is set before thee It is said of Moses That he had respect unto the recompence of the reward Heb. 11. 26. This made these Hebrews to hold out They knew that they had in Heaven an enduring substance Heb. 10. 34. Of Christ himself it is said For the joy that was set before him he endured the crosse Heb. 12. 2. This must needs uphold those that believe it and keep them stedfast unto the end because all that we can do or endure here is not worthy to be compared with the glory that is promised Rom. 8. 18. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. Of the emphasis of this phrase See A Recovery from Apostasie on Luke 1â—… 31. § 27. Hereupon the Apostle gives this admonition Let us not â—…e weary in well-doing for in due season we shall reap if we faint not Gal. 6. 9. And again Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord 1 Cor. 15. 58. 9. Prayer Faithfull fervent constant prayer Christ used this means for himself Heb. 5. 7. This means he also used that Peters faith might not fail Experience sheweth that the more we fail herein the more we decay But the more fervent and constant we are herein the more stedfast we remain This is to be added to all other means because by faithfull prayer the holy Spirit is obtained Luke 11. 13. without which we cannot hold out but by it we shall persevere By the foresaid means we may continue to enjoy our spirituall strength as Caleb did his bodily strength Ioshua 14. 11. and as Moses whose natural forâ—…e abated not Deut. 34. 7. We shall still bring forth fruit in old-age Psal. 9â—… 14. Of circumspection in preventing Apostasie See § 122. §. 71. Of the Resolution of Heb. 3. 2 3 4 5 6. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house 3. For this man was counted worthy of more glory then Moses in as much as he who hath builded the house hath more honour then the house 4. For every house is builded by some man but he that built all things is God 5. And Moses verily was faithfull in all his house as a Servant for a testimony of those things which were to be spoken after 6. But Christ as a Son over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end THe Summe of all these verses is A Description of Christs faithfulnesse in the execution of his Prophetical Office This is set down 1. Simply 2. Comparatively In the simple expression there is 1. An affirmation of the Point Who was faithfull 2. A declaration of the person to whom he was faithfull To him that appointed 〈◊〉 The comparison whereby the Point is amplified is betwixt Christ and Moses This is set out two wayes 1. By similitude in the later part of the second verse Of the similitude the Proposition or former part is thus expressed Moses was faithful in all his house The reddition or later part is intimated by the inference of that Proposition 〈◊〉 that which went before and that by this note of similitude AS In the Proposition three distinct points are set down 1. The Person with whom Christ is compared Moses 2. The Point wherein they are compared Faithfull 3. The place in which that faithfulnesse was shewed This is set forth 1. By the kinde of Place House 2. By the Lord thereof HIS 3. By the extent ALL. 2. Christ and Moses are compared by Dissimilitude This is 1 Generally propounded 2. Particularly exemplified In the General is noted 1. The Persons between whom the Dissimilitude is This man who is Christ and Moses 2. The matter of the Dissimilitude Here observe 1. What that matter was Glory 2. The grounds thereof Counted worthy The particular exemplification is by two pair of Relatives one a Builder andâ—… house v. 3 4. The other a Son and a Servant v. 5 9. The former concerning the Builder and an house is 1. Propounded v. 3. 2. Proved v. 4. In the Proposition are expressed 1. Both parts of the dissimilitude He that built and the house 2. The matter wherein they are unlike Honour In this phrase Hath more 〈◊〉 In the proof two things are confirmed 1. That Moses was an house built 2. That Christ was the builder Each of these are confirmed by a general case taken for grant The first case granted is this Every house is builded by some man Hence it followeth that Moses who was at least a part of an house was builded The other case granted is this He that built all things is God Hence it followâ—… that Christ who is God built Moses The other pair of Relatives which is of a Son and a Servant is largely set doâ—… v. 5 6. The later Relative is first described v. 5. Herein is 1. A repetition of what was before asserted 2. An Addition Three things are repeated 1. The Person Moses 2. The Point wherein he was commended Faithful 3. The Place with the Lord and the extent hereof In all his house Two things are added 1. The Correlative wherein consists another dissimilitude Servant 2. The End why he was a Servant Here are noted 1. The kinde of End For a Testimony 2. The Matter thereof Of those things which were to be spoken after The former Relative concerning the Son is 1. Propounded 2. Expounded In the Proposition 1. The Son here meant is named Christ. 2. The House over which he ruleth is thus limited his own In the Exposition there is 1. A Declaration of the Point Whose house are we 2. A Limitation thereof The Limitation is 1. In this conditional Particle IF 2. Exemplified In the Exemplification there is 1. An Act required 2. The Subject matter of that act The Act is set forth 1. By the kinde of it Holdfast 2. By the manner of performing it firm 3. By continuance therein Unto the end The subject matter consists of two branches 1. Confidence 2. Hope The later is amplified by an effect thereof Rejoycing §. 72. Of Observations collected out of Heb. 3. 2 3 4 5 6. I. CHrist was deputed to his Prophetical Office This is here taken for grant in that it is said He was faithfull to him that appointed him See § 33. II. Christ was faithfull in that which he was trusted withall See § 32 38. III. Gods deputation makes a true Minister This is gathered out of this word appointed as here used See § 34. IV. There may be a resemblance betwixt unequals There is here a resemblance made betwixt Christ and Moses See § 38. V. Moses was a faithful Minister This is here plainly expressed See § 38. VI. Gods Ministers must be
great soever it be appertaineth to Gods peculiar people In the Greek there is a double negative which addeth much emphasis and iâ—… as if he had said and they shall in no wise teach Of this emphasis see chap. 13. v. 5. § This phrase shall not teach is not to be taken of a carelesse neglect of means in such as have a charge over others as if they should no way seek to instruct them but rather of that great measure of knowledge which all should have as they should not need to be taught or instructed The teacher or instructer is indefinitely set down thus Every man and that twice for emphasis sake It implyeth that no manner of teacher shall be needfull nor particular Neighbour nor Master nor Parent nor Tutor nor Schoolmaster nor Minister nor any other These two words Neighbour Brother are oft indefinitely used and comprise all of all sorts For every one with whom we have any relation or any commerce or any thing at all to do is in Canaans language stiled a Nâ—…ighbour Luke 10. 29. and a Broâ—…her Mat. 5. 22. These two Titles 〈◊〉 â—…sed â—…o shew that duty which all men owe to another and that respect which they should bear one to another A Neighbour must every way be helpful to his Nâ—…ighbour much more a Brother to a Brother Such are bound and ought to be ready to instruct one another as need requireth If they do it not who can be thought to be ready to do it and if such need not instruction who may be thought to need it That knowledge wherein they shall so much abound is set down under this phrase Know the Lord. Vnder this is comprised knowledge of the whole will of God and of all the mysteries of godlinesse which by the word of the Lord are revealed The phrase is used 1. For distinction sake to shew that the knowledge under the new Covenant is not of State-matters and worldly affairs but of such matters as have especial respect to the Lord to know how we may be accepted of him and enjoy his favour and how we may please and honour him 2. For excellency sake The excellency of knowledge much consisteth in the object whereabout our knowledge is exercised or thing known Therefore to shew that the best knowledge is here meant The Lord is made the object thereof The word know implyeth more then such a general knowledge as reprobates and Divels may have It implyeth such a knowledge of the Lord as vvill make them vvho have it account the Lord the only true God and both rest on him as on the fountain of goodnesse for all good things and subject themselves to him as to the absolute Soveraign over all The affirmative part is brought in by way of a reason as is evident by this causal particle For or Because And it is a forcible reason forâ—… if all shall know the Lord one need not instruct one another It implyeth that the Lords confederates under the new Covenant shall prove so good proficients as they shall have good understanding of every thing that is needful to be taught them This general particle All is to be restrained to all thaâ—… in truth belong to the new Covenant Lest this general all should be too much restrained to some sorts of people under the new Covenant as to Divines Scholars Nobleâ—… rich men men grown in years or other like this distinction from the least to the greatest is added whereby none at all is excepted whether great or mean Minister or People Vniversity or Country all of all sorts shall attain to the knowledge here intended Thâ—…se two superlatives least greatest are in the Greek positives and so translated Act. 26. 22. Rev. 11. 18. and sundry other places But to shew that none at all are here exempted the supâ—…rlative is used so Act. 8. 10. §. 71. Of the different interpretation of the eleventh verse THe foresaid literal sense of this verse being so highly transcendent seemeth at first sight to be impossible and thereupon by divers persons is diversly interpreted 1. Some apply it to the state of Saints in Heaven because here we know in part but tâ—…en shall we know as we are known 1 Cor. 13. 12. Answ. Though that application may fitly stand with the letter yet it is not agreeable to the scope of the Apostle which is to set forth the priviledges of the Church under the Gospel 2. Others apply this priviledge to the Apostles themselves to whom Christ promised to send the spirit of truth who should guide them into all truth Joh. 16. 13. Answ. These restrain the words too much Though the Apostles may not be excluded but rather accounted the chief and principall of that number to whom this priviledge is promised yet this is no more to be restrained to them alone then other priviledges of the new Covenant Besides an Apostle thus â—…aith of himself now I know in part 1 Cor. 13. 12. 3. Others apply it to the Churches planted by the Apostles who are said to be 〈◊〉 in all knowledge 1 Cor 1. 5. and to abound in knowledge 2 Cor. 8. 7. and to 〈◊〉 â—…ll things and not to need that any man teach them 1 Joh. 2. 20 27. 〈◊〉 1. Though this application extend the priviledge further then the former 〈◊〉 yet it restrains it too short of the extent intended For it is intended to all 〈◊〉 the new covenant even unto Christs second comming 2. The Churches in the Apostles time had need of further instructions for which 〈◊〉 were appointed to water what the Apostles had planted and ordiâ—… pastors were setled in particular congregrations and the Epistles of the Apoâ—… were added for the Churches furâ—…her instruction â—… Others restrain it to the recalling of the rejected Jewes which shall be at the 〈◊〉 of the world For they suppose that a greater light of knowledge shall then 〈◊〉 â—…orth then ever did before and that then there shall not be such need of means 〈◊〉 hath been before Answ. 1. Though it be granted that knowledge shall then abound more then formerly yet to restrain this priviledge to that time will much impare the extent of Gods goodnesse to all his confederates under the new covenant 2. Though knowledge shall then abound yet shall it be by Gods blessing on the 〈◊〉 that then shall be used neither can it be imagined that this promise shall 〈◊〉 literally be accomplished 5. Others extend this priviledge far enough even to all ages of the Church but in this extent they stretch the priviledge it self too far namely to immediate inspiration they infer that all of the true Church have such understanding of the myâ—… of godlinesse and that by immediate inspiration and revelation as there iâ—… no need of any ministry On this ground they cry out against Schooles of learâ—… Colleges Universities Arts Tongues and other means of attaining knowledge
is a compound Both the compound and also the simple verb whence this noun is derived signifieth finish Well might this noun be here used because all the types prophesies and promises concerning the sufferings of Christ were accomplished in the end of the world The Greek word here translated world is not the same that was so translated in the former part of this verse That former word in this phrase foundation of the world hath a notation from beauty and comlinesse for God in the beginning made a most beautiful and comly world Of this notation see chap. 4. v. 3. § 29. This latter word in this phrase the end of the world is derived from a word that signifieth age or continuance in that the world had then continued many ages Of this notation see chap. 1. v. 2. § 18. Under the end of the world all those dayes are comprized which have passed and â—…all passe betwixt the ascension of Christ into Heaven and his last coming unto judgement Hereof see more chap. 1. v. 2. § 13. This instance of Christ appearing in the end of the world giveth proof that the best things prepared for the Church were reserved for the last dayes The Prophets who foresaw and foretold those best things applied their prophesies to the last dayes Isa. 2. 2. Ier. 31. 31. Act. 2. 17. 1. This the Lord did to try the faith and patience of Saints in former times For this end after God had promised unto Abrahams seed and withall that his seed should inherit the Land of Canaan he foretold that his seed should be a stranger in a Land that was not theirs four hundred years For this end the day of the full restitution of all things hath been put off sixteen hundred years and more Rev. 6. 11. And how long it shall yet further be put off who knoweth 2. He thus ordered it that the good things promised might be the more longed for as it is said that many Prophets and righteous men desired to see those things Matth. 13. 17. 3. To make those good things more welcome when they came This manifesteth the happinesse of that time whereunto we are reserved and it ought to provoke us to all thankfulness and worthy walking see more hereof Chap. 2. v. 3. § 21. §. 130. Of the best things reserved to the last daies THe manner of Christs comming into the world is thus expressed He appeared The Greek word is the same that is translated made manifest v. 8. § 47. There it is negatively used for it is spoken of former time wherein that was not made manifest which now is manifest and clearly appeareth Of old Christ was shadowed out obscurely in types now he is manifested in the flesh 1 Tim. 3. 16. So as the very substance of such things as were before obscurely shadowed are now most clearly revealed This clear revelation is to the life set out by the Apostle 2 Cor. 3. 18. We all saith he not only some extraordinary persons endued with an extraordinary Spirit but all the Saints and people of God With open face or as the Greek word implyeth uncovered face for this is opposed to the vail mentioned v. 14. whereby the brightnesse that now shineth forth was exceèdingly obscured but now there is no vail to hinder the brightnesse of the Gospell We behold as in a glasse He means a clear looking glasse which doth most lively represent that which is beheld in it The glory of the Lord The excellency of his mercy of his truth of his wisdome of his justice and other divine properties By the sight or understanding of that glory we are changed into the same Image that is we are made partakers of the divine nature 2 Pet. 1. 4. namely in holinesse and righteousnesse from glory to glory from one degree to another By reason of this clear and bright appearing of Christ and the mysteries of the Gospell the Apostle saith that that is now revealed which in other ages was not made 〈◊〉 Eph. 3. 5. 1. This clear manifestation of truth typified much maketh to the honour of God in that his forementioned properties are hereby made very conspicuous 2. It makes much to the advantage of the Church in that hereby many nations are brought in to believe in the Lord Jesus What cause is here given of bewailing the great ignorance coldnesse and deadnesse but little love and life that is in many among whom Christ by his Gospell hath conspicuously appeared By this appearing of Christ many are exalted unto heaven who by their not laying hold of heaven shall be brought down to hell Mat. 11. 23. Let us by this gracious dispensation of the Lord endeavour to answer the abundant means of grace afforded â—…to us with some competent measure of grace that according to the clear manifestation of the things obscurely made known under the law we may abound in knowledge be strengthned in faith established in hope mad rich in good works and be constant unto the end Thus will it not repenâ—… the Lord that he hath reserved those best things to our times and us to enjoy those best things §. 131. Of Christs putting â—…way sin by the Sacrifice of himself AN especial end of Christs coming into the world is here thus expressed to put away sin The word translated to put away is a noun and may word for word be thus turned to the putting away of sin The sense is the same in both only the noun carrieth somewhat the more emphasis This word is used Chap. 7. v. 18. § 85. and translated disanulling Putting away doth more fully answer the composition of the Greek word From the emphasis of this phrase some infer that God seeth not sin in persons that are justified Of this errour see Chap. 4. v. 13. § 78. Others infer that there is no sin in justified persons 1. This is contrary to the current of Scripture For there is no man that sinneth not 1 Kings 8. 46. If we say that we have no sin we deceive our selves and the truth is not in us yea we make God a lyar 1 Joh. 1. 8 10. 2. It is contrary to the confessions of all Saints In 〈◊〉 David Psal. 51. 2. Dan. 9. 5. Ezra 9. 6 7 c. 3. It is contrary to the main scope of the two last petitions in the Lords Prayer 4. It is contrary to the conscience of them who have not a cauteriâ—…ed and dead conscience To passe by these two errours we may well infer from the foresaid phrase that sin is so far removed from such as are pardoned as if they had no sin in them God imputeth not their sins to them He will remember them no more This is a particular branch of the new covenant as is shewed Chap. 8. v. 11. § 76. The manner of bringing in this fruit of Christs appearing sheweth that Christ came into the world for this very end
one 〈◊〉 to another Of the simple verb which signifieth to see we have spoken on Chap. 2. 1. 9. § 72. And there shewed how it is sometimes properly used for seeing with 〈◊〉 eye of the body and sometimes metaphorically for seeing with the eye of the soul. This compound is here to be taken Metaphorically for the sight of the soul. Thus a like word of the same signification is used in the next verse and applyed to that which is invisible To see him who is invisible must needs be meant of a Metaphâ—…rical and spiritual sight In setting down this sight there are two prepositions one signifieth from with which this verb is compounded The other signifieth to and is joyned by way of reference unto the recompence of reward These two prepositions From To imply two terms of motion One from which one turneth The other to which he turneth It importeth a remooving of the eye from one object to an other Hereby the mind of Moses is excellently set out he turned his mind and heart from the honours pleasures and treasures of Egypt and fixed them upon the honors pleasures and treasures of Gods Church here on earth and of his Church above in heaven Thus was he moved to prefer these before those This act of Moses in having respect to the recompence of reward is here approved and it demonstrateth that respect may be had to reward See more hereof Chap. 6. v. 18. § 149. The inference of this act of Moses as a reason of that which he did before namely that he suffered affliction with the people of God and refused to be callad the Son of Pharaohs daughter and esteemed the reproach of Christ greates riches than the treasures of Egypt giveth proof that respect to reward maketh a Believer deny any thing or endure any thing as those Hebrews suffered afflictions and took joyfully the spoiling of their goods Hebr. 10. 33 34. They know that God can and will abundantly recompence all This sheweth one reason why so little is done and endured for Christ. Men do not look from that which is present to that which is to come They consider not the recompence of reward Let us therefore acquaint our selves therewith and oft meditate thereon and duely weigh who is the rewarder and what is the reward both for the greatness and also for the continuance thereof then shall we know that our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. This is it that will make us stedfast unmoveable always abounding in the work of the Lord 1 Cor. 15. 58. §. 147. Of Moses forsaking Egypt Hebr. 11. 27. By faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible ONe evidence of Moses Faith was his contempt of the world manifested by refusing honour v. 24. Pleasures v. 25. and Treasures v. 26. Another evidence is here set down in this verse which was an undaunted spirit in not fearing the wrath of a King A proof of this evidence is premised in this phrase He forsook Egypt This is here made a fruit of faith By faith he did it As he refused honour pleasure and wealth by faith so by the same faith he shewed himself to be of an invincible courage The word translated forsook is the same that is used Chap. 4. v. 1. § 7. and translated left Thereof see more in that place Concerning his forsaking Egypt the Scripture mentioneth two times betwixt which fourty years passed Act. 7. 30 One when he fled into Midian Exod. 2. 15. The other when he led the People of Israel out of Egypt into the wilderness Exod. 12. 31 c. Interpreters differ about the time which should be here meant Both antient and modern Expositors apply it to the former namely his flying out of Egypt to Midian Their reasons are these 1. The order of setting down this point by the Apostle For the other leaving of Egypt was after the Passeover v. 28 29. 2. The emphasis of the word forsook which implieth a flying from Egypt as a banished man 3. The other departure out of Egypt is set down by the Apostle in another place v. 29. therefore it cannot be here intended Many of our later Expositors apply this to the latter forsaking of Egypt Their reasons are these 1. Moses then so forsook Egypt as he never returned to it again â—… Then was the Kings wrath most incensed against him â—… Then he shewed greatest courage against the Kings wrath To take up this difference I see no necessity to oppose one against the other â—… At both times great faith was manifested yea and an undaunted spirit â—… At both times he did forsake Egypt â—… The wrath of the King was at both times incensed against him For at first 〈◊〉 to slay Moses Exod. 2. 15. At the second time he charged Moses to see his face no more threatning 〈◊〉 if he saw him again Exod. 10. 29. 〈◊〉 At the first it is said that Moses sled from Pharaoh Exod. 2. 15. 〈◊〉 cannot be accounted a matter of courageâ—… but rather of prudence that he 〈◊〉 used a means to avoid danger Answ. That prudence may stand with courage Where Christ again and an shâ—…reth up his disciples not to fear man he adviseth them to sly from Ciâ—… City when they are persecuted Matth. 10. 23 26. So as a wise avoiâ—… of danger may stand with good courage Christ himself did oft keep himâ—… danger Luk. 4. 30. Iohn 8. 59. 〈◊〉 his courage appeared that he maintained the cause of his Countreyâ—… and slew an Egyptian in the quarrel which he well knew could not but 〈◊〉 the King This evidence of faith that Moses forsook Egypt wherein he had such hoâ—… and wealth and freedom as he enjoyed in Egypt giveth proof that faith 〈◊〉 put on a man to forsake any place This made Abraham leave his native 〈◊〉 v. 8. So did Ruth Ruth 1. 16. Faith assures a Christian of a better 〈◊〉 than that which is left in Gods cause v. 16 35. Hereby we may discern a true faith if being born and brought up in an Idolaâ—… or prophane place where honours pleasures and treasures may be enjoyed 〈◊〉 conscience â—…ake we forsake that place surely we have a good faith §. 148. Of not fearing the wrath of a King 〈◊〉 a proof as was given of the faith of Moses Parents that they were not aâ—… of the Kings Commaddement is here given of the faith of Moses himself 〈◊〉 〈◊〉 the wrath of the King Here the point is set out with much emphasis 〈◊〉 1. Men use to be most feared when their choler is stirred up and wrath enâ—… wrath makes men seek the greatest revenge Yet Moses did not in such a 〈◊〉 fear â—… The wrath of a King useth to be more feared than the wrath of other 〈◊〉 and that
creatures is an act of Gods will meerly voluntary God might if he would have forborn to doe it He wrought all things after the counsell of his own will Eph. 1. 11. But the divine generation though it be a free act without any constraint yet is it not a work of counsell and will but of nature and necessity The Father cannot but beget the Sonne §. 55. Of the difference betwixt divine Generation and Creation BEsides the fore-mentioned differences there are others also betwixt divine Generation and Creation For 1. Creation was a work out of God in and upon creatures But divine Generation is an internall work in God himself upon the very Creator if I may so speak 2. Creation is a making of that which was not and that out of nothing But divine Generation is of that which ever was and that of the very substance of God 3. Creation was a work in the beginning Gen. 1. 1. Divine Generation was before that beginning even eternall Prov. 8. 22 23. Not as In the beginning God created the Heaven and the Earth so In the beginning he made the Word but In the beginning was the Word Joh. 1. 1. 4. Creation had an end Gen. 2. 1 2. The divine Generation continueth ever without all end 5. Creation was of many things divers from the Creator not like to him The divine Generation is of that which is most like yea of the very same essence §. 56. Of the difference betwixt divine Generation and Regeneration THere are other differences then those mentioned before betwixt the divine Generation of the Son of God and the spirituall Regeneration of Sonnes of men 1. There is a time for Regeneration For the time was when they that are Regenerate were no Children of God Eph. 2. 12. And many that yet are not born again shall be regenerate Ioh. 10. 16. 17. 20. But in divine Generation there never was a time wherein the Son of God was no Son 2. Regeneration presupposeth a former birth and being The very word which signifieth to be born again Ioh. 3. 3. importeth as much But no such matter may be imagined of the divine eternal Generation 3. Regeneration respecteth not the substance of the party regenerate for the body and soul and all the parts of the one and powers or faculties of the other are the very same before and after generation But divine Generation is in regard of the very essence of the Son of God 4. Regeneration is an alteration of the person regenerate and that in his condition and in his disposition In regard of his condition of a childe of wrath Eph. 2. 3. he is made an heir of the grace of life 1 Pet. 3. 7. In regard of his disposition of darknesse he is made light Eph. 5. 8. But in divine Generation there is no alteration at all The Son is ever the same ver 12. 5. In Regeneration there is a growth and encrease 1 Pet. 2. 2. But divine Generation is ever most absolutely and infinitely perfect 6. Regeneration is of Gods meer will and free-grace Iam. 1. 18. No meer man is by nature the Son of God But it hath been shewed that divine generation is of nature See § 50. §. 57. Of the difference betwixt divine and humane Generation MAny of the differences betwixt the divine Generation of the Sonne of God and humane Generations of Sonnes of men are such as were noted before I will therefore give but a touch of them as being pertinent to the present point and adde some others thereunto 1. The Generation of the Sonne of God is eternall but of Sonues of men temporall 2. That is an internall work of the Father This externall 3. That is a perpetuall permanent act This transient 4. That importeth a necessary mutuall subsistence of him that begetteth and him that is begotten in and with one another Thou in me and I in thee saith the Sonne unto his Father Ioh. 17. 21. But in humane Generation he that begetteth subsisteth without him that is begotten 5. That setteth out an equality of Persons In this Children as Children are inferiour to their Parents 6. That doth not presuppose no-being as if the Sonne of God had of no-sonne been begotten a Sonne This is a begetting of him to be a Sonne which was no sonne before In humane Generation that is which was not before 7 In divine Generation none is before or after the other In humane Generation he that begetteth is before the begotten and that not only in order of cause but also in time 8. That is without all passion This cannot be so For as there is an action in that which begetteth so a passion in that which is begotten 9. In that He which begetteth and he which is begotten is the very same in substance In this Father and Son may be and are of the like nature or essence but not the very same The one is both alius and aliud another person and another substance distinct from the other They are two 10. In That the whole substance is communicated In This but apart 11. In That there is no diminution at all In This there is 12. In That all is divine and supernaturall both the substance and also the manner of working In this all is natural and sensible §. 58. Of the Particle This day applied to Christs Incarnation HItherto of this great mystery of divine Generation set down in this phrase I have begotten thee We will further consider the just sense of the particle This day annexed thereunto It was shewed before § 50. how that might set out eternity in that it importeth a continuall present time with out respect to time past or future In this sense it would best agree with this mystery of the divine Generation simply considered in it self But here the Apostle setteth out the Son of God as God manifest in the flesh Immanuel God with us God-man God-man in one person Thus as the Word was made flesh and dwelt among us God hath spoken unto us in these last daies by his Sonne Thus hath God appointed him heir of all things Thus hath he purged our sins Thus sits he down at the right hand of the Majesty on high Yea thus in the second Psalm this Sonne of God as God-man is stiled the Lords Annointed Thus God saith of him I have set my King upon my holy hill of Sion Thus also he saith to him Ask of me and I will give thee the Heathen for thine Inheritance Seeing therefore that both the Psalmist and the Apostle speak of the Son of God incarnate and made a Sonne of man the particle This day may not unfitly be applied to such times as the Sonne of man was on earth manifested to be the Sonne of God especially at the time of his Incarnation For then was the Word first made flesh so as then might the Father say of a Son of man This day have I
Translations had inserted it To the second exception that the Psalmist maketh no mention of Christ in that Psalm I answer three things 1. That the three Persons in sacred Trinity are one in essence minde will and work Ioh. 5. 17 19 20. What the one doth the other also doth So as the same act may be applied to any one of them 2. Wheresoever mention is made of any act of God in reference to a creature It is most properly the act of the Son For the Father doth all by the Son In particular by him he made the worlds V. 2. 3. The Kingdom of Christ is expresly described in the latter part of the Psalm v. 12. c. and that for the comfort of the Church to support her in her great distresse being much overwhelmed with sore affliction by reason of the Babylonish captivity To exemplifie this in a few particulars Who had mercy on Zion Who built up Zion Was it not the Lord Christ Whose name do the converted Gentiles fear Whom do the Kingdomes serve Is it not the Lord Christ Psa. 102. 13 15 16 22. It is therefore evident that this Text as the former were is most fitly applied to Christ. The Apostle had before v. 2. said that God by the Sonne made the worlds Here to shew that the Sonne was not as Arius taught an instrument or Minister in that great work but the principall Authour He doth in speciall thus apply it to the Sonne Thou Lord in the beginning hast laid c. The first particle AND hath reference to the first clause of the 8. verse namely to these words Unto the Sonne he saith Which words are here understood as if he repeated them again And unto the Sonne he saith Thou Lord c. Unto the Sonne there he saith Thy Throne c. AND Unto the Sonne here he saith Thou Lord c. There is the same Authour of that and this testimony The Greek word Lord is apparently of the Vocative case and further declared to be by an Apostrophe directed to the Lord by this particle of the Second Person THOU See § 106. §. 128. Of the Title Lord applied to Christ. THe Greek word translated LORD being applied to God is ordinarily put for Iehovah which is the most proper name of God and never attributed to any but to the true God True it is that in the Hebrew there is another name of God which is translated Lord and ofttimes attributed to man as Gen. 18. 12. and 45. 8. yet usually this name when it is put for God is pointed with such pricks or vowels as Iehovah is and with these points it is never attributed to any but to God In this Text the Title Lord is without question the interpretation of Iehovah For the Title Iehovah is in that Psalm seven times used as v. 1. 12 15 16 19 21 23. and once Iah V. 18. which is an abbreviation of Iehovah Wherefore the Title Lord doth here intend Iehovah and being applied to Christ setteth out his divine nature and declareth him to be true God even that God who hath his being of himself and ever continueth of and by himself the eternall and immutable God even He which is which was and which is to come Rev. 1. 4. The Lord that changeth not Mal. 3. 6. Who in regard of his self-existency giveth to himself this Title I am that I am and also this I am Exod. 3. 14. Thus this Title Lord in relation to Iehovah giveth further proof of the true and proper Divinity of Christ. To Christ by an excellency and property is this Title Lord frequently attributed David long before Christs incarnation in the Spirit called him Lord Mat. 22. 43. The Angel that brought the first news of his birth stiles him Christ the Lord Luk. 2. 11. Both his Disciples and others in his life so called him After his resurrection when he was discerned by Iohn Iohn said to Peter of him It is the Lord Joh. 21. 7. Christ himself thus saith Ye call me Lord and ye say well for so I am Joh. 13. 13. It was usuall with the Apostles in their Epistles thus to stile him the Lord Iesus Rom. 1. 8. And he is said to be the one Lord Iesus Christ 1 Cor. 8. 6. A Prophetesse called him Lord anon after he was conceived even while he was in his mothers womb Luke 1. 43. Christ is Lord in sundry respects 1. As God In regard of his divine nature God said I am the Lord Exo 6. 2. 2. As the Sonne of God In regard of his Person For of the Sonne in relation to the Father it is said The Lord rained fire from the Lord Gen. 19. 24. 3. As God-man In regard of the hypostaticall union of Christs two Natures in one person Thus saith Thomas to Christ on earth My Lord and my God Joh. 20. 28. 4. As King of the Church In regard of that authority and dignity whereunto God hath advanced him I have set my King upon my holy Hill of Sion saith the Father to his Sonne Psa. 2. 6. God hath made him both Lord and Christ Act. 2. 36. On these grounds divine worship hath been yeelded unto him on earth as unto the Lord In his Infancy Mat. 1. 11. In his Man-age Mat. 8. 2. After his Resurrection Mat. 28. 9. In the time of his Ascention Luke 24. 52. And now also Christ being in heaven and sitting as Lord on his Throne is worshiped Rev. 4. 10. 5. 14. Thus he is still and ever shall be worshipped as the true Lord by his Church Answerably all other divine respect is to be yeelded to him He is to loved with all the soul with all the heart with all the minde and with all the strength Accordingly is he to be feared admired adored called upon beleeved in served obeyed subjected unto praised for all things in all things glorified preferred before all advanced above all and every way esteemed as a Lord even our Lord the most high supream Soveraign over all §. 129 Of Christs Eternity THE Eternity of this Lord is further set out in this phrase In the beginning namely in the beginning of time so as that which was before that beginning was without beginning properly eternall Thus is the eternity of God manifested in the very first word of the holy Bible Gen. 1. 1. and the eternity also of the Son of God Ioh. 1. 1. He that in the beginning laid the foundation of the earth was before that foundation was laid and before that beginning In that respect saith the Sonne of God of himself The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was c. Pro. 8. 22 23. c. As the eternity of the Creator is by this phrase in the beginning intended so the plain contrary concerning creatures is expressed Creatures being
insnare him left him and went their way Matth. 〈◊〉 â—…2 In this sence saith Christ to his Disciples concerning blinde leaders 〈◊〉 them alone or leave them Math. 15. 14. 2. To go further off from a thing without any dislike of it In which 〈◊〉 saith Christ leave thy gift Math. 5. 24. he would not have him abide by his gift while his brother remained offended with him but rather go from 〈◊〉 gift to his brother Thus runners in a race leave the place where the race 〈◊〉 and make speed to the Goale where it ends Thus Grammer Schollers leave their Accidence The meaning then of this phrase is that they should not alwayes stay and abide in learning the first principles but go on forward in learning more and more the Doctrine of Christ. 〈◊〉 the Apostle expoundeth himself in these words following Let us go on That which good Christians must so leave is in our English stiled The 〈◊〉 of the Doctrine of Christ in Greek the word of the beginning of Christ which â—…tendeth the beginning of the Doctrine of Christ which is that word whereby we are at first brought to know Christ and to believe in him This is the 〈◊〉 same which before he called the first principles of the oracles of God whereof 〈◊〉 Chap. 5. v. 12. § 63. 65. The main driâ—…t of the Apostles intendment lyeth in this word beginning or priâ—…ciples For the Word or Doctrine of Christ generally taken containeth all the mysteries of godliness not the deepest excepted In this extent Christs word is to be left by none no not by the strongest It is a proud conceit for any to think that they are above or beyond the Scripture which is the word of Christ. 〈◊〉 â—…re they saith Christ which testifie of me Joh. 5. 39. These are the things in which the Aâ—…ostle would have Timothy to 〈◊〉 〈◊〉 he had known the holy Scriptures from a childe 2 Tim. 3. 14 15. He terms it the word of Christ because Christ was the subject matter thereof For Christ is the object of a Christians faith and that which above all he most desires to be instructed in 1 Cor. 2. 2. But that which the Apostle especially intendeth is that Christians must not alâ—…ayes be learning the first principles That which he further mentioneth of not lâ—…ying again the foundation tendeth to the same purpose for a wise builder will not alwayes be spending his time paines and cost upon the foundation only If any should so do all that behold him will mock him saying This man began to 〈◊〉 and was not able to finish Luk. 14. 28 29 30. Such are those who being trained up in a religious family or under a pious Ministry and taught the principles of religion have no care to learn any more This incomparable priviledge that they live where the word and doctrine of Christ is taught even the word of their salvation doth much aggravate their carelesness See more hereof Chap. 5. v. 12. § 63. and v. 13. § 71. This phrase principles of the Doctrine of Christ gives us to understand that the Church then had her Catechism See Chap. 5. v. 12. § 64. §. 4. Of going on in learning Christ. THe word translated Let us go on is of the passive voyce thus let us be carried but it implieth a voluntary act yet such an one as is performed with some earnestness and diligence It is the word that is used of those that penned the Scriptures They were moved or carried by the Holy Ghost 2 Pet. 1. 21. They faithfully and diligently did what the Spirit moved them to do In that a voluntary act on our part is here required it is in our English not impertinently translated Let us 〈◊〉 That whereunto we must proceed is here said to be Perfection Perfection is taken simply for that which is every way absolute so as nothing need be added thereunto In this sence the Apostle saith of charity that it is the bond of perfection It being here thus taken the going on here required implyeth a faithfull and constant endeavour after perfection Thus Christ requireth us to be perfect even as 〈◊〉 Father which is in heaven is perfect Matth. 5. 48. Perfection is also taken comparatively in reference to the first beginning of things Thus in relation to the first principles it implyeth deeper mysteries so as going on to perfection is a proceeding further and further in learning the deep mysteries concerning Christ. Hereof see more Chap. 5. v. 14. § 72. Both the foresaid acceptions tend to the same intent namely that there ought to be a continuall progress in understanding the mysteries of godliness Saints are in this respect resembled to growing cedars Psal. 92. 12. and to the encreasing light of the Sun Prov. 4. 18. and to the encreasing waters that came out of the Sanctuary Ezek. 47. 3. c. and to the growing Corn Mar. 4. 28. and mustard Seed and Leaven Matth. 13. 32 33. and to the rising up of a building Eph. 2. 21. yea also to runners in a race 1 Cor. 9. 24. Frequent are the exhortations of Scripture to this kinde of proceeding Phil. 3. 16. Epo 4. 15. 1 Pet. 2. â—… â—… Pet. 3. 18. The metaphors also of walking and 〈◊〉 frequently used in Scripture tend thereunto Of necessity there must be a going on because that measure and degree which is appointed unto us Eph. 4. 13. cannot be attained till death Besides the greater measure of grace that we here attain unto the greater degree of glory we shall hereafter attain unto Matth. 25. 29. This much concerns those who have well begun to take heed that they stand not at a stay but still go on Herein lyeth a main difference betwixt the upright and hypocrites The former are never satisfied but still desire more and more The latter are contented with a meer shew Among good husbands he is almost counted a prodigall who only keeps his own Remember the doom of him that improved not his talent Matth. 25. 30. See more in the Saints Sacrifice on Psal. 116. v. 9. § 61. §. 5. Of endeavouring after perfection THe object whereat Christians should aim in their continuall progress is perfection which whether it be taken simply for an absolute perfection or comparatively for an increase in measure tends in generall to the same scope namely that no stint must satisfie a Christian he must not content himself with a mediocâ—…ity but still proceed as far as possibly he can We are hereupon exhorted to seek 〈◊〉 we may excell 1 Cor. 14. 12. To be rich in good works 1 Tim. 6. 18. To abound 〈◊〉 the work of the Lord 1 Cor. 15. 58. Yea more and more to abound in knowledge and in all judgement Phil. 1. 9. To abound in hope Rom. 15. 13. and in faith and 〈◊〉 diligence and in love 2 Cor. 8. 7. and to be filled with the Spirit Eph. 5. 18. and to be perfect 1 Cor. 13. 11.
will Where the Aposâ—… prayeth that God would make them perfect in every good work he addeth this 〈◊〉 to set out the matter thereof to do his will Heb. 13. 21. 3. In regard of the form it carrieth Gods Image this is that new man which â—…ter God is created in righteousness and true holiness Eph. 4. 24. 4. Thus it makes most to Gods glory which is the highest end of all 〈◊〉 Christ gives this advice Let your light so shine before men that they may see 〈◊〉 〈◊〉 workes and glorifie your Father which is in heaven Matth. 5. 16. 1. This sheweth the prerogative of grace and the work thereof above 〈◊〉 honour beauty or any other outward dignities worldly desires or excellent 〈◊〉 God is not so taken with any of these as to have them in continuall remembâ—… and not to forget them Hath God eyes of flesh or seeth he as man seeth Joâ—… 1â—… â—… Grace and the work thereof is that which maketh a man most precious in Gâ—… eyes and best remembred by him 2. This should teach us to labour for this work to nourish and cherish it and 〈◊〉 shew it forth for this is it that will make us happy for in Gods remembrance 〈◊〉 our happiness consist He will remember us to give us more and more grace 〈◊〉 in this world Matth. 13 12. Phil. 1. 6. and to give us eternall life in the 〈◊〉 to come Rom. 2. 7. Therefore be ye stedfast unmoveable alwayes abounding iâ—… the work of the Lord for as much as you know that your labour is not in vain in the 〈◊〉 1 Cor. 15. 58. §. 66. Of the Rhemists collection about merit answered THâ—… Rhemists in their annotations on this place thus vain-gloriously inâ—… against Protestants It is a world to see what wringing and writhing Prâ—… make to shift themselves from the evidence of these words which make it most 〈◊〉 all that are not blinde in pride and contention that good works be meritorious and â—…e very cause of Salvation so far as God should be unjust if he rendered not heaâ—…n 〈◊〉 the same A blasphemous assertion against God and slanderous against the Profesâ—…rs of the true faith But distinctly to answer the severall branches thereof 1. Is it wringing writhing and shifting to deliver that which is not onely the generall tenant of the word but also the particular intent of this place which the words do not onely imply but also express For wherein is God here said to be just is it not in remembring what hath remembrance relation to hath it not reâ—…tion to Gods word and promise 2. Consider how in the verses following the Apostle labours to assure us of eternall life Is there any title of merit in all his discourse to establish our saith doth he not set forth two immutable things Gods promise and oath 3. Do we writhe this point of Gods justice otherwise then the Holy Ghost hath â—…aught us doth not an Apostle link these two Epithites faithfull and just together and that in forgiving sin 1 John 1. 9. 4. Our wringing and writhing is like to skilfull Musitians winding up the sâ—…ings of their instrument to a congruous Harmony 5. Where they charge us with blindness through pride let this very question decide the point whether they or we are the prouder they labour to finde something in themselves to trust unto to advance and puffe up man we do all we can to cast down man and to advance God and his free grace 6. For their position of merit let the nature of merit be duly weighed and any of mean capacity may perceive that it is not possible for any meer creature much less for sinfull man to merit any thing of God See more hereof in the whole Armour of God Treat â—… Part. 4. of Righteousness on Eph. 6. 14. § 7. How good works may be necessary to salvation though not cause thereof is shewed in the Saints Sacrifice on Psalm 116. 9. § 59. §. 67. Of Christian love THe next thing that God is here said not to forget is labour of love Love according to the notation of the Greek word signifieth a kind of complacency a quieting or pleasing ones self in such a person or such a thing The verb whence it is derived is compounded of an adverb that signifieth greatly and a simple verb which signifieth to rest These joyned signifie greatly to rest in a thing Men use to rest in what they love and so much to rest therein as they are loath to part with it Love is attributed to God and man It is so eminently and transcendently in God as he is said to be love even love it self God is love 1 Joh. 4. 16. Love is attributed to men in reference to God and other men as the object thereof Thou shalt love the Lord. Thou shalt love thy neighbour Matth. 22. 37 39. In reference to other men it is indefinitely taken without exception of any Matth. 5. 44. Or determinately and in a speciall respect to Professors of the true faith in which respect it is stiled brotherly love 1 Thes. 4. 9. This generall word love is apparently distinguished from that particular brotherly love both in name and thing 2 Pet. 1. 7. Yet that generall is also put for this particular as Ioh. 13. 35. So here in this place for it is exemplified by ministring to the Saints which is a speciall fruit of brotherly love It is therefore brotherly love which God cannot forget but hath in perpetuall remembrance Thine almes saith an Angel to Cornelius are come up for a memorial before God Acts 10. 4. By almes he meaneth such a ministring to Saints as in this Text is intended and those were a fruit of such love as is here intended 1. This love is the truest evidence that can be given of our love to God 1 Ioh. 3. 17. and 4. 20. It is also a fruit of our faith in God Gal. 5. 6. 2. This love of all other graces maketh us most like to God 1 Ioh. 4. 16. Mat. 5. 45. 3. This love is a mother grace it comprizes all other graces under it Gal. 5. 14. Rom. 13. 9. 4. This love seasoneth all things that we take in hand 1. Cor. 16. 14. and 13. 2. We have hereupon great and just cause to get this grace to be well rooted in our hearts to nourish and cherish it and on all occasions to shew forth the fruits of it Hereof see more Chap. 13. v. 1. § 2. c. §. 68. Of labour of Love THe aforesaid grace of love is much amplified by this Epithite labour which the Apostle thus expresseth labour of Love The Greek noun is derived from a verb which signifieth to be pressed namely with paines The verb which in the New Testament is ordinarily translated to labour and commeth from the same root is frequently applyed to such as 〈◊〉 great paines as to Fisher-men and thus translated we have toyled
and eternall glory delight and contentment which Saints shall have in heaven where they shall in a beatificall vision see God himself face to face 1 Cor. 13. 12. and where God will be all in all 1 Cor. 15. 28. 1. Gods magnificence is herein much commended in that he maketh those blessed to whom he is pleased to manifest his favour and whom he will reward Under blessedness more is comprised then all the world can afford All things without blessedness are nothing worth blessedness is of it self invaluable This is that treasure and that pearl for which he that knoweth the worth thereof will sell that he hath and be no loser Mat. 13. 44 45 46. 2. Let him that would have his desire satisfied seek after blessednesse Man 〈◊〉 well desire no more then to be blessed If he desire any thing under it or without it his desire is a mean and base desire 3. This should make us observe the meanes to which blessing is promised and this should make us diligent in using those meanes A man were better not be then not be blessed but he that is blessed will have great and just cause to blesse him that hath given him his being and made him blessed 4. This is a great aggravation of their wretched disposition who being born and brought up under the light of the Gospell live lye and dye in their naturall cursed condition The heathen could say that all things desire their good yet many men who live 〈◊〉 the meanes whereby that good is revealed will not learn how they may be blessed much lesse walk in the way that leadeth to it God for his part saith Beâ—… I set before you a blessing and a curse Deut. 11. 26. But many wretched men reâ—… not to chuse the good part as Mary did Luk. 10. 42. O more then montrous ingratitude to God! O the irreparable damage that such bring to themselves §. 103. Of Gods abundant blessing THe foresaid blessing is further amplified by doubling the phrase thus blessing I will blesse This is an Hebraisme frequently used in the Old Testament and it 〈◊〉 much emphasis for it setteth forth 1. The certainty of a thing as where the the Lord saith Seeing I have seen Exod. 3. 7. We thus interpret it I have surely seen 2. Diligence and pains in a thing as where the daughters of Revel said to their father concerning Moses drawing he drew us water Exod. 2. 19. that is with great diligence and much paines he drew water for us 3. Celerity and speed in doing a thing as where David saith It is better that escaping I should escape 1 Sam. 27. 1. We thus translate it should speedily escape 4. 〈◊〉 in giving a thing as in this Blessing I will blesse Our former English thus translated it in this place I will abundantly bless thee 5. Success in doing a thing or a thorow doing of it or doing it to purpose as where Saul saith to David doing thou shalt do and prevailing thou shalt prevaile 1 Sam. 26. 25. We thus translate it Thou shalt both do great things and also shalt stil prevaile 6. Finishing and perfecting a thing as where Solomon saith to God Building I 〈◊〉 built thee an house 1 King 8. 13. His meaning is that he had perfectly finished it 7. A wonderfull encrease of a thing as in this phrase Multiplying I will multiply Our former English thus translate it I will multiply thee marvellously 8. Long continuance as waiting I have waited Psal. 40. 1. that is I have long waited This phrase Blessing I will blesse gives us to understand that blessings appertaining to Abraham and to his seed are abundant blessings God is no way scanty to the faithfull He is exceeding bountifull to them every way It is observable that the Hebrew useth this word blessing or blessed in the plurall number which to translate word for word signifieth blessednesse so much is intended under the first word of the first Psalme More expresly doth the wise man thus set down the forementioned point A faithfull man shall abound with blessings Prov. 28. 20. In this respect the Psalmist saith The Lord daily loadeth us with his blessings Psal. 68. 19. and the Apostle thus God hath blessed us with all spirituall blessings He hath abounded towards us c. Eph. 1. 3 8. To this purpose it is said Godlinesse is profitable unto all things having promise of the Life that now is and of that which is to come 1 Tim. 4. 8. God proportioneth his blessings according to his own greatnesse He setteth forth his magnificence in blessing children of men Who would not depend upon such a Lord for blessing How ought we to enlarge our hearts and open our mouthes in blessing God for so blessing us §. 104. Of the extent of Abrahams blessing to all of his faith IN setting down this blessing the Persons blessing and blessed the Giver and the Receivers of the blessing are distinctly expressed under these two pronounces I Thee The former hath reference to God the latter to Abraham for God saith to Abraham I will blesse thee God then is the author and giver of blessing See v. 6 § 47. Abraham is here to be considered as a publick person and the father of the faithfull so as what is here confirmed to Abraham may be applyed to all the faithfull as truly and as effectually as if God had said it and sworn it to every one of them in particular As Levâ—… is said to pay tithes in Abraham Heb. 7. 9. so all beleevers that have been since Abraham and shall be to the end of the world are blessed in Abraham Gal 3. 9. For it was not written for his sake alone but for us also Rom. 4 â—…3 All they that are of the faith of Abraham and none but they have a right to this 〈◊〉 For as there is an extent in this Pronoune Thee which is to be extended to Abraham and his seâ—…d Gen. 12. 3. and 22. 17. so there is a restraint therein They must be such as are of his faith and in that respect accounted his children For 〈◊〉 are not all Israel which are of Israel neither because they are the seed of Abraham are they all children Rom. 9. 6 7. But they which be of faith are blessed with 〈◊〉 Abraham Gal. 3. 9. Blessing then is proper only to the faithfull Read the Scripture thorow and observe where you find any pronounced blessed I dare boldly say you shall find them in this sence to be of the seed of Abraham namely as they are of the faith of Abraham and walk in the steps of Abraham Psal. 1. 1. and 32. 1. and 119. 1. and 11â—… 1 2. Christ is the fountain of all blessing He is that blessed seed Gal. 3. 16. Out oâ—… him there can be nothing but woe and curse But all the faithfull are comprised in this sâ—…ed They are members of that body which is Christ 1 Cor.
covenant or no. If we be then assuredly we have knowledge of the Lord such knowledge as will make 〈◊〉 subject to him and rest upon him It is not a small measure of knowledge that in these times is sufficient The forementioned description of this knowledge thus They shall not teach every man his 〈◊〉 c. sheweth that the knowledge of the Lord shall abound under the new covenant It was foretold that the earth shall be full of the knowledge of the Lord as 〈◊〉 〈◊〉 cover the Sea Isa. 11. 9. This is manifested to be accomplished 1 Ioh. 2. 27. 1 Cor. 1. 5. 2 Cor. 8. 7. 1. Hereby a clear difference betwixt the two covenants is manifested 2. Evidences are hereby given of the encrease of Gods goodnesse 3. This makes much to the honour of Christ and gives evidence that the only beâ—… Son who is in the bosome of the father hath declared him Joh. 1. 18. 1. It is a strange conceit and contrary to this prerogative that men may have too much knowledge Hereof see The Whole Armour of God Treat 2. Part. 8. of the Word of God on Eph. 6. 17. § 23. 2. The practice of many comes too neer to that opinion For they content themselves with a small measure of knowledge Because when they have done all that they can they can know but in part a very small part of knowledge satisfieth them Can such indeed be imagined to have a right to the new covenant 3. This transcendent description of the degree of knowledge which under the nâ—…w covenant is promised should stir up such as think they know much yet further to grow in knowledge till they be rich therein 1 Cor. 1. 5. and filled therewith Col. 1. 9 and abound in it 2 Cor. 8. 7. This is the duty of private Christians how much more of Parents Masters Ministers and others who are in place to instruct those that are under them §. 74. Of pardon of sin the ground of other priviledges of the new Covenant Heb. 8. 12. For I will be mercifull to their unrighteousnesse and their sins and their iniquities will I remember no more THe fourth promise and priviledge is laid down in this verse It is the justification of a sinner consisting in the pardon of sins This is a great one in it self and it is laid down as the ground and cause of all the rest The conjunction of connexion which is a causall particle FOR or Because implyeth as much so as Gods mercy in pardoning the sins of them whom he receiveth into the new covenant is the cause of all other priviledges of the new covenant For this causall conjunction because hath reference to all and every of the forementioned priviledges Because God is mercifull in pardoning our sins he putteth his law into our hearts He is to us a God and he teacheth us to know him Thou hast saith Hezekiah in lovâ—… to 〈◊〉 soul delivered it from the pit of corruption for thou hast cast all my sins behind thy â—…ack Isa. 38. 17. He maketh Gods mercy in pardoning his sin the cause of Godâ—… freeing him from destruction The like reason doth God himself render of redeeming his Church Isa. 44. 22. Hence is it that David setteth this favour of God in the first place Psal. 103. 3. and first craveth it Psal. 51. 1. Yea and placeth blessednesse therein Psal. 32. 1 2. By Gods pardoning of sin all thâ—…t hinders mercy is removed For sin is that cloud which keepeth away the light of Gods mercy the dam that keepeth the currant of Gods grace from flowing on to us and the bar that fast closeth the door against Gods entring into our soul. When that cloud is dispelled and that dam broken down and that bar pulled out a ready way is made for Gods mercy to come unto us 1. Hereby is discovered the vilenesse of sin and the wretchednesse wherein we lye by reason thereof So long as sin lyeth on us no grace and favour can be expected from God neither can there be any comfortable communion betwixt God and uâ—… God in himself is to sinners as sinners a consuming fire Heb. 12. 28. and 〈◊〉 are as stubble Take notice hereof that sorrow for sin hatred of sin desire of pardon and faith therein may be wrought in your hearts 2. This doth much amplifie the benefit of the pardon of sin It is a great benefit in it self but much greater in that it is a means of the forementioned blessed priviledges namely that God is moved to write his Lawes in our heart to be our God and to cause us to know him On this ground might Christ well say to a poor distressed man Son be of good chear thy sins be forgiven thee Matth. 9. 2. Assurance of the pardon of sin is the most soveraign ground of comfort that can be 3. This may put us on to do the uttermost that possibly we can to attain assurance of the pardon of sin and to give no rest to our souls till we have attained some evidence thereof In this case the advice which the wiseman giveth to a debter Prov. 6. 3 4 5. is to be observed The very horror of sin in it self and the wofull plight whereinto it bringeth sinners is motive enough to enforce this poynt But behold a stronger motive a positive motive The priviledges that it bringeth with it Upon pardon of sin followeth every good gift even whatsoever the sanctified heart of man can desire for what can it more desire then what is comprised 〈◊〉 the priviledges of the new covenant Were this well weighed it would make us cry for pardon of sin and plead the grounds thereof as David did Psal. 51. 1. Had a man but one request in his own behalf to make unto God surely this which the Publican made God be mercifull to me a sinner Luk. 18. 13. would be the best §. 75. Of Gods being pacified with his consederates THe Lord thus setteth down the ground of pardon of sin I will be mercifull to their unrighteousnesse The Greek word properly signifieth one that is appeased or pacifiâ—…d by a Mediator The Hebrew word used by the Prophet Ier. 31. 34. may also be applyed to the same sense We translate it forgive which is the generall intendment of it For they that are appeased do use to forgive That Hebrew word is translated spare Deut. 29. 20. Another Hebrew word of the same Letters but transposed hath a contrary signification for it signifieth to consume or utterly destroy Deut. 28. 38. There is another Hebrew word oft used in the same sense that the word of my Text is which properly signifieth to cover and metaphorically to make an attonement Lev. 16. 33 34. The cover of the Ark had a name derived from this word and translated in English a mercy-seat Exod. 25. 17 18. The Latine translates the word of my Text and this latter Hâ—…brew word propitius
and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel HEre beginneth the second part of the Comparison which concernes the Gospel The summe whereof is A description of the Evangellicall discipline It consists of ten distinct branches which may be brought to two distinct heads 1. The places whereunto under that discipline we are brought 2. The persons to whom we are joyned The places are described by three metaphors Mount Sion the City of the living God the heavenly Ierusalem The first metaphor whereby the place where unto we are brought is here said to be Mount Sion Here consider 1. What Mount Sion was 2. How fitly the Church is set out by it For the first Mount Sion was situate in the best part of the world which was Canaan the land which flowed with milke and honey Exod. 13. 5. and it was in the best part of that land which was the tribe of Iudah and in the best part of that tribe even in Ierusalem and in the best part of that City which moved David to build a City there which was called the City of David 2 Sam. 5. 9. On it was a very strong fort which the Iebusites held till Davids time and thought it to be impregnable and thereupon scoft at David when he went about to take it 2 Sam. 5. 8. After that David had built this faire City called Sion he placed the Arke there 2 Sam. 6. 12. 1 King 8. 1. This Mount Sion is opposed to Mount Sinai which was situated in the driest barrennest and most parching place of the world even in a wildernesse where was no water to drink and therefore God caused water to flow out of a rock and to follow the people Exod. 17. 6. Psal. 105. 41. 〈◊〉 Cor. 10. 4. Nor did the ground bring forth corn they had Manna from heaven Exod. 16. 3 14 15. Nor trees to shelter them from the heat of the Sun Psal. 105. 39. They had an extraordinary cloud to cover them Fitly therefore doth the Mount Sinai set out the Law which can afford no succour no refreshing and as fitly doth the Mount Sion set out the Gospel which is simply the best estate that possibly can be Because the Arke which was the most lively representation of Gods presence was set in Sion it was made a choise type of the Evangelicall Church where the Lord dwelleth Therefore the Prophets frequently set out the Christian Church under the name of Sion as Psal. 2. 6. Isa. 28. 16. Ioel. 3. 21. 2. In sundry respects is the Church of Christ set out by Sion 1. Sion before David took it and built it was the habitation of Iebusites 2 Sam. 5. 6. So the Christian Church of Gentiles before Christ dwelt in it Eph. 2. 2 11. 2. Sion was an high Mountain Psal. 133. 3. so the Church Isa. 2. 2. 3. Sion was a strong Fort 2 Sam. 5. 7 8. and Psal. 125. 1. So the Church against which the gates of hell shall not prevail as our Saviour expresseth Matth. 16. 18. 4. The Ark was in Sion 2 Sam. 6. 12. So in the Church are Gods ordinances 5. It was in sundry respects the most excellent of all Cities Psal. 48. 1 2. therefore called the Mountain of Gods holinesse in the forementioned Psalm whereof glorious things are spoken as the Psalmist expresseth Psal. 87. 3. It is stiled the perfection of beauty out of which God hath shined Psal. 50. 2. So is the Church of Christ the most excellent place of all the world Such is the excellency thereof as Saint Iohn maketh choyce of the most choyce things of the world to set it out Rev. 21. 10 11 c. Could the beauty and glory of the Christian Church be discerned by us all pearls and precious stones would seem more to obscure then illustrate it This is she that is all glorious within Psal. 45. 13. 6. God himself chose Sion for the place of his habitation Psal. 9. 11. and 76. 2. and 132 13 14. In this respect its stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City of God Psal. 48. 1 2. and 87. 2 3. On this ground all the excellent things that are spoken of the City of God are to be applied to Sion Thus the Church is the house of God 1 Tim. 3. 15. And God is said to dwell among the members of the Church 2 Cor. 6. 16. And Christ to walk in the midst of the seven golden Candlesticks which are the Churches Rev. 2. 1. 7. God râ—…igned in Sion more conspicuously then in all the world beside Isa. 24. 23. There was the throne of David who was an especiall type of Christ. So the Church is in an especiall manner the Kingdome of Christ. See my Guide to go to God in 2 Petit. § 35 36. 8. Out of Sion came the Law Isa. 2. 3. There 's the blessing and life for evermore Psal. 133. 3. So in the â—…hurch is Salvation Out of it is no Salvation From it proceed all the means of Salvation 9. Gods love was most set on Sion Psal. 87. 2. So on his Church Eph. 5. 25. 1. This affords ground of contentment to such as are of the Church They are in the most excellent the most sure and safe estate that can be there where God dwelleth and reigneth there where the brightnesse of his favour most shineth there where is the bread of life and the water of life where is peace joy and all happinesse So as they who are in the true Church and of it may well say as Psal. 16. 6. The lines are fallen unto me in pleasant places yea I have a goodly heritage 2. This may exâ—…ite us to abide in the Church our selves and to draw others into it Peters resolution Iohn 6. 68. becomes us all for our selves And the Churches â—…ind for other Cant. 8. 1 2 8. Every one to do what he can to bring in others Note Matth. 23. 15. 3. This may stir us up to pray for the good of the Church So did the Psalmist 〈◊〉 Sion in Psal. 122. 6 7 8. Note Isa. 62. 1. Our Church far excelleth Sion thereâ—… we ought to be the more earnest 4. This may afford ground of humiliation for the distresses and desolations of 〈◊〉 Churches So the Jewes of old for Sion note Psal. 137. and the Book of Laâ—… If we cast our eyes abroad we shall find great cause of humiliation in 〈◊〉 respect 5. This may afford ground of gratulation to praise God for the prosperity of the Church We especially that are of the Church ought to do it as the Psalmist inâ—… in Psal. 65. 1. Praise waiteth for thee O God in Sion and Psal. 147. 12. Praise the Lord O Ierusalem praise thy God O Sion 6. It affords an use of direction to walk as becometh a Citizen of Sion §. 101. Of the
set down 1. The duty it self 2. A motive to inforce it About the duty 1. The persons to whom it is enjoyned are implied namely all to whom he wrote 2. The kinde of duty Herein observe 1. The persons to whom it is to be performed strangers 2. The manner of performing it with friendlinesse The motive is 1. Generally intended in this particle FOR. 2. Particularly exemplified wherein is expressed 1. The kinde of recompence Angels came to them 2. The ground thereof Gods speciall providence unawares 3. The persons recompenced some §. 23. Of the Instructions raised out of Heb. 13. 2. I. GEnerals are to be exemplified by particulars The Apostle exemplifieth that generall rule of brotherly love by this particular of hospitality II. Strangers are brethren The Apostle giveth this instance of strangers to shew who are to be accounted brethren and to whom brotherly love is to be shewed III. Men are prone to neglect strangers The manner of setting forth the duty under this phrase forget not implieth as much IV. Strangers are to be regarded This is the very substance of the duty here enjoyned V. Hospitality is a bounden duty This is to entertain strangers VI. Friendlinesse to be manifested to strangers The notation of the Greek word declareth as much VII The meanest may and must shew curtesie to strangers This I gather from the persons to whom he enjoyns this duty VIII Hospitality shall be recompenced This particle For intends a recompence IX Angels come to Saints with a blessing To this end mention is here made of Angels coming to Saints of old X. Gods remuneration exceeds mans expectation Those Saints to whom Angels came did not think of such guests They entertained them unawares XI Rewards given to some are encouragements to all For this very end doth the Apostle produce a recompence which was made to some §. 24. Of remembring others affliction Verse 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body ANother exemplification of that general grace of brotherly-love is compassion towards such as are in affliction Before this the Apostle premiseth such an item as he did before the former vers 2. Onely that was negative Forget not This affirmative remember Both import one and the same thing See § 12. 90. See also Chap. 2. § 55. The word here remember comprizeth under it all kindes of duties that are to be performed to such as are in any affliction as to pray for them to visit them to comfort and encourage them to relieve them to do what we can for their ease release and liberty to stir up others to do them good This word remember is here the more fitly used in that remembrance of ones misery stirs up bowels of compassion and puts men on to afford all manner of succour This is laid down as the ground of the compassion which God sheweth where it is said That God had compassion of his people The ground thereof is thus set down For he remembred that they were but flesh Psal. 78. 38 39. And again The Lord pitieth them that fear him for he remembreth that we are dust Psal. 103. 13 14. This is spoken of God after the manner of man On this ground Saints call on God to remember them O remember that my life is winde Job 7. 7. Remember that thou hast made me as the clay Job 10. 9. Lord remember David and all his afflictions Psal. 132. 1. This is most properly true of man when the Israelites remembred Zion in her affliction then they prayed for her Ps. 137. 1 c. Lam. 3. 19 20. Hereupon the Apostle being in prison cals upon those to whom he wrote to remember his bonds Col. 4. 18. Remembrance of a thing brings to our minde an Idea thereof and doth set before us a kinde of present view and sight thereof which cannot but work upon the affection and cause compassion Titus his inward affection was the more abundant towards the Corinthians whilst he remembred them 2 Cor. 7. 15. Remembrance of a case causeth a more serious consideration thereof But that which is not remembred is as not known and so not heeded nor regarded at all Surely this shews a main reason of mens neglect of such as are in any distresse and so remain in places whether they who neglect them use not to come Though it may be they formerly knew or heard that they were in such and such distresses yet not remembring that they are so they clean neglect them Out of sight out of minde Hence it comes to passe that clamorous and impudent beggars who put men in minde of their miserable cases though perhaps meerly feigned get more relief then such as are imprisoned or otherwise more miserably afflicted but out of sight It doth without question become Christians to be mindefull of such as they have formerly known to be in any distresse For this end they ought 1 To be inquisitive after the state and cases of such as they have cause to fear or surmise that they are in any distresse When Hanani came from Iudah to the place where Nehemiah was Nehemiah was inquisitive concerning the Iews that had escaped which were left of the Captivity Nehem. 1. 2. And being informed of their great misery he put himself on to do the good that he did for them 2. To visit such as they hear to be sick in prison or any other like distresse This is commended in Onesiphorus 2 Tim. 1. 16 17. 3. Oft to relieve those that are in distresse Not to think it enough that they have once relieved them if at least they long continue in their distresse Frequent doing of a thing will keep the occasion of it in minde and memory Paul commendeth the Philippians that they had sent once and again unto his necessity Phil. 4. 16. And he exhorteth Christians not to be weary in well-doing 2 Thess. 3. 13. Gal. 6. 9. The foresaid Onesiphorus oft refreshed Paul 2 Tim. 1. 16. 4. To be daily mindefull of such in their prayers This is an especiall means to keep them in minde and memory and to take opportunities of affording what needfull succour they can unto them St Paul testifieth That without ceasing he made mention of the Churches alwayes in his prayers Rom. 1. 9. So 2 Tim. 1. 3. §. 25. Of Professors being bound as Malefactors THey who the Apostle here exhorteth us to remember are said to be in bonds This is the interpretation of one Greek word which setteth out such as are fast bound by cords chains manicles fetters or any other like means It doth here comprize under it all such as are for the Gospels sake restrained of liberty as are 1. Such as are imprisoned as the Apostles were Act. 5. 18. 2. Such as are put into the stocks as a Prophet was Ier. 20. 2. 3. They that are both imprisoned and also put into the stocks as Paul
hath 1. 67. 2. 106. â—… See Fellows 167. Brethren in reference to Saints 3. 3 121 Bread and wine not offered for sacrifice by Melchisedec 7. 27 Builders worthy of honour 3. 46 Burdens to be cast off 12. 5 Burning sacrifice typified Christs torments 13. 127 Busie-bodies 7. 73 But 1. 138 148. 2. 50. and 11. 2 C. CAin what it signifieth 11. 10 Call of God a sufficient warrant 11. 36 Call what it intendeth 2. 107 Calling external and internal 3. 13 Callings causes and effectâ—… 3. 14 Calling heavenly 3. 15 Callings priviledges 3. 16 Callings signes 3. 18 and uses 3. 19. and Ends. 3. 20. Walk worthy thereof 3. 20 Called are redeemed 9. 91 Calling to a function See appointed Calling our own to be attended 7. 73 Camp to be left 13. 133 Candlestick of the Tabernacle typified the Church 9. 7 8 Capacity of Learners to be regarded 5. 66 Carnal commandment 7. 80 81 Carnal variously taken 7. 80 Carnal religion 7. 82. 9. 50 Catechising necessary 5. 64 Catechising differenced fronâ—… preaching ibid. Catechismes to be grounded on Gods word 5. 65 Censer of the Tabernacle 9. 18 19 Ceremonial rites See Types Ceremonial Law 7. 68 81 Ceremonies none significant but appointed by God 9. 46 Certainty of salvation 1. 161 Certainty of salvation no ground of presumption 6. 75 Certainty of judgements 2. 18 21 Character what it implieth 1. 20 Charity to needy 6. 70 Charity especially to Saints 6. 71 Charity how to be ordered 6. 71 Charity to be continued 6. 72 Cherubim 1. 84 Cherubims over the Mercy-seat 9. 32 Cheerfulnesse in praising God 2. 116 Children of Christ 2. 90 128 Children how we must be like or unlike them 5. 70 Children many a blessing 6. 105. and 21. 54. and 11. 208 Children given of God 6. 106 Children in their parents condition 7. 57 59 Children punished for their Fathers sin 11. 161 As Children Saints dealt withal 12. 32 Children Reverence Parents who correct them 12. 50 Chosen of God are perfected by Christ. See Elect. 10. 40 Christ the meaning of this name 3. 54 Christs Son-ship 1. 15. 3. 55 Christ the heir 1. 17 Christ Creator 1. 18. 3. 49 Christ brightnesse of Gods glory 1. 19 Christ the Character of God 1. 20 Christ the upholder of all 1. 24 Christ an able Priest 1. 26 Christs powerful word 1. 25 Christ purgeth by himself 1. 27 28 29 Christ how he sits and stands in heaven 1. 31 Christ how at Gods right hand 1. 33 Christ as God Man advanced 1. 34 Christ exalted into the highest place 1. 35 149 Christs excellency 1. 39 Christ the first-begotten 1. 49 Christ an Angel 1. 83 Christ the mediator of the new covenant 12. 114 115 Christ God 1. 107. 3. 49 Christs Kingdome 1. 108 112 Christ how he giveth up his Kingdome 1. 109 Christ sits on his throne continually 1. 110 Christs Scepter 1. 111 Christ loved righteousnesse 1. 115 Christs hatred of iniquity 1. 116 Christs gifts excel others 1. 123 Christs fellowship with Saints 1. 122 Christ the Lord Jehovah 1. 128 Christ our Lord 7. 74 Christs eternity 1. 129 Christs immutability 1. 136 138 141 142 145 Christs power in altering creatures 1. 140 Christs continuance at Gods right-hand 1. 150 Christs enemies 1. 151 Christs army 1. 151 Christs foot-stool 1. 154 Christ a Preacher 2. 22 24 112 Christ a Minister 8. 3 Christs voyce 3. 77 78 Christ first published the Gospel 2. 24 Christs meanness iamplified his greatnesse 2. 534 Christ made lower then Angels 2. 57 58 59 Christ crowned with glory 2. 60 61 Christ counted worthy of glory 3. 43 Christ hath all under him 2. 62 Christ merited not for himself 2. 74 Christ was man to die 2. 75 Christs sufferings 2. 76 96 Christ did all for us 2. 83 148 Christ brings his to glory 2. 92 93 Christ the Captain of Salvation 2. 94 Christ tempted 2. 196 182 Christ perfected by sufferings 2. 97 5. 49 Christ sanctifieth 2. 102 Christ and Saints of one 2. 104 Christ did what he did on just cause 2. 105 Christ declared what he received 2. 111 Christ trusted in God 2. 119 Christ the Fountain of all good 2. 132 Christ a true man made like to man 2. 168 Christ wherein like to man 2. 169 wherein not like 2. 170 Christ why made like man 2. 171 Christ a true Priest 2. 172 Christ an high and great Priest 2. 173 Christ why a Priest 5. 27 Christs Priesthood See Priesthood Christs mercifulnesse compassion and fellow-feeling 2. 176 178. and 4. 88 Christs faithfulnesse 2. 177 178. and 3. 39 Christ himself suffered 2. 182 Christs goodnesse to us to be considered 3. 2 Christ Jesus joyned 3. 29 Christ excelled Moses 3. 45 Christ hath a property in the Church 3. 57 Christ the living God 3. 138 139 Christ pure without sin 4. 91 Christ glorified not himself 5. 24 Christ glorified by his Priest-hood 5. 26 Christ ardently prayed 5. 37 Christs sacrifice hath a continual efficacy 12. 117 Christ frequently prayed 5. 34 Christs agony very great 5. 38 Christ put to open shame 6. 42 Christ under promises made to Abraham 6. 95 Christ typified before he was exhibited 7. 25 Christ endureth ever 7. 98 Christ able to save to the uttermost 7. 102 103 Christ the means of accesse to God 7. 105 Christ even the same 13. 112. and 9. 90 Christ to be gone to in leaving the world 13. 134 Christ mediation the ground of prayer 13. 176 Christ offered himself to God 9. 81 Christ undertook many offices 9. 88 Christs death effectuall before he was exhibited 9. 90 Christ appeareth before God for us 9. 124 Christ beareth mens sins 9. 139 Christs second appearing the last 9. 142 Christ did what was written of him 10. 22 Christ a servant and a Lord 10. 33 Christ our Guide to God 10. 59 Christ is yet to come 10. 139 Christ reproached before exhibited 11. 142 Christ known before incarnate 11. 142 Christ the prime promise 11. 275 Christ not received before exhibited 11. 276 Christs excellency above Moses Christ speaketh to us in the Gospel 12. 124 Christs word and Gospel refused and rejected many wayes 12. 125 Christ speaks from heaven 12. 126 Christians one with the Jewes in respect of priviledges 12. 107 Church what it signifieth 1 117 Church to be frequented 2. 118 Church built up by Christ 3. 49 Church Christs own 3. 57 Churches Lord Christ is 7. 74 Church wherein to be preferred before ones own Country 11. 190 Church under the Gospel set out by Mount Sion 12. 100 Circumspection See Heed Circumspection against sin 3. 122 Circumspection over our selves 3. 125 over others 3. 124 Circumspection must be perpetuall 3. 125 Circumstances in Scripture observable 4. 52 Circumstance gives place to substance 13. 189 Cloud of witnesses 12. 3 Colledges See Seminaries Come to God how men do 7. 104 â—…05 Commandment differenced from Law 7. 38 80 Common things counted polluted Comming of