Scripture strip this grace of much joy and comfort which it bringeth in afflictions and take away the difference betwixt the hope of Christians and worldlings Quest. Is not then that true hope which wants assurance Answ. Not the truth but the perfection of hope consisteth in this assurance That which the Apostle saith of knowledge 1 Cor. 13. 9. may also be applyed unto hope and to other Christian graces we hope in part So long as we remain in this flesh the flesh remaineth in us as well as the Spirit From the flesh commeth doubting wavering and all manner of weakness Mat. 26. 41. But as the Spirit getteth strength and prevaileth over the flesh so will this doubting and wavering be more and more dispelled and assurance more and more increased Hereof see more in The whole Armour of God Treat 2. part 6. of Faith on Eph. 6. 16. § 39 Some take hope in this place to be put for Faith Indeed these two graces do in many things so fitly agree as not unfitly one may be put for the other The matter is not great whether the one or the other be here meant In the exemplification of this point both faith and hope are expressed Faith v. 12. Hope v. 18. But because hope is here named by the Apostle and that which is here spoken of it may agree to hope as well as to faith I take the litterall expression to be the best and safest Of hope what it is Of assurance of hope Of the agreement and disagreement betwixt it and faith Of the use and need of Hope See the whole Armour of God Treat 2. Part. 7. of Hope on Eph. 6. 17. § 3 4. c. The Apostle here gives us to understand that Christians may by diligence attain unto assurance of hope God will blesse his in a diligent and carefull use of such meanes as he hath appointed for attaining such and such graces yea and the measure of them This discovers the reason why many long continue wavering and never get assurance They take no pains they use no diligence they think God should work in them this assurance without any paines of their own Such may wish as Balaam did Numb 23. 10. for that which they shall never attain Let not us be wanting to our selves If we thinke assurance of hope worth the 〈◊〉 let us do to the utmost what God enableth us to do for attaining thereunto 〈◊〉 〈◊〉 acquaint our selves with the grounds of hope Gods promises and propertâ—… and frequently and seriously meditate thereon Let us conscionably attend Gods Ordinances and earnestly pray that God would adde his blessing to our en 〈◊〉 We are of our selves backward dull and slow to believe and hope we 〈◊〉 much prone to doubting In these respects we ought to use the more diligence 〈◊〉 to quicken up our spirits unto this full assurance and not cease till we have atâ—…ined some evidence thereof This last phrase unto the end is in sense and almost in words the same that was used Chap. 3. 6. The difference is onely in the prepositions which are two diâ—… 〈◊〉 in letters but both signifie one and the same thing It is hereby intended that perseverance must be added to diligence Perseverance I say as long as we live For the word End hath reference to the time of 〈◊〉 life See more hereof Chap. 3. v. 6. § 68. §. 81. Of slothfulness about sanctifying graces Verse 12. THe Apostle to enforce his exhortation unto diligence addeth an inference against the contrary vice thus that ye be not slothfull c. By this inference it is implyed that if they be not diligent slothfulness will seize upon them Which if it do they cannot attain to the forementioned assurance The Greek word translated slothfull is the same that was interpreted dul Chap. 5. 11. § 58. There is shewed the notation and emphasis of the word In reference to the mind it importeth dulness in reference to practise it intendeth slothfulness slothfulness I say in use of meanes whereby grace may grow and gather strength The word is properly used of such as are slow of pace as an old man or an Asse It is contrary to quickness Here it seâ—…teth out not so much a naturall imperfection as an acquired vice which seized upon them by their carelesness They had not exercised themselves in Gods word thereby to sharpen their wits and make themselves more capable of the mysteries of godliness they had not acquainted themselves with the promises treasured up in the word nor with the properties of him who made those promises and thereupon became dull of hearing and slow of believing Object The Apostle commended their diligence in the former verse and desireth 〈◊〉 still to shew the same diligence why then doth he here forewarn them of slothâ—…lness Answ. 1. He that admonisheth one to do what he doth commends him for so doing 2. 〈◊〉 commended their diligence in charity but admonisheth them to take 〈◊〉 of slothfulness in matters of faith hope and other like graces It appeareth that herein they were not so diligent therefore he desireth that they be not slothfull therein For 1. They who are forward in duties of love to man may be dull and slothfull in knowledge faith hope c. Saul is thus commended He cloathed the daughters of 〈◊〉 Scarlet and put on ornaments of Gold upon their apparell 2 Sam. 1. 24. Yet was he slothfull about sanctifying graces 2. Duties of love to others are more outward and in that respect more easie Object Love is a fruit of faith Gal. 5. 6. Answ. Indeed true Christian love is so yet there may be many specious shewes of such a love as sprouts not from faith As Saul in his time was diligent in seeking and procuring the good of his people yet slow in believing Gods promises and backward in relying aâ—…d trusting on Gods providence So others in other ages and in this our age also Many that have been abundant in workes of charity have been of mean knowledge and weak faith if they have had any faith at all See 〈◊〉 hereof § 79. §. 82. Of avoyding vices contrary to duties required THe slothfulness here disswaded is directly contrary to the forementioned diligence and mention is thereof made to shew that for the more prosperoâ—… flourishing of a vertue the contrary vice is to be avoided This is oft 〈◊〉 by the Holy Ghost in generall termes thus Cease to doe evill learn to dâ—… well Isâ—… â—… 16 17. Put off the old man put on the new man Eph. 4. 22 24. Let us lay aside â—…ry weight and let us run with patience the race which is set before us Heb. 12. 1. 8 in this particular Prov. 12. 24 27. As vertue and grace is a fruit of the Spirit so vice and sin of the flesh 〈◊〉 these are contrary the one to the other Gal. 5. 17. If the lusts of the flesh be nouriâ—… and not
work himself and absolutely to promise both the meanes and end of all 1. Herein lyeth a main difference betwixt the covenant of works and grace In both life is promised but in the former upon condition of perfect obedience to be performed on mans part In the latter absolutely Object There is also a condition of faith and repentance required by the new covâ—…nant Mark 1. 15. Answ. 1. He that requireth that condition promiseth also to work it in us for faiâ—…h is the gift of God Eph. 2. 8. And God also worketh repentance in his consederates 2. Faith is only a meanes of receiving Christ who hath purchased life for us and repentance is a qualification to fit us for the fruition thereof 3. They are enjoyned as evidences to give us assurance that God hath prepared eternall life for us 4. God who beginneth the grace in us by his Spirit continueth that Spirit of his to nourish and increase all needfull grace till we be brought to the end of all the salvation of our souls 2. Upon these absolute promises we ought to believe that they shall be all accomplished so assuredly it shall be according to our faith In prayer for knowledge of Gods will for having it put in our hearts for pardon of sinne yea and for eternall life let our faith be fixed on Gods absolute promises thus shall we bring much comfort to our souls This is oâ—…e end of joyning Amen to the end of our prayers thereof see the guide to go to God § 242 244. Of absolute promises and the use of them see the whole Armour 〈◊〉 Gâ—…d Treat 2. Part. 6. On Eph. 6. 16. Of Faith § 75. §. 78. Of the resolution of Heb. Chap. 8. v. 8 9 10 11 12. V. 8. For finding fault with them he saith behold the dayes come saith the Lord when I will make a new Covenant with the house of Israel and the house of Iudaâ—… V. 9. Not according to the Covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the Land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. V. 10. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my lawes into their minde and write them in their â—…earts and I will be to them a God and they shall be to me a people V. 11. And they shall not teach every man his Neighbor and every man his Brother saying Know the Lord for all shall know me from the least to the greatest V. 12. For I will be merciful to their unrighteousnesse and their sins and their iniquities will I remember no more IN these five verses a divine testimony is produced out of Ier. Chap. 31. v. 31 32 33 34. to prove the excellency of the new Covenant above the old In producing it two things are observable 1. The connexion of the proof with the point 2. A citation of the testimony it self By the connexion that which was supposed v. 7. is plainly affirmed see § 30. In this affirmation 1. The point it selfe is affirmed thus finding fault 2. The persons are set down These are of two sorts 1. Agent he who findeth fault The Lord in this phrase he saith 2. The Patients They who were under the old Covenant comprized under this relative with them The testimony it self is largely quoted from this place to the end of the 12. verse In setting down the testimony observe 1. The manner of propounding it in this remarkable note Behold 2. The matter This is 1. generally propounded v. 8. 9. 2. particularly exemplified v. 10 11 12. The general declares a main difference betwixt the old and new Covenant Of this difference there are two parts 1. The excellency of the new Covenant v. 8. 2. The deficiencie of the old v. 9. The former is set out 1. Simply 2. Comparatively v. 9. The simple in foure branches 1. The time when The dayes come 2. The Authour and orderer of it who is brought in 1. By another expressing him saith the Lord. 2. By himself speaking I will make 3. The excellency of the Covenant in this Epithite New 4. The persons with whom it was made These are distinguished by two Nations 1. The house of Israel 2. The house of Iudah V. 9. The new Covenant is set out comparatively in reference to the old and that negatively thus Not according c. Under this comparison he further sets out the old Covenant thereabout 2. parts 1. A description of the old Covenant 2. A Declaration of the deficiency of it The old Covenant is described 1. By the persons between whom it was made These are of two sorts 1. The Covenanter I made saith the Lord. 2. The Covenanters with whom he made it The house of Israel 2. By the time This is set out by a memorable deliverance out of the Land of Egypt and amplified by Gods manner of delivering them in two metaphors taken from a tender parent One in this phrase when I took them by the hand The other in this to lead them The deficiency of the old Covenant is noted in a double act One of the Covenantes They continued not in my Covenant The other of the Covenanters I regarded them not saith the Lord. Vers. 10. The exemplification of the new Covenant is 1. Generally propounded 2. Particularly distributed 1. In the general the point is thus expressed This is the Covâ—…nam 2. It is described 1. By the persons with whom it is made which are as before 1. Covenanter I will make saith the Lord. 2. Covenanties with the house of Israel 2. By the time after those dayes 2. The distribution is into foure promises in every of which observe 1. The matter whereof they consist 2. The manner of expressing the same 1. The matter of the first promise consisteth of two branches In both which there is 1. A distinct Act put write 2. A distinct object Lawes 3. A distinct subject their mindes their hearts 2. The matter of the second promise is a double relation 1. The Lord will be to them a God 2. They shall be to God a people V. 11. 3. The matter of the third promise is set down 1. Negatively 2. Affirmatively The negative implyeth that under the new Covenant there shall not be such need of instructing one another as under the old Hereof are foure branches 1. The Act denyed shall not teach 2. The Instructers twice set down Every man 3. The instructed his neighbor his brother 4. The substance of the Instruction know the Lord. In the affirmative we are to observe 1. The connexion by the causal conjunction for 2. The expression of the priviledge it self wherein observe 1. The kinde of priviledge shall know Amplified by the object me 2. The persons made partakers thereof These are set down 1. Generally all 2. Distributively from the least to
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
â—…selves to the Spirit thus The Spirit of wisdome the Spirit of counsell the 〈◊〉 knowledge c. Isa. 11. 2. So the Spirit of Faith 2 Cor. 4. 13. They properly are said to be made partakers of the Holy-Ghost in whom the â—…fying Spirit hath wrought speciall spirituall Gifts such as are above nature 〈◊〉 such as cannot be attained either by the instinct of nature or by any help of 〈◊〉 without an especiall work of the Holy-Ghost Such were those morall 〈◊〉 which were wrought in him of whom it is said Iesus loved him Mark 10. 2â—… 〈◊〉 such was that counsell wherewith Achitophel was endued 2 Sam. 16. 23. and 〈◊〉 â—…bility which Saul had to govern the Kingdom 1 Sam. 10. 9. and 11. 6. and 〈◊〉 gift of prophecy and working of miracles that was bestowed on them 〈◊〉 Christ would not acknowledge Matth. 7. 22 23. and that obedience which 〈◊〉 yeelded to Iohns Ministry Mark 6. 20. and that rejoycing which the Jewes hâ—…d 〈◊〉 that light which Iohn held forth Iohn 5. 35. Quest. Can hypocrites and reprobates partake of the gifts of the sanctifying 〈◊〉 Answ. Yes they may partake of such gifts as the sanctifying Spirit 〈◊〉 though not of his sanctifying gifts They are said to be made 〈◊〉 of the Holy-Ghost because that Spirit which sanctifieth others doth work 〈◊〉 gifts in them and because many of those gifts which arewrought in them 〈◊〉 in others to be sanctifying gifts as knowledge wisdom faith repentance 〈◊〉 God temperance and such like The difference betwixt that participation of the Holy-Ghost which they 〈◊〉 are effectually called and they who are only formally called have lyeth in 〈◊〉 things especially 1. In the kind of them For the former are altered and renewed in their 〈◊〉 In this sense saith David Create in me a clean heart O God and renew a right Spirit within me Psal. 51. 10. The other are onely restrained As Saul and 〈◊〉 were This difference is herein discerned in that they who are effectually called 〈◊〉 wrought upon thorowout as David who is said to have a perfect heart but the other in some respects only as Abijam 1 Kin. 15. 3. and Herod Mar. 6. 20. 2. In the use of them Renewing gifts are for the good of the parties themselves even their own Salvation Eph. 2. 8. 1 Pet. 1. 9. Restraining gifts are for the good of others in which respect the Apostle saith that they are given to prâ—…fit 〈◊〉 1 Cor. 12. 7. such was Achitophels prudence 2 Sam. 16. 23. These gifts are as the Lanthorn in the Admiralls Ship for the good of the whole Navy 3. In the continuance of them Renewing gifts are permanent they never 〈◊〉 Rom. 11. 29. The other are like the corn sown in stony ground which endureth but for a while 〈◊〉 13. 21. If they continue the whole time of a mans life yet then they clean fall away For when a wicked man dyeth his expectation shall perish Prov. 11. 7. Quest. What difference is there betwixt the second and third step namely betwixt tasting the heavenly gift and being made partakers of the Holy-Ghost Answ. Though the second may be comprized under the third for the 〈◊〉 〈◊〉 the heavenly gift is wrought by the Holy-Ghost yet by the latter such effects as follow upon the former and are extraordinary evidences of the work of Godâ—… Spirit in men are meant The effects are such as make a difference betwixt a diâ—…bolicall and hypocriticall faith For the Devill believes and trembles Iaâ—… 〈◊〉 but many hypocrites who are outwardly called believe and rejoyce as the Jeâ—…es did Iohn 5. 35. and Herod Mark 6. 20. This joy presupposeth comfort and conâ—… and restraineth from many sins and putteth upon the practise of many duties Extraordinary evidences of Gods Spirit are those gifts which the Apostle 〈◊〉 up 1 Cor. 12. 8 9 10. These confirm the truth of Gods word to themselves and others Thus they prove the more usefull in which respect they who fâ—…ll from them are the more inexcusable That which is here said of hypocrites being made partakers of the Holy-Ghost should work care and diligence about trying and proving those gifts of the Spirit which we think we have and not upon every work of the Spirit too rashly infer that we are certainly sanctified and shall undoubtedly be saved §. 35. Of tasting of the good word of God Verse V. THe fourth step whereon hypocrites ascend towards salvation is thus expressed And have tasted the good word of God This Metaphor taste is here used in the same sense wherein it was before § 33. Of this phrase Word of God See Chap. 4. v. 12. § 69. By the good word of God he meaneth the Gospel which according to the Greek and our English notation also signifieth a good word a good speech or good message and tidings Hereof see more Chap. 4. v. 2. § 16. The Gospell brought the best tidings that ever was brought to any The sum thereof is expressed Ioh. 3. 16. The law also is called good Rom. 7. 12. but a thing may be stiled good two wayes 1. In the matter of it 2. In the effect that proceedeth from it The law in regard of the matter of it is most pure and perfect no corruption no falâ—…hood therein and in this respect it is also stiled holy and just Rom. 7. 12. The Gospell is not onely good in the matter of it but also in the profit and benefit of it The law to a sinner in and by it self brings no profit but the Gospell doth by making known a Saviour and the meanes of attaining to salvation by him yea further the Gospell is a word of power enabling sinners to observe the condition which it requireth of them In this respect it is stiled the power of God unto salâ—… Rom. 1. 16. for want of this power the law is said to be a killing letter a ministration of death 1 Cor. 3. 6 7. but the Gospel the word of life To taste of the good word is not onely to be enlightned in the truth thereof which was comprised under the first step § 32. but also to have an apprehension and sense of the benefit of it namely of Gods love to man and of his gracious offer of Jesus Christ and of pardon of sin and eternall salvation in and with Christ such a taste this may be as for the time to work a sweet smack but yet to bring no true fruit nor lasting benefit to him that hath it This degree exceeds the other three in two especiall respects 1. In that it followeth after them and presupposeth them to be first wrought in a man for upon enlightning and tasting of the heavenly gift and partaking of the Holy Ghost a man feels such sweetness in the means whereby those gifts were wrought as he doth exercise himself the more therein he reads the word and performes other duties of piety privately and frequents the publick
is called Abrahams bosome Luk. 16. 22. 3. He was accounted and called the Father of all them that believe Rom. 4. 11. and they which are of faith the same are the children of Abraham Gal. 3. 7. He is in Scripture stiled a Prince of God Gen. 23. 6. The Friend of God Jam. 2. 23. The Father of circumcision Rom. 4. 12. In him were all Families of the earth bleâ—…ed Gen. 12. 3. And his faith is made a pattern to the Gentiles Gal. 3. 7 8 9. §. 93. Of Abrahams Names 4. ABrahams name shewed him to be a man of great note His first name was Abram That is a name in Hebrew compounded of two nouâ—…s the first Ab signifieth in Hebrew Chaldee Syriak and Arabick Father The other Ham signifieth high excellent Thence Abram an high or excelâ—…ent Father This name was questionless given to him at first by some speciall instinct and foresight of what he should be afterwards or at least in desire or hope of some high excellency whereunto he should be advanced The other name Abraham hath the letter He with a vowell in Hebrew added to it in the beginning of the last syllable whereby it consisteth of a syllable more the former name Abram was of two syllables this latter of three Abraham The letter He added to this latter name is one of the letters of this sacred name Iehovah in which the letter He is twice expressed Hence both Jewish and other expositors produce sundry mysteries which I suppose to be over curious and therefore pass over in this place Yet this we may affirm that it was a great honour to Abraham to have any part of the Lords name added to his Thus it was an honour for Oshea which signifieth a Saviour to be called Iehoshua Numb 13. 16. The first syllable being part of the foresaid proper name of the Lord Iehova This name Iehoshua or as it is commonly called Ioshua as he was a Type of Iesus signifieth The Lord a Seviour In this name Abraham there is not a title taken from the former name Abraâ—… onely there is an addition of dignity and honour which God himself who changed the name thus expresseth For a Father of many Nations have I made â—…ee Gen. 17. 5. Ab signifieth a Father the letter R is left in to reteine that excellency which was in the former name implied under this word Ram. H. is the first letter and Hâ—… the first syllable in Hamon which signifieth a multitude In Hebrew names a letter is oft put for a word as in Ioshua Num. 14. 6. and Samuel 1 Sam. 1. 20. The full meaning then of this name Abraham is an excellent Father of a multitude The Lord in rendering the reason of this name Abraham addeth this word nations Gen. 17. 15. to shew the extent of that multitude that not only the Israeliâ—…es which came from Abraham after the flesh should be very numerous nor yet that he should have other Nations also sprout from him after the flesh as the Ishmaeliâ—… Gen. 17. 20. and the other Nations that descended from him by Kaurah Gen. 25. 1. c. but that also all of all other Nations that should be of the true â—…aith should be accounted to come from him Rom. 4. 11. Gal. 3. 7 29. Thus was his seed as the dust of the earth Gen. 13. 15. as the Stars of the heaven and as the 〈◊〉 which is upon the Sea shore Gen. 22. 17. By this latter name was he ever called after it was first given him Indeed he is called Abram twice after this 1 Chro. 1. â—…7 Nehem. 9. 7. But in both those places there is reference to the time before this name was given him and withall in both those places there is express mention of changing that name Abram into Abraham By this name Abraham God would support his servants faith in that promise which he made unto him when he bid him tell the Stars if he were able to number them and thereupon said So shall thy seed be Gen. 15. 5. Thus we see how carefull God is to establish the faith of his Saints in the promises that he makes unto them The like might be exemplified in sundry other names of Persons Places Rites Types and other like things This God did both by reason of the knowledge he had of our weakness and also by reason of the great desire he had of our good that we should not fail of the benefit of his promise This made him adde to his promise his oath as we shall afterward see v. 17. §. 94. Of Gods manifold promises to Abraham and the excellency of his faith in resting on them THe excellency of Abrahams faith is cleerly manifested by the kind of promises which he believed It is here said that God made promise to Abraham This verb made promise iâ—… such a compound as the noune promise was § 87. It hath reference as to the other promises which God made to Abraham so in speciall to this In blessing I 〈◊〉 there and in multiplying I will multiply thy seed c. Gen. 22. 17 18. For the â—…ds of that promise are here quoted v. 14. And to that promise was the oath iâ—… particular annexed Gen. 22. 16. The promises made to Abraham were very great and many of them to mans reason seemed very improbable if not impossible For 1. God called him from his kindred and out of his own country and promised 〈◊〉 the possession of many Nations whereof he gave him none inheritance no not so 〈◊〉 as to set his foot on Acts 7. 5. 2. He promised to bless him and to make his name great c. Exod. 12. 2. This was a great promise in the kinde of it 3. He promised him seed as the Stars when he had no childe and had been many years childless Gen. 15. 2 5. 4. When his body was now dead being about an hundred years old And Saâ—…s 〈◊〉 dead he promised to give him a Son by Sarah Rom. 4. 19. 5. After that Son was given him to whom the promise was appropriated he was commanded to sacrifice him with his own hand and upon that command he was ready to do it and yet believed Heb. 11. 19. See v. 15. In these and other like respects his faith is thus commended Against hope he believed in â—…ope He was not weak in faith He staggered not at the promise of God through â—…elief He was strong in faith He was fully perswaded that what God had promised he was able also to perform Rom. 4. 18 19 20 21. In theâ—… Chapter of this Epistle v. 8. c. occasion will be given of setting forth Abrahams faith yet more largely Abrahams patience is expresly noted v. 15. By this it appeareth how prudently pertinently the Apostle hath câ—…lled out Abrahams example and set it in speciall before them For if a Father so believed and had such patience then
cruciâ—… dead and buried Indeed he arose again from the dead ascended into heaven and there ever liveth and abideth in his humane nature so as in heaven he 〈◊〉 no end of life but on earth he had From the foresaid mysteries applyed to Christ we may infer these orthodox positions 1. Christ is true God without Mother c. 2. This true God was not a made God but eternall without beginning He had neither beginning of dayes nor end of life 3. Christ was true man a son of man 4. This true God and true man is one Person even as the type Melchisedec was one For the same Person that as God was without mother was also as man without father 5. This Person God-man is High-Priest in both his natures For Melchisedec that High-Hriest was in reference to Christs humane nature without father and in reference to his divine nature without mother Most of their heresies which are mentioned Chap. 2. v. 14. § 140. are by these mysteries apparently refuted The foresaid mysteries as in the truth and properties of them they belong unto Christ who is our true High-Priest are of singular use to strengthen our faith in and about his Priest-hood For 1. Knowledge of his man-hood maketh us the more boldly and confidently to 〈◊〉 unto him he being such an one as hath experience of our infirmities and necesâ—… in himself 2. Knowledge of his God-head makes us more perfectly to relie upon him and to trust uâ—…to him For hereby we are assured that he is able to help 3. Union of his two natures in one person strengthneth our faith in his obedience death sacrifice resurrection and merit of all for hereby we are assured that he is of infinite power and that what he did and endured for us is of infinite valâ—…w and worth 4. His exercising of his Priest-hood in both natures as he was God-man maketh 〈◊〉 with greater confidence to go to him and to rest upon him and to prefer him before all others and to account him the only sufficient mediator §. 25. Of resemblances of Christ before his incarnation UPpon the forementioned priviledges the Apostle maketh this inference that Melchisedec was made like unto the Son of God This inference the Apostle bringeth in with this conjunction of opposition or discretion BUT as if he had said though Melchisedec were a true man yet in his singular prerogatives he was made like unto the Son of God The word translated made like is here only used It iâ—… a compound The simple verb signifieth to liken one thing to another Matth. 7. 〈◊〉 The preposition wherewith the verb here used is compounded signifieth TO In this composition the word signifieth to represent the very form of another thing Thus did Melchisedec in the foresaid prerogatives set out the very form and excellency of the son of God Jesus Christ is here meant by the Son of God See Chap. 1. v. 2. § 15. Hereby we see that God of old gave visible types and resemblances of his Son and that before he was exhibited in the flesh Melchisedec was a meer true man yet was he so set forth as he bare a resemblance of the Son of God In other respects Aaron and other Priests Moses and other Prophets David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices and especially the Paschall Lamb 1 Cor. 5. 7. So the Ark 1 Pet. 3. 21. So the red-sea the cloud Manna and the Rock 1 Cor. 10. 2 c. and sundry other types God gave before hand such resemblances of his Son for the good of his Church in those ages even to support their faith and uphold their hope till the 〈◊〉 of time should come That when it was come they might the more readily â—…brace and receive that truth and more confidently rest upon it 1. Herein the great and good care of God over his Church is manifested For though in his unsearchable wisdome he suffered many ages to passe before his 〈◊〉 was exhibited yet he took such order for his Church that was on earth 〈◊〉 that fulnesse of time as it should have meanes to partake of the benefit of thâ—…se things which Christ should do and endure in that fulnesse of time It is therefore said of those that lived many hundred yeares before that fulnesse of time was 〈◊〉 that they did all eat the same spirituall meat and did all drink the same 〈◊〉 drink even the same that we do For by way of explanation he addeth they 〈◊〉 of that spirituall Rock that followed them and that Rock was Christ 1 Cor. 10. 3 4. In this respect it is said of Abraham that he rejoyced to see Christs day and 〈◊〉 saw it and was glad John 8. 56. The like care doth God shew over his Church even now Now that the 〈◊〉 of God is taken into heaven For we still injoy his Ministers who are in his stead 〈◊〉 us 2 Cor. 5. 20. and his Sacraments both the Sacrament of regeneration and of spirituall nourishment yea also the benefit of his promise to be amongst us 〈◊〉 18. 20. even to the end of the world Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited used Priests Sacrifices and other types of Christ before be was exhibited So must we use his Ministers Sacraments and other 〈◊〉 now after he is taken from us as memorials of him §. 26. Of Christs everlasting Priest-hood prefigured in Melchisedâ—…c THe most especiall and principall thing wherein Melchisedec was made like unto the Son of God was in this that he a abideth a Priest continually In regard of the History concerning Melchisedec this is to be taken as the former points were in the former part of this verse Melchisedec is said to abide a Priest continually because the History which â—…eth him to be a Priest maketh no mention either of the beginning of his Priâ—…st hood or of the ending thereof Thus was he said before to have neither beginning of dayes nor ending of life There are two words that set forth the eternity of Christs Priest-hood in reference to the time future which is beyond all determination or end and in reference to the continuance thereof without interruption or intermission The Greek word translated abideth signifieth the continuance of a thing Matth. 11. 23. The other phrase translated continually is another then that which is before translated for ever Chap. 5. 6. This word here used is a compound Tâ—…e simple signifieth a long continuance The preposition wherewith this is compounded signifieth through Thus the word compounded with it 〈◊〉 a continuance through perpetuity so as there is no intermission no determination of the thing This applied to Christ the truth whereof Melchisedec was a type 〈◊〉 cut three points 1. That Christ was a true Priest See Chap. 2. v. 17. § 172. 2. That Christs Priest-hood continued for ever See Chap.
there are promises of tâ—…mporall blessings made to us 1 Tim. 4. 8. A main difference of promises made to them and us is this That promises of temporall blessings were to them more exâ—…resse and frequent But promises of spirituall and heavenly blessings more rare aâ—…d obscure We know by experience that the Sun shineth not so brightly in the morning at the rising thereof as it doth at noon when it is come to the height Yet it is the same Sun The difference therefore betwixt promises made to Jewes and Christians is in the manner of revealing the one and the other and in the kind of work which the one and the other hath upon the minds and hearts of men The promises which we have are more perspicuously and fully made known and we by them made the better to conceive the mind of God and more wrought upon thereby in our hearts and affections How unworthy of these better promises are they who take no notice of them but fit in darknesse and remain ignorant under the cleer light of the Gospell Note their doom 2 Cor. 4. 3 4. This may be applyed to a wavering faith unsetled hope faint patience cold zeal and other such defects as are the shame of Christians Our care ought to be to abound in knowledge faith hope patience new obedience and other like graces as God hath abounded to us in means Having better promises let us have better minds and better lives David hid those promises that he then had in his heart that he might not sin against God Psal. 119. 11. Should not we hide in our heart these better promises What fruits of faith did Gods ancâ—…ent worthies shew forth and yet received not the promise Heb. 14. 39. note 2 Câ—…r 7. 1. §. 26. Of Gods Covenant established upon promises THe foresaid promises are made the ground of Gods covenant with man For his covenant is here said to be established upon promises So as that which bindes God to man is his own promise By covenant he is bound to man but his covenant is established upon his own promise Hereupon these two covenant and word which implyeth his promise are joyned together Psal. 105. 8. On this ground Saints in all ages have pleaded Gods promise and therewith strengthned their faith Psal. 119. 49. 2 Chro. 6. 42. To this purpose it is said that God remembred Noah Gen. 8. 1. namely his promise made to Noah And where Mosesâ—…aith â—…aith to God remember Abraham Isaac and Israel Gen. 32. 13. he meanâ—…th Gods covenant and promise made to them 1. There neither was nor could be any thing in man to move God to enter into covenant with him 2. Nor could therebe any thing out of God to move him For he is the most high supreme Soveraign and doth what he will because he will I will saith he be gracious to whom I will be gracious and shew mercy to whom I will shew mercy Exod. 33. 19. 1. Hereby we learn how to strengthen our faith in Gods covenant namely by calling to mind Gods promises whereon it is established and by pleading them before God We have in this respect two props or pillars to support our faith One is Gods mercy whereby he was moved to make his promise The other is God truth and faithfulnesse in that a covenant is established upon his promise 2. Hereby we may be encouraged with cheerfulness to go on in every good course whereunto God hath made any promise For his promise is as a covenant it binds him to performance §. 27. Of the meaning of the first part of the seventh verse Heb. 8. 7. For if that first covenant had been faultlesse then should no place have been sougâ—…t 〈◊〉 the second THis causall particle For sheweth that this verse is added as a reason of that which went before And this word of number first hath reference to the better covenant mentioned in the former verse There is therefore added this particle of reference that There he proved that covenant to be better because it was established upon better promises Here he proveth it by another argument which iâ—… the succession of this latter covenant in the room of the former and that because the former could not perform that which was expected from a covenant The word covenant is not expressed in the Greek but necessarily understood For these words of number first and second can have reference to nothing going before but to the covenant By the first covenant he meaneth that which God established to the 〈◊〉 in many outward rites and types Object The Apostle saith that that covenant was confirmed before of God in Christ Gal. 3. 17. Answ. He there speaketh of the substance of the covenant of grace which was 〈◊〉 that the better covenant was mentioned in the former verse But here he 〈◊〉 of the covenant involved and overshadowed with many types and shadows 〈◊〉 the circumstances about delivering the covenant are here meant rather then 〈◊〉 substance of the covenant it self The manner of bringing in the point with a supposition thus If that first had 〈◊〉 implyeth a negative that it was not faultlesse The consequence inâ—… proveth as much This will be manifest by reducing the argument into a 〈◊〉 form thus If the first covenant had been faultlesse there had been no need of a second But there was need of a second Therefore the first was not faultlesse The word translated faultlesse is a compound derived from a simple 〈◊〉 that signifieth to complain or find fault It is applyed not to man only who 〈◊〉 〈◊〉 〈◊〉 without cause as Mark. 7. 2. But to God also and that in mans 〈◊〉 〈◊〉 9. 19. and in reality and truth as in the next verse This adjeâ—… 〈◊〉 〈◊〉 being compounded with the privative preposition signifieth one 〈◊〉 is noâ—… 〈◊〉 worthy or that gives no occasion to be blamed 〈◊〉 is 〈◊〉 to Zacharias and his wise and translated blamelesse Luk. 1. 6. It is 〈◊〉 〈◊〉 〈◊〉 ought to aime at Phil. 2. 15. 〈◊〉 〈◊〉 prayeth for it in the behalf of those to whom he wrote 1. Thess. 3. 13. 〈◊〉 a kind of perfection On the contrary that which is faulty is imperâ—…ect 〈◊〉 〈◊〉 to complain of it and to find fault with it 〈◊〉 Wherein was the first covenant faulty 〈◊〉 Noâ—… in the matter and substance of it as it was ordained and instituted of 〈◊〉 but in the effect vertue power and efficacy of it 〈◊〉 made nothing perfect it could not justifie or sanctifie the commers thereto 〈◊〉 noâ—… pacifie the conscience of poor sinners much lesse could it save the souls 〈◊〉 〈◊〉 of men 〈◊〉 the supposition it is implyed and so taken for granted that the covenant under 〈◊〉 〈◊〉 was faulty and scanty It was herein like the Leviticall Priest-hood and 〈◊〉 〈◊〉 â—…aw under the same which is stiled carnall weak unprofitable which 〈◊〉 nothing perfect See Chap. 7. v. 11. § 61. and
considered as the place where the ordinances of 〈◊〉 service were performed And thus it sheweth that it is meet to have a fit place 〈◊〉 〈◊〉 publick exercising of divine servicâ—… Though the type be taken away yet 〈◊〉 eqâ—…ity thereof may remain As there was of old a Tabernacle and afterwards a 〈◊〉 for people to meet together for divine service So by way of resemblance 〈◊〉 common equity there may be such places as we call Churches for people to 〈◊〉 together therein and to observe evangelicall ordinances This seemes to be 〈◊〉 in this phrase when ye come together in the Church and again when ye come 〈◊〉 iâ—…to one place 1 Cor. 11. 18 20. 1. In such publick places people may have a moâ—…e free accesse together 2. A greater number may meet together 3. They may the more conveniently abide together 4. In such places they use to be least disturbed Thâ—…s is not to make men dote on buildings or to place religion on such and such 〈◊〉 or in such and such walls in these respects they would prove worldly 〈◊〉 〈◊〉 for conveniences And in regard of Christians meeting together and the 〈◊〉 ordinances which they there perform we may have such a mind to 〈◊〉 places as the Jewes had to the Tabernacle and Temple Psal. 84. 1. and 122. â—… So much was foretold Isa. 2. 3. By this epithite worldly added to this word Sanctuary he draweth the minds 〈◊〉 these Hebrews from doting too much on the Sanctuary and the ordinances thereoâ—… He did before give the just due to those ordinances in stiling them Ordinances of divine service But to keep people from excesse in esteeming of them too highly here he sheweth what in their substance they were As Gods ordinances they â—…ere highly to be esteemed in their season but as earthly and externall matters not to be doted on above their use and beyond their season Sanctuary is a word of high esteem but worldly is a matter of debasement §. 5. Of the resolution of and observations from Heb. 9. 1. Then verily the first covenant had also ordinances of divine service and a worldly Sanctuary IN this verse is declared the priviledge of the first covenant of grace Here observe 1. The inâ—…erence in the word then 2. The substance Whereof are two parts 1. The kind of priviledge 2. The place where it was manifested The kind of priviledge is manifested in two words 1. Ordinances 2. Divine service The place is set out 1. By the holinesse of it in this word Sanctuary 2. By the meannesse of it in this word worldly Doctrines I. The first covenant of grace had speciall priviledgâ—…s This is gathered from the generall sum of this verse and from the inference of it on that which went before II. Tâ—…e meaner covenant was in time before the greater The legall covenant was 〈◊〉 then the evangelicall yet it is stiled the first III. Gods people had speciall ordinances under the first covenant The mention of ordinances in this place intends as much IV. The ordinances of the first covenant were concerning divine service They are hâ—…re stiled Ordinances of divine service V. The place of Gods peoples meeting together for divine service was an holy place It is here called a Sanctuary VI. The holy place under the law was but a worldly place It is here so stiled §. 6. Of many types setting out many mysteries Heb. 9. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Table and the shew-bread which is called the Sanctuary IN this verse the Apostle beginneth to exemplifie the two generall points which he had noted in the former verse namely the Sanctuary where ordinances of divine service were performed and then the ordinances them-selves The place is here in generall stiled a Tabernacle Of this word Tabernacle Sâ—…e Chap. 8. v. 2. § 5. Of it there were two speciall parts wherein ordinances of divine service were observed One was called the holy place which is here translated thâ—… Sanctuary The other was called the Holiest of all v. 3. Quest. Why doth he rather speak of the Tabernacle which was made in Moseâ—… time and continued only to Solomons time rather then of the Temple which was of the same fashion and made to the same use and far more glorious and lasting and might be the better remembred Answ. He speaks of legall rites which were made by Moses according to Gods appointment Chap. 8. v. 5. and in that respect it was more pertinâ—…nt to the Apostles purpose The former part of the Tabernacle is here stiled the first for they entered into that first Thorough it they entered into the other This first Tabernacle was an especiall type of Christs body as hath been shewed Chap. 8. v. 2. § 5. This and the other types following give proof that there are many distinct mysteries of religion whereof God would have his people to take notice This was one end of setting out divine mysteries in external and visible types that thereby people may take occasion to enquire after the meaning of them and so come in some measure to understand the mysteries contained under them 1. Hereby the manifold wisdome of God is more clearly discerned 2. Peoples understanding was much helped 3. Their faith was greatly strengthned 4. Their hope was exceedingly supported Hereby their folly is discovered who think that a generall knowledge is sufficient namely that there is a God that he is to be served but care not to enquire into the particular wayes and meanes of serving him acceptably and of trusting in him to salvation The severall types of the law were as severall mysteries of religion instead of them we now have Catechismes Common places Institutions Bodies of diviniâ—…y Principles Epitomes Compendiums Enchiridions and other like means of instructing the people distinctly in the severall mysteries of godlinesse It will be 〈◊〉 wisdome well to use them all §. 7. Of the Candlestick in the Tabernacle typifying the Church THree especiall types are here expresly set down to be in the first Tabernacle which was the holy place The first of them was the Candlestick This is distinctly described Exod. 25. 21 c. Wherein are declared 1. The matter of it 2. The parts of it 3. The appurtenances there about In generall the Candlestick was a type of the Church of Christ. The seven Churches to which Christ wrote are resâ—…mbled to seven Candlestickâ—… Rev. 1. 20. As a Candlestick holds out light so the Church is the pillar and ground of the truth 1 Tiâ—… 3. 15. in that it holdeth forth the truth I will not deny but that the Candlestick may typifie Christ as he is the head of the Church who holds his members together as the branches of the Candlestick are held together by the staffe or stem Betwixt these there is no contradiction for Christ may Synecdochically be put for the whole body head and members and so comprize the Church under
violent to take it by force Matth. 11. 12. Great was the courage and zeal of Christians in the beginning of the primitive Church Act. 2. 41. c. 1. One especial ground hereof is the divine providence of God who knowing that profession of his truth causeth persecution of professors gives to those that profess his name the spirit of zeal and courage together with the spirit of illumination that his Souldiers should not faint in his quarrel 2. Another ground is Christians deep apprehension of their blessed change Then that woful estate wherein they were by nature is fresh in their memory and they would not for all the world be of that state again The fresher that the memory of this change is the more couragious they will be in abiding therein This serves to put on the former point of calling to remembrance our first love and former zeal and courage that thereby we may be provoked to continue and increase therein Men are prone to leave their first love Christ complains hereof in the Church of Ephesus Rev. 2. 4. We have need to be watchful against it As water though seething hot is ready to wax cold and heavy things to fall downward if means be not continually used to keep the water hot and the heavy things upward so we in reference to grace Of means of perseverance see chap. 3. v. 6. § 70. §. 122. Of the cause and manner of suffering THe description of the time when these Hebrews couragiously endured namely so soon as they professed the true faith further sheweth that it was the cause of their suffering which made them so to endure as they did It was their knowledge acknowledgement and profession of the Gospel so as it is the cause of suffering which works confidence and courage See more hereof in the whole Armour of God on Eph. 6. 20. Treat 3. Part. 7. § 191 192. The foresaid knowledge made them endure that fight of afflictions whereunto they were brought It made them with patience to submit themselves thereunto Nothing is of more force to work patience then to suffer for the Gospels sake which is indeed for Christs sake and nothing so useful unto us in time of affliction as patience well grounded Of this grace of patience of the benefit excellency and necessity of it see The whole Armour of God on Eph. 6. 15. Treat 2. Part. 5. § 8 9. c. §. 123. Of the many afflictions whereunto Christians are subject Heb. 10. 33. Partly whilst you are made a gazing stock both by reproaches and affllictions and partly whilst ye became companions of them that were so used A Second branch of the Apostles exemplification of the tryals whereunto these Hebrews were brought was disgrace To shew that this was not all he bringeth in this kinde with a distributive phrase partly That thus this particle is to be taken is evident by the repetition of it in the next clause Thus he implieth that albeit their being made a gazing stock were a great matter to be endured yet it was not all as we shall see afterwards If Christians be wronged one way they cannot thereupon think themselves exempted from all other trialls there are many wayes to try the very same persons Many are the afflictions of the righteous Psal. 34. 19. Take a particular instance thereof in Paul himself 2 Cor. 11. 23. c. The Devil wants not malice and subtilty to invent many nor power and envy to execute the same It will be therefore our wisdom in enduring some tryalls to look for others and to prepare our selves against them See the whole Armour of God on Eph. 6. 13. Treat 2. Part. 4. § 11. and Part 5. § 12. and Treat 2. Part. 4. § 10. §. 124. Of the disgrace whereunto Christians are subject THe disgrace whereunto these Hebrews were put is thus expressed Whilst you were made gazing stocks All this is the interpretation of one Greek word It is derived from a verb that signifies to See Rom. 15. 24. Whence a noun that signifies a Theater where persons are brought forth to be shown unto people Thence the word of my text is derived which signifieth to be made an open spectacle or as it is well translated in the text to be made a gazing stock Thus it appears that it is one part of a Christans triall to be made in scorne a spectacle Hereunto the Apostle thus alludes We are made a spectacle unto the world 1 Cor. 4. 9. So much is intended under this phrase Yee shall be brought before Governours and Kings c. Matth. 10. 18. We have a speciall instance hereof in the Philistims dealing with Sampson Judg. 16. 25. The world hath an inveterate hatred against Christians I have chosen you out of the world sayth Christ therefore the world hateth you John 15. 19. Besides the world gives it self to evill and every one that doth evill hateth the light Joh. 3. 20. and such as hold it out 1. This teacheth us to deny shame as Christ did Heb. 12. 2. 2. This directeth us to acquaint our selves with other spectators then the men of this world Thus though we be as gazing stocks to enemies of the Christian Religion yet we shall be objects for others that see us to rejoyce in seeing us hold fast our profession Besides Saints living in this world we shall have God Father Son and Holy Spirit and the innumerable Company of holy Angels to be joyfull spectators of us This generall of being made a gazing stock is further exemplyfied in two partiâ—…ulars Reproaches and Afflictions That these are two specials of the foresaid generall is evident by these two copulatives both and. Concerning reproaches See Chap. 13. v. 13. § 135. It is here evident that reproaches for the Gospel are a kind of persecution The Apostle sayeth of Ishmael who reproached Isaack Gen. 21. 9. that he persecuted him Gal. 4. 29. And the Lord himself reckoneth up reproaches among the kinds of persecution Matth. 5. 11. And his Apostle thereupon accounteth such blessed 〈◊〉 are reproached for the name of Christ 1 Pet. 4. 14. Reproaches peirce farther then the sword can they pierce the soul and that deeply as is evident by Saints complaint thereof Psal. 123. 4. 1. This is a ground of comfort and encouragement to such as are reviled for righteousness sake they are therein made Martyrs and the Crown of Martyrdom belongeth unto them 2. This teacheth us to take heed of reproaching professors of the truth for their profession sake They who do so make themselves persecutors and pull upon their own souls the punishment of persecutors §. 125. Of enduring evill deeds THe other particular wherein these Hebewes were made a gazing stock is said to be afflictions The word properly signifieth a pressure or a pressing namely of the body for a man after he hath killed the body hath no more that he can do Luke 12.
hate the truth most 11. 247 Persecutors cruelty far exceedeth beasts 11. 271 Perseverance without intermission or revolt 3. 68 Motives to perseverance 3. 69 Meanes of persevering 3. 70 Grounds of persevering 3. 134 See Apostacy Objections answered 3. 135 Perseverance grounded on Christs Priesthood 4. 86 Persevere in charity 6. 72. 11. 23 127 Persevere in obedience 11. 42 Persevere in faith 1. 64. Person in trinity 1. 21 Persons of Father and Son distinct 1. 52 Perswaded well 6. 56 Pilgrims Saints are 11. 68 Pleaces fit for divine service 9. 4 Plerophory of Hope 6. 20 Plerophory of Faith 10. 64 Pleased God was by Enoch 11. 19 Pleased how God is 11. 21 Pleasures lawfull but dangerous 11. 139 Pleasures how to be used 11. 139 Pleasures momentany 11. 140 Popes usurped power 2. 70 Popes usurpation above Kings 7. 33 Popish See Papist Popish Priests needlesse 7. 99 and 8. 10 Popish Churches treasure 7. 103 Posterity to be cared for at death 11. 112 Postscripts not Canonicall 13. 198 Power of mans will 4. 63 Power of Christs word 1. 25 Not hindered by unbeleef 3. 100 Powers Angels 1. 84 Power of God a prop to faith 11. 97 Practice the end of knowledge 10. 52 Prayer Principles about it 6. 18 Prayers frequent and fervent by Christ 5. 34 37 Prayer in distresse 5. 39 Prayer supported by faith in Gods power 5. 40 Prayer of Christ heard 5. 43 Prayers sometimes to be more fervent 13. 158 Prayers to be added to other meanes 13. 171 Prayers why sometimes not heard 12. 96 Praise a sacrifice 13. 142 Praise to be added to prayer 13. 177 Preachers must preach to themselves 4. 3 Preaching a meanes of salvation 2. 2â—… Precepts of God according to Law 7. 38 Predestination different from divine generation 5 54 Predecessors See Fathers Prejudiciall opinions to be prevented 6. 53 Preparation for Gods service 9. 36 Prepare meanes 11. 29 Prepared heaven is 11. 79 Preserve God can from common judgements 11. 162 Presumption from diffidence 3. 96 Presumption causeth destruction 11. 170 Prevent Apostacy 3. 122 Priest Christ is in both natures 2. 172. and 9. 78 Priests from among men 5. 2 3 4. See High Priest Priests for men 5. 4 Priest in things of God 5. 5 6 Priests offered for themselves and others 5. 14 Priest true typicall metaphoricall 2. 172 Priest Christ is 2. 172. Such an one as he never was 7. 108 Christ a Priest for ever 5. 29 Priests taken from among men ordained for men 5. 2 3 4 Priests in things to God 5. 5 6 Priests before the Law the first born were 7. 63 Priests subject to death 7. 97 Priests none succeed Christ 7. 99 Priests stand ministring 10. 33 Priest-hood necessary 2. 179 and 7. 63 Priest-hood of Christ everlasting 7. 26 Priest-hood of Christ sufficient 1. 26 Most excellent 2. 174 Priest-hood of Christ brings many benefits 2. 175 Priest-hood of Christ the ground of perseverance 4. 86 Priest-hood of Christ hath many profound mysteries 5. 57 Priest-hood of Melchisedec greater then Levies See Melchisedec 7. 42 Priest-hood of Levi imperfect 7 61 Priest-hood of Christ doth that which others cannot It maketh perfect 7. 87. Priest-hood of Christ a weighty point 7. 91 Priest hood of Christ unchangeable 7. 99 Priest-hood of Christ spirituall and coelestiall 8. 2 Priest-hood of Christ not on earth 8. 10 11 Principalities Angels 1. 84 Principles undeniable 7. 46 Privat exhortations 3. 144 Profanesse an heynous sin 12. 90 Profession of faith 3. 27 Profession of good purposes may be made 6. 24 Profession to be made of hope 10. 73 Profession of ones condition 11. 70. Professors may fall away 3. 131 and 10. 148 Professors provoke God 3. 162 Professors of the truth tortured 11. 245 Professors may fly from persecution 11. 259 Professors and Confessors distinguished 11. 259 Proficiency answerable to meanes 5. 60 Proof added to proof 1. 63 Prophets ordinary extraordinary 1. 12 Christ a Prophet 1. 14 2 22 24 111 112 A Prophet Christ was for God and Man 2. 114 Prophets Gods mouth 4. 25 Prophets faith 11. 225 Propitiation 8. 75 Promise prime Christ is 11. 275 Promises may be forfeited 3. 118 and 4. 7 8 Promises of rest 4 6 Promises of future things as of present 4. 24. and 8. 33 Promises of God accomplished in some 4. 37 and 7. 75 Promise for things promised 6. 87 Promises to Abraham 6. 94. Promises to Abraham comprise Christ 6. 95 Promises the ground of faith and patience 6. 96 Promises a priviledge 7. 44 Promises better 8 25 Promises the ground of Gods Covenant 8. 26 Promises absolute 8. 77 Promses enlarged to beleevers 11. 57. Promises embraced 11. 66 Promises appropriated to Isaack 11. 88 Promises how obtained 11. 229 Promised land 11. 43 Promises of men submitted to Gods will 13. 187 Prone man is to sin 3. 122 Providence 1. 24 c. Providence of God is manifold 3. 93 Providence of God extended to incredelous 3. 97 Provoke God who do 3. 162 Provoke others to duty 10. 75 Prudence and faith in preventing danger 11. 158 Psalmes all penned by David 4. 44 Psalmes of divine authority 4. 44 Punish on good ground 10. 10â—… Punishment of sin a just reward 2. 15 16 17. and 10. 108 109 Punishment on others our warning 3. 89 See Judgement Purifying water 9. 7â—… Purity of Christ 4. 91. and 7. 109. and 9 80 Pure heart 10. 64 Purgatory 8. 50 Purging vertue of Christ â—… 27. and 9. â—…2 Purposes good may be professed 6. 24 Purposes of men to be subjected to Gods will 6. 27 Purpose how accepted 11. 84 Q QUoting Sccripture without naming the particular place â—…2 50 52 R RAce Metaphoricall 12. 8 Race set before us 1â—… 10 Rahabs name faith and effects thereof 11 181 182 c. Rahab preserved 11. 184 Ransome Christs death was 9. 79 89 Rashnesse to be avoided 11. 141 Reconciliation made by Christ 2. 180 Reconciliation appropriated to Gods people 2. 181 Recovery how prayed for 11. 233 Red Cow what it tipyfied 9. 70 Red Sea passed through by the Israelites 11. 165 Red Sea a like figure to Baptism 11. 171 172 Redemption what it is 9. 62 Redemption not universall 2. 81 Redemtion perfected by Christ on earth 9. 61 Redemption more excellent then creation 9. 63 Redemption by Christ perfect 9. 65 Redemption of transgressions 9. 89 Repemption of such as lived before Christ § 90 Reformation in time of the Gospel 9. 50 Resuge Gods promise is 6. 146 Regeneration different from divine regeneration 1. 56 Regeneration the signes and causes thereof 12. 105 Registring Predecessors sins 3. 90 Reâ—…erations argueth imperfection 7. 112 Rejoyce See joy Rejecting what it intends 6. 48 Relation betwixt God the Father and Son 1. 22 Religion every one can not save 10. 57 Reliques unwarrantable 11. 122 Remember what and how God doth 6. 63 65 Remember sin how God doth not 8. 76 and 10. 47 Remember encouragements 12. 30 Repent how
to them all This impartiall desire is thus further explained I would to God that all that hear me this day were both almost altogether such as I am Acts 26. 29. and again thus I am debtor both to the Greeks and to the Barâ—…rians both to the wise and to the unwise Rom. 1. 14. and thus We exâ—…rted 〈◊〉 comforted and charged every one of you as a father doth his children Here he sheweth that as a Fathers heart is impartiall to all his Children so was his to all that were under his charge For saith he I ceased not to warn every one night and day Hereupon he maketh this inference I am pure from the blood of all men Acts 20. 26 31. All Christians are as fellow members of one and the same mysticall body 1 Câ—… 12. 12. There is neither Iew nor Greek there is neither bond nor free there is 〈◊〉 〈◊〉 nor female for ye are all one in Christ Iesus Gal. 3. 28. Contrary is their practice who on by-respects dispence the Ordinances of God â—…ing more favour to great ones and rich ones then to the meaner and poorer 〈◊〉 Gravely and severely is this unchristian practice censured by the Apostle Iames Chap. 2. v. 1 2 3. c. Surely all that are faithfull will be of this our Apostles minde Moses his faithfulness is herein commended that it was manifested in all the house of God Heb. 3. 2. Thus will mens Ministry be the better accepted and thus will they do the more good and take away occasion of muttering and murmuring As Ministers must bear an equall respect to every one so every one of what rank or degree soever ought to subject themselves to their Ministry and use it for their own particular edification Every one needs the benefit thereof Every one may 〈◊〉 good thereby Should not every one whose good a Minister ought to endeavour improve his Ministers endeavour to his own good The desire of the Apostle is that every one do so and so See Chap. 3. v. 12. § 123. §. 79. Of diligence about our own spirituall good as well as about our brothers temporall good THat which the Apostle desireth is that they would shew the same diligence c. The verb translated shew is the same that was used v. 10 and implyeth an evident and clear manifestation of a thing see § 69. It is not enough to have a purpose of doing a duty or to do it in private so as others can take no notice thereof but we must shew that we do it and give good proof thereof The noune here translated diligence is derived from the same root that the verb translated Labour Chap. 4. 11. was So as it intendeth both an indeavour and also forwardness and earnestness therein and is fitly interpreted diligence which is to be used for attaining that which is indeavoured after Hereof see Chap. 4. v. 11. § 63 64 65. This relative the same hath reference to the labour of love mentioned v. 10. and intendeth two points One generall That diligence in our Christian course be constant Such diligence as we have formerly used must still be used even the very same We may not â—…lacken we may not cool we may not wax more remiss therein Hereof see § 72. and Chap. 3. v. 6. § 68. c. Thus this relative implyeth a motive taken from their former diligence For if they who have formerly been diligent grow negligent their former diligence will be a witness against them and an aggravation of their after-negligence Ephesus is checked for leaving her first love This therefore is one motive to incite them to persevere they had begun well The other point is more particular That such labour and diligence as we shew in behalf of others bodily need we shew in behalf of our own soules good For assurence of â—…ope tends to our spirituall good In this respect the Apostle commendeth such as had attained to and given proof of the one and the other namely the work of faith which makes to our spirituall good and labour of love 1 Thes. 1. 3. And he makes this the end of the commandment namely charity and faith 1 Tim. 1. 5. 1. In both of them God is glorified It was shewed § 69. how love in ministring to Saints is shewed toward Gods name So by hope Faith and other like graces which make to our salvation God is glorified Abraham being strong in faith gave 〈◊〉 to God Rom. 4. 20. and God accounted it a glory to be stiled the hope of Israel Jâ—… 14. 8. and 17. 13. 1. By being diligent about the graces that make to our salvation we manifest spirituall prudence about the good of our Soules as well as charity to the good of our neighbours body by diligence in ministring to them 2. By our care about our soules salvation we manifest a Christian and heavenly disposition which diligence about the temporall good of others doth not necessarily import For Heathen and other naturall men may be very charitable to others about their temporall good They therefore exceedingly fail in Christian prudence who are diâ—…gent in matters of charity for others temporall good but are careless and negligent about their own souls eternall good As they are justly taxed who make pretence of faith and have not works of charity Jam. 2. 14. So they are more justly to be censured who boast of their many good workes to others and have attained to no assurance of faith and hope in regard of their own salvation Hereof Popish and superstitious persons are very guilty Ministers may here learn a good lesson namely to press upon people diligence in both kinds of duties Many are very earnest in stirring up people to workes of charity and bounty but neither instruct them in Articles of Faith nor stir them up to diligence thereabout Let us learn to adde grace to grace and to give all diligence therein 2 Pet. 1. 5 6 7. What God hath joyned together let no man put asunder Matth. 19. 6. §. 80. Of diligence in attaining assurance of hope THe speciall matter whereabout the Apostle would have them shew their diligence is stiled full assurance of hope This phrase full assurance is the interpretation of one Greek word which is compounded of an adjective that â—…eth ful and a verb that signifieth to bring The active verb 〈◊〉 compounded signifieth to assure or make full proof 2 Tim. 4. 5. The passive to be fully perswaded or assured of a thing Rom. 4. 21. and 14. 5. The noâ—… here used is applyed as in this place to hope so to faith Chap. 10. 22. and to understanding Col. 2. 2. It is opposed to wavering doubting and uncertainty By this it is evident that assurance is a property of hope There are the same props to support hope as to support faith which are Gods promises and properties They who deny assurance to hope contradict the