having long life are satisfied therewith God with the blessing giveth satisfaction Psal. 91. 16. The meek shall eat and be satisfied Psal. 22. 26. God will satisfie the poor with bread Psal. 132 15. When God promiseth to send corn wine and oyl as a blessing it is added Ye shall be satisfied therewith Joel 2. 19 26. This satisfaction is said to be of the mind to shew that it extends it self as farre as covetousness doth which is an inward inordinate desire of the mind A contented person doth not only forbear outward indirect courses of getting more and more but doth also restrain the motions of his mind or soul from desiring more then God is willing to allot unto him The sufficiency mentioned in the description hath not reference to any set quantity or measure which the contented person propounds to himself but only to the wiâ—…e providence of God who doth give to every one of his what is sufficient for him Answerably a contented person so accounts his own estate and is satisfied She that made this answer to him that would have spoken to the Captain of the Hoast for some reward to her I dwell among mine own pâ—…ople was such a contented one 2 King 4. 13. This word â—…itness is added to shew that contentedness extends it self not only to the things which are needfull for mans livelihood as food and raiment 1 Tim. 6. 8. but alâ—…o to the severall estates whereunto man is subject as of peace and trouble ease and pain honour and dishonour prosperity and adversity Contentedness makes a man account that estate be it joyous or grievous whereunto God brings him to be the fittest and seasonablest for him The present condition wherewith a contented mind is limited in this Text admits a double reference One to the time past wherein though his condition hath been better yet he repineth not at the alteration thereof The other reference is to the time to come wherein though he have never so great hope of bettering himself yet for the present he remaineth content with his present condition §. 63. Of the Grounds of Contentedness THe grounds of Contentedness are such as follow 1. Knowledge of Gods disposing providence that he ordereth all things in heaven and earth according to his own will Psal. 115. 3. 135. 6. Hence we may safely inferre that our estate whatsoever it be great or mean plentifull or sâ—…anty quiet or troublesom is ordered by God The Lord gave and the Lord hath taken away Job 1. 21. I form the light and create darkness I make peace and create evil I the Lord do all these things Isa. 45. 7. Who would not who should not be content with that estate which God provideth for him Among other Divine properties there are three which are of greatest force to move us to rest content in our present condition 1. Gods Almighty power 2. His incomprehensible wisdom 3. His infinite goodness God by his power is able to give any man any thing If thou wilt thou canst make me clean saith a leper to Christ Matth. 8. 2. By his wisdom he discerneth what is fittest for every one For the same estate is not fit for every one therefore he variously ordereth mens estates 1 Sam. 2. 7. His goodness moveth him to order all things to good It is good for me that I have been afflicted saith the Psalmist Psal. 119. 71. If this mighty God who can settle thee in any estate in his wisdom see this present estate to be fittest for thee and in goodness settle thee therein oughtest not thou to be content therewith Of contentedness arising from Gods disposing providence See my Sermon on Matth. 10. 29. Entituled The extent of Gods providence § 11. 2. Faith in Gods speciall relation to thee that he is in particular thy Father so as thou maâ—…est say to him Thou art my Father my God and the rock of my salvation Psal. 89. 26. To be perswaded that the Almighty God who can do what he will that the wise God wâ—…o well disâ—…erneth what is fittest for thee that the good God who sweetens all the passages of his powerfull and wise providence with his goodness is in speciall thy Father cannot but assure thee that he dealeth with thee as he knoweth to be best for thee He that stedfastly believed this would not have his estate otherwise ordered then it is He must needs rest content with the present Of this speciall application of Gods Fatherhood See my Explanation of the Lords Prayer Entituled A Guide to go to God § 12. 3. A full conviction of our unworthiness of the least of Gods mercies This did Iacob acknowledge before God Gen. 32. 10. This useth to produce two effects which much conduce to contentedness One is thankfulness for whatsoever we have This made Paul thank Christ Iesus for that he counted him faithfull putting him into the Ministry who was before a blasphâ—…mer 1 Tim. 1. 12 13. For in another place he saith I am not 〈◊〉 or worthy to be called an Apostle 1 Cor. 15 9. Thankfulness is a degree above contentedness The other effect is an expectation of Gods continuing to provide what shall be sufficient for the future For he that is conscious to his own unworthiness cannot but acknowledge that whatsoever good he hath is from Gods free grace Thereupon he is moved to hope and beleeve that God who for his own grace sake hath begun to do good unto him will upon the same ground continue so to do and thereupon he rests contented 4. A deep apprehension of ones desert He that knows himself cannot be ignorant that his desert is extremity of wrath and vengeance even hell and damnation In that therefore he is on this side hell in the land of the living under means of salvation he is content with any outward estate though it be never so mean yea though it be an 〈◊〉 estate and full of trouble They who being sorely afflicted duly consider that they had deserved much more then they had endured with an holy content and humble patience thus say It is of the Lords mercies that we are not consumed because his compassions fail not Lam. 3 22. 5. A right application of Gods promises There is no condition so mean no estate so troublesom but that in Gods Word we may â—…inde some promise to support us therein About want it is said There is no want to them that fear God The young lions do lâ—…ck and suffer â—…unger but they that fear the Lord shall not want any good thing Psal. 34. 9 10. My God shall supply all your need Phil. 4. 19. About danger thus saith the Lord When thou passest thorow the waters I will be with thee and thorow the rivers they shall not overflow thee when thou walkest thorow thâ—… fire thou shalt not be burnt neither shall the flame kindle upon thee Isa. 43. 2. About fear of men there is this promise They that
pardon for a sin to be committed It is like the prayers of single Combatants who immediatly before their seeking to kill one another make pretence of praying to God This their pretence is an evidence against them This should move people to take heed of Tempting God It was the answer that Christ gave to the Devill when he tempted him to cast himself down from a pinacle of the Temple whereby he might have killed himself Matth. 4. 7. For preventing this sin 1. Give no place to the Devill Ephes. 4. 27. 2. Resist the Devill stedfast in the Faith 1 Pet. 5. 9. 3. Pray against spirituall desertions Psal. 51. 11. 4. Oft meditate on the horrible nature and fearfull issue of this sin 5. Take heed of solitarines 6. Set God always before thee and reason as Ioseph did Gen. 39. 9. §. 206. Of Samson being a Type of Christ. SAmson and David were two of the most eminent Types of Christ that are registred in the Old Testament It will therefore be meet distinctly to declare in this place wherein Samson was a Type of Christ. This will appear in the Particulars following 1. The Name Samson and notation thereof which is his Sun See § 199. Christ is called the Sun of righteousnes Mal. 4. 2. 2. The prediction of his conception compare Iudg. 13. 3 c. with Luke 1. 31. 3. His Sanctification in his mothers womb Compare Iudg. 13. 5. with Luke 1. 32. 4. His speciall separation to be a Nazarite Compare Iudg. 13. 5. with Matth. 2. 23. 5. His miraculous birth Samson was born of a barren woman Iudg. 13. 3. Christ was born of a Virgin Luke 1. 34 35. 6. His principall function which was to deliver Gods people Iudg. 13. 5. So Christ. Matth. 1. 21. 7. His growth to admiration Iudg. 13. 24. So Christ. Luke 2. 52. 8. His Marriage to a Philistine Judg. 14. 1. c. So Christ was espoused to the Gentiles 〈◊〉 His great strength Judg. 13. 25. Christ is said to travell in his strength 〈◊〉 63. 1. 10. The subject whereabout his strength was manifested as a Lion Iudg. 14. 5 6. and the enemies of Gods people who were the Philistines Judg. 14. 4. So Christ exercised his strength upon the Devill who is a roaring Lion 1 Per. 〈◊〉 7. and in rescuing Gods people from their enemies Luk. 1. 7. 4. 11. His manner of teaching by riddles Judg. 14. 12. So Christ by Paâ—… 12. The hony that Samson took out of the Lion whom he had 〈◊〉 Iudg. 14. 〈◊〉 Much sweetness comes from the destruction of the Devill 13. Samsons binding Judg. 15. 13. and 16. 8. So Christ was bound when they apprehended him Iohn 18. 12. 14. His breaking the bonds with which he was bound Iudg. 15. 14. So Christ brake the bonds of death Act. 2. 24. 15. His â—…hirst Judg. 15. 18. So Christ thirsted Iohn 19. 28. 16. His Subjection under his enemies for a time Judg. 16. 21. So was Christ for a while under the power of his enemies Matth. 27. 2. 17. His being sold for a summe of mony Iudg. 16. 18. So was Christ Mat. 〈◊〉 â—…5 18. Gods seeming to forsake him for a time Iudg. 16. 20. Christ complained 〈◊〉 Math. 27. 46. 19. The scorn whereunto he was put by men Iudg 16. 25. so Christ was scorâ—…ed of men Mat. 27. 39. 20. His victorious death Iudg. 16. 30. Much more victorious was Christ's death Col. 2. 15. §. 207. Of Jephtha's Name and Birth THE fourth particular mentioned in this brief Catalogue is Iephthah his History is recorded Iudg. 11. and 12. About him we are to consider 1. His Name 2. His Birth 3. His Infirmities 4. His Excellencies I. His name is derived from an Hebrew verbe which signifieth to open It is oft used of drawing a sword out of the scabbard Psal. 37. 14. The first letter useth to be prefixed before nounes according to the notation Iephthah implyâ—…th one that openâ—…th It was a fit name for in his time the Israelites were so kept 〈◊〉 by the Ammonites as there was none to open a way of liberty for them 〈◊〉 to draw a sword in their defence Iephthah first drew out his sword vanâ—… the enemies and opened a free passage for the Israelites II. His birth was infamous for he was basely born Iudg. 11. 1 2. Bastardy 〈◊〉 in all ages been accounted a great infamy God by his Law barred them from publick functions even unto the tenth generation Deut. 23. 2. This number of yeares is the greatest that we read of any sort of people â—…o barred Bastards by the Law of many nations have been excluded from inheritances He is not accounted an heire by out Law He is said to be no mans child States have thus judged them in sundry respects 1. In detestation of the foul sin of uncleanness 2. In reference to that evill disposition that is for the most part in them God laying a curse on such a corrupt brood 3. In respect of their dissolute education Bastards use much to be neglected therein This phrase of the Apostle if ye be without chastisement then are ye bastards Heb. 12. 8. Seemeth to allude thereunto Yet God here in an especiall and extraordinary manner conferreth his Spirit on this Iephthah and advanceth him to the highest dignity and function amongst his people and prospered him exceedingly By this it appeareth That no outward condition be it never so base is an hindrance to Gods grace witness Rahab an harlot Ruth a gentile Iudah and Thamâ—… adulterers Phares born in Incest All these reckoned up in the Catalogue of Christs progenitors Matth. 1. 3 4 5. Many like instances are registred in Sacred Scripture God hereby sheweth the freenes of his grace extended to unworthy ones and the riches of his mercy conferred upon the worst kind of sinners and the power of his Spirit whereby Valleys are exahed and crooked things made streight and rough places plain Isa. 40. 4. 1. This may be an incouragement even to those who are base born to be diligent in using means of grace and fervent in prayer for grace setting before their eyes this instance of Iephthah 2. This may be a direction to others as they see any evidences of Gods Spirit even in such as are base born to take notice thereof and to make the best use thereof that they can The Elders of Gâ—…lead took notice of a more than ordinary Spirit in Iephthah and answerably made use thereof and hadgood success thereby Iudg. 11. 6. 29. 3. This should quicken up such as being base born are made partakers of a new birth to be the more thankfull and to walk the more worthy of that priviledge 1 Tim. 1. 12 13 14. and say thus hath the Lord dealt with me to take away my reproach among men It is a great means to enlarge the heart unto all thankfulness well to weigh our former vile condition Ephes. 2. 11 12 13. §. 208. Of
out all his increase Job 31. 12. In the world to come Whoremongers and adulterers are judged Privatively and Positively Privatively with pain of losse For such shall not inherit the Kingdom of God 1 Cor. 6. 9 Gal. 5. 19. 21. Ephes. 5. 5. Positively with pain of sense For whoremongers shall have their part in the lake which burneth with fire and brimstone which is the second death Rev. 21. 8. §. 41. Of the Reasons why God is said to judge Whoremongers and Adulterers GOD is said to judge those sinners upon sundry weighty grounds 1. Because these sins use to be committed in secret and close places where no other person can see them The eye of the adulterer waiteth for the twilight saying No â—…ye shall see me Job 24. 15. When there were none of the men of the house within Iosephs Mistresse tempted him to uncleannesse Gen. 39. 11 12. God by his Prophet saith of Davids adultery Thou didst it secretly 2 Sam. 12. 12. Therefore that such sinners might not go unpunished the Lord whose eyes is in every place behold both the evil and the good Pro. 15. 3. judgeth them 2. Because great and mighty men on earth who think by their greatnesse and power to escape unpunished for all that man can do against them are exceedingly bold in committing these sins God taketh upon him to revenge them God scatureth the proud and putteth down the mighty Luk. 1. 51 52. 3. Because men that are in place to punish these sins use to be too remisse in punishing them Though Gods Law and the light of Nature as was shewed § 40. judge adultery to be a capital crime yet since Christs time Christian Common-wealths and States have taken away that just punishment When men wax remisse in executing condign punishment God will judge Because Eli restrained not his sons God sware that the iniquity of Elies house should not be purged with Sacrifice 1 Sam. 7. 13 14. 4. Because men take such an insatiable delight in these things as there needs more then ordinary terror to restrain them even the terror of the Almighty To restrain men from sin the Apostle thus useth this motive Knowing the 〈◊〉 of the Lord we perswade men 2 Cor. 5. 11. It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. They therefore that fear not men who can but kill the boâ—…y may fear God who after he hath killed hath power to cast into hell Luk. 12. 4 5. 5. Because it is a great aggravation of the sins themselves to hear that God will judge such as commit them as if all that man can do were not a sufficient revenge of those sins §. 42. Of the unlawfulnesse of Brothel houses or Stews THat which hath been said of the hainousness of Fornication and Adultery and of Gods judging the same affords a demonstration of the unlawfulness of rolerating Stews or Brothel-houses in a Christian state Gods wrath must needs be much incensed thereby and he provoked to rise up in judgement against that State By them many are entised both to fornication and adultery which otherwise might not fall into those actual sins Not only single persons but also such as are or have been married may by them be enduced to commit those unclean sins Yea a father and a son or two brothers may ignorantly be thereby brought to commit uâ—…cleannesse with one and the same woman and so fall into the abominable sin of Incest That which in the Law is spoken against a Sodomite Deut. 23. 17. is taken to be meant of such as keep brothel-houses in which respect they are expresly forbidden Some in defence of them alledge a necessity in regard of the violence of lust Ans. 1. We may not do evil that good may come thereof Rom. 3. 8. 2. There be other means for suppressing the violence of lust as moderate diet fasting watching diligence in a mans calling fervent prayer c. Toleration of Stews remaineth as a strong evidence of the impurity of the Church of Rome As their Idolatry makes them guilty of spiritual Adultery so this of corporal It declares their practice to be unclean as their doctrine is unâ—…ound §. 43. Of Magistrates remisnesse in punishing Adultery THe doom which is here denounced of Gods judging Adulterers implieth a secret taxation of Magistrates remisness thereabouts It is to be feared that this hath been one cause of sundry severe judgements which have been from time to time inflicted upon this Kingdom Though there be no Law directly to tolerate Stews or to justifie and countenance whoredom and adultery yet these sins whereby God is so much provoked are too frequent amongst us either by the connivance of Magistrates or by their neglect of putting Laws in execution or by their corruption in taking bribes or by some other indirect course Among other sins this was one namely that the sons of Eli lay with the women that assembled at the dâ—…re of the Tabernacle and that their Father restrained them not which provoked God to swear that the iniquity of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 3. 13 14. §. 44. Of mens impudency in continuing in Adultery IT is a great aggravation of the hardness of their heart and obstinacy of their will who here the severe doom that God will judge whoremongers and adulterers and yet persist in these sins This aggravation lieth against very many for what sins are now more rife These are like to our common swearers The Lord hath expresly said That he will not hold him guiltlesse that taketh his name in vain Exo. 20. 7. that is he will surely judge him and yet how bold are most in taking the name of God in vain I do the rather joyn these together because of the like judgement denounced against both On this ground we may complain as the Prophet did Ier. 23. 10. The Land is full of adultery because of swearing the Land mourneth What is this but to dare God to judge us §. 45. Of the Matter of humiliation by reason of Adulteries BOth the hainousnesse of whoredom and adultery set out § 38. and the heavy judgement thereof declared § 40. give great and just occasion to such as are guilty of these sinnes yea and to others that live among them to be deeply humbled for the same fearing least God should rise in judgement against them It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. For our God is a consuming fire Heb. 12. 29. It may well be thought that this was the especiall sinne which moved the woman that was called a sinner that lay upon her soul and moved her to stand at Iâ—…sus feet behind him as ashamed to look him in the face and to wash his feet with tears and to wipe them with the hair of her head Luk. 7. 37 38. These were symptoms of deep humiliation Such
be with us are mo then they that be with them 2 King 6. 16. And this Say to them that are of a fearfull heart Be strong fear not behold your God will come with veâ—…geance even God with a reâ—… he will come and save you Isa. 35. 4. About all sorts of afflictions or temptations it is said There hath no temptation taken you but such as is common to man But God is faithfull who will not suffer you tâ—… be tâ—…mpted above that you are able but will with the temptation also make away to â—…scape that you may be able to bear it 1 Cor. 10. 13. About death we have this glorious insultation put into our mindes and mouths Dâ—…ath is swallowed up in victory O death where is thy sting 1 Cor. 15. 54 55. And they are pronounced blessed who die in the Lord c. Rev. 14. 13. Of a particular application of Gods promises See more in Domâ—…st duties on Eph. 6. 16. Treat 2. part 6. § 72 c. 6. Assurance of our right to Christ and interest in him All things are theirs whose Christ is This doth the Apostle not only in generall affirm but also in sundry particulars exemplifie For having laid down this generall position All things â—…re yours he doth thus exemplifie it Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Hereof he tenders this reason and ye are Christs and Christ is Gods 1 Cor. 3. 21 22 23. Well may they who have Christ rest content in any estate For 1. Christ is more worth then all the world He is that treasure for which a wise man will â—…ell all that he hath to buy that field where this treasure is He is that pearl for which a wise man will sell all that he hath to buy it Matth. 13. 44 45 46. 2. God with Christ freâ—…ly gives us all things Rom. 8. 32. 3. Christ can make all wants and all sufferings an advantage unto us To me to live is Christ and to die is gain Philip. 1. 21. Have not now they whose Christ is just cause to be content with that which they have whatsoever it be 7. Frequent and serious Meditation on that excellent inheritance which is purchased and prepared for us in heaven An heir that hath title to a rich inheritance will be content with such diet and apparel as his Father is pleased to allow him The heir as long as he is a childe diâ—…fereth nothing from a servant though he be Lord of all Gal. 4. 1. He goeth contentedly to School he doth what his father enjoyns him to do he rests contented with his present condition upon expectation of a future great inheritance yet at the most is it but an earthly inheritance How much more content should we be with the present on hope of an heavenly Inheritance 1 Cor. 9. 25. This was one special ground of Martyrs not contentment only but rejoycing also in their sufferings For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 8. 18. Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of Glory 2 Cor. 4. 17. This was a reason whereby the Patriarchs were induced to live all their dayes in Tabernacles For they looked for a City which hath foundations whose builder and maker is God Heb. 11. 9 10. §. 64. Of the Necessity Equity Excellency and Commodity of Contentednesse TO the seven fore-mentioned grounds of Contentednesse other grounds may be added taken from sundry Adjuncts which do much commend the virtue and grace As 1. The Necessity of Contentednesse No man hath power over his own estate or condition of life to order it as he will Will he nill he that shall befall him which God allotteth to him Who can make that straight which God hath made croâ—…ked Eccles. 7. 13. The rich and poor meet together the Lord is the maker of them all Prov. 22. 2. This is spoken of God not only as the Creator of all of all sorts but also as the disposer of all mens estates and conditions He maketh some rich he maketh others poor 1 Sam. 2. 7. Which of you by taking thought can adde one cubit to his stature Matth. 6. 27. The very hairs of your head are all numbred Mat. 10. 30. There is therefore an absolute necessity of being in that estate and condition wherein God will have a man to be Now then to be willingly content with that which a man cannot alter is to make a virtue of necessity 2. The equity of contentedness Hardly can such an estate befall any one the like whereof or a worse hath not befallen others whom he hath cause to judge better then himself For every man ought to esteem other better then himself Phil. 2. 3. Is it not then most meet that we should be contented with that which others better then our selves have been content withall This is the Argument which Uriah pleaded for not going down unto his own house The Ark and Israel and Iudah abide in Tents and my Lord Ioaâ—… and the servants of my Lord are encamped in the open fields Shall I then go into my house to eat and to drink c. 2 Sam. 11. 11. 〈◊〉 renders this as a reason why he was content to die For I am no better then my Fathers 1 King 19. 4. Can any now living think himself better then they to whom the holy Ghost gives this testimony Of whom the world was not worthy Heb. 11. 38. yet thy waâ—…dred about in sheep-skins and goat-skins being destitute afflicted tormented they wandred in deserts and in moâ—…ntains and in dens and caves of the earth To saint and sink under a lighter burden then others carry contentedly and cheerfully doth not so much argue the weight of the burden as the weakness of him that sinketh under it 3. The Excellency of Contentment 1. Among other graces this is an especial one that maketh us most like unto God What greater excellency can be attributed to any creature then to be like his Creator When God would set forth the excellency wherein he intended to make man he thus expresseth it Let us make man in our Image after our likenesse Gen. 1. 26. We shewed § 61. that the Greek word translated contentednesse signifieth self-sufficiency and that this excellency was proper in the full extent thereof to God One of those Titles which in the Old Testament is given to God signifieth self-sufficient Now of all men the contented person is most sufficient in himself and by himself This is not to be taken in opposition to God as if any could be sufficient to any thing without God For we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3 5. But it is meant
severally or to both of them joyntly all glory is due To God the Father of Christ is glory given 1 Pet. 5. 10 11. And to God our Saviour which is Jesus Christ is also glory given Iude v. 25. Of the meaning of the word translated glory See Ch 2. v. 7. § 60. It here intendeth Praise whereof see v. 15 § 142. We have a good patern for adding praise to prayer Hereof see The Guide to go to God or An Explanation on the Lords-Prayer § 238. Of this phrase For ever and ever See Ch. 1. v. 8. § 108. Such is the extent of these words For ever and ever as they imply that glory is due to God beyond the continuance of this world which shall have an end Therefore as we must ever give glory to God in all those respects which have been declared in The whole Armour of God Treat 3. Part. 2. § 72. So our desire must go beyond our own time here on earth Our desire must be that glory may be given to God by our posterity generation after generation yea that glory may be given to him after this world is ended everlastingly This word Amen comprizeth under it the substance of the Prayer and Praise that goeth before it and is a ratification of every particular branch in both of them Hereof see more in The Guide to go to God or An Explanation of the Lords Prayer § 241 c. §. 178. Of the Resolution of Heb. 13. 20 21. 20. Now the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the blood of the everlasting Covenant 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THe Summe of these two verses is in one word Prayer Wherein we have 1. An Expression of the Prayer 2. A Ratification thereof in this word Amen Of the Prayer there are two parts 1. Petition 2. Praise In the Petition there is 1. A Description of the Person to whom it is made v. 20. 2. A Declaration of the substance thereof The Person called upon is described 1. By his Goodnesse in this phrase The God of Peace 2. By his Greatnesse This is set out by an act of his Almighty Power Herein is noted 1. The Kinde of Act Brought again from the dead 2. The Object on whom it was wrought He is described 1. By his Dominion over us Our Lord. 2. By his Name Iesus which setteth him out a Saviour 3. By a special function This is set out 1. By the Kinde of it 2. By the Ground of it 1. The Kinde of function is 1. Set out by a Metaphor of a Shepherd 2. It is illustrated by the correlative Sheep and by the Excellency of it Great 2. The Ground of the foresaid function is a Covenant Which is amplified 1. By the means of ratifying it Bloud 2. By the continuance of it Everlasting The Substance of the Prayer setteth out 1. The Matter desired 2. The Means of effecting it 1. The Matter is propounded 2. Expounded In propounding the Matter is expressed 1. The main thing desired Make you perfect 2. The object thereof in this word work amplified 1. By the quality good 2. By the extent every In expounding the matter is set down 1. The Rule Gods will 2. Obedience thereto to do In setting down the means of effecting what is desired is declared 1. The Kinde of means Gods working in them 2. The Subject matter which he worketh That which is well-pleasing Amplified 1. By the Sincerity thereof In his sight 2. By the Mediator in whom it is effected Through Iesus Christ. In the form of Praise is noted 1. The Kinde of praise Glory 2. The Person to whom given To whom 3. The Continuance For ever and ever §. 179. Of Observations raised out of Heb. 13. 20 21. I. PRayer is to be made by such as desire others prayers This ariseth from the inference of this prayer upon the Apostles desire of others to pray for him See § 162. II. God is the Author of peace In this respect he is styled The God of peace See § 163. III. God can raise from the dead Here is a particular instance given thereof See § 164. IV. Christ was raised from the dead This is that particular instance that is here given See § 164. V. The Sonne of God was raised from the dead by the Father For this mighty work is here attributed to the Father in reference to his Sonne See § 164. VI. Christ is a Lord. This title is here given unto him See § 165. VII Christ is in special the Lord of believers Such are comprized under this correlative our See § 165. VIII Christ is a Saviour This Title Iesus imports as much See § 165. IX Christ is a Shepherd So is he here styled See § 166. X. Christ is the chiefest of all Shepherds In this respect he is styled The great Shepherd See § 168. XI Christ is in speciall the Shepherd of the Church They that are of the Church are here styled The Sheep of whom Christ is a Shepherd See § 169. XII That which Christ undertakes for the Church is by virtue of Covenant This phrase Through the Covenant being inferred upon this Office of Christ Shepherd gives proof hereof See § 170. XIII The New Covenant hath no date It is here said to be everlasting See § 170. XIV The Covenant is ratified by Christs bloud To demonstrate this truth bloud is here attributed to the Covenant See § 170. XV. Perfection may be prayed for The Apostle prayeth God to make them perfect See § 172. XVI Good works are to be done The Apostle prayeth that they may do them See § 172. XVII Every good work is to be endeavoured after So much is here intended under this indefinite particle every See § 172. XVIII Gods Will is mans Rule To this end it is here set forth See § 173. XIX To do Gods will is to do a good work This clause to do his will is here brought in as a declaration of a good work See § 173. XX. God continueth to work in his Saints This he doth after the beginning of their Regeneration Therefore after he had prayed that they might do Gods will he addeth this means of doing iâ—… working in you which hath reference to Gods continuing work See § 175. XXI That which God worketh is well-pleasing to him Thus much is here plainly expressed See § 174. XXII That which is well-pleasing to God is done as in his presence With respect thereunto This is in his sight See § 174. XXIII Things are well-pleasing to God through Iesus Christ. The inference of this phrase Through Iesus Christ gives a proof of this point See § 176. XXIV Glory is to be given to Christ This Relative to whom hath especial reference to Christ. See
times in the publick Congregation on a Lords-Day for as he prayed before and after each Sermon so before and after his reading and expounding the Scripture which he performed both in the forenoon and after-noon And in his family his constant course was to pray thrice every Lords-Day and that in a solemn manner viz. In the morning and evening and after his repetition of the sermons In the 32. yeare of his age he was ordained Minister and about a year after which waâ—… Iune 1608. he was admitted Minister into the Church of Black-friers London where he continued to his dying day which was 45. years and six months never having any other ministeriall imploiment though he were offered many great ones His manner of comming to Black-â—…riers was thus The Parish being destitute of a preaching minister one Mr. Hildersham a pious and powerfull Preacher being in company among some of the better sort of Black-friers told them that there was one who lived in Stratford-Bow and had no charge that might be fit for them Hereupon diverse of them went to Stratford-Bow upon the Lords Day where he frequently preached gratis to help the Minister that then was there and so well liked him as upon their report with an unanimous consent nemine contradicente he was chosen their Minister Ever since he was there chosen he hath manifested a great good respect to the inhabitants of that place Before his comming thither they had not so much as a Church of their own to hear the word of God in nor any place to bury their dead but by means that he used the Church the Church porch the Ministers house and Church-yard all which they had before upon courtesie were purchased so as now they all as a proper inheritance belong to the Parish of Black-friers Five years after his comming thither the old Church being found too little for the multitudes that thronged from all parts of the City to hear him he was a means of purchasing certain â—…oomes whereby the Church was inlarged almost as big again as it was before The summe of purchasing new building finishing the said Church amounted to above 1500 pounds which was procured partly by the Collections at his Lectures partly by his e tters written to his friends and by the contribution of the Parishioners without any Brief for publick Collections in other places After this there being sundry roomes under the said Church belonging to other Land-lords he used means to purchase them also to the benefit of the Parish the rather to prevent all dangers that by evill minded persons might have befallen Gods people in that Church by any contrivances in the roomes under the Church Thus they who had nothing of their own at his comming have now the whole Church the Church-porch the Church yard a Vault to bury their dead a very fair Vestry-house and other roomes adjacent the house wherein he himself dwelt so long as he lived All these they hold as a perpetuall inheritance They have also a considerable Lease of certain Tenements for 300 yeares all which were procured by his means Such was his respect to his Parish as though he were oft offered places of far greater profit yet he refused them all oft saying that the height of his ambition was to go from Black-friers to Heaven At his first comming to Black-friers being in the 33. year of his age he constantly preached twice on the Lords Day and once weekly on Wednesday fore-noon which was for about 35. yeares very much frequented and that by diverse City Ministers and by sundry pious and juditious Gentlemen of the Inns of Court besides many well-disposed Citizens who in multitudes flocked to his Church Yea such was the fame of Dr. Gouges Ministery that when the godly Christians of those times came out of the Country unto London they thought not their businesse done unlesse they had been at Black-friers lecture And such was the fruit of his Ministery that very many of his Auditors though living in other Parishes upon triall before sundry Elderships have confessed that the first seed of grace was sown in their Souls by his Ministery And herein God wonderfully honoured his Ministery in making him an aged Father in Christ and to beget many Sons and Daughters unto righteousnesse for thousands have been converted and built up by his Ministery He used also monethly to preach a preparation Sermon before the Communion on the Eve before every monethly Communion He was indeed eminently faithfull and laborious in the work of the Ministery to his dying day preaching so long as he was able to get up into the Pulpit As a tree planted in the house of the Lord fruitfull even in old age He was often wont to say in his latter daies that he could preach with more ease than to get into the Pulpit The reason whereof was doubtlesse as the increase of his Asthma which disinabled him to go so the increase of his intellectualls which enabled him to preach with more ease than in his younger dayes His preaching it was allwaies very distinct first opening the true literall sense of the text then giving the Logical Analysis thereof and then gathering such proper observations as did thence arise and profitably and pertinently applying the same so as his Ministery preved very profitable to his hearers Many have acknowledged that in a Logicall Resolution of his text he went beyond all that ever they heard as also in clearing of difficult and doubtfull places as they came in his way As his method was clear so his expressions plâ—…in allwaies delivering the solid of Divinity in a familiar stile to the capacity of the meanest And for his life and conversation it was most exemplary practising what he preached unto others and living over his Sermons so as his Doctrine and his Practise concurred and went hand in hand together Before these times of examination before admission to the Sacrament of the Lords Supper he used to go to the houses of the better sort and appoint a time for them and their whole families to meet together when he might make tryall of their fitness to the holy Sacrament Yea he appointed sundry small families to meet together on a certain day then to make tryall of them also In former times he never admitted any of the younger sort to the Sacrament till he found them in his judgement fit for it Though he gave himself much to his studies and carried himself peaceably yet he wanted not those that did envy and malign him and took all occasions of doing him what mischief they could Instance Serjeant Finch his book about Calling the Iewes which was only published by him and the true Author acknowledged yet for publishing of it was he committed nine weekes to prison King Iames imagined that the Serjeant had in that book declared that the Iewes should have a Regiment above all other kingdomes thereupon was
attributed to God must needs be metaphorically spoken For God is not a body nor hath any parts of a body properly appertaining unto him He is a simple pure spiritual indivisible essence To imagin that God hath a body or any parts of a body properly is to make him no God Whosoever doth conceit any such thing of God doth frame an idol for God in his heart Such things are attributed to God in sacred Scripture for teaching sake to make us somewhat the better conceive divine things by such humane resemblances as are familiar to us and we well acquainted withall As for this particular metaphor of a right hand it is very frequently attributed to God and that in two respects 1. To set out his power 2. His glory There is no part of the body whereby men can better manifest their power then by their right hand By their hands they lift they strike they do the things which require and declare strength Of the two hands the right useth to be the more ready steddy and strong in acting this or that Therefore after the manner of men thus speaketh Moses of God Thy right hand O Lord is become glorious in power thy right hand O Lord hath dashed in pieces the enemy In like manner many admirable works are in other places attributed to Gods right hand that is to his power Again Because Gods majesty is of all the most glorious his right hand is accounted the greatest glory that can be In this latter respect is the metaphor here used It is taken from Monarchs whose Throne is the highest place for dignity in a Kingdom To set one at the right hand of his Majesty is to advance him above all subjects next to the King himself as Pharaoh said to Ioseph Gen. 41. 40. Thou shalt be over my house and according to thy word shall all my people be ruled only in the Throne will I be greater then thou In places of state the middle useth to be the highest the right hand the next the left the third In this respect the mother of Zebedees children leaving to Christ the highest place desireth that one of her sonnes might be at his right hand the other at his left in his Kingdom Salomon to shew he preferred his mother before all his subjects set her on his right hand 1 King 2. 16. So doth Christ manifest his respect to his Spouse Psal. 45. 9. So doth God here in this place to his Sonne For to sit on the right hand of the divine Majesty is the highest honour that any can be advanced to §. 34. Of Christ advanced as God-man CHrists advancement is properly of his humane nature For the Sonne of man is said to sit at Gods right hand Matth. 26. 64. and Steven with his bodily eyes saw him there Acts 7. 56. That nature wherein Christ was crucified was exalted For God being the most high needs not be exalted Yet the humane nature in this exaltation is not singly and simply considered in it self but united to the deity so as it is the Person consisting of two natures even God-man which is thus dignified next to God farre above all meer creatures For as the humane nature of Christ is inferior to God and is capable of advancement so also the Person consisting of a divine and humane nature Christ as the Sonne of God the second Person in sacred Trinity is in regard of his deity no whit inferior to his Father but every way equal yet as he assumed our nature and became a Mediator betwixt God and man he humbled himself and made himself inferior to his Father His Father therefore exalted him above all creatures Phil. 2. 8 9. The Scripture expresly testifieth that the Father advanced his Sonne For he said to his Sonne Sit at my right hand Psal. 110. 1. He set him at his right hand Ephes. 1. 20. God exalted him Acts 5. 31. God hath given him a Name which is above every name Phil 2. 9. Now he that giveth is greater then he that receiveth §. 35. Of Heaven the place of Christs exaltation THe place where Christ is exalted is here indefinitely set down to be on high Though the word be but of the positive degree yet is it to be understood of the highest degree that can be so high as none higher Therefore the superlative degree is elsewhere used to set out the very same place that is here meant as where the Angels say Glory to God in the HIGHEST The Apostle to shew that this place and withall this dignity whereunto Christ was exalted farre surpasseth all other useth a compound word which is not throughout all the new Testament used but in this only case and it implieth an exaltation above all other exaltations The word is used Phil. 2. 9. It may be thus translated super-exalted Our English to express the emphasis of that compound word useth these two words highly exalted If ever any were highly exalted much more Christ. Therefore other translators thus express the foresaid emphasis exalted into the highest height The word is used to set out the highest exaltation that can be even beyond all expression or comprehension To shew that Christs exaltation is indeed a super-exaltation the Apostle advanceth it farre above all other even the highest and most excellent creatures that be Ephes. 1. 21. Thus he is said to be higher then the Heavens See Chap. 7. v. 26. § 110. More expresly this supereminent place is said to be the Heavens Chap. 8. v. 1. The plural number is used to shew that he meaneth the highest Heavens that which in Canaans dialect is stiled the Heaven of Heavens 2 Chron. 2. 6. and 6. 18. Neh. 9. 6. even that which compriseth in it all the other Heavens it being over all In relation to two inferior Heavens it is stiled the third Heaven 2 Cor. 12. 2. For the Scripture maketh mention of three Heavens The first aâ—…d lowest is the aiery Heaven in which feathered fowls fly Gen. 1. 8. The second and middlemost is the Starry Heaven in which the Sunne the Moon and all the Starres are contained Gen. 15. 5. The third and highest is that where Christ now sitteth This distinction giveth light to that phrase farre above all Heavens Eph. 4. 10. whereby the supereminent height of Christs exaltation is set forth He there meaneth all the visible Heavens whether under or above the Moon For the humane nature of Christ is contained within the third Heaven Acts 3. 21. This place as well as the other forementioned points amplifieth the exaltation of Christ. Summe up the particulars and we shall finde verified what was said before that every word hath its weight and adds something to the excellency of Christs exaltation 1. He sits namely as a Lord and so continueth 2. He sits by the Majesty A great honour 3. He sits on the right hand of the Majesty next to him above all others 4.
c. Prov. 8. 23 24 25. In this sense he was called the first-born Col. 1. 15. First-born because he was begotten before all things and only-begotten because he alone was properly begotten of God Some of the ancient Fathers and later Divines do in this sense take this word hodiè to day For it signifieth the present time and in divine things there is a continuall presence or presentness as I may so speak neither is there any thing past as if it ceased to be or to come as if it were not yet or as if there had been a time when it was not The Greek word whereby eternity is set out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. l. 1. ds Coelo signifieth a continual being of things 5. God the Fathers begetting his Sonne manifesteth an equality of Father and Sonne For if the nature of both be enquired after it will hereby be found to be God and not one greater then another This also did the Sonne receive of the Father He did not beget him equal and then add to him when he was begotten equality but in begetting him he made him equal For being in the form of God to be equal with God was no robbery Phil. 2. 6. but nature because he obtained it by being begotten he did not usurp it by a proud advancing of himself Where equality is there is the same nature and one substance §. 51. Of the Fathers and Sons one and the same essence THe Fathers begetting of the Son giveth evidence to the two great mysteries of our Christian Faith which were implied under these two Metaphors Brightness of his glory and expresse image of his Person The two Mysteries are these 1. The Son is of the same Essence with the Father 2. The Son is a distinct Person from the Father For the first To beget doth in generall imply a communicating of his essence that begetteth to him that is begotten But the speciall begetting here intended declareth a communicating of the whole essence Hence by undeniable consequence it followeth that the begotten Son of God is of the same essence with the Father To make this mystery the more clear the Greek Church used a compound Greek word which signifieth consubstantiall or of the same essence A word which hath been used by the ancientest Fathers and put into the Nâ—…cene Creed which was ratified by the subscription of 318. Bishops there assembled and thus translated in our English Liturgy of one substance with the Father All the places that set out the Unity of the Father and the Son such as these I came forth from the Father Joh. 16. 28. I and my Father are one Joh. 10. 30. and all the places that stile the Son GOD give proof hereunto So do the divine incommunicable properties attributed to the Son as Eternity Isa. 9. 6. Col. 1. 17. Ubiquity Matt. 18. 20. 28. 20. Omnipotency Phil. 3. 21. Immutability Heb. 1. 12. Omniscience Joh. 1. 48. 21. 17. The like may be said of divine effects done by the Son as Creation Joh. 1. 3. Sustentation Col. 1. 17. Miracles Joh. 15. 24. Remitting sin Mat. 9. 6. Quickening the dead in sin Joh. 5. 21. Raising himself Rom. 1. 4. Raising others Joh. 5. 28 29. §. 52. Of the Father and the Son distinct Persons THe other mystery is this The Son is a distinct Person from the Father These two Relative considerations Beget Begotten necessarily imply a distinction It hath been before shewed that the distinction is not in nature essence or substance therefore the Fathers have of old used this word Person to shew wherein the distinction consisteth Of this word Person see § 21. That the Son is a Person or subsistence is evident by these phrases in Scripture which give him a particular and proper subsistence as this Title I am which Christ applieth to himself Ioh. 8. 58. And this the Son hath life in himself Joh. 5. 26. And this What thing soever the Father doth these also doth the Son likewise Joh. 5. 19. and many the liâ—…e That the Person of the Son is distinct from the Person of the Father is manifest by these correlative Titles Father Son and correlative Actions beget begotten and such Phrases as these The Word was with God Joh. 1. 1. The Son is in the bosome of the Father Joh. 1. 18. I came forth from the Father Joh. 16. 28. And such as seâ—… out their distinct order and manner of working as God made the worlds by the Son ver 2. He hath chosen us in him Eph. 1. 4. The Lord rained from the Lord Gen. 18. 24. The Lord said unto my Lord Psa. 110. 1. For further clearing this great mystery of the generation of the Son of God let us consider the difference betwixt it and other Generations and Operations §. 53. Of the difference betwixt the generation of the same Person as Son of God and Son of Man 1. THe Generation of the Son of God was eternall before the world but of the Son of man in the last daies of the world 1 Pet. 1. 20. This was that fulnesse of time which the Apostle mentioneth Gal. 4. 4. 2. The former was without mother the latter without father Thus may we reconcile these different terms without Father without mother Heb. 7. 3. 3. By the former Christ did really and fully partake of the divine nature He was true God very God of very God yet being a distinct Person he became fit to assume mans nature By the latter he so really assumed mans nature as he became a true man Man of the substance of his mother and that after such a manner as he was declared thereby to be true God and in that respect called the Son of God Luk. 1. 35. yea he was God manifested in the flesh 1 Tim. 3. 16. 4. By the former he became fit to be a Mediator in all things which required divine dignity authority power worth merit and efficacy By the latter he became fit to be a Mediatour in all such things as required infirmity ministry service or any kinde of suffering §. 54. Of the difference betwixt divine Generation and Predestination THere are among other divine operations three which are in themselves very remarkable yet not to be compared to the divine generation of the Sonne of God Those three are these Predestination Creation Regeneration A due consideration of the difference betwixt them and this will much illustrate this 1. The generation of the Son of God doth differ from Predestination which is an internall and eternall work of God in that it is a Personall Act proper to the Father alone and that only in relation to the Son But Predestination is an essentiall act if I may so use this word common to all the Persons Father Sonne holy Ghost and that in relation to Angels and men Besides Predestination as all other works of God towards
out the glory of God Dan. 7. 9. and the fiercenesse of his wrath Isa. 29. 6. 2 Thes. 1. 8. and for fervor and zeal Psa. 39. 3. §. 80. Of the meaning of the 4th verse of the 104. Psalm IN regard of the divers acceptions of these words some apply them to aâ—…ry and fiery meteors as to windes and lightning thus most of the Iewish and many of our modern Expositors take these words as if we should thus translate them according to their sense Who maketh the windes his Messengers and the lightning his Ministers Thus they invert the plain order of the words putting that in the first place namely spirits or windes which in the Text is in the latter place and Angels or Messengers in the latter which are in the first The like inverting of order is in the second clause and in both places without any need Obj. In the former verse the Psalmist speaks of the windes Answ. It followeth not thereupon that he must needs speak of the windes in this verse For the scope of the Psalmist is not to treat only of the windes but to set out the magnificence of God in the variety of creatures The scope of that Psalm is in the first clause of the first verse noted in these words Blesse the Lord. The summe thereof is in these My God thou art great c. In the sequel of the Psalm he exemplifieth that summe in sundry particular great and glorious works of God He beginneth with that visible glorious work which God first made the light To which he addeth the highest visible heaven v. 2. Then he mentioneth the waters clouds and windes under the foresaid heavens v. 3. And before he descendeth lower to the earth and the things thereon he bringeth in the Angels whom God useth to do his great works in heaven and on earth v. 4. In the verses following he sets out Gods great works on the earth and waters below Thus we see how fitly the testimony quoted may according to the most plain proper literall and grammaticall sense be applied to Angels To make this the clearer the Greek Interpreters set such an article before these two words Angels Ministers as declare those other words spirits flame of fire to be attributed to them Many of the ancient Fathers acknowledge that which the Greek and last English Translators have set down to be the true literall meaning of the Psalmist and thereupon inferre that both the nature and office of those celestiall creatures is noted For the word Angel points at their office Spirit at their nature In that they are or have a being they are spirits in that they do this or that they are Angels Thus the testimony taken from the Psalmist being applied to Angels is most pertinent to the proof of the point for which the Apostle doth produce it But applied to windes and lightnings it is little to the purpose It is said that the Apostle applieth that which is spoken of windes and lightnings to Angels by way of Analogy and resemblance comparing Angels to windes and lightnings and in similitude referreth that to the invisible creatures which the Psalmist attributeth to visible Answ. 1. It is the best and safest to take the Scripture literally when the Text will well bear it 2. Similitudes are no sound proof They are usually produced rather to illustrate a point then to prove it But here the Apostle â—…iteth the testimony for a proof of the inferiority of Angels to Christ as to the like purpose he cited the former testimony out of Psa 97. 7. 3. The Apostle being guided by the same spirit that the Psalmist was was not ignorant of the true sense of the Psalmists words We ought therefore to interpret them both in one and the same sense the rather because in the letter they do punctually agree §. 81. Of Angels inferiority to Christ. THese three words made Angels Ministers import inferiority In that they are said to be made they are declared to be creatures and also to be ordered to be such as they are by him that made them which was the Sonne of God So as this relative who hath reference to this clause in the second verse By whom he made the worlds This phrase who maketh being of the present tense leadeth us to a consideration of that primary work of creation as if it were still in doing that so it might be the better heeded For things in their first doing are most regarded In like manner are the other phrases of the Psalmist in the verses going before all set down in the present tense The word maketh having relation to God intimateth two things 1. Creation For where God is said to have rested from all his works which he had made Gen. 2. 2. and to have made the heaven and the earth Rev. 14. 7. it is meant created Express mention is made of the creation of Angels Col. 1. 16. 2. Ordination or disposing things to this or that use Thus God is said to have made his Annointed the Head of the heathen Psa. 18. 43. and to have made his Saints Kings and Priests Rev. 1. 6. that is to have ordered and disposed them to such and such dignities In both these senses is this phrase he maketh here used He maketh them spirits that is he createth them spiritual substances He maketh them a flame of fire that is he ordereth and disposeth them to be as a flame of fire in doing his will â—…hat this word is here in both these senses to be taken is evident by that which in the verses following is spoken of Christ in opposition to Angels Here they are stiled messengers and Ministers But he God and King v. 8. They made but he the Lord and Maker v. 10. So as there is here noted as great a difference betwixt Christ and Angels as betwixt King and Ministers Creator and creatures The inferiority therefore of Angels to Christ is very great §. 82. Of the Title Angel THe Title Angell whereby they who are here spoken of are differenced from other sorts of creatures implieth also inferiority and subjection The Title though used in most languages is taken from the Greek tongue and according to the most proper notation of it signifieth a Messenger For it is derived from a Verb that signifieth to tell report or declare a message So alfo the Hebrew word which signifieth an * Embassadour or Messenger is put for an Angell So as in the originall Languages of sacred Scripture any kinde of Messenger is stiled Angel whether sent of God or Man The Hebrew frequently useth the word for a messenger of men and that * sent in publike employments commonly called an Ambassadour or on any other message as he that brought the evil tidings to Iob 1. 14. And Iohns Messengers Luke 7. 24. Thus may the word be expounded Act. 12. 15. where the Disciples upon a maids
reckoned among the Titles given to Angels 4. Sonnes of God Job 1. 6. Thus they are called not only because they received their being from God and are sustained by him but also being once made after the image of God they still retain that image 5. Gods So doth that word signifie which we translate Angels Psal. 8. 5. It is attributed to Angels to set out their excellency For excellent things are in Canaans dialect stiled Gods Psa. 82. 1. 6. The same Title is given them Psa. 97. 7. And translated Gods 6. Cherubim Gen. 3. 24. Ezek. 10. 1. Cherub taken indefinitely importeth a Figure or Image Most usually a resemblance of a young man So were Angels set out when a resemblance or picture was made of them and when they appeared in a visible shape They appeared in the shape of a man to shew they were creatures of knowledge and understanding as men indued with reasonable souls are and of a young man to set out their beauty vigour strength and other like excellencies appertaining to youth 7. Seraphims This Title is twice and only twice attributed to Angels Isa. 6. 2 6. The Title cometh from an Hebrew root that signifieth to burn It is attributed to those fiery Serpents which in the wildernesse bit and stung the people to death Numb 21. 6. Angels are called Seraphim either from the particular act of theirs in touching the Prophets lips with a burning coal Isa. 6. 6. or else more indefinitely from their fervent zeal in executing the will of their Lord In allusion hereunto it is thus written He maketh his Angels spirits his Ministers a flame of fire Psa. 104. 4. 8. Watchers He that is stiled a wateher Dan. 4. 13. was an Angel and by the ancient Greek Translators of the Old Testament is so called The plurall number Watchers is used Dan. 4. 17. This Title is given to Angels 1. In regard of their nature for they being Spirits are not subject to heavinesse drowsinesse and sleepinesse but wake and watch continually day and night 2. In regard of their Function which is alwaies to behold the face of God Mat. 18. 10. and to be ever ready at hand to do his will Psa. 103. 20. This they cannot do without continual watching 3. In regard of that constant continual care which they have to keep Saints from the manifold dangers whereunto they are subject Saints have enemies which continually watch night and day to do them some mischief Your adversary the devil saith an Apostle 1 Pet. 5. 8. as a roaring Lion walketh about seeking whom he may devour The good Angels therefore continually watch to keep them safe from his clutches In relation to their continuall watchfulnesse Angels are said to be full of eyes round about Ezek. 1. 18. 9. Holy Ones So they are called Dan. 4. 13. 17. There these two Titles Watcher and Holy One are applied to one and the same person This Title is given unto them in regard of that holinesse wherein they were at first created and in which they still abide Which maketh them to delight in holinesse and to practise holinesse Therefore they are justly stiled holy Angels Mar. 8. 38. Mat. 25. 31. 10. Gods Host Angels are so called Gen. 32. 2. Psa. 103. 21. Luk. 2. 13. and that because God useth them as an host to protect his Saints 2 King 6. 17. And to destroy his enemies 2 Chr. 32. 21. Rev. 12. 7. 11. Thrones This word must needs be expounded Metonymically if it be applied as many ancient and later Divines apply it to Angels for Thrones properly taken are Royall Seats made for Kings to sit upon and then especially when they shew forth their magnificence In this proper signification b many judicious Divines take this word Thrones to be used Col. 1. 16. and apply it to the invisible Heavens where God especially setteth out the glory of his Majesty Therefore heaven is said to be Gods Throne Mat. 5. 34. and for excellency sake the plurall number may be used But applied to Angels they are so called in regard of their dignity and excellency being fit to sit on Thrones at least in comparison to other creatures Thus tropically Thrones are put for such as sit or are worthy to sit on Thrones 12. Dominions This Title is fitly added to the former to shew that God who hath conferred such excellency and dignity on Angels as the fore-mentioned Title Thrones implieth hath also given them Dominion and rule whereby as Lords under God they order and govern matters and persons in the world The devils have a dominion and government over wicked ones in which respect they are stiled Rulers of the darknesse of the world Eph. 6. 12. and that for executing greater vengeance on them In like manner may good Angels have dominion for procuring and effecting greater good 13. Principalities This Title is somewhat more speciall then the former Dominions indefinitely and generally note such as have authority without respect to any particular jurisdiction But Principalities are such as have a speciall and peculiar jurisdiction In this sense the Apostle admonisheth Christians to be subject to Principalities T it 3. 1. that is to such as have authority over them in particular For every one is not bound to be subject to every dominion This Title is attributed to good Angels Eph. 3. 10. Col. 1. 16. because God doth oft set some of them over particular polities and Kingdomes and Persons It is also applied to evil Angels Eph. 6. 12. Col. 1. 15. because for their greater advantage they take to themselves speciall jurisdiction over particular places and persons 14. Powers The Greek word properly signifieth that right which Governours have to exercise their authority So is our English word Power oft used as Ioh. 10. 18. where Christ thus saith I have power to lay down my life and I have power to take it again and where Peter saith to Ananias of the price which he had for his land Was it not in thy power Act. 5. 4. This Title then sheweth that Angels have a good right to that government which they take upon them Object These titles Principalities and Powers are attributed to devils Eph 6. 12. Col 2. 15. Answ. The same titles may be applied to different persons in different respects This great title God is attributed to the Creator to Angels and men yea and to the devil too 2 Cor. 4. 4. The different respects wherein the foresaid titles are given to good and evil Angels are these 1. Good Angels are Principalities and Powers by Gods special appointment God hath given them the dominion which they have and a right thereunto Devils have theirs by a divine permission yet they are but usurpers thereof 2. Good Angels are Principalities and Powers over Saints especially and most properly for their good But devils are over the wicked in which respect they are said to
No corporall substance can any whit stay their course or slacken their enterprise They can pass through and pass over all such things as would stop and hinder any bodies as Castles Cities Stone-wals Iron-gates Rivers of waters Seas Woods or any other like things 2. They have no corporall gravity nor any other like quality to slacken their motion 3. They need not such space of time to pass from place to place as bodies need Even on a sudden they can be in divers places which are Millions of miles asunder as the highest heaven and earth is 4. They have a greater propensity and forwardnesse to do any task enjoyned by their Lord then other creatures This is a great means of putting them on to do what they are enjoyned with all celerity On these grounds we may well think that the Sun in his course cannot be swifter then they nor the sight of the eye Nor the lightning from Heaven more quick then they It is necessary that Angels be so quick 1. Because the extreams of heaven and betwixt heaven and earth are far remote one from another and oft occasions are offered for Angels to go suddenly from one extream to another 2. Because many Saints in the world whose distress requires present succour are very far distant one from another 3. Because devils are very swift unto mischief And it is meet the good Angels be as quick to protect as evill ones to annoy §. 93. Of the Zeal of Angels A Seventh property of Angels is Zeal Their Zeal is most fervent In this respect they are called Seraphim Isa. 6. 2. 6. Saraph signifieth to burn Thence Seraphim such as burn with zeal Hereunto the holy Ghost alludeth in this phrase a Flame of fire For Zeal is a fervour It is attributed to fire to set out the burning heat of it And it is ordinarily used to set out the ardor or fervency of the affections Now because Angels are forward and fervent in accomplishing what they undertake Zeal may well be reckoned up among their properties Zeal puts life and heat into them and that in every thing that they do It makes earnest in whatsoever is good It makes them to use the word as it is oft used in a good sense impatient at every dishonour done to God and wrong to any of his Saints This Zeal is necessary for them by reason of the fiery furie and malicious madnesse of devils and their instruments in plotting and practising against God and his glory and against Saints and their good It is requisite that Angels being Messengers of God and Ministers for Saints be in maintaining the Cause of God and his Saints as zealous as devils and wicked ones are furious against that Cause §. 94. Of Angels Constancy THe eighth Property of Angels is Constancy They are unalterably constant in good Their Constancy hath respect both to their condition and also unto their disposition In regard of their Condition they are immortall everlasting and never decay In this respect as well as in other respects men and women after the resurrection when there shall be no more death or any alteration are said to be equall unto the Angels Luk. 20. 36. Their nature giveth proof hereof For Spirits are not subject to decay In regard of their disposition as it hath hitherto so it will for ever remain good and very forward thereunto They never yet yeelded to any evil nor ever waxed weary of any good nor ever repented them of doing the good which they had done They have hitherto constantly persisted and will for ever hereafter with like constancy persist in doing the will of their Lord and that without any interruption or intermission for a time or without revolt and apostacy for ever In regard of their constancy they are said to serve God day and night R v. 7. 15. And alwaies to behold his face Matth. 18. 10. Their unalterable Constancy is requisite because their Lord whom they serve is Iehovah that changeth not Mal. 3. 6. Even the Father of Lights with whom is no variablenesse neither shadow of turning Jam. 1. 17. Should the good Angels decay or fall away where should the immortal and immutable God have constant servants Man proved a rebell against his Lord So did many of the Angels which are turned into Devils By reason of their Fall God established the good Angels that stand and this is the true cause of their unalterable constancy §. 95. Of divine expressions of the Excellency of Angels THe excellency of Angels is further set out by sundry divine expressions whereby excellent things are illustrated by applying them to Angels as the tongue of Angels 1 Cor. 13. 1. Angels food Psa. 78. 25. thereby is meant the most excellent tongue and the most excellent food that can be as if Angels did speak with a tongue they would speak with such a tongue or if they did eat any food they would eat such food The excellency of God is set out by such like phrases as a Prince of God Gen. 23. 6. An host of God 1 Chron. 12. 22. A City of God Jon. 3. 3. A mountain of God Psa. 36. 6. Cedars of God Psa. 80. 10. By these phrases it is declared that the more excellent any thing is the more it appertaineth to God and the more any thing appertains to God the more excellent it is If Gods excellency be thus set forth surely the excellency of Angels must needs be very much amplified by the forementioned phrases §. 96. Of the functions of Angels in relation to God THe functions of Angels are comprised under the signification of this word Angels which signifieth Messengers and under that other word Ministers Their functions are many They may all be brought to three heads for they are such as are performed 1. To God their supreme Lord. 2. To the Sonne of God their Head 3. To Sonnes of men Christs members First The Functions which Angels perform to God are these 1. They attend Gods presence This they do for the honour of his Majesty and to set out his magnificence This their attendance is thus set out 1 King 22. 19. I saw the Lord sitting on his Throne and all the host of heaven standing by him on his right hand and on his left By the host of heaven Angels are meant 2. They follow the Lord whithersoever he goeth In this respect they are stiled the charets of God that is such as follow him for his service That Angels are thereby meant is evident by the Psalmists own expression of himself Psal. 68. 17. the charets of God are twenty thousand even thousands of Angels And the Lord is there said to be among them because they are ever about him whithersoever he goeth 3. They are Gods Messengers to be sent up and down on Gods errands Their usuall title Angel importeth as much And so much is expresly set down Ps. 104. 4. In this respect they are said to minister
renovation of them The Hebrew word gives proof hereunto For it properly signifies as by our English it is translated to change Hereupon sundry Expositors suppose another Greek word somewhat like this to be used by the Apostle a word that signifieth to change But seeing the former word translated fold up may include that sense why should any think of altering the Text from the agreement of all the Greek Copies therein and of the LXX whom the Apostle follows and of sundry Greek Fathers This that hath been distinctly and largely set down by the holy Ghost of the alteration of creatures and that both simply thus They shall perish and also symbolically under the resemblances of a garment waxing old and a vesture folded up doth much amplifie the unchangeable constancy of Christ For contraries laid together do illustrate each other as black and white course and fine pain and ease heaven and hell so also vanity and stability mutability and immutability §. 140. Of Christs power about altering creatures THE Authour of the mutability of creatures is the Lord Jesus to whom it is here said Thou shalt fold them up He that createth all hath an absolute power to preserve alter and destroy all as it pleaseth him It was this Lord Jesus that said Every living substance that I have made will I destroy Gen. 7. 4. And again I will shake the Heaven and the earth shall remove out of its place I will clothe the Heaven with blacknesse I create new Heavens c. Isa. 13. 13. 50. 3. 65. 17. This Lord Jesus being true God is the most high supreme Soveraign over all He doth all that men may know that he whose Name alone is Iehovah is the most High over all Psa. 83. 18. As he hath supreme authority so he hath also almighty power He is able to bring to passe what he will By the Word of the Lord were the Heavens made Psal. 33. 6. and by the same word they may be changed Therefore it is here added And they shall be changed Because the Lord Jesus hath a minde to change them they shall be changed for who hath resisted his will All things are alike to him Whether is it easier to say to that that was not Let there be Light in the Heaven Gen. 1. 14 or to say Let the Heavens be folded up and changed Upon the same ground that the former was effected the latter also shall be accomplished As the power of the Lord Jesus in creating and preserving all things tendeth much to the strengthning of our faith in the accomplishment of all his promises and in obtaining our lawfull desires of such things as are needfull and usefull and in protecting us from matters hurtfull and dangerous so his power in altering and abolishing what he pleaseth is of use to make us stand in awe of him and to be afrrid of offending his Majesty and provoking his wrath The Lords power in creating and preserving things for strengthning our faith is pressed Psa. 146. 5 6. Isa. 37. 16. c. Ier. 37. 17. Act. 4. 24. His power in altering and abolishing the Heaven and other things for working fear and awe in us is pressed Isa. 13. 13. 34. 1 4. Luk. 21. 26. 2 Pet. 3. 10 11. The former sheweth that he is the Lord of life and hath power to save and defend therefore trust on him Psa. 124. 8. The latter that he is the Lord of death and can destroy therefore fear him Luk. 12 5. §. 141. Of Christs Immutability THe Immutability of creatures being distinctly set out the Apostle returneth to the main point intended which is Christs immutability It was before generally set down in this phrase Thou remainest § 136. 138. Here it is illustrated in these two other branches Thou art the same Thy years shall not fail Though all these three phrases in generall intend one and the same thing namely immutability yet to shew that there is no tautology no vain repetition of one and the same thing therein they may be distinguished one from another 1. The first Thou remainest pointeth at Christs eternity before all times for it implieth his being before in which he still abides 2. The second Thou art the same declares Christs constancy There is no variablenesse with him Thus therefore he saith of himself I am the Lord I change not Mal. 3. 6. 3. The third Thy years shall not fail intendeth Christs everlastingnesse that he who was before all times and continueth in all ages will beyond all times so continue Thus these three phrases do distinctly prove the three branches of this description of Christ which is and which was and which is to come Rev. 1. 4. This name that Christ assumeth to himself I AM and this I AM THAT I AM Exo. 3. 14. and this also IEHOVAH Exo. 6. 3. do demonstrate a perpetuall continuing to be the same In this respect he thus saith I the Lord the first and with the last I am he Isa. 41. 4. or as some translate it I am the same for it is the very same word both in Hebrew and in Greek that is here translated the same This immutable constancy of the Lord is confirmed by this testimony with whom is no variablenesse nor shadow of turning Jam. 3. 17. no shew or appearance of alteration This may be exemplified in all the things that are Christs 1. His essence and being This is especially here intended So also Exod 3. 14. 2. His Counsell Immutability is expresly attributed thereunto Heb. 6. 17. It shall stand Psal. 33. 11. Prov. 19. 21. Isa. 48. 10. It shall stand immutably inviolably 3. His Attributes Sundry attributes for teaching sake by way of resemblance are ascribed to the Lord. In this respect it is said His compassions fail not Lam. 3. 22. His mercy endureth for ever Psa. 118. 1. His love is everlasting Jer. 31. 3. His righteousnesse endureth for ever Psa. 111. 3. So his truth Psal. 117. 2. So his judgements Psa. 119. 160. 4. His Word endureth for ever 1 Pet. 1. 25. This is manifested in the Law whereof not one tittle shall fail Luk. 16. 17. and in the Gospel which is an everlasting Gospel 5. His bonds whereby he bindes himself to us are unalterable as promises and oaths These are the two immutable things intended Heb. 6. 18. and his Covenant also Ier. 33. 20 21. See more hereof chap. 13. ver 8. § 112. §. 142. Of Objections against the Lords immutability answered Obj. CHrist was made man in the fulnesse of time and died Gal. 4. 4. 1 Cor. 15. 3. Yea being in the form of God he made himself of no reputation Phil. 2. 6 7. or he brought himself to nothing From hence it is inferred that he who was changed in his very essence Answ. Immutability attributed to Christ is properly meant of his divine nature which was no way altered by assuming his humane nature For he became man not by conversion of
neither moth nor rust deth â—…rrupt nor theeâ—…s do break through nor steal Mat. 6. 20. §. 162. Of Instructions and Directions arising from the Inheritance of Salvation SUch an Inheritance as Salvation made sure to us affords sundry Instructions and Directions Instructions are such as these 1. It commends Gods Philanthropy his peculiar love to men who by nature are children of wrath and heirs of hell yet made to be partakers of the inheritance of salvation Ephes. 2. â—… 3. Colos. 1. 12. Tit. 3. 3 4 5. 2. It takes away all conceit of merit by mans works For an inheritance is the free gift of a Father 3. It is enough to uphold our spirits against penury ignominy and all manner of misery in this world An heir that as long as he is a childe differeth nothing a servant but is under Tutors and Governours yet because he is Lord of all will not be dejected but will support himself with this that he hath a fair inheritance belonging to him 4. It is a great encouragement against all things that may threaten death yea and against death it self in that death brings us to the possession of this excellent inheritance Directions are such as these 1. Subject thy self to thy Fathers will and to that government under which he sets thee because thou art his heir Gal. 4. 2. 2. Raise up thy affections to the place of thine inheritance and set thy heart thereon Colos. 3. 1. Matth. 6. 21. 3. Love not the world neither the things that are in the world 1 Iohn 2. 15. Salvation is not there to be had 4. Moderate thy care about earthly things thou hast a heavenly inheritance to care for 5. Suffer with joy all things for thy profession sake knowing that thou hast an heavenly inheritance Heb. 10. 34. 6. Search thine evidences about this inheritance There is great reason that in a matter of so great consequence thou shouldst be sure of thy evidence for thy right hereto 2 Pet. 1. 10. 7. Expect with patience the time appointed for the enjoying this inheritance Through faith and patience the promises are inherited Heb. 6. 12. 8. Walk worthy of this high calling Ephes. 4. 1. and of God who hath called thee to his Kingdom and glory 1 Thess. 2. 12. 9. Be ever thankfull for this priviledge especially Colos. 1. 12. 1 Pet. 1. 3 4. 10. Despise not any of these heirs because they are here poor and mean Iames 2. 5. Ismael was cast out because he mocked the heir Gen. 21. 9 10. §. 163. Of the Resolution of the 13 and 14 Verses IN these two last verses the eighth and last proof of Christs excellency is set down See § 64. The summe of them is a difference betwixt Christ and Angels The Parts are two The first is the Dignity of Christ v. 13. The second is the Inferiority of Angels v. 14. In setting down Christs dignity both the manner and matter is observable The manner is in this phrase Unto which of the Angels said he at any time Hereof see § 64. The matter declares two things 1 The kinde of dignity 2 The continuance thereof In the Kinde we may observe 1 The ground of it Gods will God said Sit. 2. The greatnesse of it This is set down 1 By an act Sit. 2 By the place The place is set out under a Metaphor on my right hand This shews 1 Christ inferiority to God 2 His superiority above all creatures The continuance noteth out a double end 1 The time how long untill 2 The reason why to make thine enemies c. In expressing this later end observe 1 A concessum or thing taken for grant Enemies 2 A consequence which is their utter destruction in this phrase make thy foot-stool Verse 14. In describing the inferiority of Angels two things are remarkable 1 The manner by an interrogation Are they not c. 2 The matter Wherein is declared 1 The nature of Angels Spirits 2 Their Function Both these are amplified by this particle of universality ALL. The Function of Angels is set out 1 By the kinde thereof ministring 2 By the end In the End is expressed 1 An act to minister 2 The Persons for whom These are described 1 By their priviledge Salvation 2 By their right thereunto Inherit This is illustrated 1 By the time of injoying their inheritance Which is to come 2 By the certainty thereof Both these are implyed under a note of the Future tense Shall §. 164. Of the Doctrines arising out of the 13 and 14 Verses OF the Doctrines arising out of these word To which of the Angels said he at any time See § 65. I. God the Father is the Author of Christs exaltation He said Sit. See § 149. II. Christ as Mediatour is inferiour to the Father III. Christ as Mediatour is advanced above all creatures These two Doctrines are gathered out of this phrase On my right hand See Doct. 37 38. on v. 4. § 38. IV. Christ hath enemies The mention of enemies shews as much See § 151. V. Christs enemies shall be subdued God undertakes as much I put See § 153. VI. Christs enemies shall be utterly subdued The Metaphor of making them his footstool proves this See § 154. Verse 14. VII Emphasis is to be added to weighty matters This is manifest by the manner of expressing this Point by an Interrogation Are they not These two are expressed in this phrase Ministring spirits See § 156. VIII Angels are Spirits IX Angels are Minister s. X. Angels ministry is especially for Saints Saints are here intended under this phrase which shall be Heirs See § 158. XI Every Angel of what degree soever is a Minister to Saints The general particle All implies as much See § 156. XII Salvation belongs to Saints See § 159. XIII Salvation belongs to Saints by right of inheritance See § 160. XIV The fruition of Saints inheritance is to come See § 161. XV. Saints are sure of salvation These two last Doctrines arise out of the note of the Future tense Shall be See § 162. CHAP. II. §. 1. Of the Resolution of the second Chapter THe Apostle having distinctly and largely set out the excellency of Christs Divine nature and Royal Function in the former Chapter In this he sets out his humane nature and the excellency of it Elegantly he passeth from the one to the other by a transition wherein he sheweth an especiall use to be made of the former point This is indeed a digression in regard of the matter of Doctrine but a most pertinent and profitable digression and that in the five first verses of this Chapter In the rest of the Chapter the other article concerning Christs Humane nature is distinctly demonstrated The summe of the transition is an exhortation to give good heed to the Gospel This exhortation is first propounded verse 1. and then inforced in the four next verses Two Points are noted to inforce the duty One is the dammage the other
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
went throughout every City and village preaching and shewing the glad tydings of the Kingdom of God Luk. 8. 1. He commanded those whom he sent so to do Luk 9. 2. Mar. 16. 15. So did they whom he immediatly sent Acts 5. 42. So have done others after them and so will do all true and faithfull Ministers of Christ to the worlds end Preaching being a means sanctified of God unto salvation how diligent and faithfull ought Ministers of the Gospel to be in preaching the same Thereby they may save themselves and them that hear them 1 Tim. 4. 16. But Idol and idle Ministers such as cannot or care not to preach the word do much hinder men from this great salvation How beautifull ought the feet of them to be that preach the Gospel of peace and bring glad tydings of Good things Rom. 10. 15. If this great salvation the effect of preaching were duly weighed Ministers would be diligent in preaching and people patient in hearing the same For this is a strong motive to enforce the one and the other Both preaching and hearing have need to be pressed upon mens consciences See more of preaching Gods Word Chap. 13. § 97. §. 24. Of Christs first publishing the Gospel THe first that cleerly and fully preached the Gospel of Salvation was the Lord Christ It took beginning to be spoken by him according to the Greek phrase Till he came and preached people sate in darknesse and in the shadow and region of death but when he began to preach they saw great light Matth. 4 16. It cannot be denied but that the substance of the Gospel and therein salvation was preached from the beginning of the world as hath been shewed before § 20. 21. but so dark was that kinde of light as like the light of the Moon when the Sunne shineth is accounted no light The day taketh his beginning from the rising of the Sunne and the light that cometh from thence So Salvation here spoken of taketh beginning from Christs preaching the Gospel Besides Christ is the substance and truth of all the shadowes figures types Prophesies and Promises of that Salvation which was set out by them When Christ the Lord came and declared himself to be the substance and truth of the Law he might well be accounted the first publisher of salvation Object It is said of the Ministry of Iohn the Baptist The beginning of the Gospel of Iesus Christ Mark 1. 1. Answ. Iohns Ministry in reference to the Ministry of the Law and the Prophets may be said comparitively to be the beginning of the Gospel because it was in the very time wherein Christ the substance of the Gospel was exhibited Iohn was Christs messenger sent before his face to prepare the way before him Mark 1. 2. Thus it is said that all the Prophets and the Law prophecied untill Iohn Matth. 11. 13. In Iohns time was Christ actually exhibited He was baptised by Iohn Matth. 3. 13 c. And Iohn declared him pointing him out as it were with the finger saying Behold the Lamb of God Joh. 1. 29. Iohn also heard of the works of Christ Matth. 11. 2. In this respect it is said that Among them that are born of women there hath not risen a greater then Iohn the Baptist Matth. 11. 11. Iohns Ministry was a middle Ministry between the Law and the Gospel between the Prophets and Christ. He took part of both kindes He preached that the kingdom of heaven was at hand Matth 3. 2. But Christ that the Kingdom of God is come unto you Matth. 12. 22. Thus in regard of the fulness of the Gospel and of a distinct and clear manifestation of all things that appertained to this great salvation Christ most truly and properly is said to be the first that preached it Behold here the benefit of Christs being sent into the world Then first came that true full and bright light of the world He that followeth this light shall not walk in darknesse but shall have the light of life John 8. 12. Fitly to the point in hand may I apply that which is said Iohn 1. 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath revealed him §. 25. Of confirming the Word THough Christs own publishing of the Gospel were sufficient to make it worthy of all acceptation yet is it said to be confirmed That is confirmed which is further proved or fulfilled or made more sure and certain Thus Christ is said to confirm the word of his Apostles with signs Mark 16. 20. and God by sending his Son to confirm the promises made to the Fathers Rom. 15. 8. That also which is kept from failing or from being altered is said to be confirmed So God doth confirm his unto the end 1 Cor. 1. 8. and establish them 1 Cor. 1. 21. and we are called upon to be established with grace Heb. 13. 3. But that which Christ spake needed not in any such respect to be confirmed He is a faithfull and true witness Rev. 3. 14. He is the way the truth and the life John 14. 6. that only true way that leadeth unto life So as there was no fear of any uncertainty or of any failing in his Word Christs Word therefore was confirmed for these and other like reasons 1. Because he was not at all times in all places present with his Church to urge and press his word upon them For this end he sent forth in his life time Disciples to preach Luke 9. 2. 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints Eph. 4. 11 12. 2. Because of our weakness Christ confirmed his word to support us that we might have strong consolations For this end God confirmed his promise by an oath Heb. 6. 17 18. 3. Because of the commendable custom of men who use to confirm their own words by the consent and testimony of others Thus St Paul in the Inscriptions of his Epistles joyns with himself Sosthenes 1 Cor. 1. 1. Timothy 2 Cor. 1. 1. Silvanus and Timothy 1 Thes. 1. 1. Timothy with the Bishops and Deacons Phil. 1. 1. All the Brethren which were with him Gal. 1. 2. 4. Because by Gods Law and mans at the mouth of two or three witnesses every word shall be established Deut. 19. 15. Thus Christs word was confirmed 1. In that there were many witnesses of the same truth wherein they all agreed Luke 24 48. Acts 2. 32. 2. In that such as despised him in his life time after his Resurrection and Ascension were wrought upon Acts 2. 37. 3. In that by reason of the power of the Spirit in them they who preached the Gospel of Christ after him were received as an Angel of God even as Christ Iesus Gal. 4. 14. 4. In that many who never heard Christ themselves believed that word which Christ had preached
things as signifie and declare some memorable matter which otherwise could not be so well discerned nor would be believed We would see a signe from thee say the Pharisees to Christ Matth. 12. 38. And they desired him that he would shew them a sign Matth. 16. 1. These two words See Shew imply that a sign is of some externall visible thing that may be shewed and seen And extraordinary it must be because it useth to be for confirmation of some secret and Divine matter Thus the Pharisees would have a sign from heaven Matth. 16. 1. which must needs be extraordinary Thereupon signes and wonders are oft joyned together as Iohn 4. 48. Acts 2. 43. 4. 30. 7. 36. Our last Translators do oft translate this Greek word which properly signifieth signes they translate it miracles as Luke 23. 8. Iohn 2. 11. 3. 2. 2. The Greek word translated wonders is used by all sorts of Authours for some strange thing that may seem to foretell some other thing to come I will shew wonders in heaven saith the Lord Acts 2. 19. Those strange things which by the Ministry of Moses were done in Egypt in the red Sea and in the Wilderness are set out under this word wonders Acts 7. 36. Our English doth fitly translate the Greek word wonders by reason of the effect they cause wonder and by reason of the strangeness of them they are wonderfull Matth. 15. 31. Mark 6. 51. Acts 3. 10. Our English word miracle according to the notation of the Latin word whence it is taken signifieth a matter of wonder 3. The Greek word here translated miracles properly signifieth powers It is derived from a Verb that signifieth to be able This word in the singular number is put for a mans ability Matth. 25. 15. for his strength 2 Cor. 1. 8. And also for strength in the Sonne Rev. 1. 16. And in sinne 1 Cor. 15. 56. It is also put for virtue in one Mark 5. 30. And for the power of man 1 Cor. 4. 19. of a Prophet Luke 1. 17. of the spirit Eph. 3. 16. of Christ 2 Cor. 12. 9. and of God Matth. 22. 29. In the plurall number it is put for Angels Rom. 8. 38. 1 Pet. 3. 22. which excell in strength Psal. 103. 20. And for the firm and stable things in heaven Matth. 24. 29. And for extraordinary works Hereupon they are stiled in our English Mighty deeds 2 Cor. 12. 12. Mighty works Matth. 11. 20 21 23. Wonderfull works Matth. 7. 21. and frequently as here in this Text Miracles Acts 2. 22. 19. 11. 1 Cor. 12. 10 28 29. For miracles as hath been shewed § 28. cannot be wrought but by an extraordinary power even the power of God himself Fitly therefore is this word powers used to set out miracles and fitly is it here and in other places translated miracles §. 32. Of the distinction betwixt Signes Wonders Miracles SOme distinguish these three words into three sorts of miracles each exceeding others in their greatness or degrees as 1. Signes the least kinde of miracles as â—…ealing diseases 2. Wonders a greater kinde as opening the eyes of the blinde ears of the deaf giving speech to the dumb and other like which cause wonder 3. Powers or miracles the greatest kinde of them as giving sight to the born blinde raising the dead even one four daies dead and dispossessing the devil This distinction is too curious For every true miracle requires a Divine and Almighty power and to the Lord it is as easie to give sight to him that was born blinde as to restore it to him that had it before There is no restraint to the Lord to save by many or by few 1 Sam. 14. 6. Besides the Penmen of the New Testament do promisâ—…uously use these words for the same things Sometime all sorts of miracles are comprised under signes Iohn 20. 30. Sometimes under Powers and translated mighty works Matth. 11. 20. Sometimes under signes and wonders as Acts 2. 43. And sometimes under all the three words that are here mentioned as Acts 2. 22. 2 Cor. 12. 12. I suppose that all these three words may have reference to the same mighty works This variety of words setteth out the divers properties of the same things Signes shew that they must be external and visible that they may the better signifie and manifest some other thing not so visible Wonders shew that by reason of the strangenesse of them being above or against the course of nature they cause wonder Powers here translated miracles shew that they are done by an extraordinary and Almighty power â—… Thus the same extraordinary things were in the Old Testament set out by divers words as Dreams Visions Revelations Dreams because men in their sleep dream of them Visions because some visible objects were represented to them Revelations because God thereby revealed some unknown matter to come Thus God that revealeth secrets made known to Nebucadnezar what should be in the latter daies in a dream by visions Dan. 2. 22. Thus are divers names given to Angels which do set out distinct properties in the same Angels rather then several persons as hath been shewed Chap. 1. § 85. §. 33. Of a Miracle A Miracle according to the notation of the Latine word from whence this English word is taken signifieth such a thing as causeth wonder or is in it self wonderfull In the common use of it it signifieth a wonder in the highest degree which ariseth from something that is supernaturall From the forementioned three words and the end of setting them down here this description of a miracle may be raised A miracle is a visible wonderfull work done by the Almighty power of God above or against the course of nature to confirm some Divine truth 1. A miracle is a work or a true act not a meer shew or appearance of that which is not Herein it differs from such an appearance as was represented to Saul 1 Sam. 28. 12. And from all jugling delusions Such as the Sorcerers of Egypt used Exod. 7. 11 12. 8. 7. 2. It is a visible work such an one as men may see and thereupon be moved therewith as the Israelites were 1 King 18. 39. The pretence of transubstantiation wherein no visible alteration of the creature is to be seen is against the nature of a miracle which is a sign 3. It is above the course of nature or against it Herein lieth the very form of a miracle whereby it is distinguished from other wonders which may be extraordinary though not simply supernaturall such as the second beast did Rev. 13. 13. 4. It is done by the Almighty power of God No man no Angel whether good or evil can alter the course which the Creator hath set to his creature That power God hath reserved to himself Pretended miracles wrought by the power of the devil are but pretended 5. The proper end of a true miracle is to confirm a Divine truth
to be Ministers and as I may so speak servants unto him §. 45. Of Arguments for Angels authority over the Church Answered THe ' forementioned point will appear more clear by Answering such Arguments as are alledged to prove the authority of Angels over Christs Church 1. Argument Angels are stiled Thrones Dominions Principalities and Powers Coloss. 1. 16. all which Titles imply superiority and authority over others Answ. 1. Those Titles are used to set out the excellency and dignity of Angels rather then their authority and command over others They who have Dominion Principality and Power and who set on Thrones are among men the most excellent These Titles then shew that Angels are the most excellent among all creatures 2. If authority be yielded unto them yet that authority is only deputative in reference to that message or work which is injoyned by them such an authority as Kings Ambassadours and Messengers have 2. Argum. They are called Princes of particular Countries as of Persia and Graecia Dan. 10. 13 20. Now Princes have subjects put into subjection unto them Answ. 1. Persia and Graecia were then of this world but we speak of the world to come which is the Church 2. It cannot be proved that those Princes there meant were Angels They were the Monarchs of those Nations as Cambises or Darius of Persia and Alexander of Graece 3. Argum. Michael the Angel was Prince of the Jews Dan. 10. 12 21. Answ. Indeed Michael is stiled an Archangel but thereby is meant the Head of Angels the Lord Jesus Christ. See chap. 1. § 83. 4. Argum. Evil Angels are Rulers of the darkness of this world Eph. 6. 12. Why may not then good Angels be Rulers of the world to come Answ. 1. Evil Angels usurp power and authority above that which is meet which the good Angels will never do 2. The children of this world put themselves in subjection to evil Angels and so become their slaves but the children of the world to come will subject themselves to none but to Christ no not to the good Angels 5. Argum. The men of this world are put in subjection to Christ. Therefore the subjection of the world to come is no good proof of Christs excellency Answ. Though the men of this world are put into subjection to Christ yet not after such a manner as the world to come who are put in subjection to Christ a members to their Head So as from their Head they receive such a spirit as makes them willingly and chearfully submit themselves to him But the men of this world are per force made subject to Christ as to an absolute supream Almighty Lord over them who can and will keep them under 2. The Question here being principally about the Church the Apostle thought it sufficient to exemplifie the point in the world to come §. 46. Of the unlawfulness of worshipping Angels or any other creatures GOD having reserved this as a priviledge to his Church not to be put in subjection to Angels how basely and unworthily do they carry themselves who pretending to be of this world to come do notwithstanding put themselves into subjection to Angels so do such as worship Angels It appears that men were too much addicted to this kinde of superstition in the Apostles time For it is condemned by an Apostle and the vain pretence for it is discovered Col. 2. 18. That pretence is stiled voluntary humility which is as of old it was called will-humility and hypocriticall humility Indeed it is an high presumption against God who only is to be worshipped and against his Son Christ who only is advanced to the right hand of God See chap. 1. § 13. and against the Saints who are of this world to come and in that respect not put in subjection unto Angels To make pretence of worship for which there is no warrant in the Word of God savoureth too ranâ—…ly of intollerable insolency Angels themselves who well understand what is doâ—… or not due unto them have utterly refused to be worshipped by men Rev. 19. 10 22. 9. In this it is manifest that Papists are not of this world to come because in their doctrine they maintain that Angels are to be worshipped and in their daily practice do worship Angels The Pope of Rome doth also herein shew himself to be plain Antichrist in the he putteth all that adhere to him in subjection to himself as to Christs Vicar and as to the Head of the Church which is Christs prerogative given unto him by the Father Eph. 1. 22. To what Bishop said God at any time Be thou the Head of my Church or Let my Church be put in subjection to thee Is not this to oppose 〈◊〉 exalt himself above all that is called God or that is worshipped 2 Thess. 2. 4. Let us Brethren stand fast in the liberty wherewith Christ hath made us free Gaâ—… 5. 1. Let us not slavishly put our selves in subjection to any to whom God hath not put us in subjection but let us reserve our selves free for him alone to whom God hath put us in subjection He is the only Lord of our conscience to him only let 〈◊〉 be in subjection §. 47. Of adding this clause Whereof we speak THis correlative whereof hath reference to the word world going before for they are both of the same gender namely the femmine The word here translated world is the very same that is used chap. 1. v. 6. in this phrase When he bringeth in the first begotten into the world The world may there be taken in a larger extent then here by reason of this restrictive Epithete to come Though world in the former place may comprise under it the whole earth and all the inhabitants thereon yet doth it most especially intend the militant Church For as Christ gave himself for the Church Eph. 5. 25 so God in special gave Christ to his Church and he brought his first begotten into the world for his Churches sake Had not the Church been in the world God would not have brought his first begotten into the world Besides the world there spoken of may well be accounted the same that is here meant even the world to come because Gods first begotten was then brought into the world when it began to be actually that world to come which was before prophesied of It was the exhibition of Christ that made it another world a new world a world to come In that Christ by being brought into the world accomplished all the Types Shadows Prophesies and Promises concerning himself the world thet was accounted the world to come In regard of the sense and intent of the Apostle this phrase whereof we speak may also have reference to the last daies mentioned Chap. 1. ver 2. For this world to come is in those last daies in which God speaks unto us by his Son It may further have reference to the last clause of the last verse of the first Chapter
remains therefore that the man here spoken of is more then man even the man Iesus Christ who is God-man Yet I will not deny but that the whole mysticall body of Iesus Christ may be here included namely all that by faith are united unto Christ for all they together with their head have this title Christ given unto them 1 Cor. 12. 12. In this respect the dignities belonging unto Christ as the head of that body appertain also to the body of Christ. Hence it is that all things are said to be theirs because they are Christs 1 Cor. 3. 22 23. and they are said to be quickened together with Christ and raised up together and made to sit together in heavenly places in Christ Iesus Ephes. 2. 5 6. They are also heirs of God and joint-heirs with Christ Rom. 8. 17. §. 54. Of these Titles Man Sonne of Man THe Person here spoken of is set forth by two Titles Man Sonne of Man The first of these Titles in Hebrew signifieth a mortal miserable man It cometh from a verb that importeth a desperate case It is oft translated desperate as desperate sorrow Isa. 17. 11. and incurable sorrow Ier. 30. 15. This word is used where the Psalmist saith Put them in fear O Lord that the Nations may know themselves to be but Men Psal. 9. 20. that is weak mortall miserable Of this title Man in another sense See my Sermon on 2 Chron. 8. 9. Of the Dignity of Chivalry § 3. The other Title Sonne of Man is added as a diminution For Man in the second place is Adam Adam was the proper name given to the first man the father of us all and that by reason of the red earth out of which he was made Gen. 2. 7. After mans fall it became a common name to all his posterity by reason of that mortality which seized on them all whereby they came to return to that out of which they were made according to this doom Dust thou art and to dust shalt thou return Gen. 3. 19. Thus this title Adam sets out the common frail condition of mankinde So doth the Greek word here used according to the notation of it It signifieth one that looks upward Being succourlesse in himself he looks up for help elswhere as 2 Chron. 20. 12. In this respect Bildad stileth him a worm Job 25. 6. This word Sonne annexed unto man Sonne of man adds a further diminution and implieth somewhat lesse than a mean man This particle SONNE prefixed Sonne of man doth further shew that he was born of man and that he did not as some Hereticks have imagined bring his body from heaven See more of this title in my Treatise of the sinne against the holy Ghost § 11. The meannesse of Christs estate here in this world is thus further described by a Prophet His visage was marred more than any man and his form more then the sonnes of men Isa. 52. 14. Yea Christ himself is brought in thus speaking of himself I am a worm and no man Psal. 22. 6. To add more emphasis to his low degree those titles are interrogatively thus expressed What is man the sonne of man Hereby two things are intended 1. The nothingnesse of that man in himself to deserve any thing at Gods hand This must be taken of the humane nature of Christ and that abstracted from the divine nature not of his person in which the two natures were united or else it must be taken of the mysticall body of Christ here warfaring on earth consisting of weak unworthy children of men 2. The freenesse of Gods grace and riches of his mercy that was extended to such a mean weak unworthy one This cannot but cause much admiration and that admiration is couched under the interrogation What is man If the effects of Gods kindness to man which follow in the testimony be duly observed we shall finde it to be a matter of more then ordinary admiration It was a matter farre less then this which made Iob with a like expostulatory admiration to say unto God What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him Job 7. 17. §. 55. Of Gods being mindfull of man THat wherein God manifested his free grace and rich mercy to man is expressed under these two words mindfull visit Both these words have reference to God as is evident by this Apostrophe Thâ—… art mindfull The Psalmist begins the Psalm with an Apostrophe to God thus O Lord our Lord and continueth the same to the end of the Psalm â—…o as he must needs here be taken in this verse to direct his speech unto God This Apostrophe doth also amplifie the grace here intended namely that so great an one as the Lord should be so gracious unto so mean a man as is here described Both the Hebrew and the Greek word translated mindfull do signifie to remember The Hebrew word is so translated Psal. 9. 12. He remembreth them and the Greek word Luk. 1. 72. to remember his holy Covenant To remember importeth two things 1. To hold fast what is once known 2. To call to minde what is forgotten Of these two acts of memory See Chap. 13. § 12. 24. This act of remembring is applied not to man only but to God also To God it is most properly applied in the former signification For God ever fast holds in memory and never forgets what he once knowes known unto God are all his works from the beginning of the world Acts 15. 18. Yea also in the latter signification that act of remembring is attributed unto God as where it is said Did not the Lord remember them and came it not into his minde Jer. 44. 21. The latter phrase sheweth that the act of remembring attributed to God in the former clause is meant of calling to minde what was formerly known Iob oft calleth on God to remember him in this sense Iob 7. 7. 10. 9. 14. 13. In this respect God is said to have Remembrancers Isa. 62. 6. to whom he thus saith Put me in remembrance Isa. 43. 26. and to this end he is said to have a book of remembrance Mal. 3. 17. But surely these things cannot properly be spoken of God they are to be taken tropically by way of resemblance after the manner of man There is also a third act that is comprised under this word to remember which is seriously to think on and consider such and such a person or case Thus is the foresaid Hebrew word translated Neh. 5. 19. Think upon me my God So Gen. 40. 14. Think on me To apply all to the point in hand God never forgat the man here spoken of but still held him in minde and memory and though by extremity of misery and long lying therein God might seem to have forgotten him as the Church complaineth Lam. 5. 20. yet by affording seasonable succour God
Iacob Thy suâ—… shall be at the starres of heaven and as the dust of the earth Gen. 15. 5. 26. 4. 28. 14. And the Prophesies of multitudes to come in are meant of these sons such â—… these Many people shall say Let us go up to the house of God Isa. 2. 3. Mic. 4. 2. Maâ—… shall come from the East and West c. Matth. 8. 11. and My righteous servant 〈◊〉 justifie many Isa. 53. 11. The sonne of man came to give his life a ransom for maâ—…y Matth. 20. 28. His blood is shed for many Matth. 26. 28. By the obedience of one 〈◊〉 many be made righteous Rom. 5. 19. In particular Iohn saith I beheld and loe a gâ—… multitude which no man could number of all Nations and kindreds and people 〈◊〉 tongues stood before the throne c. Rev. 7. 9. All these were the sons here mentionâ—… See Chap. 6. v. 14. § 107. And Chap. 9. v. 22. § 140. Obj. It is oft said that Few are chosen Few enter in at the straight gate Mâ—… 7. 14. 20. 16. Hereupon the flock of Christ is stiled a little flock Luke 12. 31 and they are stiled a remnant Isa. 1. 9. a tenth Isa. 6. 13. a vintage Mic. 7. 1. 〈◊〉 they are resembled to those few that were in the Ark when the whole world 〈◊〉 drowned and in Sodom when the four Cities were destroyed with fire and brâ—… stone See chap. 11. v. 7. § 32. Answ. Comparatively they are indeed but few in regard of the multitudes 〈◊〉 evil ones that ever have been and ever will be in the world But simply considerâ—… in themselves they are very very many When Elijah thought that he alone 〈◊〉 been left the Lord gave him this answer I have reserved to my self seven thousaâ—… Rom. 11. 3 4. This is a matter of great comfort in regard of the multitudes that perish that thâ—… are also many that shall be saved It is also a great incouragement to enquire after the way to salvation and to â—… the means sanctified for attaining thereunto There is a fountain opened to cleansâ—… from sinne Zach. 13. 1. Let us not fear that it will be dried up because many goâ—… partake thereof Be rather incouraged to go with those many thereunto Fâ—… not that heaven will be filled up for there are many Mansions John 14. 2. A poâ—… man long waited at the Pool of Bethesda though the time of cure was but at a ceâ—…tain season and only one could be cured at that season Iohn 5. 4 5 c. But 〈◊〉 Pool for salvation cureth at all times all that go into it We reade of three thâ—…sand converted by one Sermon Acts 2. 41. and five thousand by another Acts 4 and it is after this registred that multitudes of beleevers were added to the Lord 〈◊〉 5. 14. and that the number of disciples was multiplied Acts 6. 1. and that 〈◊〉 Churches were established in the faith and increased in number daily Acts 16. 〈◊〉 and that many thousands of Iews beleeved Acts 21. 20. besides the Gentiles 〈◊〉 imbraced the faith After those daies yea and in these our daies have the Churches of Christ wonderfully increased A strong inducement this is both to Ministers to preach the Gospel and also to people to attend thereupon in that there are many sons and they must all be brought to glory §. 92. Of bringing sons to Glory IT is said of those many sons that by Christ they are brought to glory The Verb translated brought is diversly used aâ—… 1. To go of ones self even upon his own voluntary motion as where Christ saith Let us be going Matth. 26. 46. 2. To be led by another but willingly thus Andrew brought Simon to Iesus Iohn 1. 42. 3. To be brought forcibly as men use to bring malefactors to execution There were also two other malefactours led with Iesus to be put to death Luke 23. 32. 4. To bring such as are no way able to go of themselves thus the good Samaritan brought the man that was wounded and left half dead to an Inne Luke 10. 34. That we may the better discern how this word bringing is here used we are to take notice that the sons here said to be brought are neither able nor willing of themselves to go to glory Christ therefore bringeth them thither by certain degrees 1. He quickeneth them that are dead in sins Eph. 2. 1 5. 2. He sheweth them the way wherein they may come to glory For he is the true light which lightneth every man that cometh into the world John 1. 9. Thereupon he thus saith of himself I am the light of the world he that followeth me shall not fall into darknesse but shall have the light of life John 8. 12. 3. He goeth as a guide before them for he is that good shepherd that goeth before his sheep and the sheep follow him for they know his voice John 10. 4. 4. He communicates his Spirit unto them whereby they are so inlightened as they discern the way wherein they should walk Eph. 1. 8 9. and enabled and perswaded to walk therein For the Law of the Spirit of life in Christ Iesus hath made us free and As many as are led by the Spirit of God they are the Sonnes of God Rom. 8. 2 14. Christs bringing sons to glory informs us in these two principles 1. Man cannot of himself go to glory 2. Christ can and will bring all the Elect to glory We have no sufficiency of our selves but our sufficiency is of God 2 Cor. 3. 5. As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me saith Christ to his sons Iohn 15. 4. §. 93. Of the glory of Heaven THat whereunto Christ bringeth his sons is here stiled Glory Hereby is meant that happy estate which is purchased by Christ in heaven This estate is oft set out by this Epithete as Rom. 8. 18. 2 Cor. 4. 17. 1 Pet. 5. 1 10. Glory is a transcendent word and compriseth under it all manner of excellencies The infinite excellency of God himself and of his Divine attributes is termed glory as the glory of God Acts 7. 55. The glory of his Majesty Isa. 2. 10 21. The glory of his power 2 Thess. 1. 9. The glory of his grace Eph. 1. 6. In this respect where the Apostle would to the uttermost that he could commend and set forth the excellency of the Son he doth it thus Who is the brightnesse of his Fathers glory See Chap. 1. § 19. There is an especiall emphasis in this word glory as it is here used It goeth beyond the superlative degree and implieth more then most glorious It compriseth under it whatsoever may be counted glorious and that in the most eminent kinde and degree that can be In heaven is the God of glory Father Son and holy Ghost In heaven is that Son
and where the Lords Seeds-men are absent as the enemy did Matth. 13. 25. 2. To shew his desire of doing the most good he could The greater the number of people that heard him were the more might reap the fruit of his labours 3. To shew his zeal for the glory of his Father The sounding forth of Gods praise in assemblies among much people greatly maketh to Gods glory in that many may thus be brought to know God to acknowledge him and to joyn in praising him 1 Cor. 14. 25. The Apostles after Christs time imitated their Master herein Peter and Iohn went up together into the Temple at the hour of prayer Act. 3. 1. Then did the people assemble themselves in the Temple Paul and Barnabas went into the Synagogue on the Sabbath day Acts 13. 14. By this means the Churches increased exceedingly In this regard the Apostle professeth that he was not ashamed of the Gospel but that he was ready to preach it at Rome also Rom. 1. 15 16. As he had preached it in other populous places so would he also in that City which was the most populous place of all the world at that time We ought to be followers of them even as they also were of Christ 1 Cor. 11. 1. The foresaid practice of Christ is of use to stirre up people to frequent publick assemblies where Gods praise is sounded forth that so they may joyn with such as sing praises to God and reap the benefit of the mysteries that are there revealed concerning Gods Name Christ hath promised his presence iâ—… such places Matth. 18. 20. See Chap. 3. v. 1. § 27. §. 118. Of the Apostles fit application of a Divine testimony to Christ. Verse 13. And again I will put my trust in him and again Behold I and the children which God hath given me IN this verse two other evidences of Christs propheticall Office and of his humane nature are set down The former is the ground of that encouragement which Christ had to hold out in executing his Office which was his confidence in God declared in a Divine testimony The later is an effect of that his Office Because the manner of bringing in this proof is like the former both of them being taken out of the Old Testament he thus joyneth them together and again Of this Transition see Chap. 1. § 77. In opening the former Scripture four Questions are to be resolved 1. Whence the testimony is taken 2. How fitly it is applied to Christ 3. How truly it proveth Christs humane nature 4. How pertinently it is inferred on the execution of Christs Propheticall Office For the first This phrase I will put my trust in him is in many places of the Old Testament especially the Book of Psalms But there are two places at either of which or at both which the Apostle may have an eye One is Psalm 18. 2. where the words of this Text are according to the Hebrew Obj. The LXX have not in their Translation of that place the very words which the Apostle here useth Answ. Penmen of the New Testament do not alwayes tye themselves to the words of the LXX instance Matth. 2. 6 15 18. No nor this Apostle instance Chap. 3. v. 9. Evangelists and Apostles were not Translators of the Old Testament They only took proofs out of the same for which purpose it was enough to hold the true sense and meaning of the holy Ghost though they exprest it in other words Answ. 2. The very words which the Apostle useth are also used by the LXX in the said Psalm as it is registred 2 Sam. 22. 3. The other place whereunto the Apostle may have an eye is Isa. 8. 17. There the LXX use the very same words which the Apostle here doth though our english thus translate them And I will look for him Quest. Can one proof be taken out of two places Answ. Yea if they set down one and the same thing and that in the very same words The Evangelists in quoting a testimony oft name Prophets in the plural number as Matth. 2. 5 23. Ioh. 6. 45. Acts 13. 40. This duely weighed taketh away the ground of that dispute which is betwixt Expositors about the place out of which this testimony should be taken Some affirm that it is taken out of Psal. 18. 2. Others out of Isa. 8. 17. Arguments pro and con are brought on both sides But I suppose that this dispute might have been spared For to come to the second Point 2. Both the Psalmist and the Prophet Isaiah may be fitly applied to Christ. In that Psalm there are sundry points that can be applied to none properly but to Christ as this Thou hast made me the head of the Heathen ver 43. And this As soon as they hear of me they shall obey me the strangers shall submit themselves to me ver 44. And this He sheweth mercy to his anointed to David and to his seed for evermore ver 50. Besides these words Therefore will I give thanks to thee among the heathen and sing praises unto thy Name ver 49. are expresly applied to Christ Rom. 15. 9. Object The Title of Psalm 18th sheweth that in special manner it concerned David being his song when the Lord had delivered him from the hand of all his enemies and from the hand of Saul And it is set in the history of Davids life 2 Sam. 22. 1 c. To shew that it concerned him Answ. It cannot be denied but that this Psalm concerned David and is fitly pâ—…t among his acts For he was the Author and enditer thereof In this respect it might justly have been registred in the history of his life though it had been wholly Propheticall even a meer Prophecie of Christ. Neither can it be denied but that the Title intendeth it to be meant of David For the Psalm is in part historicall and concerneth David himself yet to us he was a type of Christ. That which in the history concerned David as a type may in a mystery concern Christ as the truth Besides that Scripture which in some parts of it is only historicall as Psal. â—… 12. may in other parts be only Propheticall and appliable to Christ as Psal. 40. 6 7. The like is observed in 2 Sam. 7. 12 13 14. As for the other place namely * Isa. 8. 17. That Chapter also may be typicall and concern the Prophet who wrote it and Christ also the truth of the type Sundry passages of that Chapter are in the new Testament applied to Christ as that in ver 13. Sanctifie the Lord 1 Pet. 3. 15. And that in ver 14. He shall be for a sanctuary 1 Pet. 2. 4. And that is ver 14 15. He shall be for a stone of stumbling c. Mat. 21. 44. Luk. 2. 44. Rom. 9. 32. 1 Pet. 2. 8. And that in ver 18. are for signes and wonders in Israel Luk. 2. 34 Heb. 10. 33. And that in ver 18.
Behold I and the children whom the Lord hath â—…ven me here in this Text. Seeing so many points of that Chapter are applied to Christ why may not this also I will put my trust in him which is in the 〈◊〉 of them be applied to him Thus we see how fit a reference this testimony hath â—…to Christ as it is taken both out of Psal. 18. 2. and also out of Isa. 8. 18. 3. It proves Christ to be a true man in that as other men he stood in needâ—… Gods aid and thereupon as other sonnes of men his brethren he puts his 〈◊〉 in God 4. It 's also pertinently inferred upon the execution of Christs Prophetical function in that it shews the reason why he declared Gods name to his brethreâ—… and why he would sing praises to God in the middest of the Church and be neithâ—… ashamed nor afraid so to do namely because he put his trust in God §. 119. Of Christs putting his trust in God THe Hebrew word which the Psalmist useth signifieth to rest upon one to be preserved and kept safe by him The bramble therefore in the Parable thâ—… useth this word Put your trust in my shadow Judg. 9. 15. A noun thence derived iâ—… translated refuge Psal. 46. 1. and in suudry other places In Isa. 8. 17. another Hebrew word is used but that which signifieth the same thing and by the Septuagint is translated as here in this Text and in 2 Sam. 22. 3. The noun derived from this verb signifieth hope or trust and so it is oft translated by our english as Psal. 71. 5. Iob 4. 6. The Greek phrase used by the Apostle carrieth emphasis It implieth trust on a good perswasion that he shall not be disappointed It is translated confidence Phil. 6. 6. Word for word it may here be thus translated I will be confident in him The relative HIM hath apparent reference to God Psal. 18. 2. Isa. 8. 18. so as Christ himself being man rested on God to be supported in all his weaknesses and to be enabled to go thorow all his undertakings and well accomplish them He had many enemies and was brought to very great streights Psal. 18. 3 4 5. Yea he and his were for signes and wonders even in Israel Isa. 8. 18. yet he fainted not but put his trust in the Lord. His greatest enemies gave testimony hereunto saying He trusted in God Matth. 27. 43. Though they said it in deâ—…ision and scorn yet it was a truth This was further manifested by the many prayers which time after time he made to his Father Heb. 9. 7. He did the rather put his trust in God and manifest as much that he might in his own example teach us what to do in our manifold streights Thus when he was assaulted by the devil he repelled his temptations by the word of God Matth. 4. 4 7 10. that the might thereby teach us how to resist the devil Christ as man well knew his own insufficiency and the alsufficiency of God Were we throughly acquainted with our own impotency and well instructed in Gods omnipotency we should herein imitate Christ and in testimony thereof in all streights fly unto God and in all streights pray and say as Iehoshaphat did We know not what to do but our eyes are upon thee 2 Chron. 20. 12. The description of him in whom Christ putteth his trust Psal. 18. 2. and that before and after the manifestation of his confidence declareth the sure ground that he had to put his trust in God The description is set down in sundry metaphors à s Rock Fortresse Strength Buckler Horn of Salvation High power and deliverer set out the impregnable power of God and shew how sure and safe a refuge he is to those that flie to him and put their trust in him See more hereof in The whole Armour of God on Ephes. 6. 10. § 4 5 6. The inference of Christs confidence upon his boldnesse in singing praise unto God in the midst of the Church sheweth the reason of that his boldnesse even because he put his trust in God Confidence in God drives out all fear of man and shame by reason of man So much doth he testifie who said My soul trusteth in thee and thereupon added I will sing and give praise Psal. 57. 1 7. and again In God I will praise his word in God I have put my trust I will not fear what flesh can do unto me Psal. 56. 4. This was it that made Prophets Apostles and other faithfull Ministers so bold as they were in sounding forth Gods praises They trusted in God Surely we may try and prove our selves and give evidence to others of our confidence in God If fear shame or any bie or base respect to man keep us from an open setting forth of Gods praise we do not put our trust in God §. 120. Of the Apostles fit application of Isa. 8. 18. to Christ. THe Apostle addeth a third testimony to prove the same point as is manifest by repeating the second time this phrase And again See Chap. 1. § 77. The testimony is this Behold I and the children which God hath given me This without all question is taken out of Isa. 8. 18. In words there is a full agreement between the Hebrew original and the Greek translation thereof and the Apostles quotation so also in the sense for the Prophet bringeth in this sentence as a Prophecy of Christ. Many things which were historically true of the Prophet in that Chapter may typically be applied to Christ. This was before in part declared § 118 and may more fully be cleared by taking a view of the particular passages of the Prophet in that Chapter In that Chapter two main points are set down 1. A denunciation of judgement against the wicked 2. A promise of mercy and safety to the righteous The former is set down from the beginning of the Chapter to the 10th verse The later from thence to the end of the Chapter In laying down the promise the Prophet taketh his rise from the highest saâ—… and surest ground of all comfort namely the promised Messiah ver 14. Concerning whom he declareth what should be the events that would fall out at his coming and that both in regard of the wicked and of the righteous The wicked should stumble and fall to their utter destruction The righteous should be established for ever v. 14 15. For a further confirmation of these things thus foretold the Prophet is commanded to binde up the word of God among the Disciples that so it might be kept close from the incredulous and remain among the faithfull v. 16. Hereupon the Prophet professeth that notwithstanding Gods just indignation conceived against the house of Iacob he will continue to look for help from the Lord and trust in him v. 17. so did Christ. To shew the ground of his confidence Christ is brought in offering himself and all
be said to be bound One is the bond of Law as an obligation whereby a man stands bound to pay a debt The other is a bond of violence as when a man is bound by cords chains or other like means Act. 22. 30. In the former sense men are redeemed by payment of the debt which is a point of justice Thus Christ is said to redeem us by a price which was his own precious blood 1 Pet. 1. 18 19. In this respect another word is used which signifieth to buy and we are said to be bought 1 Cor. 6 20 7. 23. Thus Christ bought us of his Father and by giving his blood for our Redemption satisfied the justice of his Father In the later sense men are redeemed by might and force This is an act of power Thus Christ overcame that Tyrant that held us in bondage and so delivered us Hereof see § 141. This deliverance is here amplified by the extent of it for the benefit thereof extended to all of all sorts This is implied under these indefinite relatives them who The correllative in Greek implieth a generality It is translated sometimes as many as Matth. 14. 36. Sometimes all they that Luk. 4. 40. Sometimes whosoever Luk. 9. 5. This indefinite particle doth not intend that every one that was subject to the foresaid bondage was delivered but that there were none so deeply implunged therein and so fast held thereby but might be delivered by Christ. Of Christs dying for every man See § 81 82. Of all deliverances this here spoken of is the most admirable in the kinde and most beneficiall to us that partake of the benefit thereof Was the Israelites deliverance from the Egyptian bondage or from the Babylonish captivity a benefit worthy to be kept in perpetuall memory Surely then much more this There is as great a difference betwixt them and this as betwixt a tyrant that is but flesh and blood and Principalities and powers as betwixt earth and hell as betwixt temporary and everlasting The difference is greater then can be expressed whether we consider the bondage from which or the means by which we are delivered This deliverance was it which made that good old Priest which had been dumb when his mouth was opened thus to praise God Blessed be the Lord God of Israel for he hath visited and redeemed his people c. Luk. 1. 68 c. How ill doth it become those who think and professe that they are delivered to walk as slaves who are not delivered With great vehemency thus doth the Apostle protest to such This I say and testifie in the Lord that ye henceforth walk not as other Gentiles c. Eph. 4. 17. Having changed our Master it is most meet that we should change our service The Law of nature and of Nations requireth as much Ye were sometime darknesse but now are ye light in the Lord walk as children of light Eph. 5. 8. This was the principall end for which Christ delivered us out of the hand of our enemies namely that we might serve him without fear in holinesse and righteousnesse before him all the daies of our life We may not therefore any longer be servants of sin Rom. 6. 12. nor of Satan 1 Pet. 5. 9. nor of men 1 Cor. 7. 23. They who so do make void that for which Christ hath taken flesh and blood and therein by death destroyed the devil §. 153. Of the Resolution of Heb. 2. v. 14 15. 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil 15. And deliver them who through fear of death were all their life time subject to bondage IN these two verses is a description of Christs Kingly Office This is set out by two effects accomplished by his death so as a further proof is herein given of Christs humane nature united to his Divine Two points are hereabouts observable 1. A connexion of Christs Regall Function with his Propheticall in this phrase For as much then as the children are partakers of flesh and blood 2. The demonstration of this Royall power The connexion sheweth a reason why Christ exercised his Kingly Office in maâ—… nature Namely because the children which God had given him were so In setting down this reason observe 1. The relation of the persons at whose good he aimed the children 2. Their constitution flesh and blood 3. Their participation therein are partakers In the demonstration of Christs Royall power is set down 1. The nature wherein he exercised it 2. The Acts whereby he manifested it About the foresaid nature is set down 1. The Person that assumed it He himself 2. The kinde of nature The same 3. The manner of assuming it He took part 4. His resemblance therein to others also likewise The Acts of his Royall Function are two 1. A conquest v. 14. 2. A deliverance v. 15. In setting down the conquest we may discern 1. The manner of expressing it by way of a finall cause That he might 2. The matter whereof it consisteth This setteth out 1. The kinde of conquest Destroy 2. The means whereby he accomplished it by death 3. The enemy conquered He is set out 1. By his power Him that had the power of death 2. By his name Devil The second Act of Christs Royall Function is set out as the former 1. By the manner of expressing it which is by way of a finall cause implied in this copulative and as if he had said And that he might 2. By the matter whereof it consisteth Herein is set down 1. The kinde of Act Deliver 2. The extent thereof Them who or whosoever 3. The parties delivered These are described by that miserable condition wherein they were before they were delivered This condition is set out two waies 1. By that fear wherein they are aggravated by the object thereof death 2. By that bondage wherein they were This is aggravated 1. By the straitness of the bond subject or fast held 2. By their continuance therein all their life time §. 154. Of the Observations collected out of Heb. 2. v. 14 15. I. MAns nature is of a frail constitution It is flesh and blood visible sensible mutable mortall corruptible See § 137. II. Saints are of the same constitution with others By the children are meant Saints and these are said to be partakers of flesh and blood See § 138. III. The Son of God became man This relative He himself hath reference to Christs eminency even as he was God See § 58. IV Christ voluntarily became man This word took part implieth as much See § 139. V. Christ would partake of the very same nature that others had So much is expressed under this phrase the same See § 139. VI. Because the rest of Gods children were flesh and blood
us even for our good See chap. 2. § 83. wherefore we ought to consider him This argument Moses nseth to stâ—…r up the Israeliâ—…es to attend to God and his Law The Lord shall open unto thee his good treasure Deut. 28. 12. So doth the Wise man Prov. 4. 1 2. Nature it self pâ—…tteth on every thing to seek its own good In regard of us Christians as prudence on our own behalf in helping on our own good requires as much so gratefulnesse towards Christ. Shall the Sonne of God descend so low as he did and endure so much as he did and all for our sake and we not regard it Do ye thus requite the Lord O foolish people Deu. 32. 6. This is a great aggravation of Christians neglect of the duty implied under this note of reference Wherefore The Levites herewith aggravated the sins of the Jeâ—…s and justified Gods heavy judgements against them in that God gave them right Iudgements true Laws and good Statutes yea also his good Spirit to instruct them them and yet they regarded him not Let us for our part take due notice of all that Christ hath done and suffered for us to be throughly affected therewith and to make a right use of all §. 3. Of Brethren in reference to Saints THe Apostle to work the more upon these Hebrews manifesteth both his intire affection to them by stiling them brethren and also his good opinion of them by calling them holy and partakers of the heavenly calling Of the divers acceptation of this Title Brethren See Cha. 3. v. 1. § 3. Some take the word brethren in this place to be used in relation to Saints of Christ as it is used Chap. 2. v. 11 12. But that reference cannot well here stand The word useth to be some note of restriction when this relation is used in reference to Christ as the brethren of the Lord 1 Cor. 9. 5. or his brethren Act. 1. 14. or Christ himself is brought in so calling them as Chap. 2. v. 11 12. When a meer man speaks to others and cals them brethren this relation is to be taken betwixt him that speaketh and them to whom he speaketh Thus this title here hath relation betwixt the Apostle and those to whom he wrote Because they were Hebrews to whom in speciall this Epistle was directed it may be supposed that the Apostle useth this Title in reference to that common stock whence he and the Hebrews came as where he saith Brethren Children of the 〈◊〉 of Abraham Act. 13. 26. And my brethren my kinsmen according to the flesh Rom. 9. 3. But this attribute holy will not well admit that restriction For most of the Jews were through their unbelief cut off from the holy root All the Jews are not to be wholly exempted Such as remained not in 〈◊〉 are here intended as well as Gentiles This Title Brethren in this place is to be taken in a spirituall sense and that in reference to a mutuall profession of the same faith Thus it is taken ver 12. Chap. 10. ver 19. Chap. 13. ver 22. and in other Epistles of the Apostles for the most part In this sense all Christians of what stock or degree soever they be whether Jews or Gentiles great or mean male or female free or bond Magistrate or Subject Minister or people All sorts of Christians are knit together by a common mutuall bond They all have one Father Mal. 2. 10. Eph. 4. 4. One Mother the Church for they are born again by the Word of God which is proper to the Church 1 Pet. 1. 23. One Elder Brother who is the first-born amongst many brethren Rom. 8. 29. One and the same priviledges Eph. 4. 4 5 6. They are all one in Christ Gal. 3. 28. One and the same Inheritance belongeth to them all 1 Pet. 1. 4. 3. 7. In these and other like respects they are also stiled members of the same body 1 Cor. 12. 12. And branches of the same Vine Iohn 15 5. See more hereof § 17. 1. God hath thus nearly linked them together to shew that he is no respecter of persons Therefore that a Title which the Grecians use to give to an only Son 〈◊〉 to them all in reference to God Eph. 5. 1. Hereof See § 17. 2. Hereby is shewed that Christians should live in love amongst themselves 1 Pet. 3. 8. and maintain peace Gen. 13 8. and be of the same minde and affection 1 Cor. 1.0 and ready to help and succour one another Exod. 7. 11. and carry themselves as equals one to another Rom. 12. 16. Not swelling one against another 2 Cor. 12. 20. In a word all kinde of Christian duties are much enforced by the relation of brethren §. 4. Of this Title of insinuation Brethren THe Apostle here inserteth this Title Brethren to manifest his own minde and affection to them For hereby he professeth himself to be a brother to them of the same Father and Mother of the same houshold a co-heir with them and withall affectioned as a brother toward them yea and to be as one of their equals This he doth to insinuate his own soul more kindely into theirs to sweeten his Exhortations and Admonitions to enforce them the more to shew that what he doth he doth in love for their good To other Churches he doth somewhat more enlarge his heart even in this kinde as Rom. 12. 1. 1 Cor. 1. 10. Gal. 4. 12 19. Phil. 4. 1. Herein the Apostle makes himself a patern to Ministers Masters Tutors and all others that are in place to instruct direct incite or restrain others They may by this patern learn how to work upon those with whom they have to do Affection is rather to be shewed then authority Though I might be much bold in Christ to enjoyn thee that which is convenient yet for love sake I rather beseech thee saith the Apostle to Philemon v 9 10. I deny not but that authority and severity at some times in some cases to some persons is to be used Rebuke with all authority Tit. 2. 15. I will not spare 2 Cor. 13. 2. But if mildenesse gentlenesse and kindenesse may prevail use these rather Of that modesty and humility which is couched under this Title brethren See The whole Armour of God on Eph. 6 10. § 30. Of Christ not ashamed to call men Brethren See Chap. 2. § 107 108. Of sweetning â—…ealousies and other bitter pils herewith See § 121. of this Chap. See also Chap. 6. ver 9. § 54. §. 5. Of this Epithete Holy to whom and to what it is attributed THe Epithete which the Apostle here gives to the brethren Holy is an high and honourable Title It is elsewhere in like manner given to others as 1 Thes. 5. 27. All the holy brethren The most excellent that are have this Title Holy attributed unto them as God himself Rev. 6. 10. Father Joh.
Gal. 3. 28. The eight unities mentioned by the Apostle Eph. 4. 4 5 6. intend thus much For all beleevers make one body They have all one Spirit They are all called in one hope They are all servants of one Lord There is one Faith belonging to them all and one Baptism They have all One God and 〈◊〉 Father In reference to that one Father all beleevers are stiled dear children Eph. 5. 1. Great is the emphasis of the Greek word translated dear It signifieth a beloved one one that is so loved as all love is cast on him It is most properly attributed to an only childe where God saith to Abraham Take thine only Son Gen. 22. 2. The LXX thuâ—… translate it Take thy beloved Son He who in Hebrew is called an only Sonne is in Greek called a beloved Sonne So also do other Authors use that Greek word both of male and female as an only sonne an only daughter So when one hath but one only eye that eye in Greek is called a beloved eye This title beloved one is oft attributed to Christ and that most properly for â—…e is the only begotten of God This title beloved one is indeed oft used in the plurall number including many as Eph. 5. 1. Rom. 1. 7. 11. 28. But they are all in Godâ—… account as an one only childe Thus they are all as one spousâ—… to Christ Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs Rom. 8. 17. and Kings Rev. 1. 6. and thâ—… of the same inheritance and of the same Kingdom Now there useth to be bâ—…t one heir of the same inheritance and one King of the same Kingdom These therefore are as one For they have all one Spirit Eph. 4. 4. and they all make oâ—… mysticall body which body is styled Christ 1 Cor. 12. 12. In this respect the duties which are required of us as brethren § 3. are by this unity further pressed upon us 2. They to whom the Apostle wrote were internally and effectually called To be partakers of a thing is not only to have a right thereto by reason of our profession but also to have a part and a share therein and that really actually Thâ—… we are said to be partakers of Christ v. 14. And to be partakers of Gods chastisements Heb 12. 8. The husbandman is said to be partaker of his hope in that he doth in very deed partake of the benefit thereof 1 Cor. 9. 10. The Apostle doth use this emphaticall word Partakers and applies it to them all as he did that former excellent style Holy brethreu Of giving such titles to all members of the Church See § 6. §. 18. Of Signes of Saints Calling THe excellency utility and necessity of the heavenly calling gives us all 〈◊〉 cause thorowly to search and examine our selves thereabout that we be noâ—… deceived in a matter of so great consequence and think we are internally and effectually called when our calling is only externall and formall This use is the rather to be made of this point because the evidences of an effectuall calling are especially inward in the soul and spirit of a man and what 〈◊〉 knoweth the things of a man namely such as are within him save the spirit of 〈◊〉 which is in him It will be therefore not unseasonable to give some signes of 〈◊〉 Calling They are such as follow 1. Illumination Hereby I mean in speciall a distinct understanding of the mysteries of godliness particularly of the work of the Law and the Gospel on us Our calling is from darkness to light 1 Pet. 2. 9. They therefore who still remain in darkness the darkness of ignorance and cannot finde themselves to be enlightned with true knowledge are not called Of those who are called the Lord saith They shall all know me Jer. 31. 34. Though this be not sufficient yet it is necessary 2. Sense and feeling of that wofull estate wherein by nature men are Such they are whom Christ thus invites and cals Come unto me all ye that labour and are heavy â—…en Matth. 11. 28. As for such as think themselves righteous and that their estate iâ—… good enough such as never were brought to feel the heavy burden of sinne Christ saith I am not come to call the righteous Matth. 9. 13. 3. Detestation and loathing of ones former estate and wicked course of life together with a true and sound turning from the same which is repentance For Christ came to call sinners to repentance Matth. 9. 13. They therefore that are not brought to repentance but continue to live lie and delight in sinne are not called 4. Sanctification and renovation of the whole man and a delight in holiness For God hath called us to holiness 1 Thess. 4. 7. 5. Contempt of this world of the promotions profits and pleasures thereof For Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. To this purpose tends the call of the Lord Come out from among them and be â—…e separate saith the Lord and touch not the unclean thing and I will receive you 2 Cor. 6. 17. 6. Peace and unity This the Apostle intends in these words Let the peace of God rule in your hearts to the which also ye are called Col. 3. 15. He cals it the peace of God because God hath setled and established it among his people God hath called us to peace 1 Cor. 7. 15. 7. Readiness to bear all manner of afflictions which by God shall be laid on us or persecutions which by man shall be inflicted for the Gospels sake For even hereunto are we called 1 Pet. 2. 21. 8. Love of God Hereby they who are called are described These two are joyned together them that love God and them that are called Rom. 8. 28. 9. Love of the brethren The Apostle presseth this point by this argument As ye are called in one hope of your calling Eph. 4. 4. 10. A cheerfull expectation of eternall happiness For God hath called us to eternall glory 1 Pet. 5. 10. §. 19. Of sundry uses of Saints Calling THis point of the heavenly Calling of Saints affords matter of Consutation Humiliation Reprehension Admiration Gratulation Consolation Direction Exhortation 1. The errour of attributing such free will to man in his corrupt estate as to be able thereupon to turn from darkness to light is confuted in that unless God both outwardly by his Word and inwardly by his spirit call him he cannot come No man can come to me saith Christ except the Father draw him Joh. 6. 44. The word calling refutes another errour about the universality of it For we are called out from others 2. That wofull plight wherein our selves were before our calling and wherein others still lie which are not yet called gives great matter of Humiliation For it is an estate of darkness and death
under the power of sin and Satan 3. Sundry sorts are upon this call of God to be taxed As 1. Such as turn their ears or harden their heart against the means God affordeth to call them Such were those of whom wisdom complaineth Prov. 1. 24 c. and of whom the Lord thus saith I have spread out my hands all the day unto a rebellious people Isa. 65. 2. 2. Such as after they are called of God so open their ears to others as they are soon removed from him that called them Gal. 1. 6. 3. Such as abide in their profession yet live as if they were not called These are ungodly men turning the grace of our God into lasciviousness Jude v. 4. Through these the name of God is blasphemed Rom. 2. 24. 4. All things in this calling afford great matter of admiration As 1. The Authour thereof God himself 2. The only procuring cause his free grace 3. The persons called who were enemies to God dead in sinnes vassals of Satan 4. The many and great priviledges of their calling whereof See § 16. 5. The ends whereunto they were called Particularly their glorious inheritance in heaven 5. As other evidences of Gods grace afford much matter of Gratulation so our calling in speciall For it is the first of our actuall enjoying those things which God hath before the world prepared and Christ in the fulness of time purchased for uâ—… This is comprised under that for which the Apostle blesseth God the Father of 〈◊〉 Lord Iesus Christ 1 Pet. 1. 3. 6. This call of God is a point of exceeding great comfort to us weak children of men who are not able of our selves to stand steadily The calling of God is without repentance Rom. 11. 29. God never repenteth him of calling his Elect. For faithfull is he that calleth you who also will do it 1 Thess. 5. 24. He will establish them and bring them to that end whereunto he hath called them On this ground the Apostle prayeth that they who are called may be made perfect stablished strengthened setled 1 Pet. 5. 10. 7. By the excellency of this calling we are directed to rest contented therewith whatsoever our outward condition be and to say The lines are fallen to me iâ—… pleasant places yea I have a goodly heritage Psal. 16. 6. We need not envy the richest Citizens nor noblest Courtiers nor greatest Officers This calling farre exceeds all Of being content See Chap. 13. § 62 c. 8. This calling gives just occasion of earnest exhortation unto two points especially 1. To make this calling sure An Apostle adviseth to give diligence hereunto 2 Pet. 1. 10. This may be done by giving good heed to the signes mentioned § 18. 2. To walk worthy of the vocation wherewith ye are called Eph. 4. 1. §. 20. Of walking worthy our Calling OF this generall phrase Walk worthy See my Sermon on Ezek. 36. 11. Entiâ—…led The progresse of Divine Providence In the later end thereof Concerning particular rules for walking worthy of our Christian calling respect must be had 1. To the Authour 2. To the Means 3. To the 〈◊〉 thereof I. For the Authour It is God that hath called us Our eyes therefore must be fixed on him that we may conform our selves to him and shew our selves châ—…dren answerable to such a Father Thus shall we walk worthy of the Lord Col. 1. 10 and worthy of God who hath called us 1 Thess. 2. 12. For this end we must obsenâ—… those particulars wherein God hath set himself a pattern before us and therâ—… shew our selves like unto him Thus shall we shew our selves partakers of the Diviâ—… Nature 2 Pet. 1. 4. Yea thus shall we shew forth the praises or vertues of him 〈◊〉 hath called us 1 Pet. 2. 9. Particulars registred in Gods Word to this end are these 1. Holiness in all manner of conversation 1 Pet. 1. 15. 2. Goodness They that do good for goodness sake even to them that 〈◊〉 them are the children of their Father which is in heaven Matth. 5. 44 45. 3. Kindness for God is kinde to the unthankfull Luk 6. 35. 4. Mercy Be ye mercifull saith Christ as your Father also is mercifâ—… Luke 6 36. 5. Love The Apostle gives this instance of following God Eph. 5. 1 2. Maâ—… doth the beloved Disciple press this upon this very ground 1 Ioh. 4. 11. 6. Forgiving one another Forgive one another as God for Christs sake forgave you Eph. 4. 32. 7. Long-suffering Eph. 4. 2. II. For the Means which is the Word of God that sets forth the very Image of God and that which is pleasing and acceptable unto him This therefore must be set before us as a rule to conform our selves thereunto Thus shall we walk worthy â—…f the Lord unto all pleasing Col. 1. 10. The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them Rom. 6. 17. or that form whereunto they were delivered This phrase is metaphoricall taken from a mould whereinto mettal is cast The mettall is thereby formed into that very form or shape which the form it self hath If the form be square or round so will the metall be if there be any engravement upon the form the metall will bear the same Thus they who obey the Word will be such as the Word requireth them to be and because the Word hath Gods Image engraven upon it they who obey the Word will shew forth that very Image III. The Ends of our Christian calling are great and glorious which require that Christians do answerably carry themselves Humane and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called and dignity whereunto they are advanced If a mean man be advanced to an honourable condition or a poor man to a place of much profit or a servant made a Master and a subject a Magistrate they will not carry themselves as mean and poor persons or a servants and subjects but according to their present advanced condition Should not they who are called to the high and honourable calling of Saints much more carry themselves worthy of that calling and answerable thereunto The particular Ends of Saints calling set down in Gods Word are these that follow 1. Light God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that naturall state of ignorance and sinfulness wherein all men before their calling lie By light he meaneth a contrary state which is illumination and regeneration wrought in us by the light of the Gospel and by the work of Gods Spirit 2. Holiness God hath called us to holiness Col. 4. 7. 3. Liberty Ye are called unto liberty Gal. 1. 13. 4. Fellowship of the Son of God By God You were called unto the fellowship of his Son 1 Cor. 1. 9. 5. Peace God hath called us to peace
created all things and for thy pleasure they are and were 〈◊〉 Rev. 4. 11. The other is taken from his redeeming of the Church 〈◊〉 〈◊〉 〈◊〉 that follow thereupon which they thus expresse Thou art worthy 〈◊〉 takâ—…â—…he 〈◊〉 and to 〈◊〉 the seals thereof And again Worthy is the Lamb to 〈◊〉 〈◊〉 and honour and glory and blessing c. For thou wast stain and hast redeemeds to God by thy blind And hath made us unto our God Kings and Priests c. 〈◊〉 5 â—… 12. Give therefore unto the Lord Glory and Strength Give unto the Lord the glory 〈◊〉 unto his Name Psa. 29. 1 2. For this end learn to know what is his due what he is worthy of Be well instructed in his excellencies as he is the Sonne of God Chap. 1. 3. and as he is the Mediator betwixt God and Man Thereby thou shalt understand that he is infinitely above all thy praises This is it that will enlarge thy heart and open thy mouth to praise him with the utmost of thy power Hereunto we shall much more be incited if we duely weigh his low condescention his great undertakings his bitter sufferings his glorious conquest over sin Satan death and hell the high exaltation even of his humane nature the many and great benefits that we reap by all these Were our souls throughly affected with the asoresaid considerations we should count him most worthy of all glory and never be satisfied with setting out 〈◊〉 praises Hereof See more in The Saints Sacrifice on Psa. 116. 17. § 108. §. 44. Of Christs surpassing glory THE Apostle doth not content himself with a simple expression 〈◊〉 worth but comparatively amplifieth it by this particle oâ—… 〈◊〉 more The Greek word is used to set forth sundry kindes of degrees as 1. Of number More then twelve Legions of Angels Mat. 26. 53. 2. Of distance of place That it spread no farther Act. 4. 17. 3. Of time To tarry longer Act. 18. 20. 4. Of measure or quantity Lovest thou me more then these Joh. 21. 15. 5. Of weight No greater burthen or no heavier Act. 15. 28. 6. Of worth Behold a greater then Jonas a greater then Solomon 〈◊〉 41 42. 7. Of excellency A more excellent Sacrifice Heb. 11 4. All those fore-mentioned degrees may fitly be applied unto Christ who in 〈◊〉 these respects and what other may be thought of is to be accounted more worthy of glory then Moses or any other 1. There were in number more excellencies in Christ then in any other God â—…nointed him with the â—…yl of gladnesse above his Fellows Psal. 45. 7. God giveth 〈◊〉 〈◊〉 Spirit by measure unto him Joh. 3. 34. 2. Christ is celebrated throughout the whole world No mans Name for â—…stance of place is further made known All people are to laud him Rom. 15. 21. 〈◊〉 great multitude which no man could number of all Nations and Kindreds and â—…ple and Tongues stood before the Throne and before the Lamb and cried saying Salvation to our God which sitteth upon the Throne and unto the Lamb 〈◊〉 7. 9 10. 3. Christ from everlasting to everlasting is God Psa. 90. 2. And glory is 〈◊〉 unto this our God for ever and ever Rev. 7. 12. 4. For measure of glory Christ is advanced above all Thou art fairer 〈◊〉 〈◊〉 children of men Psa. 45. 2. As the Apple-trees among the trees of the Wood so 〈◊〉 〈◊〉 Beloved among the Sons Cant. 2. 3. And again He is the chiefest among ten 〈◊〉 Cant. 5. 10. 5. Such a weighty Crown of glory was set on Christs head as never on any â—…thers Heb. 2. 7. Cant. 3. 11. 6. Christs worth far exceeded all others when Iohn wept because no man was found worthy to open and reade the Book he was thus comforted Weep aâ—…t Behold the Lion of the Tribe of Iudah the root of David hath prâ—…vailed to open the Book Hereupon they sung this new Song Thou art worthy to take the Book c. Rev. 5. 4 5 9. 7. Christ must needs be more excellent in glory then any other for he is the brightnesse of his Fathers glory Heb. 1. 3. §. 45. Of the Prerogatives of Moses wherein Christ excels him THE person before whom Christ is here preferred is Moses That we may the better discern the excellency of Christ set out in this comparison of Unequals betwixt Christ and Moses It is mees to take distinct notice of the Prerogatives of Moses and withall to observe how Christ excelled Moses in all of them I will exemplifie this in ten particular branches 1. Moses was a Prophet yea there arose not a Prophet since in Israel like unto Moses Deut. 34. 10. 1. God saith of his Son to Moses I will raise them up a Prophet from among their brethren like unto you Deut. 18. 18. This was a Prophet mighty in deed and word before God and all the people Luke 24. 19. yea he was greater then Moses 2. God made Moses a Governour over his people He was a Ruler Act. 7. 35. 2. Christ is Lord over all All power is given to him in heaven and in earth Mat. 28. 18. 3. Moses was a Saviour and deliverer of the people Act. 7. 35. I will send thee unto Pharaoh saith the Lord unto Moses that thou 〈◊〉 bring forth my people the Children of Israel out of Egypt Exo. 3. 10. 3. Christ was a greater Saviour from a more cruell Tyrant and from a greater bondage Heb. 2. 14 15. 4. Moses was Gods speciall Embassadour to whom God revealed all the Commandments and the Statutes and the Iudgements which he should teach the people Deut. 5. 31. 4. Christ needed not any Revelation For it pleased the Father that in him should all fulnesse dwell Col. 1. 19. 5. Moses was as Gods special Friend With him he spake mouth to mouth Deut. 12. 8. 5. Christ was more He is the only begotten Sonne which is in the bosome of the Father Joh. 1. 18. 6. Moses saw the back-parts of God himself Exo. 33. 23. 6. Christ is in the Father and the Father in him he that hath seen him hath seen the Father Joh. 14. 9 10. 7. Moses was mighty in words and in deeds Act. 7. 22. 6. Christ was more mighty Never man spake like him Joh. 7. 46. Christ did the works which none other man did Joh. 15. 24. 8. Moses his face shone so as the people were afraid to come nigh him Exod. 34. 36. Christ his face did shine as the Sun and his raiment was white as the light Matth. 17. 2. Christ is the brightness of the glory of his Father Heb. 1. 3. 9. Moses was learned in all the wisedom of the Egyptians Act. 7. 22. 9. In Christ was hid all the treasuros of wisedom and knowledge Col. 2. 3. 10. When Moses died God buried him Deut. 34. 6. 10. Christ being dead was raised again and taken into heaven Act. 1. 9. Notwithstanding all the Prerogatives of
Moses he remained a meer man and mortal yea subject to sin whereby he so provoked God as he was not suffered to leade Israel into Canaan and there to settle them Deut. 32. 51 52. Christ notwithstanding his abasement was true God and eternal He did no sin 1 Pet. 2. 22. He leads his people into the heavenly Canaan Herein was Ioshua a Type of Iesus Had the Jews that lived in Christs time known and beleeved the great difference betwixt Christ and Moses they would not have so lightly esteemed him as they did much lesse have rejected him Christs excellencies were evidently made known to them by his doctrine and works Concerning which some of them said When Christ cometh will he do more miracles then those which this man hath 〈◊〉 And again Never man spake as this man Joh. 7. 31 46. But the God of this 〈◊〉 hath blinded their mindes lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4. 4. The like may be said of their posterity the Jews that have lived since their daies and of whom there are many yet living Did Turks Saracens and others which account Moses to be a great Prophet and receive his Books as Canonicall understand the difference betwixt Christ and Moses they would certainly entertain the Gospel and beleeve in Iesus and prefer him before Moses As for us that know and beleeve the difference betwixt Christ and Moses let us know and beleeve that there is an answerable difference between the Law and the Gospel and thereupon be moved to have the Gospel in as high an account as ever any of the Jews had the Law For this end let us set the patern of David before us who could not satisfie himself in setting out his high esteem thereof and great delight therein Reade for this purpose Psa. 19. 7 c. and Psâ—… 119. throughout This moved him to lay that charge upon his Sonne to keep the Statutes of God as they are written in the Law of Moses 1 King 2. 3. Behold also the patern of Iosiah who turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 1 King 23. 25. Of the Jews that returned from the captivity it is said That they entred into a curse 〈◊〉 into an Oath to walk in Gods Law which was given by Moses We ought not only so to esteem of the Gospel but also to give more earnest heed thereto See chap. 2. 1. § 2. 5. As Moses the Law-giver could not bring Israel unto Canaan so the Law can bring none to heaven But Ioshua setled then there so Iesus by the Gospel setleth beleevers in heaven §. 46. Of honour due to a Builder THE Apostle further proceeds to amplifie the disparity betwixt Christ and Moses by a particular exemplification of the Excellency of Christ aboâ—…e Moses This he doth under the metaphor of a Builder and an house built The argument may be thus framed The Builder of an house is worthy of more glory then the House But Christ is the Builder and Moses a part of the House built Therefore Christ is worthy of more glory then Moses The Proposition is in the latter part of the third verse The Assumption in the verses following The Conclusion in the former part of this third verse The Participle whereby the Builder is here set out is in Greek a compound the simple Verb signifieth to prepare or to put on or to adorn I finde it not in the New Testament but it is frequent in other authours This Compound is oft used in the New Testament and that to set out 〈◊〉 preparing a way Mat. 11. 10. And the making of the Tabernacle Heb. 9. 2. And ordaining the things thereof Heb. 9. 6. And preparing or building the Ark Heb. 11. 7. 1 Pet. 3. 20. Here it is fitly translated He who dath built or a builder in that it hath reference to an house built A Builder is the efficient cause of that which he buildeth and in that respect worthy of more honour then the effect or the work done For if there be any excellency in a thing built that excellency cometh from the builder When men behold an Edifice substantially artificially and curiously 〈◊〉 they use to commend the Builder Moses blessed Bezaleel and Aholiab and the other workmen that built the Tabernacle when he looked upon all the work and beheld that they had done it as the Lord had commanded Exo. 39. 43. An honourable mention is made of Solomon even after the captivity for the Temple which he built Ezr. 5. 11. Though Nebuchadnezzar offended through the pride of his heart in boasting of his great Pallace yet this his speech Is not this great Babylon that I have built for the house of my Kingdom Dan. 4. 30. sheweth that the honour of a fair building appertaineth to the builder On the contrary he that beginneth a building and is not able to finish it makes himself a laughing-stock Luk. 14. 29. It is a senseless thing to attribute the glory of that which is received from another to the subject matter in which it is What praise is it to the timber or stones or other materials that they make up a fair and glorious edifice Can the timber cut down hew square fit and lay it self in order to make up the edifice Can stones or clay or iron or any other materiall do the like Can silver or gold or pretious stones polish or put themselves in those places and ranks where they may beautifie a building The workman that fits prepares laies all sorts of materials in their due places who fastens them together who erects the edifice and perfects it deserves the glory of his workmanship and by due hath the praise thereof To apply this to the most famous and glorious building that ever was which is the Church of God We as lively stones are built up a spirituall house 1 Pet. 2. 5. We are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone Eph. 2. 20 c. should we hereupon think to have the glory hereof Not unto us not unto us but unto our builder the Lord Jesus Christ the glory be given We are by nature rough untoward unfit to make a Temple for God we are dead in sinne Unless by the Ax of Gods Word the operation of Gods Spirit accompanying the same we be hewed and squared unless the hard knobs of obstinacy be chopt off unless the bark of civility and formall profession be pulled away unless the sprouts of pride be paired off unless the hollow dotes of hypocrisie be made plain and even unless the rotten holes of lusts be cut out unless we be quickned and made living stones fit for a spirituall building unless we be gathered together and united to Christ the foundation and one to
lived not in a barren and dry wildernesse but in a fertile place flowing with milk and honey as Canaan did where we need no Manna to fall from heaven because the earth brings forth store of Corn where we need not that Rocks should be smitten to send forth water because springs of sweet water are in every corner and rivers of water runne thorow all the parts of the Land and other like blessings so abound as we need not such extraordinary provisions as were made for the Israelites in the wildernesse If the wildernesse in regard of Gods extraordinary provision for them did aggravate their sinnes how much more doth England and Gods gracious dealing with us therein aggravate our sins O let us consider this that we may endeavour to walk more worthy of Gods favours to us then formerly we have done §. 93. Of the Wildernesse as a place wherein the Israelites were brought to great straits AS the wildernesse was considered in the former § a place of Gods extraordinary providence and goodness So it may be also considered as a place wherein the Israelites were oft brought to great straits and yet that did not excuse their sinne in tempting God For by their tempting God in the Wildernesse they provoked him So as straits and distresses are not sufficient excuses of tempting God We ought not to doubt of Gods Providence or of his Power or of his Goodnesse or of any of his Divine Attributes because we are in want or in any other strait The Devil took an oceasion from Christs being fourty dayes in the wildernesse to sollicit him to use an indirect course for providing sustenance to himself but Christ refused so to do Matth. 4. 3 4. If thou faint in the day of adversity thy strength is small Prov. 24. 10. The day of adversity is the time for a man to manifest his courage to faint then when he should shew most courage argues little or no courage Gods Power and Providence is not straitned by mens straits He can work as it pleaseth him without means as in creating all things or with means and those ordinary which are comprized under daily bread Mat. 6. 11. or extraordinary And that 1. In the kinde Exod. 16. 15. 2. In the quantity as the little meal in the barel and oyl in the cruse nourished Elijah a widow and her family a long time 1 Kin. 17. 16. 3. In the quality as course pulse nourished Daniel and his companions as well as the daintiest meat that a King could afford Dan. 1. 12 c. 4. In the manner of getting as a Raven was Elijahs cater to provide him bread and meat morning and evening 1 King 17. 6. Yea God can preserve by contrary means for Ionah was preserved from being drowned in the belly of a Whale Ionah 1. 17. We ought in this respect to arm our selves against tryal and before-hand to meditate on Gods Power Wisdom Goodnesse Providence Presence Truth and Faithfulness and to be of his minde who said Though I walk thorow the valley of the shadow of death I will fear no evil Psal. 23. 4. How doth this aggravate their incredulity who in time of peace plenty and all needfull prosperity thorow distrust fulnesse tempt God! How many covetous rich men upon fear of future want treasure up all that they can any way get How many timorous persons living where the Gospel is maintained upon fear of a change yeeld to Superstition and Idolatry If being in the straits of a wildernesse excuse not a man from tempting God can such as tempt God in a plentifull 〈◊〉 secure Canaan think to be excused § 94. Of the adverb â—… when or where Verse 9. When your Fathers tempted me proved me and saw my works fourâ—…y yâ—… IN this verse the Apostle doth more particularly exemplifie the sin here forbidden The first particle being an adverb and set alone as here it is is put for the place and translated where as Mat. 18. 20. Luk. 4. 16 17. Act. 3. 13. Rom. 4. 15 Rev. 17. 15. When it is joyned with a Preposition that limiteth it to the time it signifieth time and is translated till Mat. 1. 25. Mar. 13. 30. until Mat. 17. 9. whilâ—… Mat. 14. 22. Thus there is a Preposition joyned with this adverb v. 13. and translated while I finde not this adverb set alone as here it is in the New Testament put for the time but every where for the place By most Expositors it is here so taken The Hebrew word used Psa. 95. 9. is also put for the place and translated where in our former English and so do most Expositors there translate it and iâ—… other places also as Gen. 2. 11. 28. 13. Whether this adverb be taken for the time when or for the place where â—…tend to the same end namely to declare that particular sin against which the Apostle forewarns the Hebrews even that which the Israelites committed in the wildernesse and that while they were there So as this adverb whether it be â—…ken for time or place hath reference to the last word of the former verse which 〈◊〉 the wildernesse §. 95. Of avoiding the sinful courses of forefathers THE Persons whose ill example is to be shunned are here set down under thâ—… relative Fathers The Hebrews came from Abraham Isaac and Iacob and by a lineall desâ—… from those Israelites that were in the wildernesse Hereupon this correlative 〈◊〉 is here used In relation to the Jews both Abraham and also all others descending from 〈◊〉 and living under the Law are called Fathers in the New Testament See Chap. â—… v. 1. § 11. But here it is restrained to such Israelites as lived in the Wildernesse So in sundry other places as Ioh. 6. 31 49 58. Act. 3. 22. 7. 38 39. 1 Cor. 10 â—… These Fathers therefore were they whom the Lord delivered out of the Egypâ—… bondage and brought with a mighty hand by great wonders into a place of freedom where after an especiall manner he nurtured them as was shewed 〈◊〉 § 92. The Apostle sets them out under this Title Fathers because people use to 〈◊〉 much opinionated with an high conceit of their Fathers So were the Jews espâ—…ally and in that respect prone to imitate them in every thing even in their 〈◊〉 courses Therefore to root out that conceit the holy Ghost in the 95 Psâ—… and in this place expresseth their Fathers and sets them out to be notorious â—…bels and as rebels severely punished by God Can we now think that the practice of Ancestors who are called Fathers iâ—… 〈◊〉 it self a sufficient warrant for their posterity who come after them to do as 〈◊〉 did and to tread in their paths It is exptesly said that God gave Laws which should be made known to the generation to come that they might not be as their Fathers a stubborn and rebellious generation c. Psa. 76.
Synechdochically 〈◊〉 for the plurall So Psal. 44. 1. 64. 9. But the Apostle expresly to clear the 〈◊〉 of the holy Ghost useth the plurall number thus My works Though both the Hebrew and Greek words translated works are used to 〈◊〉 out common and ordinary works yet also especially when they have 〈◊〉 unto God they are oft put for extraordinary works works of wonder even 〈◊〉 raculous works as Psal. 44. 1. Ioh. 5. 36. The works here intended are those many and great wonders which the Lord 〈◊〉 from Israels passing through the red sea unto the wilderness to their going through Iordan into Canaan Some of them were works of mercy in providing for them things needfull 〈◊〉 delivering them from dangers whereof see § 92. Others were works of judgement in punishing them for their sinnes whereof see § 96. These were not works done in former ages or in farre remote parts of the world to the notice whereof they could not come but by hear-say only but they were works done among them done upon them so as they saw them Both the Hebrew word used by the Psalmist and also the Greek word 〈◊〉 by the Apostle signifie a seeing of a thing present with the bodily eyes Deut. 7. 19 Mark 11. 20. Here is mention made of mighty works and of their express seeing of 〈◊〉 What clearer evidence could they have of Gods power and providence yet 〈◊〉 tempted him The clearest evidences which God can give of himself and of 〈◊〉 Divine excellencies work not upon incredulous and obdurate hearts Such â—…ders did God in Egypt as the Egyptians themselves could say to Pharaoh 〈◊〉 thou not yet that Egypt is destroyed Exod. 10 7. yet did not Pharaoh â—…ull Undeniable demonstrations were given by Christs Birth Life Works Doctrine Death Resurrection Ascension and Gifts that followed thereupon that 〈◊〉 was the promised Messiah yet to this day will not the Jews beleeve him so to be Blindnesse of minde and hardnesse of heart possesseth them Besides their own naturall blindnesse and hardnesse The God of this world hath further blinded their mindes and hardned their hearts lest the light of the glorious Gospel of Christ should shine unto them 2 Cor. 4. 4. By experience we finde that the clearest and brightest light doth no good to blinde eyes We have in this respect great and just cause to take heed how we provoke God to give us over either to our own corruptions or to the malice of Satan For preventing this let us not close our eyes against any light shewed unto us lest we prove like these Israelites who though they saw with their own eyes Gods wonderfull works yet continued to tempt him §. 100. Of Gods continuing to shew his power among such as oppose it THere is yet a further aggravation of their sinne by the time here set down under this phrase fourty years In Psal. 95. 10. this circumstance of time fourty years is referred to God and to his grieving for their obstinacy For God is there thus brought in complaining Fourty years long was I grieved c. The reason why God continued so long to be grieved was because they continued so long to tempt him The Apostle therefore doth not alter the sense of the Prophets words by referring them to another clause but makes it the more clear So long as they tempted God they grieved him Therefore in that they tempted him fourty years they grieved him fourty years This the Apostle himself asserts under this question v. 17. With whom was he grieved fourty years Thus whether we referre the fourty years to their sinne or to Gods displeasure thereaâ—… the sense remains the same To satisfie all doubts about this and other like alterations we must remember that the Penmen of the New Testament were not Translators of the Old but such as quoted here and there some places for proof of the point in hand to which purpose it was sufficient for them to give the sense of the place though they altered the words See Chap. 1. v. 6. § 72. Chap. 9. v. 20. § 106. As this time fourty years hath reference to that which goeth immediatly before thus they saw Gods works fourty years it gives evidence of Gods doing wondrous works all that time notwithstanding their tempting of him For mans incredulity cannot hinder the working of Gods power What if some did not believe shall their unbelief make the faith of God without effect Rom. 3. 3. An incredulous Prince would not believe that God could give such plenty as was gromised by the Prophet when Samaria by a long fiege was almost famished Yet it came to passe as the man of God had spoken 2 King 7. 18. Nor the Jews nor the Disciples of Christ could be brought to beleeve that Christ should rise again from the dead yet he did rise again the third day Obj. It is said that Christ did not many mighty works in his own Country because of 〈◊〉 unbelief Matth. 13. 58. Answ. That is not to be taken of weakning Christs power as if mans unbelief would hinder it but of withholding the benefit of Christs power from unbeleevers Unbelief is as a strong and high dam against a flowing river which doth not dry up the spring nor the flowing of the waters but only keeps the waters from running into that channell where the dam is set The waters still flow up and rise higher and higher against the dam and because they are kept from running through the dam they make another passage and therein flow on Thus Christ left his own Country and went into other places and there manifested his power The word preached did not profit the Israelites not being mixed with faith in them that heard it Yet in it self The Word of God is quick and powerfull c. Hâ—…b 4. 2 12. This mighty power of God still working even when men oppose against it may be some stay to troubled consciences and to such as are inclined to despair §. 101. Of Gods Long-sufferance THe time of fourty years hath reference to Gods continuing to do wonders 〈◊〉 only by works of judgement but also of mercy grieving so long at the obstinacy of his people and thus it giveth us to understand that the Lord is a God of long-suffering and great forbearance Thus is he frequently set forth in sacreâ—… Scripture as Exod. 34. 6. Ion. 4. 2. Psal. 103. 8. Here is mention made of fourty years forbearance He did forbear the old world one hundred and twenty years Gen. 6. â—… and the Amorites four hundred years Gen. 15. 13. and the Polity of the Jews eight hundred years and the Christiâ—… state above sixteen hundred and the world about six thousand Every of us haâ—…e good evidence of Gods long-suffering in our selves Our people had been no people our sunne had been darknesse our souls had been in hell ere this if the Lord had not been a God of much
any excludeth not any of what sex age degree condition or distinction soever they be if at least they may in charity come under the title of a brother For this as other Christian duties is to be performed without partiality 1 Tim. 5. 21. Iam. 3. 17. Herein we shall shew our selves like unto God 2 Chron. 19. 7. See Chap. 6. v. 11. § 78. §. 125. Of perpetuall circumspection THe aforesaid duty of circumspection over our selves with the extent thereof over others is amplified by continuance therein in this phrase Lest a any time This is the interpretation of one Greek word whereof see Chap. 2 v. 1. § 6. The first particle lest is a note of prevention and hath reference to the first word take heed The other particle translated at any time is a note of constâ—…cy or perpetuity It here implieth an holy jealousie in the Apostle as 2 Cor. 11. 2 3. lest hereafter sometime or other they might fall away though they now stood and 〈◊〉 intendeth a perpetuall watchfulnesse This is more fully exprest in these words 〈◊〉 〈◊〉 good to be zealously affected alwaies in a good thing Gal. 4. 18. Hereupon he is pronounced happy that feareth alway Pro. 28. 14. Man by his naturall disposition is very prone to decay in grace if care be 〈◊〉 taken to nourish grace and to make it increase more and more as water thougâ—… seething hot is prone to wax cold if fire be not kept under it Besides the 〈◊〉 is restlesse 1 Pet. 5. 8. Mat. 12. 43 c. The Apostle that well knew this thus such to those over whom he had a charge I will not be negligent to put you alwaâ—… 〈◊〉 remembrance 2 Pet. 1. 12. It well becomes us therefore to persevere in all our good beginnings Hereâ—… see more § 68. §. 126. Of looking to the heart THe object whereabout men ought to take most heed is here set down to be the heart and that in generall that it be not evil and in speciall that 〈◊〉 belief seize not upon it Of the heart and of the divers acceptions thereof See § 79. The heart is here taken in the largest extent for the whole soul of man â—…sisting of two especiall faculties Understanding and Will For as Faith exercisâ—… it self in both these so unbelief depraveth both Such virtues and vices as are â—…rectly contrary one to the other have the same object The Apostle in mentioning the heart striketh at the very root and gives us 〈◊〉 understand that The heart is especially to be looked unto Keep thy heart with 〈◊〉 diligence Prov. 4. 23. or word for word above all keeping Above thy Coyâ—… Jewels For a mans life consisteth not in the abundance of the things which he possessâ—… Luke 12. 15. But out of the heart are the issues of life Pro. 4. 23. Yea keep thine 〈◊〉 above thine eyes ears tongue hands feet or any parts of thy body 1. The heart is as a Queen and hath an absolute command over all the parts of the body As Iosiah the King caused all his subjects to stand to the Covenant 〈◊〉 he had made with God 2 Chron. 34. 32. so will the heart cause the whole 〈◊〉 Barnabas therefore exhorteth such as were turned to the Lord that with pâ—… of heart they would cleave unto the Lord Act. 11. 23. God himself wished that 〈◊〉 were in his people an heart to fear him and to keep all his Commandments alwâ—… Deut. 5. 29. 2. The heart is a spring whence all manner of affections and actions do 〈◊〉 and they are so qualified as the heart is A good man out of the good treasure of 〈◊〉 heart bringeth forth that which is good and an evil man out of the evil treasure of 〈◊〉 heart bringeth forth that which is evil Luke 6. 45. Philosophers say that the 〈◊〉 of the body is the fountain of naturall life The heart first lives in him and 〈◊〉 dies in him So the heart of the soul is the fountain of spirituall life It is 〈◊〉 leaven Matth. 13. 33. It is first seasoned it self with grace then it seasoneth 〈◊〉 whole man If grace be clean out of the heart there is no hope of recoâ—…ing it 3. The heart is as Gods Throne whereon he alone will sit It is his secret 〈◊〉 whereinto he alone will come It is thereupon noted that to search the heart 〈◊〉 one of Gods incommunicable properties Ier. 17. 9. Act. â—… 24. This therefore 〈◊〉 Lord most desireth Prov. 23. 26. Deut. 5. 9. 4. The integrity of the heart is so acceptable to God as a man of an upright heart is said to be a man after his own heart 1 Sam. 13. 14. Acts 13. 22. This therefore Hezekiah is bold thus to plead before God I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart 2 Kings 20. 3. Though there may be many failings in that which men do yet if they prepare their heart to seek the Lord the Lord will passe by those failings Gen. 20. 6. 2 Chr. 30. 19 20. But on the contrary though never so great and glorious things be done and not with an upright and pure heart they are an abomination to the Lord Isa. 66. 3. Mat. 15. 8. On these and other like grounds there is great and just cause to take heed of the heart and to keep it with all diligence A Queen useth to have a strong Guard to watch for her safety Springs also use to be charily kept What care can be sufficient to keep that wherein God doth most delight God hath placed the heart in the midst of a man and compassed it about with ribs for the greater safety If a mans heart be ready to faint the bloud in the body will quickly come about it to refresh it Thus Nature it self teacheth us to have an especiall care of the heart as it is spiritually taken §. 127. Of an evil heart THe greater heed must be taken to the heart because otherwise it may soon prove to be an evil heart which the Apostle implieth by adding this Epithete Evil to the heart here in this place The Greek word signifieth a troublesome evil or evil that troubleth a man It is derived from a Noun that signifieth labour or trouble In this sense as here the heart is called evil so the conscience Heb. 10. 22. For an evil conscience is troublesome So some men are in this respect called evil men 2 Thes. 3. 2. yea Satan who is most troublesome is stiled the evil one Matth. 13. 19. 1 Joh. 5. 18. and troublesom times are said to be evil dayes This Greek word is translated grievous Rev. 16. 2. This caveat against an evil heart the Apostle giveth to those whom he called Brethren and partakers of the heavenly calling v. 1. whereby he sheweth that he had a holy jealousle over them and this in two respects
men as here to Moses It was indeed the Lord that brought them out of Egypt Exod. 20. 2. yet it is here ascribed to Moses Not only the people of Israel but also God himself doth ascribe this great work to Moses and in that respect calleth the children of Israel the people of Moses Exod. 32. 1 7. 34. 10. But herein Moses is to be considered as Gods Minister whom God used under himself to bring this work to pass For 1. Moses brought them the first tidings of Gods purpose to deliver them Exod. 4. 28 29 30. 2. Moses went as a messenger from God to Pharaoh to charge him to let the people go Exod. 5. 1. 3. Moses was Gods instrument in bringing the plagues on Egypt whereby Pharach was forced to let Israel go oat of his Land Exod. 7. 20. 4. Moses as their Guide and Captain directed them when and how to go out Exod. 14. 13. Psal. 77. 20. 5. Moses was used as a means by striking the red sea to divide the waters and make a path for the Israelites to go through on dry Land Exod. 14. 16. 2â—… 6. Moses was the means by striking the sea again to overwhelm the Egyptians and so to destroy them all Exod. 14. 27. Thus Gods work is attributed to man In this respect Moses is styled a deliverer Act. 7. 35. So Othniel and Ehud Judg. 3. 9 15. yea all that God used as instruments to work publique deliverances for his people are styled Saviours Neh. 9. 27. And Ionathan is said to work great deliverance in Israel 1 Sam. 14. 45. and Mordecai to seek the wealth of his people Esth. 10. 3. God doth herein and hereby honour their calling and service whom he is pleased to use as his Ministers Should not people then respect and honour them whom God so honoureth as to ascribe unto them his own works Shall men dare to despise them whom God doth so respect as to style them Gods and Children of the most Higâ—… Psal. 82. 6. The like dignity is ascribed to Ministers of the word who are styled Faâ—… 1 Cor. 4. 15. and are said to beget people to God Philem. v. 10. yea to save peple 1 Tim. 4. 16. and to be co-workers with God 2 Cor. 6. 1. This should make us conscionable in using mens Ministry for attaining that 〈◊〉 which God is pleased to effect thereby §. 165. Of the Resolution and Observations of Heb. 3. v. 16. 16. For some when they had heard did provoke howbeit not all that came out of 〈◊〉 by Moses THe summe of this verse is The notice which God taketh of different persoâ—… The parts are two 1. An aggravation of the sin of them that sinned 2. An exemption of others that sinned not The aggravation is manifested two waies 1. By the effect that followed thereon They provoked 2. By the means which God afforded to reclaim them The means are of two sorts 1. Gods Word which they heard 2. His mighty work This is described 1. By the place whence they were brought Egypt 2. By the manner of delivering them They came out 3. By the Minister whom God used The exemption is 1. Intimated some 2. Expressed not all Doctrines I. Professors obstinacy provokes God Such were the persons such the sinne 〈◊〉 mentioned See § 162. II. Neglect of Gods Word heard aggravates sin To this end this act they 〈◊〉 here set down See § 162. III. Extraordinary works of God work not on incredulous This deliverance 〈◊〉 Egypt was extraordinary yet it wrought not See § 163 99. IV. Kindnesse works not on the obstinate This deliverance was a great act of â—…nesse yet it wrought not See § 92. V. God ascribes his own work to his Ministers See § 164. VI. All are not to be blamed for the fault of some See § 160. VII God can put difference betwixt different persons See § 161. §. 166. Of propounding and resolving Points interrogatory Verse 17. But with whom was he grieved fourty years was it not with them 〈◊〉 sinned whose carkases fell in the wilderness THe exemplification of the persons that sinned and were punished in the â—…-derness is laid down in this and the next verse That it might the better appear who they were that were exempted the â—…stle here makes inquiry after those who grieved God and thereupon â—…nished The particle of opposition BUT intimateth that the questions in this 〈◊〉 propounded tend to that purpose as if he had said Seeing all of them proâ—… not God who were they that provoked him By this propounding the matter interrogatively he gives them occasion 〈◊〉 seriously to consider it For a Question propounded makes them who hear 〈◊〉 think with themselves what fit resolution may be given thereto For this eâ—…d 〈◊〉 and such like phrases use to be set before Questions How think you What 〈◊〉 you Do you think Tell me How think you If a man have an hundred 〈◊〉 and one of them be gone astray doth he not leave c. Matth. 18. 12. What thiâ—… a certain man had two sonnes c. Matth. 21. 28. Do you think that the Scripture saith in vain c. Iames 4. 5. Tell me Which of them will love him most Luk. 7. 42. The Apostle was desirous that they might clearly and fully understand the point in hand and that they might well heed it and therefore thus propounds it interrogatively Parables Paraphrases Analyses or Resolutions of Scripture and all manner of Expositions tend to the same end That which the Apostle expressed in the former verse under this word provoked he here sets down under this metaphor grieved The former had reference to the people that sinned they provoked God This later hath reference to God and is an effect or consequence following thereupon By their provoking God God was grieved Of grieving God See v. 10. § 103. Gods continuing to be grieved is expressed in these words fourty years This circumstance of time was set down before in reference to the peoples continuing in sin See v. 10. § 102. Here it is applied to the continuance of Gods grieving at them and therein amplifies his patience in bearing with them so long Hereof see v. 9. § 100 101. The Answer to the foresaid Question is returned by another Question thus Was it not with them that had sinned This manner of answering one Question with another is very elegant and emphaticall It shews two points The first is conclusive and implieth that the matter questioned is so clear and evident as no Question need to be made thereof as where the Apostle having made this Question Is God unrighteous who taketh vengeance thus answereth it Then how shall God judge the world Rom. 3. 5 6. And to this Question Shall we sinne because we are under grace he giveth this Answer Know ye not that to whom yâ—… yield your selves servants to obey his servants ye are Rom. 6. 15 16. The other point is exclusive and implieth that
God was grieved with none and punished none but such as sinned Gen. 18. 23 c. Ezek. 18. 4 c. Ezek. 9. 4. Rev. 7. 2. For the Lord is a just and a righteous God Gen. 18. 25. Hereof see more in The Plaister for the Plague on Numb 16. 45. § 12 13 14 15. §. 167. Of sinne grieving God THe later Question wherein the Answer to the former consisteth is set down negatively thus Was it not with them c. This implieth a sure certain and unquestionable affirmation and determination of a point as where it is said Have we not all one Father Hath not one God created us Mal 2. 10. This Christ maketh most clear For after he had propounded this negative Question Shall not God avenge his own Elect c. He thus addeth I tell you that he will avenge them speedily Luk. 18. 7 8. This later express conclusion demonstrateth the infallible certainty of the former Question In that this negative Question inferres that they that had sinned grieved God it is most certain that it was the sinne of the Israelites whereby God was so much grieved It was shewed § 148. that the b Greek word here translated sinned by an Hebrew notation signifieth to imbitter and provoke Sinners therefore must needs grieve God It is said that it grieved God at the heart for the sins of the old world Gen. 6. 6. And of the Son of God it is said that he was grieved for the hardness of peoples hearts Mark 3. 5. Object It is also said that the soul of the Lord was grieved for the misery of Israel Judg. 10. 16. If he be grieved at peoples misery then not at their sinnes only Answ. 1. Sinne was the cause of their misery so as in grieving at their misery God also grieved at their sinne yea sinne also might be mixed with their misery 2. There is a double kinde of grief One through indignation The other through compassion With the former God properly grieves at sinne with the later at misery God cannot but be much grieved at sinne because it is directly contrary to 〈◊〉 minde and will to his purity and holiness to his power and Soveraignty and 〈◊〉 other his Divine Excellencies This ought to be as a bridle and curb to hold us in and restrain us from 〈◊〉 Who would grieve the Divine Majesty especially so as to stirre up the fire 〈◊〉 his indignation Who would set the briars and thorns against me in 〈◊〉 saith the Lord I would go through them I would burn them together Isa. 27. 〈◊〉 Will any be so foolish as being like briars and thorns fit fuell for fire 〈◊〉 dare to blow up the fire of Gods indignation §. 168. Of the vengeance that followed upon grieving God ANother effect of their sinne is set out in these words Whose carkasses sell 〈◊〉 Wildernesse This as it was the fruit of their sinne so it was also a just recompence of 〈◊〉 grieving God By their sinne they grieved God and God being grieved â—…stroyed them The Greek word translated carkasse properly signifieth members of 〈◊〉 body but by a Synecdoche it is put for the body which is constituted of membeâ—… So this word is used in other Greek Authors It is no where else in the New Teâ—…ment The Apostle hath taken it from the LXX For they do oft translate 〈◊〉 Hebrew word which signifieth a carkasse or dead body by this word as 〈◊〉 David saith I will give the carkasses of the hoast of the Philistims 1 Samuel 17. 4â—… Three times is this word used in one Chapter Numb 14. 29 32 33 Yea this 〈◊〉 phrase is there thus used Your carkasses shall fall in this wilderness So as the Aâ—…stle may seem to have taken it from thence Our English word carkass betokeneth a dead body For they did not fall â—…ving bodies so as they might rise up again but they were slain The Verb fall implieth a sudden and extraordinary kinde of death It 〈◊〉 to set out the fall of the walls of Iericho Heb. 11. 30. and the fall of the house 〈◊〉 was built on the sand Matth. 7. 27. And of blinde men falling into a ditch Aâ—… 15. 14. And to Ananias and Saphira their sudden falling down dead Act. 5. 5 And to Euâ—…ychus his falling down dead Act. 20. 9. And to those three and 〈◊〉 thousand which fell in one day in the wilderness 1 Cor. 10. 8. And to the fall of â—…bylon Rev. 148. We do not reade of any one that died a natural death as we speak in the â—…-derness all the time that the Israelites were there Both Moses and 〈◊〉 while they were in health and might according to the course of nature have â—…ved longer Even their death was extraordinary and a judgement on them 〈◊〉 fell and so did all the rest that died in the wilderness They all fell Mention is made of the wildernesse wherein the fore-said judgement was excuted to give a more clear evidence of the kinde of judgement The wilderness was but a passage into the promised Land The reason of the long abode there was their murmuring against God Numb 14. 33. To die in 〈◊〉 wilderness was to come short of the promise made to their fathers In this 〈◊〉 respect to die there was reckoned as a judgement to Aaron Numb 20. 24. and 〈◊〉 Moses Deut. 32. 50 51. Of the wilderness See v. 8. § 92 93. This islue of those sinners that grieved God giveth evidence That they 〈◊〉 by their sinnes grieve God do therein sinne against their own souls they 〈◊〉 vengeance upon themselves So did the old world Through their sinne it grâ—… God at his heart that he had made man and thereupon he said I will destroy man 〈◊〉 6. 6 7. God was displeased at Onans sinne and slew him Gen. 38. 10. When Eâ—… offended in Baal he died Hos. 13. 1. Reade through the book of God and 〈◊〉 shall ever finde some judgement following upon offending grieving or 〈◊〉 the Lord. His Justice Power Prudence Truth and other like Attributes stir him up thâ—… maintain the glory of them Otherwise his wrath his grief and otherlike paâ—… to speak of God after the manner of man would be little regarded nay altogether slighted This cannot but much work upon those that well heed it and make them very wary in taking heed how they grieve God If zeal of Gods glory do not move them yet let them have pity upon their own souls that they bring not ruine to themselves O what terrour must this needs bring to obstinate sinners who persist in grieving God! Where shall they appear Where shall they stand If the wrath of a mortal King be as the roaring of a Lion and if he that provoketh him to anger sinneth against his own soul Prov. 19. 12. 12. 1. What is the wrath of the Almighty God And how doth he sin against his own soul that provoketh the wrath of the Lord §.
of 〈◊〉 Preposition From. See § 29. XIX God left not off to work till he had finished his works The inference of Goâ—… resting upon finishing his works by this causall Conjunction FOR proves 〈◊〉 point See § 30. XX. A Divine testimony is a sound argument This phrase For he said shâ—…eth that the Apostle useth this testimony to prove the point in hand See § 30. XXI Scriptures may be quoted without naming the place So doth the Apostle here See § 30. XXII Seven is a number of perfection God rested on that day See § 30. XXIII The very words of Scripture are to be expressed This phrase on this wise intends thus much See § 30. XXIV God rested not till he had finished his works This copulative and inteâ—… so much XXV The last day of the week was the day of Gods rest This was the seventh day here mentioned See § 31. XXV God made no new creatures after the first six daies For in the seventh he 〈◊〉 from ALL his works See § 31. XXVII The same word may have different senses The Sabbath the Land of 〈◊〉 and Celestiall Glory are all called Rest but the Apostle here proveth 〈◊〉 â—…ey are different things See § 27 31. §. 34. Of the meaning of Heb. 4. 5. Verse 5. And in this place again If they shall enter into my Rest. THis verse like a perfect transition may look two waies to that which went before and to that which followeth In the former reference it implieth that the foresaid Rest of the Sabbath cannot 〈◊〉 〈◊〉 Rest whereinto Christians are to enter because at another time he spake of 〈◊〉 〈◊〉 In the later reference namely to that which followeth it laies down the ground 〈◊〉 another Rest then the Land of Canaan The copulative Conjunction AND hath reference to the first Verb of the 〈◊〉 verse which is thus translated He spake To make up the sense that 〈◊〉 must be repeated in this verse thus And he spake in this place again It was one and the same Spirit even the Holy Ghost that testified of the one 〈◊〉 â—…e other Rest. So as both testimonies are of Divine Authority and neither of them to be denied but by distinction of rests to be reconciled By this phrase in this place the Apostle intends Psal. 95. 11. He cals it this 〈◊〉 because he had quoted it before and expounded it and applied it to the 〈◊〉 〈◊〉 â—…and It was the Text whereupon he was then in his Epistle commenting As a Preacher having read and expounded a Text of Scripture so oft as he hath 〈◊〉 in his Sermon to speak of any point in or about that Text may say In this 〈◊〉 So the Apostle here in this his Epistle of that Text. This Adverb again is to be taken of another time then that which was menâ—… in the former verse Sometimes indeed it is used to joyn divers proofs of 〈◊〉 and the same thing as Chap. 1. v. 5 6. But here to set forth distinct times for â—…oof of different things Thus in the beginning of the world there was mention 〈◊〉 of a rest which was the rest of the Sabbath day but now again above three thousand years after that mention is made of another Rest. That therefore cannot be this This phrase If they shall enter into my rest is here alledged because therein mention is made of Rest. The other part of the sentence about Gods Oath was not to the present purpose of the Apostle and therefore it was not here set down though it would have made up the full sentence It was twice before expressed v. 3. Chap. 3. 11. It is usuall with the Penmen of the New Testament to quote so much only of a parcell of Scripture as makes to the point in hand though it make not up an intire sentence as Matth. 4. 15. Rom. 4. 18. Gal. 3. 16. The Rest here mentioned is so set down as it plainly appears to be a Rest to 〈◊〉 So as it cannot be that Rest which was at the beginning of the world Thus the first Rest is removed and this point proved that another Rest then the rest of the Sabbath is to be endeavoured after These words If they shall enter have the form of a strong negation See Chap. â—… v. 11. § 115. They there imply that the persons of whom they are spoken should 〈◊〉 enter into the promised rest of Canaan From thence the Apostle makes an inference in the next verse that there must â—…ds be another rest to come then that of Canaan Of this Rest of this Epithete MY in reference to God and of entring into it See Chap. 3. v. 11. § 116 117 118. §. 35. Of the Resolution and Observations of Heb. 4. 5. THe Summe of this Verse is A Transition about the removal of two rests from being the eternal rest proper to believers Here of are two parts One wherein the rest of the Sabbath is removed This Point is 1. Intimated by mentioning another rest to be entred into 2. It is proved and that two wayes 1. Implicitly under this copulative AND which presupposeth the divine testimony thus expressed He spake v. 4. 2. Expresly by two circumstances One of the Place The other of the Time The other part of this transition is wherein the rest of Canaan is removed and that by excluding them to whom it was promised in these words If they shall enter Doctrines I. The Lord distinctly expresseth his minde concerning different things He spake so and so of the Sabbath AND he spake for this word is to be repeated so and so of another Rest. II. Due observation of distinct texts will bring great light to doubtfull points In the former verse the Apostle notes out one Text under this phrase In a certain place Here in this verse another under this phrase In this place and thereby cleaâ—… the matter questioned Severall Texts may have severall circumstances to enlighten them III. A right distinction of times may reconcile seeming differences This particle Again intends a different time from the former and thereupon a different matter IV. Exclusion of some makes way for others Unbelievers being excluded believers gain assurance of admittance The privation of one form is the induction of another Of other Doctrines arising out of these words If any shall enter into my rest See Chap. 3. v. 11. § 120. §. 36. Of the Apostles Scope in the 6th verse Verse 6. Seeing therefore it remaineth that some must enter therein and they to when it was first preached entred not in because of unbelief THe two first words of this verse Seeing Therefore are both relative Conjunctions and imply an inference upon that which went before In the former verse Gods protestation against unbelievers is set down That they should not enter into his rest The inference which the Apostle makes thereupon is that there is a rest for believers to enter into The Argument may be
§ 37. but in a different sense There it was 〈◊〉 impersonally here it is govern'd by a Nominative case which is Rest. The Verb is of the Passive voice and may word for word be thus translated 〈◊〉 is left But in our English the Active interpretation best expresseth the Aâ—… meaning which is that the rest here intended is reserved for us hereafter 〈◊〉 is not here to be expected while we live in this world He shall enter into peace 〈◊〉 57. 2. This rest shall be when the Lord Iesus shall be revealed from heaven 2 〈◊〉 1. 17. They that die in the Lord shall rest from their labours Rev. 14. 13. 1. This world is not a fit place nor this life a fit time to enjoy such a rest as is reserved in heaven 2. Rest here would glue our hearts too much to this world and make us say It 〈◊〉 to be here Matth. 17. 4. It would slack our longing desire after Christ in heaven Death would be more iâ—…ksom and heaven the less welcom 3. There would be no proof or triall of our spirituall armour and of the severall graces of God bestowed on us 4. Gods providence prudence power mercy and other like properties could not be so well discerned if here we enjoyed that rest This rest being to come and reserved for us it will be our wisdom while here we 〈◊〉 〈◊〉 prepare for trouble and to address our selves to labour as the souldiers in the 〈◊〉 and as the labourers in the day-time Yet withall to have our eye upon this rest to come that thereby we may be the more encouraged and incited to hold out to the end waiting for this rest that is to come §. 57. Of Gods people to whom Rest is reserved THe persons to whom the celestiall rest is reserved are styled The people of God The Greek Noun translated people may have a notation from the Verb 〈◊〉 signifieth to enjoy For people are such as enjoy society and communion one 〈◊〉 another As this word hath reference to God it implieth such as are Gods confederates such as are in league and Covenant with him For bâ—… vertue of the new Covenant God thus saith to his confederates I will be their God and they shall be my people 〈◊〉 31. 33. This people of God are such as God 〈◊〉 〈◊〉 to Salvation 2 Thess. 2. 13. Whom Christ hath redeemed to God by 〈◊〉 blood Rev. 5. 9. and whom the holy Ghost hath saâ—…ctified Rom. 15. 16. This is their right and thus they are â—…itted to this Rest. By vertue of this relation betwixt God and them God takes them to be in speciall manner a peculiar people to himself Deut. 14. 2. 1 Pet. 2. 9. and they take the Lord in speciall manner to be their God Iosh. 24. 24. Both these are to the life thus expressed in relation to God and Israel 〈◊〉 hast avouched the Lord to be thy God and the Lord hath avouched thee to be his â—…liar people Deut. 26. 17 18. Hereupon saith the Lord to them I will say It 〈◊〉 my people and they shall say The Lord is my God Zach. 13. 9. The former implies a great dignity in that God vouchsafeth to take us to be his peculiar people The later a bounden duty whereby we tie our selves to carry our selves to God as becomes his peculiar people who have taken him for our Lord. This description of the persons is set down by way of restraint and shews 〈◊〉 the rest here spoken of is only for them None but Gods people shall partaâ—…e thereof In this respect it is said of Jesus He shall save his people from their 〈◊〉 Matth. 1. 21. And he is the Saviour of the body Eph. 5. 23. Of a righteous man iâ—… is said He shall enter into peace Isa. 57 2. These are they that diâ—… in the Lord and thereupon rest from their labours Such are they of whom this Apostle thus saith We which have beleeved do enter into rest v. 3. This is further manifest by the contrary end of such as are of a contrary disposition To them who by patient continuance in well doing seek for glory c. â—…nall life shall be given but unto them who obey unrighteousnesse shall be indignation and wrath Rom. 2. 7 8. The like is noted 2 Thess. 1. 9. Matth. 25. 41 Luke 16. 23. The ground of that rest which the former sort of people have is Gods free grace and rich mercy together with the merit of Christ Luke 12. 32. 1 Peter 1. 3 19. The ground of the contrary end that others attain unto is their just 〈◊〉 Rom. 6. 23. None can justly rest upon attaining this rest till he have some assurance that 〈◊〉 is of the number of Gods people justified by faith for we which have beleeved â—…o enter into rest v. 3. and sanctified by the Spirit for the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. Excellent and glorious is this rest but not fit for every one There is a qualification required for such as enter thereinto It becomes Gods people to take God for their Lord and accordingly to yield all holy obedience unto him If through infidelity and impenitency God be provoked to say to any Lo-ammi ye are not my people what can be expected but that God should swear that they shall not enter into his rest as he did to the Israelites Psal. 95. 11. §. 58. Of the inference of the 10th verse upon the 9th Verse 10. For he that is entred into his rest he also hath ceased from his own works 〈◊〉 God did from his IN this verse the Apostle expresly and distinctly declareth what that excellent rest is whereof he hath spoken so much before in this and the former Chapter He purposely describeth it to shew what that is which remaineth for Gods people and by this description he proveth that it yet remaineth and is not here on earth possessed The causall particle FOR whereby this verse is inferred upon the former sheweth that it is inferred as a proof or reason The reason is taken from the different estate of Gods Church here in this world and in the world to come This world is full of labour travell and trouble as was shewed § 55. But in the world to come there is a freedom from all these Therefore the rest here spoken of is not to be found in this world but is reserved for the world to come The Argument is grounded upon an undeniable principle oft inculcated by this Apostle namely that there is a rest into which Gods people shall enter The argument may be thus framed There is a Rest to be entred into here or hereafter But not here Therefore hereafter Thus it remaineth The Description of this Rest in this verse proveth that it cannot be entred into 〈◊〉 world Whence another Argument may thus be framed He that is entred into his Rest hath ceased from his own works But no
by simple impossibility Others by a singular â—…gative Of the former sort are such as these Eternity without beginning Infiniteâ—… Omnipotency All-sufficiency Ubiquity Omniscience and such like 〈◊〉 these Acts to Create Redeem Work miracles search the heart and such 〈◊〉 The things which God reserveth to himself as singular Prerogatives are 〈◊〉 1. To forgive sins Mar. 2. 7. 2. To judge mens final estate Rom. 14. 10 11. 3. To take revenge Deut. 32. 35. Rom. 12. 19. All these and other things registred in Scripture are for our learning Rom. 15. 4. 〈◊〉 3. 16. But some things are matters of faith to be believed and some things 〈◊〉 for our imitation To know what things of God are paterns to us we must compare Gods practices 〈◊〉 his precepts What in Gods word is enjoyned to us to do if God himself do 〈◊〉 we may we ought therein to imitate him Such are the virtues and graces 〈◊〉 mentioned Behold here the tender respect of God towards us children of men He hath 〈◊〉 to command and exact of us whatsoever he will but as a Father he goâ—… before us and shews that he requires no more of us then what himself 〈◊〉 Who can now think that to be any way unseemly for him which seems not â—…ly to God In this case thus saith Christ Ye call me Master and 〈◊〉 and ye say well for so I am If I then your Lord and Master have washed your 〈◊〉 â—…e also ought to wash one anothers feet Joh. 13. 14. This is a great aggravation of their pride who scorn Purity Meeknesse Mercifulnesse Holinesse and other like Excellencies as God in his own example comâ—…deth unto us Of imitating Christ See Ch. 13. v. 13. § 132. Of imitating Saints See Ch. 13. v. 7. § â—…01 §. 63. Of endeavouring after rest in heaven THe Greek Verb thus translated Let us labour is derived from another Verb that signifieth to make haste It intendeth an endeavour on mans part and so it is translated 2 Pet. 1. 15. Ephes. 4. 3. 1 Thess. 2. 17. but such an endeavour as makes a man forward to a thing and is accompanied with study labour and diligence answerably it is translated as I was forward to do Gal. 2. 10. Study to shew thy self approved 2 Tim. 2. 15. Give diligence 2 Pet. 1. 10. This word then compriseth under it two duties 1. That men endeavour after the fore-said Rest. 2. That they be forward and diligent in their endeavour The general concerning mans endeavour to attain to heaven where this Rest is enjoyed is much pressed in Scripture and that in these and such like phrases lâ—…y â—…ld on eternal life 1 Tim. 6. 12. Strive to enter in at the straight gate Luk. 13. 24. Workout your salvation Phil. 2. 12. The Apostle makes himself a worthy patern in this case where he saith I presse towards the mark Phil. 3. 14 c. Hereby that life reason grace and ability which God any way giveth is manifested and God would have it to be so When Christ put life into the Rulers daughter that was dead he said unto her Maid arise Luk. 8. 54. and to Lazarus he 〈◊〉 Lazarus come forth Joh. 11. 43. Object Natural men are dead in sin Eph. 2. 1. Answ. Man may be considered in a double estate 1. Natural 2. Spiritual In his natural estate so much is to be done as by a natural man may be That this may be the better conceived I will exemplifie a natural mans power in fire branches 1. In natural acts as to move go stand sit eat drink see hear smell taste touch 2. In civil acts about humane affairs as in Arts Sciences Trades sundry other Callings Professions and Offices Likewise in governing Kingdoms Cities Corporations Universities Colledges Schools and Families Coins posterity was skilfull in such things Gen. 4. 20 21. The Sydonians were skilfull about timber 1 King 5. 6. Saul that was but a natural man had a spirit given him fit for government 1 Sam. 10 9. 3. In moral vertues as Justice Temperance Mercy Liberality c. In reference to these the Apostle saith That the Gentiles do by nature the things contained in the Law Rom. â—… 14. 4. In Ecclesiasticall matters which tend to the externall worship of God as to go to Church hear the Word Pray Fast partake of the Sacraments Reade search and study the Scriptures Preach and conferre about holy matters Iudas whom Christ stiled a Devil John 6. 70. went sit herein 5. In spiritual matters by resisting the Spirit and the motions thereof Ye 〈◊〉 always resist the holy Ghost saith Stephan to such Jews as were uncircumcised in heart Act. 7. 51. According to the afore-said power in men they ought to go as far as they can as to go to Church to attend upon the Word to forbear wicked acts and company Though none of those gifts be supernaturall none simply preparatery to grace Yet if a natuaall man improve the abilities which he hath to his best advantage God will not leave him but give him more and better grace As for spiritual men who are quickned they must stir up the gift of God which is in them 2 Tim. 1. 6. By this it is manifest that the proper cause of mans destruction is of himself Hâ—… 13. 9. None that perish do what they can to be saved Behold here the deceitfulnesse of most mens mindes and their folly about the salvation of their souls They are carefull to use all means about the preservation of their bodies but put off all care for their souls according to this cursed Proverb I will take care for my body let God take care for my soul. God will take care for mens souls in his own way and course Let us be exhorted to put out our ability in the things of eternal life and both to learn what on our parts is to be performed and also to put in practice what we shall be instructed in hereabouts The Apostle setteth down his Exhortation in the first Person of the Plural number thus Let us labour whereby he involveth himself among others and â—…cites with others himself to duty Hereof see Chap. 2. v. 1. § 4. §. 64. Of diligence in mans endeavour for attaining to rest THe extent of mans endeavour that it should be with diligence is implied in these words study strive and labour mentioned in the beginning of the former Section and more expresly in these phrases Give all diligence 2 Pet. 1. 5 10. Let us runne with patience Heb. 12. 1. David professeth as much in the phrase I will runne the way of thy Commandments Psal. 119. 32. and the Church in this We will run after thee Cant. 1. 3. and the Apostle in this I prisiâ—…ward the mark Phil. 3. 14. 1. The excellency of the object set before us should quicken us up hereunto for there is nothing that we can endeavour after to be
knowledge of every creature Vers. 13. Neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do THis Verse may be taken either as a reason of the fore-named power and efficacy of the Word which reason may be drawn from the nature of him whose word it is namely God who being himself a searcher of the heart and a discerner of all things though never so close and secret is pleased to exercise that power in and by the Ministry of his Word Or to distinguish this Verse from the former it may contain an other distinct Argument to presse the main point in hand which is to hear Christs voice and not to harden our hearts because our very heart and the thoughts thereof are all manifest before God Neither of these do thwart the other but both may stand very well together for they both intend the same thing namely that we ought to hearken to Christâ—… voice because as God he is a searcher of hearts and exerciseth that discerning power in and by his Word The Apostle here setteth dowâ—… the piercing sight of God with such emphasis as he did the piercing power of the word of God The Copulative particle in the Greek intends some correspondency betwiâ—…t God and his Word The Greek word translated creature is derived from a Verb that signifies â—…o create or make 1 Tim. 4. 3 4. It is variously used For it is taken 1. For the Creation Mar. 10. 6. Rom. 1. 20. 2. For every thing that hath a being from God Râ—…m 8. 39. 3. For the fabrick of the visible world Rom. 8. 19 c. 4. For an earthly structure made with mans hands Heb. 9. 11. 5. For reasonable creatures which are the chiefest of Gods creatures here iâ—… this world Mar. 16. 15. 6. For a Magistrate who in regard of his Office bears the Image of Goâ—… 1 Pet. 2. 13. 7. For a true Saint who is born again and renewed after the Image of God In this sense it hath this Epithete New annexed to it as a new creature 2 Câ—…r 5. 17. Gal. 6. 15. Here it is especially taken in the fifth distinction for reasonable creatures oâ—… earth of what sex age condition or disposition soever they be I will not deny but that this word creature may here be indefinitely and generally taken for every creature in heaven earth sea or hell visible or invisible reasonable or unreasonable living or without life For he that made them 〈◊〉 and deputed to every one their several places and natures cannot be ignorant of any of them They must needs all of them without exception be manifest in 〈◊〉 sight Yet questionlesse the reasonable creature is here especially meant For 1. Man the Lord of other creatures is by an excellency Gods creature 2. Other creatures were made for man but man for God and his glory especially 3. Man hath understanding above other creatures to conceive himself to be Gods creature the work of his hands and accordingly to respect God as 〈◊〉 Creator To shew that there is not any one man excepted he useth this indefinite phrase There is not a creature To make the emphasis more conspicuous our English iâ—…serts this particle any He that excepteth not any one includeth every one goâ—… or evil upright or hypocrite great or mean learned or unlearned wise or foolish §. 76. Of all things manifest in Gods sight THis phrase That is not manifest is the interpretation of one Greek word which is a privative compound and hath the force of a negative The simple Verb as used in the New Testament signifieth to appear 〈◊〉 13. 26. and to shine forth Ioh. 1. 5. 5. 35. The compound Verb from whence the Adjective here used is derived is directly opposite to the simple Verb as in these words A vapour that appearâ—…th â—…nisheth away Jam. 4. 14. So Matth. 6. 16. Of a compound Noun derived from 〈◊〉 same Verb See Ch. 3. v. 13. § 80. The negative Conjunction annexed to this privative compound adds emphasiâ—… It is more then if he had said Every creature is manifest Two Negatives in Greek make a strong Affirmative Sometimes to 〈◊〉 the Affirmative the stronger the Negative is doubled and trebled See Chap. 13. v. 5. § 71. This phrase implieth an impossibility of concealing any thing from God According to the notation of the Greek word it implieth a clear and bright manifestation of every creature This Relative HIS in his sight may have reference to God whose word 〈◊〉 fore-said powerfull word is â—…aid to be in this phrase The word of God Or it 〈◊〉 have reference to Christ of whose propheticall function be here treateth and 〈◊〉 voice he advised us to hear Chap. 3. v. 7. § 78. Betwixt these there is no difference For Christ is God and the voice of Christ is 〈◊〉 Word of God This phrase in sight is in Greek an Adverb and properly signifieth before and 〈◊〉 it is turned Luke 1. 6. It is also turned In the presence Luk. 1. 19. It is derived from a Noun that signifieth sight It is applied to men and Angels Luke 12. 9. To God it is applied by way of resemblance after the manner of man So is this pâ—…rase in the next clause Unto the â—…yes See Chap. 1. v. 10. § 132. It sets out Gods perfect knowledge of all men whether good or evil Prov. 15. 3. Concerning 〈◊〉 good it is said The eyes of the Lord are over the righteous 1 Pet. 3. 10. and he 〈◊〉 the way of the righteous Psal 1. 6. Concerning the evil it is also said The 〈◊〉 of the Lord are upon the sinfull kingdom Amos 9. 8. and God saw that the wicâ—… of man was great c. Gen 6. 5. This in general must needs be so because he is himself every where present Iâ—…r â—…3 â—…3 and nothing can hinder his sight Psal. 139. 7. Iob 22. 13 14. As the Sun iâ—… above all and shineth every where so much more God Besides God made all things and he governeth all things and therefore it is reâ—… he should have a sight of all And this the rather because his glory is the 〈◊〉 of all Pro. 16. 4. Rom. 11. 36. By his sight of all he can direct and turn them all to his glory In particular God seeth all for the righteous sake to uphold to encourage and to take occasion of rewarding them And for the wickeds sake to curb restrain and punish them This is a great encouragement unto the righteous to hold on in their righteous 〈◊〉 For though men may be ignorant thereof as Poâ—…iphar was of Iosephs faithfulness Gen. 39. 19 20. or forget it as Pharoahs Butler forgat Iosephs kindeâ—…ess Gen. 40. 23. or wittingly wink at it as Nabal did at Davids goodness 1 Sam. 25. 10. or misconceive it
Sonship of Iesus all which are here hinted as a motive to â—…ld fast our profession 2. The particular reference is to that main point which the Apostle presseth in this and the former Chapter about entring into Gods rest For if the question be 〈◊〉 What hope we poor sinners may have of entring thereinto the Apostle 〈◊〉 maketh answer That Christ our great Highpriest being passed into heaven we also in and by Him have hope to enter 3. The immediate reference is to that which he had delivered of the power of Gods Word and piercing sight of God himself ver 12 13. We shall be assuredly found out if we fall from our profession it becomes us therefore to hold it fast All and every of these references teach us to improve to our best advantage the means which God affordeth to us God hath given us his own Sonne whose Throne is in the heaven who is the Apostle and Highpriest of our profession who hath prepared an everlasting rest for us whose Word is exceeding powerfull and who himself is a searcher of hearts therefore we ought to persevere in the faith of Christ and hold fast our profession Thus will it not repent the Lord that he hath given us his Sonne to be our King Priest and Prophet and with him his powerfull Word Thus shall we finde and feel the sweet comforts and refreshments that flow from Christ and partake of all â—…is benefits Thus shall we see just cause to blesse the Lord for those great gifts bestowed on us §. 83. Of having a great Highpriest MOst of the particulars here laid down about Christs Priesthood have been before handled as that Christ is a Priest an high Priest and a great High-priest Of these see Chap. 2. v. 17. § 172 173 c. We are said to have this Priest in sundry respects 1. In that God the Father gave him to us by promise Gen 3. 15. 2. In that Christ is actually exhibited being come down from heaven having assumed our nature in which respect he is taken from among men and in our nature done and endured whatsoever as a Priest he was to do and endure 3. In that by the Ministry of the Gospel he is offered and tendred unto us Gal. 3. 1. 4. In that we professe to believe in him and thereby take him for our Priest if at least we do indeed believe as we professe For to believe in Christ is to receive him Ioh. 1. 12. Thus we see that this word having carrieth emphasis and is much more then if he had said Seeing there is c. This implieth a right to him and a kinde of possession of him This is a great priviledge thus to have such a Priest such an high Priest so great an high Priest All men have not this Priest How should we esteem him how carefull should we be to use him as our Priest See Chap. 7. v. 17. § 175. O let not that be verified in us which the wise man thus hinteth of a fool Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it Pro. 17. 16. §. 84. Of Christ being in heaven as our Priest THe place where Christ continued to exercise his Priesthood is here said to be the heavens The plurall number heavens is used to set out the height and excellency of the place See Chap. 1. v. 3. § 35. 1. This is a strong argument against the ubiquity of Christs body For that which is contained in the heavens is not every where present I may in this case say as the Angels did to them that sought Christ in the grave when he was risen Luk. 24. 5. Why seek ye him that is in heaven among them that are on earth Long may they so seek him but while he abideth in heaven they shall not finde him on earth The like may be pressed against Transubstantiation 2. This sheweth the preheminency of Christs Priesthood above all others Priesthood Others exercised their Priesthood in places made with hands but Christ is not entred into holy places made with hands but into heaven it self now to appear in the presence of God for us Heb. 9. 24. 3. This ministreth matter of great consolation to us against whom heaven was shut by reason of our sinnes but now it is opened by Christ so as we may now well labour to enter into the celestiall rest as we were exhorted v. 11. For the way is made open and places are there prepared for us Ioh. 14. 2. This is a strong inducement to stirre us up to do as the people did in the daies of Iohn the Baptist when the Kingdom of heaven suffered violence and the violent took it by sorce Matth. 11. 12. 4. This may stirre us up to seek those things that are above where Christ sitteth 〈◊〉 the right hand of God and to set our affections on things above not on things on the earth Col. 3. 1 2. 5. This teacheth us in prayer to look up unto heaven where Christ our High-priest is For this end Christ putteth us in minde of Gods being in heaven where he teacheth us thus to pray Our Father which art in heaven Matth. 6. 9. 6. This assureth us that Christ is where his Father is presenting himself as our Highpriest for us continually before his Father 7. This giveth evidence that we also that believe in Christ shall have an habitation in heaven For saith Christ to such I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also John 14. 2 3. §. 85. Of Christs passing into heaven and our communion with him CHrist is said to have passed into the heavens The Greek word translated passed is a compound The simple Verb signifieth to come The Preposition signifieth thorow This compound signifieth to passe thorow notwithstanding any difficulties that may seem to hinder Thus it is said that an Angell and Peter passed the first and second ward Act. 12. 10. Our Lord Christ having assumed our nature passed through the Virgins womb and being born in his infancy childhood and manage passed through many difficulties as temptations afflictions persecutions death it self and the grave yea after his resurrection he passed through the three regions of the ayr and â—…e severall orbs of the starry heavens and so entred into the highest heaâ—… Thus we see that nothing could hinder him from that place where he intended â—…ppear as our Priest for us before his Father On this ground we may be consident that we also who believe in Christ shall â—…sse through all impediments and obstacles to be in that rest where he is As the 〈◊〉 himself passed through all so will he cause his members to passe through all 〈◊〉 they may be where he is The conjunction of these two
understand that God affords help in the best time even the fittest season that can be All things that God doth he ordereth in due time and season especially the succour that he affordeth unto his children He giveth rain in his due season Deut. 11. 14. He giveth to all their meat in due season Psal. 145. 15. His Saints reap 〈◊〉 crop which he giveth in due season Gal. 6. 9. To every thing there is a season Eccl. 3. 1. 1. God herein doth much manifest his wisdome For as in wisdome 〈◊〉 made all things Psalm 104. 24. so most wisely doth he dispose 〈◊〉 same 2. Hereby good things are clearly manifested to be of God For in the 〈◊〉 the Lord shall be seen Gen. 22. 14. that is in the time of greatest need and fittest season To this purpose saith the Lord In an acceptable time 〈◊〉 I heard thee and in a day of salvation have I helped thee Isa. 49. 8. 3. Then will help do most good when it is afforded in season This is a great inducement to wait for a season God who is the Lord 〈◊〉 times and seasons Acts 1. 7. better knoweth which is the fittest season 〈◊〉 succour then we can Indeed God oft seemeth long to put off help but 〈◊〉 is to afford help in the fittest season Ignorance hereof makes many impatient Had the Israelites known the season of their deliverance through the red sea they would not have murmured as they did Exod. 14. 11 c. Nor would the King of Israel have blasphemed as he did 2 King 6. 33. if he had understood the season of his deliverance Men not knowing this imagine that God hears them not or regards them not and hereby they deprive themselves of that good which otherwise they might have So did Saul 1 Sam. 13. 8 9 God himself is so punctuall in observing his season as he will not suffer 〈◊〉 to be prevented or over-slipt He therefore that believeth will not make 〈◊〉 Isa. 28. 16. §. 100. Of the Resolution of Heb. 4. v. 14 15 16. 14. Seeing then that we have a great Highpriest that is passed into the 〈◊〉 Iesus the Son of God let us hold fast our profession 15. For we have not an Highpriest which cannot be touched with the 〈◊〉 of our infirmities but was in all points tempted like as we are yet 〈◊〉 out sinne 16. Let us therefore come boldly unto the Threne of grace that we may obtain â—…cy and finde grace to help in time of need THe summe of these three verses is a transition from Christs Propheticall to 〈◊〉 Priestly Function Hereabout we may observe 1. The inference of Christs Priesthood on his Propheticall Office 2. The substance of his Priesthood Of the substance there are two parts 1. A description of the person 2. A declaration of the duties arising thereupon In the description are set down 1. The Function 2. The person that executeth it In setting down the Function three points are expressed 1. The kinde of Function Priest 2. The excellency of it High 3. The right which we have to it in this phrase Seeing we have The person is illustrated 1. By his Dignity v. 14. 2. By his infirmities v. 15. His Dignity is manifested 1. By the place where he is He is passed into the heavens 2. By his title Iesus 3. By his relation to God The Son of God Upon this Dignity of Christ the first duty is inferred The duty is set out 1. By an Act Let us hold fast 2. By the Subject matter thereof Our profession Christs infirmities are hinted two waies 1. Negatively 2. Affirmatively The negative is doubled to make the stronger affirmative The first branch of the negative again expresseth 1. The kinde of Function Priest 2. The excellency thereof High The second branch sets down 1. Christs compassion Touched with a feeling of 2. The Object thereof Our infirmities The affirmative declareth 1. The evidence of Christs infirmities 2. The limitation thereof The evidence is 1. Propounded in this word Tempted 2. Amplified 1. By the extent In all points 2. By the manner Like as 〈◊〉 are The limitation is in this phrase Yet without sinne The other duty arising from Christs Priesthood is set out 1. By the kinde thereof 2. By the end thereof The kinde of duty is set out 1. By an act Let us come 2. By the place Throne of grace 3. By the manner Boldly The end is 1. Generally propounded 2. Particularly exemplified In the generall is implied 1. The ground of all goodnesse in two words Mercy Grace 2. The participation thereof in two other words Obtain Finde The exemplification points at the benefit of mercy and grace This is set out 1. By the kinde of benefit Help 2. By the seasonablenesse of it In time of need §. 101. Of Observations raised out of Heb. 4. 14 15 16. I. MEans of grace are to be improved This ariseth from the inference Then 〈◊〉 § 〈◊〉 These three Doctrines are expressed in the Text. See § 83. II. Christ is a Priest III. Christ is an Highpriest IV. Christ is a great Highpriest V. We have a right to the great Highpriest This phrase Seeing that we have 〈◊〉 our right See § 83. VI. Heaven is the place where Christ exerciseth his Priesthood The mention of 〈◊〉 about this point declares as much See § 84. VII Nothing could hinder Christ from entring into heaven The emphasis of the word translated passed into proves this point See § 85. VIII Saints on earth have communion with Christ in heaven This is gathered from the conjunction of this act of ours wo have with Christs being in heaven See § 85. IX Our Priest is a Saviour The title Iesus signifieth a Saviour See § 86. X. Our Priest is true God He is in a proper sense the Son of God See § 86. XI Professors of the true faith must persevere therein This is to hold fast our â—…fession See § 86. XII Christs Priesthood is the ground of our perseverance The inference of the duty upon Christs Priesthood proves this point See § 86. XIII Christ was subject to infirmities This is here taken for grant See § 89. XIV Christ had a fellow-feeling of our infirmities This is here set down with much emphasis by doubling the negative See § 88. XV. Christ fellow-feeling of our infirmities should make us the rather hold fast 〈◊〉 profession This is here brought in as a reason thereof See § 87. XVI Christ was tempted This is here plainly expressed See § 90. XVII Christ was subject to all sorts of temptations This phrase in all points cleareth this point See § 90. XVIII Christ was subject to such temptations as we are This phrase like as 〈◊〉 declares as much See § 90. XIX Christ was perfectly pure He was without sin See § 91. XX. Without such a Priest as Christ there is no accesse to God The inference of this duty of going to God on the description of Christs
nor do things pertaining 〈◊〉 God 2. This gives us evidence of the absolute necessity of a Priest and of the 〈◊〉 mercy of God to man in affording his Son to be that Priest §. 6. Of Priests offering to God THe fifth branch of an High-priests description is That he may offer 〈◊〉 This is added as the end of all the former branches Something therefore 〈◊〉 be offered to God by those that have accesse to him This is somewhat more 〈◊〉 set down in this phrase Every High-priest is ordained to offer gifts and 〈◊〉 Heb. 8. 3. This property of a Priests offering concerns that which is declared § 3. of the 〈◊〉 of him that is for others in things pertaining to God Uzziah though a 〈◊〉 was struck with leprosie for presuming to offer Incense without a calling 〈◊〉 26. 16. A great part of Uzzah's sinne consisted in this that he medled 〈◊〉 that which was without his calling 2 Chro. 13. 9 10. A special part of the Priests function was to offer The Greek word translated offer is a compound and properly signifieth to 〈◊〉 〈◊〉 and it is so translated Mar. 10. 13. Luk. 12. 11. There is another Compound and signifieth to offer up Heb. 7. 27. 9. 28. 13. 15. Jam. 2. 21. 1 Pet. 2. 5. Gifts and Sacrifices under the Law were brought to God and dedicated to him 〈◊〉 which respect this compound word is here fitly used And the Gifts which were 〈◊〉 and offered to God are called offerings Ch. 10. v. 5. § 16. It is frequently translated offer For offering presupposeth a bringing to 〈◊〉 As for the Gifts and Sacrifices here intended they were brought to God It is said of the Princes of Israel that they brought their offering before the Lord Numb 7. 3. and of the Captains that overcame the Midianites That they brought 〈◊〉 for the Lord Numb 31. 50. These and other like gifts the Priest offered 〈◊〉 the Lord. Quest. Doth God stand in need of any thing that man can give Answ. That which Elihu said of mans righteousnesse Iob 35. 7. and Eliphaz of the fruit or profit thereof Iob 22. 3. may much more be applied to the Gifts and Sacrifices which were offered to God What givest thou to him or what receiâ—… 〈◊〉 of thine hand Is it any pleasure to the Almighty or is it gain to him that 〈◊〉 dost this and that Of the Lord it is said Sacrifice and offering thou didst not desire Psal. 40. 6. Yea the Lord himself saith I will take no bullock out of thy house c. Psal. 50. 9. But for 〈◊〉 sake did the Lord accept gifts and Sacrifices offered to him and that on these grounds 1. To shew that he acknowledged them for his people and in testimony thereof accepted presents from them 2. To gain proof of their obedience faith and thankfulnesse 3. To prefigure the acceptable gifts and Sacrifices which our great High-priest offereth to him Of giving to God See The Saints Sacrifice on Psal. 116. v. 17. § 113. 1. This Prerogative of Priests to bring to God sheweth one main difference betwixt Priests and Prophets Priests bring from man to God Prophets bring from God to man They bring Instructions Directions Admonitions Consolations Promises Threatnings and other like things Herein also lieth a difference betwixt Christs priestly and prophetical function As Priest he offered up prayers and supplications yea and his own body unto God As Prophet he spake to the world those 〈◊〉 which he had heard of his Father Joh. 8. 26. 2. The Priests offering what was brought to God Levit. 2. 2. 5. 8. was a type of Christs offering whatsoever is acceptable to God Wherefore whatsoever 〈◊〉 in word or deâ—…d do all in the name of the Lord Iesus Col. 3. 17. Especially our spâ—…ritual Sacrifices of prayers and praises must by him be offered to God Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. § 8 62. §. 7. Of Gifts and Sacrifices THE things which Priests offered are distinguished into two kindes Gifts Sacrifices Gifts according to the notation of the word signifieth such things as are given Gifts being distinguished from Sacrifices are by some applied to peace-offerings which were brought to God in way of thankfulnesse for peace and reconciliation with God Such were the offerings mentioned Lev. 3. Others apply them to such Oblations as were of things without life For 〈◊〉 Greek word translated Sacrifice is derived from a Verb that signifieth to kill or 〈◊〉 John 10. 10. Luk. 15. 23. Now because beasts and fowls offered to God were 〈◊〉 the Verb is used to set out the slaying of a Sacrifice and traâ—…slated to 〈◊〉 1 Cor. 5. 7. 10. 20. and to do sacrifice Act. 14. 23 28. and the word of my 〈◊〉 is frequently applied to such Sacrifices Only once mention is made of a 〈◊〉 Sacrifice Rom. 12. 1. but metonymically and purposely to distinguish the 〈◊〉 from a legal Sacrifice that was slain The Verb to offer up applied to such â—…ces implieth a slaying of them So much is intended Chap. 11. v. 17. The two words being thus distinguished Gifts are put for Oblations without 〈◊〉 and sense and Sacrifices for such creatures as were slain Under Gifts may be comprised all those meat-offerings which are prescribeâ—… Levit. chap. 2. and oyl frankincense and salt mingled therewith and 〈◊〉 fruits 〈◊〉 and other free-will offerings All things whatsoever 〈◊〉 offered to God by the Priest are comprised under these two words 〈◊〉 Sacrifices Of the distinct kindes of Sacrifices See The Saints Sacrifice on 〈◊〉 116 17. § 111. The Priests offering of Gifts carrieth a perpetual equity namely that 〈◊〉 be offered by such as are counted Priests as all Saints are Revel 1. 6. 5. 〈◊〉 20 6. That they should be Priests was of old fore-told Isa. 66. 21. They are styled 〈◊〉 holy Priesthood a royall Priesthood and that for this very end to offer up 〈◊〉 Sacrifices and to shew forth the praises of God 1 Pet. 2. 5 9. The offering of Sacrifice gave a visible evidence of the desert of sinne 〈◊〉 was death Rom. 6. 23. For the Sacrifice was slain in stead of him that brought 〈◊〉 therefore he was to lay his hand on it Levit. 1. 4. whereby he testified his 〈◊〉 guiltinesse and that he deserved to be dealt withall as the Sacrifice was 〈◊〉 also testified his faith in Gods accepting that Sacrifice as an atonement for him This was a type of Christ who offered up himself for us and made â—…tion betwixt God and us §. 8. Of sin the end of Sacrifices THe fore-said end both of the type and truth in offering Sacrifice is 〈◊〉 by this phrase for sins The preposition here used and translated for is the very same that was 〈◊〉 § 4. In general it here intends the end of a thing but not as there the good 〈◊〉 it unlesse
derived useth to be applied to such as are in great distresse as to blinde men Matth. 9. 27. to men affrighted and in danger Matth. 14. 26 30. to a woman in travell Revel 12. 2. to lamenters of great desolations Revel 18. 18 19. to such as 〈◊〉 others destruction and to such as seek pardon for others sinnes Acts 7. 57 60. There is also another Verb derived from this Noun that carrieth a greater emphasis and is attributed to the woman who cried after Jesus for her childe grievously vexed with a devil Matth. 15. 22. to them that would have 〈◊〉 crucified Ioh. 18. 40. 19. 6 15. and to them that would have Paul destroyed Act. 22. 23. yea it is used to set out Christs cry at the raising of 〈◊〉 Ioh. 11 43. This Noun is applied to that cry which was raised about the dissention 〈◊〉 〈◊〉 and Sadduces Acts 23. 9. To the Angell that called for Divine â—…geance Rev. 14. 18. and to the cry that shall be at Christs coming to judgement Matth. 25. 6. Thus the word it self intendeth vehemency and ardency Whether we take crying for extension of voice for so much is noted of 〈◊〉 on the Crosse Matth. 27. 46. and it may be that he did so in his agony in the Gaâ—…den Matth. 26. 39. or to the inward extention earnestnesse and 〈◊〉 of his spirit as Exod. 14. 15. Psal. 119. 145. Lam. 2. 18. It implieth one and the same thing namely ardency in prayer Christ manifested his ardency both waies by voice Matth. 27. 46. in spirit Luk. 22. 44. To shew further that it was more then ordinary ardency this epithere strong is 〈◊〉 thereunto This epithete is derived from a Noun that signifieth power Thence a Verb 〈◊〉 signifieth to be able It useth to be applied to such things as are extraordinarily 〈◊〉 as a strong man Mat. 12. 29. a strong winde Mat. 14. 30. a strong or mighty 〈◊〉 Luk. 15. 14. a strong or mighty City Rev. 18. 10. a strong or mighty thunâ—… Revel 19. 6. a strong Angel Revel 5. 2. and to the strong Lord Revel 18. 8. Strong crying then implieth an extraordinary great crying This is yet further illustrated by adding tears thereunto For tears are signs of 〈◊〉 prayer Of this see The whole Armour of God Treat 3. Part. 2. Of 〈◊〉 on Ephes 6. 18. § 97. Tears are an effect of inward anguish Ier. 31. 15. They are attributed to the anguish of hell Matth. 8 12. §. 38. Of Christs grievous Agony IN these words With strong crying and tears the Apostle hath an especial relation to Christs Agony partly in the Garden and partly on the Crosse. Christs tears are not mentioned in his Agony Yet on other occasions they are â—…entioned For he wept at Lazarus grave Iohn 11. 35. and he wept over Ieruâ—… Luk. 19 41. As for Christs Agony it may be well supposed that he also then shed tears For 〈◊〉 is not credible that he which wept at the fore-sight of Ierusalems calamity had â—…ry eyes in his own bitter Agony Can we think that his sweat should be as it 〈◊〉 great drops of bloud Luk. 22. 44. and that no tears should gush out of his eyes It doth not follow that he shed no tears because no mention is made thereof Many other things did Iesus which are not written John 20. 30. That which the Apostle here saith of Christs strong crying and tears gives evidence of the great anguish that Christ endured Christ had not a childish womanish faint spirit Never any so manfully endured so much as Christ did If other circumstances be compared with these it will appear that never such effects of anguish were manifested in any other To omit his falling to the ground and groveling thereon his falling down to prayer and rising up again and again his bloudy sweat the matter of his prayer If it be possible let this Cup passe Why hast thou for saken me and the descent of an Angel to strengthen him All which do shew that never any mans agony was 〈◊〉 to his Beside these evidences the Scripture saith That at the time of his Agony he began to be sorrowfull to be sore troubled and to be very heavy and that in his Agony his soul was exceeding sorrowfull even unto the death Matth. 26. 30 39. Mâ—…k 14. 33 34. and troubled Joh. 12. 27. Hence it appears that Christs anguish was very great The cause hereof was our sinne and the just desert of it For he became our surety and took upon him our debt In this respect it is said That he was made sinne for us 2 Cor. 5. 21. And that he hath born our griefs and carried our sorrows Isa. 53. 3 c. yea it is said That he was made a curse for us Gal. 3 13. In this case two things caused his foresaid Agony 1. The weight of the burden that lay upon him 2. The weaknesse of his humane nature 1. The weight must needs be great for it was the punishment of all the sins of all the Elect. Sinne being committed against God hath a kinde of infinite hainousnesse and the punishment must be proportionable The punishment is Gods wrath and thereupon infinite The reprobate because they are not able to stand under it themselves nor have any to hear it for them lie eternally under it Obj. Christ was the Sonne of Gods love and never provoked his wrathâ—… How then could it lie upon him Answ. 1. To speak properly God was never angry with his Sonne nor did his wrath lie upon him but rather the effects thereof God was as well pleased with the person of his Sonne even then when he was in his greatest Agony and said Why hast thou forsaken me as he was at his Baptism and transfiguration when he said This is my beloved Son in whom I am well-pleased 2. We must distinguish betwixt the person and undertaking of Christ Though Christ in his Person was the beloved Sonne of God yet by his undertaking to be a Surety he stood in the room of sinners and though he himself never provoked Gods wrath yet they whose Surety he was had provoked it and for their sakesâ—… endured the heavy burthen thereof Object 2. The effects of Gods wrath for sin is to be cast into hell to lie in â—…nesse to be tormented with fire and all this everlastingly Answ. The place the distinct kindes of torments and other like circumstances are but accidents belonging to the punishment of sinne God can in any place maâ—… the creature feel the fiercenesse of his wrath As for darknesse fire worm and other like expressions of hell torments they are but metaphors to aggravate 〈◊〉 torment in our apprehensions Concerning the Eternity of hels torment it is because the damned are not able to bear it in time and they have none to deliver thâ—… But Christ being supported by his Divine power was able at once to
undaunted spirit and of all the most couragious that ever was to fear Of the extremity of Christs agony See § 38. § 45. Of Faith and Fear standing together THe earnest prayer of Christ together with the fruit thereof which was Gods hearing of him is an evidence of his faith In that his fear is here added it plainly appeareth that faith and fear may stand together Moses retained his faith when he said I exceedingly fear and quake Heb. 12. 21. Though these be distinct and different yet are they not contrary but helpfull one to another as sight and hearing which are distinct senses Fear makes faith to look up unto God Faith supports and makes us rest upon God Let not us sever those things that may stand together but in all our fears let us believe and pray so shall we be heard in the things we fear If faith be severed from fear an infirmity will be made a vice and that which is naturall be made diabolicall But mixed with faith it will be sanctified and made very usefull As a means hereunto consider 1. That God hath his hand in all things that may cause thee to fear 〈◊〉 19. 11. 2. God remains thy Father in thy greatest fears Matth. 26. 39. 3. God in wisdom ordereth thy estate Matth. 10. 29. 4. God can deliver thee from thy fears Ier. 32. 27. 5. God is faithfull and will never fail thee Heb. 13. 6. How faith may stand with fear though it be somewhat a sinfull fear See the 〈◊〉 Sacrifice on Psal. 116. 11. § 75. The Preposition from set before Christs fear sheweth that God deliveâ—… him from his fear He did not leave him therein nor forsake him Hereupon Saâ—… may rest upon this not to be forsaken See Chap. 13. v. 6. § 73. §. 46. Of the most excellent and dearest Son of God suffering Verse 8. Though he were a Sonne yet learned he obedience by the things 〈◊〉 iâ—… suffered THis verse is added to satisfie a doubt which might be raised from the dignity 〈◊〉 Christ and from the relation betwixt the Father and him For he â—…s â—…styled a Son in reference to God the Father To expresse this relation the more clearly the Vulgar Latine setteth down 〈◊〉 correlative thus Son of God But there is an emphasis in this indefinite expreâ—… Son as was shewed Chap. 1. v. 2. § 15. The doubt is this Christ is the Sonne of God farre more excellent 〈◊〉 the most excellent of creatures he is the beloved Sonne of God how then 〈◊〉 it that he should be brought to such an agony as is mentioned in the foâ—… verse Answ. God would have it so that his Sonne might experimentally know 〈◊〉 farre he ought to subject himself to his Father namely not only by doing 〈◊〉 his Father required but also by enduring what his Father was pleased to 〈◊〉 on him and therein to make himself a pattern to others This is the main scope 〈◊〉 this verse This Conjunction Though is the note of an argument that is called 〈◊〉 which sheweth a difference from another thing not simply in the nature of 〈◊〉 thing but in some speciall respect as where God saith of the Israeliâ—…es Tâ—… brake my Covenant although I was a husband unto them Jer. 31. 32. To keep Covenant with an husband well agree but in them who kept not Covenant with 〈◊〉 their husband they did disagree Thus to be a Sonne and to be free from â—…fering may stand well together But in Christ they were divers for he was â—… Sonne yet not freed from suffering Of the kindes of argument See Chap. â—… v 9. § 59. This title Sonne in reference to God properly belongeth to Christ as 〈◊〉 been shewed Chap. 1. v. 2. § 15. It sets out the dignity and excellency of 〈◊〉 above the most excellent of creatures as hath been proved Chap. 1. 〈◊〉 § 39 41. Here it is taken for Christs person consisting of two natures God and 〈◊〉 As man he suffered as God he was able to endure the utmost that was in 〈◊〉 upon him From this instance we may well inferre that neither excellency in ones self 〈◊〉 dearnesse unto God exempteth any in this world from suffering Can any be thought to be more excellent then the Sonne of God whom Gâ—… hath set at his right hand and made King of Kings and Lord of Lords Oâ—… 〈◊〉 any be thought dearer to God then his dear Sonne styled the Sonne of 〈◊〉 Col. 1. 13. The beloved Eph. 1. 6. His beloved Sonne in whom he is well 〈◊〉 Matth. 3. 17. His elect in whom his soul delighteth Isa. 42. 1. If this Sonne be not exempted from suffering who can look to be exempâ—… â—…y instances in all ages of such as have been highly advanced by God and 〈◊〉 beloved of him might be produced to demonstrate that neither excelâ—…cy in place or parts nor interest in Gods favour have exempted them from 〈◊〉 â—…rings 1. As for dignity and excellency it makes no difference before God God is the supream Lord over all and in reference to him all are fellow-servants so as the greatest can plead no more immunity at Gods hand then the 〈◊〉 2. As for interest in Gods favour God can and will turn the sufferings of his children to his own glory and their good Nothing ever made more to Gods glory then Christs sufferings and nothing more made to Christs advancement then they Phil. 2. 8 9. 1. Let them who have excellency above others in this world apply this to themâ—…es and be willing to put their necks under Gods yoke and contentedly bear what God shall lay upon them 2. Let them who think they have interest in Gods favour not so rely thereupon â—…s to count themselves free from all correction God is not like a foolish cockering 〈◊〉 other He knows that corrections are needfull and usefull for his children They who take themselves to be beloved of God may rather look for triall of their obeâ—…ence this way Heb. 12. 6 7 8. 3. This is a matter of great consolation to such as are thus tried Herein they 〈◊〉 dealt withall as God useth to deal with his dearest Herein also they are made conformable to Christ their head 4. Let others take heed of censuring such as are brought to suffer This was the errour of Iebs Friends Gods best and dearest children may be thus miscensured §. 47. Of experimentall Learning IT is said of the Son of God that he learned obedience A thing is learned two waies 1. By attaining to the knowledge of that which we knew not before In this sense saith Christ Learn what that meaneth I will have mercy and not sacrifice Matth. 9. 13. 2. By an experimentall evidence of what we knew before In this sense saith the Apostle I have learned in whatsoever state I am therewith to be content Phil. 4. 11. that is by experience I finde that this is my best course Thus it is said
their want of knowledge was through their 〈◊〉 default So as That dulnesse of understanding which men by their own 〈◊〉 bring upon themselves makes the mysteries of the Word to be more 〈◊〉 then otherwise they would be This is the reason that moved Christ to reprove his Disciples for not understanding what he spake Matth. 15. 16. and 16. 9. Luke 24. 25. Iohn 3. 10. So the Apostles 1 Corinth 3. 1. 2 Pet. 3. 16. This affords matter of humiliation to all such as understand not the Word and the mysteries contained therein For it sheweth that they have been slothfull and carelesse about exercising themselves in Gods Word and thereby they have 〈◊〉 themselves dull in hearing dull in conceiving Let them therefore lay the blame not upon Gods Word but upon themselves for take away dulnesse from mens understanding and the Scriptures will appear to be much more easie then to many they appear to be Of the perspicuity of the Scripture and of means to finde out the sense and meaning thereof See The whole Armour of God Treat 2. Part. 8. on Ephes. 6. 17. § 3 7 18 21. This phrase hard to be uttered shews that hearers dulnesse keeps Ministers from a full and clear expressing of the mysteries of the Word They know not how to speak to their hearers 1 Cor. 3. 1. Hereby they are forced to passe over sundry mysteries or to expresse them in such low terms as may seem more fit for dull capacities then for divine mysteries This further aggravates that fault of dulnesse in hearing §. 59. Of reproving upon just ground Verse 12. For when for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God and are become such as have need of milk and not of strong meat IN this verse the Apostle gives a particular exemplification of that for which he had in general reproved them in the later part of the former verse namely for 〈◊〉 dulnesse in hearing 〈◊〉 exemplification is brought in as a proof of his reproof So much is maâ—… by this causall particle FOR. Before which in Greek is set the coâ—… particle which is not without emphasis and may be thus translated For Even The Apostles exemplification is set out in two Metaphors One is taken from Catechists who need to be instructed in the first principles of Christian Religion v. 12. The other from children who must have plain and easie matters delivered unto them v. 13 14. By this manner of proceeding in shewing the ground of his reproof we may observe That reproof must be upon good ground If thy brother shall trespasse go and tell him his fault Matth. 18. 15. This is to be done in private reproof Them that sinne rebuke before all 1 Tim. 5. 24. This is to be done in publick reproof In the one and in the other there must be a trespasse 〈◊〉 sin for which the reproof is Nicodemus took this for an undeniable principle which he thus expresseth Doth our Law judge any man before it hear him and 〈◊〉 what he doth Joh. 7. 51. Hereby the Reprover justifieth his deed and sheweth that there was need thereof Thus he maketh his reproof to pierce more deeply and 〈◊〉 the reproved see his fault whereby he may be brought to confesse and redresse it or at least his mouth will be stopped that he shall not have to oppose against it To reprove upon light report or meer suspition savoureth too rankly of 〈◊〉 rashnesse which beseemeth not Christians in such a duty §. 60. Of Proficiency answerable to the means afforded THis phrase For the time implieth that these Hebrews had had the Gospel many years preached unto them thereby they were called unto the Christian Church and made scholars in Christs school and had Christs Ministers to be their instructors and the holy Scriptures their books This is here noted as an â—…vation of their dulnesse and implieth that our proficiency ought to be answerable to our continuance under the Ministry of Gods Word Christ thus 〈◊〉 Philip for failing herein Have I been so long time with you and yet hast thou not 〈◊〉 me Philip Joh. 14. 9. Herein Moses aggravateth the sin of the Israelites in the wilderness who had been there tutored fourty years Yet saith he the Lord 〈◊〉 not given you an heart to perceive and eyes to see and ears to hear unto this day Deut. 29. 4. This also made Ieremiah to complain That three and twenty years â—…ther he had spoken to them the Word of the Lord but they had not hear 〈◊〉 Ier. 25. 3. The continuance of means of knowledge among us is a great aggravation of our peoples ignorance For who among us have not been born and brought 〈◊〉 under the light of the Gospel Are there any now that were born before Queen Elizab. ths dayes But from the beginning of her dayes till these our dayes 〈◊〉 the Gospel been preached in this Land and I hope will continue to be preached to the worlds end The truth of Gods Word and mysteries of godlinesse have 〈◊〉 this time been publickly preached and strongly maintained against Papists and other Adversaries A shame therefore it is for people to be dull in hearing the mysteries of the Word See more hereof § 63. Of Ignorance as it is a sin See v. 2. § 10. Of the danger thereof See Chap. 3. v. 10. § 112. §. 61. Of Learners proving Teachers BY the continuance of means which these Hebrews had enjoyed the Apostle 〈◊〉 sheweth that they might have attained to such a measure of knowledge as they might have been able to have instructed others The Word translated Teachers is derived from a Verb that signifieth to 〈◊〉 It setteth forth such an one as hath been so taught and thereupon hath so learned as he is able and fit to teach others Sometimes it is put for him that hath an office of teaching Ephes. 4. 11. 1 Cor. 12. 28. Sometimes for him that hath ability to teach Rom. 2. 20. So it is here taken So as it will not follow that all who are able to instruct others should thereupon take upon them the ministerial function without being called and set apart thereunto All that have the office of teachers must have the ability of teachers but all that have the ability need not have the 〈◊〉 The word set before this and translated Ye ought signifieth a bounden duty Of the various acception of this word See Chap. 2. v. 17. § 166. Here it sheweth that it became them and it was their duty so to have improved the means of knowledge that was so long afforded unto them as they might have been fit to 〈◊〉 taught others In this respect the Apostle requires aged women to be 〈◊〉 of good things Tit. 2. 4. Thus Aquila and Priscilla instructed Apollos Act. 18. 26. By such proficiency both God his Word and Ministers are much honoured
Primitive Church These and such like phrases import as â—…uch A form of knowledge Rom. 2. 20. A form of Doctrine Rom. 6. 17. A 〈◊〉 â—…f sound words â—… Tim. 1. 13. The principles of the Doctrine of Christ Heb. â—… and this phrase in my text The first principles of the Oracles of God Thus was 〈◊〉 Luk. 1. 4. and Apollos catechised Act. 10. 25. As in the Apostles time so in succeeding ages sundry Churches had their disâ—…ct Catechisms So frequent was the practise of Catechising in ancient times as they had Minisâ—…rs sâ—…t apart for this particular duty to Catechise called Catechisers and all 〈◊〉 were admitted to the Church were from time to time Catechised and instruâ—…ed 〈◊〉 the principles of Christian Religion who from the time of their entrance into the Church till they were judged â—…it to partake of the Sacrament were called 〈◊〉 or disciples of the Catechisers Many oâ—… the ancient Councils have made sundry Decrees for Catechising And many oâ—… the ancient Fathers have made Treatises thereabouts Weighty reasons may be given for the necessity of Catechising 1. By Catechising a good and sure foundation is laid Now it is necessary that in all building a good foundation be laid lest for want of it the building come to 〈◊〉 Matth. 7. 20 27. 2. By Catechizing people are by degrees made capable of deeper mysteries as children by learning letters and syllabies and to spell them are brought on to 〈◊〉 distinctly The most intelligent hearers are such as have been well instructed 〈◊〉 the principles of Religion 3. By Catechising such as professe the faith are enabled to render a reason of 〈◊〉 〈◊〉 that is in them as is required 1 Pet. 3. 15. For a Catechism well compiled contains the summe and substance of all that a Christian is to belâ—…ve 4. By Catechising Pastors may know their peoples capacity and understanding and this is requisice in two respects 1. That he may the better know whom to admit to the Lords Table 2. That he may the better discern how to order his preaching both for matter and manner 5. The fruits of Catechising have ever been observed to be many and great Thereby have families been made seminaries for the Church Catechising was one of the most effectuall ordinary means of drawing Pagans to embrace the Christian saith The fruit which Iulian the Apostate observed to arise from instructing children in the principles of Christianity made him put down all places that were used to that end It hath ever been observed that in this later spring of the 〈◊〉 the use of Catechising hath been an especiall means of drawing people from the darknesse of Popery to the light of the Gospel For every Reformed Church hath her Catechism whereby multitudes have been so grounded in the 〈◊〉 Religion as nothing could draw them from the same Hereupon Papists by 〈◊〉 of their Councill at Trent were moved to compile a Catechism of the prinâ—… oâ—… their Religion 〈◊〉 the question be demanded wherein the difference lieth betwixt Catechising and Preaching I answer in these particulars especially 1. By Catechising a foundation is laid Heb. 6. 1. By Preaching the building is 〈◊〉 〈◊〉 reared up beautified and perfected 2. 〈◊〉 Catechising many and large points are contracted into brief summes as in â—…e ten Commandments Creed and Lords prayer By Preaching sundry points â—…e amplified enlarged and sundry waies applied â—… By Catechising weak and ignorant ones are fed as with milk By Preaching the strong are further nourished with strong meat For in Catechising the 〈◊〉 necessary principles are plainly laid down but in Preaching all sores of 〈◊〉 the difficult as well as easie use to be handled yea and contrary errors 〈◊〉 4. By Catechising a particular account is taken of the learners which is not so done by Preaching For Catechising is by question and answer so as the catechised gâ—…e an account of their proficiency But Preaching is only by a Ministers deâ—… his minde 5. Catechising is for such as are newly entred into the Church and thaâ—… 〈◊〉 a time till they may be fitted for the Sacrament But Preaching is for all of 〈◊〉 sorts so long as they live For though a man had all knowledge yet is â—…ing requisite to work upon their affections and to bring to their minde and memory such things as they know Preaching is profitable to all those uses that are mentioned 2 Tim. 3. 16. Hereby it is evident that Catechising is to be used as well as Preaching â—…n 〈◊〉 respect 1. They who are in authority to order Church affairs ought to make order and Laws for Catechising and be carefull to see them put in execution 2. Ministers who have the charge of souls committed unto them must be 〈◊〉 scionable in laying this foundation where they see just cause Though they be â—…ed yet they need not be ashamed thereof It is no shame to lay a foundation 〈◊〉 a great shame to build without a foundation 3. Parents and governours of families are especially to be conscionable in Catechising their families This is intended Deut. 6. 7. and commended by 〈◊〉 himself in Abraham Gen. 18. 19. This would be a great help to the publique â—…nistry of the Word If in families milk were frequently and seasonably â—…ven then might more strong meat be ministred unto them in 〈◊〉 Churches 4. Such as are ignorant ought to suffer this foundation to be laid in their 〈◊〉 and not think much to be Catechised that so they may better profit by the 〈◊〉 Ministry of the Word §. 65. Of grounding principles of Religion on Gods Word THe addition of these words Oracles of God giveth proof that the 〈◊〉 which are taught in Catechisms ought to be grounded on Gods Word 〈◊〉 were the principles in which these Hebrews were instructed To this purpose 〈◊〉 advice was given If any man speak let him speak as the Oracles of God 1 Peâ—… 4. 11 In this sense Catechisticall points are styled The Principles of the Doctrine of 〈◊〉 Heb. 6. 1. These only are sound 2 Tim. 1. 13. or wholesom words even the words of 〈◊〉 Lord Iesus Christ and the doctrine which is according to godlinesse â—… 〈◊〉 6. 3. 1. This giveth a good direction to such as frame Catechismes that they be 〈◊〉 to have good warrant out of Gods Word for every principle that they set 〈◊〉 It will be usefull in this respect to quote the Scriptures on which their 〈◊〉 are grounded in the margin 2. This is a forcible motive to those that have such Catechismes as may 〈◊〉 〈◊〉 styled The first principles of the Oracles of God conscionably to use them Mâ—…sters Governours of families Parents Tutors School-Masters and others 〈◊〉 have the charge of souls ought to be the more conscionable in instructing 〈◊〉 〈◊〉 are under them because they are the Oracles of God wherein they do 〈◊〉 them and learners in that respect ought to be the more diligent
to do such things as are against the mind and will of God As those Jewes who bound themselves under a curse to kill Paul Act. 23. 12. It becomes us who are instructed in the over-ruling providence of God to have alwayes in our heart and as occasion is given to manifest in our words our submission of all our intents to the divine providence that so we may rest content if at any time we be crossed in our intent Well may we know what we woâ—…ld have fall out but God doth best know what should fall out and what is best so to do Let us not therefore be too eager in pursuing our own purposes This caution being interposed may keep us from breach of promise when matters fall 〈◊〉 otherwise then we have promised §. 28. Of the efficacy of mans Ministry depending on Gods blessing THe Greek verb which here setteth out Gods permitting act is a compound of a simple verb that signifieth to turn and a preposition that signifieth 〈◊〉 He that permits a thing to testifie his permission will turn to him and grant his desire The same simple verb joyned with another preposition that signifieth From 〈◊〉 â—…ndeth the contrary namely to turn from one and that in dislike in what he desired Thus is it used 2 Tim. 3. 5. The word of this Text implyeth Gods approving of a thing and such a permitting as he addes his helping hand thereunto For God doth not barely suffer good things to be so and so done but he hath his hand in ordering and disposing them and thereby brings them to a good issue Well therefore doth the Apostle in reference to the efficacy of his Ministry adde this caution If God 〈◊〉 For mans Ministry is so far effectuall as God addes his blessing thereunto I â—…ate planted saith the Apostle Apollo watered but God gave the encrease 1 Cor. 3. 6. In this respect also he saith God hath made us able Ministers of the New Testaâ—…ent 2 Cor. 3. 5. To this purpose may that in generall be applyed both to the efficacy of mans Ministry and also to the profit of peoples hearing which a Prophet thus expresseth I am the Lord thy God which teacheth thee to profit which leadeth thee by the way that thou shouldest go Isa. 48. 17. All meanes are voluntarily appointed by God subordinate to his providence and ordered thereby as the lower wheeles in a Clock by the great one This is a great encouragement with diligence good conscience and in faith to use the meanes which are warranted by God and in the use of them to call on God and to depend on him for a blessing §. 29. Of the resolution and Observations of Heb. 6. 3. Heb. 6. 3. And this will we do if God permit THe sum of this verse is a Ministers duty In it two points are observable 1. The connexion of this verse with the two former by this copulative particle AND. 2. A Declaration of the duty it self Hereabout is set down 1. The Ministers intention 2. The limitation thereof In setting down the intention the matter and manner are both observable The matter setteth out an act Doe And the object thereof THIS The manner is manifested in two circumstances 1. The plurall number WEE 2. The time future WILL. The limitation is 1. generally propounded in this conditionall particle IF 2. Particularly expressed in this phrase God permit Doctrines I Ministers must indevour to effect what they exhort their people to This ariseth from the connexion of this verse with the former by this copulative AND. See § 24. II. Ministers must direct their people in what they incite them to By this word 〈◊〉 he intendeth his preaching or writing which is a meanes to direct them See § 26. III. Ministers must lead on their people to perfection This relative THIS hath reference to that point See § 25. IIII. Ministers must judge others in good things to be of their minde The plurall number WE includeth other Ministers See § 24. V. Good purposes may be before hand professed This the Apostle here doth by a woâ—… of the future tense we will do See § 24. VI. Mens purposes must be submitted to Gods providence This conditionall particle IF as here used intends as much See § 27. VII Gods blessing makes mens Ministry effectuall Thus much is intended under this phrase God permit See § 28. §. 30. Of declaring before hand the utmost danger Heb. 6. 4 5 6. Verse 4. For it is impossible for those who were once enlightned and have tasted of 〈◊〉 heavenly gift and were made partakers of the holy Ghost Verse 5. And have tasted the good word of God and the powers of the world to come Verse 6. If they shall fall away to renew them again unto repentance seeing 〈◊〉 crucifie to themselves the Son of God afresh and put him to an open shame IN these three verses a strong reason is rendred to press the Hebrewes on 〈◊〉 in their progress of Religion This causal particle FOR implieth as much It may have reference either to the Apostles promise v. 3. or to his exhortatiâ—… v. 1. Both tend to the same end for his promise is to help them on in that where 〈◊〉 he exhorted them Applyed to his exhortation it implyeth thus much be yoâ—… carefull to go on unto perfection lest you fall into the fearfull estate of Apoâ—… Applyed to his promise it implyeth that he would not fail to do his best 〈◊〉 to help them on to perfection lest they should fall backward so far as to proâ—… postates The reason then is taken from the danger which they may fall into who 〈◊〉 well begun go not on forward till they come to perfection That daâ—…ger 〈◊〉 out in the estate of Apostates which is a most desperate estate The Apostles argument may be thus framed Whatsoever may bring professors unto Apostacy is carefully to be avoyded But negligence in going on unto perfection may bring professors unto Apoâ—… Therefore such negligence is to be avoyded To inforce this argument the further he describeth the wofull estate of Apostates and that in such a manner as the very hearing thereof may well woâ—… 〈◊〉 men Belshazzars passion Dan. 5. 6. By this it is evident that the utmost danger where into professors may fall 〈◊〉 be laid before them This did God when he said to man In the day that 〈◊〉 â—…est of such a tree thou shalt surely die Gen. 2. 17. so did Moses in those 〈◊〉 curses that he denounced against Gods people for their transgressions Lev. 〈◊〉 〈◊〉 Deut. 28. 15. This was usuall with the Prophets Isai. 5. 5. Hos. 1. 9. with the 〈◊〉 runner of Christ Mat. 3. 10. with Christ himself Mat. 23. 35. Rev. 25. 〈◊〉 3. 16. and with his Apostles Rom. 11. 21. This may be an especiall meanes to make men circumspect in avoyding all thiâ—… which may bring us into that danger Sea-faring men that are before hand 〈◊〉
6. For 〈◊〉 heart is as the dry earth In the use of all means Ministers and people must look to God pray to him and depend on him Behold the husbandman waiteth for the precious fruit of the earâ—… 〈◊〉 hath long patience for it untill he receive the early and latter rain Jam. 5. 7. 4. This Metaphor of drinking takes it for granted that the earth is a dry â—…ment and Philosophy teacheth us that dryness is the predominant quality in the earth Wherefore as a man or beast that is dry readily drinketh down beer or water and is thereby refreshed and satisfied so the earth This Metaphor 〈◊〉 implyeth a receiving and applying the meanes of grace whereby they are refreshed to mens selves The Metaphor further implyeth a capacity in the earth to receive the rain and to be bettered by it Hard things receive not any rain into then nor can they be mollified thereby They therefore cannot be said to drink it Gods word as here understood by rain is drunk in when it is applyed to 〈◊〉 soul by faith Hereupon faith is oft set forth under drinking Ioh. 4. 14. and 6. 53 54. and 7. 37. Let us therefore who have the spirituall rain of Gods word afforded unto 〈◊〉 be like the earth and drink it in and that by applying it to our own soules 5. This phrase that commeth oft upon it setteth out the divine providâ—… which is ordered according to the need of creatures and that in two respects 1. In causing rain to come upon the earth For the earth hath not rain in it self God giveth rain from heaven Act. 14. 17. So doth God cause his word to come to us and poureth his Spirit upon us 2. In that rain commeth oft upon the earth Though the earth be once â—…rowly watered yet it will soon be dry again as Christ saith of men in reference to the ordinary water which they use Whosoever drinketh of this water shall 〈◊〉 again Joh 4. 13. Therefore God gives early and latter rain Jam. 5. 7. and 〈◊〉 time after time Thus doth he afford us his word frequently and plentifully 〈◊〉 a sweet rain that commeth oft upon us The earth doth not more need this 〈◊〉 comming of the rain than we the oft preaching of the word Let us not therefore lightly esteem this evidence of the divine providence by reason of the frequency thereof as the Israelites did lightly esteem and even loath Mâ—…na that daily fell among them Numb 11. 6. and 21. 5. Let us rather well 〈◊〉 our continuall need of the word and the great benefit that we may reap theâ—… and in that respect be thankfull for this plentiful provision §. 47. Of Gods blessing on bringing forth Herbs meet for them by whom the earth is dressed 6. BRinging forth Herbs declareth the end of sending rain and sheweth what is thereupon expected By Herbs are meant all manner of good fruit whereunto bryers and thornes are opposed Thus here it is to be taken of those who enjoying Gods Ordinances do bring forth good fruit The verb translated bringeth forth is properly used of womens bringing forth children Mat. 1. 23 25. Now the seed or root of herbs lyeth in the earth as a childe in the womb of a woman and when it sprouteth up it is as it were brought 〈◊〉 of the womb The Greek word translated herb according to the notation of it signifieth such a kinde of herb as may be fed upon which we call from the latin notation pasture It implyeth therefore such fruit as is pleasant and profitable Hereupon it becomes us to prove what is the good acceptable and perfect will of God Rom. 12. 2. that we may bring forth such fruit and do such works as are intended under this Metaphor herbs 7. That we may be the better directed about that good fruit the Apostle thus describes the foresaid herbs meet for them by whom it is dressed The verb translated dressed is a compound of two nounes which signifie earth and labour The compound noun is translated an husbandman Mat. 2â—… 33. Tim. 2. 6. Jam. 5. 7. This title in English we give to such as till land The verb here compounded compriseth under it all that skill and paines which useth to be taken by such as till Land By them that dresse the earth are here meant Ministers of the word So as fruit meet for them is such fruit as giveth proof of a Ministers prudence diligence skill and faithfulness and so be fit for him The Epithite meet is in Greek a compound According to the composition it signifieth well set or fit Luk. 9. 62 and 14. 35. Here it signifieth such fruit as is answerable to the meanes which hath been used to produce it and that in the kind quantity and quality that is expected Such fruit is expected of such as enjoy a faithfull painfull and powerfull pastor It is said of the husbandman that he waiteth for the pretious fruit of the earth Jam. 5. 7. So the Lord where he affordeth meanes looketh that fruit should be brought forth Isay 5. 2. Luk. 13. 6. Such fruit is the end of tillage All ye to whom the Lord affords meanes take notice of this end To be bred and brought up where the word is Preached Sacraments administred name of God called upon and other holy Ordinances observed is a great priviledge God who affordeth this priviledge expects this duty that fruit answerably be brought forth Let us therefore according to our duty with the uttermost of our power endeavour to satisfie the expectation of the Lord that he may not repent of the goodness that he hath done unto us as he repented his making of Saul King 1 Sam 15. 11. 8. The recompence of all is thus set out receiveth blessing from God Blessing according to the notation of the Greek word yea and of the Latine too signifieth a speaking well It is translated fair speech Rom. 16. 18. Thus it is opposed to cursing which is a fowle speech Jam. 3. 10. Where it is attributed to us in reference to God it can imply nothing but speaking well of him Rev. 5. 12 13. For that is all the blessing that we can yeeld to God But where it is attributed to God in reference to us it compriseth under it every good thing that may make us happy so as all that see it or hear of it may speak well of us Eph. 1. 3. See § 102. This blessing a fruitfull hearer of the word is said to receive in that he hath it not in himself or of himself he must receive it from another This act of receiving is set down in the present tense to set out the certainty of it He may be as sure of it as if he had it in his hand and did actually enjoy it To this purpose the Prophets do usually set forth promises of things to come in the time present Zech. 9.
must children endeavour to be like him We are all children of Abraham Gal. 3. 7 29. Now it is an honour for a childe to be like his Father We ought then rather to be like him because there are no such difficulties and obstacles opposed unto us Gods promises and means of accomplishing them do now sweetly concur We live in times wherein we see the substance of all former promises accomplished Rom. 4. 24. §. 95. Of Christ comprised under the promises made to Abraham THe foresaid promises and also Abrahams faith therein were the greater in that they held out Christ and Abraham eyed Christ in them For 1. That generall promise that God would bless Abraham did set out Christ for all blessings come to children of men in Christ. 2. The promise of seed intended Christ which the Apostle proveth by the singular number seed spoken as of one Gal. 3. 16. 3. The numerous encrease as the Stars of Heaven dust of the earth and sand of the Sea hath especiall respect to the Church which is the body of Christ. 4. The extent of the blessing to all Nations Gen. 12. 3. and 22. 18. was in and by Christ accomplished 5. The Land of Canaan which was promised was a Type of heaven which was purchased by Christ and where we shall have an eternall communion with Christ. To Christ therefore Abraham had an eye in the promises which were made to him In which respect Christ thus saith to the Jewes Your Father Abraham reâ—…ed to see â—…y day and he saw it and was glad Joh. 8. 56. Hereby we may learn what specially to behold in Gods promises namely Iesus Christ and in him Gods favour and all needfull blessings that may bring us to an eternall communion with him Thus shall our faith be more firmly stablished and we made the more patient in expecting the issue and end of all the Salvation of our soules §. 96. Of Gods promise the ground of Faith and Patience THe Apostle to give proof of Abrahams Faith and Patience maketh mention of Gods promise to shew that Gods promise is the only true ground of Faith and Patience This made Caleb and Ioshua constant in their Faith and Patience fortie yeares together in the wilderness notwithstanding the many murmurings and rebellions of the other Israelites This made David endure many yeares persecution from the time of his annointing to the time of his possessing the Kingdome This was the ground of the Faith and Patience of all Martyrs and other Saints iâ—… all ages The word which David intendeth where he saith Remember the 〈◊〉 unto thy servant was a word of promise whereof he thus further saith upon which thou hast caused me to hope this is my comfort in my affliction c. Psal. 119. 49 50. Gods promise is as his very essence which changeth not Mal. 3. 6. Heaâ—… and earth may pass away but Gods word shall not pass away Mar. 13. 31. For faithâ—…l 〈◊〉 he which promiseth Heb. 10. 23. and will also do it 1 Thes. 5 24. For breeding and strengthning faith for adding patience thereunto and for making us without fainting to hold out it will be needfull and usefull to acquaint our selves with the promises of God and with his truth in performing the same Though God in his unsearchable wisdome may set a long date for the accomplishment of his promises so as to us who know not his time and season he may seem to forget his promises yet his justice truth faithfulness and unchangeableness will not suffer him to make his promise utterly void If a King or great man make a promise of this and that we can waite for it yet they are but 〈◊〉 and many wayes subject to faile for every man is a lyar but God most true Rom. 3. 4. Let us not therefore by incredulity or impatiency make void to our selves any promise of God as the incredulous Prince did 2 King 7. 2 20. Let us rather shew our selves to be true children of Abraham by such a faith as he had and manifest the truth thereof by patience §. 97. Of Gods confirming his promise by oath GOd that made the aforesaid promise to Abraham did most solemnly confirm it by his oath Thus it is here taken for granted in that he sets down the boâ—…d whereby he bound himself together with the reason thereof in this manner because he could swear by no greater he sware by himself Here therefore is to be considered 1. This act of swearing atributed to God 2. That object by whom he swore himself 3. The reason hereof He could swear by no greater Of the notation of the Hebrew word translated swearing of the generall nature of an oath of this act attributed unto God and of the bonds whereby God â—…yeth himself in his oath See Chap. 3. v. 11. § 114 115. Of the certainty or infallibility of Gods oath See Chap. 3. v. 3. § 26. God is oft said to swear in wrath as we may see in the places whereunto reference is made But here his swearing is in mercy for confirmation of his promise made for the good of Abraham and his seed Thus he confirmed the promise of Christs Priest-hood Psal. 110. 4. And of the everlasting continuance of Daâ—…ids Kingdome Psal. 13â—… 11. And of the calling of the Gentiles Isai. 45. â—…3 And of the prosperity of the Church Esai 62. 8. This manner of Gods confirming his promise may not be imagined to arise from any variableness in God but rather from his tender respect to man partly to strengthen his faith the more and partly to move him with patience to expect Gods season for the accomplishment of his promise Object Abraham gave testimony of his faith what need was there then that God â—…ld swear to him Answ. 1. Though in some things he testified a strong faith Rom. 4. 18. c. Heb. 〈◊〉 8. c. Yet he being a man was subject to humane frailties Instance his twice 〈◊〉 all of Sarah to be his wife and that for fear Gen. 12. 12. and 20. 2. This phrase also Lord God whereby shall I know that I shall inherit it Gen. 15. 8. And his going in unto Hagar Gen. 16. 4. imply a kind of distrustfulness We read â—…e like of David a man of great faith as is evidenced by his setting upon a Lyon and a Bear and a Giant 1 Sam. 17. 36. And by his long bearing out Sauls persecution yet afterwards he manifested great weakness when he said in his heart I 〈◊〉 now perish one day by the hand of Saul 1 Sam. 27. 1. And when in his haste he 〈◊〉 all men are lyers Psal. 116. 11. which he especially intendeth of such Proâ—…ts as told him he should be King 2. Gods oath was needfull for and usefull to Isaac who was newly delivered 〈◊〉 of the very jawes of death and then present when God confirmed his promise to Abraham by oath Gen. 22. 12. c. for the promise concerned
to lay the blame upon their husbands and many husbands upon their wives and thus â—…ret one against another and deprive themselves of that mutuall comfort which they might have one in another If they would consider that it is God who giveth encrease of seed such discontents would be much allayed 2. Let such as have encrease of seed give the praise thereof to him who giveth it as Leah did Gen. 29. 35. And Hannah 1 Sam. 2. 1. c. 3. That which God giveth is to be given to him again To this purpose thâ—… voweth Hannah If thou wilt give unto thy hand-maide a male-childe then I will give him unto the Lord 1 Sam. 1. 11. Children are given to the Lord when they are instructed in the will of God and brought to feare God and made his servants §. 107. Of Abrahams numerous Seed THis emphatical phrase Multiplying I will multiply sets out the exceeding great multitude of Children that proceeded from Abraham even his innumerable posteritie which is more expresly set down under these phrases like the dust of the earth Gen. 13. 16. Like the Stars in the heaven and the Sand which is upon the Sea-shore Gen. 22. 17. I suppose that there cannot be another instance given of so numerous a postâ—… as Abraham had according to the flesh But Abraham was a root of the Church and in that respect was this extent of Gods promise especially verified This much commendeth the goodness of God which is extended to so many and from hence we may infer that they are not a few that shall be saved For 〈◊〉 Abraham's seed after the Spirit shall partake of Salvation See more hereof Chap. 2. v. 10. § 91. And Chap. 9. v. 28. § 140. We have just cause to take notice of this extent of the foresaid blessing For we among others partake of the benefit thereof That promise hath been extended to us of this land and that in these our dayes Let our care be to shew our selves true Children of Abraham §. 108. Of Abrahams patient enduring Heb. 6. 15. And so after he had patiently endured he obtained the promise THese two particles And so imply a consequence following upon that which went before The consequence hath reference to Gods promise confirmed to Abraham by oath which Abraham believing obtained the benefit thereof which is here set down in this verse That benefit is the consequence here intended This phrase After he had patiently endured is the interpretation of one Greek participle which being of the first aorist that setteth out the time past may be thâ—…s also translated having patiently endured Both translations make to the same purpose and shew that the reward of obtaining the promise followed upon his patient enduring Of the notation of the word translated patiently endured See v. 12. § 86. It implyeth two things Patience and Perseverance For it signifieth long to endure with a meek and quiet minde Thus it is applied to God himself Luk. 18. 7 â—… Pet. 3. 9. and to a wise husbandman Iames 5. 7. Under whose example the emphasis of the word is fitly set forth For the husbandman waiâ—…es for â—… crop from the Seed-time to the harvest and in that time he oft findes hard nippiâ—… frosts blasting winds scorching heat yea sometimes drought through want of rain and sometimes floods through a great abundance of rain yet he continâ—…th to waite till the time of harvest and if he be not a covetous worlding he â—…aites with a quiet mind still hoping for a good crop for in that hope he soweth his seed This patient enduring hath reference both to a long date which requireth enduring and also to such difficulties as may fall out in that long time which require patience That Abraham did long endure and that with patience is evident by the history of his life registred in sacred writ A childe was one speciall thing comprized under the promise For it he waited 〈◊〉 〈◊〉 was an hundred year old Was ever the like heard of any since the flood 〈◊〉 â—…em was an hundred year old before he begat Arphaxad but he was born 〈◊〉 lived a great part of his time before the flood The other Patriarchs that lived 〈◊〉 Shem and Abraham had children before they were forty Only Terah the 〈◊〉 of Abraham was seventy year old before he had a childe but the thirty 〈◊〉 which Abraham waited after the seventieth year of his age were much more 〈◊〉 〈◊〉 first seventy It is said of Zacharias and Elizabeth his wife that they were 〈◊〉 〈◊〉 in years Luke 1. 7. but their age was not comparable to Abrahams He endured all his life long for the promised inheritance That Abraham endured all that time patiently with a meek and quiet minde is evident by that constant cheerfull ready obedience which he yeelded to God upon all occasions never gainâ—… or making question of any thing which God said never fretting nor murâ—…ring against any part of Gods word This may be exemplified in sundry particulars 1. Upon Gods command he went out of his country and from his kindred and 〈◊〉 â—…is fathers house Gen. 12. 1. 2. Upon Gods appointment he lived all his dayes in a strange Countrey Heb. 11. 9. 3. Famâ—…nes and other difficulties did not move him to return to the place from whence God had called him but other where he provided for himself Gen. 1 210. 4. Because God would have him onely there to sojourn he was content to dwell in Teâ—…ts Gen. 12. 8. and 18. 1. Heb. 11. 9. He built no Palace Castle or House for himself 5. In his ninety ninth year at Gods command he was circumcised and all his house at that time Gen. 17. 23 24. He feared not any such danger as befell the 〈◊〉 upon a like occasion Gen. 34. 25. c. 6. Upon Gods command he cast Ishmael out of his house though it were grievous to him Gen. 21. 12 14. 7. Upon God promise against hope he believed in hope that he might become the father of many Nations Gen. 17. 17. Rom. 4. 18. 8. Upon Godâ—… command he was ready to sacrifice his only his beloved Son the Son of promise Gen. 22. 2 10. 9. He purchased a burying place for his wife himself and other Patriarchs in testimony of his faith that his posterity should enjoy that Land Gen. 22. 17. c. 10. He would not suffer his Son to be carried to the Countrey out of which God had called him Gen. 24. 6. 11. He would not make affinity with thos strangers that were to be rooted out of that land but sent to take a wife unto his Son from among his kindred 〈◊〉 24. 3 c. 12. He preferd the Son of promise before all other his children and sent theâ—… all away from Isaac Gen. 25. 6. Of the difficulties which Abraham passed over See v. 13. § 94. §. 109. Of the blessings which Abraham enjoyed THe maine promise made to
for a right Christian oath must be made by God See § 120. God is in an Oath made a Judge in two respects 1. In regard of his omniscience who knoweth all things past present and to come secret and open yea even the secret intentions of the heart 2. In regard of his omnipotency in that he is able to take such vengeance as may make all creatures fear to provoke him Hence is it that an Oath is counted so strong a bond and that it putteth an end to differences because it is supposed that no man dares make God a witnesse of any untruth or provoke such a Judge to execute vengeance It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. §. 119. Of the severall kinds of swearing AN oath may be distinguished according to the ground matter manner of it 1. The ground of an oath is either imposed or free An oath may be imposed by such as have authority or such as pretend damage By reason of his authority Abraham made his servant to swear Gen. 24. 3. and Iacob his Son Gen. 47. 31. Thus might the High-Priest under the Law impose an oath Numb 5. 19. and publick Judges Exod. 22. 8. This power publick Judges ever had and still have Upon pretence of damage one neighbour might require an oath of another 1 King 8. 31 32. A free oath is that which one on his own pleasure taketh to move others the more to believe what he saith This may and must be done when the matter makes to the glory of God 1 King 22. 14. or our neighbors speciall good 1 Sam. 14 45. or our own suspected integrity 1 Sam. 26. 10. 2. The matter of an oath is something past or present or else something to come The former end of an oath is called assertory whereby something is affirmed or denied thus David by an oath affirmed that he was in danger of death and the widow of Zarephath denied by oath that she had not a cake c. 1 King 17. 12. The latter kind of oath which concerns things to come is called promissory 〈◊〉 when King Zedekiah sware that he would not put Ieremiah to death Ier. 38. 16. 3. The manner of swearing hath respect to circumstances as the Persons betwixt whom the oath is made the Place where the Time when the occasion why with other the like Thus an oath is publick or private A publick oath is many wayes differenced as when a Nation or congregation swear to God 2 Chro. 15. 14. or when one Nation sweareth to another as the Isâ—…lites did to the Gibeonites Iosh. 9. 15. or subjects to their Governors as the Gilâ—…dites to Iephthah Judg. 11. 10. A private oath is betwixt particular persons as that which was made between Iâ—…nathan and David 1 Sam. 20. 42. The evidences of all the forementioned kinds of swearing being approved in sacred Scripture give proof that they are all warrantable §. 120. Of swearing by God alone THe proper object of mens swearing is thus set down by the greater Hereby God is meant God alone For men that swear are here considered aâ—…â—…tures distinguished from their Creator Now all creatures in reference to their Creator are fellow-servants and in that respect none so great over an other as meet to be sworn by Besides all other creatures were made for man God gave man dominion over all creatures in the aire waters and earth Gen. 1. 28. The heavens are made a covering for him the Sun Moon and Stars to give him light yea the Angels have a charge given unto them to keep man in safety Psal. 91. 11. and they are ministring spirits for him Heb. 1. 14. Now that for which other things are iâ—… counted the best There being then among creatures no greater then man by whom he may swear he may swear only by the Creator As God because he had no greater then himself did swear by himself so man because he hath no greater then God must when he sweareth swear by God This exclusive particle only which Christ addeth to serving of God Matth. 4. 10. is to be applied to swearing by God For both these are joyned together Deut. 6 13. This phrase unto me every tongue shall swear Isa. 45. 23. is exclusive it excludâ—… all but God and this he that sweareth in the earth shall swear by the God of 〈◊〉 Isa. 65. 16. 1. Divine properties are attributed to that by which men swear as omnipresence omniscience searching the heart supreme soveraignty power to revenge and the like which are proper to God alone That which the Lord saith of the last of these to me belongeth vengeance Deut. 32. 35. may be said of all the rest To the Lord belongeth omnipresence omniscience c. even to him alone 2. Divine worship is given to him by whom men swear for there is divine invocation comprised in an oath which is a principall part of divine worship 3. It is a great debasement for man to swear by any other then God in that hâ—… maketh himself inferiour to and lesse and lower then that by which he sweareth 4. It addeth much to Gods honour to have such a prerogative proper and â—…liar to himself §. 121. Of the the inviolablenesse of an Oath whereby differences are ended ONe speciall end of mens swearing is thus expressed An Oath for confirmation is to them an end of all strife The principall end of an oath is for confirmation the other words are as a consequence following thereupon which is to end and determine matters in question whereupon differences and controversies arise The word translated confirmation is derived from that which is translated â—…edfast chap. 2. v. 2. § 11. It implyeth such a confirmation as is not rashly to be gainsaied and contradicted for it must put an end to contradictions The word translated strife properly signifieth contradiction It is derived from a compound verb that signifieth to speak against Iohn 19. 12. or contradict Act. 13. 45. or gain-say Rom. 10. 21. Answerably this noune is translated contradiction Heb. 7. 7. and 12. 3. and gain-saying Jude v. 11. The noune translated end signifieth the utmost border or bound of a place In the plurall number it is translated utmost parts Matth. 12. 42. and ends Râ—…m 10. 18. A privative preposition joyned with this word signifieth endlesâ—… 1 Tim. 1. 4. By these notations of these words this phrase appeareth to be very emphaticall and they shew that the use of an oath is fully to resolve matters in question so as thereupon no gain-saying is to be made in that there remaines nothing to be further said in and about that point This is the main end of an oath to put an end to differences Many are of opinion that two ends are here intended One in this phrase for confirmation The other in this an end of all strife The former they refer
his hand upon his bosome protested that he would constantly hold that faith His Judges thought that he plainly meant the Nicene faith but he himself meant his own faith that was iâ—… his bosome Of equivocation at large See Chap. 11. v. 31. § 189. §. 126. Of dispensing with Oaths A Fist errour is to dispence with Oaths Popes of Rome usurp this power as might be exemplified in many particulars but I will insist only upon his dispensing with the solemn oath of Subjects made to their lawfull Soveraign or to use their own words absolving Subjects from their oath This is evidenced by that Declaâ—… sentence commonly called a Bull which Pope Lius the fift denounced against Queen Elizabeth In the very title thereof this clause is inserted wherin also all Subjects are declared to be absolved from the oath of alleagiance In the body of the 〈◊〉 this The Peers Subjects and People of the said Kingdome and all others who have 〈◊〉 way sworn to her we declare to be for ever absolved from that oath c. O Antichristian presumption This is he that opposeth and exalteth himself above all that is called God â—… Thess. â—… 4 For oaths are made to God thereby men are bound to God When Zedekiah had broken his oath made to the King of Babylon the Lord said Mine oath he hath despised Ezek. 17. 19. Oaths are made in Gods name God is made a witnesse and Judge in that case Whosoever therefore dispenseth with an Oath or absolveth the swearer from it maketh himself therein greater then God and exalteth himself above God which is a note of Antichrist §. 127. Of perjury A Sixt errour is Perjury Perjury in generall is a false swearing or ratifying a lye with an Oath Perjury may be distinguished according to the distinctions of an Oath set down § 119. It may have respect either to matters past or to come 1. When a man swears that to be true which he knoweth or thinks to be false he forsweareth himself 2. When a man sweares that to be false which he knoweth or believeth to be true then also he forswears himself 3. When a man by oath promises to do what he intends not that is perjury 4. When a man sweareth to do a thing and at the time of swearing intends to do it yet afterwards though he might do it yet doth it not forsweareth himself Perjury in every case is a most heynous sin and that to God our neighbour and our selves 1. Gods name is highly prophaned hereby and his Majesty vilified for he is made like the devill a patron of a lie In this respect he is provoked to execute extraordinary vengeance on perjured persons as he did on Zedekiah Ezek. 17. 19. These two clauses ye shall not swear by my Name falsly neither shalt thou profane the name of thy God Lev. 19. 12. so joyned together give proof that to swear falsly is to profane Gods name Hereupon a false oath is put in the number of those things that God hateth Zec. 8. 17. Surely there is no fear of God in false swearers they seem to out-face and to challenge the most high against themselves 2. Neighbours are exceedingly beguiled by such they are made to believe a lye and to expect that which will never fall out 3. False swearers pull much mischief upon their own pates they make themselves liable to his vengeance who is a consuming fire He threatneth to be a swift witness against such Mal. 3. 5. and to cause his curse to remain in the midst of his house that sweareth falsly by his name to consume it with the timber and stones thereof Zec. 5. 4. There is no one sin that sets the conscience more on a rack for the most part then this and none that ordinarily bringeth greater infamy upon a man §. 128. Of common and rash swearing A Seventh errour is ordinary and rash swearing when men on every occasion almost in every sentence that they utter for every trifle swear This is a grievous sin and a sin crying for vengeance This is the sin against which in speciall Christ giveth this direction let your communication be yea yea nay nay Mat. 5. 37. 1. Hereby Gods great name which ought alwayes to be reverenced and honoured is frequently taken in vain 2. Frequent swearing cannot be freed from forswearing 3. Rash swearing is herein aggravated in that it hath not such temptations as other sins Some sins are drawn on by preferment others by reputation others by delight others by gain others by other like temptations But what preferâ—… what reputation what gain can be got by swearings what delight can there be therein Much swearing is a note of a profane disposition Herein a difference iâ—… made betwixt a pious and impious person the one feareth an Oath the other sweareth namely rashly and frequently Eccles. 9. 2. 4. Sore judgements are threatned against this sin Hos. 4. 2 3. This phrase because of swearing the land mourneth Jer. 23. 10. implieth that severe judgements were executed on the land for this sin Even this one sin giveth unto us just cause of great humiliation for the land is full of Oathes All sorts do too much accustome themselves thereunto â—…ers Citizens Countrimen University men High and low rich and poor â—…strates and Subjects Minister and People Masters and Servants Male and Female Parents and Children yea little children so soon as they can speak A man cannot passe by shops or houses but if he hear men speaking he shall for the most part hear them swearing Custom hath made it so familiar as it is thought no sin But Christians be not deceived God is not mocked Gal. 6. 7. For avoiding it keep not company with swearers accustome not thy self 〈◊〉 reprove it in others §. 129. Of the resolution and observations of Heb. 6. 16. For men verily swear by the greater and an Oath for confirmation is to theâ—… an end of all strife THe sum of this verse is The end of an Oath Here of are two parts 1. A description of an Oath 2. A declaration of the end thereof In the description we may observe 1. The manner of setting it down in this note of asseveration verily 2. The matter Whereabout is expressed 1. The act it self swear 2. The persons who swear men and by whom the greater In setting down the end we may observe 1. The kind of end for confirmation 2. A consequence following thereupon which is an end of all strife This is amplified 1. By the persons to whom it is an end to them namely to them betwixt whom there is controversie 2. By the extent thereof in this generall all Doctrines I. God in swearing conforms himself to men In the former verses Gods swearing was set down here the reason of it is thus rendred For men swear See § 115. II. Weighty truths may with an asseveration be set down so doth the Apostle this truth thus Verily See § 115. III. It is lawfull
expresly noteth this their vain confidence Matth. 3. 9. So doth Christ Iohn 8. 33 39. In that they were not heires of promise their confidence was built upon a sandy foundation The like may be said of hypocrites of loose and carnall Gospellen of ignorant and profane persons and of all who want that grace which she wâ—…s 〈◊〉 to be heires of promise Namely a true justifying sanctifying faith They who look for benefit of the promise must first prove themselves to be heires of promise 2. This doth highly commend the grace and favour of God to those who are the heires of promise The more rare a grace is the more rare it is that is the lesse common it is and in that respect rare the more admirable it is and the more highly to be prized and in that respect also rare The consideration hereof should fill the hearts of those who have evidence that they are heires of promise with an holy admiration and move them to say as Iudas did Lord how is it that thâ—… wilt manifeâ—… thy self unto us and not unto the world Joh. 14 22. And thereupon to have our hearts the more enlarged unto greater thankfulnesse On such a ground did Christ give thankes to his Father Matth. 11. 25. §. 135. Of the immutability of Gods counsell THat which the Lord was pleased clearly to manifest to the heires of promise is here said to be The immutabilitie of his counsell The Greek noun translated counsell is derived from a verb that signifieth to will hereof see § 130 answerably this noune is translated will by the will of God Act. 13. 36 For Gods counsell is his will That which God willeth is the best counsell that possibly can be The will of God is the ground of his counsell Well therefore is thâ—… Epithite immutability here attributed unto it The word translated immutabilitie is a double compound The simple rooâ—… signifieth to put or to set Matth. 14 3. Act. 13. 47. The single compound â—…nifieth â—…o remove or translate Gal. 1 6. Heb. 11. 5. This double compound 〈◊〉 a privative preposition prefixed signifieth immutabilitie that which 〈◊〉 be altered It is found only in this and the next verse It is here so set down as it carrieth the force of a substantive Answerably it is so translated â—…lity The manifestation of the immutability of Gods counsell is here brought 〈◊〉 as one end of Gods Oath God sware that it might evidently appear that what 〈◊〉 had purposed determined and promised to Abraham and his seed should 〈◊〉 be accomplished there should be there could be no alteration thereof It was more firm then the Law of the Medes and Persians which altereth not Dan. â—… 13. It is here taken for granted that Gods counsell is inviolable His Oath was to manifest as much My counsell shall stand saith God by his Prophet Isa. 46. 10. To 〈◊〉 purpose is it said the counsell of the Lord that shall stand Prov. 19. 21. Psal. 33. 11. The grounds of the immutabilitie of Gods counsell arise from God himself even from the unchangeablenesse of his essence the perfection of his wisdome the infinitenesse of his goodnesse the absolutenesse of his soveraignty the omnipotency of his power 1. God in his essence being unchangable Mal. 3. 6. his counsell also must needs be so As darknesse cannot come out of light so nor changeable counsell from an immutable nature 2. If Gods counsell be changed it must be to the better or worse To the better it cannot be For such is the perfection of Gods wisdome as at first he determined matters to the best To the worse God will not suffer it to be If he should it must be because he discerneth not which is better or worse or careth not which of them fall out or is forced to suffer the worse to fall out but none of these can be imagined to be in God 1. That God should not be able to discern what is better or worse cannot stand with the infinitenesse of his wisdome and understanding Such is the perfection of Gods wisdome as he is said not only to have counsell and wisdome but also by an excellency and property to be understanding Prov. 8. 14. 2. That God should not care whether the better or worse fall out cannot stand with the infinitenesse of his goodnesse Did the Lord at first so order all things as when he took a view of them he saw them all to be very good Gen. 1. 31. and is that Scepter whereby he still ordereth all things a Scepter of righteousnesse Psal. 45. 6. and can it be thought that he should not care how things fall out 3. That God should be over-swayed with a superiour power and forced to suffer the worse to fall out cannot stand with the absolutenesse of his soveraignty and omnipotency of his power Our God is in the heavens he hath done whatsoever he pleased Psal. 115. 3. §. 136. Of Objections against the immutability of Gods counsell Answered 1. OBject Gods counsell is free therefore changeable Answ. I deny the consequence Freedome and immutability may well stand together Though freedome be opposed to constraint yet not to constancy Freedome hath relation to the cause mutability or immutability to the event Gods counsell is most free in the cause but in the event immutable If it be said that that which is freely done may be ordered this way or that way I deny also this consequence Besides that which in the beginning might have been ordered this way or that way and therein the agent shew himself a free agent being determined remaineth no more free to be altered 2. Object God is oft said to repent and that sometimes of bestowing favours Gen. 6. 6. 1 Sam. 15. 11. And sometimes of inflicting judgement Psal. 106. 45. Ier. 26. 3 13 19. Answ. Repentance is not properly attributed to God but meerly by way of resemblance after the manner of man When men see cause to alter that which is done promised or threatned they are said to repent because they find some reason to alter their former purpose and determination But that which God altereth about any thing formerly done promised or threatned is according to his first purpose and determination as when God said to Eli Thy house and the house of thy Father shall walk before me for ever his purpose was to cut off that house for their transgressions 1 Sam. 2. 30. And when God said of Nineveh yet forty dayes and Nineveh shall be over thrown his purpose was to spare Nineveh upon their repentance Ion. 3. 4 c. In those mutable sentences God changed not his secret counsell but his revealed word Gods purpose of casting off Eli's house and sparing Nineveh was immutable and manifested by the event The promise of shewing mercy to Eli's house and the threatning of vengeance against Nineveh was a meanes to accomplish that determined counsell of God
He is said to be King of Salem for distinction sake There were then other Kings besides him Gen. 14. 1 2. but of other places Though he was born almost an hundred years before the Flood and might be then the eldest man on earth yet he was content with that which God alloted to him So ought all Kings and all others Though God used Monarchs to punish people yet he punished them also for their ambitious humour Isa. 5. 10. c. and 14. 4. c. §. 5. Of Melchisedec a Priest of God ANother function here attributed to Melchisedec is this a Priest Of the notation and meaning of this word Priest see Chap. 2. v. 17. § 172. and Chap. 5. v. 2. § 2. He is here said to be a Priest of God in sundry respects 1. To shew that he was ordained of God This Apostle giveth an hint of his most solemn ordination v. 20 21. 2. To shew that he made God the object of his service his eye was upon God 3. To distinguish him from heathenish Priests who were Priests of Idols 4. To manifest the reason why Abraham had him in so high esteem and did him such honour as he did We cannot doubt but that Abraham knew him and took him to be the Priest of God Of this must all be sure that look for any acceptance from God or respect from Saints of God that their calling be of God that they may be truly said to be Ministers of God §. 6. Of God the most High BOth the Pen-man of the History whereunto this hath reference Gen. 14. 18. and also this Apostle having occasion to mention God thus set him forth The â—…st high God The Hebrew word translated most high is derived from a verb that signifieth to ascend on high Psal. 68. 18. The Greek word is of the superlative degree The positive signifieth height Eph. 3. 18. This word in the singular number is attributed only to God in the New Testament The Greek LXX do usually translate the foresaid Hebrew into when it is attributed to God with this Greek superlative This noun is one of those ten names which in Scripture are attributed 〈◊〉 God to set forth his excellency unto us Of those ten names see the 〈◊〉 Conquest on Exod. 17. 15. § 72. This particular title is given to God in reference to his place and power 1. In regard of his place The Lord is exalted for he dwelleth on high Isa. 33. 5. In this respect saith the Psalmist who is like unto the Lord our God who dwelleth on 〈◊〉 Psal. 113. 5. 2. In regard of his power dignity and authority he is higher then the higâ—… and above all Kings The most high ruleth in the Kingdome of men and the 〈◊〉 〈◊〉 God giveth Majesty glory and honour Dan. 4. 32. and 5. 18. The Lord is high 〈◊〉 all Nations and his glory above the heavens Psal. 113. 4. This title here given to God gives us to understand that when we have occasion to speak or think of God we do it with all reverence and with an high 〈◊〉 of him So will dutifull subjects to their Soveraign Thus we use to spâ—…k of Kings his highnesse his excellency his Majesty his excellent Majesty his most 〈◊〉 Majesty Should we not much more do it to him that is King of Kings to whâ—… most properly highnesse excellency Majesty dignity dominion and all manner of honour and glory doth belong It was usuall with Christ when he spake of God thus to expresse him 〈◊〉 â—…ther in heaven your heavenly Father Matth. 5. 16. and 6. 32. 1. How far short do they come of this who vainly rashly yea many times prophanely and blasphemously use the name of God This commination in the third Commandement The Lord will not hold him guiltlesse that taketh his name in vain 〈◊〉 fearfull doome against such 2. Wonderfully doth this amplifie the condescention of God towards man Tâ—…e most high dwelleth in the lowest heart Isa. 57. 15. 3. This description of God affords singular comfort to the faithfull their God is â—…he most high He must therefore needs see them in all their cases and be able to help them To this purpose doth the Psalmist thus presse this title He that dâ—…elleth in the secret place of the most High shall abide under the shadow of the Almighty Psal. 91. 1. And thereupon thus saith I will cry unto God most high Psal. 57. 2. 4. This cannot be but great terror to the wicked in that their wickednesse cannot be hid from the most high nor they have power to carry it out against him The Lord most high is terrible Psal. 47. â—… It was a great aggravation of the sins of Israel that they provoked the most high God If therefore thou seest the oppression of the poor c. marvell not at the matter for he that is higher then the highest regardâ—… Eccl. 5. 7. §. 7. Of Melchisedec both King and Priest IT is a surpassing excellency in Melchisedec that he was both King and Priest The like is not noted in sacred Scripture of any meer man namely of any that rightly and lawfully held those two offices Some have intruded on them both Among the Heathen very many Bâ—…t none of those were Priests of the most high God Among the Jewes one King presumed to take upon him the Priests function but for that his presumption he carried the stamp of Gods indignation to his dying day â—… Chro. 26. 16 c. The like is 〈◊〉 of Ieroboam 1 King 12. 33 and 13. 1. But at that very time was a Prophet 〈◊〉 to denounce a most heavy judgement against him and his posterity Melchisedec was herein a peculiar type of Christ who was all in all to his Church both King Priest and Prophet By the way take notice from hence of the arrogancy and presumption of the Pope of Rome who usurpeth those two offices of King and Priest which are called his two keyes Herein he sheweth himself to be plain Antichrist Arguments urged by them to this purpose are very ridiculous as those words of Peter Lord behold here are two swords Luk. 22. 38 And this voyce from heaven rise Peter 〈◊〉 and eat Act 10. 13. We in reference to Christ may in regard of the union of those two offices in his person expect what good may be done by a King or a Priest §. 8. Of Melchisedecs royall entertaining Abrahams Army THe first act here attributed to Melchisedec is a Royall act It is thus expressed who met Abraham The Greek word translated met is a compound The simple signifieth to meet c The compound to meet with namely with others Thus Cornelius met Peter with many in his company Act. 10. 24 25. And much people met Iesus Luk. 9. 37. This word is here fitly used for Melchisedec did not come alone but as a King with great company and good provision In the History
whereunto this hath reference it is thus set downe He brought forth bread and 〈◊〉 Gen. 14. 18. Under this word bread all needfull and usefull food is comprised In this extent is the word bread frequently used in the Scripture particularly in the Lords Prayer Matth. 6. 11. See The explanation of the Lords Prayer on the fourth petition § 81. Under this word wine is in generall meant drink but it further implyeth a kind of choyce and dainty refreshing it was not water which might have been sufficient for Souldiers but wine to cheere their spirits For wine maketh glad the heart of man Psal. 104. 15. So as he brought forth not only that which was absolutely necessary to feed them but also that which might cheer up their spirits he made them a royall feast Thus doth Iosephus a Jew who wrote the History of the Jewes set down this point He brought forth saith â—…e great abundance of such things aâ—… the season afforded This was a warrantable and a commendable act and giveth proof that Souldiers are to be succorded and rewarded This must be taken of such Souldiers as fight in a good cause Ioshuah bountifully rewarded the Reubenites and others that assisted their brethren against the Canaanites Iosh. 22. 8. It is said of Toi that he sent to salute David and to blesse him because he had fought against Hadadezer and withall he sent great presents 2 Sam. 8. 10. God himself gave the rich land of Egypt to Nebuchadnezzar because he had caused his army to serve a great service against Tyrus Ezek. â—…9 18 19. On this ground it was a custome in Israel to meet such at returned with good success from the war with tabrets with joy with instruments of musick 1 Sam. 18. 6. Judg. 1â—… 34. Sore vengeance was executed on the men of Succâ—…th and Penuel because they refused to succour Souldiers in such a case Iudg. 8. 5 c. This kind of succour as it argueth gratefulnesse for what hath been done so it gives great encouragement for the future victory useth not to be easily gotten much hazard must be undergone and great hardnesse endured for effecting it no work like unto it Such as tarry at home preceive the fruit and benefit of Souldiers paines and danger thereby their peace is maintained and they preserved from much violence and oppression which otherwise through the fury of enemies might fall upon them If incouragement is to be given to Souldiers after the war is ended much more while they are in war that they may the better hold out and not faint in their great undertakings As for those who deny to Souldiers their due and just wages and allowance they do the greatest injustice that can be The Apostle as a ruled case thus propounds this point who goeth a warfare any time at his own charges 1 Cor. 9. 7. Who better deserve their wages then Souldiers Commendable in this case is the charity of those who have built Hospitals or given revenewes or otherwise provided for such Souldiers as have been maimed in war and made thereby unable to provide for themselves §. 9. Of Kings slain in War THe time of Melchisedecs meeting Abraham is thus described returning from the slaughter c. This hath reference to Abrahams arming Souldiers and pursuing those enemies that had sacked Sodom and among others of the City had taken Lot and all that he had Gen. 14. 14 c. Melchisedecs meeting Abraham and royally entertaining him and his army after he had in a warlike manner set upon the enemies and slain them testifieth his approbation of what Abraham had doâ—…e which is further confirmed by Melchisedecs blessing him for what he had done This giveth a plain proof both of the lawfulnesse of war and also of slaying enemies 〈◊〉 warre Of these two points see the Churches Conquest on Exod. 17. 9. § 13. and oâ—… Exod. 17. 13. § 60. The parties here said to be slain are stiled Kings There were foure Kings 〈◊〉 joyned together in that army which Abraham set upon and by this text it 〈◊〉 that they were slain To confirme me the truth whereof the History it self thus saith Abraham divided himself against them he and his servants by night and 〈◊〉 〈◊〉 Gen. 14. 15. The History in generall saith that the enemies were smitten which includeth Commanders as well as common Souldiers and the Apostle who 〈◊〉 the full extent of that History expresly mentioneth the Kings themselves to be 〈◊〉 so as the greatest that be among men have no priviledge in war Bullets Arrows Swords and other warlike instruments put no difference betwixt the greatest 〈◊〉 the meanest Not only Ahab a wicked King of Israel was in wars slain with an arrow 1 King 22. 34. but also Iosiah King of Iudah one of the best Kings 〈◊〉 ever Iudah had 2 Cro. 35. 23. The flesh of Kings of Captaines and mighty 〈◊〉 〈◊〉 in this respect said to be meat for the foules of the Aire Rev. 19. 18. All that joyn in war are as members of the same body and counted by the 〈◊〉 common trespassers The greater the commanders are the more they are sought alter by the enemy and in that respect in greater danger hereupon Davids 〈◊〉 would not suffer David himself to go with them in his own person and that upon this reason Thou art worth ten thousand of us 2 Sam. 18. 3. God also doth oft take occasion in this case to punish wicked Kings as 〈◊〉 1 Kings 22. 28. Or to punish people by taking away good Kings as Iosiah 2 Kings 23. 29. Kings therefore and other great ones have just cause when they attempt war to be sure that their cause be just and weighty and to seek unto God for his protection and blessing yea and to commend their soules into his hands As in other cases so in war unto God the Lord belong the issues from death Psal. 68. 20 See tâ—…e Churches Conquest on Exod. 17. 16. § 86. They who are here said to be slaine were those who had before gotten a great victory and slaine many on the other side Gen. 14. 10. So as this giveth prooâ—… that Conquerers may soon be Conquered See the Churches Conquest on Exod. 17. 11. § 47. §. 10. Of succouring such as we are nearly related unto THe occasion which Abraham took to wage the war whereunto this hath reference was that his kinsman was taken by the enemies For it is thus expresly said when Abraham heard that his brother was taken captive he armed his traiâ—…d servants c. Gen. 14. 14. He that is stiled his brother was Abrahams brotherâ—… son Gen. 11. 27. and 14. 12. It hereby is evident that distresse of kindred is a just occasion to afford help unto them and if their distresse be captivity under an 〈◊〉 as Lots was it is a good ground to rescue them by force of armes On this groâ—…d the Reubenites Gadites and half the tribe
〈◊〉 voluntary act of his own and it was a vow made upon conditions 〈◊〉 no morall and inviolable precept will admit 3. Quest. Is the law of tenth utterly abolished Answ. In this case distinction must be made betwixt the ceremony and 〈◊〉 〈◊〉 a Law 1. That there should be Altars Sacrifices Incense c. was a ceremony 〈◊〉 that there should be ordinances wherein and whereby God should be â—…shipped is a perpetuall equity Mal. 1. 11. 2. That there should be sacrificing Priests and high Priest and other 〈◊〉 of Levites was a ceremony But that there should be Ministers of the 〈◊〉 is a perpetuall rule Isa. 66. 21. 3. That in their fastings they put on sackcloth and put ashes on their 〈◊〉 was a ceremony but that there should be times of fasting and 〈◊〉 〈◊〉 mens souls afflicted is a perpetuall equity 4. That women after child bearing should be legally purified was a 〈◊〉 but that there should be publick thanksgiving for their deliverance iâ—… a perpetuall equity Thus for the point in hand though it be granted that the Leviticall tenths 〈◊〉 proper to the Jewes yet this is a generall common equity that they who labouâ—… iâ—… the word should live of the word and that they should have sufficient 〈◊〉 from them for whom they do labour that they should not be put otherwise â—…o seek a maintenance but rather live upon their labours for whose spirituall good they watch Object Paul wrought for himself in another calling Act. 18. 3. and 20. 34. Answ. The Apostle himself implyeth that he had power to forbear working 1 Coâ—… 9. 6. That which he did in the foresaid case was extraordinary 4. Quest. Why are tenths under the Gospell paid to Ministers Answ. It is for the most part the fittest proportion and that the very heathen did observe about their Ministers When God himself set down a particular and distinct portion for his Ministers he judged a tenth to be the most convenient Hereupon good Governours have in their Common-wealths thought meet to 〈◊〉 such a portion This generall rule Let him that is taught in the word 〈◊〉 unto him that teacâ—…eth in all good things Gal. 6. 6. may be most fitly brought to the foresaid proportion of tenths Where such a portion is established by Law people are bound in conscience to observe the same Object Establishment of a set maintenance maketh Ministers negligent Answ. 1. It may make unconscionable Ministers to be so but not such as for the Lords sake and conscience sake perform their duty 2. Greater inconveniencies may arise from not setling of any 〈◊〉 but leaving it wholy to peoples devotion as 1. If people be left at such liberty they will be ready upon all displeasures taken against their Ministers to withdraw his maintenance so as thiâ—… may be a meanes to make Ministers meal-mouth'd and to seek to please their people 2. This kind of maintenance is accounted a meer benevolence whereas in this case Christ and his Apostles make it a matter of due debt 〈◊〉 workman is worthy of his meat Matth. 10. 10. 1 Tim. 5. 18. A Ministers paines is a valuable consideration for the greatest allowance that pâ—…ople use to give If we have sown unto you spirituall things is it â—… 〈◊〉 thing if we shall reap your carnall things 1 Car. 9. 11. 3. This is an hindrance of the choyce of good Ministers For many are ready to entertain Ministers as they use to hire workmen such as will come at the cheapest rate 4. This may be a meanes of laying the heaviest burthen upon the better sort When the profaner sort withdraw they that are of the better sort are forced to inlarge themselves the more 5. From thence may follow undue emulation and ostentation in seeking to be above others A set established maintenance is the nearest to Gods order §. 18. Of Ministers Maintenance THis generall point may well be inferred from Abrahams giving the tenth to Melâ—… that Gods Ministers who communicate unto us spirituall blessings are to be made partakers of our temporall commodities This is almost in these words sâ—…t down by the Apostle 1 Cor. 8. 11. and again Gal. 6. 6. Our Lord Christ and his Apostle witnesseth that a Minister is worthy hereof Matth. 10. 10. 1 Tim. 5. 18. The Apostle stileth the Ministers allowance wages for it is as due to him as wages is due to a servant Souldier workman or any other that taketh paines for our good The Apostle exemplifieth the equity of this by a Souldiers living upon his warfare by a Vine-dressers partaking of the fruit of it by a shepheards living upon the flock by an oxes eating of the corn that he treadeth out by a ploughâ—… threashers reapers and other workmens living upon their paines yea and of the Levites partaking of the sacrifices that they prepared 1 Cor. 9. 7 c. 1. Iustice requires as much and this is implyed under these words worthy wages Luke 10. 7. This therefore is one of those dues which the Apostle would have Christians to render Rom. 13. 7. and that upon these and other like â—…onsiderations 1. Ministers use to spend the prime of their age in fitting themselves to this calling They might otherwise have fitted themselves to another calling whereupon they might have lived with greater plenty 2. Their friends for the most part have been at great costs in training them up hereunto 3. They are deprived of other meanes of maintenance by attending upon this calling 4. The paines required to this calling useth to be very great both while they are in fitting and preparing themselves thereto and also when they come to exercise the same Ministers are many times at their study while others are asleep and have no other witnesse of their paines but their candle which teacheth them to spend themselves in giving light to others 5. The benefit received by their paines is invaluable No calling affords greater It concerneth the soul the spirituall and eternall good thereof If therefore recompence be given to men of other callings much more to Ministers of the word 2. Gratefulnesse should move people to recompence their Ministers for good must be requiâ—…ed with good This was one reason whereby Abraham was moved to give the tenth to Melchisedec This is acceptable to God and man 3. Wisdome should induce men hereunto That Ministers might thereby more diligently attend their calling and be better enabled to go through the work of it and so their people receive the more good from them Daily wants whereby Ministers are forced otherwise to provide for themselves and families do make them more negligent in their calling Men will well feed their beasts that they may do the more and better work 1 Cor. 9. 9. 4. That homage which they owe unto God should most of all stir up people to be liberall to their Minister For Ministers stand to them in Gods roome 2 Cor. 5.
raign for him in which respect they are stiled Gods Psal. 82. 6. and Ministers of God Rom. 13. 4. They Iudge for the Lord 2 Chro. 19. 6. Now God is a righteous Lord and loveth righteousnesse See Chap. 1. v. 9. § 114 115. 2. Righteousnesse is the greatest ornament to a Kingdome that can be It is the very glory and beauty thereof It makes it like unto heaven Yea 't is the strength and stability of a Kingdome Righteousnesse exalteth a Nation and the throne is established by righteousnesse Prov. 14. 34. and 16. 12. When the Prophet had set down the everlasting unchangeablenesse of Christs Kingdome he addeth this as a reason thereof The Scepter of thy Kingdome is a Scepter of righteousnesse Psal. 45. 6. 3. Righteousnesse is an especiall meanes to maintain peace For all troubles dissentions tumults insurrections and warres arise from unrighteousnesse one way or other from the Agents or patients Of the benefit of peace see § 22. 1. Kings in this especiall point must shew themselves like to Melchisedec and 〈◊〉 in righteousnesse They shall thus gain a double benefit One in regard of their persons to themselves The other in regard of their place to their people 2. People must pray for their Kings that they may be Melchisedecs We have a pattern hereof Psal. 72. 1 c. This we may and must do with confidence because the Kings heart is in the hand of the Lord c. Prov. 21. 1. Pray that righteous Lawes may be made and those righteously executed Pray that the Gospell the rule of righteousnesse may be established That there may be righteous Councellers righteous Magistrates Thus will the eyes of the righteous Lord be upon it to proâ—… it and to blesse it withall needfull blessings §. 21. Of Christ a Prince of Peace A Second mystery is taken from the place where Melchisedec raigned which 〈◊〉 Salem and signifieth peace as was shewed v. 1. § 4. In this also was Melchisedec both a type and a pattern As a type he prefigured Christ to be a King of peace This is he who is stiled the Prince of Peace Isa. 9. 6. and said to be our peace Eph. 2. 14. As an evidence hereof so soon as he was born an heavenly host sang On earth peace Luk. 2. 14. The peace and unity of Christs Kingdome is elegantly and emphatically set out Isa. â—… 4. and 11. 6. c. Two things there be which especially declare him to be a King of peace 1. That peace which he made betwixt the Creator and creatures 2. That which he made among creatures themselves God at first made all in perfect peace There was a sweet harmony and consent No discord no dissention Creatures by sin brought all out of frame For 1. Gods wrath was incensed and he made an enemy 2. Good Angels holding close to their Lord proved also enemies to such as rebelled against him and became executioners of Gods vengeance upon them 3. There was variance in man himself All the powers and parts of soul and body rising one against another and conscience accusing and terrifying him 4. Hatred malice and enmities were so betwixt man and man as they became wolves Tygers Lyons yea devils one to another But Christ being made King made up all these breaches For 1. He satisfied Gods justice pacified his wrath and reconciled man to God 〈◊〉 3. 25. and 5. 8 9 10. 2. Christ took men and made them members of his mysticall body and having so united them to himself made Angels to be at peace with them Col. 1. 20. 3. He communicateth his Spirit unto men whereby all the powers of their souls and parts of their body are renewed and brought into a sweet harmony 4. He brake down the partition wall betwixt Jew and Gentile Eph. 2. 14. and made all one in himself Gal. 3. 28. and so alters their disposition as they may lovingly live together Isa. 11. 6. c. Object Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Three distinctions are here duly to be observed 1. Betwixt peace and peace There is a peace of the world which is conspiracy of worldlings together in evill matters and there is a peace of Christ which is spirituall The former Christ came not to send the latter he gives to all his 〈◊〉 14. 27. 2. Betwixt persons and persons Christ came not to make wicked ones at peace with his Saints but Saints with Saints 3. We must distinguish betwixt the proper end of a thing and a consequence following therupon Thus these words I came not to send peace but a sword Maâ—…h 10. 34. intend a consequence which followed upon Christs comming into the world For the Gospell of Christ being a light and professors thereof holding out this light thereby is discovered the darknesse and lewdnesse of the men of thâ—… world which they can no way endure but thereupon draw the sword and 〈◊〉 all manner of persecution against those that hold out this light By reason of this consequence Christ is said not to come to send peace but the sword The foresaid peace being proper to Christs Kingdome serves as a matter of tryall to discover who are of the Kingdome of Christ. The subjects thereof are men of peace and that 1. As they are at peace with God reconciled to him and made subject to his will 2. In that their consciences are pacified and they cheerfully go on in their Christin course 3. In that the severall powers of their soul and parts of their bodies consent to do Gods will 4 In regard of their peaceable disposition they pursue peace and hurt none 〈◊〉 11. 9. Peace being the property of Christs Kingdome this is a strong attractive to draw â—…n unto this Kingdome and move them there to abide Who would not dwell in Salem in a Kingdome of peace If the excellency and necessity of that peace which Christ bringeth were duly weighed this would be found to be a very great priviledge All out of this Kingdome are haters of God and hated of him liable to Gods wrath Vassals of Satan heires of hell but all in and of this Kingdome are lovers of God and be loved of him his children and heires of glory §. 22. Of righteousnesse and peace joyned together THe conjunction of these two prerogatives King of righteousnesse and King of Salem with conjunction upon conjunction thus first King of righteousnesse and after that also King of Salem gives us to understand that a King of righteousnesse is also a King of peace It is said of the King which judgeth with righteousnesse that the mountaines shall bring peace to the people by righteousnesse Psal. 72. 3. In this respect righteousnesse and peace are said to meet and kisse each other Psal. 85. 10. After the Holy Ghost had set forth the righteousnesse of Christ he addeth transcendent expressions of peace Isa. 11. 4 5 6. c. This
of that stock whereof Christ as King should descend or some will have it because the Sanhedrim or 〈◊〉 of the Jewes were of his stock and he the head thereof In the Church of Christ under the Gospell which was a spirituall Family Bishops were called by a Greek name which signifieth fathers and Arch-Bishops were called Patriarchs the chief of those fathers But when the number of Bishops and Arch Bishops increased this high title Paâ—… was restrained to four chief Arch Bishops one at Rome another at Ierusalem the third at Antioch the fourth at Alexandria In processe of time when the Emperour had his seat at Constantinople that City also had a Patriarch All these continued with a kind of equall dignity till the pride of Rome grew so 〈◊〉 as the Bishop thereof would endure no mate and thereupon had a new stile universall Pope To return to the point in hand this title Patriarch doth much illustrate the dignity of Abraham which much tendeth to the magnifying of Melchisedecs excellency in that such a Patriarch as Abraham was inferiour to him §. 33. Of Melchisedecs receiving tythes as a Superior THe particular act whereby Abrahams inferiority to Melchisedec is demonstrated is thus expressed Gave the tenth This was before set down v. 2. § 16 17. Our English useth the same words in both places but the Greek hath two distinct verbs The former properly signifyeth to distribute as was shewed v. 2. § 16. which is a part of prudence This other word signifieth to give and that freely cheerfully which is a sign of love Both of them are applyed to the same person in the same act and set out the prudence of his mind and cheerfulnesse of his spirit in what he did Thus was his act the more commendable and acceptable Commendable thorow his prudence Acceptable thorow his cheerfulnesse for God 〈◊〉 a cheerfull giver 2 Cor. 9. 7. Herein David shewed himself a son of Abraham 1 Chro. 29. 17. Let us all so do Of giving Tenths see v. 2. § 16 17. This Act of Abrahams giving a tenth to Melchisedec implyeth an inferiority in Abraham that gave the tenth and a superiority in Melchisedec who received it because the tenth was an holy tribute due to God and so it was paid by Abraham His paying it to Melchisedec sheweth that he gave it unto him as Gods Priest standing in Gods roome and in that respect greater then himself A Kings Deputy is in that respect greater then those who are under the King 1. Quest. Was this the only end of tythes to imply superiority in them that received them Answ. No There were other reasons why Levites under the Law received them for The tribe of Levi which had as great a right to a part of the Land of Caanan as any other tribe had none alotted them upon this very ground because they were to receive tenths of the people Besides they spent all their time and paines in and about those publick services which by the people were due to God As a recompence thereof they received the tenth of the people But these and other like reasons tended not in this place to the scope of the Apostle therefore he passeth them over and insisteth only on this point of inferiority in giving and superiority in taking tenths By the way we may hereby learn to have an especiall eye to what we have in hand and to passe by other matters which might otherwise hinder us therein 2. Quest. Are all that receive tenths greater then they who give them Answ. 1. In this particular as they who receive tithes receive them in Gods stead and as an homage due to God they are greater then they of whom they receive them yet not in outward estate and condition Kings were not 〈◊〉 from paying tenths yet in their outward and civill state they were superiour to Priests for Solomon a King put one high Priest out of his place for misdemeanor 〈◊〉 set another in his room 1 King 2. 35. and Hezekiah calleth Priests and Levites 〈◊〉 Sons which is a title of inferiority in them that are so stiled It was an undue consequence of Pope Boniface to infer that Popes are 〈◊〉 then Kings because Kings pay tenths unto them This Boniface was the eight of that name who was that Pope of Rome of whom 〈◊〉 was said He entred as a Fox ruled as a woolf and died as a dog The non-consequence grounded upon the Text we have in hand is 〈◊〉 these particulars 1. The Pope of Rome hath no right to take tenths of Kings of other Nations 〈◊〉 is a proud usurpation of the Pope to demand it and a slavish subjection in 〈◊〉 that yeeld it 2. Receiving of tenths implieth no superiority in civill and secular affaires 3. There is a vast difference betwixt Melchisedec and other Ministers of God 〈◊〉 receiving tithes Abraham paid tenths to Melchisedec as he was an extraordinary Priest and type of Christ and as a publick testimony of that homage he 〈◊〉 to Christ the great high Priest But tenths are payed to other Ministers for their â—…tenance 4. The foresaid argument makes no more for the Pope then for the 〈◊〉 Parson or Vicar of a Parochiall Church 5. By that argument an ordinary Parson or Vicar might be greater then the Pope for if the Pope had â—…and within the Parsonage of the meanest Parson â—…e must pay him tithes But to leave this point the main scope of the Apostle in setting forth the greatnesse of Melchisedec is to commend unto us the greatnesse of him and his Priesthood that was typified by Melchisedec and his Priest-hood that is the greatnesse of our Lord Jesus who without comparison is the greatest Priest that ever was Hereof see Chap. 2. v. 17. § 173. §. 34. Of giving the best to God THe subject Matter out of which Abraham is here said to pay the tenths is thus expressed of the spoyles The Greek word translated spoyles it is here only used in the New Testament It is compounded of two nounes the former signifieth the top or uppermost part of a thing It being applied to the finger is translated the tip thereof Luk 16. 24. It also signifieth the uttermost part of a thing and appliâ—…d to the earth it is translated the uttermost part Mark 13. 27. The other word signifieth an heap so as to joyn them together the Greek word here used being of the plurall number signifieth the tops or uttermost 〈◊〉 of heaps It is used to set forth first fruits which were wont to be taken from the tops of such heaps of fruits as were taken from the earth and laid together The tops of such heaps are commonly the best By heathen authors it is commonly taken for so much of the spoyles as were dedicated to their gods The Apostle here useth the word as fit to his purpose answerably most interpreters translate it spoyles The tenth of spoyles were given to
7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to â—…nue by reason of death Vers. 24. But this man because he continueth ever hath an unchangeable â—…hood IN these two verses there is a fourth argument to prove the excellency of Christs Priest-hood above the Leviticall see § 1. The argument is taken from the different condition of the one and other persons Christ ever endureth They did not so The argument may be thus framed He that ever remaineth to execute his office himself is more excellent 〈◊〉 they who are forced by death to leave their office to others But Christ ever remaineth c. And the Levites were forced by death to leave their office to others Therefore Christ was more excellent The copulative particle AND whereby these verses are knit to the former sheweth that these verses contain in generall the same matter that the former did Of the adverb translated truly see v. 5. § 37. This numerall adjective many may imply many Priests together because one was not able to perform all the offices appertaining to the Priest-hood Or it may be taken of many successively one after another because one could not ever remain in that office But as one died another must come in his room Boâ—…h these were points of infirmity and in both Christ excelled the Leviticall Priests For he alone did all that his Priest-hood required No creature afforded any assistance or help unto him And he ever liveth so as he needeth no successor The circumstances of the Text do plainly demonstrate that the latter is here especially intended For the Apostle himself rendreth this reason why they were many 〈◊〉 because they were not suffered to continue c. This phrase they were not suffered is the interpretation of one Greek word which signifieth to hinder Luk. 11. 52. or forbid Mar. 9. 38. So here they are fâ—…rbidden by death or hindred death as an injurious Lord forbids men alwayes to abide here and hinders them in their work The verb translated to continue is a compound The simple verb signifieth to remain This compound hath an emphasis which the Latine expresseth with a like composition but our English with these words abide 1 Cor. 16. 16. continâ—…e Iam. 1. 25. Death suffers them not to abide or continue on earth for ever no nor very long See § 97. §. 97. Of Priests subject to death BY the foresaid explanation of the verse it is evident that Priests under the Law were subject to death There needs no proof of the point Experience hath confirmed the truth thereof For where now are any of them Are they not all dead 1. They were Sons of Adam and therefore subject to that doom which was denounced against him Gen. 3. 19. 2. Sin was in them They brought it into the world and retained it while they lived in the world Rom. 5. 12 1 King 8. 46. Of applying this to Ministers see v. 8. § 51. Priests under the Law had a great priviledge yet it exempted them not from death neither doth any outward priviledge Do the Prophets live for ever Zacch 1. 5. Where are the Patriarks where Kings where other great ones It is appointed unto men none excepted once to die Heb. 9. 27. Should outward priviledges exempt men from death they would puffe them up too much Hezekiah having assurance of fifteen yeares continuance on earth rendred not again according to the benefit done unto him for his heart was lifted up 2 King 20. 6. 2 Chro. 3â—… 25. This may be a good warning to such as are advanced above others whether Kings Nobles Rich Magistrates Masters or others Though those Priests were as other men subject to death besides other infirmities yet that was no impediment to that function whereunto God had called them so long as God was pleased to preserve them on earth Though they were taken from among men and so as other men yet they were for men in things pertaining to God Heb. 5. 1. The like may be said of Prophets Ministers Magistrates and other sorts God who appointeth them their place giveth them power to do their work When God made Saul King he gave him another heart 1 Sam. 10. 9. When by Gods appointment there were 70. Elders chosen to assist Moses the Lord gave the Spirit of Moses unto them Numb 11. 25. God maketh able Ministers of the new Testament 2 Cor. 3. 6. This is a great encouragement to those who are deputed according to Gods word to any function It also warneth others more to consider the speciall function of men then their common condition That which is here noted of the power of death that it suffers not men to continue shewes that here is no hope of ever abiding here He that well knew this said here 〈◊〉 we no continuing City Heb. 13. 14. This is for the comfort of beleevers but for terror to the impenitent Beleevers have a better place provided for them where they shall ever be Impenitents shall have another place where they shall receive the just desert of their sinnes even easelesse and endlesse â—…orments This clause they were many Priests is a consequence following upon the foresâ—… mortality of Priests and sheweth that among men it is needfull that a success 〈◊〉 〈◊〉 Ministers be nourished for continuing Gods service To this end Governours 〈◊〉 Families succeeded one another as Isaac succeeded Abraham Afterwards 〈◊〉 〈◊〉 Priests succeeded one another As Eleazar succeeded Aaron There were after 〈◊〉 Schooles and Colledges of Prophets to train up the younger to succeed the elder 〈◊〉 they should be taken away 1 Sam. 19. 20. 2 King 2. 3 5. and 6. 2. and 22. â—… These were as nurseries Commendable in this respect is their care who have â—…rected Schooles and Colledges which ought to be continued and prayed for §. 98. Of Christs enduring ever IT was a deficiency and imperfection which was before noted of the mortaliâ—… of the Legall Priests Therefore the Apostle setteth out Christ in a contrary coâ—…tion as appears by this conjunction of opposition BUT which is 〈◊〉 so used in the Proverbs The Greek particle here translated this man is not the same that 〈◊〉 translated v. 4. § 31. It is here a single article which signifieth HE. The continuance of Christ here intended and expressed under this word â—…dureth is not to be taken as that continuance which was denyed to the Priâ—… 〈◊〉 the former verse namely here on earth For Christ did not here ever endure 〈◊〉 of a continuance where he may exercise his Priestly function and that is in 〈◊〉 The other Priests function was to be exercised on earth Of the phrase translated ever see Chap. 5. v. 6. § 29. That which is 〈◊〉 said of Christ enduring ever is to be applyed to him as he was man and mediatâ—… betwixt God and man and Priest for men in things appertaining
things and to place their confidence on them Thus though they could not 〈◊〉 themselves justify sanctifie and make perfect those who used them yet they pointed out the means whereby all those things might be done People were taught thereby to rest on Christ and how to carry themselves towards Christ. 2. The heavenly things whereof the legall types were a shadow give unto us just occasion to acquaint our selves with the legall shadows and types and to search after such heavenly things as they set forth Thus will they be of singular use to us This is one end why God by his providence hath caused them to remain upon such a record as is reserved to our dayes and shall continue to the end of the world 3. It is in this respect good paines which they have taken who have endeavoured distinctly to set out the sprituall truths of those types and the heavenly substances of those shadows It will be worth our paines to use all the meanes and helps we can for finding out the heavenly matters intended under them How the mysteries of types may be found out See Chap. 4. v. 8. § 50. §. 14. Of the meaning of these words As Moses was admonished of God when he was about to make the Tabernacle TO shew that the legall Priests had good ground to serve as hath been before shewed the Apostle thus expresseth their warrant As Moses was admonishâ—… c. Of Moses see Chap. 3. v. 2. § 37. Moses was the man whom God chose first to make known his mind unto that he might declare to Priests and others what they should do according to the mind of God so as what Moses delivered unto them from God was as delivered by God himself One speciall ground of Gods making his mind known to Israel by Moses was because they were not able to endure Gods speaking unto them immediatly by himself and thereupon they themselves desired that God would speak unto them by Moses and promised to hear and do what God should speak unto Moses Deut. 5. 27. so as Gods word delivered by his Ministers is to be received as from God himself For this the Apostle commends the Thessalonians 1 Thess. 2. 13. Christ himself saith that he that receiveth such as he sends receiveth him Yea receiveth his Father Iâ—…b 13. 20. The practise of the legall Priests is a good pattern for all sorts of people to do as their Ministers shall be admonished of God The warrant that Moses had to deliver to the Priests what he did is thus expressed was admonished oâ—… God This phrase of God is not expressed in the Greek bâ—…t well added by our English for the emphasis of the Greek word intendeth as much The verb here used signifieth an answer or warrant or word from God The active is applyed to him that delivereth to others what he hath received from God or that speaketh by divine inspiration or revelation Heb. 12. 25. The passive is used of such as are warned admonished or spoken unto by God as the wisemen and Ioseph Matth. 2. 12 22. and Noah Heb. 11. 7. and Cornelius Acts 10. 22. A participle derived from this verb is put for the thing that is revealed by God Luk. â—… 26. A noun of the like kind is put for the answer of God Rom. 11. 4. The Latins call such a kind of answer an oracle The word of this Text is for the most part used of things sacred future and made known by God himself This warrant whereupon Moses instructed the Priests and people gives us to know that Ministers of God must deliver to pâ—…ople that which they receive from God they â—…ust deliver that and nothing but that This was a part of Moses his faithfulnesse for which he is coâ—…mended Chap. 3. v. 2. § 39 40. See the whole Armour of God Treat 3. Part 7. of prayer on Eph. 6. 19. v. 180 181 c. The time wherein Moses was thus admonished of God is thus described when he was about to make the Tabernacle This is meant of that time wherein he was forty dayes with God on the Mount and there received directions for the ordering of Gods worship Exod. 24. 18. Of the Greâ—…k word translated to make See Chap. 9. v. 6. § 38. Mention is here made of the Tabernacle because that was the place of Gods worship By a Synâ—…cdoche all those thing which God gave in charge to Moses to be made concerning his worship are comprised Of the word Tabernacle See v. 2. § 5. This mention of the Tabernacle where about Moses received directions from God giveth proof that warrant must be had from God for his worship and for such things as concern it See Chap. 7. v. 14. § 76. §. 15. Of speciall heed to a speciall charge THat which he had before said of Moses being admonished of God he here proveth by a divine testimony That the testimony is brought in for a proof is evident by this causall particle for The divine testimony is first generally hinted in this word he saith And then particularly expressed in the words of Scripture Though there be no antecedent set down whereunto this relative â—…e may have reference yet the very words which are recorded to be uttered by God to Moses Exod. 25. 1 40. being expressed we are thereby given to understand that God was He that gave the charge which is here set down so as it is a divine testimony Of the force of a divine testimony See Chap. 1. v. 5. § 46. Of the manner of quoting Scripture without naming Author Book Chapter or verse See Chap. 2. v. 6. § 50. Of this phrase He saith See Chap. 13. v. 5. § 69. The charge here given to Moses is enforced with this speciall Item See whereby God would have him know that things particularly and expresly injoyned by God are with more then ordinary heed to be regarded A like â—…tem to this purpose did God give to Moses when he sent him to Pharaoh See that thou dost all those wonders c. Exod. 4. 24. So much is intended under this phrase In all things that I have said unto you be circumspect Exod. 23. 13. 1. An especiall account shall be exacted of such things as are in speciall manner 〈◊〉 2. By our diligence and care in them we shall give the greater evidence of our 〈◊〉 respect to our Lord. We ought therefore in such cases to rouse up our selves and to put on our selves 〈◊〉 greater forwardnesse and diligence Where the Apostle saith Above all take the 〈◊〉 of â—…aith Eph. 6. 16. he doth the more stir us up to labour after it This is 〈◊〉 to make us negligent in other points but to make us more then ordinarily conâ—… in that which is so pressed If a Master give many things in charge to his 〈◊〉 and set a speciall Item on one saying see that you do this doth he give 〈◊〉 servant
any just occasion to neglect the other On this ground we ought with greater conscience to attend the duties of our parâ—… places for they use to be pressed with speciall Items and great earnestnesse 〈◊〉 Let the wise see that she reverence her husband Eph. 5. 33. With much earnestâ—… doth the Apostle presse upon Timothy the duties of his particular calling â—… 〈◊〉 4. 15 16. 2 Tim. 4. 2 5. § 16. Of doing all things which God giveth in charge THe substance of the charge which God gave to Moses is that he do what God 〈◊〉 to be done which was to make the things shewed unto him This word make must here be taken metonymically for procuring or causing to be made For Moses called Bezâ—…leel and Aâ—…oliab and every wise hearted man c. 〈◊〉 unto the work to do it Exod. 36. 2. Thâ—…s God said that Solomon should bâ—…ild 〈◊〉 for his naâ—…e which yet Solomon did not with his own hands but caused it to be done 2 Sam. 7. 13. In like manner it is said The â—…ands of Zernbbabel have 〈◊〉 〈◊〉 foundation of this house his hands shall also finish it Zec. 4. 9. Yet he proâ—… others to do it Of Christ it is said that he made and baptized more Disciples 〈◊〉 〈◊〉 â—…hough Iesus himâ—…elf baptized not but his Disciples Ioh. 4. 1 2. This Meâ—…onymie hath an emphasis and implyeth that they who have the charge of a work must be as carefull to see it well done by others as if they did it themâ—… with their own hands For God will exact an account of them to whom he giveth the charge the defaults and defects of the workmen shall be laid to the charge of them that seâ—… them on work Instance Saul 1 Sam. 15. 13 c. The gâ—…nerall point here to be observed is this Gods charge is to be fulfilled In this case Christ laid a must upon himself saying I must work the workes of him that 〈◊〉 me Joh. 9. 4. and his Apostle a necessity Necessity saith he is laid upon me yea 〈◊〉 is unto me if I preach not the Gospell 1 Cor. 9. 16. 1. God is an high supreme Lord to whom we all owe obedience 2. God hath power to call us to account and so he will do Matth. 25. 19. 〈◊〉 16. 2. It well becomes them who take God for their Lord and would be accounted his servants to take notice of that charge that the Lord layeth on them and to make 〈◊〉 of observing what he requireth There is a word of extent all things added by the Apostle which is not in 〈◊〉 Hebrew yet necessarily intended Tâ—…us sounds the charge in Hebrew Look 〈◊〉 make them Exod. 25. 40. This indefinit relative them hath reference to 〈◊〉 thing that God had shewed Moses in the Mount Such an indefinite proposiâ—… 〈◊〉 â—…quivalent to a generall As to make clear the full sense of an inhibition 〈◊〉 inscrâ—…ed this exclusive particle only Compare Deâ—…t 6. 13. with Matth. 4 10. So the Apostle here to make clear the full meaning of this admonition addeth this generall adjective all things Hereby he expresly teacheth that every particular which God appointeth to be done must answerably be done The three reasons which an Apostle rendereth for keeping the whole Law Iam. 2 10 11. may be applyed to this point 1. The Authour of the Law who is one for he that said do not commit adulâ—…ery 〈◊〉 do not stâ—…al So the same Lord that giveth one part of a charge giveth also the other Now if a man observe one part and observe not every part he is a transgressor of his will who gave the whole charge 2. The nature of the Law which consisteth of many lincks insomuch as he that breaketh one linck breaketh the whole chain which is made up of those lincks So is a charge that consisteth of many particulars 3. The guilt of the Law which extendeth to every single transgression For he that offendeth in one point is guilty of all So is it in every charge that God giveth consisting of severall branches They who make conscience of doing any thing which God enjoyneth must learn hereby to make conscience of every thing and to adde unto somethings all things The Apostles good conscience was extended to all things Heb. 13. 18. Herein lyeth a main difference between a renewed spirit and a spirit only restrained between an upright and an hypocriticall heart The hypocrite whose spirit is only restrained may in some things seem to begin well but fails before he hath finished all or he may do such things as seem to come near to his own humour and clean neglect other things but the regenerate spirit and upright heart hath his eye and heart on God and observeth what is his will and pleasure in all things to do the same Thus was the charge given to Moses observed according to all that the Lord commanded Moses so the children of Israel made all the work Exod. 39. 42. Herein men testifie that what they do they do in a conscionable respect to God and his charge whereupon they may with greater confidence expect to be accepted approved and rewarded by God But they whose obedience is partiall who may do something but fail in other things loose the comfort glory and recompence of the things which they may think to be well done This is a point of egregious folly Partiall obedience as it is unsound so it is dangerous For he who on one by respect neglecteth one part of his charge may on another by respect neglect another part yea and on other occasions omit every part and do nothing that is enjoyned him §. 17. Of the right manner of doing duty THis phrase according the pattern hath reference to the manner of doing what was enjoyned even so as was prescribed For duty must be performed in due manner The Law requireth thus much Thou shalt love the Lord thy God This sets down the matter and substance of the first table With all thy heart and with all thy soul and with all thy mind This sets down the manner of observing it The like is noted of the second table Thou shalt love thy neighbour as thy self Matth. 22. 37 39. Thus in the Gospell this phrase As it is in heaven added to the third petition declares the manner of Evangelicall obedience Thus the Apostle prescribeth the manner of Church-officers performing their duty Rom. 12. 8. These epithites added to graces work of faith labour of love patience of hope intend the manner of exercising those graces 1 Thess. 1. 3. So do these phrases serve God acceptably with reverence and godly fear Heb. 12. 28. See Chap. 13. § 157. 1. The same Lord who enjoynes the manner prescribes the manner 2. As great respect is manifested to God in the manner of doing what he requires as in the matter In this was David commended 1 King 3. 6. This was it that Hezekiah pleaded
times when it was established even in the latter times Iâ—… 2. 2. 3. In regard of the succession of it in the room of the former v. 7. 4. In regard of the perpetuall vigor thereof it is ever as new It is like unto Aaâ—…od which continued as new fresh flourishing so long as the Ark was among the Jewes Numb 17. 10. It was like to that which is planted in the house of the Lord Psal. 92. 13 14. This is a great commendation of this covenant and it is attributed to such excellent blessings as were promised to the time of the Gospell as a New Testament a nâ—…w Hierusalem a new Heaven and earth a new Name a new Commandement a new way a new heart a new Spirit and a new Song Of these see the Progresse of Gods Providence on Ezek. 36. 11. § 6. Seeing that in these times of the Gospell all things are new we also must be new creatures The Apostle maketh this inference upon this ground 2 Cor. 5. 17. This is the true learning of Christ concerning which the Apostle giveth this direction Eph. 4. 21 22 23 24. 1. Cast off the old man with the corrupt lusts thereof What was learned in the old School of corrupt nature must be unlearned in Christs School These must be cast â—…ay as a menstruous cloath Isa. 30. 22. 2. Be renewed in the Spirit of your mind That is in your understanding which is a 〈◊〉 Matth. 6. 22. and a guide to all the powers of the soul. 3. Put on the new man This implyeth that a man be wholly renewed in every power of soul and part of body So much is implyed under this phrase new man Illumination of the mind without renovation of the other parts causeth more stripes Luke 12. 47. 4. Let that renovation be extended to holinesse and righteousnesse that is to all duties which we owe to God and man 5. Let all be in a right manner not in shew only but in truth such an one is a 〈◊〉 Israelâ—…e Ioh. 1. 47. By these rules may we be cast into the mould and form of the doctrine of Christ Rom. 6. 17. §. 36. Of these words The house of Israel and the house of Iudah THe persons with whom the new covenant is made are thus expressed with the house of Israel and the house of Iudah In this word house there are three tropes 1. A Metonymie of the subject the house put for the inhabitants thereof or persons appertaining thereto 2. A Synecdoche of the part for the whole an house which is but a part of a nation for the whole nation or rather for the whole world 3. A Metaphor For the Church of God is resembled to an house It is to God as his house where he dwels and whereof he taketh speciall care See Chap. 3. v. 3. § 37 58 59. These two names Israel Iudah comprise under them the whole Church of God Israel was a name given to the third great Patriarch the grand-son of Abraham to whom the promises made to Abraham were again and again renewed Gen. 28. 13 14. and 35. 11 12. and 46. 3. His first name given him at his birth was Iacob Gen. 25. 26. which signifieth a supplanter The Hebrew root whence this name is derived signifieth to supplant Jer. 9. 4. This name was given him in a double respect 1. In reference to the manner of his comming out of his Mothers womb which was by taking hold on his brothers heel as striving to come out before him The Hebrew word that signifieth an heel commeth from the same root that Iacob doth 2. By way of prediction that he should supplant his brother which he did twice First in getting the birth Gen. 25. 33. and afterward the blessing Gen. 27. 28 29. In these two respects said Esau Is not he rightly named Iacob for he hath supplanted me these two times he took away my birthright and behold now he hath taken away my blessing Gen. 27. 36. This other name Israel was given him as a memoriall of his Prayer and stedfast faith whereby he prevailed with God himself and seemed to overcome him Gen. 32. 24 c. Israel is compounded of a verb that signifieth to prevaile and a noune that signifieth God According to this composition it implyeth one that prevaileth with God The Hebrew verb doth also signifie to be a Prince or to carry ones self as a Prince and thereupon this interpretation of Israel is given as a Prince thou hast power with God Gen. 32. 28. That by his fervent faithfull Prayer he had the foresaid power with God is evident by the application thereof Hos. 12. 3 4. From this Israel descended all those that till Christs ascension were the visible Church of God on earth and were named in memoriall of him Israel Exod. 4. 22. and 18. 25. Children of Israel Ioshua 1. 2. men of Israel Ioshua 9. 6. House of Israel Exod. 16. 31. and the place where they dwelt land of Israel 2 Kings 5. 2. Iudah was the fourth son of the foresaid Iacob or Israel his name according to the notation of it signifieth praise for his Mother praised God at his birth for giving her a fourth son Gen. 29. 35. Iudah was the head of one of the tribes of Israel Numb 1. 7. which was the greatest tribe most potent and counted the royall tribe by reason of the promise of the Scepter made to it Gen. 49. 8 c. After the death of Solomon ten tribes revolted from the house of David which was of the tribe of Iudah to whose posterity the royall dignity was promised 1 Kings 12. 16 19. The ten tribes that revolted because they were the greater number retained the name Israel But the tribe of Iudah and Benjamin that remained faithfull with Iudah were differenced by this title Iudah Mordecai was a Benjamite yet called a Iew Est. 2. 5. In processe of time all that remained of the twelve tribes were called Iewes So were they called in Christs and the Apostles time and to this day are they called Iewes The Greek and Latin words which we translate Ieâ—… are apparently derived from Iudah To speak Hebrew is said to speak Iewish and to professe that religion which the people of God then professed to Iudaize or to become Iews By reason of that difference betwixt these which became two Kingdomes and thereupon two nations the Apostle here maketh expresse mention of the house of Israel and of the house of Iudah but to shew that by the new covenant the enmity that was betwixt them shall be taken away they are â—…th made confederates and the new covenant is made with the one as well as with the other Some refer this to the calling of the Iewes But that is not agreeable to the scope of the Apostle who speaks of all Gods confederates who at any time shall be under the new
Hezekiah It is in mine heart to make a covenant with the Lord c. 2 Chro. 29. 10. Thus also Zedekiah and his people made a covenant that every man should let his man-servant and every man his maid-servant being an Hebrew or an Hebrewesse go free according to the law Ier. 34. 8 9. Hereof are two parts 1. A prayer for obtaining good or removing evill 2. A promise made for performing duty Neh. 9. 32 38. This is as a vow It is divine because we have therein to do with God In the covenant which God maketh with man God freely promiseth some speciall good to man and requireth man in way of gratitude to perform some speciall day to God which he that expecteth to partake of the benefit of the promise must â—…take to do Gen. 17. 7 10 14. This is that which here we intend to speak of §. 40. Of a divine covenant A Divine covenant is a mutuall agreement betwixt God and man whereby the one bindeth himself to the other Hos. 2. 23. Zec. 13. 9. Of this covenant there are two parts 1. A promise on Gods part which is in generall to make man happy Herein and hereby the Lord sheweth himself to be a God Gen. 6. 18. and 17. 2. 2. A retribution on mans part which is to perform his duty in way of gratitude even such duty as God requireth of him Neh. 9. 38. The nature of a divine covenant will more clearly be manifested by a due consideration of the four causes thereof the Efficient Materiall Formall and Finall cause 1. The principall Efficient is God For none can binde the Creator to a creature but God himself and that of his own meer pleasure and good will But the Creator hath power to bind his creature to him and that in what duty he pleasâ—…h to which duty the creature is bound readily to yeeld it self and that as a creaâ—…re and servant of God but more especially as a confederate as one of those that 〈◊〉 in covenant with God The procuring cause is Gods pleasure and good will Eph. 1. 11. Luk. 12. 32. Matth. 11. 26. For there is nothing out of God to move him He is every way perfect and compleat in himself He needeth nothing that any creature can do neither can a creature do any thing that may move him to this or that further then he in his own good pleasure seeth meet Besides though there might be something without God to move him that something cannot be in a creature because the creature it self is of God and whatsoever it hath it hath from God and all the ability that is in it to any good is from God 2. The matter of a divine covenant consisteth in the things that are covenanted These are of two sorts One on Gods part which is the good promised The other on mans part which is the duty engaged and that in way of gratitude 3. The formall cause consisteth in the mutuall binding of the persons covenanting one to the other A covenant is a bond Ezek. 20. 37. Herein it is like a vow and an oath which are strong bonds Numb 30. 3. The bond on Gods part is most sure arising from himself Eph. 1. 11. On mans part it is enjoyned to him and imposed on him Gen. 17. 7 9. 4. The ends of a covenant are of two sorts Supreme and subordinate 1. The supreme end is Gods glory This is the supreme end of all things and the best end that can be Now wisdome teacheth men to aime at the best end God being wisdome it self must needs aime at the best which because his glory is he aimeth at it As he sware by himself because he had no greater to swear by Heb. 6. 13 c. so he aimes at his own glory because he hath no higher nor better end to aim at At this he aimed in his externall decree Rom. 9. 22 23. Eph. 1. 6. At this he aimed in creating the world Prov. 16. 4. and in his providence Isa. 45. 7. So likewise in entring into covenant with man Herein is set out the glory of his Soveraignty by engaging man to what he pleaseth and of his wisdome by ordering matters so as mans failing of blessing ariseth from his own fault namely from breach of covenant So likewise of his truth in performing covenant on his own part of his justice in dealing with man according to his covenant of his free grace in doing what he doth on his good pleasure and of his goodnesse in covenanting that which is for mans good 2. The subordinate end is mans happinesse comprised under this word life This is the end of all Gods covenants with man Rom. 10. 5. Gen. 2. 9. Mal. 2. 5. Ezek. 16. 6 8. Ioh. 3. 16. §. 41. Of instructions and directions arising from a divine covenant 1. GOds covenant with man instructeth us in two especiall points 1. In Gods condescention to man 2. In the sure prop that man hath to rest on God for happinesse 1. Gods condescention to man is manifested four wayes 1. In that God being the most high supreme Soveraign over all vouchsafeth to enter into covenant with his servants To suffer such a relation as confederates and covenanters betwixt so high a Soveraign and so mean servants is a great condescention Deut. 26. 17 18. 2. In that God being a Lord hath power to command what he pleaseth so as he need not covenant or capitulate with them saying do this and I will do that yet doth he enter into covenant This manifesteth a great condescention Maâ—… 20. 14 15. 3. In that being most free and wholly depending upon himself he need not bind himself to any for who shall say unto him what dost thou Iob 9. 12. and 34. 19. Dan. 4. 35. yet by covenant he binds himself to man 4. In that God being the Lord God of truth Psal. 31. 5. he binds himself to perform his promise as if there might be some fear of his falling therein Heb. 6. 17 18. 2. The sure prop that man hath to rest on God for happinesse by reason of his covenant is manifested two wayes 1. In that God who is good and doth good Psal. 119. 68. doth covenant to make man happy God is as a deep full open overflowing everflowing fountain so as that might seem sufficient to make us go to him for every thing that may tend to blessednesse But the covenant which God maketh to bring us unto happinesse doth much more imbolden us to go to him and make us confident of receiving from him what he hath covenanted to give 2. By covenant God hath caused a speciall relation to passe betwixt him and us He and we are confederates This is a sure prop. As God is faithfull in himself so his covenant is most sure It is a covenant of salt for ever Numb 18. 19. Gods confederates may thereupon have strong consolation and confidence Deut. 7. 9. Heb.
more content in a man then this that the Lord is his God Quest. What ground may we have to apply this special relation of God to our selves Answ. 1. Gods offering himself to be our God 2. Gods making this a particular branch of his new Covenant 3. Gods faithfulnesse in making good what he offereth and covenanteth 4. Gods command to us to believe as much They know not God whose hearts are not ravished with this priviledge that the Lord should be their God The Lord thereby sheweth that his mindâ—… is to protect them from all things hurtful and to provide for them all things needful This doth David set forth to the life Psal. 23. 1. c. This was it that made David to acknowledge God to be his portion for ever Psal. 73. 26. and 119. 57. and thereupon â—…o say the lines were fallen unto me in pleasant places yea I have a goodly Heritage Psal. 16. 6. §. 68. Of Gods taking his consederates to be a peculiar people to himself THey to whom the Lord is in special their God are by him taken to be his special and peculiar people Thereupon this clause is added to the former and they shall be to me a people Very frequently therefore are these two clauses joyned together as Ier. 31. 1. This setteth down a dignity and a duty A condition of Gods people and their disposition Their dignity and condition is that God chuseth and calleth them out of the world to be his peculiar people to guide govern protect nourish provide for and blesse with all blessings Vpon this ground saith the Lord to the Israelites his confederates ye shall know that I am the Lord your God which bringeth you out from under the burthens of the Egyptians and I will bring you in unto the Land c. Exod. 6. 7 8. An Apostle thus bringeth in God speaking unto such I will dwell in them and 〈◊〉 in them c. 2 Cor. 6. 16. The many titles of eminency given to Gods confederates 1 Pet. 2. 9. do prove as much And the difference that is made betwixt them and â—…thers Exod. 19. 5. Deut. 10. 14 15. Excellently is this set forth in the parables of a Vineyard Isai. 5. 1. c. and of a Figtree Luke 13. 6. c. In these parables it is dâ—…monstrated that Gods people are to him as a Vineyard in comparison of other open wild fields and as a Figtree in comparison of other wild trees as Crab-trees and other hedge trees God thus taketh them as peculiar to himself not as if he stood in need of them as Kings and other Masters do of their special and peculiar servants God is absolute in himself he neither needeth any thing that man can do my goodnesse extendeth not to thee saith David Psal. 16. 2. nor can he receive any thing from man Job 35. 7. It is for the good of those whom God chuseth that he chuseth them to be his 〈◊〉 people as some Kings will take such and such to be of their Court to settle them in special Offices and to be of their bed-chamber and to be their favorites even for their good David would have had Barzillai to have gone with him to Court that he might do him good So he did to Chimham 2 Sam. 19. 33 38. for this end God taketh us to be his Sons and Daughters 2 Cor. 6. 18. and Christ taketh us to be Mâ—…mbers of his body 1 Cor. 12. 12. yea his spouse Eph. 5. 32. Much doth this amplifie Gods good respect to his confederates Hereby not only the affection of the Lord in offering himself to them to be their God in peculiar is manifested but also their happy condition The excellency of this condition is such as it is sufficient to swallow up the basenesse of all outward mean conditions even as a bright light brought into a dark room swalloweth up that darknesse If we be one of Gods people what need we care whether in outward condition we be mean or great poor or rich bond or free He that is called in the Lord being a Servant 〈◊〉 the Lords freeman 1 Cor. 7. 22. What people can have better Laws priviledges â—…rogatives immunities pâ—…ovision protection then the people of God Deut. 4. 7 8. §. 69. Of the duty of Gods peculiar people THis phrase they shall be to me a people doth also imply the disposition of Gods confederates a minde and disposition answerable to their priviledge or at 〈◊〉 a duty that they ought to be of such a mind and disposition Both may stand together yea both will stand together because it is their duty their minde will be correspondent their mind will be set to do their duty They whom God takes for 〈◊〉 people will carry themselves as becomes Gods people They to whom God saith it is my people will say the Lord is my God Zac. 13. 9. Hos. 2. 23. When God alters the condition of people in a spiritual respect he also alters their disposition He gives them a new heart and a new spirit Ezek. 36. 26. When God said seek ye my face the heart of his confederates say Thy face Lord will I seek Psal. 27. 8. 1. This is a matter of tryal whereby we may know whether God be our God and we his people This will be known by our disposition and conversation towards God Though our disposition be not the cause of Gods affection yet it is so pâ—…oper an effect as where the latter is not the former cannot be presupposed to be A Sonne bonoureth his Father and a servant his Master If then I be a Father where 〈◊〉 〈◊〉 〈◊〉 and if I be a Master where is my fear saith the Lord of Hosts 〈◊〉 1. 6. 2. Let this therefore quicken up us who take the Lord for our God to carry our selâ—…es as Gods peculiar people This is that worthy walking which is much pressed in Scripture Col. 1. 10. Eph. 4. 1. for this end God hath chosen us to be his peculiar people 1 Pet. 2. 9. This God expects this God will exact Isa. 5. 4. Luke 13. 6. If answerably we carry our selves we satisfie Gods expectation we gain assurance to our own souls and give assurance to others that the Lord is our God and we his people §. 70. Of the meaning of the eleventh verse HEB. 8. 11. And they shall not teach every man his Neighbour and every man his Brother saying Know the Lord for all shall know me from the least to the greatest IN this verse is set down a third promise or priviledge of the new Covenant It is in one word illumination The manner of expressing it is so transcendent and Hyperbolical as it causeth many doubts It is set down two wayes 1. Negatively 2. Affirmatively The negative implyeth such abundance of knowledge under the new Covenant as they who live under it shall not need any helps for attaining more The copulative conâ—…unction and sheweth that this priviledge how
From this proud conceit they are called Enthusiasts Answ. This of all the rest is the falsest glosse and grossest error directly against the evidence of Scripture and common experience Scripture warranteth means experience sheweth that the learning and knowledge which men have is attained by the use of ordinary means There are two grounds of this error 1. They take that simply which is spoken comparatively as we shall after heare 2. They sever the priviledge from the means which ought not to be done in those things for which God hath sanctified means 6. Others apply this priviledge of knowledge to faith in Christ love of God joy in the Holy Ghost and other like Christian graces to which they say Gods confederates need not be exhorted because they are forward enough thereto of themselves and all of them shall have a sufficient measure thereof This their exposition they ground upon the Chalde Paraphrase which thus expoundeth the words of 〈◊〉 They shall not teach every man his neighbour and every man his brother 〈◊〉 know to â—…ear the Lord for all shall learn to know the fear of me He putteth knowledge of the fear of God for knowledge it self Answ. 1. A Paraphrase is not a sufficient rule to expound the word of God 1. That exposition no whit resolveth the doubt for it is as much if not more to love and fear God to believe and joy in him then to know him all these and other like graces presuppose knowledge They cannot be without knowledge yet knowledge may be wiâ—…hout them If therefore this prophesie be true of such graâ—… much more may it be true of knowledge 7. To apply this priviledge to the knowledge here expressed and to extend it to all of Gods covenant yet not to puâ—…fe up any with vain conceipts this which is here promised is to be taken comparatively and respectively 1. Comparatively in reference to those who lived under the old covenant when the mysteries of godlinesse were so obscurely and darkly in rites types and prophecies as very few conceived those mysteries They that did conceive any thing conceived but some few generall notions thereof They needed to be taught what was the mystery of the Tabernacle of the Altar of the Sacrifices of the â—…ncense of the manifold washings and of other like externall rites 2. Respectively and that in two especiall respects 1. In respect of the revelation of the mysteries of God 2. In respect of opening our understandings to conceive them 1. In respect of the revelation of the mysteries of the Gospell The whole counsell of God is so fully and distinctly so plainly and perspicuously made known that any person under the new covenant of any mean capacity that diligently attends upon the ministry of the Gospell may understand the same so as now there is not such need as under the law to stir up men to know God or to instruct them in the meaning of this or that article of faith which is revealed by the Gospell because it is so clearly revealed 2. In respect to the manner of opening mens understandings it is much more powerfull and effectuall then under the old covenant We have not only the ministry of man but also the anoynting of the Spirit 1 Joh. 2. 20 27. There is a kind of oyntment called eye-salve wherewith the sight will be quickned though it were dim and dark before To this doth the Apostle allude yea and Christ himself Rev. 3. 18. By this annoynting we come more clearly to see all the mysteries of the word then possibly they could be seen before Object The Saints under the old covenant had this annoynting whereupon David thus prayeth open thou mine eyes that I may behold wondrous things 〈◊〉 of thy law Psal. 119. 18. And the law is said to â—…nlighten mâ—…ns eyes Psal. 119. 8. Answ. That annoynting was nothing so powerfull as the annoynting undâ—…r the Gospell nor the enlightning § 72. Of knowledge a priviledge of the new Covenant ONe generall point intended in this third promise of the new covenant is this knowledge of the Lord is one of the prerogatives of the new covenant This promise is intended to them my people shall know my name they shall know in that day c. Isay 52. 6. and Hos. 6. 3. These and other like prophecieâ—… are thus manifested to be accomplished The new man is renewed in knowledge Col. 3. 10. 〈◊〉 have an unction from the holy one and ye know all things and ye need 〈◊〉 that any man teach you 1 Joh. 2. 20 27. This must needs be a priviledge of the new covenant because it is the ground work of all graces If the understanding be not well enlightned the will cannot follow that that is good nor the affections be duly ordered If thine eye be single thy whole body shall be full of light but if thine eye be evill thy whole body shall be full of darknesse Matth. 6. 22 23. 1. By this priviledge sundry erroneous positions are discovered as 1. Ignorance is the mother of devotion See Chap. 3. v. 10. § 112. 2. An implicite â—…aith is sufficient that is as Papists expound it an assent to what the Church holdeth though he that pretendeth to assent know not what the Church holdeth This is the ground of much error and the bane of all sound confidence 3. The Scripture is not to be translated into the vulgar tongue This is an error so grosse as Papists dare not stand to it but have themselves translated it 4. The word is to be publickly read in Latine The Apostle doth mainly oppose against this error 1 Cor. 14. 2. c. 5. It is unlawfull for lay people to read the Scripture Thus they shew themselves like those who shut up the Kingdome of heaven against men c. Matth. 23. 13. yea they are like dogs in the manger which neither â—…ateth provinder nor suffereth the horse to eat it wretched guides are they and their followers a miserable people The guides are Satans 〈◊〉 their followers are Satans prey There is no one thing whereby Satan getteth greater advantage against people then by the foresaid positions of ignorance 2. The foresaid priviledge of the new covenant should quicken us up who are reâ—… to the time of this covenant to seek after knowledge As an help hereunto 〈◊〉 〈◊〉 Whole Armour of God Treat 2. Part. 8. on Eph. 6. 17. of Gods Word § 7. §. 73. Of that knowledge which every one under the new covenant hath THe priviledge of knowledge under the new covenant is extended to all that appertain thereunto All shall know me saith the Lord from the least to the greatest 〈◊〉 children shall be taught of the Lord Isa. 54. 13. Christ gives witnesse to the acâ—… hereof Ioh. 6. 45. God takes an especiall care of every one of his confederates and will not suffer 〈◊〉 to remain without instruction Hereby may we give proof whether we be admitted into this
and we in imitation thereof propitious that is pacified favourable mercifull Hence is it that Christ is called a propitiation Rom. 3. 25. 1 Joh. 2. 2. One that doth appease so as the mercy of God presupposeth the mediation of Christ. This is the ground of Gods pardoning our sins Thus much is implyed under this phrase he will be mercifull unto his land and to his people Deut. 32. 43. On this ground the Publican thus prayeth God be mercifull to me a sinner Luk. 18. 13. And on the same ground the Lord promiseth to pardon his people For where Moses thus prayeth Pardon the iniquity of this people according to the greatnesse of thy mercâ—… the Lord returneth this answer I have pardoned according to thy word Num. 14. 19 20. â—…here it is said to the Lord There is forgivenesse with thee Psal. 130. 4. the word 〈◊〉 my Text is used This is a great encouragement to go to the throne of grace where is the fountain of all blessing Whereas dread of the divine Majesty and fear of divine wrath and vengeance keeps many from approaching thereunto that dread and fear is reâ—… in that the foresaid throne is to Gods confederates a propitiatory a mercy 〈◊〉 which was prefigured by the cover of the Ark Exod. 25. 17. When David beâ—…rd that Saul was pacified towards him he was in his presence as in times past 1 Sam. 19. 7. and when Absalom heard that his fathers heart was toward him he came 〈◊〉 2 Sam. 14. 33. Yet these were but men and prone to alter their mind Sâ—…ould not we much more upon this ground of the pacification of the immutable God boldly approach to him §. 76. Of the full pardon of all sin in Gods confederates THat which most discourageth people from approaching to the holy God is their sinfulnesse Therefore God himself doth here expresly say that he wil be mercifull to their sins The proper object of Gods mercy here intended is the 〈◊〉 God therefore is mercifull to mens sins when he is mercifull to their persons in removing their sins This is cleerly set down under this phrase 〈◊〉 mercifull to me a sinner Luk. 18. 13. See more of this word Chap. 2. v. 17. § 180. That neither the severall sorts of sins nor yet the multitude of them should keep us from approaching to the throne of grace three severall words are â—…ere used unrighteousnesses sins iniquities And all of them in the plurall number The first unrighteousnesses according to the proper notation of the Greek may be applyed to such acts of justice as are done to men For it is contrary to righteousnesse or justice whereof see Chap. 1. v. 9. § 114. The second word sins is a generall word and according to the notation of the Greek word may imply a not following of that which is set before are for he sinneth that followeth not the rule that is set before him by God The third word iniquities according to the notation of the Greek signifieth in generall transgressions of the Law Of the notation hereof see Chap. 1. v. 9. § 116. This word is by some appropriated to sins against God as the first to wrong against man In the Hebrew there are but two words yet so generall as they comprise all mannâ—…r of sins under them whether against God or man Hereby we are given to understand that the sins of such as God receiveth into covenant hinder not his favour towards them for he is mercifull in pardoning sins Hereupon a Prophet joyneth these two together thus To the Lâ—…rd our God belong mercies and forgivenesses though we have rebelled against him Dâ—…n 9. 9. And another thus God â—…eing full of compassion forgave their iniquity Psal. 78. 38. The ground hereof is the freenesse of his grace and that full satisfaction which â—…e hath received from his son Admirable is the comfort which hence ariseth to a poor sinner Knowledge of sin and a deep apprehension of the guilt thereof lying upon the conscience cannot be but like that hand writing which appeared to Belshazar which changed his counterarce troubled his thoughts and loosed the joynts of his loynes Dan. 5. 6. But knowledge of the ground of Gods pardoning sin and faith therein removes thâ—…t 〈◊〉 and worketh much confidence and comfort in that their sins shall not hinder the brightnesse of Gods favour from shining upon them This comfort is much amplified by the extent of that mercy of God unto all manner of sins Hereof see my Treatise of the sin against the Holy Ghost § 6. Yet further to amplifie this priviledge of pardon of siu the Lord addeth this clause I will remember them no more Of remembring a thing see Chap. 13. v. 7. § 95. It implyeâ—…h a fourfold act 1. To lay up in the mind what is conceived thereby 2. To hold it fast 3. To call it again to mind 4. Oft to think on it In that God saith I will remember their iniquities no more he implyeth that he will neither lay them up in his mind nor there hold them nor call them again to mind nor think on them but that they shall be to him as if they had never been committed Gods discharge of their sins shall be a full discharge such sinners shall never be called to account for them Both guilt and punishment of them shall be clean removed This is set forth to the full by many pertinent metaphors which the Holy Ghost useth in this case whereof see the Guide to go to God or an Explanation on tâ—…e Lords Prayer 5 Pet. § 130 c. §. 77. Of the absolute promises of the new covenant THe manner of expressing all the forementioned promises of the new covenant is absolute so as God undertaketh to perform them all thus I will put my laweâ—… into their minds I will be to them a God All shall know me I will be mercifull to their sins Hereby it is manifest that the priviledges of the new covenant are absolutely promised to be perfomed on Gods part It is God that justifieth Rom. 8. 33. Sanctification is absolutely promised Ezek. 36. 25 c. So the parts thereof Concerning mortification it is said Sin shall not have dominion over you Rom. 6. 14. Concerning vivification it is also said He that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you Rom. 8. 11. Concerning perseverance it is said Christ shall confirm you unto the end c. 1 Cor. 1. 8. and for the blessed end of them all Christ saith It is your Fathers good pleasure to give you the Kingdome Luk. 12. 32. Experience of mans vanity and folly in forfeiting the first covenant when he had power and ability given him to keep it moveth God in his tender respect to man not to leave the receiving of the benefit of the new covenant in mans power and will but to undertake the whole
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
least the light of the word be too much obscured §. 11. Of the Table in the Sanctuary typifying communion with Christ. THe second special type in the Tabernacle was the Table This is expresly described Exod. 25. 23 c. Particulars considerable therein are 1. The matter 2. The form 3. The appurtâ—…nances 〈◊〉 generall the Table typified a communion of Saints with Christ. For one use of a Table is for people to sit together familiarly and to eat and drink together thereat 1 Cor. 10. 21. There is a two fold communion of Saints with Christ. One in this world by holy ordinances in reference whereunto the Psalmist thus saith Thou preparest a Table before me Psal. 23. 5. And of wisdome it is said she 〈◊〉 furnished her Table and thereupon thus inviteh her guests Come eat of my bread 〈◊〉 drink of the wine which I have mingled Prov. 9. 2 5. The other in the world to come This is it which Christ thus speaketh of That 〈◊〉 〈◊〉 eat and drink at my Table in my kingdom Luk. 22. 30. This is a great favour and highly to be esteemed Haman accounted it a great honour that he was invited unto the Queens banquet with the King Esther 5. 12. 〈◊〉 hath ever been accounted a great favour to invite one to his Table especially when they admit them continually thereunto Herein did David testifie his good respect to Ionathan his friend by vouchsafing his son to eat bread at his Table conâ—… 2 Sam. 9. 7. This honour have all Saints to sit and feed at Christs Table Let us well use this priviledge in his holy ordinances while here we 〈◊〉 and then may we be sure to partake thereof eternally in the world to come Two cautions are duly to be observed while here we live One that we put not off Christs invitation lest we provoke him to protest that none of those which were bidden shall taste of my supper Luke 14. 18 24. The other that we come not without a wedding garment lest Christ cast us into utâ—… darknesse Matth. 22. 13. §. 12. Of the matter of the Table of the Sanctuary THe matter of the Table of the Sanctuary is said to be of Shittim wood and pure Gold Exod. 25. 23 24. Great question is made about that wood which is called Shittim whether it should be a kind of cedar or pine-tree or 〈◊〉 or any other Not to spend time about that question without all question it was some extraordinary kind of wood not for ordinary things It was a lasting wood and therein like to our oak The lxx Greek interpreters translate it wood that doth not 〈◊〉 The other part of the matter was Gold which hath been shewed to be a pure and precious mettal § 8. It also sâ—…tterh out the lastingness of a thing for Gold doth not rust and decay This double matter of the Table typified the two natures of Christ in one person The Sâ—…ittim-wood his human nature which was free from corruption Psal. 16. 10. The Gold his divine nature which was infinitely pure and precious yea and everlasting The second particular about the Table was the form and fashion of it which was like a little Table as long again as broad Two cubites the length thereof and a cubite the bredth thereof and a cubite and a half the height thereof It was curiously set out with a border and a crown round about it Exod. 25. 23 24. All these prefigured the glory of Christ and the excellent graces wherewith he was adorned Psal. 45. 2 3 4. As these made him more lovely so our hearts should be the more enamoured with him The third particular were appurtenances as rings bars c. Exod. 25. 26. c. These were to carry the Table up and down and typified that Christ and the communion which by him we have with God should be published wheresoever the Church is Priests were to carry the Table by those barrs So Ministers especially are to publish this communion §. 13. Of the Shew-bread typifying Christ. THe third special type in the Sanctuary was the shew-bread hereof there is a brief expression thus Thou shalt set upon the Table Shew-bread before me alway Exod. 25. 30 c. But a more large description Lev. 24. 5 6 7 8 9. There is declared 1. The matter whereof it was made fine flower 2. The quantity of that matter Two tenth deales in one cake or loaf 3. The number of cakes twelve 4. The place where they were set upon the pure Table before the Lord. 5. The order wherein they were set in two rowes six on a row 6. An appurtenance belonging to them pure Frankinsence upon each row 7. The renewing of them every Sabbath 8. The persons to partake of them The Priests namely Aaron and his Sons 9. The place where they were to be eaten the holy place 10. The vessels wherein they were to be set In general this Shew-bread was a type of Christ who stileth himself the bread of life John 6. 33 35. As bread is to the body the means of life so is Christ to the soul. This doth Christ suther demonstrate by instituting bread to be one of the sacramental elements of the Lords supper of which he saith This is my body Matth. 26. 26. The soul standeth in as great need of Christ as the body doth of bread and nothing but Christ can satisfie the soul Act. 4. 12. This is that bread for which we should labour even that which endureth to everlasting life John 6. 27. The title given to this bread is in our English translated shew-bread in Hebrew word for word bread of faces They were so called because being dedicated and offered to God they were set before the Ark which was an especial type of Christ the Lord and of his presence among them The plural number faces is used in reference to the two sides of mans face Now this bread stood before or in the presence of the Lord. For so saith the Lord Thou shalt set upon the Table shew-bread before me or at my faces alway Exod. 25. 30. The LXX traslate it breads set before wherein they have reference to the Ark the type of Gods presence Our Apostle here stiles it proposition of breads but by a rhetorical figure which is called Hypallage a change of one thing for another Proposition of breads for breads of proposition as they are called Matth. 12. 4. that is bread set before or in the sight namely of the Lord. This title typifieth Christ appearing before God for us continually The first particular about the shew-bread was the matter whereof it was made fine flower This was a type of Christs incarnation and passion He was as grain that grew out of the ground and as grain ground in a mill and bolted The breaking of the bread and pouring out of the winde at the Lords Supper sets forth as much
to the Lord to whom they are in bondage is their slavery the greater The Lord over man as a sinner was Satan the cruellest Tyrant that ever was The work which he imposeth upon his slaves is the basest and most grievous that can be even sin The wages which he giveth for it is not only death but easeless and endless torment in hell O what matter of humiliation doth this administer But yet in that we are redeemed it gives just and great ground of gratulation This was it that made old Zacharias being filled with the holy Ghost to say Blessed be the Lord God of Israel for he hath visited and redeemed his people Luke 1. 67 68. This made also the Apostle to say thanks be to God which giveth vs the victory through 〈◊〉 Lord Iesus Christ 1 Cor. 15. 57. Never was there like matter of thanksgiving to the sons of men whether we consider the person that redeemed us the means of working out our Redemption or the benefits which we reap thereby This work of redemption doth justly and earnestly call upon us to serve our Redeemer without fear in holiness and righteousness all the dayes of our life Luk. 1. 74 75. Having changed our Master we must change our service the law of nature and naâ—… requireth as much Ye are bought with a price therefore glorifie God in your â—…by and in your spirit which are Gods 1 Cor. 6. 20. §. 65. Of the perfection of that Redemption which Christ hath wrought THe perfection of the foresaid Redemption is hinted in this word eternall This epithite was attributed to Salvation Chap. 5. v. 9. § 51. There the notâ—…ion of the Greek word is set down The eternity here meant hath especiall respect to the continuall duration thereof without end Yet also it respecteth the time past so as it looks backwards and forward It implyeth a vertue and efficacy â—…om the beginning of the world for Christ was a lamb slain from the foundation of the world Rev. 13. 8. Christ himself is Alpha and Omega the beginning and the ending which is and which was and which is to come Rev. 1. 8. That which is spoken of his person may be applyed to this work of Redemption This epithite Eternall is here added to Redemption in opposition to the legall porifications which were momentany and temporary They had a date and endured no longer then to the time of Reformation On this ground by just and necessary consequence it followeth that the Redemption wrought by Christ is absolutely perfect and that there is no need of any other This being eternall all that have been all that shall be redeemed have been and shall be redeemed by it and they who are redeemed by it need no other means So as we may we ought wholly and only trust hereunto There are two particles added by our English in the end of this verse which are not in the Greek namely these For us True it is that the Redemption that Christ obtained was for us He merited nothing for himself as is proved Chap. 2. v. 19 § 74. And it hath also been proved that Christ did all for us See Chap. 2. v. 9. § 83. §. 66. Of the resolution of Heb. 9. v. 11 12. IN these two verses the truth of sundry legall types is declared The types are of three sorts 1. A principall person that observed the types 2. The speciall place where the types were observed 3. The main service wherein the chief type was observrd 1. The person is here said to be the high Priest The truth typified by him is described 1. By his name Christ. 2. By his actuall exhibition being come 3. By the subject matter of his office good things These are amplified by their time when they were manifested in this word to come 2. The place is distinguished into two parts 1. The Tabernacle The truth typified hereby was Christs body This is set out 1. Comparatively and that 1. In the excellency greater 2. In the efficacy of it more perfect 2. Negatively This is 1. Propounded in these words not made with hands 2. Expounded not of this building 2. The holy place This typified heaven 3. The service was To enter into that holy place This is amplified 1. By his manner of entring by blood set out 1. Negatively not the blood of goats and calves 2. Affirmatively his own 2. By the time of entring once 3. By the ground or cause of entring This is 1. Expressed in this word redemption 2. Amplified 1. By the time past having obtained 2. By the kind of redemption eternall 3. By the persons for whom for us §. 67. Of Observations raised out of Heb. 9. 11 12. I. â—…He truth of legall types accomplished that which the types could not This iâ—…â—…red from this particle of opposition BUT See § 53. II. Christ was prefigured by the high Priest This is here expressed See § 53. III. Christ is actually exhibited This phrase being come Intends as much See § 53. IV. Christs Priest-hood was exercised about good things So they are stiled See § 53. V. The good things of Christs Priest-hood were put off beyond the time of the law They were then to come See § 54. VI. The Tabernacle typified Christs body This is implyed under the description of the Tabernacle here mentioned See § 55. VII Christs body was of more worth then the Tabernacle and all things apperâ—…aining thereto This is intended under this word greater See § 55. VIII Christs body perfected that which all the types could not In this respect it is here said to be more perfect See § 55. IX Christs body was not the work of man This phrase Not made with â—…ands intends as much See § 55. X. Obscure phrases are to be explained This phrase that is to say imports as much See § 55. XI Christs body was not begotten as other bodies In this respect it is said to be not of this building See § 55. XII Christ the true Priest useth not the blood of beasts Under these two kinds goats and calâ—…es all sorts of beasts which were offered up for sacrifice are comprised which being denyed all others also are denyed See § 56. XIII Heaven was typified by the most holy place For by this title holy place 〈◊〉 is here meant See § 56. XIV Christ our high Priest entred into heaven He is here said to enter into that holy place which is heaven See § 56. XV. Christ entred into heaven by blood XVI The blood by which Christ entred into heaven was his own These two are expressed under this phrase by his own blood See § 56 57. XVII Christ entred into heaven once only This particle once is thus to be taken exclusively See § 60. XVIII Christ purchased redemption This is intended under this phrase obtained redemption See § 61. XIX Christ purchased redemption before he ascended into heaven This phrase â—…aving obtained implyeth time past See § 61. XX. The
of the humane nature to merit that suffering is a work of the divine nature This is a most soveraign ground of much comfort and confidence Our sins have made us bound to infinite justice and brought us under infinite wrath VVhat hope could we now have if we had not such a Priest and such a surety as is both God and man But now there is assurance of full redemption and eternal salvation by this Priest God-man Oâ—…r adversaries hereupon charge us with Arrianisme But we need not regard their slander The point is Orthodox weighty necessary to be known and to be beleeved See more hereof chap. 2. v. 17. § 172. §. 79. Of Christ willingly offering himself a Ransome THis word offered having relation to the thing offered himself implieth a free act on Christs part He was not forced to what he suffered but he did it voluntarily of himself even as they who willingly offered themselves to war Iudg. 5. 6 9. In this respect it is said that Christ loved the Church and gave himself for it Eph. 5. 25. These two words love gaâ—…e imply the freenesse of what he did Of this point thus saith Christ himself No man taketh my life from me but I laâ—… it down of my self John 10. 18. Christ is the Prince of life Act. 3. 15. And hath an absolute power over it I haâ—…e power saith he to lay it down and have power to take it again John 10. 18. This doth much amplifie the gift The more free a gift is the more excellent it iâ—… God himself loveth a chearful giver 2 Cor. 9. 7. See more hereof in Domest Duties Treat 1. on Eph. 5. 25. § 29. Christ did the more willingly offer himself because he made himself a ransom even the price of our redemption which the word offered implieth for it properly signifieth to bring to He brought himself to God for us to redeem us His death was in this respect an oblation Herein lieth a main difference betwixt the death of Christ and the death of others others by their death pay their own debt but Christ by his paid the debt of others As there was a difference betwixt the death of beasts slain in the Tabernacle or Temple and in the slaughter-house and betwixt bread eaten at the Lords Table and our own Table so in this case Obj. The Apostle implieth that he may be offered up Phil. 2. 17. Answ. The word used by the Apostle signifieth to powre out So much our English translation notes in the margin It may have reference to the Drink-offering under the Law Numb 15. 7. which was powred out When a man is slain his blood is as it were powred out Thus in generall it may be taken for giving his life And accounted an offering because it was for others but not as Christs was a 〈◊〉 or price but to seal and confirm that truth which he had preached and to make himself a pattern of standing to the truth unto blood There bâ—…ing so great a difference betwixt Christs blood and the blood of others lâ—…t us take heed of mixing any other blood with Christs blood leâ—…t we bring death heâ—…eunto as 2 Kings 4. 39 40. §. 80. Of Christs purity TO the foresaid excellent oblation which was Christ himself the Apostle addeth this Epithite without spot This is the interpretation of one Greek word but a compound one The simple noun signifieth a spot or blemish 2 Pet. 2. 13. The preposition with which it is compounded is privative and thus fitly translated without spot There is a rose of Ierusalem which is milk white and called by the Greek name here set down Another notation also of the name is given namely that it is so faultless as Momus himself cannot find fault with it Momus was one that carped at every thing which another did so as that which Momus could not carp at must needs be without blame This word hath reference in this place to the sacrifices under the Law which were to be without blemish as is particularly noted of the pascall Lamb Exod. 12. 5. This setteth forth the perfect purity of Christ as he was a sacrifice for us Hereof see more chap. 4. v. 15. § 91. chap. 7. v. 27. § 109. §. 81. Of Christs offering to God THe person to whom the foresaid excellent sacrifice was offered is here said to be God This title God may be taken essentially or personally Essentially it setteth out the divine nature and compriseth under it the whole Trinity and thus it may here be taken without any incongruity Obj. Then God offered himself to himself and was a priest to himself Answ. We must distinguish betwixt the natures of Christ and his person This person consists of two natures God and man Thus the person as he may offer his humane nature so he may offer it to the divine The person is the offerer the humane nature the thing offered The divine he to whom it is offered Personally The title God may here have reference to the first person who is stiled The God of our Lord Iesus Christ Eph. 1. 17. And thus the Son of God offered himself to God the Father In substance there is no difference betwixt these two acceptions To God himself the great sacrifice for our sins was offered up This was prefigured by types The first offering that wee read of was unto the Lord Iehovah Gen. 4. 3. The first altar that was built after the flood was built to the same Lord Gen. 8. 20. So the first that Abraham built Gen. 12. 7. This is expresly commanded Deut. 27. 6. Where mention is made in the new Testament of the sacrifice of Christ there also for the most part mention is made of God to whom it was offered Eph. 5. 2. This sacrifice was for sin but sin is committed against God thereby his will is transgressed his Law violated his Majesty offended his wrath provoked To him therefore must the attonement be made Till his justice be satisfied his wrath pacified his favour procured no peace can be brought to the conscience This manifesteth a difference betwixt the sacrifice of Christians and the sacrificeâ—… of the Gentiles The things which the Gentiles sacrifice they sacrifice to Devils and not to God 1 Cor. 10. 20. They by their sacrifices sought to pacifie him who would never be pacified but rather take advantages against them and that by the things which they offered Though we were in bondage to Satan yet Christ saw it not â—…it to pacifie him He by his power was able to vanquish him and so he did Heb. â—… 14. 2. This doth further commend the excellency of Christs sacrifice and sets out the worth of it In that it was fit to be presented to God It satisfied Gods justice it pacified Gods wrath it was a sweet smelling savour to God Eph. 5. 2. 1 Obj. The Lord smelled a sweet savour of Noahs sacrifice Gen.
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
condition in that they so live here as if they should ever live here as covetous persons who are never satisfied with the things of this life and proud disdaiâ—…full persons who scoffe at the threatnings of Gods word Isa. 28. 14 15. And hard hearted oppressors and all impenitent persons 3. This condition of mortality instructeth us in sundry duties which are 1. To learn to number our dayes aright which is a lesson that God most teach us Psal. 90. 12. 2. To provide for the time to come This is the main scope of the parable of the steward Luk. 16. 1 c. 3. To trust in the living God The Psalmist because his dayes were like a shadow trusted in the Lord that endureth for ever Psal. 102. 11 12. 4. Not to fear man who is but mortall 4. This subjection to death is a matter of great comfort unto believers and that 1. In regard of the myseries of this world from which they are freed There the weary be at rest Job 3. 17. 2. Against the plots and practises of men 3. Against the remainder of sin in them which maketh even them to complain and say Oh wretched man that I am who shall deliver me from the body of this death Rom. 7. 24. The death of the body will deliver believers from this body of death 5. The extent and community of this condition teacheth all of all sorts to apply all the forenamed uses to themselves They who are Gods on earth shall die aâ—… men Psal. 82. 6 7. The wise man dyeth as the fool Eccles. 2. 16. Riches profit not in the day of wrath Prov. 11. 4. The rich man died Luk. 12. 20. and 16. 22. Such as are a staffe in a state shall all be taken away Isa. 3. 1 2 3. §. 134. Of Dying but once TO the foresaid common condition of all men to die the Apostle addeth this limitation Once which is to be taken as before exclusively see v. 26. § 129. Hereupon Christ saith that man when he hath killed the body can do no more Luk. 12. 4. Experience giveth evidence to the truth hereof Object Many were raised from the dead and died again as the Son of the widow of Zarephah 1 King 17. 23. And the Shunamites son 2 King 4. 36. And another man 2 King 13. 21. And in the new Testament Iairus daughter Mark 5. 42. The widows Son Luk. 7. 15. Lazarus Joh. 11. 43. And Dorcas Acts 9. 41. Answ. 1. Some say that their souls slept in their bodies and manifested no vigor or life at all But this is not to be admitted for then the raising of such from the dead had not been true miracles 2. It may be supposed that all that were raised from the dead were Saints and that they to manifest the glory of God were content to come into their bodies again 3. For full answer to the point this of dying but once is to be taken of the ordinary course of nature The Lord of nature can order it as it pleaseth him 1. This is good encouragement against all that man can do Luk. 12. 5. Martyrs â—…reby were encouraged against their cruel adversaries in that when they had once â—…ed the body they could do no more 2. This instructeth us about well using the time of life which God affordeth unâ—… 〈◊〉 It is the day of grace and time of repentance If once a period be put to it â—…re is no returning again Christ made advantage hereof Ioh. 9. 4. The wise 〈◊〉 giveth advice so to do Eccles. 9. 10. As a man once dyeth so for ever he abiâ—…th §. 135. Of the ground of mans dying but once THe ground of mans dying but once is thus expressed It is appointed The Greek word doth properly signifie to lay aside or to lay up So it is used Luk. 〈◊〉 10. Col. 1. 5. 2 Tim. 4. 8. Now because what God determineth before hand is 〈◊〉 a thing laid up firm and sure it is here applyed to Gods decree He hath set it down as an inviolable law This law or decree of God is to be extended both to the condition it self that men 〈◊〉 die and also to the limitation thereof but once Some make the ground hereof to arise from nature which consisteth of contrary qualities that destroy each other But that destructive contrariety was not in mans primary nature as God made it it came from sin That decree therefore is of God as a punishment of sin 1. This demonstrates an inviolable necessity of the former points cencerning mans subjection once to death The law of the Medes and Persians which altereth not Dâ—… 6. 12. is not so firm as this appointment or decree 2. This teacheth us to make a vertue of necessity which is willingly and comfortably to yield to that which cannot be avoided Malefactors by light of nature are taught to make this use of necessity namely quietly to submit themselve to exeâ—…on That we may do it with the greater comfort let us acquaint our selves â—…ith the end and benefits of death to believers whereof see before § 133. §. 136. Of judgement immediatly following death THe word here translated judgement is ost put for that general judgement that in the last day of the world shall passe upon all men which day is stiled the day of judgement Matth. 10. 15. and 11. 22 24. and that judgement is stiled the judgement of the great day Jud. v. 6. It is also put for that estate wherein a man is set immediately upon his death Thus is it here taken as is evident by this phrase after this which intendeth the time of a mans death so as judgement immediatly followeth a mans death so soon as he dyeth he receiveth his doom Three are two sorts of people that die 1. The Elect. Concerning such an one Christ said upon the day of his death Today shalt thou be with me in Paradice Luk. 23. 43. Such an one was he who said I desire to depart and to be with Christ Phil. 1. 23. Such an one also was Lazarus who died and was carried by the Angels into Abrahams bosom Luk. 16. 22. 2. The reprobate such an one was Dives who died and fell into hell Luk. 16. 27. This life is the only time of probation when that is ended nothing remaines but judgement Object 1. He that believeth shall not come unto judgement Joh. 5. 24. The same word is there used that is used in this place Answ. There are two kinds of judgement One of absolution The other of condemnation This word signifieth the one and the other Our translation in that place of Iohn turneth it to condemnation So is the verb used and thus translated he that believeth on him is not judged or not condemned The simple verb and noun is in both places put for the compound Object 2. Christ expresly saith that he that believeth not is condemned already even
when they are whipt put in the stocks in an inner prison and that at night as Paul and Silas did Acts 16. 13 24 25. â—… The foresaid point instructeth us in sundry duties as 1. To have an holy conversation 2 Pet. 3. 11. 2. To repent Acts 17. 31 32. 3. To take heed of all sin Eccles. 12. 14. Matth. 12. 36. 4. Faithfully to imploy our talent Matth. 29. 19. 5. To judge our selves 1 Cor. 11. 31. 6. To take heed of judging others rashly 1 Cor. 4. 5. Rom. 14. 10. 7. To take heed of doing wrong 2 Thes. 1. 6. 8. To abound in works of mercy Matth. 25. 35. 9. Patiently to endure Iames 5. 8 9. 10. To long for this day Tit. 2. 13. §. 138. Of repeating the same things IN the 28. verse is the second part of the aforesaid comparison as is evident by this note of reddition or application SO wherein two things in Christ are manifested to be answerable to the two things noted of man 1. Man dyeth but once and Christ was but once offered 2. After mans death commeth judgement and Christ having offered himself will appear the second time in judgement The principal point for this comparison was produced was to prove that Christ was offered but once This is here directly concluded It was thrice before affirmed namely Chap. 7. v. 27. and v. 12. 5. 60. and 26. § 120. of this Chapter Here the fourth time and again Chap. 10. v. 10. The Apostle knew that it was a true sure and weighty point and he foresaw that it would be much questioned and contradicted as it is by the Papists in their Masse wherein they say that the very body of Christ is daily offered up Hereby we see that matters of moment may be again and again repeated 1. This checks the pride of such Ministers as scorn to utter what hath been before delivered by themselves or others Many errours arise from affecting new matter 2. It manifesteth that such hearers as cannot endure to hear the same things again have itching ears It sheweth that they have more desire to have their ear tickled then their heart wrought upon 3. It teacheth Ministers wisdome in putting difference betwixt points of greater and lesser weight and so to presse the weightier matters as their people may not let them slip 4. It admonisheth people both to be patient in hearing the same things again and also to confer with one another yea and to meditate with themselves thereabout For knowledge and faith came not to us as revelations and inspirations did to Prophets we must use means for aâ—…taining them Of repeating the same thing See Chap. 3. v. 15. § 158. §. 139. Of Christs bearing mens sins THe main point here proved is that Christ is offered and that but once Of these two points See Chap. 7. v. 27. § 115. Here is further set down the end why he offered himself namely to beat sins The word translated to bear is a compound and that with the same simple verb that the former compound translated offered was But the propositions in the one and the other are different Of the difference between these two compound verbs See Chap. 7. v. 1. § 6. Whereas in verse 26. it is said that Christ put away sin by the sacrifice of himself and here that he baâ—…e sins This latter setteth down the means whereby the former was effected For Christ by taking our sins upon him and so bearing them took them away from us This was typified by the sin-offering and also by the scape goat Levit. 16. 21 22. The goat which being slain was called the sin-offering was so called because it was a sacrifice for sin over the scape goat which also typified Christ who by his divine nature had victory over death sin was confessed and that goat is said to bear all their sins Expresly was this foretold Esa. 53. 4 5. and it is most cleerly revealed to be accomplished 1 Pet. 2. 24. where the word of Text is used In this respect Christ is said to take the hand-writing that was contrary to us out of the way nailing it to the Crosse Colos. 2. 14. yea he is said to be made sin for us 2 Cor. 5. 21. and a curse for us Gal. 3. 13. Quest. How did Christ bear sins Answ. 1. As sin was a debt and Christ our surety that debt was imputed to him thus was he made sin 2 Cor. 5. 21. 2. He endured the punishment of sin Thus was he made a curse Gal. 3. 13. This he did to free us from sin and the punishment thus we are said to be healed by his stripes Esa. 53. 5. 1 Pet. 2. 24. and to be freed from the curse Gal. 3. 13. This also he did that we might be made the righteousnesse of God in him 2 Cor. 5. 21. O blessed change Christ took upon him our sins and freed us with his righteousnesse 1. This burden of sin that lay on Christ should deeply humble us who are the cause thereof It was such a burden as we had sunk everlastingly under the burden of it if he had not born it If ever thou wilt bâ—…hold sin in the horriblenesse of it behold it lying on the Lord Jesus and making him lye graveling on the ground sweating drops of blood praying thus Father if it be possible let this Câ—…p passe and crying my God my God why hast thou forsaken me It is something to behold sin forcing Adam out of Paradise and pressing the evill Angels down to hell and in the manifold judgements that God hath inflicted on sinners and in the terrours of aâ—… despairing conscience and in the tortures and torments of the damned but all these come far short of the burden that lay upon the Son of God who knew no sin and yet was made sin for us who was the most blessed one and yet was made a 〈◊〉 foâ—… us 2. Thus doth much aggravate the wretched disposition of them who continue to â—…dd sin to sin What is this but to adde load unto load to presse their surety the â—…ore or else to presse themselves more deeply into Hell This causeth the Lord thus to complain behold I am pressed under you as a Cart is pressed that is full of sheaves 〈◊〉 2. 13. O ungrateful and foolish persons ungrateful in slighting the great burthen of their surety foolish in depriving themselves of the benefit thereof 3. This ministreth much comfort to such as are pressed with the burthen of their 〈◊〉 Here is a means of ease As he that beheld the Serpent of brasse that Moses lifted up was eased and cured Numb 21. 9. So shall he be that by faith looketh on Christ. This surety of ours who barâ—… our sins inviteth all that labour and are heavy lâ—…en to come unto him and promiseth to give them rest Math. 11. 28. Rest therefore with confidence on this
vigour of Christs sacrifice §. 26. Of Gods will the ground of the efficacy of Christs sacrifice Heb. 10. 10. By the which will we are sanctified through the offering of the body of Iesus Christ once for all THat which the Apostle intimated in this general phrase establish the second he doth here in expresse termes declare namely that it was the body of Christ which was that sacrifice wherein God resteth well pleased and thereupon it is established for ever In this first clause by the which will The relative which hath reference to that which goeth before In the seventh verse this very word will is used and applyed to God the Father But withall there is intimation given of Christs will in that he said Loe I come This giveth evidence even of the will of Christ himself So as I would exclude neither the one nor the other for they both agree in one and by both of them is the foresaid sacrifice made perfect The will of the Father was the cause of Christs being made a sacrifice and because it was the will of the Father that his Son should be a sacrifice the Son willingly offered himself Hereupon saith Christ I came down from heaven to do the will of him that sent me Indeed he there inserteth this negative not to do mine own will but that is intended exclusively as if he had said not mine own will alone or in way of opposition if in any case it could be so that Christs will should be against the will of his Father as where it is said not as I will but as thou wilt Matth. 26. 39. The will of God gives a being to all things Under this phrase God said Gen. 1. 3. which is used in the beginning of every dayes work at the creation the manifestation of Gods will is meant So soon as God manifested his will that such and such a thing should be it was so and that as he would have it to be Our God is in the heaven he hath done whatsoever he pleased Psal. 115. 3. In those actions which Christ did the concurrence of his will with his Fathers addeth much to the strengthning of our faith and is a forcible motive for us to trust thereunto and rest thereupon Fitly therefore hath the Apostle thus expressed the ground of the efficacy and perfection of Christs sacrifice by which will we are sanctified Of Gods will the rule and ground of all that Christ did See v. 7. § 20. §. 27. Of perfection consisting in holinesse THe vertue efficacy and benefit of that which ariseth from the foresaid will of God is expressed under this word Sanctified Of the notation and divers acception of this word see Chap. 2. v. 11. § 101 102 103. It is not here to be taken as distinguished from justification or glorification as it is 1 Cor. 1. 30. and 6. 11. But so as comprising under it all the benefit of Christs Sacrifice In this general and large extent it is taken verse 14. and Chap. 2. 11. and Act 26. 18. Only this word giveth us to understand that perfection consisteth especially in holinesse for he expresseth the perfection of Christs Sacrifice under this word Sanctified which implyeth a making holy This was that special part of perfection wherein man was made at first Ecles 7. 31. Hereunto the Apostle alludeth where he exhorteth to put on that new man which after God is created in righteousness and true holinesse Eph. 4. 24. For this end Christ gave himself even unto death for his Church that he might sanctifie it c. Eph. 5. 25. This should move us to labour after holinesse Of holinesse and the excellency thereof and motives thereto and means of obtaining it See Chap. 3. v. 1. § 5 c. §. 28. Of Christs Sacrifice making perfect THe principal thing intended under this word sanctified in this place is that Christs sacrifice maketh perfect In this respect Christs sacrifice is here opposed to the legall sacrifices which could not make perfect So as Christs sacrifice was offered up to that which they could not do The like is said in general of the law Heb. 7. 19. For this end was Christs Sacrifice surrogated in the room of the legal Sacrifices This surrogation had been in vain if Christs Sacrifice had not made perfect If the dignity of his persan that was offered up and his almighty power unsearchable wisdome and other divine excellencies be duly weighed we cannot but acknowledge that his Sacrifice as it is perfect in it self so sufficient to make us perfect Hereof see more Chap. 7. v. 19. § 87. in the end and v. 25. § 103. §. 29. Of Christs body a sacrifice THat the Apostles mind in this general phrase by the which will we are sanctified might be the better conceived he doth thus explain it through the offering of 〈◊〉 of Iesus It was shewed before v. 6. § 18. that by the body of Christ his whole huntane 〈◊〉 is understood We may further adde that Christs whole person God-man is 〈◊〉 intended not that the deity was sacrificed but that it had a peculiar work in tâ—…s sacrifice namely to support him that offered himself and to sanctifie that saâ—…fice and to adde dignity thereto Therefore it is said that it was the body of Jesâ—…s Christ which titles set forth both the natures of him who was the sacrifice 〈◊〉 intended Of these two titlet Iesus Christ see chap. 3. v. 1. § 29. Of this word â—…ing see chap. 5. v. 1. § 6. The notation of the Greek word implyeth a bringing 〈◊〉 the common use of it an Offering up And here it intendeth that Christs body was given up as a price and ransom and offered up as a sacrifice See chap. 9. v. 14. § 79. 89. Herein lieth a main difference betwixt the body of Christ and the bodies of Martyrs put to death None but Christ was offered up for a sacrifice others â—…ght be to seal the truth of the Gospel and to be an example of constancy unto others It was the body of him that was the most excellent which was a sacrifice for our 〈◊〉 For God hath purchased his Church with his own blood Act. 20. 28. Well thereâ—…re is it stiled precious blood 1 Pet. 1. 19. And the Lord of glory is said to be crucified 1 Cor. 2. 8. No other body could do the great work What is said of Bulls and Goats that it is not possible that their blood should take away sins may be applyed to all other meer Creatures For infinite wrath was to be pacified perfect justice to be satisfied and divine favour to be procured to sinners 1. This instructeth us in sundry mysteries which are 1. The horrible nature of sin It could not be expiated without a sacrifice no sacrifice was sufficient to that end but the body of Iesus Christ. 2. The value and worth of mans Redemption There was no greater price to be found in earth or in heaven all
it For the learned languages do oft understand the principall verb in many sentences though they do not expresse it By the Priest is meant the Lord Jesus Christ who is the onely true Priest of the New Testament as hath been proved Chap. 2 v. 17. § 172. The word translautd High in Greek properly signifieth grâ—…at In what sense Christ is called an high Priest and a great Priest is shewed Chap. 2. v. 17. § 173. To shew for whom in speciall Christ is an high Priest it is here added over the 〈◊〉 of God By the house of God is meant the Church of God as hath been demonstrated Chap. 3. v. 6. § 58 59. This preposition grâ—…at implieth a dominion or jurisdiction And that Christ is a Lord over the Church hath also been proved Chap. 3. v. 6. § 56 57. This description of Christ is here purposely set down as a motive to stir us up to approach to the throne of grace This duty therefore is inferred in the next verse upon this description The motive is very forcible For 1. A Priest is for men in things appertaining unto God 2. A great Priest is above other Priests and able to do what may be expected from a Priest yea more then from any other Priest 3. Saints being of the house of God the foresaid Priests will do most for them 4. He will the rather do for them because he is the Lord of that house He is over them Good grounds these are to move us to draw neere as followeth in the next verse §. 60. Of the resolution of Heb. Chap. 10. v. 19 20 21. Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an high Priest over the house of God Let us draw neer c. IN these three verses there is a Transition from the doctrinall part of this Epistle to the practicall part thereof Here observe 1. The inference of it upon that which went before Therefore 2. The substance thereof About the substance is noted 1. The manner of propounding it by a mild insinuation manifested two wayes 1. By this title of love Brethren 2. By intimating the end in this phrase having boldnesse 2. The matter whereof it consisted This is in generall a recapitulation of those principall points which he had before delivered and were of force to enforce the exhortations following The principall points are three 1. Liberty to enter v. 19. 2. A way prepared v. 20. 3. A guide to direct us in that way v. 21. Vers. 19. In setting down the first is declared 1. The kind of liberty in this word boldnesse 2. The end of it to enter amplified by the place whereinto they enter 3. The means whereby they have this liberty blood Amplified by the author whose blood it is Iesus By the blood of Iesus Vers. 20. In setting down the second the way is described 1. By two Epithites New and living 2. By the preparation thereof in this word consecrated This is amplified 1. By the author that hath done it namely Iesus 2. The persons for whom for us 3. The means thorow which This is 1. Propounded in a type thorow the vaile 2. Expounded This is 1. Generally hinted in this phrase that is to say 2. Expressed in this his the flesh Vers. 21. 3. In setting downe the guide he is described 1. By his function Priest This is amplified by the excellency of that function high Priest Or great Priest 2. By his dominion This is 1. Implyed in this word over 2. Amplified By the persons over whom he is the house of God §. 61. Of observations raised out of Heb. 10. v. 19 20 21. Vers. 19. I. PRiviledges must make men walk worthy of them This is the intendment of this particle of inference therefore II. Ministers and people are all as brethren This title brethren declares as much III. Ministers must seek to insinuate themselves into the hearts of their hearers By the title brethren and by declaring unto them their priviledges in this word having the Apostle doth so IV. Believers have liberty boldly to approach to God The word translated boldnesse in reference to that which followes intends as much V. Heaven was typified by the most holy place in the Tabernacle For heaven is here called the holiest VI. Believers have accesse to heaven They may enter into it VII The means of purchasing accesse to God is blood We have boldnesse to enter through blood VIII The blood whereby that priviledge is obtained is the blood of Iesus So much is here plainly expressed Vers. 20. IX There is a way for Saints to enter into heaven This is the intendâ—…nt of the way here mentioned X. That way is consecrated So much is here expressed XI The way is consecrated for us Christians Such are they who are comprised under this phrase for us XII The way to heaven in a new way XIII The way to heaven is a living way These two last doctrines are expresly set down XIV Legall types set out spirituall truths This is here exemplified under the type of a vaile XV. Types are to be applyed to their truths This general phrase that is to say intends as much XVI Christs flesh was typified by the vaile entring into the most holy place Vers. 21. XVII Christ is a true Priest He is here called a Priest XVIII Christ is a great Priest So he is also stiled XIX Christ hath a dominion He is over XX. Christs speciall dominion is over the house of God The Church is Gods house that is here intended XXI By Christ a Priest and Lord we have accesse to God This is gathered from the immediate inference of drawing neer v. 22. upon this description of Christ in this verse §. 62 Of drawing neere to God Heb. 10. v 22. Let us draw neere with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water HEre beginneth the practicall part of this Epistle It consisteth of sundry exhortations The first is in regard of our selves which is in generall to seeke what we want This is thus expressed Let us draw neere Though it be not here expressed to whom we should draw neere yet it is implyed in this phrase v. 19. To enter into the 〈◊〉 namely to him that dwelleth in the most holy place So much also is intended in this phrase Let us come boldly to the throne of Grace Chap. 4. v. 16. That iâ—… to him that sitteth on that throne Yet more plainly is it expressed to be God in this phrase come unto God Chap. 7. 25. and in this he that commeth unto God Chap. 11. 6. The Greeke word is the very same that was used Chap. 4. v. 16. § 92. It is made the meanes of partaking of salvation
but there shall be a purging with fire at this day to refine all things 2. Churches have continued and will continue to that day 3. It is an heavenly Canaan that Christians expect 4. They looked for Christ the Kng of Kings to sit on his throne 5. They account the grave to be a sweet bed to rest in 6. They expect a generall resurrection as a returne from Captivity 7. The first comming was in the flesh in great meannesse and weaknesse as a servant to serve to suffer but now as a lord to reigne rule and govern all things As great a difference as is betwixt infirmity and omnipotency betwixt meannesse and majesty betwixt a servant and a soveraigne betwixt suffering and judging betwixt fighting and triumphing betwixt paying a price and taking possession betwixt momentaninesse and everlastingnesse So great a difference there is betwixt their hope and ours Obj. â—…ey also expected this glorious day of Christ Iude v. 14. Iâ—… 19. 25. Answ. Not so immediatly as we many changes and alterations were expected before this day as was shewed before This teacheth us to have answerable minds 2 Pet. 3. 11. And answerably to carry our selves This is that worthy walking which is much pressed in the new Testament Col. 1. 10. 1 Thes. 2. 12. Phil. 1. 27. Eph. 4. 1. §. 84. Of the clear evidences of Christs comming SO evident is the aforesaid point of the day of the Lords approaching near aâ—… the Apostle saith yee see it Of the meaning of the Greek word translated see see Chap. 2. v. 8. § 68 And v. 9. § 72. Sight here may be taken properly and applyed to the eyes of the body or metaâ—…ically applyed to the eyes of the soul. In the former respect they might see the accomplishment of the types prophesies and promises concerning Christs-first comming in the flesh Of his living on earth of his sufferings death burial resurrection and ascension they might see also the evidences of his being in heaven by the gifts which he gave to Children to men Eph. 4. 8 9 c. In the latter respect they might understand and believe those things which were written of Christ and upon conceiving and believing the truth of them be said to see his day approaching This giveth instance that God hath so cleerly made known the consummation of all things as Christians may see them They may be as sure of the truth of them as if they saw them all with their bodily eyes Oft therefore is this note of observation Behold prefixed before this comming of the Lord Iud. 14. Rev. 1. 7. and 16. 15. And they have as just cause to believe this article of our Christian faith as any other article What now may we think of those mockers which are mentioned 2 Pet. 3. 3. saying where is the promise of his comming what can be thought of these but that wilfully they close their eyes against that truth which is as clear as the Sun §. 85. Of that care which the approaching of the last day requireth THis argument taken from the clear approaching of the last day is much enforced by this comparative inducing of it so much the more as The argument is taken from the lesse to the greater If at all times we must be circumspect over our selves and others then especially when we see the day approaching But now under the Gospell we see the day approaching therefore now especially we must be circumspect Yea by how much the more we see this by so much the more circumspect we must be This manner of arguing addeth much emphasis and sheweth that the more clearly God hath made this known to us the more carefull and conscionable we must be in fiâ—…ting our selves to appear before Christ in that his day Well mark the places before quoted about the manifestation of Christs comming and you may find this inference either plainly expressed or by just consequence inferred It is one special end of Gods manifesting this mystery unto us that we should perform the foresaid duty 1. It is naturall unto all things to make the greater speed to their center the nearer they come to it Hot watry things ascend the faster the higher they goe Heavy things fall down faster the nearer they come to the earth Herein lyeth the difference betwixt naturall and violent motions the former encrease their speed the latter decrease by continuance 2. On this day every one is to receive his final doome In and after it there is no time to do what hath been omitted or of redressing that which hath been done amisse For our help in fitting our selves against this day let these rules be observered 1. Oft meditate on this day and on the near approach thereof even when thou lyest down and when thou risest up when thou tarriest at home or goest abroad when thou art at thy calling or doing workes of justice and mercy in all places at all seasons This is an especiall meanes to keep men in awe An ancient Father professeth that he had this continually sounding in his eares arise ye dead and come to judgement 2. Take notice of such particular duties as the Holy Ghost on this ground enforceth For this purpose consider these Texts Luk. 21. 28. Rom. 8. 19. 1 Cor. 1. 7. Heb. 11. 16. 2 Tim. 4. 8. 3. Patiently bear afflictions for the day draweth nigh Iam. 5. 8. Heb. 10. 37. 4. Watch Matth. 13. 35. Luk. 12. 36. 5. Be sober 1 Pet. 4. 7. Sobrlety is a kind of moderation in all things excesse is contrary thereunto Luk. 21. 34. 6. Try thy faith Luk. 18. 8. 2 Cor. 13. 5. Of all graces this will then stand thee in most stead 7. Be the more carefull to avoyd all sin 1 Cor. 16. 11. Then shall that judgement be pronounced which will admit of no repentance 8. Be more carefull of all duty 2 Pet. 3. 11. A servant will double his diligence when he knoweth his Master is at hand Matth. 24. 46. §. 86. Of the resolution and observations of Heb. 10. 24 25. Ves. 24. And let us consider one another to provoke unto love and to good workes Vers. 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching IN these two verses there is a direction in reference to others to keep them from falling away Vers. 24. Hereof are two parts 1. The duty to be performed v. 24. 2. The meanes of effecting the same v. 25. In setting down the former we may observe 1. The connexion of it with the former in this copulative and. 2. The direction it self Wherein we may again observe 1. The manner of propounding it Let us 2. The matter whereof it consisteth This is set out 1. By the main duty 2. By the end thereof In the duty we have 1. An act enioyned consider 2. The object thereof one another The end is described 1. By another
not only rejected but with scorn and disdain This sheweth the height of their impiety especially as it is applyed to the subject or thing trampled upon which is not a worme not any unreasonable creature not a meere man not an Angel not any meere creature but God Not God as a severe strict Judge but the Son of God that for mans sake became a son of man a sacrifice a price of redemption Therefore in the second place mention is made of the blood of him who is trodden under foot which implyeth that the Son of God shed his blood and gave his life for mans redemption This therefore is the most precious thing that ever was bestowed on Children of Men far beyond Silver and Gold 1 Pet. 1. 18 19. Especially it being the blood of the Covenant that is the blood whereby Gods Covenant with man for remission of sins reconciliation with God all needfull grace and eternall life is sealed up and so the covenant made a testament unalterable inviolable as is shewed Chap. 9. v. 16. § 93 94 95. Thus this blood as it is in it self most precious being the blood of him that is God Act. 20. 28. So it is to man the most usefull and beneficiall that can be for it is that wherewith a man is sanctified Of the Greek word translated sanctified and of the notation and divers acceptions of it See Chap. 2. v. 11. § 100 101 102 103. It is here taken in as large an extent as it was v. 10. § 27. Of the foresaid precious and beneficiall blood it is said that the sinner here described hath counted it an unholy thing In Greek the word translated an unholy thing properly signifieth a thing common Thus it is expounded Marke 7. 2. Acts 10. 14 28. A verb derived from thence signifieth to pollute or desile Matth. 15. 11 18 20. Act. 10. 15. Rev. 21. 27. This phrase then implyeth that they account the pure precious and efficacious blood of Christ to be no better then the blood of beasts or then ordinary common water which hath no vertue at all for cleansing of the soul. Quest. How then are they said to be sanctified by that blood Answ. To be sanctified is in Canaans language taken two especiall waies 1. To be set apart as an holy and peculiar thing to the Lord Exod. 13. 2 12. 1 Tim. 4. 5. 2. To make holy and that both by purging away all filthinesse and also by infusing true holinesse 2 Cor. 7. 1. 1 Thes. 5. 23. In this latter sense this word is used 1. For sanctification in truth and in judgement of certainty Act. 20. 32. and 26. 18. 2. In appearance in hope in judgement of charity 1 Cor. 6. 11. These here are said to be sanctified 1. As distinguished by their profession from infidels and by their profession set apart among the peculiar people of God 2. As they made such profession of true holinesse as in charity they were deemed to be truly sanctified yea further they may be said to be sanctified in regard of the end of Christs blood which was shed to do that that the blood of beasts under the law could not do namely to sanctifie So as Apostates do villifie that blood which was shed to sanctifie them The last thing wherein the sin of Apostacy is aggravated is in these words hath done despight unto the Spirit of grace This is the greatest aggravation of all For by the Spirit is meant the Holy Ghost Concerning whom our Lord Christ sayeth All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Matth. 12. 31. Hereby this sin is made greater then any other He calleth this Spirit g the Spirit of Grace because the Holy Ghost is the author of grace who worketh in it mens hearts In which respect he is stiled the Holy Ghost See Chap. 2. v. 4. § 35. Here this title the Spirit of Grace is given to the Holy Ghost to shew how far he had wrought upon these Apostates even to enlighten them to perswade them inwardly of the truth and benefit of the Gospel to work in them a sweet tast and apprehension thereof Heb. 6. 4 5. and to move them to make profession thereof notwithstanding all this to despite the Spirit of Grace against Knowledge and conscience and evidence of that spirit maketh their sin to be out of measure sinfull The Greek word translated hath done despight is one word but a compound word The noune whence it is derived signifieth wrong or contumely The simple verb signifieth to wrong one insolently disgracefully Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular The object of that disgrace being the Spirit of grace makes the sin far the greater Thus the Apostle hath described the heinousnesse of that sin for which nothing remaineth but an expectation of devouring fire v. 27. Many principles before handled are here implyed whereof see § 117. §. 111. Of Christians knowledge of God and of his word Heb. 10. 30. Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and againe The Lord shall judge his people THe first particle as in our English it is set down being a causall conjunction sheweth that this verse is added as a reason of that which went before Now the last thing noted in the former verse is sure and severe vengeance upon Apostates The proofe here alledged to confirme the same is taken from a divine testimony It is generally hinted in this phrase we know him that hath said then the particular testimony is alledged thus Vengeance belongeth unto me c. The substance of the Apostles argument may thus be framed He to whom vengeance belongeth will surely and sorely revenge them that revolt from him But to God vengeance belongeth Therefore God will surely and sorely revenge those that revolt from him This phrase we know hath reference both to God himself of whom the testimony is given and allso to that particular scripture where this testimony was first set down In the former respect it declareth that God in his dealing with men is well known We know him that hath said The Lord is known by the Iudgement which he executeâ—… Psal. â—… 16. He left not himself without witnesse in that he did good c. Acts 14. 17. Object He dwelleth in the light which no man can approach unto 1 Tim. 6. 16. His wayes are past finding out Rom. 3. 33. Answ. He is indeed thus in himself and in the depth of his Counsels But by sundry effects he hath made himself known Some of them are so clear and evident beams of his divine properties as they shew they are works of God Rom. 1. 20. Others do carry such light from the Spirit of God as makes men
God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of grace Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again The Lord shall judge his people Vers. 31. It is a fearfull thing to fall into the hands of the living God THe sum of these six verses is in two words Apostates punishment Hereof are two parts 1 A description of their sin 2. A declaration of their punishment Both these are 1. Propounded 2. Aggravated Their sin propounded is in v. 26 and aggravated v. 29. The punishment propounded is v. 26 27. and aggravated 28 29 c. In propunding their sin two things are observable 1. The manner of propounding it in two circumstances Vers. 26. 1. By way of supposition in this particle if or participle siâ—…ing 2. By way of extention in the plurall number and first person we 2. The matter which is sâ—…t out 1. By the kind of sin wilfully 2. By the time of committing it after that we have received the knowledge of the truth This is aggravated 1. By an act received 2. By the object thereof knowledge 3. By the subject of that knowledge The truth The punishment is propounded 1. Negatively by taking away the means of pardon Where is noted 1. The kind of means Sacrifice for sins 2. The manner of taking it away There remaineth no more The positive punishment is Vers. 27. 1. Generally hinted in this conjunction of opposition But. 2. Particularly expressed In the expression there are declared 1. The kinde of punishment in two branches 1. Iudgement 2. Fiery indignation 2. The terror thereof fearfull looking for 3. An effect which shall devour This is amplyfied by the persons devoured who are stiled Adversaries Vers. 28. The punishment of Apostates is aggravated comparatively The comparison is taken from Moses law There are two parts thereof 1. The doom of obstinate transgressors of the law Here is set down 1. Their sin 2. The punishment thereof Their sin is set down 1. By the kind of Act despised 2. By the object Moses law The punishment of their sin is 1. Propounded in this word died Vers. 29. 2. Amplified by the extent without mercy And by the restraint under two or three witnesses 2. The doom of Apostates under the Gospel Hereof are two parts 1. A description of their doom 2. A farther description of their sin Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgresse the law and it setteth down three distinct poynts 1. The severity of the punishment of how much sorer punishment 2. The equity of it shall he be thought worthy 3. The certainty thereof in this phrase suppose ye 2. The sin is described by a double relation 1. of Christ 2. of the Spirit In the former relation is set down 1. The excellent name of him that is despised The Son of God amplyfied by the kind of despight who hath trodden under foot 2. The benefit that we reap by the Son of God in this phrase blood of the Covenant amplyfied by the despight don to it in this phrase hath counted unholy further amplified by the effect wherewith he was sanctified The other relation setteth down 1. The object despised The Spirit of Grace 2. The kind of despight hath done despight Vers. 30. The 30. verse produceth further proofs of the maine poynt namely of the certainty and severity of the punishment of Apostates The proofs following are taken from divine testimony Here about note 1. The manner of producing them in this phrase ye know him that hath said 2. The addition of testimony to testimony in this phrase and againe 3. The matter of the testimonies The testimonies are two Of the first there are two branches 1. Gods prerogative vengeance belongeth unto me 2. Gods performing what he undertakes I will repay saith the Lord. In the second testimony there is a threatning of divine vengeance wherein we may observe 1. The person who threateneth The Lord shall 2. The punishment threatened judge 3. The persons judged his people Vers. 31. In the 31. verse there is an elegant conclusion of all that hath been before said of the doom of Apostates In it two things are taken for granted 1. That Apostates fall into Gods hand 2. That the Lord is the living God 3. That it is a most fearfull thing for Apostates to fall into his hand §. 117. Of Doctrines raised out of Heb. 10. 26 27 28 29 30 31. I. THe utmost danger is to be set before professors Great is that danger which the Apostle here implyeth professors to be subject unto and such were they to whom he here wrote See § 87. II. Danger is to be set before our selves as well as before others The Apostle in setting down the danger of Apostates speaketh to himself as well as to others and sayeth if we sin See § 87. III. Wilfullnesse much aggravateth sin It is here brought in as a great aggravation to sin wilfully See § 88. IV. It is very dangerous to trade in sin The participle we sinning intends as much See § 89. V. The Gospel is the word of truth That is it which is here so called See § 90. VI. The Gospel hath a power to cause men to receive what they do conceive We are in this respect here said to receive the truth See § 91. VII To sin against the evidence of the Spirit is the highest pitch of impiety These are they that sin after they have received the knowledge of the truth See § 93. VIII A sacrifice is necessary to expiate sin To demonstrate this point the Apostle proveth that their sin remaineth who have no sacrifice to take away their sin See § 94. IX Sin may prove inexpiable If there remaineth no sacrifice for sin that sin cannot be expiated See § 94. X. Apostates shall not be for given These are they for whom no expiation remaineth See § 94. Vers. 27. XI They who are not pardoned shall be condemned This particle of opposition BUT intendeth as much § 95. XII Apostates cannot but look for fearfull judgements This the Apostle doth here plainly expresse See § 96. XIII Apostates incense divine wrath They make it to be a fiery indignation See § 97. XIV Gods wrath is very fierce So much is comprised under this phrase fiery indignation See § 98. XV. Iudgement against Apostates is certain It shall devour them See § 99. XVI Apostates are adversaries They are here so called See § 100. Vers. 28. XVII Gods law given by Moses was Moses law It is here so stiled See § 101. yet it remained to be the law of God XVIII To despise a law is a heinous sin So it is here accounted See § 102. XIX Despisers of Moses law were put to death This is plainly expressed See § 103. XX. In some cases no pitty was to be
it is a compound The simple verb signifieth to judge Ioh. 7. 24 51. This compound by judging to condemn Mat. 12. 41 42. 27. 3. Rom. 2. 1. Noah is said to condemn the world by the Ark 1. Because it was a visible prediction of the Flood thereby they were foretold that such a judgement would fall out 2. It shewed that they worthily perished in that they sought not to prevent that destruction which was threatned 3. It was a demonstration that they were far unlike to Noah in that they regarded not that whereabout he took so much pains 4. Noah's making of the Ark was a continual preaching yea together with working upon the Ark he did by word of mouth foreâ—…ell what would fall ouâ—… 2 Pet. 2. 5. 5. The very Ark was a witness of their infidelity so as they were condemned thereby 6. It was an occasion of aggravating their unbelief whereby they were the rather condemned Thus we see that means given for preservation may prove means of destruction As this proved true in Israels passing through the Red Sea Exod. 14. 16. and in their eating Quails Num. 11. 33. and in sundry other temporal means so also in spiritual means as the Word 2 Cor. 2. 16. the Sacrament 1 Cor. 11. 29. yea Christ himself Isa. 8. 14. 1 Pet. 2. 6 7. Luk. 2. 34. This ariseth from the corrupt and perverse disposition of men who Spider-like suck Vermin out of sweet Flowers or rather turn the sweet juice of Flowers into poyson This should be carefully heeded of us who have means of salvation afforded unto us that we may duely observe the proper end for which they are afforded and make the best use that we can thereof This condemnation of the world teacheth us to come out of the world and to abandon the fashion and course thereof lest we perish with it See more hereof Chap. 13. v. 13. § 133. This is the rather to be observed by reason of the extent of this word World which ever have been still are and ever will be the greater number See Chap. â—… v. 10. § 91. The way to destruction is a broad way Mat. 7. 13. and withall there are many by-waies whereas there is onely one way and that a narrow one encumbred with many difficulties and so limited as if we step out of it we miss of life but there are no bounds set to the way that leadeth to destruction Iudg. 21. 25. In this way every thing is agreeable to nature which is down-hill It hath alwaies wind and tide with it It is stretched out by applause promotion profit pleasure and other like temptations which the Devil frameth according to the particular humours of men §. 33. Of Noah's being Heir of the Righteousness by Faith THE other effect following upon Noah's preparing the Ark is thus set down And became heir of the righteousness which is by faith The first copulative particle and giveth evidence that the two clauses joyned thereby have some agreement and that is this general that they are both effects of the same thing yet in the kind of effect they much differ The former was a great judgement upon the world but this a great recompence to himself There was before a great reward mentioned of Noah's faith in preparing the Ark which was the saving of his house Here is a greater Every word in this clause carrieth much emphasis 1. The copulative was noted before 2. This verb became or was made implyeth that the occasion of the reward was taken from this evidence of Faith that is here set down at least occasion was thence taken of manifesting as much 3. This dignity Heir is no small one It implyeth a singular and an especial prerogative Indeed Noah was the supreme Lord of the whole World and his Sons heirs under him There never was so absolute a Monarch since Adam's time It is said that of the Sons of Noah the whole Earth was overâ—…ad Gen. 19. 9. But here is intended a greater dignity For 4. Righteousness was it whereof he was an Heir Could the beauty and glory of righteousness be thorowly discerned or conceived it would be found to be as indeed it is the greatest dignity that a Creature can be advanced unto It was mans chiefest excellency in his innocent estate for it was the most principal part of Gods image in which man was at first created Gen. 1. 27. That which is said of holinesâ—… may be applyed to righteousness Chap. 3. v. 1. § 7. To set out this dignity the more the Apostle useth this word synechdochicaly for that also which follows upon it righteousness together with eternal life So as an heir of righteousness is an heir of that inheritance which is obtained by righteousness It is called a crown of righteousness 2 Tim. 4. 8. The glorious attire of glorified Saints is the righteousness of Saints Rev. 19. 8. Thus they are heirs of salvation See Chap. 1. v. 14. § 159 160. 5. This righteousness is said to be by â—…aith It was not a righteousness which arose from himself or inherent in himself it was according to faith or that righteousness which he attained by faith and received from above It was indeed the righteousness of Christ himself whom he beheld in the Ark that was a type of Christ. The Apostle excellently setteth out the righteousness of faith and opposeth it to a mans own righteousness He calleth it the righteousness of God Rom. 10. 3. 6. The righteousness which is by faith is that which every Believer hath and that whereunto he is fitted by faith and that which cannot be had without faith All are sooâ—…led and for ever deprived of that inherent righteousness wherein God created Adam God instead thereof makes his Elect heirs of a far more excellent righteousness the righteousness of God and leaves it not in their power to hold it or let it go It is the righteousness of faith for the continuance whereof we depend on Christ. We wait for the hope of righteousness by faith Gal. 5. 5. §. 34. Of the Resolution of Heb. 11 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he câ—…demned the World and became Heir of the Righteousness which is by Faith IN this text is a commendation of Noah's Faith Hereof are two parts 1. An evidence of his Faith 2. A recompence thereof In the Evidence two things are to be considered 1. The Ground of his Faith 2. The Fruits thereof The Grounds are of two sorts one concerning God another concerning himself In that which concerned God three things are noted 1. A charge of God being warned of God 2. The subject of that charge things not seen 3. The limitation thereof as yet The other kind of ground concerning himself was an holy fear moved with fear The Fruit of his faith was in
purposes may be frustrated but Gods counsel and will shall stand That which he was to receive was not a present possession for here is a word that sets out the time future thus he should after This is the interpretation of one Greek word and intendeth the time to come so as Faith believes things future Things to come are to Faith as present Hereby is confirmed that part of the description of Faith that saith Faith is the substance of things hoped for Which are things to come v. 1. § 3. §. 40. Of promises accomplished in mens Posterity IT is added that Abraham should receive that place to which he went for an inheritance Of this word inheritance and of sundry instructions and directions thence arising see Chap. 1. v. 14. § 160 162. An Inheritance intendeth a perpetual right to a thing and that generation after generation from Parents to Children By Gods Law an Inheritance was not to be removed from one Stock to another Numb 36. 7 c. This was the reason why Naboth would not part with his Inheritance though his Sovereign would have purchased it of him 1 King 21. 3. It is noted as a blessing of a good man to leave an Inheritance to his Childrens Children Prov. 13. 22 The Scripture testifieth that God gave no Inheritance to Abraham in 〈◊〉 no not so much as to set his foot on Act. 7. 5. This therefore hath reference to his Posterity in whom this was accomplished but a long while after he went out of his Country even almost five hundred years when Ioshua divided the Land among them Iosh. 13. 7. So as Gods promise may be accomplished in a mans posterity It was given as a sign in the daies of Ahaz that a Virgiâ—… should conceive and bear a Son Isa. 7. 14. But it was not accomplished 〈◊〉 about seven hundred years after God is the Lord of times and seasons and hath them in his own power Act. 1. 7. And in his unsearchable wisdome can and doth choose the fittest time for accomplishing every purpose Eccles. 3. 1. The time wherein the great promise was accomplished is in this respect stiled the fulness of time Gal 4. 4. We are taught hereby to wait for the accomplishment of such promises as are not yet accomplished even these and such like 1. The recalling of the rejected Jews Rom. 11. 26. 2. The bringing in of the fulness of the Gentiles Rom. 11. 25. 3. The destruction of Antichrist 2 Thess. 2. 8. 4. The perfection of the Church Eph. 5. 27. 5. The resurrection of the body Ioh. 5. 29. 6. Mansion places provided by Christ Ioh. 14. 3. 7. A Kingdome Luke 12. 32. The accomplishment of these and other like promises we must believe pray for wait for and persevere in all these either till they be accomplished or so long as we live Though they tarry wait Hah 2. 3. He that believeth maketh not baste Isa. 28. 16. §. 41. Of the kind of Abraham's obedience THE obedience which Abraham yielded to Gods call is set down in the very word that was used in the call God called him to go out and he went out Hereby it is evidenced that true obedience is ordered according to the rule thereof which is God Word Compare the charge that was given about making the Tabernacle and the appurtenances Exod. 25 c. with the execution of that charge Exod. 36 c. and you will find their obedience answerable to the rule This doth God expresly conjoyn Exod. 25. 40. Hereof see more Chap. 8. v. 5. § 17. To commend Abraham's obedience the more this clause is added not knowing whither he went It is probable that before Abraham came out of his Country God directed him to no particular place nor made him any promise but onely bid him go out and that the more to try the truth of his faith and the extent of his obedâ—…ence Thus when he bid Abraham to offer his Sun for a burnt-offering he did not tell him how he would provide another Offering after he had laid his 〈◊〉 upon the Altar ready to be sacrificed meerly to try his faith See more â—…ereof in the end of § 37. §. 42. Of Abraham's continuing where God called him Heb. 11. 9. By Faith he sojourned in the Land of Promise as in a strange Country dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same promise ABraham's obedience to Gods call is yet further amplified by continuing in a strange Land He speaketh of the same Faith that he did before and sâ—…tteth out a continued vigour thereof It moved Abraham not onely once to love his Country but though he were a long time in a place unknown where he had no setled habitation yet he repented not of his coming out of his Country nor thought of returning to it again as his Children in the Wilderness did think of returning to Egypt again Numb 14. 4. But continued in a strange Country all his daies The verb translated sojourned is a compound The root is a noun which signifieth an House The simple verb signifieth to dwell 1 Cor. 7. 12. This compound signifieth to abide in a place The word in my text importeth two things 1. A being in a strange Land and translated to be a Stranger thus Art thou onely a Stranger Luk. 24. 18. 2. An abiding or tanying in a place In this respect the noun that is thence derived is thus translated When they dwelt as Strangers And thus soâ—…ourning 1 Pet. 1. 17. And another noun from the same verb which is translated One that sojourneth and a Stranger Act. 7. 6 29. It signifieth one that is setled in a strange Land Grammarians do put this difference betwixt two words compounded with different prepositions but the same verb. The former signifieth to pass from one place to another The latter to abide in a place Both these significations are here intended In reference to the former the Land where he was is stiled a strange Land he had not been trained up there all his daies but was removed from another Land to that In relation to the latter he is said to dwell there This effect of Faith that he sojourned and continued to dwell in the place whither God called him giveth instance that Faith maketh men hold out In this respect we are said by Faith to wait Gal. 5. 5. Faith is said to overcome 1 Ioh. 5. 4. By Faith men inherit the promise Heb. 6. 12. By Faith we are saved Eph. 2. 8. This is the best evidence of a true and sound Faith that can be given Hereof see more Chap. 10. v. 38. § 146. Unbelief draws from God Chap. 3. v. 12. § 128 129. §. 43. Of the Land of Promise THE place where Abraham abode is stiled the Land of promise Of the word translated promise see Chap. 4. v. 1. § 6. It
and best knoweth what to do 2. Faith looks beyond all subordinate means knowing that God is tied to 〈◊〉 and thereupon dares not prescribe any 1. This sheweth that it is a fruit of infidelity to prescribe time means or any circumstances to God This makes them faint and fail in faith when in their appearance means fail as the Israelites did in the wilderness 2. If we would well acquaint our selves with God and his excellencies we would so trust to Gods power as to submit to his will and wait his good pleasure §. 99. Of the resurrection from the dead as an evidence of Gods power THE particular whereupon Abraham pitched his faith concerning Gods power was raising from the dead For faith herein enboldens a believer to any thing Abraham is hereby emboldned to offer his Son for a burnt-offering Martyrs have hereby been enboldned to endure what Tyrants and Persecuâ—…ors could inflict upon them Many were tortured not accepting deliverance that they â—…ight obtain a better resurrection v. 35. This emboldned Daniel and his three companions Dan. 3. 17. and 6. 10. On this ground the Apostle saith of himself and other believers we stand in jeopardy every hour 1 Cor. 15. 30. Resurrection from the dead implyeth a full restauration of that which may seem to be lost Hereby the Widow of Sareptah's Son 1 King 17. 23. and the Shunamites 2 King 4. 36. were restored again sound as before they died So all that were raised by Christ and his Apostles and above all Christ himself So all believers at the generall Resurrection 1 Cor. 15. 42. c. Among other evidences of Gods power meditate on this especially It is the greatest that ever God gave Where mention is made of this instance mention also useth to be made of Gods power Eph. 1. 19 20. Rom. 1. 4. and 6. 4. 1 Cor. 6. 14. Death is that that tameth the stoutest What are armies of men troops of beasts yea all creatures gathered together what are they to death If death seize on them where is their strength when death cometh we say there is no hope He that is able to deliver from death what can he not deliver from There is no meditation like to this §. 100. Of believers receiving what they give to God IN regard of that true intent and full purpose which Abraham had to sacrifice his Son he is said from thence to receive him This relative from whence hath reference to the word which in our English goeth immediatly before namely the dead To receive him is to have him restored again to life as the Widow of Sareptah the Shunamite the Widow in the Gospel Luk. 7. 15. and others received their Sons being dead The phrase is here fitly used in that it giveth an instance of Gods returning to men what they offer to him To this purpose tend those proverbs What a man soweth that shall he reap Gal. 6. 7. Whatsoever good thing any man doth the same shall he receive of the Lord Eph. 6. 8. That which a man hath given the Lord will pay him again Prov. 19. 17. Thus is the word in my Text used 1 Pet. 1. 9. Exod. 5. 4. This God doth either in the very same as Isaac was returned the very same So Daniel and his three companions and all that were raised from the dead Or he doth it by a like and that too the better as he gave to David a Solomon instead of the Child born in adultery For David by ceasing to mourn for that child when the event had manifested Gods will shewed that he willingly yielded him to God 2 Sam. 12. 20 24 25. Thus Hannah giving her Samuel to God had many more Children 1 Sam. 2. 20 21. So Iob Iob 42. 10. c. Ioseph upon loss of his masters favor through Gods disposing providence obtained the Kings favour Gen. 41. 40. Yea God returns with advantage as many of the forenamed instances do shew And Abraham here receives Isaac as a type of the Resurrection For advantage in Gods returnings note Matth. 19. 29. Heb. 10. 34. The Lord in his dealings with Children of men hath respect to himself to his own goodness bounty and glory every way He needeth not our gifts nor will he be beholding to his creatures they shall have as much yea and far more than they bring to him 1. How great is their folly that withhold from God any thing that God would have They hereby stand in their own light and hinder their own good Will Children deal so with their Parents or Servants with their Masters or Subjects with their Governors yet these may require such things as may be prejudâ—…cial to their inferiors which God will never do 2. Let us learn to understand what is the good will of God pleasing and acceptable unto him Rom. 12. 2. Ephes. 5. 17. And then be willing to part with any thing for him What greater motive can we have than Gods return §. 101. Of the meaning of this phrase in a figure BEcause Isaac was not indeed slain the Apostle adds this phrase in a figure or in a Parable Of the composition and meaning of the Greek word translated Figure see cap. 9. v. 9. § 48. Many of the ancients interpret this as a type of Christs rising from the dead thus As Isaac was as a sacrifice laid upon the Altar but rose from it alive so Christ was offered up a sacrifice yet restored to life again Both these parts of the comparison are true in themselves neither will I deny but that the one might be a type of the other Others expound it as a resemblance of the general resurrection because the word translated figure implieth a resemblance Our antient English translation thus turns it In a certain similitude of the Resurrection So also Erasmus This may in some respects be a fit resemblance thus As Isaac laid for dead on the Altar was by Gods voice raised so such as are dead in the grave shall be raised by the voice of Christ. Nor this last nor the other interpretation nor any the like are pertinent to the Apostles intent which is to shew how Abraham received his Son from the dead who was not indeed dead namely in a similitude and likeness or as our later English Translators after a sort or in a figure Judicious Calvin who used in expounding Scripture to have an eye to the Penmans scope and to the main intent of the place and thereby came the better to dicover the mind and meaning of the Holy Ghost thus expounded it and many have since followed him and questionless this is the proper sense of the place and it giveth a further confirmation of that which was cited before v. 17. § 84. about a true intent namely that what is truly intended is in a manâ—… effected §. 102. Of the resolution of Hebr. Chap. 11. v. 17 18 19. Vers. 17. By faith Abraham when he was
5. 44. Many that saw cause to believe on Christ proâ—…essed him not because they loved the praise men Iohn 12. 42 43. That this sin of ambition may be better discerned I will endeavour distinctly to declare what it is Ambition is a corrupt puffing up of man above that which is meeâ—… 1. It is a branch of the Corruption of Nature for it was not in that intire estate wherein God at first made man after his own image though he was then endowed with most excellent abilities The first occasion thereof was this suggestion of Sathan Ye shall be as Gods Gen. 3. 5. 2. The Scripture doth set it out in this phrase of puffing up 1 Cor. 4. 18 19. and 8. 1 Coloss. 2. 18. This Metaphor of puffing up doth fitly set out the nature of ambition which is as a wind nothing but a vapour yet makes a man swell as if there were abundance of solid flesh 3. It puffeth up above that which is meet For ambition hath no bounds If it had it were not ambition The notation of the word implyeth a supeâ—…appearing herein it differeth from sundry lawfull things as 1. From knowledge and acknowledgment of a mans gifts and place 2 Cor. 12. 1. 2. From preferment Est. 6. 11 12. 3. From endeavour to excell 1 Cor. 12. 31. and 14. 12. 4. From seeking and accepting honour Quest. May honour be sought and accepted Answ. 1. For accepting honour being duely and deservedly conferred no question may be made The example of Ioseph and Daniel and his three companions and Mordecai and Esther give sufficient proof hereof 2. About seeking honour is the greater doubt because Christ seems to forbid it Matth. 23. 8 c. But Christ doth not there simply forbid all seeking of honor but such a manner as the Pharisees did ambitiously and vain-gloriously Due honour rightly sought is among those things which are honest just and of good report Phil. 4. 8. and in that respect may be sought He may seek to excell so it be to the edifying of the Church 1 Cor. 14. 12. Mordecaâ—… did whaâ—… 〈◊〉 for the advancement of Esther Est. 2. 10 11. and Esther procured 〈◊〉 advancements Est. 8. 1 c. Daniel also spake for the advanceâ—… of his three companions Dan. 2. 49. 1. Honour is an especial gift of God Psal. 75. 6 7. 1 Chro. 29. 12. 2. It is promised of God as a blessing and a recompence 1 Sam. 2. 30. 〈◊〉 21. 5. and 91. 15. 3. It is one of those rewards that wisdom setteth before such as seek her 〈◊〉 4. 8. 4. It is an especial means of doing good Instance the good that Ioseph Daâ—… Daâ—…iel Mordecai and Esther did by being advanced unto high hoâ—… Quest. How then is it a fruit of faith to deny honour Answ. 1. As it is considered in it self and one of the worlds alâ—…urements it 〈◊〉 vanity 2. Comparatively in reference to spiritual things it is also vanity 3. In reference to the good things which are hindered thereby or the evills 〈◊〉 are thereby committed it is worse than vanity and on these grounds to 〈◊〉 〈◊〉 therefore are to be observed about seeking or accepting honour for 〈◊〉 sought it must be sought 1. Not simply for it self but for the good that may be effected thereby 〈◊〉 Philosopher granteth as much upon this reason that the means which 〈◊〉 â—…o good should be made the end to which it tends 2. Not preposterously before the things which may make us worthy of hoâ—… and enable â—…s to do good by that honour whereto we attain The Heathen 〈◊〉 dedicated a Temple to Honour made the entrance thereinto by Vertue Hoâ—… is made the fruit of righteousnes Prov. 21. 21. Honour is not seemly for a 〈◊〉 Prâ—…v 26. 1. 3. Noâ—… immoderately in the manner of seeking it so as disquietness of minde 〈◊〉 care and vâ—…xation of spirit arise thereabouts We may not thus seek 〈◊〉 〈◊〉 â—…ayment Matth. 6. 25. Much less honor 4. Not immeasurably so as never to be satisfied The Heathen condemned in 〈◊〉 that he was grieved there was no more worlds but one for him to 〈◊〉 such is the disposition of many who heap offices dignities and livings 〈◊〉 â—…pon another 5. Not indirectly by bribery by undermining others by any unjust or unâ—… means Simon Magus did this way fail in seeking an Apostolical honor 〈◊〉 8. 18 19. 6. Not ambitiously to have a name among men This was the fault of the 〈◊〉 and Pharisees in all their undertakings Matth. 6. 1 2. c. 7. Not mischievously for any bad ends as Iudas John 12. 6. Thus Haâ—… desired the Kings letters and ring Est. 3. 9. 〈◊〉 subordinatly to virtue upon worth moderately in the manner and meaâ—… duly in humility and for good ends honour may be sought and accepted 〈◊〉 it must be refused as Moses did to whom we ought to be like minded 〈◊〉 regarding the greatest honours that in this world can be afforded so far 〈◊〉 as they may prove temptations and snares unto us or keep us from better 〈◊〉 This is the ready way to obtain greater and better honour from God 〈◊〉 16. 25. and 19. 29. To leave honour or any thing else in a good cause is the more commendable 〈◊〉 be done as Moses here did voluntarily for so much doth the word 〈◊〉 â—…mply His honour was not wrested from him but he 〈◊〉 let iâ—… go It 〈◊〉 be said of him as was of the Governours of Israel He offered himself â—…ilâ—… among the people Judg. 5. 9. God would have the offerings for his Taâ—… of them who were of a willing heart Ex. 35. 5. such were they that 〈◊〉 to the Temple 1 Chro. 29. 9. 1. God loveth such 2 Cor. 9. 7. 2. God accepteth such though it be but little that they let go 2 Cor. 8. 12. 1. They fail exceedingly who think that that which is taken from them perforce is acceptable to God Unless their mind be willing to yield to the divine providence there can be no commendation of what they let go nor comfort therein That which is done on necessity is in it self no vertue yet by a willing yielding to let go that which we cannot hold a vertue may be made of necessity 2. In losses in castings down in all alterations it becommeth us to examin our inward disposition and to observe whether we can willingly yield to Gods will made known unto us by events as Iob did when he said The Lord giveth and the Lord taketh away Job 1. 21. 3. Be exhorted to bring your wills to Gods this is the way to have better things than what ye let go Moses that refused the honours of Egypt had a greater honour amongst Gods people here on earth besides his heavenly recompence And The Lord blessed the latter end of Job more than his beginning Job 42. 12. But on the other side God is oft provoked to take away more from them who are unwilling to
Iewes to distinguish it from the Sacraments of Christians The Sacraments of the Iewes were types of things to come but the Sacraments of Christians are memorials of things to come 3. It was one of their ordinary Sacraments to distinguish it from their exordinary Sacraments which were but for the time of their abode in the wilderâ—… Of the several kinds of Sacraments See Chap. 9. v. 20. § 108. 4. It is said to be one of their ordinary Sacraments to distinguish it from Cirâ—… which was the other Gen. 17. 9. 5. The outward element therein was a Lamb. Exod. 12. 3. For this creature 〈◊〉 fitly set out Christ the substance of that Sacrament Therefore he is oft 〈◊〉 a Lamb. Iohn 1. 29. 1 Pet. 1. 19. 6. That Lamb was to be eaten to shew their participation of Christ. Iohn 6. 53. 7. That it was to be celebrated after the manner prescribed is evident by this 〈◊〉 junction Ye shall keep the Passeover in his appointed season according to all the 〈◊〉 of it c. Numb 9. 3. The distinct Rites are expresly set down Exod. 12. â—… c. They concerned either the preparation to the Passeover for the partaking thereof Rites concerning the Preparation to the Passeover were these 1. A choice Lamb. v. 5. 2. A keeping of that Lamb from the dam four dayeâ—… v. 6. 3. Killing that Lamb. v. 6. 4. Sprinckling the blood thereof v. 7. 5. Rosting it whole v. 8 9. Rites concerning the partaking of the Passeover were these 1. Eating the flesh of the Lamb and that all of it v. 8 10. 2. Eating it with unleavened bread and bitter herbs v. 8. 3. It must be eaten with their loynes girded their shooes on their feet their staff in their hand and that in hast v. 11. 4. It was to be eaten in one house v. 46. 8. Those Rites were to be a sign and seal v. 13. 9. The temporal deliverance thereby intended was preservation of their first-born from that destruction which fell upon the first-born of the Egyptians and from the place and state of their bondage v. 17 27. Exod. 13. 3. 10. The spirituall deliverance typified hereby was their deliverance from their bondage under sin and Sathan 1 Cor. 5. 7. Iohn 1. 29. §. 155. Of a Sacramental Union THis word Passeover being here put for the Sacramental rites thereabout used giveth instance that in Sacraments the sign and thing signified are mutually put one for another 1. Here the thing signified is put for the sign In this sence Gods Covenant is said to be in the flesh of them that were Circumcised Gen. 17. 13. 2. The sign is put for the thing signified as the Rock for Christ 1 Cor. 10. 4. 3. The property of the thing for the property of the sign as Baptism is said to save us 1 Pet. 3. 21. 4. The property of the sign for the property of the thing as washing which is the property of outward Baptism applyed to that which taketh away sin Acts 22. 16. The reason hereof is a Sacramental Union betwixt the sign and thing signified As an hypostatical union of the two Natures of Christ gave occasion to attribute the properties of the one nature to the other so doth a Sacramental union By vertue of the hypostatical union the Son of Man even when he was on earth was saâ—…d to be in Heaven John 3. 13. and on the other side the Blood wherewith we were redeemed is said to be the Blood of God Acts 20 28. Hereby it appeareth that the inference which Papists and Ubiquitaries make of Transubstantiation and Consubstantiation from this phrase This is my Body is unsound See Chap. 9. v. 20. § 107. The Passeover being a like figure to the Lords Supper which succeeded the Passeover Matth. 26. 26. I hold it meet distinctly to set down 1. The agreement betwixt these two Sacraments 2. The difference betwixt them They agree in these particulars following 1. In the same Author they are both of divine institution Exod. 12. 1. 1 Cor. 11. 23. 2. In the general properties of a Sacrament Both had their signs and things signified Both had their Sacramental Rites Both were annexed to a Covenant and to Promises as Seals 3. The particular thing signified of both was Christ. 1 Cor. 5. 7. and 10. 16. 4. There was the same benefit of both which was deliverance from death and reconciliation with God 5. Both had the same means of application and participation of the benefit of them which was Faith 6. Both had the same ends which were 1. To seal Gods promises 2. To testify our faith and obedience 3. To be a badge of our profession 4. To distinguish from such as were not Gods people 5. To maintain love The differences betwixt the Passeover the Lords Supper and are these 1. The outward Element in that was a Lamb. In this Bread and Winâ—… which are more common usual and sooner prepared 2. Particular rites that had many and those difficult ones whereof before This fewer and more easily performed 3. The manner of setting forth Christ. That set him forth to come This past 4. The perspicuity and cleerness As a declaration of a thing is more perspicuous than a prediction of it and an accomplishment of a thing more evident than a Prophecy of it so is our Sacrament more perspicuous and cleer than the Jews Obj. Killing of a Lamb and shedding blood do more plainly and lively set forth a Sacrifice than breaking Bread and powring out wine Ans. 1. That may be granted in regard of the outward manner and it was needfull it should be so because they were Children in comparison of us and the thing signified not then accomplished so as it could not be so easily conceived and discerned But perspicuity of a Sacrament is not so much in the outward Element or Rites as in the word annexed thereto whereby the meaning of what is done is distinctly declared 2. The Elements and Rites of the Lords Supper are more significant than the element and rites of the Passeover and they do more lively set forth the whole benefit that we receive by Christ which is not only to have sin removed but to be nourished and refreshed by him Bread better compriseth all manner of food under it then flesh bread is the strength and stay of a mans life Wine may be drunk but blood cannot Wine cheereth the heart of man A participation of Christ is more lively set forth in the rites of the Lords Supper than of the Passeover 5. The efficacy As the Lords Supper doth more lively set forth our participation of Christ so the efficacy thereof must needs be the greater according to mans apprehension in Christ and is more or less affected 6. The amplitude The Passeover was only for the Jews Exod. 12. 43. The Lords Supper is for all Nations 7. The continuance The Passeover had a date This is to continue till the Lords coming 1 Cor. 11. 26. §. 156. Of Sacraments
Baptism This and the Cloud 1 Cor. 10. 2. The two other answered the Lords Supper which were Manna and the Water that came out of the Rock 5. The outward sign of this Sacrament was the red Sea they passed through it 6. The thing signified was Christs Blood Christs Blood is the Sea that keeps us 〈◊〉 from that destruction that falls upon others 7. The fit resemblance betwixt the sign and thing signified sheweth that this was represented by that namely that our spiritual preservation was represented by the manner of that temporal preservation 8. The adding of the means to the promise sheweth that this was a Seal The promise was first made to Abraham Gen. 15. 14. and confirmed Exod. 3. 8. and 14. 13. and by this passing through the red Sea ratified This was an especial 〈◊〉 of strengthning their faith Exod. 14. 31. §. 172. Of the agreement betwixt Israels passing through the Red Sea and Baptism 1. THE passing through the red Sea and Baptism had both the same outward signes which was water Matth. 3. 6. 2. They had like rites which were entring into the Water and coming out 〈◊〉 it Acts 8. 38 39. 3. They both had the same inward substance which was salvation by Christ. 〈◊〉 6. 3. 4. 4. They both had the same ground which was Gods Commandement and Gods promise Exod. 14. 16. and 14. 13. Matth. 28. 19. Mark 16. 16. 5. They were both for the same people which were Gods confederates Matth. 〈◊〉 19. 6. Both were but once administred Ephes. 4. 5. Iohn 13. 10. 7. By both persons were incorporated into Gods Church They who passed through the red Sea were the onely people of God so they who are Baptized 8. Both Sacraments are unprofitable to such as start from the Covenant 1 Cor. 10. 5. 2 Pet. 2. 20. 9. Both are Sacraments to prepare people for further grace Therefore they 〈◊〉 passed through the red Sea had Manna and the Water comming out of the Rock prepared for them and such as are Baptized have the Lords Supper as a Sacrament of spiritual nourishment 10. In both there was a difference betwixt Gods people and his enemies Isâ—… were saved but Egyptians drowned So by Baptism Believers are saved 〈◊〉 flesh with the corrupt lusts thereof are destroyed 11. As the Egyptians being drowned lay on the shore so the old man with 〈◊〉 corrupt lusts lies as drowned in Believers 12. As the Israelites passed through the Sea by the wilderness into Canaan so Belâ—…evers that are Baptized pass by this world into Heaven Mark 16. 16. §. 173. Of the Resolution of and Observation from Heb. 11. 29. â—…y saith they passed through the red Sea as by dry land which the Egyptians assaying to do were drowned THE sum of this verse is a proof of the Faith of the Israelites under the conduct of Moses Hereof are two parts 1. A preservation 2. A destruction In setting down the preservation observe 1. The Persons preserved in this relative they 2. The kinde of preservation here again observe 1. The matter manifested two wayes 1. By an act they passed through 2. By the object The red Sea 2. The manner under this phrase as by dry land In setting down the destruction observe 1. The Persons destroyed the Egyptians 2. 〈◊〉 atempt assaying to do 3. The issue were drowned Doctrines I. Faith is common to all sorts of persons The relative particle They extendeth it self to all sorts among the Israelites See § 165. II. The faith of some may be beneficiall to others Though all did not believe yet all received this benefit by the faith of them that believed that they were preserved See § 165 166. III. Faith makes bold By Faith the Israelites were enboldned to adventure through the Sea See § 166. IV. Weak in faith may become strong in faith Many of those who upon the sight of Pharaohs hoste murmured now confidently go into the Sea See § 166. V. Terrible things affright not believers The rising up of the waters of the Sea could not but seem terrible yet these believers are not affrighted See § 167. I. God can carry his through great dangers He carried these Israelites through the red Sea See § 168. VII God can make the most dangerous places to be the safest He made the bottom of the Sea to be as dry land See § 168. VIII Enemies boldly venture in the pursuie of Gods Saints So did the Egyptians when they entered into the Sea upon pursute of the Israelites See § 169. IX Presumption is the ready way of destruction The presumption of the Egyptians in entring into the Sea caused the destruction See § 170. X. The same means may cause preservation to some and destruction to others Instance the red Sea wherein the Israelites were preserved and the Egyptians were destroyed See § 170. XI Israels passing through the red Sea was a like figure to Christians Baptism See § 171 172. §. 174. Of the meaning of Hebr. 11. 30. Hebr. 11. 30. By faith the Walls of Jericho fell down after they were compassed about seven days THE twelfth instance for proof of the vigor of Faith is of the Israelites under the government and conduct of Ioshua This is the ninth instance from the Flood and the first after the Law By faith is here meant the same kind of faith that was before mentioned in the other instances Iericho here mentioned was a strong and well fenced City a frontier Town the first that kept them from entring far into Canaan It was one of those Cities which affrighted the spyes that were first sent to search the Land because as they said They were walled and exceeding great Numb 13. 28. great and walled up to Heaven Deut. 1. 28. So as to mans eyes it was impregnable Had this Citie stood in the strength thereof it might have been a refuge for others that had been overcome yea it might have been such a block in the passage of the Israelites as might have kept them from entring further Therefore the Lord by destroying this Citie in the first place would make a ready way and open passage for his people and withall give them hope of prevailing over others by laying this flat to the ground That this great work might appear to be of the Lord it is said that by faith the walls fell down that is Ioshua and the Israelites that followed him believing that the Lord was their God and that he would accomplish all his promises made to his Church in Christ and particularly this of Iericho answerably it fell out That they had a particular charge and promise to march about Iericho and that the walls of it should fall down is evident in the five first verses of the â—…ixt of Ioshua Their faith is manifested by their obedience in the verses following and the fruit and effect thereof is thus plainly expressed the walls fell down flat Josh. 2. â—…0 so as by inserting the persons that are
Strength 2. His right use thereof The greatnes of his strength was manifested two ways 1. By the things which he did 2. By the means and manner of doing them For the things which he accomplished they were such as thereby nothing seemed too strong for him he vanquished and removed whatsoever stood against him 1. He tore a Lyon Iudg. 14. 6. 2. He oft sâ—…ew multitudes of men and that by himself alone Iudg. 14. 19. and 15. 8 15. 3. He carried away the Gates and Posts of a City These were questionles very massie and fast fixed in their places Iudg. 16. 4. 4. He brake cords wit hs and all other bonds whereby they sought to bind him as flax burnt with fire 5. He pulled down at once two strong pillars of a great house the roof whereof could bear three thousand people Iudg. 16. 29 30. The means and manner of doing many of these were with his own hands So he tore a Lyon Iudg. 14. 6. and took the doors and posts of the gate of a City and carried them away upon his own shoulders Iudg. 16. 3. And by himself alone brake all the bands wherewith he was bound All the means that we read that ever he used was once the Jaw-bone of an Ass wherewith he slew a thousand men Iudg. 15. 15. It is said that he smote his enemies hip and thigh with a great slaughter Iudg. 15. 8. That is with kicking and spurning them As Samsons excellency was manifested by the greatnes of his Strength So also by the right use thereof This was manifested two wayes 1. By using it against the enemies of God and his Church Though his own Country-men ptovoked him much by comming to bind him and to deliver him into the hands of his enemies yet he was so far from taking revenge of them as 〈◊〉 he suffered them to bind him and to deliver him up to his enemies Iâ—…dg 15. 13. 2. In all his conflicts with enemies he never put any to hazard but himself Other Judges Generalls and Commanders in war against their enemies have put their Souldiers upon the greatest dangers This instance of Samson giveth evidence of Gods power in enabling his people against their enemies This Generall might be proved by many other instances 〈◊〉 none like to this In God is all power he can derive it to whom he pleaseth and in as great â—…easure as seemeth good to himself So as a divine power shall be manifested in human weaknes A great encouragement this is against all sorts of enemies and against all their 〈◊〉 especially spirituall In these doth God most usually manifest his greatest power §. 201. Of Samsons strength lying in his Hair ABout Samson four memorable matters are worthy our due consideration 1. How his strength lay in his Hair 2. How far he recovered after his fall 3. Whether he were a self murtherer 4. Wherein he was a Type of Christ. Concerning that which he himself saith If I be shaven then my strength will 〈◊〉 from me Judg. 16. 17. It is not to be taken as if his hair were a natural cause of his strength That cannot be in these respects 1. Hair is no integral or essential part of the body it is a meer excrecent 2. It hath no stability in it self as bones have but is exceeding weak 3. Hair draweth strength out of a mans body as weeds out of the ground Therefore they use to shave off the hair of weak ones especially when they are much â—…asted with a consumption or other sickness Yet to Samson in particular his hair was a sign yea and a means of his extraoâ—…dinary strength and that by Gods voluntary appointment For this is to be granâ—…ed that his strength came from God God enabled him to do what he did When he was not able to do as he had done before God took away his strength That his strength was of God is evident by this phrase The Spirit of the Lord came 〈◊〉 him which is used upon his atchieving great matters Iudg. 13. 25. and 14. 6 19. and 15. 14. And upon failing of his strength it is said The Lord departed from him Judg. 16. 20. God Sanctified Samson from his Mothers wombe to be a Nazarite Judg. 13. 5. And according to the Law of Nazarites the Lord charged that no Rasor should come upon his head Numb 6. 5. Answerably Hannah who vowed Samuel as a Nazarite to the Lord used this phrase There shall no Rasor come upâ—…n his head 1 Sam. 1. 11. That Rite implied 1. Comliness For the hair is an ornament by nature Had not man sinned his hair would have had no need of polling By sin it is that long hair becomes uncomely 2. Purity For the keeping of the Rasor from the hair shew'd that they were clean and needed not to be shaven as the Leper that was unclean needed Lev. 14. 8 9. Yea if a Nazarite by any occasion became unclean he was to shave his hair Numb 6. 9. 3. Subjection For as the womans hair is a token of her subjection 1 Cor. 11. 10. So the Nazarites hair of his special subjection to God to which subjection he had by vow bound himself This was sometimes by the vow of the parties themselves Numb 6. 2. Sometimes by the vow of their Parents 1 Sam. 1. 11. Sometimes by Gods own special appointment Iudg. 13. 5. Samsons hair being thus a sign of more than ordinary comeliness purity and subjection so long as in testimony of his inward piety that external Rite was observed Gods Spirit continued his assistance to him and gave that evidence thereof his extraordinary strength But when by a violation of that Rite be manifested his impure disobedient and rebellious disposition against God God took away his Spirit and as an evidence thereof his extraordinary strength but when by the judgment that followed thereupon he repented the sign being renewed the Spirit returned Iudg. 16. 22. This example of Samson in provoking the Spirit to depart from him and take away his strength giveth proof that prime professors may so far grieve the Spirit as he may be moved to forsake them and withdraw his assistance Hereof See chap. 3. v. 12. § 131. c. §. 202. Of Samsons recovery THough Samsons fall were very great yet it is said that the hair of his head began to grow again after he was shaven Which was a sign of the Spirits return unto him Iudg. 16. 22. This was yet further manifested by the extraordinary strength wherewith he was endued It was no less than before if not greater For the last evidence of his strength was the greatest more was done thereby than all his life before Iudg. 16. 30. This giveth proof that grace decayed may by repentance be recovered and that with the greater advantage Instance David and the Psalms that he penned after his great sin Instance also Peter manifested by Christs question to him and his answer thereupon Iohn
Jephthah's infirmities and of his rash vow III. SOme reckon up Jephthah's entertaining vain men Judg. 11. 3. to be one of his infirmities But that rightly taken is rather to be reckoned among his excellencies as we shall hear hereafter There are two apparent infirmities registred of him 1. His rash vow Iudg. 11. 30 31. 2. His hasty and fierce revenge Iudg. 12. 4 6. His Vow is on allsides granted to be over-rash but for the extent of it great question is made whether he did absolutely vow to sacrifice whatsoever should first meet him Arguments produced for that large extent thereof are these and such like 1. These express words thereof whatsoever cometh forth of the 〈◊〉 of my house to meet me shall surely be the Lords and I will offer it up for a burnt offering Judg. 11. 3. Answ. The Copulative betwixt the two sentences of the vow thus AND Iewell is oft used disjunctively So it is used Exod. 21 17. and translated OR The Evangelist Matth. 15. 4. quoting that Text plainly setteth down this disjunctive particle OR Greek So it is used Lev. 10. 3. when God thus saith I will be sanctified in them that come nigh me or before all the people I will be glorified And Gen. 26. 11. in these words He that toucheth this man or his wife 2. The extreame passion of Iephthah upon beholding his daughter to be the first that came to meet him out of his house Iudg. 11. 35. Answ. That passion arose from this that his daughter was his onely child and that by dedicating her to the Lord all hope of issue was taken away away Children were alwayes among the seed of Abraham accounted a great blessing Abraham himself said to the Lord when he promised him an exceeding great reward what wilt thou give me seeing I go childless Gen. 15. 1 2. And Iacobs wife said to her husband give me children or els I dye Gen. 30. 1. They counted it to be a reproach to dye without Children 1 Sam. 1. 6. 2 Sam. 6. 23. Luk 1. 25. 3. The daughters of Israel much lamented the daughter of Iephthah upon her Fathers performing his vow upon her 1. Answ. The Hebrew word translated to lament is no where els in that sense used 2. There was great cause to lament her though she were not offered up a sacrifice even because by her Fathers vow she was kept from marriage Arguments to prove that Jephthah did not offer up his Daughter for a burnt-offering are these 1. Sucâ—… an act hath been against the light of nature 2 It is expresly forbidden by Gods word Exod. 20. 13. Obj. Why then did God command Abraham to offer up Isaac Gen. 22. 2. 1. Answ. That was onely for trial of Abraham's obedience God never intended that Abraham should so do 2. Gods expresse charge in a particular case giveth a dispensation against general Laws 3. Such an act is against the evidence of that Faith which is here hinted of Jephthah 14. Nor Priests nor people would have suffered Jephthah to have committed 〈◊〉 a fact When Uzzidh a King would have burnt incense upon the Altar of iâ—…ense Azariah the Priest and fourscore other Priests withstood the King â—… 〈◊〉 26. 16. c. when Saul would have unjustly put his Son Jonathan to death the people kept him from it 1 Sam. 14. 45. 5. It is said that Jephthah's Daughter desired leave of her Father to bewail 〈◊〉 Virginity Judge 11. 37. It would have been said to bewail her death if she haâ—… been to be offered up 6. She is said to know no man Judge 11. 39. What doth this imply but that being dedicated to the Lord she continued a Virgin all her dayes 7. It is expresly said that the Daughters of Israel went yearly to lament the Daughter of Jephthah Judge 11. 40. had she been sacrificed they would rather have buried such a fact in perpetual oblivion than have revived it by an annual memoriaâ—… 8. The word translated to lament Judge 11. 40. is no where used in that sense throughout the whole old Testament It properly signifieth to declare or to rehearse Judge 5. 11. it here signifieth to talk with for the daughters of Israel went yearly to conferre with the Daughters of Jephthah and to comfort her in that she was kept from marriage This affordeth a strong argument against sacrificing her 9. Such an one as Jephthah could not be so far besotted as to vow that any thing whatsoever it was that came forth of the doors of his house to meet him should be offered up as a burnt-offering What if one of the Princes had come cut or another man what if a Dog or a Swine which were unclean had first come out would he have offered up any of these God expresly forbad the hire of an Whore or the price of a Dog to be brought into his house Deut. 23. 18. 1. Quest. If it be granted that he onely dedicated his Daughter to God to live unmarried as a Virgin all the dayes of her life was that lawfull Answ. No for we do not read that to consecrate a female to God is any where warranted Neither is this answer here alleadged to justifie Jephthah's vow but onely to mitigate his fault and to excuse him from such an abominable fact as sacrificing his own Childe Papists therefore can from this example have no â—…arrant for a vow of perpetual Virginity Jephthah's vow take it in the best sence that you can was exceeding rash and no good pattern 2. Quest. Was his vow being rashly made to be performed Answ. No It failing in the matter of a vow the performing of it proved a double iniquity one in making it another in performing it When David was put in minde of a rash vow he forbore to perform it yea and blessed God for aâ—…ording means to keep him from the performance thereof 1 Sam. 25. 32. Here learn to take heed of rash vows and to be well advised about vowing see more hereof in the Saints Sacrifice on Psal. 116. 14. § 91. §. 209. Of Jephthah's fierce revenge ANother infirmity of Jephthah was his too great revenge of the Ephraimites insolency Judge 12. 4 5 6. True it is that the Ephraimites first provoked him and in such a manner as they justly deserved that sore revenge so as what I shall say of Jephthah's revenge is not to excuse the Ephraimites But that Jephthah failed in the excel of his wrath is evident by Gideons contrary carriage in a like case with the predecessors of these Ephraimites whereof see § 197. Had Jephthah dealt so mildly with the Ephraimites as Gideon did he might have pacified them and saved the lives of fourty and two thousand of the people of God By this instance of Jepâ—…hthah it is verified that wrath is cruel and anger outragious Prov. 27. 4. Old Jacob upon such a ground thus checked the rage of two of his Sons Cursed be their anger for
8. 12 14. 2. Wrought righteousness that is justly governed his people doing right to all 2 Sam. 8. 15. Psal. 78. 72. 3. Obtained promises namely of being King and having a wise Son â—… to build Gods Temple and the descending of the Messiah from him 4. Stopped the mouths of Lions David killed a Lion indeed and Lion-like men 5. Quenched the violence of fire that is of fiery persecutors of fiery slanderers and of other fiery enemies yea he rescued Ziklag that was burnt with fire 6. Escaped the edge of the sword namely of Saul's sword or the swords of the Philistines and others 7. Out of weakness was made strong Being weakned by sickness weakned by persecution weakned by jealousie of enemies by mutiny of his own Souldiers by insurrections and rebellions he recovered strength 8 Waxed valiant in fight against Goliah against the Philistines and others 9. Turned to flight the Armies of the aliens even of all that were round about Israel and enemies thereto 3. His Repentance Many sins were before noted of him § 113. His repentance for them all is expresly registred as 1. For his Rash anger and intent of revenge Upon intimation of that sin he blessed God for withholding him and did forbear to execute his wrath A true penâ—…tent will not persist in sin Repentance is an alteration of the mind 2. For his distrust He confesseth it to be in hast and after believed Psal. 116. 10 11. Yea he checketh and rouseth up his Soul and that again and again Psal. 42. 5 11. and 43. 5. Repentance makes men carefull to redress what is done amiss 3. For his Poligamy This being according to the errour of the times his repentance hereof may be comprised under this phrase Who can understand his errours Cleanse thou me from secret faults Psal. 19. 12. And under this Blot out all mine iniquities Psal. 51. 9. When a penitent upon confessing of some sins craveth pardon for all sinns it implyeth penitency for the sin whereof he is ignorant and yet guilty 4. For his miscarriage about the Ark. His repentance was manifested 1. By grief at the judgement and cause thereof 2 Sam. 6. 8. 2 By his future redress of that sin 1 Chro. 15. 1 2 12 13 c. repentance makes men observant of the cause of the sin and inquisitive after the remedy 5. For his indulgency towards Absolom and Adonijah his repentance for this is manifested by his prudent pious care over Solomon Pro. 4. 3 4. 1 Chr. 22. 7. 28. 9. Repentance makes men amend in others what they have done amisse in some 6. For his adultery and murder 2 Sam. 12. 13. The 51. Psal. is a sufficient proof hereof 7. For his rash and unjust judgement against Mephibosheth his repentance herein is manifested by restoring to Mephibosheth what he had unduely caused to be taken from him Restitution in case of wrong is a note of repentance 8. For his Pride This is manifest by the contrition of his heart confession of his sin supplication for pardon so soon as it was committed and by laying the load of the sin upon himself rather than upon the people and by following a Prophets direction for appeasing Gods wrath 2 Sam. 24. 10 17 18. To this head of repentance may be referred the tenderneses of his conscience manifested in this phrase which is proper to David his heart smote him 1 Sam. 24. 5. 2 Sam. 24. 10. 4. His sincerity and soundness of heart This is that innocency pureness to rightness and perfection for which he is much commended and wherein he is made a pattern to others Insomuch as if any of his posterity were upright and perfect in heart they are said to be as David their Father 2 Kings 18. 3. and 22. 6. And on the contrary they that were not upright are said not to be as David their Father 1 Kings 15. 3. and 2 Kings 14. 3. 5. His integrity which was a due respect to every thing that is pleasing to God Sincerity hath respect to the manner of doing good Integrity to the extent thereof This integrity David professeth of himself both affirmatively and negatively Psal. 119. 128. Hereunto David exhorteth his Princes and his Son 1 Chron. 28. 8. Exception is made about the case of Urijah 1 Kings 15. 5. Ans. As one Swallow maketh not a Summer so one sin dasheth not a constant course 2. That sin was not committed with the full bent of his will but through the violence of temptation 3. By his Faith and repentance that sin as others was washed away 6. His delight in Gods Law It was his love and his joy sweeter than Honey prized above Gold Therefore his meditation was thereon day and night 7 His servent zeal of Gods glory This was manifested 1. By many Divine forms of praising God Never were all the figures of Rhetorick so expressed to the life as in David's Psalms 2. By his forwardness and cheerfulness in bringing Gods Ark the evidence of the Lords presence into a fit place 2 Sam. 6. 13 14. 3. By his great desire to build a Temple to God 2 Sam. 7. 1. which because he was not himself permitted to do he made great preparations for his Son to do it and prescribes a pattern thereof and both instructs his Son and Princes how to do it and also incited them to be conscionable therein 8. His great devotion manifested by the ardency and frequency thereof His deep sighs and groans his flouds of tears his cryings and sundry other expressions his constancy in praying morning and evening yea and at noon to Psal. 55. 17. And at midnight on special occasions Psal. 119. 62. yea and seven times a day Psal. 119. 164. All these gave evidence to his great devotion 9. His humble and patient submission to God in his greatest distresses Psal. 39. 9. 2 Sam. 15. 26. Under this may be comprised his acknowledgement of Gods righteous dealing such a disposition moveth pitie in God and procureth ease and deliverance 10. His renouncing of all worth or merit in himself yea an acknowledgement of his own emptiness and unworthiness 2 Sam. 7. 21. 1 Chron. 29. 14 15. Psal. 143. 2. The contrary to this takes away the glory of whatsoever we do Luke 18. 11 12 13 14. §. 215. Of David's graces in reference to man THe distinction of David's graces in reference to God and man is in regard of their end as the former had immediate respect to God and his glory so these to man and his good Particulars are these 1. His loyalty to his Soveraign 1 Sam. 18. 5. and 22. 14. so far he excelled herein as though Saul persecuted him to death yet he would not take any advantage of doing the least wrong to Saul but rebuked those that advised him to lay hands on his King or that offered to do it themselves 1 Sam. 24. 5. 6. 7 8. and 26. 8 9. 2. His faithfulness
in his calling so he was from his youth all his dayes His Father appointing him to keep his sheep he did it diligently Though there were a solemne meeting and a great sacrifice whereat his Father and all his brothers were yet did not he stir from his charge till he was sent for 1 Sam. 16. 11. When his Father sent him of an errant to his brethren at the Camp he rose early in the morning and went but left his Fathers sheep with a keeper and when a Lion and a Bear fell upon the Flock he adventured his life upon them both and killed them 1 Sam. 17. 20 34 c. great also was his faithfulness in other and higher callings 3. His putting forth himself to the uttermost for Gods Church Witness his Combat with Goliah 1 Sam. 17. 32. and with the Philistines and other enemies on all occasions God having given him extraordinary valour he improved it to the best advantage that he could for the good of others he so improved other gifts as his skill in Musick to the quieting of Saul's spirit 1 Sam. 16. 18. 4. His Iustice. This is implied under this phrase they fed them according to the integrity of his heart Psal. 78. 72. 5. His keeping Covenant with men witness the kindness that he shewed to Jonathan's Son 2 Sam. 9. 1. This is a note of a righteous man Psal. 15. 4. Failing herein is accounted an Heathenish abomination Rom. 1. 30. Gods vengeance is manifested against Covenant-breaking even with men Jer. 34. 18. Ezek. 17. 16. 6. His mercy to the poor and needy The frequent mention which he maketh of such giveth proof that he himself was such an one Psal. 41. 1. and 112. 4 9. 7. His Sympathy at others distresses Psal. 35. 13 14. 8. His liberality and Bounty 1 Chr. 16. 3. 9. His retribution of kindness for kindness This was it that moved him to send comforters to Hanun the King of Ammon 2 Sam. 10 2. to shew what kindness he could to Barzillai 2 Sam. 19. 33. c. 10. His meek and patient bearing of wrongs Instance the case of Shemei Obj. He upon his death-bed advised Solomon his Son to bring his hoare-head down to the grave in bloud 1 King 2. 9. Ans. He did not bid his Son revenge that wrong but onely take such notice thereof as if he found him faulty in any other thing to punish him so much is implied in Davids charge and the sequel of the History doth ratifie the same 2. Davids patience towards him was sufficiently manifested in forbearing him for his own time The charge which he gave to Solomon was but a fruit of Justice David's patient bearing of wrongs shewed that there was more than flesh and bloud in him 11. His recompâ—…nsing good for evil This he oft professeth of himself Psal. 35. 12 13 14. Psal. 109. 4. yea Saul acknowledgeth so much of David 1 Sam. 24. 18. This I proceedeth from a Divine spirit This is of true spiritual virtue which the Apostle requireth Rom. 12 21. We hâ—…ve a worthy pattern hereof in Steâ—… Acts 7. 60. But a more worthy pattern in Christ Luke 23. 34. This is it which will give us assurance of Gods overcoming our evil with his goodness Math. 6. 12. §. 216. Of David's priviledges THe fourth point about David concerneth those priviledges which in way of recompence God bestowed on him In particular they were these 1. His preferment before and above others For 1. The Tribe of Judah whereof he was was accounted the chief of the Tribes Psal. 78. 67 68. 2. His Fathers house was much advanced 1 Sam. 16. 1. with this doth David beat down Michols pride 2 Sam. 6. 21. 3. David himself was preferred before all his elder brethren 1 Sam. 16. 11. Davids preferments are much amplified by a due consideration of the two terms of motion from what to what from a Shephard to a King 2 Sam. 7. 8. Ps. 78. 70 71. Gods recompences are to admiration 2. The favour which he had of all sorts 1. Jonathan loved him 1 Sam. 18. 1. 2. Saul's daughter loved him also 1 Sam. 13. 20. 3. He was accepted in the sight of all the people yea and of Sauls servants 1 Sam. 18. 5 16. 4. Samuel the Prophet and Ahimelech the Priest even when Saul persecuted him much respected him and succoured him 1 Sam. 19. 18. and 21. 6 9. 5. Achish King of Gath bare good will towards him 1 Sam. 27. 6. 6. Other enemies sought his favour 2 Sam. 8. 10. Thus God can turn the hearts of all sorts even of enemies towards his Saints 3. Preservation against the attempts of all that sought his hurt as against Saul Achish his own Souldiers 1 Sam. 30. 6. Absolon his Son Sheba and others To this head may be referred such recoveries he had from deadly distresses whether by sicknesse or other wayes Psal. 6. 1. and 31. 21. and Psal. 116. 3. Such were the foresaid deliverances as David penned many Psalms in memorial of them witnesse the titles of Psal. 3. and 18 and 34 and 56 and 57 and 59. In David see how safe they are whom the Lord doth keep 4. The puissant Armies and brave Commanders in War which he had for multitude he had fifteen hundred thousand and seventy thousand men of War in ten of his Tribes for the number of two Tribes was not given up 1 Chron. 21. 5. we count 30 or 40 thousand a very great Army 50 thousand is counted a Camp royal What then a hundred thousand what an hundred thousand multiplied fifteen times and seventy thousand added to them Wise Solomon accounts it an honour to a King to have a multitude of people Prov. 14. 28. what is it then to have a multitude of such people as are men of War able to defend their King and Kingdom This must needs be a great honour safety and security 〈◊〉 these there were very many such worthies as never any Prince or State had one of the least could resist an hundred and one of the greatest a thousand 1 Chron. 12. 14. So as in his time was accomplished that promise which is made Josh. 23. 10. For particular instances observe 1 Chron. 11. 11 18 20 22 23 and â—…0 4 c. Where the Lord setteth a man apart to great matters he will raise up answerable means 5. Victories over all his enemies Never the like from Joshua's dayes to his he was never put to flight in any pitcht-battle Indeed he sled from Saul and from Absolon but not as overcome but as a prudent man to prevent danger and avoid effusion of the bloud of Gods people David by himself alone overthrew Goliah so did sundry of his Worthies destroy other Giants by Davids victories the peace of the land was settled and the safety of Gods people secured Thereby Solomon his Son became such a man of Peace as he himself was of War so
many and so great were his victories as he is accounted one of the nine Worthies of the World The glory fame and triumph arising from conquest over enemies hath ever been accounted one of the greatest 6. A great and a good name and that while he lived and after he was dead among Jews and Christians to this very day Upon the first shewing of himself against the enemy his name was extolled above the Kings 1 Sam. 18. 7. His fame was spread abroad not onely throughout all Israel but also in other Countreys even among the enemies 1 Sam. 21. 11 and 29. 5. yea it is said that his name was much set by 1 Sam. 18. 30. The Lord himself saith I have made thee a great name c. 2 Sam. 7. 9. No mans name after his death was more famous than Davids If any were of good name or note they were said to be like David 2 Kings 18. 3. and 〈◊〉 2. If any of his posterity degenerated they were said to be unlike David as 1 Kings 11. 46. and 14. 8. and 15. 3. Yea the Royal Throne and Citie was stiled the Throne and Citie of David 1 Kings 8. 1. The Sepulchers where Kings were buried Sepulchers of David Neh. 3. 16. the promises concerning Christ are called the sure mercies of David Isai 55. 3. Acts 13. 34. When God speaketh of him he ordinarily giveth him this Title David my servant 1 Kings 11 18. and God is stiled the God of David 2 Chr. 34 4. The Lord God of David Isai 38. 5. and David is called the man of God Neh. 12. 36. They who desire a good name let them endeavour to be like David 7. A stock of the regal line One King there was before David namely Saul but he and his posterity were cut off Davids posterity continued to sit on his Throne so long as there was any King of Ierusalem Herein a difference is made betwixt Saul and David 2 Sam. 7. 15 16. Though many of his posterity deserved to be cut off yet for Davids sake God continued them 1 King 11 11 12 13 34 35 and 15. 4. 2 Chr. 21 7. 8. A stock of Christs Kingdom In this respect Davids Kingdom is said to endure for ever 1 Sam. 7. 16. Ier. 23. 5 6. Therefore the Evangelist Matthew who sâ—…ts down the legal Pedigree of Christ begins with David Matthew 1. 1. §. 217. Of David's being a type of Christ. DAVID in sundry excellencies was an especial type of Christ as appeareth by the particulars following 1. His name For Christ is oft called by that name of David Ezek. 34. 23 24. and 37 24 25. Besides David's name doth signifie beloved see § 211. and Christ was the beloved of God Matth. 3. 17. 2. His particular calling David was a shepheard so Christ Ioh. 10. 11. 3. His faithfull keeping of his Fathers sheep 1 Sam. 17. 34. In this respect Christ is called the good shepheard Ioh. 10 14. 4. His manifold crosses Christ was envied scorned persecuted and other wayes afflicted as David was 5. His patient bearing of crosses Of Davids patience we heard before § But Christs far surpassed Davids 6. His special functions royal and prophetical Christ also was a King and Prophet 7. His Duel with Goliah Christ in like manner did Combat with and overcame that great Goliah the Devil 8. His victories over all his enemies So Christ hath and will subdue 〈◊〉 §. 218. Of the fruits of David's Faith A Question may be moved how those things before mentioned may be accounted fruits of David's Faith For he as others are brought in as patâ—… of Faith Answ. 1. His name which signifieth beloved shewed that he believed in God 2. His sins though they came not from Faith yet they made way to the greatâ—… manifestation and exercise of his Faith 3. His manifold crosses did much more manifest and exercise his Faith 4. His graces were apparent fruits of Faith The Apostle hath produced all 〈◊〉 worthy works of other Saints as fruits of Faith in like manner were Davids Faith is a mother grace from which all other graces do proceed 5. His priviledges were a recompence of his Faith as Gods accepting Abel translating Enoch saving Noah and other recompences of other Saints followed upon their Faith and were evidences thereof §. 219. Of Samuel's names THE sixth particular instance of the Apostles general Catalogue is Samuel a David and Samuel are joined together by a double copulative For besides that they lived together at the same time they both sustained two great 〈◊〉 one civil the supream Governour the other Ecclesiastical an extraordinary Prophet In Samuel we may observe 1. His name 2. His birth 3. His education 4. His life and conversation 5. His crosses 6. His blessings 7. His rest in the typical resemblance of Christ in the grave I. His name Samuel is compounded of three words the first letter onely of some of them being used The Hebrew word signifieth thus much I asked him of the Lord for he was a Childe of prayer This reason is rendred 1 Sam. 1. 20. By this name we see 1. What faithfull and fervent prayer may do even open a barren womb 2. Memorials of Gods mercies are to be kept This name preserved a memorial both of Gods mercy in giving a Son and also of the means of obtaining that mercy which was prayer 3. Fit names are good memorials They oft bring to minde the memorable matter for which the name is given 4. Gods hearing prayer is a matter worthy to be remembred §. 220. Of Samuel's birth and education II. SAMUELS birth was extraordinary for it was out of a barren womb So was Isaaks Gen. 11. 30. Iacobs Gen. 25. 21. Josephs Gen. 29. 31. Sampsons Judge 13. 2. The Shunamites son 2 King 4. 14. John Baptists Luke 1. 7. Hereby we see that matters above hope are under hope Rom. 4. 18. This Chapt. giveth many evidences thereof III. Samuel's education was from his Child-hood 〈◊〉 with piety As upon prayer he was conceived so for his birth solemne praise was given to God 1 Sam. 2. 1. By vow before he was conceived he was devoted to God and in his infancy he was actually dedicated to God From his Child-hood he was trained up in the house of God These acts of piety in his parents God rewarded with sundry other Children and with â—…xtraordinary endowments on this Samuel God spake to him while he was yet a Childe and after so inspired him as he became an extraordinary Prophet Oh that parents would set the parents of Samuel as a pattern before them Assuredly they should some way or other finde an abundant recompence §. 221. Of Samuel's life and conversation IV. SAmuel's life and conversation may be considered two wayes 1. In his younger years while he was under government 2. In his riper and elder years while he was a Governour 1. While he was young he ministered unto the Lord before
valiant in fight and putteâ—…h to flight the Armies of the Aliens The former of these two noteth out valour the other victory So as this later iâ—… an effect of the former Victory is an effect of valour Faith works valour and valour produceth victory Hereby it is evident that valour arising from Faith proves victorious All the victories of believing Saints give proof hereunto as of Abraham Gen. 14. 15. Of Moses Num. 21. 24 35. and 35. 7 8. of Ioshua and of the Iudges and Kings after him Faith brings God to be a party Believers will enterprize nothing without God In effect they say to God as to Barak did Deborah If thou wilt go with me then I will go but if thou wilâ—… not go with me I will not go Judg. 4. 8. So said Moses to God If thy presence go not with me carry us not up hence Exod. 33. 15 16 〈◊〉 God goeth with them As a visible evidence hereof The Lord appeared to Ioshua and told him that as Captain of the host of the Lord he was câ—…me Josh. 5. 14. Hence is it that God is oft stiled the Lord of Hosts he goâ—…th out with the Armies of his people he ordereth them He giveth victory to them Psal. 98. 1. Thus is God himself and his honour engaged in his Saints battells which are stiled the battels of the Lord. 1 Sam. 25. 28. This therefore doth Ioshua thus plead O Lord What shall I say When Israel turneth their backs before their enemies What wilt thou do unto thy great Name Josh. 7. 8. 9. Hence may be inferred one reason of the ill success which many that profess the true Faith have in war In generall this is it They do not well exercise their Faith Particulars to prove this are these that follow 1. Israel in Ioshua's time fled before their enemies Josh. 7. 4. For it is an especiall fruit of faith to make men search into themselves and into them who joyne with them whether there be any thing that might keep off God from them which they did not at that time yet had they just cause to do so because of the strict charge that was given them and that upon pain of a curse 〈◊〉 6. 18. 2. The eleven Tribes that fought against Benjamin in a good cause were twice overthrown Iudg. 20. 21 25. For 1. It is probable that they were too confident in the number of their men so as they fought not in faith 2. They took upon them to punish other mens sins before they had repented of their own which is not to fight in Faith After they had lost two and twenty thousand in one battell and eighteen thousand in another and thorowly repented with fasting and weeping Iudg. 20. 26. they prevailed 3. Ionathan a true Believer perished in War 1 Sam. 31. 2. For Though Ionathan did in generall believe to the salvation of his Soul yet could he not in Faith enter into that war whereby he perished For he could not be ignorant of Gods refusing to answer his Father and he might also be privy to his Fathers consulting with a Witch 1 Sam. 28. 6 7. But concerning Ionathan's cause 1. God may suffer an Army to be overthrown for the sinns of some and in that overthrow suffer Believers to be slain for their good as to free them from the evill to come This was the case of Ionathan God would not suffer him who was Heir apparent to the Crown see another sit upon the Throne 2. God translates his Saints in such overthrows from earth to Heaven where they triumph over all their enemies 4. Believing Iosiah was slain in war because he enterprized not that war in faith but against Gods Will. 2 Chro. 35 21 22. Saints may in their general course walk by Faith and yet in some particulars swerve from it and God for that justly punish them so he dealt with Moses Numb 20. 12. To conclude if thorow examination be made of such battels as believing Saints have lost or wherein they have been slain it will be found that their enterprises have been without warrant or unwarrantably prosecuted In such cases God makes enemies his rod to scourge his children But what do enemies get thereby what do Gods children lose thereby When Gods work is done the rod is cast into the fire They who were scourged bettered thereby received into grace and favour and in case they dye crowned with an incorruptible Crown They are judged in this world that they might not be condemned in the world to come 1 Cor. 11. 32. A good direction hence ariseth for making war prosperous which is to get Faith and rightly to use and exercise it For this end observe these rules 1. Acquaint thy self with Gods Word and Promises Thereby thou maist learn what warrs are lawfull how lawfull warrs are to be waged to what warrs God hath made a promise of victory 2 Sam. 5. 19. Secondly Be sure of peace with God and take heed that he have 〈◊〉 quarrell against thee Deut. 23. 14. 3. Renew thy Covenant with God renew thy repentance Iudg. 20. 26. for we are all prone to fall from our former stedfastness 4. In the best manner that thou canst seek help of God Humble thy Soul sharpen thy prayer by fasting 2 Chro. 20. 3. 5. Let thy soul remain steady with God and faiâ—…t not Exo. 17. 11. 6. The greater the danger is the more confidently rest upon God 2 Chro. 13. 14. §. 239. Of warring against Aliens THE persons over whom faith makes men valorous and victorious are here said to be Aliens such as are strangers from the Covenant of God none of 〈◊〉 confederates but rather opposite to them most of the victorious warrs before mentioned and approoved in Scripture were such They are Gods enemies and we may in that respect the more confidently rest upon God for his assistance But for Gods confederates to fight one against another without just cause is to make God to fight against himself or rather to make God to be on neither part but in Justice to suffer them to devour one another 〈◊〉 5. 15. 1. Object After the division of the ten Tribes from the house of David there were warrs betwixt Iudah and Israel Answ. Israel separated themselves from the Ordinances of God and became no people of God They were like those who said they were Iewes but were not 〈◊〉 Rev. 2. 9. Such are Papists who carry the name of Christians What can Papists more plead for right to the Church of God than the ten Tribes after their division could 2. Object There was long war betwixt the house of David and the house of Saul 2 Sam. 3. 1. Answ. The cause is to be considered as well as the persons If such as proâ—…ess the the true Faith offend other Professors and invade them they who are so effended may defend themselves or if they do notoriously sin against their proâ—…ession and provoke Gods Wrath they may
general implyeth that true Professors willingly endure 〈◊〉 for their professions sake they are not as Bears hailed to the stake and brought per force to endure the baiting biting and tearing of 〈◊〉 dogs â—…ut willingly yield In another kind of suffering it is said of Moses that he reâ—… honours and chose to suffer affliction v. 24 25. § 136 137. It is in this respect said of Aquila and Priscilla that they layd down their necks Rom. 16. 4. which implyeth a voluntary yielding to suffer so doth this phrase I am reaâ—… to dy for the Name of the Lord Iesus Acts 21. 13. They discern much good and great advantage to accrew by their sufferings and that 1. To God whose glory in having such servants is set out 1 Pet. 4. 14. 2. To the Truth which is maintained and ratified thereby Phil. 1. 17. 3. To other Professors who are encouraged and emboldned thereby Phil. 1. 14. 4. To succeeding ages whose ground of Faith being by their Predecessors left sealed unto them they are made more confident in standing to it Hence arose this Christian Proverb The blood of Martyrs is the seed of the Church 5. In reference to enemies who cannot be but much daunâ—…ed and disappointed hereby 6. To themselves whose present joy and comfort is the more abundant 2 Cor. 1. 5. and whose recompence shall be great Matth 5. 12. This is a worthy pattern for us to set before us when we are called to suffer for the Name of Christ by yielding thereto willingly and cheerfully we make a verâ—… of necessity and we make that which we endure more acceptable to God For God who loveth a cheerfull giver 2 Cor. 9 7. doth much more love a cheerfull sufferer All the sacrifices that we offer unto God must be freewill offerings much more this oblation of our selves Quest. Ought professors to offer themselves to martyrdom Answ. In this case we must distinguish betwixt the ordinary course wherein all ought to walk and extraordinary occasions In an ordinary course Professors are not bound to offer themselves There is no precept nor approved pattern in Gods Word to enforce this The liberty that is granted for escaping when a fair way is opened by the divine providence maketh against this conceit Matth. 10. 23. Yea if persecutors do freely let them go they may go and escape so did the Apostles Acts 4. 21 23. But if God do give to any such a Spirit as openly to make known himself and so to offer himself to any persecution we are to account it a speciall motion and not over-rashly to censure them Verianus and Marcellianus in the time of Decius the Emperour seeing Secundianus led to Martyrdom cryed out that they also were Christians and thereupon were apprehended and cruelly tortured to death So many others Polycarpus being sought after might have escaped but would not saying as Paul did Acts 21. 14. the will of the Lord be done Apollonia leaped into the fire while they were moving her to recant God hath in all ages been pleased to put more than an ordinary spirit into many of his servants §. 247. Of Persecutors offering release from tortures THIS phrase not accepting deliverance presupposeth that deliverance was offered to them otherwise they could not have rejected it For there not accepting was a rejecting That offering of deliverance was by their persecutors but upon condition that they should yield to them This is evident by that which Nebuchadnezar said to Daniel's three Companions when they were accused for not worshipping his Idol which was this If ye be ready to fall down and worship the Image he thereby implies that they should be spared for he addeth If you worship not you shall be cast into a fiery fornace Dan. 3. 15. Most evident is this in those to whom this Apostle hath reference 2 Maccab. 6. 22 30. and 7. 24. So also Act. 4. 18. This was usuall with the persecuting Emperors and Governors under them in the first ten persecutions against Christians and also with Antichristian persecutors and particularly with such persecutors in England in Queen Maryes dayes 1. Their envy and and malice is more against the truth professed than against the professors thereof If therefore the professors will relinquish the truth they shall find fauour enough That their malice is not so much against the persons of professors as against the truth professed is evident in that they persecute strangers whom they knew not before It is said of Paul that if he found any such he brought them bound Act. 9. 2. Yea if the dearest to them as Father Child Brother or any others linked unto them by neer bond shall profess the Truth they will prosecute them Matth. 10. 21. Truth is a light that discovereth their darkness therefore they persecute all that hold out that light Iohn 3. 19. 2. They aime at a corrupt triumph over the Truth In this respect they can be content to spare such as they hate that they may get matter of this boasting thinking thereby to justifie themselves 1. This is a great aggravation of the wretched and cursed disposition of persecutors It is against Gods Truth against Gods manifested Will yea and against God himself so as indeed they are haters of God Will God let such go scot-free He may use them for a while as his rod but at length the rod shall be cast into the fire 2. This may encourage Professors of the Truth more willingly and patiently to suffer what shall be inflicted upon them in that they suffer more for the Truth yea and for God himself than for themselves Will not God stand by such Will he not give sufficient assistance to them Yea and an abundant recompence too 3. It is a matter of great comfort and content to Martyrs that Gods Truth yea and God himself suffers in them and with them and that more directly than they themselves §. 248. Of the meaning of these words That they might obtain a better Resurrection THE end of Professors suffering what they do is thus set down That they might obtain a better Resurrection Of the derivation of this word obtain see Chap. 6. v. 15. § 109. It here importeth again that they aimed at For the verbe here to obtain signifieth to get something by that which we do undergo or let go To get I say not upon merit but upon Gods promise To shew that it was mo small gain he expresseth it under this word Resurrection The Greek word translated Resurrection is a compound of a simple verb that signifieth to settle or establish from thence a compound with a preposition that in composition signifieth again The compound verb is sometimes used neutrally and signifieth to rise Rom. 14. 9. and sometimes transitively to raise Act. 2. 24. Thence this word Resurrection It presupposeth a former life so as such rise or are raised again to a new life Here in this place is
of the spirit of sanctification in him is more worth than Millions of Worlds as a rich and precious Jewel is of more worth than many loads of filthy mud 2. By reason of that benefit vvhich Saints bring to the places vvhere they are The vvorld through ignorance taketh no notice of that benefit or through obsâ—…inacy scorneth it or through malice persecute them who bring that benefit and thus shew themselves like hogs and dogs and so are not vvorthy the society of Saints In this reason two things are necessarily implied and two others plainly expressed 1. The things implied are these 1. The vvorth and benefit of Saints 2. The vvorlds esteem of them 2. The two things expressed are these 1. The vvorlds vilenesse 2. The judgement following thereon §. 266. Of the word of Saints OF the first point imployed which is the worth and benefit of Saints see Chap. 13. vers 1. § 8. One special ground thereof is Gods favour to them A mortal Kings favour may make a mean man precious and of high account Instance Pharaoh's favour to Ioseph Gen. 41. 40. c. And Darius his favour to Daniel Dan. 6. 3. And Ahashuerosh his favour to Hester and Mordecai Hest. 2. 17. and 9. 4. And the favour of other Kings to their favourites in all ages Much more will the favour of the eternal God Almighty Lord and King of Kings make men precious There is an Hebrew word which fitly answereth to our English word a favourite whereof see Saints sacrifice on Psal. 116. vers â—…5 § 95. 96. Another ground is their Union with Christ As Christ assumed mans nature in general So he hath united in special their persons to that mystical body whereof he is the head they are all called Christ 1 Cor. 12. 12. In this respect they must needs be the most precious Creatures of all A third ground is the aboad of the Spirit of God in them whereby they are enabled to do much good wheresoever they come 1. This is a matter of high admiration and requireth much gratulation 2. It is a great incitement to be of this society and fraternity men vvill serve seven years or more to be of a good Company but what Company like to this 3. This should make us content with this worthy estate and precious condition With what estate shall any be content if not with this The honourable man is in a slippery estate witnesse Haman The rich man holds an Eeâ—… by the tail for Riches fly away as an Eagle Prov. 23. 5. The voluptuous man nourisheth an Adder in his bosom For he that withheld not his heart from any joy discerned all to be vanity and vexation of spirit Eccles. 2. 11. But believers when they wander have cause to be more content than they that dwell in stately Palaces and they that are clothed with Sheeps skins and Goat skins have more cause to rejoyce than Herod in his royal apparrel Act. 12. 21. When they are destitute they have more cause of content than Dives who fared sumptuously every day Luke 16. 19. When they are afflicted they are in a better condition then Belshazzar when he was most merry with his Princes Wives and Concubines Dan. 5. 3 4. When they are evil intreated they are better than they who are applauded as Herod was Act. 12. 22. When they are tormented they are in a better case than they that stretch themselves upon beds of Ivâ—…ry Amos 6. 5. 4. The worth of Saints teacheth them to walk worthy of that worth They must be like the Woman arrayed with the Sun which trampled the Moon under her feet Rev. 12. 1. Their worthy walking is to be heavenly minded and to have an heavenly conversation Their condition calls them to contemne the world and their want of a setled place in this world should put them on to wander heaven-ward And to seek that Citie which is to come So did wanderers of old vers 16. 5. The aforesaid worth of Saints is a great comfort and encouragement against the scoffs and scorns of the men of this world It is enough that whatsoever the world judge of them they are precious in Gods sight That good angels answerably have them in high esteem and that other Saints account them as Gods chiefest Treasure 6. This affords a caveat to the men of this world to take heed of abusing these wanderers These are they of whom the Lord saith Touch not 〈◊〉 anointed Psal. 105. 15. And again He that toucheth you toucheth the apple of mine eye Zech. 2. 8. God may in his unsearchable wisdom suffer his worthy ones to be tried and thereupon suffer adversaries and persecutors to prevail against them for a while but assuredly as Gods precious ones shall not be utterly forsaken so their adversaries shall not go scot-free 2 Thâ—…s 1. 6 7. §. 267. Of the worlds vile esteem of Saints THE other thing implied is the worlds esteem of Saints and that is a base and vile esteem as if they were not to be regarded For the aforesaid instances that they wandered in Sheeps skins c. doth manifest a vile esteem of them They neglected they rejected they ill entreated them Isâ—…mael had a mean esteem of Isaac manifested by mocking him Gen. 21. 9. So had Saul of David 1 Sam. 22. 11 and Michal his daughter 2 Sam. 6. 16. David's oâ—…t complaints hereof Psal. 119. 51. and 79. 4. So Iob Iob 30. 1. c. The Prophets observe this to be the common conceit of the world Isa. 62. 4. Ier. 30. 17. So doth an Apostle 1 Cor. 4. 13. Wofull experience giveth too evident proof of the truth hereof even in these our dayes This is so by reason of many corruptions in the world As 1. Ignorance both of the true worth of Saints and also of Gods high account of them The world is blinde in spiritual matters 1 Cor. 2. 14. 〈◊〉 2. Unbelief The world will give credit to nothing revealed out of Gods word Isa. 53. 1. 3. False principles As false rules of judging which are outward shew sence and worldly glorie The world sets too high a price on external and earthly things 4. Malice This adds much to their blindnesse yea it casts dust upon the eye of their reason It becomes us to take heed of being beguiled vvith the vvorlds esteem and account of men Yea and to take heed that vve be not over credulous in believing the reports that the vvorld giveth and rumours that it spreadeth abroad of Saints What vile reports did they give of John the Baptist and of Christ himselâ—… Mat. 11. 12 19. The like might be exemplified in every age of the vvorld §. 268. Of the Worlds unworthinesse a cause of Saints wandring THE first thing expressed in this reason of Confessors wandring is the vvorlds vileness The vvorld is not vvorthy of them This consequence is confirmed by this direction vvhich Christ giveth to his Disciples
because he is stiled the Lord. But though this be not excluded yet so generall a phrase is not to be restrained to one particular For in a larger extent the Lord may in some measure bee seen with both the eyes of the Soul Understanding and faith in this world and the world to come In this world The Lord is seen in his holy ordinances as his word and Sacraments Prayer and praising him in which being duly performed the soul is as it were wrapt out of the body and presented before God contemplating him Yea further in this world the Lord is seen by an experimentall knowledge of hiâ—… grace and favour to believers and by an assured faith and confidence which is so clear and evident as if they did see Gods face That which is seen to the eyes of the body cannot be more sure In the world to come the Lord is seen by an apprehension and sensible fruition of Gods glory and favour so far as the creature is capable of §. 78. Of the honor and benefits of seeing God THe foresaid point of seeing God giveth evidence of the great and good respect which God beareth to man though God be invisible incomprehensible yet he is pleased to afford means whereby man may see him Among the Persians and other Heathen it was accounted an high honour to be admitted to see the Kings face Hest. 1. 14. and 5. 2. But what was that to the seeing of the Lord of heaven and earth It is one branch of that which the Apostle stileth a great mystery that God was seen of Angels 1 Tim. 3. 16. What is it then to be seen of sons of men Moses desired this as an especiall evidence of Gods favour Exod. 33. 18. and Iacâ—…b as a testimony of his high account thereof and as a memoriall to all posterity of that favour named the place where he saw God Peniel that is the face of God Gen. 32. 30. This honour and favour have all true believers This honour is the greater in regard of the many benefits which flow from thence both in this life and the life to come In this world sight of God 1. Makes men fearfull of sin and that not only in the sight of men but also in secret where they see God Gen. 39. 9. Herein lieth a main difference betwixt the unholy and holy God seeth them both but the unholy see not God as the holy do 2. It maketh men carefull to please God instance Enoch Gen. 5. 24. Heb. 11. 5. 3. It imboldneth against all that man can do and maketh Saints endure any thing Heb. 11. 27. For by seeing God they are assured to have sufficient assistance and seasonable deliverance 4. It much encourageth and comforteth even in death it self witnesse the case of Stephen Act. 7. 55 56. 5. It assureth us of a blessed resurrection In the world to come that sight which Saints shall have of God will possesse and fill their souls with all the content joy and delight that possible can be Psal. 16. 11. and 17. 15. It is therefore stiled a beatificall vision The sweetnesse the fullnesse the hapinesse thereof no tongue can expresse no heart can conceive The souls of the glorified Saints are ravished therewith This is it whereof most truely it may be said Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. §. 79. Of holinesse as a qualification of them that see God THe aforesaid honour of seeing God is not common to every one It is proper to holy ones Christ himself termeth those that were made partakers of this honour pure in heart Matth. 5. 8. which is all one as holy All who in Scripture are noted to see God as Iacob Gen. 32. 30. Moses Exod. 33. 23. Isa. 6. 5. Ezek. 1 29. Dan. 7. 9. and 10. 5 c. God himself is holy This they who best know God do with much earnestnesse professe Isa. 6. 7. Rev. 4. 8. I will not deny but that this trebling of the word â—…oly 〈◊〉 â—…oly may have reference to the three Persons yet withall and that most especially to the infinite excellency of Gods holinesse Now nothing makes us so like to God as holinesse Nothing makes us so amiable in his sight and so pleasing unto him as holinesse This therefore must needs be an especiall means to move God to afford us accesse to himself to come into his presence and to behold his face Hesters beauty pleased Ahashuerah therefore she had accesse to him Hest. 5. 6. No beauty no deckings can make any Woman so gracious in mans eyes as holinesse makes Saints in Gods 1. This doth much amplifie the benefit of holinesse Whereof see Chap. 1. v. 1. § 2. This is a good incitation to labour after holinesse even because it is the means of seeing God Hereof see more Chap. 3. v. 1. § The greater care ought to be taken hereabouts because of the absolute necessity thereof This is two waies set down in my text and that by two negatives The first denies the thing Without holinesse God cannot be seen The second denies the persons No man of what rank and degree soever he be can without holinesse see God There are in the Greek these three negatives not without no man Of the emphasis see Chap. 13. v. 5. § It is said concerning heaven that there shall in no wise enter into it any thing that defileth Rev. 21. 27. but unholy ones defile This the Apostle referreth to the judgment and conscience of men themselves thus Know ye not that the unrighteous shall not inherit the kingdome of God 1 Cor. 6. 9. There is such an infinite distance betwixt the holy God and unholy men so as these can no way come to see him 1. This manifesteth an absolute necessity of holinesse It is as necessary as to see God but in the sight of God consisteth our happinesse A man were better not be thâ—…n not be happy 2. This manifesteth the great damage which unholy persons bring to themselves they deprive themselves of that which is most to be desired even of seeing God Without this we can have no experimental comfort in Gods gracious presence no sound confidence in his mercy or in any thing to be done by him for our good yea all hope of future communion with God in coelestiall glory is taken away And is this all were it all it were enough and too much But from this deprivation of â—…eeing God followeth in this world horror and terror of conscience and a certain fearfull looking for of judgement Heb. 10. 27. And in the world to come torture and torment endlesse and easelesse mercilesse and remedilesse The schooles raise a dispute about the privation of the beatificall vision and subjection to hellish torment whether of them be the greater vengeance But that dispute is in this place needlesse in that
right to his inheritance even that heavenly inheritance which the Father hath prepared the Son purchased and the Spirit sealed up to their souls This right therefore commeth not from any worth of theirs nor from any merit of any thing done by them but from this prerogative conferr'd upon them For as the Apostle Iames expresseth Iam. 1. 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Therefore the Apostle Peter 1 Epist. 1. 3. blesseth God for this priviledge saying Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 2. This should also stir us up to search after the evidences of this our right Heirs of great inheritances will be very diligent herein yea and they will 〈◊〉 the advise of learned Councel Should not we much rather use all means to get assurance of this prerogative to be of the Church of the first-born Note the exhortation of the Apostle Peter in 2 Epist. 1. 10. If we be new born we are first-born and therefore the evidences of our new-birth are assured evidences that we are Gods first-born therefore well weigh them You had them in the foregoing Section 3. This may admonish such as are the more eminent of the Church not to despise them who are in some outward respect inferior to them be the difference in Wealth or Honour or Authority or Superiority or Learning or Witt or any gift of Body or Mind yet in Gods esteeme and in the greatest priviledge they are all one all first-born all Heires all Kings Note Gal. 3. 28. There is neither Iew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus This is it which the Apostle mainly aimes at 1 Cor. 12. 15 16 c. Well weigh this poynt ye that are any way above others and consider what the Apostle Iames sayth Iam. 2. 1 2 c. 4. This doth afford a ground of consolation to such as are of poore parentage and can expect no inheritance from their Father on earth to young brothers from whom the Elder carriethiall to females who cannot inherit they are all Gods first-born So to all that are Poore Mean Illiterate Weak or any way despicable in mans conceit A great comfort and encouragement it is to such that they are Gods first-born Note Iam. 1. 9. 5. This doth afford an use of direction First in generall to walk worthy of this priviledge and prerogative for it is a great priviledge an high prerogative In particular 1. Moderate your care for things here below For being Gods first-born ye may rest assured he will provide sufficient for the pesent and hereafter give you a kingdome On this ground doth Christ presse this poynt Luk. 12. 29 30 31 32. I may to these use the Prophets phrase Ier. 45. 5. Seeke ye great things for your selves seeke them not Will a Kings first-born carke and care for Farmes Offices or other like meanes of livelihood much lesse should Gods first-borne carke and care for these earth things 2. Patiently beare temporall losses reproaches disgraces and what else may be endured for thy profession sake The right of the first-born will recompence all Note Heb. 10. 32 33 34 35. and 11. 9 10 26 35. This also is well-beseeming Gods first-born 3. Be an example to others how to behave themselves They who in any respect are above others must be as lights unto them The advice of Christ Matt. 5. 16. Let your light so shine before men that they may see your good works c. doth especially appertaine to such Thus may we win and save others as 1 Pet. 3. 1 2. 1 Tim. 4. 16. And this is a great improvement of the talent which God commits to us whereby men bring gaine to the Lord which he will not let passe unrewarded Read Math. 25. 15 27. Thus shall we bring a good repute to our profession yea and much honour to our Father Matth. 5. 16. §. 107. Of Christians enjoying the same priviledges as the Jewes formerly did III. IN that the society to which we are brought by the Gospel is set out by this phrase Church of the first-born It doth informe us That under the Gospel all Christians are made one with Jewes For it s noted as a work of the Gospel to bring us Christians to those who by priority of time are Gods first-born This was of old promised by God Gen. 12. 13. And desired by Saints Psal. 67. 3. And foretold by Prophets Gen. 9. 27. Mal. 1. 11. And the accomplishment thereof manifested Eph. 2. 13. Gal. 3. 27. The grounds of the point may be 1. To give evidence of the extent of Gods mercy Rom. 10. 12. 2. The more to set out the honour of Christs comming For as the honour of his second comming is set out by the appearing of all people to be judged by him So of his first comming by calling all nations to beleeve in him 1. This may informe us in a main difference betwixt the Law and the Gospell The Law was proper to one only Nation the Iewes as Psal. 147. 19 20. The Gospel is common to all Heb. 4. 2. And therefore saith the Apostle Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that beleeveth to the Jew first and also to the Greek Not only so but the Law was a partition wall which kept Iewes and Gentiles one from another But by the Gospel that partition wall is broken down Eph. 2. 14. If the Law were then worhty to be had in so high esteeme as David had it in in how much higher esteeme is the Gospel now to he had Heb. 2. 2. 2. This may instruct us in the dignity and excellency of the Christian Church The Psalmist having an eye on the Church of Israel stiles it the City of God and thus saith of it Psal. 87. 3. Glorious things are spoken of thee O City of God The like glorious things and that in a far more excellent manner may be applied to the Church of Christ For this Church is brought to that and the priviledges of that Church are brought to this This was fore-told Isa. 35. 1 2. and 66. 10 11 2. In regard of the right which the Christian Church hath to the ancient Jewish Church the titles proper to that are entended to this For this is called Sion and Ierusalem and the City of God as in the foregoing verse And the members of this First-born Heirs Children of promise Children of the free woman Gal. 4. 28 31. Abrahams seed Gen. 3. 29. Israel of God Gal. 16. 16. Their maine priviledges whereof we also are made partakers were these 1. A speciall covenant betwixt God and them Gen. 17.
reason is evident by this causall particle FOR. The reason is a forcible reason for it sheweth that they who performed this duty lost nothing thereby but were much honoured and received a great blessing To have Angels enter into ones house is an honour and to bring such gladsom messages as they did was a blessing In setting down this recompence the Apostle hath an especiall respect unto two instances one of Abraham Gen. 18. 2. the other of Lot Gen. 19. 1. Angels came to both these in the appearance of men whom they knew not so as their hospitality was on no by-respect but only for the duties sake They saw such as they supposed to be men going on as in a journey and thereupon entertained them The Greek word translated unawares is oft attributed to such as know not those who do such and such a thing It was at first concealed from Abraham and from Lâ—…t that they who came to them were Angels Their act in entertaining such guests was like a fisher-mans casting a net into the water for fish and instead of fish draweth up Pearls Obj. 1. It is said that Abraham bowed himself toward the ground before them Gen. 18. 2. this was an act of Divine worship for so is Divine worship set out Thereupon it is inferred that he knew them to be more then men For Divine worship is not to be yielded to meer men Act. 10. 25 26. Ans. Civil obeisance is also set forth by that phrase for Abraham bowed himself 〈◊〉 the people of the land of Heth Gen. 23. 7. But that he did in testimony only of civil reverence Obj. 2. Abraham styleth one of them Lord v. 3. Ans. It is probable that one of them appeared in a more eminent habit and in greater Majesty then the other so as he might take him for the chief and thereupon in speciall direct his speech to him But he doth also shew like courtesie to them all v. 4 5. The title Lord is in the Hebrew a title given to men frequently as v. 12. it is applied to Abraham himself by his wife Sarah Obj. 3. The title Iehovah is given to one of them v. 13. Ans. One of them might be and indeed was the Sonne of God true Iehovah the second person in sacred Trinity But Abraham at first knew not so much The other two were true Angels who afterward went to Lot for there came but two to him Gen. 19. 1. It is said that the men turned their facâ—…s from thence and went toward Sodom but Abraham stood yet before the Lord. Those two men were two of those that came to Abraham Gen. 18. 2. and afterward went to Sodom Gen. 19. 1. The third of those that came to Abraham was the Lord the Sonne of God before whom Abraham stood At first Abraham knew them to be no â—…ther then men nor yet Lot yet afterward both of them knew them to be Angels Obj. 4. This entertaining of these Angels was extraordinary We reade not the like at any other time What motive then can that be to us that can expect no such thing Ans. 1. The Apostle intends not that all should expect the same for he saith not all entertained but some 2. God can do the like again if he please There is no restraint to the Lord. 3. The argument follows from the greater to the lesse If God sent such extraordinary guests surely he can send such ordinary guests as will be worth entertaining Such an argument an Apostle useth to stirre us up to pray in faith for Eliah prayed that there may be no rain and again that there might be rain and he was heard in both Therefore we may believe that God will hear us in ordinary matters This instance giveth evidence of Gods high account of this duty of entertaining strangers in that once and again he sent Angels to such as were ready to perform the duty From therefore we may inferre that God well liketh and approveth this duty and that he will some way or other recompence the same This is the main scope of the Apostle §. 18. Of the blessings which Angels have brought to Saints WEll may it be inferred from the Apostles argument that a friendly entertaining of strangers shall not be in vain To prove this point the more fully I will endeavour to clear two points 1. That Angels when they came to Saints brought speciall blessings to them 2. That hospitality hath been recompenced with many singular blessings For the first 1. The Angels that came to Abraham brought a most gladsom message to him namely that he should have a sonne by Sarah his wife Gen. 18. 10. There could not have been brought a more welcom message to him as appeareth by the answer which he gave to God when he made an especiall promise to him His answer was this What wilt thou give me seeing I go childlesse Gen. 15. 2. 2. The Angels that came to Lot delivered him from the destruction of Sodom Gen. 19. 16. 3. The Angell that came to Hagar brought a very gladsom message Gen. 21. 17 c. So to Moses Exod. 3. 2. and to Gideon Judg. 6. 11. and to Manoah Judg. 13. 2. and to Elijah 1 King 19 5. and to Daniel Dan. 6. 22. and to Zechariah Zech. 1. 9. and to Zacharias and the Virgin Mary Luke 1. 11 26. and to the Shepherds Luke 2. 9 13. and to Ioseph Matth. 2. 13. 19. and to Christ Luke 22. 43. and to the Apostles Acts 1. 10. 5. 19. and to Peter Act. 12 7. and to Câ—…rnelius Act. 10. 3. and to Paul Act. 27. 23. and to Iohn Rev. 1. 1. By all these it appeareth that this particular blessing noted by the Apostle was no small one §. 19. Of the 〈◊〉 of Hospitality TO amplifie the Apostles motive taken from the entertaining of Angels it will not be amâ—…sse to adde other speciall recompences of hospitality registred in sacred Scripture 1. Rebeccahs hospitality was rewarded with precious gifts and a good husband Gen. 24. 22 49. 2. Labans hospitality was recompenced with a good servant for himself and a good husband for both his daughters Gen. 29. 27. 30. 27. 3. Revels with a good servant for himself and a good husband for his daughter Exod. 2. 21. 4. Rahabs with preservation of her self and kindred from a common destruction and with a great marriage Iosh. 6. 22. Matth. 1. 5. 5. Boaz with a good wife Ruth 3. 2 c. 6. Abigail with a good husband 1 Sam. 25. 39. 7. David with a discovery of his enemies 1 Sam. 30. 11. 8. The widow of Sarephath with preserving and increasing her meal and oyl in a great dearth and restoring her son to life 1 King 17. 16 23. 9. The Shunamite with giving her her son and restoring him to life 2 King 4. 70 36. 10. The Disciples with entertaining Christ Luk. 24. 32. 11. Lydia's and the Jaylours with the salvation that was brought to their
house Acts 16. 15 33. 12. Gaius with an honourable testimony Rom. 16. 23. 3 Ioh. 1 5 6. 13. Onesiphorus with Pauls prayer 2 Tim. 1. 18. 14. The Barbarians with cure of their sick bodies and souls Acts 28. 9. 15. The greatest recompence of all is that recompence which Christ giveth at the day of judgement Matth. 25. 34 35. All these give evidence of the notice which God taketh of those which set themselves to do what he requires and of his approbation thereof He also gives proof of the goodnesse kindnesse bounty and other like gracious properties of God in not suffering good things to passe away without a recompence Psal. 62. 12. Hereupon the Apostle saith that whatsoever good thing any man doth the same he shall receive of the Lord Eph. 6. 8. It is therefore a strange conceit of men to think that all that is bestowed on strangers is lost and thereupon omit many fair opportunities of bringing manifold blessings to themselves For our parts we have just cause to judge that as in other works of mercy so in this what is given is as seed sown which will bring forth in 〈◊〉 season a plentifull crop §. 20. Of Gods giving more then expected THat which the Apostle saies of their receiving this blessing unawareâ—… gives us to understand that men in the good things which they do oft receive more from the Lord then they looked for Whereas it is said that the â—…ing asked life of God it is added that God gave it him even length of daies and that for ever and ever Psal. 21 4. And where Solomon asked wisdom of God sufficient to govern his people God gave him so wise an heart that there was â—…one like him before him nor after him Yea he gave him also that which he 〈◊〉 not both riches and honour c. 1 King 3. 12 13. So where Hanna desired a sonne of God God gave her three sonnes and two daughters Ruthâ—…ccompanieth â—…ccompanieth her poor mother in law for the true Religion sake and unawares 〈◊〉 meeteth with a great Prince of the Tribe of Iudah to be her husband as from her though an alien descended the Messiah Ruth 1. 16 17. 〈◊〉 13. Matth. 1. 5. Saul goeth to a Seer to enquire after his fathers Asses and 〈◊〉 heareth news of a Kingdom intended to him 1 Sam. 9. 6 7. 10. 1. 〈◊〉 to give a proof parallel to this of my Text yea farre exceeding it the Disciples that constrained a stranger as they thought to abide with them entertained 〈◊〉 Lord Jesus unawares Luk. 24. 29. God doth thus exceed in his remuneration to give evidence of his free grace and bountifull minde To give what is not so much as thought on argueth free grace To give above expectation argueth bounty What an encouragement is this for a Christian cheerfully to do his duty and constantly to go on therein referring the issue to God He may do more then is desired or expected yea or thought on For he is able to do exceeding abundantly above all that we ask or think Eph. 3. 20. §. 21. Of applying to our selves rewards given to others COncerning the persons that unawares were thus recompenced they are thus set down some Hereby the Apostle himself inferres that every one who performed that duty received not that particular recompence yet he sets it down as a motive unto all For all may be encouraged by that recompence which is given to some only This kinde of argument is oft and much pressed in the New Testament In the inference which this Apostle makes in the beginning of the sixt verse of this Chapter Concerning Gods imputing righteousnesse unto Abraham who beleeved the Apostle inferres that it was not written for his sake alone But for us also to whom it shall be imputed if we beleeve Romanes 4. 23. 24. From Gods delivering Lot out of Sodom when it was consumed with fire the Apostle maketh this conclusion The Lord knoweth how to deliver the godly c. 2 Pet. 2. 9. This Apostle having set down the many great rewards which God gave to the â—…aith of his servants in the 11th Chapter of this Epistle maketh this inference Wherefore let us run with patience Heb. 12. 1. On this ground Saints of old pleaded for themselves Gods former dealings with others as Psal. 22. 4 5. 2 Chron. 20. 7. Nehem. 9. 10. Gods blessings on some are evidences of his good will of what is pleasing to him and what he approves For did he not approve such and such things and were he not well-pleased with them certainly he would not bestow blessings on the performers thereof in reference to the doing of them Now God is ever of the same minde Iob 22. 13. Malach. 3. 6. what once he approveth he will ever approve and what he approveth he will assuredly recompence This assuredly is the best and most proper use that we can make of Gods former gracious dealing with Saints registred in sacred Scripture namely to apply them to our selves and to be encouraged thereby to go on in such courses as they did resting on this that God approves us therein and that he will recompence us some way or other They who reade the acts of Saints and Gods goodnesse to them as meer histories of things done in former times and apply them not to themselves fail of the best use to be made thereof Wherefore to make a right use of the Scriptures observe these few Rules 1. Exercise thy self in Gods Word by reading and hearing it frequently diligently that thou maist be well acquainted with the very letter and history of the Scripture 2. Use all means to get understanding of the true sense and meaning thereof For this end Prayer Meditation Conference and diligent attending upon the publique Ministry are good helps 3. Beleeve what thou conceivest to be the true sense and intent thereof 4. Apply it to thy self so farre as thou conceivest it any way belonging to thee For whatsoever things were written before time were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. This is a great point of prudence The life the power the profit of the word consisteth herein 5. Be a follower of those who are therein approved so farre as that which they did may concern thee 6. For thy farther encouragement well observe all the effects and fruits that followed upon Gods approving them §. 22. Of the Resolution of the 2d verse of Heb. 13. THe summe of this verse is A Christians respect to strangers Two points are considerable hereabouts 1. The inference of this verse upon the former For it is a particular exemplification of the former both in the duty of love and also in the person brother 2. The substance of the duty Herein two points are to be noted 1. The manner of propounding the duty in this phrase Forget not 2. The matter whereof it consisteth About the matter is
in opposition to an unâ—…atisfied desire and it is to be taken in reference to the minde of such a man who esteemeth every state wherein he is to be sufficient for him 2. Contentedness is like the holy ointment and sweet perfume that was of use under the Law They were both compounded of sundry choice spices Exo. 30. 23 24 34 c. So Contentedness is compounded of sundry other excellent graces the glory and beauty of which do brightly shine forth in this one grace and virtue and are exercised thereby As 1. Faith in Gods fatherly care over him and providence towards him Gen. 22. 8. 2. Hope to be supported and supplied with such things as are needfull Psal. 42. 5. 3. Patience in bearing the burden of want and grief of affliction Iam. 5. 11. 4. Humility in a mean esteem of ones self Gen. 32 10. 5. Obedient submission to the good pleasure of God 1 Sam. 3. 18. 6. Meekness in forbeating to take revenge of such as wrong us He that in a contented minde said Behold here am I let the Lord do to me as seemeth good unto him 2 Sam. 15. 26. said also of one that exceedingly wronged him Let him alone and let him curse for the Lord hath bidden him 2 Sam. 16. 11. 7. Thankfulness in all estates Iob a contented person blessed God for taking away as well as for giving Iob 1. 21. 4. The Commodity of Contentment Commodity puts on every one to do what he can for attaining that which may be commodious to him I dare not undertake to set down all the Commodities of Contentation I will only give a brief view of some special ones 1. Contentedness setleth and quieteth the soul in the greatest trobles that can befall a man Paul and Silas after they had been sorely scourged and thrust into the inner prison and their feet made fast to the stocks at midnight sang praises unto God Act. 16 23 24 25. Admirable evidences of much quietnesse and chearfulnesse of spirit have been given by Martyrs in the midst of their grievous torments 2. It so moderateth a mans desire as in all estates he thinks he hath enough Though Iacob came far short of his brother Esau in his estate yet he could say as well as Esau I have enough Gen. 33. 9 11. Our English in both places useth the same phrase I have enough but in the Hebrew there is a great difference betwixt that which Esau uttered and Iocab To translate them word for word Esau's phrase was this There is much to me or I have much So he acknowledged a great plenty but Iacobs phrase is this All things are to me or I have all This shewed a contented minde in that he accounted what he had to be as much as if he had had all the world Some apply that phrase of Iacob in his interest in the Lord that the Lord being his portion he accounted him to be all in all The contented man accounting himself to have all must needs be at least in his minde a rich man His desire is satisfied with what he hath If therefore it be a Commodity to be rich Contentednesse is a great Commodity 3. It makes a supply of all the losses that can befall a man Losses to him that is content with what remains are as no losses He hath in his minde as much sufficiency as he had before This is evident in Iobs case Iob 1. 21. He was as thankfull unto God for taking away as for giving And the Hebrews took joyfully the spoiling of their goods Heb. 10. 34. 4. It easeth heavy burdens and maketh them tolerable As discontent by vexing and perplexing the Spirit weakens it and makes light burdens lie very heavy upon a man So Contentedness puts life and spirit into a man and makes him better able to bear his burden The very same burden lying on a contented and discontented person seems much lighter to the one then to the other When David and the men that were with him were spoiled of their wives sons daughters and goods his men were much grieved and spake of stoning him but David incouraged himself in the Lord his God 1 Sam. 30. 6. 5. It is a compliance with Gods providence in every state For it brings us to a resignation of our will to Gods will So as to make Gods will a rule of our will and to say as Christ did Not my will but thine be done Luk 22. 41. We have a proof hereof in him who said unto God Behold here am I let him do to me as seemeth good unto him 2 Sam. 15 26. Surely this is a great Commodity to enjoy with quietness what the will of God is that we should enjoy §. 65. Of the variety of Cases wherein Contentednesse is to be exercised EVery state wherein any man is in this world is accompanied with so many occasions of discontent the minde of man as it is requisite that he learn how to be contented in every one of them This I will indeavour to exemplifie in sundry particular cases As 1. Plenty and all manner of prosperity Among other instances the Apostle giveth this wherein he had learned to be content I know how to abound every where and in all things I am instructed to be full Phil. 4. 12. Two especial reasons there are to move men to learn contentedness in plenty and prosperity 1. Because no plenty no manner of prosperity can fully satisfie a discontented minde Iâ—… all that at once he desireth should be granted him when he hath that he would thereupon desire more See § 53. 2. Sundry perplexities and troubles arise out of plenty and prosperity Many upon sense hereof are so discontent as they think they should live more quietly if their eâ—…tate were meaner then it is and if they had more troubles then they had Contentment is an antidote against both these extreams 2. Poverty This is another instance which the Apostle gives of his Contentedness I know how to be abased I am instructed to be hungry and to suffer need Phil. 4. 12. This estate is that which the Apostle especially intends where he saith Having food and raiment let us be therwith content 1 Tim. 6. 8. Nature it self is satisfied with little yea though it be homely and course Experience sheweth that both poor folks themselves and also their children are for the most part healthier and stronger then rich ones and their children Besides poor folks are freed from many cares fears and dangers whereunto rich ones and great ones are subject Poor folks have not so large and great accounts to make as the richer sort yet their faithfull and diligent improvement of that little they have shall be as well accepted approved and rewarded as a like improvement of much The very same approbation and remuneration is given to him that improved two Talents that is given to him that improved five Talents and
that in the very same words Thus Wâ—…ll done thou good and faithfull 〈◊〉 thou hast been faithfull over a few things I will 〈◊〉 thee Ruler over many things enter thou into the joy of thy Lord Matth. 25. 21 23. Great cause there is for poor persons to be content especially if the many promises and engagements of God for taking care of them and supplying their wants and needs be duly weighed as Psal. 34. 6 c. 37. 25. 55. 22. Mat. 6. 25 c. Phil. 4. 19. 3. A single life Single persons who never were married are indeed deprived of many comforts which married persons enjoy But withall they are freed from many cares and troubles which usually accompany the married estate In a single estate there is a greater freedom to serve God which the Apostle implieth under this phrase He that is unmarried careth for the things that belong to the Lord how he may please the Lord 1 Cor. 7. 32. Hereupon they who are free and can abstain are advised so to abide 1 Cor. 7. 27. The best man that ever was lived all his dayes in a single life Who then should not be content with this estate if God call him thereunto 4. The married estate It cannot be denied but that their estate is ordinarily much incumbred with sundry cares and troubles But withall it must be granted that these cares and troubles arise from the weakness and wickedness of men Their wickedness who raise troubles against others Their weakness who suffer themselves to be disquieted and too much distracted with the affairs of the family and cares for wife children and others Were it not for the wickednesse of some and weaknesse of others to please an husband or a wife would be no hinderance to pleasing of the Lord. If the honour ends and priviledges of marriage whereof See Domesticall Duties Treat 2. Part. 1. § 23 24 25. be poiâ—…ed with the cares and troubles thereof we shall find just cause to rest content in that estate 5. Want of children This or old was a matter of great discontent This brought many tears from Hannahs eyes and prayers from her heart 1 Sam. 1. 10. The Shunamite preferred a childe before any other thing that could be granted her 2 King 4. 14. Abraham himself said to God What wilâ—… 〈◊〉 give me seeing I go childlesse Gen. 15. 2. Give me children or else I die saith Rachel to her husband Gen. 30. 1. It was denounced as a great judgement against Coniah to die childlesse Jer. 22. 30. And it is denounced as a judgement to have a miscarrying womb and dry brest Hos. 9. 14. To this day such as are childlesse complain that they shall have none to bear their name to be their 〈◊〉 and to succeed them in their place To these I commend these considerations 1. It is God that denieth children Gen. 30. 2. 2. They may be denied children because God seeth them not meet to bring up children 3. Children are certain cares but uncertain comforts 4. Children may prove a grief of minde to their parents Gen. 26. 35. They may be a 〈◊〉 of heavy judgments upon their Parents 1 Sam. 3. 13. They may do much mischief to their Parents 2 Sam. 15. 10. They may foolishly lose what their prudent parents have left them 1 Kin. 12. 16. 5. God hath promised to them that fear him a better name then of sonnes and daughters even an everlasting name that shall not be cut off Isa. 50. 5. These are weighty motives to perswade such as have no children to rest content 6. Many Children Christians in this case use to manifest more discontent then the Jews of old did We do not reade that they used to be discontent at a numerous off-spring but rather still to desire more though they had many Leah had six sons one atter another yet when she saw that she had left bearing she took Zilpah her maid and gave her Iacob to wife that she might have more children by her Yea atter that she hired of her sister liberty to lie with Iacob and thereupon had two more sons and a daughter Gen. 30. 9 16 17 19 21. We reade that Ibzan a Judge in Israel had thirty sons and thirty daughters And that Abdon another â—…udge had fourty sons and thirty Nephews Iudg. 12. 9 14. And that Ierub-baal another Judge had threescore and ten sons Iudg. 9. 5. Should a Father now have so many how would he complain and think he should never have enough for them all Surely it is distrustfulnesse in Gods providence that causeth discontentednesse in this case The sacred Scripture tels us That God provideth for the young Ravens when they wander for lack of meat Job 38. 41. Experience sheweth That the lesser sort of birds bring forth and breed up fifteen young ones together Are not Christians children more worth then many birds God provides for all thy children while they are in the womb Why dost thou not trust to his providence for them when they are brought into this world Many poor folks children do not only wax fat and strong with course food and raiment but also attain to very good callings through the Divine Providence God hath said of our children They are mine born to me Ezek. 16. 20 21. Will he not then take care of his own God hath promised Children yea many Children as a blessing Psal. 127. 3 4 5. 128. 3. Did we believe Gods Word and in Faith plead it before God and depend on him for making it good in his own way and at his own time we should certainly not only be content but also thankfull for the many children he bestoweth on us 7. Losses This case of losses may be extended to Goods Friends Children and other things that are near and dear unto us and are needfull for us and usefull unto us Such losses do oft cause much discontent and work great disquiet in men But if such as have losses would seriously weigh the example of Iob and about him consider 1. What a man he was how great how good Iob 1. 1 3. 2. What his losses were in every kinde Iob 1. 15 c. even more I dare say then thine are who complainest 3. With what Contentednesse yea and Thankfullnesse he did bear all Iob 1. 21. 4. What was the end of the Lord Jam. 5. 11. and what recompence the Lord returned Iob 42 10 c. If these four things in Iobs case were seriously weighed we should finde him a worthy patern of Contentment in this case of losses and a strong enforcement of the duty The Apostle testifies of the Hebrews That they took joyfully the spoiling of their goods Knowing in themselves that they had in heaven a better and an enduring substance Heb. 10. 34. The Goods of this world are but transitory commodities such as the Lord lends us and that only for such a time as seemeth good to himself he hath power to
demand them when he will As for Friends God who taketh them away can and will make an abundant supply Is not God better to us then many Friends What good can Friends do without he also be our Friend And if he be our Friend what need we have any more Friends Children that are taken from us are taken to a better Father that provideth better for them then we can That Children taken away are not to be reckoned among things lost is evident by Iobs case in that God doubled all the things that Iob lost save his children Other things that he lost were doubled unto him In stead of seven thousand sheep which he lost he had fourteen thousand restored In stead of three thousand Camels he had six thousand So in other things which he lost But having lost seven sons and three daughters he had but so many restored to him yet are these accounted doubled because the ten children which were taken away were with God and not utterly lost There is therefore no reason that a man should be discontent that his children are taken away to a better place It was Iacobs ignorance of that course which God took to advance Ioseph to such an estate as he might be a means of preserving his Fathers houshold and of saving much people alive that made him so impatient and discontent at his supposed losse Gâ—…n 37. 33 c. 45. 7. 8. Crosses in mens Callings Mens Callings are the ordinary means of their livelihood If they thrive not thereby but rather lose they use to be much discontent To remove discontent in this kinde 1. I advise such to search into the cause of their not thriving whether it be not their own unskilfulnesse idlenesse negligence pride prodigality too eager pursuit of their pleasures too much trust in such as are unfaithfull or otherlike faults of their own or whether they do not ambitiously aim at a greater kinde of thriving then God seeth meet for them or whether it be not envy at the greater thriving of others then at themselves If so they have just cause to be humbled To such I may say Wheresore doth a living man complain Lam. 3. 39. a man for the punishment of his sin In these and otherlike cases a man hath more cause to repent then be discontent 2. In this case about crosses in their Callings I advise men to consider that it is the Lord who giveth or with-holdeth blessing Reade for this purpose Psal. 127. 1 2. 128. 2 3 4. This consideration is of great force to make a believer content with that estate wherein God sets him willing to abide therein patient under crosses that befall him therein diligent in the duties thereof constant in waiting on God for his blessing and ready to resign himself wholly to Gods disposing Providence 9. Reproach All reproach is against a mans name which is more precious unto him then wealth yea then life it self Prov. 22. 1. Eccles. 7. 1. Reproaches pierce deep into a mans soul and make him exceedingly discontent The advice therefore which was given about crosses in a mans calling must in this case be observed Consider the cause of the reproach that is laid upon thee If it be for thy own misdemeanour or wickednesse Thou art to bear it contentedly as a just punishment But if it be without cause given on thy part refer the case to God and say as David did Let him curse for the Lord hath bidden him It may be that the Lord will look on mine affliction and that the Lord will requite good for his cursing this day 2 Sam. 16. 11 12. On hope hereof rest content the rather because not only many righteous men but also Christ himself endured in this case more then thou dost If the reproach be for righteousnesse sake and for the Lords sake we ought not only to be content therewith but also to rejoyce therein Matth. 5. 11 12. The like may be said of all manner of persecution for the Lords sake 10. Afflictions Under this head I comprize all manner of oppressions and hard handlings by men and all kinde of wasting and torturing maladies more immediately inflicted by God yea and all things grievous to weak flesh To work contentment in these cases our eye must be on the prime and principal Author of all which is the wise God and our tender Father and withall we ought to consider the end which he aims at therein and the good that he will produce from thence He sees that the afflictions which he layeth on us either mediately by visible instrumentall and secondary means or immediately by himself are needâ—…ull for us and usefull to us For he alwayes correcteth us for our profit Heb. 12. 10. See more hereof on that place §. 66. Of examining ones self about Contentment IF serious and thorow examination be made concerning this grace of Contentment we shall finde it to be a most rare grace not only rare in the excellency of it whereof see § 64. but rare in the scarcity thereof Scarce one man among a thousand will be found to have attained it The discontented complaints that are every where heard of mens want of means of their great charge of their not thriving as others do of heavy burdens of grievous oppressions sore afflictions and other things that disquiet them are evidences of the want of this grace in them Could the inward perplexities of the Spirit at every thing that crosseth their humour and their unsatisfied minde about their present estate be discerned the want of this grace would be more evidently manifested This is a case much to be bewailed and for which we ought deeply to be humbled It robs God of that praise which is due to him for those blessings that he doth bestow For a discontented minde lightly esteems such blessings as God bestows on him because he hath not what he would and by the inward perplexity of his soul makes his life a kinde of hell The grounds of Contentedness laid down § 63. afford a good Direction for attaining this grace §. 67. Of the Inference of Gods Promise against Covetousnesse and for Contentednesse Verse 5. For â—…e hath said I will never leave thee nor forsake thee THe first particle of this Text FOR sheweth That this Promise is added as a reason of that which goeth before It hath reference both to the vice forbidden which is Covetousnesse and also to the vertue enjoyned which is Contentednesse It is here added to disswade from the former and to perswade to the latter The Argument is taken from Gods Promise of providing for his It may be thus framed They whom God hath promised never to leave nor forsake ought not to be covetous but content But God hath promised never to leave nor forsake such as trust in him Therefore such as trust in God ought not to be covetous but content This promise of Gods continual Providence and Protection much aggravateth
members of one and the same body and in regard of their spirituall condition animated by one and the same spirit and thus all of them spoken to as to one On this ground where it is said that Moses spake unto all Israel he thus expresseth his minde The Lord thy God will go before thee He it is that doth go with thee He will not fail thee nor forsake thee Deut. 31. 1 3 6. 4. God doth account all beleevers as dear unto him as if they were but one They are therefore all as one spouse to his Son Cant. 4. 8 9. 2 Cor. 11. 2 They are all heirs of the same Kingdom Iam. 2. 5. To be an heir is the property of one Gen. 21. 10. This is a good ground for every particular beleever to apply the precious promises of the Gospel to himself in particular The like may be said of the duties which God requireth of children of men For in the Decalogue or ten Commandments they are laid down as a particular precept to every person in the singular number thus THOU shalt have no other Gods THOU shalt not make to thy self c. §. 73. Of Gods not failing nor forsaking his THe substance of this promise I will not fail thee nor forsake thee giveth assurance of Gods constant and continuall carefull providence over his Concerning it the Psalmist upon his own experience thus saith I have been young and now am old yet have I not seen the righteous forsaken c. and again The Lord forsaketh not his Saints they are preserved for ever Psal. 37. 25 28. Very elegantly doth the Prophet by an argument from the less to the greater thus enforce this point Can a woman forget her sucking childe that she should not have compassion on the sonne of her womb yea they may forget yet will not I forget thee Isa. 49. 15. This negative promise is much pressed in Scripture as 1 Chro. 28. 20. 1 Sam. 12. 22. 1 King 6. 13. Isa. 41. 17. The ground hereof resteth upon the unchangeableness of Gods love God is in all things unchangeable God is immutable in his nature in which respect he thus saith I am the Lord I change not Malach. 3. 6. He is also immutable in his Counsell in his Word in his Oath Heb. 6. 17 18. and in his Love Ioh. 13. 1. Besides the relations which he hath caused to pass betwixt himself and us giveth us further assurance that he will never leave nor forsake us When my father and mother forsake me then the Lord will take me up Psal. 27. 10. Doubtless thou art our Father though Abraham be ignorant of us and Israel acknowledge us not c. Isa. 63. 16. Obj. Iob by reason of his soar and heavy crosses and Lazarus who died a beggar may seem to be left and forsaken of God Answ. Losses crosses pain penury and other afflictions are no argument of Gods forsaking men His wise providence is much manifested in ordering his childrens estate here in this world For 1. God never suffers his to be tempted above that they are able to bear He giveth strength answerable to the burden he laieth upon his We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 8 9. 2. God alwaies gives a good issue to the trials of his children 1 Cor. 10. 13. Iob had all that was taken from him doubled Iob 42. 10. The Angels carried Lazarus his soul into heaven Luk. 16. 22. 3. God recompenseth outward losses and crosses with far better things For wealth he giveth grace for bondage of body freedom of conscience for pain patience for corporall death eternall life Obj. 2. Saints themselves have complained that they have been forgotten and forsaken Isa. 49. 14. Answ. That was the misapprehension of their weak flesh which is no sufficient evidence against Gods express promise The Psalmist acknowledgeth this misapprehension Psal. 77. 10 Obj. 3. Christ himself complaineth that he was forsaken Matth. 27. 46. Answ. Christ together with our flesh took the infirmity thereof and thereupon complaineth according to his present apprehension But to shew that he did not utterly despond nor judge himself totally and finally forsaken he premiseth this clause of affiance My God my God Do they beleeve the foresaid promise of God who â—…aint and sink under the burden of any triall or under any fear that they shall be forsaken yet how many be there in the number of those that profess the Christian faith who upon great losses cry out and say they are utterly undone and upon some soar afflictions despairingly say they shall never be able to endure it Such are more like to Cain who said My punishment is greater then I can bear Gen. 4. 13. then to David who when he was greatly distressed encouraged himself in the Lord his God 1 Sam. 13. 6. or Iehoshaphat who in his distress said O our God we know not what to do but our eyes are upon thee 2 Chron. 20. 12. or Abraham who when Gods promise and precept seemed to cross one another about the sacrificing of his son said God will provide Gen. 22. 8. This promise of Gods not leaving nor forsaking his is of singular use to support us in all trials and distresses whatsoever It is so generall as it may be applied to spirituall and corporall distresses In such losses as Iob had Iob 1. 15 c. in such jealousies as Daniel was tried withall Dan. 6. 4. in such a prison as Paul and Silas was cast into Act. 16. 24. in such a dungeon as Ieremiah was let down into Ier. 38. 6. in such a sickness as Hezâ—…kiah fell into Isa. 38. 1. When we are falsly accused as Paul was Act. 24. 5. when we are forsaken of men as Paul was 2 Tim. 4. 16. when we are disquieted in minde as David was Psal. 42. 11. At the point of death in which case Stephen was Act. 7. 59. 60. In our thoughts and cares about our children and posterity such as came into Iacobs head Gen. 49. 1 2 c. we may and must meditate on this promise and with confidence thereon support our selves §. 74. Of the persons whom God will not forsake THe persons to whom in speciall this promise of Gods not leaving and forsaking is made is comprised under this Pronoun THEE This promise was of old by God himself made in particular to Ioshua Ioshua was a man of such courage and confidence in Gods Word as he together with Caleb stedfastly believed that God would not leave nor forsake them when the whole Congregation of Israel so fainted as they wept that God had brought them out of Egypt and murmured against the Ministers imployed in that service of bringing them out They must therefore be such as Ioshua was who have right to apply this promise to themselves Such were they to whom Moses
Of Gods readinesse to help THe later word Helper according to the notation of it signifieth one that is ready to run at the cry of another Hereof see Ch. 2. § 184. This notation implieth a willing readinesse and a ready willingnesse in God to afford all needfull succour Herein God shews himself like a tender Father Mother or Nurse who presently runs when any of them hear the childe cry to help it This therefore is spoken of God by way of resemblance to make us the better conceive Gods readinesse to help us The ground hereof resteth on his own Goodnesse He hath pity because he will have pity and sheweth mercy because he will shew mercy Exod. 33. 29. Even so Father for so it seemed good in thy sight Mat. 11. 26. A great encouragement this is in all our needs to cry unto God and to make ouâ—… case known unto him by humble and faithfull prayer §. 82. Of Gods hearing those whom he leaves not WHerein this Profession of Gods being our helper is inferred upon the fore-mentioned promise of not leaving nor forsaking it appears That those whom God forsakes not he readily and really helps in all their needs and straits God doth not content himself with the negative not to leave but adds an affirmative assistance he is an helper That God who promised Ioshuah not to fail nor forsake him Iosh. 1. 5. afterwards appeared unto Ioshua with his sword drawn and said As Captain of the host of the Lord am I now come Josh. 5. 13 14. hereby he shewed himself an helper of Ioshua This is further confirmed by the successe which the Lord gave to Ioshua's â—…ndertakings There is no mean betwixt Gods not failing and helping If he do not help he fails and if he that is able to help do not fail then help must needs be afforded Besides God will have his Presence with his Saints which his not forsaking them presupposeth make to the best advantage that can be which must be by helping of them 1. By this it is manifest that the negative Promise of not failing doth not only imply a Privative but also a Positive good 2. This doth much amplifie the comfort that was noted to arise from Gods Promise of not failing his § 53. in the end thereof 3. This may serve as a good patern unto us in reference to a friend and that by giving evidence of our not failing in him in that we afford unto him all needfull help and succour so far as lieth in our power Thus shall we shew our selves children of our heavenly Father like unto God §. 83. Of applying general Priviledges to our selves in particular WHereas the Apostle said in the plural number WE may say here he expresseth that which we should say in the singular number The Lord is MY helper he giveth us to understand That every one is in particular to apply unto himself such promises and evidences of Gods fatherly providence as belong unto many The Psalmist frequently maketh such particular applications as where he saith The Lord is my rock and my fortresse and my deliverer my God my strength my buckler the horn of my salvation my high tower Psal. 18. 2. In like manner said Ruth to Naomi Thy God shall be my God Ruth 1. 16. And the Virgin Mary My spirit hath rejoyced in God my Saviour Luk. 1. 47. Good Grounds there are of this particular application As 1. Gods indefinite offer of himself of his grace of his Sonne and of the things that Christ hath done and endured for mans Redemption and of all other needfull good things and that to every one without exception of any Isa. 55. 1. 2. Gods Truth and Faithfullnesse in making good his Word and Promise Heb. 10. 23. 3. Gods command to every one to believe and thereby to receive to his own benefit that which God offers unto him Mar. 1. 15. Ioh. 1. 12. Let us therefore not content our selves with a general knowledge of the minde of God and that we well understand that God is able and willing to help and that indeed he is a present help in all trouble But let us farther indeavour to get Assurance of Gods fatherly favour to us and special care over us that we may in faith and with confidence say The Lord is MY helper Of the great and manifold benefits of this particular perswasion See The Guide to go to God on the Preface of the Lords-Prayer § 12. §. 84. Of Fear of man AMong other benefits of Confidence in Gods Protection this is one which is here hinted by the Apostle That it expelleth fear of man which is implied under this negative Resolution I will not fear what man shall do to mee Of the notation of the Greek word translated Fear See Châ—…p 2. § 149. About this vice I purpose to shew 1. The Nature of it 2. The Evil wherein it consisteth 3. Motives against it 4. Rules to prevent or redress it I. Fear is a troubled passion upon the apprehension of evil When Zacharias was troubled at the apparition of an Angel the Angel saith to him Fear not The like he said to the Virgin Mary on the like occasion Lukâ—… 1. 13 30. Again on the other side when the Disciples were afraid at the sudden apparition of Iesus he said Why are ye troubled Luk. 24. 38. In this respect these two are joyned together Let not your heart be troubled neither let it be afraid John 14. 27. In allusion hereunto David saith of the waters They were afraid and troubled Ps. 77. 16. That this trouble ariseth from the apprehension of some evil is evident by this phrase I will fear no evil Psal. 23. 4. From hence we may infer That fear of man is a disturbed passion upon the apprehension of some evil that man will do unto him Thus Abraham apprehended that the Egyptians would kill him by reason of his wife and thereupon was afraid to profess Sarah to be his wife Gen. 12. 12. § 85. Of the Evil wherein the Fear of man consisteth II. FEar is not simply evil in it self For it is a passion that is one of mans affections which are no farther evil then they are perverted or abused as is shewed in The Saints Sacrifice on Psal. 116. 1. § 4. The abuse of a passion is in mis-placing of it upon a wrong object or in the excess thereof Now man is not simply a wrong object of fear For we are commanded to fear man Rom. 13. 7. For 1. Some men bear the Image of God and in that regard a reverent respect is due unto them That Honour which the Law requireth of Inferiours towards their Superiors is comprized under this word Fear Thus we are commanded to fear the King Pro. 24. 21. To fear Father and Mother Lev. 19 3. To fear Masters Eph. 6. 5. 2. Others have power to hurt In such a case Nature teacheth us so to fear them as prudently to avoid the mischief they may do
the behalf of others thus Praise ye the Lord for it is good c. Psal. 147. 1. The Motive will appear to be the greater if we apply it to the several acceptions of good before set down To shew wherein the power and life of the duty whereunto he exhorteth especially lieth he expresseth this subject thereof the heart It is a good thing that the heart be established Of the divers acceptions of this word heart See Chap. 3. v. 8. § 79. It is here put for the whole soul of man and the mention thereof in this place sheweth that the heart is especially to be looked into that is it which ought most of all to be well setled and established See Ch. 3. v. 12. § 126. §. 117. Of Grace put for the Gospel THat whereabout the heart ought in special to be setled is here styled Grace It is a good thing that the heart be established with Grace Grace is here metonymically put for the Gospel So Tit. 2. 11. This is called The Gospel of the Grace of God and the Word of his Grace Act. 20. 24 32. Fitly is the Gospel thus styled in three especial respects 1. In regard of the procuring cause which is Gods free Grace Ephesians 3. 2 8. 2. In regard of the matter thereof For the Gospel setteth out Gods grace to man in Christ. The Summe of the Gospel is thus expressed by Christ himself God so loved the world that he gave his only begotten Son c. Ioh. 3. 16. 3. In regard of the Effect thereof which is to work encrease and perfect grace in men Where the Apostle giveth to the Gospel of Christ this title The Word of his Grace he addeth which is able to build you up Act. 20. 32. 1. This is an high commendation of the Gospel to be entituled Grace The Grace of God This makes the Word Gospel fitly to answer the notation thereof Gospel that is a good spell a good speech and an Evangile as the Scots according to the Greek notation term it that is good or glad tidings See Ch. 4. v. 2. § 16. In this respect the Gospel is styled The Word of God Chap. 6. v. 5. § 35. It is also in a like respect styled The Gospel of Peace Ephes. 6. 15. The Word of Reconciliation 2 Cor. 5. 19. The Word of life Phil. 2. 16. The Gospel of Salvation Ephes. 1. 13. For Peace Reconciliation Life and Salvation is manifested by the Gospel and the Gospel is the means of making â—…s partakers thereof 2. By this title Grace given to the Gospel the Gospel is distinguished from the Law For the Law was given by Moses but grace and truth came by Iâ—…sus Christ. See more of this difference Ch. 6. v. 5. § 35. 3. This title Grace put for the Gospel sheweth that the ground of faith is Gods grace For the Gospel is the word of faith Rom. 10. 8. and that in this respect because it clearly revealeth the free grace of God 4. This ought to incite us to have the Gospel in high account in that it is grace the grace of God the Word of his grace They who well know the wofull plight whereunto sinners are implunged and that there is no means to free them out of it but the grace of God cannot but be much affected with his Word of grace 5. This in particular is motive enough to enforce the duty here pressed by the Apostle That the heart be established with grace §. 118. Of Establishing THe Greek word here translated Established is the same that is used Ch. 2. v. 3. § 25. and translated confirmed It is derived from an Adjectiee that signifieth firm or stable Ch. 2. v. 2. § 11. Hence also a Substantive which signifieth and is translated a confirmation Ch. 6. v. 16. § 27. Here the word implieth such a setling of a thing as remains unmovable never to be taken away To have the heart established with grace is to have such understanding of the Gospel and so to affect it in the whole soul as to be resolved never to depart from it never to be carried about with any other doctrine which is not agreeable with this grace here spoken of This phrase established in the faith Col. 2. 7. doth in effect intend as much as to be established with grace For faith is an especial effect of grace There the Apostle addeth two Metaphors which do much illustrate this point in these words rooted and built up The former Metaphor is taken for a tree such an one as our Oak whose root doth spread as far in the earth as the boughes in the air so as no storms throw it Sooner may the arms of it be rent one from another then the tree be overthrown or rooted up Thus he whose heart is established with grace will sooner suffer his limbs to be pulled one from another or his soul be parted from his body then his heart from grace or grace from his heart The other Metaphor thus translated built up is taken from an Edifice well setled upon a sure foundation like to that house whose foundation is laid on a Rock which could not be shaken by rain flouds or winde Matth. 7. 25. Luke 6. 48. Thus no persecution nothing that the Devil or Devils Instruments can do will unsettle or overthrow that mans heart which is established with grace This phrase of having the heart established with grace doth in effect intend the same thing that was intended under this phrase Hold fast the confidence and the rejoycing of the hope firm unto the end Chap. 6. v. 6. Both phrases require Perseverance Of motives thereto and means thereof See Ch. 3. v. 6. § 68 69 70. §. 119. Of Distinction of Meats BEcause meats were as many then used them contrary to grace the Apostle here sheweth the unprofitablenesse of them and opposeth them to grace as is evident by this negative NOT So as he denieth that to meats which he ascribed to grace as if he had more fully said It is not good that the heart be established with meats Hereby he implieth That he would not have them think that meats can establish the heart or quiet the conscience as grace can The Noun translated meats is derived from a Verb that signifieth to eat Joh. 6. 13. It is indefinitely put for all manner of food even for whatsoever one eats for nourishment Rom. 14. 15. Here it is put for such meats as were by the Law accounted clean in opposition to such as were unclean For many in the Apostles time though by the Gospel the distinction of meats were taken away made conscience of eating such meats as by the Law were prohibited and thought that they did please God therein But that the observation of that distinction of meats could not establish a mans heart the Apostle here affirmeth they could not do it under the Law nor under the Gospel Not under the Law because they were
§ 148. III. Obedience must be yielded with due respect to Ministers This is intended under this phrase Submit your selves See § 148. IV. Ministers are watchmen They are here said to watch See § 149. V. Ministers watch especially for mens souls So much is here expressed See § 150. VI. Ministers must give an account This is here implied See § 151. VII Faithfull Ministers have an eye at their account They watch as they that must give an account See § 151. VIII Peoples proficiency makes Ministers give their account with joy See § 152. IX Peoples not profiting makes Ministers grieve See § 152. X. Grief of Ministers for peoples not profiting is discommodious to people See § 152. XI Prayer is to be made for others So much is here intended under this word pray See § 153 XII Prayer is especially to be made for Ministers Ministers are comprised under this phrase for us See § 153. XIII Conscionable Ministers are most to be prayed for This is the reason that the Apostle here renders for performing this duty See § 153. XIV A man may know that he hath a good conscience The Apostle asserteth thus much of himself See § 154. XV. Christians may in charity judge of others what they know of themselves These phrases of the plurall number we trust we have give evidence hereof See § 154. XVI A good conscience extends it self to all duties It is here said to be in all things See § 155. XVII A man of a good conscience will well order the whole course of his life So much is intended under this phrase to live being here brought in as the proof of a good conscience See § 156. XVIII A willing minde is a note of a good conscience The Apostle expresseth as much under this word willing See § 156. XIX Respect must be had to the manner of ordering our life This is intended under this word honestly See § 157. §. 162. Of Ministers praying for their people Verse 20. Now the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the blood of the everlasting Covenant Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THat which the Apostle required of the Hebrews on his behalf he here performeth for them which is prayer For this Text containeth an effectuall prayer for them This is an especiall part of a Ministers Function It is that which the Apostles do in all their Epistles So did the Prophets use to pray for their people Samuel accounteth it a sin against the Lord to cease to pray for the people 1 Sam. 12. 23. Our Lord Christ much used this duty in the daies of his flesh for his Church He did sometimes spend a whole night therein Luk. 6. 12. An effectuall prayer of his for his Church is registred Ioh. 17. 6 c. Prayer is the means of obtaining all manner of good things not for our selves only but for others also and prayer is very powerfull for these and other like ends Of these and other motives to this duty See the whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. Of Prayer § 15 c. Let such Ministers as desire the prayers of their people for themselves imitate this and other faithfull Ministers of God in praying for their people earnestly frequently in publick and private ordinarily and extraordinarily Thus will their watching and pains taking for their people be more acceptable to God and profitable to their people A greater part of the Apostles prayer is spent in describing him to whom he makes his prayer and that by two of his eminent properties namely his Goodness in this phrase The God of peace and his Greatness in this Which brought again from the dead So as a serious consideration of his excellencies on whom we call and particularly of his Goodness and Greatness is an especiall means to quicken up the spirit unto due prayer See more hereof on the Guide to go to God or Explanation of the Lords Prayer § 4 6. §. 163. Of the God of peace THe title God is here especially to be applied unto the first person in regard of that speciall relation which it hath to Iesus Christ whom God the Father brought again from the dead Yet this property of peace here applied to him is not so proper to the first person as it excludeth the other two For the second person is the Prince of peace Isa. 9. 6. and the third person is the Spirit of peace This then is the property of the Divine nature rather then of any one particular person exclusively God is here and elsewhere thus styled The God of peace in that he is the primary Fountain and Author of all peace and the Worker and Finisher thereof and there is no true peace but of God as is evident by this phrase The peace of God Phil. 4. 7. Col. 3. 15. And Gods Embassadors have the ministry of reconciliation 2 Cor. 5. 19. and their message the Gospel of peace Rom. 10. 15. Peace according to the notation of the Greek word signifieth a knitting in one It is God the Creator of all that doth properly knit things in one At first God created all things in perfect concord and peace When by mans transgression disunion and discord was made betwixt God and man man and his own conscience and betwixt one man and another God made up all these breaches 1. God gave his Sonne to make reconciliation betwixt himself and man 2 Cor. 5. 19. 2. God by faith in Christ and the renovation of the holy Ghost worketh peace of conscience in man and so maketh peace betwixt a man and himself Phil. 4. 7. 3. God communicateth to his children such a spirit of union as they thereby are at peace one with another Isa. 11. 5. 4. Peace being a comprehensive word compriseth under it all manner of blessings which come from above even from the Father of lights Iames 1. 17. The Apostle in the beginning of his prayer giveth this style The God of peace to him on whom he calleth to strengthen both his own and their faith in a stedfast expectation of obtaining the blessings which he prayeth for For what may not be expected from the God of peace from him that is the Fountain of all blessing from him who is reconciled and at peace with us from him that pacifieth our conscience from him that knitteth us together by the bond of peace To meditate hereon when we go to God and call upon him would much inlarge our spirits in praying to God and strengthen our faith in obtaining that which we pray for This title God of peace should so work on us who profess our selves to be servants and children of this God as to follow peace that as he is
good Shepherd §. 168. Of Christ the great Shepherd THe foresaid Shepherd is here styled Great yea with an emphasis That great Shepherd There is in Greek a double article one prefixed before the word Shepherd The other before the epithete great thus that Shepherd that great one Christ may well be styled that great Shepherd in sundry respects 1. In regard of the dignity of his person for he was God-man 2. In regard of his superiority he was the Lord of all 3. In regard of his power which is an Almighty power He is able to do whatsoever may be expected from a Shepherd 4. In regard of his goodnesse As he is infinitely good in himself so the fruits and effects of his goodnesse are very great such as bring his sheep to eternall happinesse 5. In regard of the great price wherewith he purchased his sheep here styled the blood of the everlasting Covenant This Epithete is here added to distinguish him from other Shepherds For in Scripture both Magistrates and Ministers are styled Shepherds But none ever were such as Christ is He only is the great Shepherd In this respect he is also styled the chief Shepherd 1 Pet. 5. 4. As he is called the great High-priest Heb. 4. 14. to distinguish him from other High-Priests See Chap. 2. v. 17. § 173. so here a great Shepherd to distinguish him from all other Shepherds and to move us every way to esteem him above others and to preferre him before others All other Shepherds are under this great Shepherd and to give an account to him and to depend on him §. 169. Of the Sheep of Christ. TO shew that Christ is a Shepherd not at random for any sheep but that he hath a peculiar flock belonging unto him he is thus set out That great Shepherd of the sheep In this respect where Christ calleth upon Peter to feed those that were committed to his charge he useth three times this appropriating relative MY Feed my lambs feed my sheep feed my sheep John 21. 15 16 17. So as this great Shepherd hath a peculiar flock according to that which he saith of the relation betwixt him and these sheep There shall be one fold or flock and one Shepherd Joh. 10. 16. The flock of sheep that belongeth unto Christ are of such as the Father hath elected the Sonne redeemed and the holy Ghost in some measure sanctified The Greek word seemeth to be derived from a Verb that signifieth to go on and may fitly be applied to Saints progresse These are called sheep in a double respect 1. In regard of their reference to Christ. It was shewed § 166. that Christ was a Shepherd Now these are they over whom Christ as a Shepherd sets himself and of whom as of a peculiar flock of sheep he taketh speciall care 2. In regard of that fit resemblance that is betwixt them and sheep and that in sundry excellent qualities As 1. Meekness Sheep are of all creatures the most meek They are freest from rancor and revenge Clap them on the back set them on by all means you can yet you cannot move them to fly in the face of a man or to bite him no not to snarl against him These are doggish properties Such as have the Spirit of Christ in them have a meek spirit It is said of Christ He was oppressed and he was afflicted yet he opened not his mouth Isa. 53. 7. Such is the disposition of the members of Christ. 2. Harmlesness Of all creatures they are the least harmfull Though they suffer much they do no wrong 3. Patience As sheep are dumb before the shearers Isa. 53. 7. yea before their slaughterers So are holy Martyrs 4. Dependance Sheep do altogether depend upon their Shepherds care Thus Beleevers cast themselves upon Christ upon his protection and provision 5. Obedeence Sheep follow their Shepherd Ioh. 10. 4. They flock together or go this way and that way according to the whisle or other direction of the Shepherd So do Christs sheep Ioh. 10. 16. 6. Contentedness They will feed upon any pasture Yea even upon the fallow ground Thus are Beleevers content with any state wherein the Lord shall set them 7. Cleanliness They are not like swine that delight to wallow in the mire but if by occasion they fall thereinto they will as soon as they can get out of it Herein lies a difference betwixt a naturall man and one that is truly regenerate The former wilfully runneth into sinfull mire and with delight walloweth therein The later may by temptation fall into such filth but through shame he will quickly recover himself and seek to be cleansed 8. Sociableness Sheep love to flock together and to feed together So Saints love the society one of another 9. Profitableness They are in every thing profitable Their wool and skin for clothing their milk and flesh for food their guts for strings their dung for manuring ground They are profitable being alive and profitable after death By these properties we may make triall of our selves whether we be the sheep of Christ or no. It becomes us therefore duly to apply them to our selves Hereby also proof is given of the benefit that Saints bring to those among whom they live which may easily be gathered from the forementioned properties They ought therefore to be had in high account §. 170. Of the blood of the everlasting Covenant BY way of amplification the Apostle addeth this clause Through the blood of the everlasting Covenant There were three distinct points before noted in this verse 1. A description of God The God of peace 2. The resurrection of Christ. 3. The office of Christ to be a Shepherd of the sheep To each of these may the foresaid amplification have reference For 1. The Lord is the God of peace through the blood of the everlasting Covenant 2. God brought again from the dead the Lord Jesus because by his blood he had sealed and ratified the everlasting Covenant 3. By vertue of the everlasting Covenant sealed by the blood of Christ Christ became the great Shepherd of the sheep Of a Covenant in generall See Chap. 7. vers 22. § 94. Chap. 8. vers 8. § 39 c. The Covenant here meant must needs be the new Covenant of grace because this epithete everlasting is attributed thereunto Of the difference betwixt the old and new Covenant of grace See Chap. 8. v. 8. § 52. This new Covenant was made with Christ as the Head of the mysticall body It was in and by him established and ratified and thereupon it is here added as the ground of the three forementioned points The word here translated everlasting is in Greek the same that is translated eternall Chap. 5. v. 9. § 51. It implieth a continuance without date It is here attributed to the new Covenant 1. To put a difference betwixt it and the old Covenant which had a date and was in time abrogated
§ 177. XXV Everlasting praise is due to Christ. This phrase for ever and ever ' imports as much See § 177. XXVI What is prayed for must be believed The addition of Amen intends as much See § 177. §. 180. Of the Apostles earnest desire of his peoples using their best endeavour Verse 22. And I beseech you brethren suffer the word of Exhortation for I have written a letter unto you in few words THis English copulative And is in Greek the ordinary conjunction of opposition BUT which implieth that something is here wanting over and above that which he had declared before which was that God himself wrought in them that which was well pleasing in his sight But here he implieth that to Gods work their endeavour must be added See Ch. 4. v. 11. § 63. As if he had said Though God work in you every good work yet you also must do that which belongeth unto you you must suffer the word of Exhortation This advice the Apostle enforceth by a pithy and meek entreaty thus I beseech you This is the very same word that he used v. 19. § 158. b There it was used on his own behalf He there beseecheth them to pray for his own restoring Here he beseecheth them to do that which was needfull and usefull for themselves even for their own spiritual edification Hereby he giveth instance that Ministers must be as carefull to stir up people to seek their own good as to seek the good of their Ministers He that on his own behalf earnestly desired his people to strive in prayer to God for him Rom. 15. 30. thus expresseth his earnest desire of them to seek their own spiritual good I beseech you brethren by the mercies of God c. Rom. 12. 1. And in another place I I beseech you brethren by the Name of our Lord Iesus Christ c. 1 Cor. 1. 10. 1. There lieth as great a charge upon Ministers for the good of their peoples souls as of their own souls Ezek. 3. 17 18 c. 2. Herein they shall shew the sincerity and ardency of their affection towards their people as he who said My hearts desire and prayer to God for Israel is that they might be saved Rom. 10. 1. And again I could wish that my self were accursed from Christ for my brethren Rom. 9. 3. Yea further thus I will very gladly spend and be spent for you 2 Cor. 12. 15. 3. They shall hereby get to themselves the greater comfort in this world Philippians 4. 1. And the greater reward in the Kingdome of Heaven Dan. 12. 3. Blessed are they who are of the minde of this Apostle to beseech their people about those things which concern their spiritual edification and eternal salvation See more hereof on Ch 6. v. 11. § 76 77. To enforce his earnest desire herein he useth this affectionate title brethren Hereof see Chap. 3. vers 1. § 3 4. § 181. Of suffering the word of Exhortation THat which the Apostle earnestly beggeth of those Hebrews is thus expressed Suffer the word of Exhortation The Noun translated Consolation is derived from the Verb which signifieth beseech Hereof see Ch. 6. v. 18. § 144. It is sometimes translated Consolation or Comfort 2 Cor. 1. 3 4. and sometime Exhortation Rom. 12. 8. This phrase Word of Exhortation is used Acts 13. 15. It is called word of Exhortation because exhortation useth to be given by word of mouth Here this phrase may be taken for all manner of Instruction whether Information Direction Admonition Incitation Consolation or any â—…er the like The Verb translated suffer is usually applied to such things as seem to a mans affection somewhat grievous or distastefull but yet in his judgement suffered or born with It is used of Christs suffering the weaknesses and unbelief of his Disciples yet was some grief unto him yet he suffered them and saith How long shall I suffer you It is sometimes translated to endure 2 Tim. 4. 8. Sometime to bear with Acts 18. 14. Sometimes to forbear Ephes. 4. 2. Here it implieth that they were somewhat offended at the Apostles manner of instructing them so as they did not so well take it as they should Or at least he feared that they might distaste it For he had been both earnest and severe in his Reproofs and Exhortations He intimateth That they had forgotten the Exhortation Chap. 12. 5. That they had need of patience Chap. 10. 36. That their hands hung down and their knees were feeble Chap. 12. 12. But especially his Apostolical severity is hinted Chap. 6. 1 2 c. Chap. 10. 25 26 c. Thereupon he is in the close of this Epistle very earnest with them to suffer the word of Exhortation This implieth a backwarâ—…sse in people to receive that Word which is delivered unto them though it bâ—…â—…or their own spiritual good Prophets and Apostles much complain hereof Deutey 29. 4. 2 Kings 17. 14. 1 Corinth 4. 18. Phil. 3. 18. This therefore is a very needfull Caution and for making the right use thereof people ought to be well perswaded of their Ministers of their good will towards them yea and of their desire of their best good They ought to be like the Thessalonians who received the Word which they heard not as the word of men but as it is in truth the Word of God 1 Thess. 2. 13. §. 182. Of the meaning of these words I have written to you in few words THe reason which the Apostle renders to enforce his desire is thus expressed For I have written a letter unto you in few words This phrase I have written a letter is the interpretation of one Greek word which is a compound The simple Verb signifieth to send The Compound to send to Matth. 21. 34 36. Now because men by letters do use to send their minde to others this word is vsed to set out a mans writing of a letter and thus translated write Acts 15. 20. A Noun hence derived signifieth a letter or an Epistle Col. 4. 16. Of the word translated in few words See Ch. 2. v. 7. § 59. This Noun words is not expressed in the Greek but necessarily understood and well supplied The force of the Apostles reason may sundry wayes be enforced As 1. Though his Epistles were long for it is the longest of all the Apostles Epistles except that to the Romans and the first to the Corinths yet the exhortations of this Epistle were but few for it is spent for the most part in matters of Doctrine and in that respect they might the more patiently bear his exhortations 2. His exhortations were but few and short in comparison of their need for he might have filled large Treatises with his exhortations if he had enlarged them according to their need Now seeing he had so contracted himself and called out such only as he thought most needfull and usefull and comparatively were but
〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 67. 12. 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 80. â—…7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 111. 9. 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2â—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 54 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 231 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 80 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 61. 3. 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 73 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 161 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1â—… 269 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 247 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 176 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 159 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 132 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 113 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 184 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 155 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 159 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 159. 5. 49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 159 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 43. 5. 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 1â—…9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 97. 5. 49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 119 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 97 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 106 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 71 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 3. 1. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 9. 6. 158 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 66 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 245 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 13. 3. 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 115 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 148 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 12. 4. 66 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 121 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 154 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 148 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 262 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 123 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 2 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 149 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 230 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 253 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 78. 4. 96. 13. 117 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 143 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 121 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 106 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 112 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 62 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 143 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 119 120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 142 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 51 FINIS a Discipulus est prioris posterior dies seneâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon b Est câ—…put artis artem dissiâ—… Eâ—…aym c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyss. d Sint castae delitiae meae Scripturae tuae nec fallar in eis nec sallam ex eis Confes lib. 11. cap. 12. e Propositum mihi erat non ad meam Voluntatem Scripturas trahere sed id dicere quod Scripturas velle intelligebam Commentatoris officium est non quid ipse velit sed â—…id sentiat ille quem interpretatur exponere alioqui si contraria dixerit non tam interpres erit quam adversarius ejus quem nititur explanare Hieron ad Pammach His Parentage a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. His education in his younger yeares His conversion b Qui in unguentaria taberna resederunt et paulo diutius commoraâ—…i sunt odâ—…rein loci secuâ—… ferunt Sen. Epist. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist ad Nicom Eth. l. 2 c. 12. His early piety His going to Cambridge His defending of Ramus in the publick Schools d He was chosen Moderator of the Sophisters Acts. Adolescens adundum in sapientiae studiis excelluit et obid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cognomentum obâ—…inuit Nicephorus de Maâ—…ario l. 9. c. 14. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His diligence in his studies His abundant reading of the Scripture His care to help forward others in their learning f Ad literarum sacrarum intelligentiam nihil tam necessarium quant Cognitio linguae sanctae Druâ—…ius His first learning of the Hebrew tongue His great care and conscience in reading both of Logick and Philosophy Lectures in the College His exactnesse therein His Marriage His high account of the Mnisterie g Domus ejus et conversatio quasi in specula constituta Magistra erat publicae disciplinae Hieronymus de Heliodoro T. 1. His family goverment h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. His great care for sanctifying the Lords Day His unwearied paines on the Lords Day i Nunquam satis dicitur quod nunquam satis discitur Senec. His calling to Black-friers His great caâ—…e of and good respect to the
Parish of Black-friers His self-deniall in refusing all manner of preferments The great successe of his Ministery Psal. 92. 13 14. His method in Preaching His exemplary Life and Consation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid. Quod jussit gessit Bernard His care about the Lords Supper His Patience and Courage His Judgement about the Calling of the Jewes His works His places of Trust. He is called to be a Member of the Assembly His diligence therein l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His great care and conscience in spending of his Time m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perire omne tempus arbitrabatur quod studiis non impertiâ—…etur Plin. Sec. de Avunculo suo Epist. l. 3. He was one of the Annotators chosen by a Committee of Parliament His fitnesse for such a work His zeal for the Sabbath His dexterity in resolving cases of conscience n Sicut olim de Hieronimo cujus tanta erat nominis celebritas ut ad unum ex omnibus totius orbis regionitus velut certissimum quoddam Oraculum concurreretur Eras. And in comforting troubled Souls His unparallel meeknesse His unjust suffferings o Regium est cum benè feceris male audire Sen. p Nen sunt profundendae opes sed dispensandae Ambros. His extraordinary Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. His early risingboth in the Winter and Sommer His temperance and sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato His contempt of all worldly pleasures and delights His great esteeme in the world His courteous disposition q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His great humility His frequency in fasting and prayer s Tanto masor laus est ignoscentis quanto masor exaggeratio est peccata confitentis Aug. in Psal. 94. His excellency in thanksgiving His sympathy with the Churches of Christ. His unconquered patience The ground thereof His great desire to finish his Commentary on the Hebrewes His last sickness His joy at the apprehension of his approaching death Vitam habuit in patientia mortem in desiderio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 15 16. b Athanas. in Synops. S. Sâ—…rip Aug. de Doctr. Christ. l 2. c. 8. Damasc. de 〈◊〉 l. 4. c. 18. c Epiph. l. 1. har 42. Philast Catat hares c 48. Vide Whitak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo fragmenta veâ—…erum baercâ—…i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudicantur ad constituendum Ecclesiae Pontificiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collata d Seâ—… Cudworths Supplement to Perkins Comment on the Epist. to Gal. in the Conclus e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Epistle savours of a divine Spirit f Origines ut refort Euseb. hist. Eccl. l. â—… c. 25. g Beza in Annot major h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ita scriptum invenimus in omnibus nostris codicibuâ—… excepto uno i Vide Piscat Prolegom de Authore hujus Epist. Beza loc citat Euseb. Hist. Eccl. l. 3. c. 3. â—…lurima Patrum testimonium citantur a Whitakero controv 1. de S. Script q. 1. c. 16. Vide August de Civ Dei l. 16. c. 3. Flor. Ioseph Antiq. Iud. l. 1. c. 14. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lingua Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraea lingua quam in confusione linguarum retinult propagavit Heber l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transâ—…it m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitus n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitor * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14. 13. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Orig. in Mat. 14. Chrys. in Gen. 14. Hom. 35. p Iudaeâ—…s initio vocarunt Hebraeos Joseph Antiq. Iud. l. 1. c. 14. What an Epistle is q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto ad Bono literarum eadem ferc absentes qua si corâ—…m essemâ—… consequemur Cic. Epist. Famil l. 1â—… Epist. 14. Quid simile habet Epistola aut judicio aut concioni Cic. Epist Famil l. 7. Epist. 21. Vide Annot. major in Tit. 11 Memento Apostolicas Epistolas non els tantum scriptâ—…s qui tempore illo quo scribebantur audiâ—…baut sed etiam nobis non enim ob aliud in Ecclesia recitantur Aug. contr Crescon gram l. 1. c. 9. Luk. 1. 3. Acts 1. 1. Paulum quotiescunque lego videor mihi non verba audire sed touitrua Hieron Apol. advers Iovinian * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quâ—…s illud Pluit Dominus a Domino non de Patre ac Filio accipit sed eundem a se ipso depluisse dicit Anathema fit Pluit enim Dominus Filius a Domino Patre Sic Patres in concil Sirm. ut Socrat. Hist. Eccles. l. 2. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multifariam multis vicibus God of old manifested his will by parts The whole Gospel revealed in Christs time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multimodis The many wayes of Gods revealing his will a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods will now declared by preaching How God is said to speak c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olim. Old times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Fathers here meant Acts 5. 30 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Theâ—…ph Varabl Tr. f Propheta g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vaticinatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propheta Ier. 18. 9. Propheta Dei est â—…unciator verborum Dei hominibus Aug. quaest 17. in Exo. Prophetae sunt quibus jam sub Apostolis per gratiam donabatur interpretatio Scripturarum Aug. Ep. 58. i Prophetae sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Portantes esiritum sive spirituales Hieron Com. in Saph. c. 3. k Lege Aug. de Gen. ad lit l. 12. c 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophetarum nomeu secundum regulam Scripturarum bonis malisque commune est Hieron comment lib. 4. in Ezek. 13. m Epiminidem Prophetam vocavit quia de oraculis scripsit atque responsis quae ipsa futura praenuncient Hieron in Tit. 1. Vide Bezae Annot in Tit. 1. 1â—… Verse 2. Ex hoc superiores existimus quod nobis Dominus sit locutio illis servi Chrys. in lâ—… loc Novissima hora dicitur tempus fidei Gentium Hier. com in Mich 4. Why the last dayes many Sex aetatibus humanum genus hoc seculo per successiones temporum Dei opera insigniant quarum prima est ab Adamâ—… usque ad Noe c. Aug. coâ—…t Faust. Manic l. 1â—… c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dixit Christus locutâ—… est quoâ—…iam adhuc animae corum debiles erant c Chrys. in loc m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobiscum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuâ—… See my Explanation of the Lords Prayer entituled A Guide to go to God §. 7. Dono gratiae Spiritus S. filii Dei vocantur Hier. Comment in Ioh. cap. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 4. 33. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat.
patience This doth God manifest himself to be 1. To set forth his own glory For when he proclaimed his Name among other excellencies he sets down this Long-suffering Exod. 34. 6. 2. To bring men to repentance Despisest thou the riches of Gods goodness 〈◊〉 forbearance and long-suffering not knowing that the goodness of God leadeth 〈◊〉 repentance Rom. 2. 4. 3. To keep us from destruction The Lord is long-suffering to us-ward not willing that any should perish 2 Pet. 3. 9. 4. To bring us to salvation Account that the long-suffering of the Lord is sâ—…vation 2 Pet. 3. 15. These being the ends which God aimeth at in his long-suffering we that have experience of this Divine property as who hath not ought to have an eye 〈◊〉 those ends And 1. To magnifie the Name of God even in and for this excellent Property 2. To endeavour after repentance and so long as God beareth us to renew 〈◊〉 repentance 3. To come out of all those courses that lead to destruction 4. To lay hold on eternall life while we have time so to do In these respects let us ofâ—… cast our eye back upon our former courses We mâ—…y many of us say If God had not long born with me I had now been in a most â—…full plight If God had cut me off and taken me out of this world at such a tiâ—… in such a course as I then eagerly pursued I could have had little or no hope Bâ—… now blessed be God I have better hope that my desperate course is made knoâ—… to me I loath it God hath given me some measure of repentance and assuraâ—… of his favour I dare cast my soul on Jesus Christ for remission of sinnes and reconciliation with God! I am perswaded that when I die I shall be saved These these are they that have cause to magnifie the patience of God We ought further in forbearance and long-suffering to set God before us 〈◊〉 to indeavour as in other graces so in this to be like unto God Colosâ—… 3. 1â—… Eph. 4. 32. We may not be hasty to take revenge upon every offence but rather try if 〈◊〉 forbearing the wrong doer may be bettered Be not overcome of evil but overcâ—… evil with good Rom. 12. 21. §. 102. Of the hainousness of sin continued in Verse 10. Wherefore I was grieved with that generation and said They dâ—… alway 〈◊〉 in their hearts and they have not known my waies THe fearfull effect of their sin is here propounded in this verse and aggravâ—… in the next This first particle Wherefore is not in the Psalm but here fitly added by 〈◊〉 Apostle to set out more distinctly both the cause of Gods grief and also 〈◊〉 effect or consequence of the peoples sinne It is the very same that was used before v. 7. § 73. It giveth to understand that long continuing in sinne grieveth Goâ—… Spirit Because they tempted God fourty years therefore God was grieved To this purpose is this time of Israels continuing fourty years to sinne against God oft pressed as Numb 32. 13. Amos 5. 25. Acts 7. 42 13. 18. This their long continuing in sin is also upbraided as a great aggravation thereof Exod. 16. 28. Nâ—…h 9. 30. Psal. 78. 40. Luk. 13. 34. For 1. Sin the longer it continueth the stronger it groweth and proves to be the more daring and outfacing and in that respect the more provoking Ierem. 44. 17. 2. Continuance in sinne is a multiplication of sinne and in that respect an addition of more fuell which maketh the flame of the fire greater Thus Gods Spirit is more grieved and his wrath more incensed whether by the same man lying in one sin or adding sin to sin or by other men children or other successors treading in the footsteps of their Fathers and predecessors This may be a forcible motive to such as have sinned to repent and not to continue in sinne As continuing in sinne causeth grief and wrath so there is jâ—…y in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. This also may be a warning to such as observe the sinnes of others to take heed that they hold not on in the same course lest they cause more grief and wrath §. 103. Of Gods grieving at sinners THe Greek word translated grieved is emphaticall Some derive it from a Noun that signifieth a bank of a river or a bunch in a mans body Thence cometh a simple Verb which signifieth to take a thing grievously For the heart of him who is grieved or offended doth as it were swell and rise up The compound here used signifieth to be much grieved and exceedingly offended There is another Greek Noun like to that before mentioned differing only in one small letter and signifieth a weight or grief and a Verb thence derived which signifieth to be pressed with a burden or to be offended Both notations or derivations of the word here used tend to the same purpose namely to set out the greatness of Gods displeasure which he took at their manifold kinds of tempting him and at their long continuing so to do The compound here used doth adde aggravation to the offence which God took at his people It is no where else used in the new Testament but here and vers 17. Yet by the Greek Interpreters of the old Testament it is frequently used It is used to set out the great grief and offence which Rebekah conceived at Esaus hatred of his brother and thus translated I am weary of my life Gen. 27. 46. and penitents loathing themselves for their former sinnes Ezek 36. 31. and a Lands â—…ing out her inhabitants for their monstrous abominations Levit. 18. 25. The same Hebrew word that is used Psal. 95. 10. and translated grieved is also used Ezek. 36. 31. the place before mentioned and translated loath These significations of this word shew that it carrieth much emphasis and imports an high degree of Gods displeasure Herein such passion by way of resemblance for teaching sake is attributed to God as is incident to Parents and other Governours who earnestly desiring the good of those that are under them are exceedingly grieved and offended when they see them stubbornly runne on in destructive courses notwithstanding all the mean that have been used to reclaim them Under the Law a parent that had a stubborn and rebellious child that regarded no admonition but despised private correction brought him forth to the Judges to stone him to death Deut. 21. 18 c. This is a manifestation of very great displeasure and much aggravates the childes stubborn disposition In this respect saith God to his people O Ephraim what shall I do unto thee O Iudah what shall I do unto thee Hos. 6. 4. And our Lord Christ O Hierusalem Hierusalem How 〈◊〉 would I have gathered thy children together even as a hen gathereth her
chickens under her wings and ye would not Matth. 23. 37. This great displeasure of God against his peoples obstinacy is set out to the life in the parable of the Vineyard Isa. 5. 4 5. and of the Figtree Luk. 13. 7. The more the good of any is sought the more are they grieved and offended who in love seek their good if their love and the effects thereof be neglected and despised This should warn us to take due notice of all the evidences of the kindness of God our Father and of his care about our good that we may make the right use of all and to fear lest by stubbornnesse and obstinacy we provoke him to turn his favour into displeasure his love into grief and offence §. 104. Of the meaning of this word generation THe word translated generation doth in the Hebrew signifie the continuance of time and it is put for the space of a hundred years as where God saith in the fourth generation Gen. 15. 16. The Lord before had made mention of four hundred years this fourth generation was the last hundred of those four hundred The Greek word here used is derived from a Verb that signifieth to 〈◊〉 and it signifieth sometimes a multitude of people and so is translated a 〈◊〉 in which there useth to be multitudes of people as where a multitude of 〈◊〉 ones are called a perverse Nation Phil. 2. 15. and sometimes for a continuance of people or a succession of one after another as where mention is made of fourteen generations Matth. 1. 17. And where it is said This generation shall not 〈◊〉 Matth. 24. 34. The word as here used may include both these significations which do â—…vate the wretched disposition of that people in these two respects 1. In that they all conspired together in their sinnes except a few Thus 〈◊〉 Christ aggravate the sinne of the people in his time in that they all rejected 〈◊〉 and his Ministry and thereupon saith that the men of Ninive and the 〈◊〉 of the South shall rise up in judgement with this generation Matth. 12. 41 42. 〈◊〉 is with the whole Nation Plagues that infect a whole City are counted great judgements a leprosie that spreadeth it self over a mans whole body is counted 〈◊〉 grievous malady so a poyson that infecteth all the blood in a mans body 〈◊〉 like manner contagious sinnes that infect a whole Nation are detestable sinneâ—… By this did Daniel aggravate the sins of the Israelites that were carried captive 〈◊〉 Babylon and justifie Gods severe judgement upon them for saith he All 〈◊〉 have transgressed therefore the curse is poured upon us Dan. 9. 11. Consent of multitudes in sin is so far from extenuating it as it doth the 〈◊〉 aggravate it Wherefore if sinners entice thee consent thou not Prov. 1. 10. 2. This word generation doth aggravate their sin in that it implieth a continuance therein as was shewed v 9. § 95. even from parents to children The Apostle doth fitly adde a Relative THIS which is not in the Hebrew 〈◊〉 demonstrate what kinde of people he speaks of even those which lived in the wildernesse and saw the mighty works of God With them therefore in particular is God grieved who do provoke God §. 105. Of Gods complaining of people THis phrase and said being applied to God implieth a complaint and 〈◊〉 on Gods part For he was so much and so long provoked by his people as 〈◊〉 was forced to complain of them Gods complaints of his people are in other places more expresly and â—…ly set out as Num. 14. 11 27. Deut. 32. 29. Psal. 81. 11 13. Isa. 48. 18. 〈◊〉 23. 37. His Fatherly affection towards his people forceth him thus to do When a Fâ—…ther seeth his sonne runne headlong into desperate courses from which he will 〈◊〉 no means be restrained he useth to complain of his foolish and perverse disposition That which is noted to accompany Gods complaint namely great wrath and soar vengeance ver 11. and in the places before quoted is a forceable inducement to move us carefully to avoid all such courses as may give occasion to God to complain of us Is not he the God of our being life preservation comfort confidence and eternall salvation Shall we then make him to complain of our ungraciousnesse O remember what he is what he hath done for thee what thou maist farther expect from him and thereupon set thy self so to please him in all things that he may never repent of what he hath done for thee but rather delight in doing more and continuing to be ever kinde unto thee §. 106. Of the meaning of these words They do alway erre in their heart THe matter of Gods complaint is set out in two particulars 1. Their stubbornness 2. Their ignorance The former is thus expressed They do alway erre in their hearts The Hebrew thus It is a people that do erre in their heart Though there be some difference in words betwixt the Hebrew and Greek yet the sense is the same in both For this Hebraism a people erring signifieth a continuance in a thing It is a Participle of the present tense and intendeth a present being to be so and so as it hath been before The Greek Translators to express the emphasis of that Hebraism in their own dialect adde this Adverb alwaies The word translated people is of the singular number but it is a collective word and compriseth many under it It signifieth a multitude of persons Therefore the Greek Translators use the Plural number They doe erre The Apostle in both these diversities followeth the Septuagint Of the LXX See Chap. 1. v. 6. § 72. The Verb translated erre is of the passive voice The active signifieth to seduce or deceive as Matth. 24. 4 5 11. The passive signifieth to erre Mat. 22. 29. For they that erre are deceived by themselves or others Both the Hebrew and Greek words are applied to silly sheep which go astray from the rest of the flock and from their shepherd and so fall into many dangers Isa. 53. 6. Mat. 18. 12 13. The folly of those who go astray out of the wayes of God and wander in the wayes of wickedness is set out to the life To aggravate their sin the more the ground thereof is thus declared in heart This relative their is not unfitly added by our English to shew that their own evil disposition caused them to go astray Of the Heart and of the divers significations thereof See v. 8. § 79. Heart is here put for the Will Men may be said to erre three wayes 1. In the minde or understanding so did they of whom the Prophet saith They that erred in spirit shall come to understanding Isa. 29. 24. The later clause declares the meaning of the former and shews that by erring in spirit he means erring in understanding And
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider 〈◊〉 another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ—… whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ—… the Son of God and hath counted the blood of the Covenant an unholy thing and â—…ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ—… who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth c. Jer. 44. 16 17. By this it appears that wilfullnesse in sin is a great aggravation thereof Numb 15. 30 c. Deut. 1. 43. Matth. 23. 37. Iohn 9 41. Acts 7. 51. It sheweth that the mind is set on sin yea set against God and against his holy will It is some extenuation of sin that men are deceived thereby and that â—…en therein do what they would not Rom. 7. 11 15 16. If falling through ignorance weaknesse temptation compulsion be extenuations then the foresaid wilfulness must needs be an aggravation This teacheth us to hold in the reines of all manner of evill lusts and to do what we can to keepe them down Be far from spurring them forth We do too oft and too much grieve the Spirit of God in our greatest watchfulnesse and that by reason of our spirituall weaknesse pronenesse to sin and temptations whereunto we are subject Let us not adde drunkennesse to thirst Deut. 29. 19. nor draw 〈◊〉 sin with cart-ropes Isa. 5. 18. Let us not turne weaknesse into wilfulnesse nor infirmity into obstinacy We pray that God would not leade us into temptation shall we cast our selves thereinto §. 89. Of the danger of trading in sin AS the Greek word translated Sin doth here intimate a continuing a living a trading in sin as was shewed § 87. and in that respect is brought in as a cause of the severe judgment here denounced it giveth proofe that to give ones self over to sin is to give himself over to judgment Witnesse Ahab who â—…old himself to worke wickednesse 1 King 21. 20 21. So Ahaz 2 Chron. 28. 2 c And Manasseh 2 Chron. 33. 2 c. With this doth the Apostle upbraid obstinate and impenitent sinners Rom. 2. 5. 1. Judgment is the wages of sin The more worke the greater wages Rom. 6. 16 23. 2. Trading in sin would impeach Gods holy jealousie if judgment were not executed thereupon 1. By this we have a demonstration of the woefull condition of these times wherein there is such trading in sin Do not most persons continue to live and die in their sins who almost is reclaimed notwithstanding the plenty of powerfull preaching among us Men hate to be reformed Psal. 50. 17. What then can be expected but severe vengeance 2. Learne hereby to prevent the extremity of judgment persist not in sin but turn from it Ezek. 33. 11. 3. Give your selves to righteousnesse trade therein Rom. 6. 19. This is a thriving trade Diligence herein will keepe thee from trading in sin for the flesh and the spirit are contrary Gal. 5. 17. And we cannot serve two masters Matth 6. 24. §. 90. Of the Gospel as the word of truth AN other aggravation of the sin is about the time when it is committed which is thus expressed after that we had received the Knowledge of the truth This is that illumination which is mentioned Chap. 6. v. 4. § 32. Here we are to consider 1. What kinde of truth is here meant 2 What knowledge 3. How received 1. As the whole word is called truth John 17. 17. So in speciall manner the Gospel James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparantly above Poets who are full of fictions 2. Above humane writings which are uncertaine 3. Above the Law in the severall kinds thereof as 1. Above the judiciall Law which was to continue but a time 2. Above the Ceremoniall Law which was but a shadow of a substance 3. Above the Morall Law which hath lost its power of justifying man and also of condemning him that believeth in Christ Rom. 8. 1 3. The Gospel may in speciall manner be stiled the truth in regard of 1. The Author of it who is the Lord God of truth 2. The generall matter which is truth only no falshood no error therein In these two respects the whole word of God is truth 3. The excellency of it for it is a truth that bringeth salvation Eph. 1. 13. Thus it is the truth of truths 4. The speciall matter thereof which is Christ Jesus The way the truth and the life John 14. 6. 5. The accomplishment of the types prophesies and promises made under the Law 6. The effect and worke of it it worketh faith in such as heare it Eph. 1. 13. Therefore it is styled the word of faith Rom. 10. 8. 7. It is the meanes of conveying the Holy Ghost into us and filling us with the giftâ—… thereof Gal. 3. 2. Acts 10 44. In sundry of these and other like respects this truth is called the good word of God whereof see Chap. 6. v. 5. § 35. This epithite truth setting forth the word namely truth sheweth an especial use thereof which is to be as a touch-stone to trye all our doubts thereby that so we may hold fast what is found thereby to be sound and reject whatsoever it discovereth to be unsound 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9. 2. This should move us to have the Gospel in high account Such a truth is revealed thereby as can be found no where else yet is absolutely necessary to be known Account of it as David did of that word of God which he then had Psal. 19. 7 c. and 119. testifie as much after such a manner as he did meditate on it day and night make it thine Instructer thy Counsellor thy Guide thy Light let it be more sweet to thee then honey or the honey-combe and more precious then the finest gold Finally pray for the spirit of truth This is promised Iohn 16. 13. Thus shalt thou partake of the benefit of this truth §. 91. Of receiving the Truth THe Knowledge that is here meant is Knowledge of the Gospel and this wrought in them by a supernaturall work of Gods Spirit Hereof see more Chap. 6. v. 4. § 32. See also the Treatise of the sin against the Holy Ghost Part 2. § 17. The word translated Knowledge is a compound The simple noune signifieth Knowledge Luke 1. 77. The word in my text is compounded with a preposition that signifieth to and signifieth acknowledging and so it is translated Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth an act of the will in consenting and an act of the heart in assenting to it and affecting it In these respects they are said to receive the Knowledge of the truth So as the Gospel hath a power to enlighten mens minds and also to cause them to receive what they do conceive On this ground it is called the word of faith Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven when Iohn began to preach the Gospel Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them Iohn 4.
Eph. 1. 17. We are of our selves blinde and without the spirit of illumination may soon be drawn into one or other of these divers doctrins The other Epithete is strange That is counted strange which is not usual with which men are not acquainted or whereof they have not heard before Thus the Athenians counted the doctrine of Iesus and of the resurrection a doctrine of strange gods Act. 17. 18. For Jesus and he put to death and raised again was such a God as they had not heard of before About Religion and matters of faith that is counted strange in Gods Church and among Gods people which is not grounded on Gods Word For Gods Word is that â—…whereupon the Church groundeth all her Doctrins and acknowledgeth none for sound but that which is thence raised The fire which Nadâ—…b and Abihu offered before the Lord is called strange because it had not Gods warrant but was against his Word In this sense mention is made of strange incense Exo. 30. 9. and of strange apparel Zeph. 1. 8. Thus the doctrins against which this Apostle fore-warned these Hebrews were such as had no warrant in Gods Word and which Gods Church had neither acknowledged nor received That we be not carried about with strange doctrins we must be well exercised in Gods Word and make that a touchstone to try doctrins thereby There is no better way to discover strange doctrins The danger of divers and strange doctrins giveth proof That Toleration of divers Religions in one and the same Church and State is intolerable This is the root that beareth gall and wormwood Deut. 29. 18. It is that root of bitternesse which will trouble men and desâ—…le many Heb. 12. 15. It makes much against Gods honour the good of Church in general and the particular Members thereof yea against those that maintain divers doctrins and against such as are without the Church 1. In regard of God All divers and strange doctrins impeach some divine truth or other Now Gods truth is most precious to him He cannot endure to have it any way impeached 2. The Church is the pillar and ground of truth 1 Tim. 3. 5. The Oracles of God are committed to her How can she then but be accounted unfaithfull if she tolerate divers and strange doctrins Doth she not herein make her self accessory both to the fault and punishment Christ had a quarrell against Pergamus because she had there them that held the Doctrine of Balaam Revel 2. 19. 3. Particular Members of the Church are in great hazard to be carried about with these doctrins as was shewed § 114. One scabbed sheep may soon infect a whole flock False doctrine is like levn which soon leveneth the whole lump 1 Cor. 5. 6. Christ therefore is very earnest in disswading from such leven Mat. 16. 6. An Apostle saith that false teachers will draw many after them and that many will follow their pernicious wayes 2 Pet. 2. 1 2. 4. They that teach divers and strange doctrins bring upon their souls their own and others bloud In this respect such doctrins are called damnable and the the broachers themselves are said to bring upon themselves swift destruction 2 Pet. 2. 1. 5. They who are without the Church by divers doctrins and by the divisions that in the Church are raised thereabout are still kept out and have the greater dislike of Church courses wrought in them In this case Eliahs expostulation must take place How long halt you between two opinions 1 King 18. 21. If the Religion which ye professe be the truth follow it If the Popish Religion or any other be the truth go after it Be not carried about with divers and strange doctrins This Admonition discovereth another pernicious conceit which is That a man may be saved in any Religion This conceit will soon carry men about with divers doctrins But if Christ be the only foundation of salvation and if that doctrine which is not built on this foundation be divers and strange surely a man can be saved in no other Religion then that which is built on this foundation If this conceit of being saved in any Religion were sound what need such care be taken for finding out and maintaining the true Religion Why do any suffer for the same As the Apostle implieth concerning the Resurrection that if there be no Resurrection we are of all men the most miserable 1 Cor. 15. 19. So I may say in this case If a man may be saved in any Religion Martyrs were of all men the greatest fools But he that hath prepared a Crown for them accounteth them the wisest of all § 116. Of Good and the divers acceptions thereof THat divers and strange doctrins may be the better avoided the Apostle expresly sheweth what is that true sound saving doctrine which is to be entertained This he styleth Grace and the more to commend it he premiseth this Preface It is a good thing that the heart be established with Grace This is a forcible motive to take heed of being carried about with divers doctrins It is therefore inferred with this causall particle FOR. If it be a good thing to be established with grace then it cannot be good to be carried about with divers doctrins Good is an extensive word and applied to sundry desirable things It is used to set out 1. That which is upright right and righteous 1 Sam. 12. 23. Psal. 125. 4. 2. That which is profitable and beneficial Gen. 2. 18. 3. That which is delectable pleasant and sweet Cant. 1. 3. 4. That which is great large and abundant 2 Sam. 6. 19. 5. That which is excellent Mat. 17. 4. 1 Tim. 3. 1. 6. That which is seasonable 2 Sam. 17. 7. 7. That which is prosperous 1 Kings 22. 13. 8. The truth and substance of legal types and shadows Heb. 9. 11. 10. 1. 9. The blessings of this world Psal. 4. 6. 1 Ioh. 3. 17. 10. True happinesse Deut. 30. 15. In most of these respects may this Epithete Good be here taken but especially for that which is profitable extending the profit here intended to the profit of the soul That it is here thus to be taken is evident by the Apostles inference of a contrary effect upon a contrary cause thus Meats have not profited This positive Good is oft used comparatively for better as if he had said It is better that the heart be established with grace then with meat Thus is this positive translated Mark 9 42 45 47. The expression of it in the positive Good is an Hebraism and carrieth emphasis and it is here fitly translated according to the letter of the original This is a strong inducement to observe the duty here set down that it is good so to do This inducement is oft and much pressed by the Psalmist both on his own behalf as where he saith I will praise thy Name O Lord for it is good Psal. 54. 6. and also on