meaning that that faith wherewith she was justified was not a bare naked faith without works but a faith that manifested it self by works and in that respect her works did declare her to be justified So as a mans inward faith in God and love of him must be manifested by works See more hereof In the Saints Sacrifice on Psal. 116. 9. § 59. §. 191. Of the Resolution of and Observations from Hebr. 11. 31. By faith the harlot Rahab perished not with them that believed not when she had received the Spies with peace THE sum of this verse is in two words Faiths proof Hereof are two parts 1. The point proved 2. The kind of proof In the former we have 1. The particular grace Faith 2. The person whose faith it was The person is described 1. By her name Rahab 2. By her condition an harlot The latter which is the kind of proof admits two considerations 1. An event that fell out This is 1. Propounded in this phrase she perished not 2. Amplified by the contrary event which befell others In the amplification is set down 1. The kind of Judgment implyed in this phrase with them 2. The cause thereof in this phrase that believed not 2. An effect In setting down whereof three branches are expressed 1. The particular act she received 2. The object or persons whom she received the Spies 3. The manner how with peace Doctrines I. The seed of Faith is accounted for Faith Such was the Faith here mentioned See § 181. II. God takes notice of penitents by name Witness Rahab See § 182. III. Some Gentiles under the Law were called Such a one was Rahab See § 182. IV. Women may prove Worthies Rahab was a woman and here reckoned amongst Worthies See § 182. V. Notorious sinners may obtain much mercy An harlot here so did See § 183. VI. God hath penitents in high account Rahab was a true penitent See § 183. VII Faith keeps from common destruction See § 184. VIII Others may reap benefit from the faith of some By Rahabs Faith all that were in her house were preserved See § 184. IX God can put difference betwixt different persons Rahab perished not with others in the Citie See § 184. X. Infidelity is the cause of destruction They perished who believed not See § 185. XI Spies are lawfull This is here implyed by the mention of Spies in this place See § 186. XII Men in danger are to be preserved from such as seek their lives Thus did Rahab preserve these Spies See § 187. XIII They who are taken under protection must be dismissed in peace So were these Spies See § 188. XIV Mental equivocation is sinfull See § 189. XV. There are cases wherein the Church is to be preferred before ones own Country Rahabs case was such an one See § 190. XVI Faith is justified by works So did Rahab here justifie her Faith See § 18. §. 192. Of Registring some specialls in publick records Heb. 11. 32. And what shall I more say for the time would fail me to tell of Gideon and of Barak and of Samson and of Jepthath and of David also and Samuel and of the Prophets THE Apostle having long insisted on a distinct narration of the fruits of the faith of sundry Worthies he here contracts his Catalogue that his Epistle might not swell too much The Sacred Scripture setteth out the examples of many other Worthies which the Apostle supposed to be very pertinent to his purpose Therefore he doth not abruptly break off his induction of particulars but elegantly contracts it and that 1. By a bare expression of their names v. 32. 2. By a concise declaration of the common effects of their faith in the verses following He passeth from his distinct description of particulars to a brief enumeration of others by a transition in these words What shall I more say the time would fail c. This transition consists of a Rhetoricall communication wherein a question is propounded and an answer made by himself which maketh it to be a Rhetoricall figure This question What shall I more say implieth that he had much more to say In the Greek it runs thus word for word and what do I yet say which implieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons though he had much more to say For in the former Catalogue he culled out some only of those who are recorded in the five Books of Moses and in Ioshua till the Church was brought into the promised land He passed over Enoch Shem or Melchisedech Rebekah Aaron Caleb and sundry others Whereby he hinteth that God had more Worthies than are requisite to be made known 1. There were more recorded in the old Testament yea and in the
because he is stiled the Lord. But though this be not excluded yet so generall a phrase is not to be restrained to one particular For in a larger extent the Lord may in some measure bee seen with both the eyes of the Soul Understanding and faith in this world and the world to come In this world The Lord is seen in his holy ordinances as his word and Sacraments Prayer and praising him in which being duly performed the soul is as it were wrapt out of the body and presented before God contemplating him Yea further in this world the Lord is seen by an experimentall knowledge of hiâ—… grace and favour to believers and by an assured faith and confidence which is so clear and evident as if they did see Gods face That which is seen to the eyes of the body cannot be more sure In the world to come the Lord is seen by an apprehension and sensible fruition of Gods glory and favour so far as the creature is capable of §. 78. Of the honor and benefits of seeing God THe foresaid point of seeing God giveth evidence of the great and good respect which God beareth to man though God be invisible incomprehensible yet he is pleased to afford means whereby man may see him Among the Persians and other Heathen it was accounted an high honour to be admitted to see the Kings face Hest. 1. 14. and 5. 2. But what was that to the seeing of the Lord of heaven and earth It is one branch of that which the Apostle stileth a great mystery that God was seen of Angels 1 Tim. 3. 16. What is it then to be seen of sons of men Moses desired this as an especiall evidence of Gods favour Exod. 33. 18. and Iacâ—…b as a testimony of his high account thereof and as a memoriall to all posterity of that favour named the place where he saw God Peniel that is the face of God Gen. 32. 30. This honour and favour have all true believers This honour is the greater in regard of the many benefits which flow from thence both in this life and the life to come In this world sight of God 1. Makes men fearfull of sin and that not only in the sight of men but also in secret where they see God Gen. 39. 9. Herein lieth a main difference betwixt the unholy and holy God seeth them both but the unholy see not God as the holy do 2. It maketh men carefull to please God instance Enoch Gen. 5. 24. Heb. 11. 5. 3. It imboldneth against all that man can do and maketh Saints endure any thing Heb. 11. 27. For by seeing God they are assured to have sufficient assistance and seasonable deliverance 4. It much encourageth and comforteth even in death it self witnesse the case of Stephen Act. 7. 55 56. 5. It assureth us of a blessed resurrection In the world to come that sight which Saints shall have of God will possesse and fill their souls with all the content joy and delight that possible can be Psal. 16. 11. and 17. 15. It is therefore stiled a beatificall vision The sweetnesse the fullnesse the hapinesse thereof no tongue can expresse no heart can conceive The souls of the glorified Saints are ravished therewith This is it whereof most truely it may be said Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. §. 79. Of holinesse as a qualification of them that see God THe aforesaid honour of seeing God is not common to every one It is proper to holy ones Christ himself termeth those that were made partakers of this honour pure in heart Matth. 5. 8. which is all one as holy All who in Scripture are noted to see God as Iacob Gen. 32. 30. Moses Exod. 33. 23. Isa. 6. 5. Ezek. 1 29. Dan. 7. 9. and 10. 5 c. God himself is holy This they who best know God do with much earnestnesse professe Isa. 6. 7. Rev. 4. 8. I will not deny but that this trebling of the word â—…oly 〈◊〉 â—…oly may have reference to the three Persons yet withall and that most especially to the infinite excellency of Gods holinesse Now nothing makes us so like to God as holinesse Nothing makes us so amiable in his sight and so pleasing unto him as holinesse This therefore must needs be an especiall means to move God to afford us accesse to himself to come into his presence and to behold his face Hesters beauty pleased Ahashuerah therefore she had accesse to him Hest. 5. 6. No beauty no deckings can make any Woman so gracious in mans eyes as holinesse makes Saints in Gods 1. This doth much amplifie the benefit of holinesse Whereof see Chap. 1. v. 1. § 2. This is a good incitation to labour after holinesse even because it is the means of seeing God Hereof see more Chap. 3. v. 1. § The greater care ought to be taken hereabouts because of the absolute necessity thereof This is two waies set down in my text and that by two negatives The first denies the thing Without holinesse God cannot be seen The second denies the persons No man of what rank and degree soever he be can without holinesse see God There are in the Greek these three negatives not without no man Of the emphasis see Chap. 13. v. 5. § It is said concerning heaven that there shall in no wise enter into it any thing that defileth Rev. 21. 27. but unholy ones defile This the Apostle referreth to the judgment and conscience of men themselves thus Know ye not that the unrighteous shall not inherit the kingdome of God 1 Cor. 6. 9. There is such an infinite distance betwixt the holy God and unholy men so as these can no way come to see him 1. This manifesteth an absolute necessity of holinesse It is as necessary as to see God but in the sight of God consisteth our happinesse A man were better not be thâ—…n not be happy 2. This manifesteth the great damage which unholy persons bring to themselves they deprive themselves of that which is most to be desired even of seeing God Without this we can have no experimental comfort in Gods gracious presence no sound confidence in his mercy or in any thing to be done by him for our good yea all hope of future communion with God in coelestiall glory is taken away And is this all were it all it were enough and too much But from this deprivation of â—…eeing God followeth in this world horror and terror of conscience and a certain fearfull looking for of judgement Heb. 10. 27. And in the world to come torture and torment endlesse and easelesse mercilesse and remedilesse The schooles raise a dispute about the privation of the beatificall vision and subjection to hellish torment whether of them be the greater vengeance But that dispute is in this place needlesse in that
that function for the Levites were taken instead of the first-born Numb 3. 41. 2. The other temporall priviledge was duplicity of portion for the first-born had at least a double portion Thus the birth-right being translated to Ioseph the first-born of Rachel his seed made two tribes Ephraim and Manasseh 1 Chro. 5. 1 2. There was an expresse Law for this Deut. 21. 17. The spirituall priviledges were also two 1. One was to be a type of Christ who was thâ—… first-born or first-begotten of his Father by reason by his eternall generation Col. 1. 15. Heb. 1. 6. And the first-born of his Mother in that he first opened her womb Matth. 1. 25. 2. The other spirituall priviledge was that it was a type of the heavenly inheritance in which respect the heires thereof are stiled first-born Heb. 12. 23. In regard of the two former temporall respects Esau shewed himself an egregious fool for who but a fool would sell lands and inheritances for a bauble But in the two latter spirituall respects he shewed himself notoriously profane in lightly esâ—…eeming so holy and heavenly priviledges These he is said to sell that is to part with his birth-right and the priviledges thereof clean away without any expectation of having it again for men expect not the things again which they sell as they do the things which they lend The particular commodity for which Esau sold his birth-right is said to be one â—…orsell of meat Object Gen. 25. 34. It is expresly said that Esau sold his birth-right for bread and pottage Answ. The word which the Apostle useth signifieth whatsoever may be eaten so as this general meat compriseth that particular of bread and pottage under it And this sheweth it was the satisfying of his appetite that he preferred before the birth-right And to aggravate his sin the more the Apostle addeth this particle one one 〈◊〉 which sheweth the smallnesse of the price for which he sold his birth-right §. 93. Of the use to be made of Gods judgements on others V. 17. For ye know how that afterwards when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears THe punishment of Esaus profanesse is here set down and that as a motive to us to keep us from the like sin That it is a motive is evident from this causall particle FOR As if he had said Be not ye profane as Esau because Esaus profanesse was after such a manner punished For judgements on some are caveats for others whereupon the Prophet Ieremieh setteth before the people of the Iewes the judgement of God upon Shilo where his name was placed at first as a caveat unto them not to place their vain confidence in the Temple as Ier. 7. 12. Goe ye now to my place which was in Shilo where I set my name at first and see what I did to it for the wickednesse of my people Israel And in 1 Cor. 10. 7 c. The Apostle setteth before the Corinthians the judgements of God upon his people of old for their sins as caveats for them to keep them from those very sins for sayth he Neither be ye Idolaters as were some of them Neither let us commit fornication as some of them did and fell in one day three and twenty thousand Neither let us tempt Christ as some of them also tempted and were destroyed of serpents Neither murmur ye as some of them also murmured and were destroyed of the destroyers And in the close makes this application Now all these things hapened unto us for ensamples they were written for our admonition upon whom the ends of the world are come And truly if we consider Gods unchangeablenesse how he is still as pure as just as jealous as potent a God as ever he was what of old he hated he still hateth we have just cause to make his judgements on others caveats and admonitions unto us not to adventure upon their sin left their judgements light upon us Obj. Judgements are not so frequent and severe as of old Answ. 1. God having in former ages shewed what in justice he may do what by his power he can do and what sinners provoke him to do he forbears them the more that they may the more thorowly consider his former dealing and be the more warned thereby 2. He then dealt with his as with Children he had then rods for them and used them more frequently He hath scourges for his Churches grown to a riper age The rods were corporall and temporall judgements The scourges are blindnesse of mind hardnesse of heart a reprobate sense infidelity impenitency and such like spirituall judgements 3. God now reserves impenitent sinners to greater torments in hel as our Saviour speaks of Chorazin Bethsaida and Capernaum Matth. 11. 21 22. c. how that it should be more tolerable for Tyre and Sidon at the day of judgement then for Corazin and Bethsaida And more tolerable for Sodom then for Capernaum in regard that they had greater means of grace vouchsased unto them 4. Greater temporall judgements have been inflicted under the Gospel for despising it The last destruction of the Iewes was the soarest Fearfull judgements have befallen all the Churches planted by the Apostles When were more fearfull judgements on any then lately on the Churches in Germany This doth afford direction in the right use of such judgements as we read of or hear of especially of such as are recorded in sacred Scripture not as matters of admiration but as matters of admonition that as we fear such and such judgements so to take notice of the cause and as we fear the judgement take heed of the cause lest the like befall us or a worse §. 94. Of the knowledge of the Scriptures THe Apostle to convince them of Esaus punishment appealeth to their own knowledge understanding which they had out of the sacred Scriptures wherein that History is recorded saying unto them ye know Whereby the Apostle implieth That the Sacred Scriptures ought to be well known by us which our Saviour implieth in Iohn 5. 39. Where he expresly commandeth us to search the Scriptures saith he Search the Scriptures for in them ye think yee have eternall life and they are they which testifie of me And saith the Apostle Col. 3. 16. Let the word of Christ dwell in you richly in all wisedome All inducements that may be of force to move us to be acquainted with any writings concurr in sacred Scripture 1. Many take great delight in antiquity and thereupon take great paines in searching ancient records But none comparable to sacred Scripture in antiquity It beginneth with the beginning of the world yea it revealeth what God decreed before the world even from eternity 2. Others are much taken with rare and extraordinary matters and even herein doth the Scripture surpasse all other writings Witnesse the story of the Creation
did judge this sinne to be worthy of death For Nebuchadnezzar rosted in the fire two men for committing adultery with their neighbours wives Jer. 29. 22 23. 10. Adultery is made worse then theft Pro. 6. 30. yet theft amongst us is accounted worthy of death Obj. Lust is a violent passion and a man is more put on to adultery then he can be to thefâ—… Ans. There may be a greater instigation to steal namely to satisfie a mans hunger Pro. 6. 30. then to commit adultery Though lust be violent yet married persons have a ready remedy to allay it which is a seasonable use of the lawful marriage duty §. 40. Of Gods judging Fornicators and Adulterers THis act of judging attributed to God hath reference Sometimes to all sorts indefinitely Sometimes distinctly to the righteous or distinctly to the unrighteous In the indefinite respect it is used two wayes 1. To set out Gods righteous governing the whole world and his equal dealing with all men Thus it is said of God He shall judge the world in righteousnesse Ps. 9. 8. 2. To demonstrate Gods rewarding every one according to his works as where it is said How shall God judge the world Rom. 3. 6. His rewarding of all is thus set out especially at the last day In the day when God shall judge c. Rom. 2. 16. Distinctly in reference to the righteous it implies Gods trying their truth and integrity Iudge me O Lord for I have walked in my integrity Examine me O Lord and prove me c. Psal. 26. 1 1. 2. His determining their cause The Lord judge between me and thee and see and plead my cause c. 1 Sam. 24. 12 15. 3. His justifying them by revenging their adversaries Psal. 9 4 5. 4. His chastening them here to prevent their eternal damnation 1 Cor. 11. 32. In reference to the unrighteous it signifieth 1. To revenge them in this world Rev. 6. 10. 2. To condemn them in the world to come Luk. 19. 22 compared with Matth. 25. 30 In these two last respects is this word judge here used Concerning Gods judging these sinners it is in general said That because of these things the wrath of God cometh upon the children of disobedience Eph. 5. 6. Particular judgements are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners or such as immediately he sendeth down from himself Mediate judgements by the Ministry of men are either extraordinary or ordinary Of extraordinary mediate judgements we have these instances Phineas his thrusting thorow with a Javelin Zimri and Cosbi in their Tent Num. 25. 6 7 c. And the sons of Iacob destroying the Shechemites Gen. 34. 25 c. And the Israelites destroying almost the whole Tribe of Benjamin Judg. 20. 48. And Absoloms destroying his brother Amnon 2 Sam. 13. 29 32. The ordinary mediate judgement against adulterers was death The Law for this is expresly set down Deut. 22. 22. This judgement was in use among Gods people even before the Law of Moses for Iudah adjudged Tamar his daughter to be burnt for this sin Gen. 38. 24. The very Heathen by the light of Nature saw the equity hereof For Abimelech charged all his people not to touch Isaac or Rebeccah upon pain of death Gen. 26. 11. Some take this touching especially of Isaacs wife to be of committing adultery with her But more clear is that instance which the Prophet Ieremiah giveth concerning the King of Babylons rosting in the fire Zedekiah and Aâ—…ab because they committed adultery with their neighbours wives Ier. 29. 22 23. Heathen Authors give us many instances of the practice of States among the Gentiles in putting adulterers to death The Arabians used so to do Draco's Law among the Athenians judged adultery to be a capital sin The Goths used to put adulterers to death The Laws of the Romans called the twelve Tables did also make adultery to be a capital offence So did the Iulian Law Thus was it also among the Romans in the dayes of Augustus Caesar. Judgements immediately from God have been of divers sorts As 1. Upon particular persons namely those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab Numb 25. 9. 2. On Cities The Prophet declareth this sin to be one cause of that extraordinary judgement that was executed on Sodom and the Cities near unto her he saith They committed abomination Ezek. 16. 50. hereby he means their buggery and other kinds of uncleannesse 3. Upon Nations God expresly saith That the Land where Israel dwelt spued out the Nations that were before them for sinnes of uncleannesse Levit. 18. 27 28. 4. Upon the whole world For concerning the old world which was destroyed with a â—…loud it is said That the sons of God saw the daughters of men that they were fair and they took them wives of all which they chose Gen. 6. 2. Their adulteries are hereby described and set down as a special cause of the general deluge More particularly kinds of judgement may distinctly be considered as inflicted in this world or in the world to come In this world while they live or after their death While they live Temporal or Spiritual Temporal judgements inflicted in this life on unclean persons are 1. In their Name Shame and Disgrace as we noted before § 38. 2. In their Body sundry diseases God saith of an Adulteresse That he would cast her into a bed and them that commit adultery with her into great tribulation Revel 2. 22. By casting into a bed diseases which force persons to keep their bed are meant 3. In their State with extream poverty as was shewed § 38. 4. In their Soul with terror of conscience Certainly David was herewith sorely punished who in that Psalm which he penneth as a testimony of his repentance for his adultery thus prayeth Make me to hear joy and gladnesse that the bones which thou hast broken may rejoyce Psal. 51. 8. Under that metaphor of broken bones terror of conscience is signified Hardnesse of heart and a reprobate sense hath ceised on others These are spiritual judgements inflicted in this life 5. All manner of bitternesse The end of a strange woman is bitter as wormwood and sharp as a two-edged Sword Prov. 5. 4. By experience the Wiseman thus saith of such an one I finde more bitter then death the woman whose heart is snares and nets c. Eccl. 7. 26. 6. A miserable death which the Wiseman speaking of an Adulterer and Adulteresse thus expresseth He goeth after her straightway as an Ox goeth to the slaughter or as a fool to the correction of the stocks till a dart smite thorow his liver as a bird hasteth to the snare and knoweth not that it is for his life Pro. 7. 22 23. After death his infamy continueth for his reproach shall not be wiped away Pro. 6. 33. And this sin is a fire that will root
out all his increase Job 31. 12. In the world to come Whoremongers and adulterers are judged Privatively and Positively Privatively with pain of losse For such shall not inherit the Kingdom of God 1 Cor. 6. 9 Gal. 5. 19. 21. Ephes. 5. 5. Positively with pain of sense For whoremongers shall have their part in the lake which burneth with fire and brimstone which is the second death Rev. 21. 8. §. 41. Of the Reasons why God is said to judge Whoremongers and Adulterers GOD is said to judge those sinners upon sundry weighty grounds 1. Because these sins use to be committed in secret and close places where no other person can see them The eye of the adulterer waiteth for the twilight saying No â—…ye shall see me Job 24. 15. When there were none of the men of the house within Iosephs Mistresse tempted him to uncleannesse Gen. 39. 11 12. God by his Prophet saith of Davids adultery Thou didst it secretly 2 Sam. 12. 12. Therefore that such sinners might not go unpunished the Lord whose eyes is in every place behold both the evil and the good Pro. 15. 3. judgeth them 2. Because great and mighty men on earth who think by their greatnesse and power to escape unpunished for all that man can do against them are exceedingly bold in committing these sins God taketh upon him to revenge them God scatureth the proud and putteth down the mighty Luk. 1. 51 52. 3. Because men that are in place to punish these sins use to be too remisse in punishing them Though Gods Law and the light of Nature as was shewed § 40. judge adultery to be a capital crime yet since Christs time Christian Common-wealths and States have taken away that just punishment When men wax remisse in executing condign punishment God will judge Because Eli restrained not his sons God sware that the iniquity of Elies house should not be purged with Sacrifice 1 Sam. 7. 13 14. 4. Because men take such an insatiable delight in these things as there needs more then ordinary terror to restrain them even the terror of the Almighty To restrain men from sin the Apostle thus useth this motive Knowing the 〈◊〉 of the Lord we perswade men 2 Cor. 5. 11. It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. They therefore that fear not men who can but kill the boâ—…y may fear God who after he hath killed hath power to cast into hell Luk. 12. 4 5. 5. Because it is a great aggravation of the sins themselves to hear that God will judge such as commit them as if all that man can do were not a sufficient revenge of those sins §. 42. Of the unlawfulnesse of Brothel houses or Stews THat which hath been said of the hainousness of Fornication and Adultery and of Gods judging the same affords a demonstration of the unlawfulness of rolerating Stews or Brothel-houses in a Christian state Gods wrath must needs be much incensed thereby and he provoked to rise up in judgement against that State By them many are entised both to fornication and adultery which otherwise might not fall into those actual sins Not only single persons but also such as are or have been married may by them be enduced to commit those unclean sins Yea a father and a son or two brothers may ignorantly be thereby brought to commit uâ—…cleannesse with one and the same woman and so fall into the abominable sin of Incest That which in the Law is spoken against a Sodomite Deut. 23. 17. is taken to be meant of such as keep brothel-houses in which respect they are expresly forbidden Some in defence of them alledge a necessity in regard of the violence of lust Ans. 1. We may not do evil that good may come thereof Rom. 3. 8. 2. There be other means for suppressing the violence of lust as moderate diet fasting watching diligence in a mans calling fervent prayer c. Toleration of Stews remaineth as a strong evidence of the impurity of the Church of Rome As their Idolatry makes them guilty of spiritual Adultery so this of corporal It declares their practice to be unclean as their doctrine is unâ—…ound §. 43. Of Magistrates remisnesse in punishing Adultery THe doom which is here denounced of Gods judging Adulterers implieth a secret taxation of Magistrates remisness thereabouts It is to be feared that this hath been one cause of sundry severe judgements which have been from time to time inflicted upon this Kingdom Though there be no Law directly to tolerate Stews or to justifie and countenance whoredom and adultery yet these sins whereby God is so much provoked are too frequent amongst us either by the connivance of Magistrates or by their neglect of putting Laws in execution or by their corruption in taking bribes or by some other indirect course Among other sins this was one namely that the sons of Eli lay with the women that assembled at the dâ—…re of the Tabernacle and that their Father restrained them not which provoked God to swear that the iniquity of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 3. 13 14. §. 44. Of mens impudency in continuing in Adultery IT is a great aggravation of the hardness of their heart and obstinacy of their will who here the severe doom that God will judge whoremongers and adulterers and yet persist in these sins This aggravation lieth against very many for what sins are now more rife These are like to our common swearers The Lord hath expresly said That he will not hold him guiltlesse that taketh his name in vain Exo. 20. 7. that is he will surely judge him and yet how bold are most in taking the name of God in vain I do the rather joyn these together because of the like judgement denounced against both On this ground we may complain as the Prophet did Ier. 23. 10. The Land is full of adultery because of swearing the Land mourneth What is this but to dare God to judge us §. 45. Of the Matter of humiliation by reason of Adulteries BOth the hainousnesse of whoredom and adultery set out § 38. and the heavy judgement thereof declared § 40. give great and just occasion to such as are guilty of these sinnes yea and to others that live among them to be deeply humbled for the same fearing least God should rise in judgement against them It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. For our God is a consuming fire Heb. 12. 29. It may well be thought that this was the especiall sinne which moved the woman that was called a sinner that lay upon her soul and moved her to stand at Iâ—…sus feet behind him as ashamed to look him in the face and to wash his feet with tears and to wipe them with the hair of her head Luk. 7. 37 38. These were symptoms of deep humiliation Such
Thus Iacob said concerning his Brother Esau I fear him thereupon he prayed to God to be delivered from him and withall used means to prevent what mischief he could Genesis 32 11 13 c. The evil therefore of fear of man is in the excesse thereof and that 1. When man is feared more then God so as in that case there is an opposition betwixt God and man This Christ for bids where he saith Fear not them which kill the body but rather fear him which is able to destroy both soul and body Matth. 10. 28. 2. When fear of man keeps us from our bounden duty as They which knew Christ yet were kept from speaking openly of him for fear of the Iews Iohn 7. 13. 3. When it puts us on to any sinne as Abraham was hereby brought to dissemble his wife Gen. 12. 11 c. 20. 2. So Isaac Gen. 26. 7. and Peter was hereby brought to deny his Master Matth. 26. 69 c. Saul acknowledgeth his sinfull fear in this kinde 1 Samuel 15. 24. §. 86. Of Motives against fear of man III. AMong other Motives against fear of man these following are of force 1. Expresse Prohibition 1 Pet. 3. 14. Christ himself hath thrice together inculcated this prohibition Matth. 10. 26 28 31. which makes it the more forcible 2. The Patern of such Worthies of old as have not feared man The Parents of Moses were not afraid of the Kings commandment Moses himself feared not the wrath of the King Heb. 11. 23 27. David as here so in sundry other places professed that he feared not man Psal. 56. 4. Micaiah feared not the threatning of Ahab 1 King 22. 28. Nor Daniel nor his three Companions feared the King and his Princes Dan. 3. 16. 6. 10. The Apostles feared not the threatning of the Priests of the Jews Acts 4. 19. 5. 29. The examples of Martyrs in all ages are memorable in this kinde 3. The Disgrace that followeth upon fear of man It ill beseems yea it is a great shame to servants of God to fear men Should such a man as I flee saith Nehemiah in this case Neh. 6. 11. There can be no greater disgrace to a souldier then upon fear to flee from his colours 4. The evil Effects that follow thereupon Many are thereby brought against their conscience to omit bounden duties as openly to professe Christ Iohn 7. 13. and to acknowledge other truths Iohn 9. 22. Others are brought to commit grosse sins This moved Aarâ—…n to make the golden Calf Exod. 32. 22 c. This made many Christians of old to offer Sacrifice to Devils as the Heathen did and otherwise to commit abominable Idolatry This made many English in Queen Maries dayes to go to Masse and professe Popery This in our dayes hath made many to seem more prophane then their consciences told them they should be This hath made many Judges to pervert judgment There is scarce a sin that fear of man brings not men unto 5. The Restraint of mans power It can at the uttermost but reach to the body and all that it can do to the body cannot make a man miserable See more hereof in The Extent of Gods Providence on Mat. 10. 29. § 8. 6. The Extent of Gods Power no way limited but by his own will The Extent thereof in this case is to be considered two wayes 1. Against such as Gods servants may be afraid of 2. For Gods servants themselves In the former respect five things are duly to be observed 1. God can turn the minds of enemies The Kings heart is in the hand of the Lord c. Prov. 21. 1. God turned the fury of Esau into favour towards his brother Compare Gen. 32. 6. with Gen. 33. 4. 2. God can abate the spirit of the stoutest God made all the Inhabitants of Canaan to faint Ioshua 2. 9. The terrour of God was upon the Cities that were round about Iacob Gen. 35. 5. Even the youth shall faint c. Isa. 40. 30. 3. God can weaken the power of the strongest He weakneth the strength of the mighty Job 12. 21. 4. He can disappoint mens plots He disappointeth the devices of the crafty so that their hands cannot accomplish their enterprize Job 5. 12. Ye thought evil against me saith Ioseph to his brethren but God meant unto good Gen. 50. 20 Act. 12. 6. 5. God can utterly destroy his servants enemies 2 King 19. 35. In the later respect five other things are duly to be observed 1. God can keep his servants safe in the midst of danger He kept Daniels three companions safe in the midst of a fiery fornace and Daniel himself in a Den of Lions Dan. 3. 25. 6. 22. God in general hath promised as much Isa. 43. 2. 2. He can deliver out of the danger He caused Ieremiah to be pulled out of the dungeon He delivered also him that pulled out Ieremiah Jer. 38. 13. 39. 17 18. 3. He can turn the judgement to an advantage The carrying of Daniel and his three companions and Mordecai and Esther into Captivity proved much to their advantage Dan. 2. 48 49. Esth. 2. 17. 6. 10. 4. God can make a temporal judgment to be a means of spiritual good When Manasse was in affliction He prayed unto God and God was intreated of him 2 Chron. 33. 12 13. 5. By the uttermost that man can do which is death God can free his servants from greater evils Isa. 57. 1. Iosiah was killed by an enemy at that very time when the floud-gates of Israels misery began to be pulled up Hereupon it is said That he should be gathered to his grave in peace and that his eye should not see all the evil c. 2 Kings 22. 20. §. 87. Of Rules for redressing fear of man IV. FOr preventing and redressing fear of man these Rules following are observable 1. Possesse thy soul with a fear of God Fear of God and fear of man are contrary one to another as light and darknesse life and death Light keeps out darknesse and so long as life remains in a man death is kept away The more fear of God there is in one the lesse fear of man there will be in him If the fear of God were perfect in one there would be no fear of man in him Christ prescribeth this Rule where after he had forbidden his to be afraid of them that kill the body he addeth But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you Fear him Luk. 12. 4 5. 2. Lift up the eye of thy soul which is Faith higher then thou canst the eye of thy body Thus shalt thou see him who is invisible So did Moses and feared not the wrath of the King Heb. 11. 27. 3. Frequently and seriously meditate on Gods Promises and on his Properties of Mercy Goodnesse Truth Faithfulnesse Wisdom Power and the like Psal. 18. 2.
Parish of Black-friers His self-deniall in refusing all manner of preferments The great successe of his Ministery Psal. 92. 13 14. His method in Preaching His exemplary Life and Consation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid. Quod jussit gessit Bernard His care about the Lords Supper His Patience and Courage His Judgement about the Calling of the Jewes His works His places of Trust. He is called to be a Member of the Assembly His diligence therein l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His great care and conscience in spending of his Time m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perire omne tempus arbitrabatur quod studiis non impertiâ—…etur Plin. Sec. de Avunculo suo Epist. l. 3. He was one of the Annotators chosen by a Committee of Parliament His fitnesse for such a work His zeal for the Sabbath His dexterity in resolving cases of conscience n Sicut olim de Hieronimo cujus tanta erat nominis celebritas ut ad unum ex omnibus totius orbis regionitus velut certissimum quoddam Oraculum concurreretur Eras. And in comforting troubled Souls His unparallel meeknesse His unjust suffferings o Regium est cum benè feceris male audire Sen. p Nen sunt profundendae opes sed dispensandae Ambros. His extraordinary Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. His early risingboth in the Winter and Sommer His temperance and sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato His contempt of all worldly pleasures and delights His great esteeme in the world His courteous disposition q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His great humility His frequency in fasting and prayer s Tanto masor laus est ignoscentis quanto masor exaggeratio est peccata confitentis Aug. in Psal. 94. His excellency in thanksgiving His sympathy with the Churches of Christ. His unconquered patience The ground thereof His great desire to finish his Commentary on the Hebrewes His last sickness His joy at the apprehension of his approaching death Vitam habuit in patientia mortem in desiderio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 15 16. b Athanas. in Synops. S. Sâ—…rip Aug. de Doctr. Christ. l 2. c. 8. Damasc. de 〈◊〉 l. 4. c. 18. c Epiph. l. 1. har 42. Philast Catat hares c 48. Vide Whitak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo fragmenta veâ—…erum baercâ—…i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudicantur ad constituendum Ecclesiae Pontificiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collata d Seâ—… Cudworths Supplement to Perkins Comment on the Epist. to Gal. in the Conclus e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Epistle savours of a divine Spirit f Origines ut refort Euseb. hist. Eccl. l. â—… c. 25. g Beza in Annot major h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ita scriptum invenimus in omnibus nostris codicibuâ—… excepto uno i Vide Piscat Prolegom de Authore hujus Epist. Beza loc citat Euseb. Hist. Eccl. l. 3. c. 3. â—…lurima Patrum testimonium citantur a Whitakero controv 1. de S. Script q. 1. c. 16. Vide August de Civ Dei l. 16. c. 3. Flor. Ioseph Antiq. Iud. l. 1. c. 14. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lingua Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraea lingua quam in confusione linguarum retinult propagavit Heber l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transâ—…it m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitus n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitor * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14. 13. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Orig. in Mat. 14. Chrys. in Gen. 14. Hom. 35. p Iudaeâ—…s initio vocarunt Hebraeos Joseph Antiq. Iud. l. 1. c. 14. What an Epistle is q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto ad Bono literarum eadem ferc absentes qua si corâ—…m essemâ—… consequemur Cic. Epist. Famil l. 1â—… Epist. 14. Quid simile habet Epistola aut judicio aut concioni Cic. Epist Famil l. 7. Epist. 21. Vide Annot. major in Tit. 11 Memento Apostolicas Epistolas non els tantum scriptâ—…s qui tempore illo quo scribebantur audiâ—…baut sed etiam nobis non enim ob aliud in Ecclesia recitantur Aug. contr Crescon gram l. 1. c. 9. Luk. 1. 3. Acts 1. 1. Paulum quotiescunque lego videor mihi non verba audire sed touitrua Hieron Apol. advers Iovinian * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quâ—…s illud Pluit Dominus a Domino non de Patre ac Filio accipit sed eundem a se ipso depluisse dicit Anathema fit Pluit enim Dominus Filius a Domino Patre Sic Patres in concil Sirm. ut Socrat. Hist. Eccles. l. 2. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multifariam multis vicibus God of old manifested his will by parts The whole Gospel revealed in Christs time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multimodis The many wayes of Gods revealing his will a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods will now declared by preaching How God is said to speak c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olim. Old times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Fathers here meant Acts 5. 30 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Theâ—…ph Varabl Tr. f Propheta g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vaticinatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propheta Ier. 18. 9. Propheta Dei est â—…unciator verborum Dei hominibus Aug. quaest 17. in Exo. Prophetae sunt quibus jam sub Apostolis per gratiam donabatur interpretatio Scripturarum Aug. Ep. 58. i Prophetae sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Portantes esiritum sive spirituales Hieron Com. in Saph. c. 3. k Lege Aug. de Gen. ad lit l. 12. c 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophetarum nomeu secundum regulam Scripturarum bonis malisque commune est Hieron comment lib. 4. in Ezek. 13. m Epiminidem Prophetam vocavit quia de oraculis scripsit atque responsis quae ipsa futura praenuncient Hieron in Tit. 1. Vide Bezae Annot in Tit. 1. 1â—… Verse 2. Ex hoc superiores existimus quod nobis Dominus sit locutio illis servi Chrys. in lâ—… loc Novissima hora dicitur tempus fidei Gentium Hier. com in Mich 4. Why the last dayes many Sex aetatibus humanum genus hoc seculo per successiones temporum Dei opera insigniant quarum prima est ab Adamâ—… usque ad Noe c. Aug. coâ—…t Faust. Manic l. 1â—… c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dixit Christus locutâ—… est quoâ—…iam adhuc animae corum debiles erant c Chrys. in loc m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobiscum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuâ—… See my Explanation of the Lords Prayer entituled A Guide to go to God §. 7. Dono gratiae Spiritus S. filii Dei vocantur Hier. Comment in Ioh. cap. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 4. 33. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat.
the consideration of judgement a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second part of the comparison b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same things may be repeated Affecting new matter dangerous Itching eares Put difference betwixt points Patiently fear the same things a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offerd b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ by bearing sin put it away How the scope-goat typified Christ. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The burthen of sin laid on Christ should humble sinners The burthen of sin laid on Christ aggâ—…vateth mens multiplying of sins Christs bearing of sin an ease to loadon consciences Beare Christâ—… Crosse. Beare one anothers burthen a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 2. v. 10. Sect. 91. Chap. 6. v. 14. Sect. 107 Many shall be saved The price of redemption sufficient for all Christ offered to all Difference betwixt Gods secret and revealed will Whether Christ intentionally died for all Interpellet pro 〈◊〉 in coelo qui mortuus est prâ—… te in terra Aug. Objections answered Acceptions of the word world a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ at the last day shall be seen of all c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manner of Christs comming to judgement Of Christs last comming see Chap. 10. v. 37. Sect. 139. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs second appearing is his last Christ abids in heaven till the last day b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…ui 〈◊〉 〈◊〉 argumentum Against Ubiquitaries f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wait for Christs second comming a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Difference betwixt Christs first and second comming Sin utterly abolished at Christs second comming a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How believers look for Christ. How believers may be afraid of Christs comming How believerâ—… may look for Christs comming g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunc egosi potui tantum sperare dolorem Virg. Aened 4. Looking for Christ an evidence of faith h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Difference betwixt personâ—… at the last day To whom the last day is terrible Why the last day to be looked for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similis sum inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imago similitudo What Image signifieth d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See chap. 8. v. 5. Sect. 12. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errors deeply rooted with much earnestnesse are to be extirpated a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componiturex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 quoniam 〈◊〉 quando quidem b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cesso a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin troubleth not the conscience of such as are purged i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sublata causa tollitur effectus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recordatio b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Repetita mentio f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Sin to be acknowledged h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin in the best Sanctification imperfect Examine selves Be humbled Look to Christ. Pray for pardon Repent Watch against sinne Sin to be confessed Solemn times of confessing Sacraments non conferunt gratiam ex opere operato See Chap. 7. v. 19. Sect. 86. a Heb. 〈◊〉 digged a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Differences betwixt the Prophet and Apostle e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 11. v. 12. Sect. 57. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tâ—…tum comburo * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petiit God regards not externall things Why God ordained externall â—…tes How God suffers sin Observe what is Gods desire Things desired by many in which they take no pleasure a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs body for his humane nature See v. 10. Sect. 2â—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volumen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Scripture foretold what Christ was to do a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tollit prius us concludat posterius d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types clean taken away Christs sacrifice unchangeable Legal sacrifices cannot stand with Christs There must ever be a sacrifice a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests many Christ one a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests stand Christs sits c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉