had heard them read so deceiving the tediousnesse of his waking and depriving himself also sometimes of the sweetnesse of his sleeping hours though by a better and greater sweetnesse for he found the meditation of the word to be sweeter to him than sleep This also he would do in the day time when he was alone either within dores or without dores For this end he did write in a little book which he alwaies carried about him the distinct heads of every particular passage in every Chapter of the Bible that when in any place he meditated on the Scripture and stuck he presently helped himself by that little book Whereby he made himself so expert in the text as if he heard but a phrase of Scripture he could tell the place where it was Besides he had his times so to study the difficult places of Scripture as he might find out the true meaning of them and by this meanes he attained to a great exactnesse in the knowledge of the Scripture He did not only cleave close to his own studies but would also send for others whom he observed to be ingenuous and willing to instruct them in Scholasticall Arts whereby he was a great help to many and brought them also to be better Sudents While he was a Scholar in Kings College there was a Iew in Cambridge who was entertained into sundry Colleges to teach the Hebrew tongue and among others into Kings College The said William Gouge took the opportunity to be instructed by him which many others of that College likewise did But many of then soon waxed weary and left him only the said William Gouge held close to him as long as he tarried But when he was gon they that had left him discerning their folly came to the said William Gouge and intreated him to instruct them in the grounds of Hebrew which accordingly he did whereby he became very expert therein And as he was expert in the learned tongues so likewise in the arts and all necessary literature that he might have nothing of these to learn when he was to be a publick teacher Being chosen a Reader both of Logick and Philosophy in the College he made conscience of observing all the times appointed by the statute for reading and never omitted any And his readings were with such exactnesse as thereby he got much credit and applause from his Auditors but some envy from his successors who by his example were now provoked to a more frequent reading of their Lectures which were seldome and slightly performed before He was so strict and observant in the course of his life as they then counted him an Arch-Puritan which was the terme then given in scorne to those who were conscionable of their waies In the first year of his fellowship he made his common-place books for Divinity in which he made references of what he read He had also white paper bound betwixt the leaves of the Bible wherein he wrote such pithy interpretations and observations on a text as could not be referred to an head in his common-place book His mind was so addicted to the University as he was resolved to have spent many more yeares then he did if not all his life therein But his Father after he had been two or three yeares Master of Arts much against his mind took him from the University upon a Marriage which he had prepared for him God by his providence turned this to the good of his Church for by this meanes though it were late before he entered upon his Ministerie it is very probable that he entered upon and exercised that function many yeares sooner than otherwise he would His wife was the Daughter of Mr. Henry Caulton a Citizen and Mercer of London but an Orphane when he married her To her care he committed the providing for of his family himself only minding his studies and weighty affaires of his heavenly calling He lived with her 22. yeares in much love and peace and had by her 13. Children seven Sons and six Daughters whereof eight lived to Mens and Womens estate and were all wel trained up and sufficiently provided for It was his earnest desire and daily prayer to God that his six Sons that lived to Mens estates might have been all Preachers of the Gospel for he himself found such comfort and content in that calling as he thought there could be no greater found in any other having oft professed that the greatest pleasure he took in the world was in the imployment of his calling insomuch as he was wont to say to diverse honourable Persons and particularly the Lâ—…rd Coventry Keeper of the great Seale that he envied not his place nor imploiment The government of his Family was exemplary another Bethel for he did not only make conscience of morning and evening prayer and reading the word in his family but also of Catechising his Childen and Servants wherein God gave him a â—…ingular gift for he did not teach them by any set form but so as he brought them that were instructed to expresse the Principle taught them in their own words So that his Children as Gregory Nazianzen saith of his Father found him as well a spirituall as a bodily Father Yea never any Servant came to his house but gained a great deal of knowledge So likewise did sundry others whose parents desired the benefit of his instructing of them He was in speciall manner conscionable of the Lords day and that not only in the observation of the publick duties but also in continuing the sanctification thereof by privat duties of piety in his family and secret in his Closet As he did forbear providing of Suppers on the Eve before the Sabbath that servants might not be kept up too late So he would never suffer any Servant to tarry at home for dressing any meat on the Lords-Day for any friends were they mean or great few or many After his publick Sermons were ended diverse Neighbours not having means in their own families assembled in his house where after such a familiar manner he repeated the publick Sermons as diverse have professed they were much more benefited by them in that repetition then in the first hearing for he did not use word by word to read out of notes what was preached but would by Questions and Answers draw from those that were under his charge such points as were delivered After which his constant course was to visit such of his Parish as were sick or by paine and weaknesse disinabled to go to the publick ordinances with each of these he would discourse of some heavenly and spirituall subject suitable to their condition and after that pray by them wherein he had a more than ordinary gift being able in apt words and expressions to commend their severall cases unto God and to put up petitions suitable to their severall needs His usuall course was to pray eight
was taken Now these Hebrews well knew 〈◊〉 God was the Author of the whole Scripture and that Moses wrote as he was â—…ved by the holy Ghost Therefore the Apostle thought it sufficient thus to intiâ—… the principall or ministeriall Author He spake 2. He expresseth nor Book nor Chapter but only saith In a certain 〈◊〉 Of this manner of quoting a text and of the Greek particle thus translated in certain place See Chap. 2. v. 6 § 52. Though the main scope of the Apostle was to demonstrate a Rest to be obserâ—… in the beginning of the world yet because the very distinct day of Rest was 〈◊〉 remarkable in producing the testimony he expresly premiseth that the testiâ—… is of the seventh day This seventh day here mentioned was the last day of the first week 〈◊〉 ever was It may be that from this instance of Gods observing the first seventh day 〈◊〉 〈◊〉 of seven was in succeeding ages so highly esteemed as it was accounted a 〈◊〉 of perfection As at first seven daies made up a week Gen. 2. 2. so sundry Feasts consisted of 〈◊〉 daies Lev. 23. 3 6 15. 34. The year of rest was the seventh year and the 〈◊〉 of Jubilee was the seven times seventh year Levit. 25. 4 8. The time of a 〈◊〉 uncleanness was seven daies Lev. 12. 2. A leper was to be cleansed on 〈◊〉 seventh day Lev. 14. 9. Seven daies was the time of consecrating a Priest 〈◊〉 29. 35. and the Altar Exod. 29. 37. Seven daies was the time for preâ—… a sacrifice Levit. 22. 27. and for keeping the Lords watch Lev. 8. 35. 〈◊〉 of expiation was to be sprinkled seven times Lev. 16. 14. and also oyl of 〈◊〉 Lev. 8. 11. Naaman was to wash himself seven times 2 King 5. 〈◊〉 There were wont to be seven daies of fasting 1 Sam. 31. 13. And of feastâ—… 2 Chron. 7. 9. seven Bullocks and seven Rams used to be offered up to make 〈◊〉 â—…onement God commanded Iobs friends so to do Iob 42. 8 Balaam had 〈◊〉 as much Numb 23. 1. Sundry other sevens are mentioned both in the 〈◊〉 and new Testament especially in the Book of the Revelation So as the number 〈◊〉 had in it a mystery above other numbers That the proof might be the more clearly and fully discerned the Apostle makes 〈◊〉 of setting it down in the very words of the Author thereof as is imâ—… by this phrase on this wise This is the Interpretation of one Greek Adverb 〈◊〉 word for word in English signifieth SO. Of quoting Scripture in the very 〈◊〉 thereof See Chap. 3. v. 7. § 74. §. 31. Of the Rest of the Sabbath THe testimony it self out of which the Apostle draweth his argument is thus expressed And God did rest c. Two reasons may be given why the Apostle retains this copulative conjunctiâ—… â—…ND Oâ—…e is because in Hebrew the Verb rest is of the Future tense but a copuâ—… joyned to it gives it the force of the Preterperfect tense and makes it signifie 〈◊〉 time past The other is because the force of the argument lieth in the connexion of this testimony with that which was set down in the third verse namely that God finished â—…is works from the foundation of the world AND rested He did not rest till he had finished his works but so soon as he had finished them he rested He finished his works from the foundation of the world AND from the foundation of the world he rested Thus we see how usefull it may be to retain seeming circumstantiall particles of Scripture There are two distinct Verbs used in Hebrew both which are translated 〈◊〉 rest One signifieth to be quiet and free from trouble Thus it is applied to the Ark which after long tossing and driving hither and thither upon the waters is said to rest upon the mountains Gen. 8. 4. The Noun used Psal. 95. 11. and translated 〈◊〉 is derived from this Verb. Hereof see Chap. 3. v. 11. § 116. The other signifieth to cease from doing a thing or to leave off It is attributed to Manna which ceased to fall as at other times it had done fourty years together Iosh. 5. 12. According to the Hebrew notation we may here thus translate 〈◊〉 God did Sabbatize The word Sabbath is derived from this Verb and retained not only in Greek and Latine but also in other languages among Christians The notation of this word sheweth in what respect God is said to rest namely by ceasing to create more creatures then he had done which was his work in the other six daies These words following he rested from all his works demonstrate as â—…ch 1. By this kinde of rest it appears that this answer of Christ My Father worketh 〈◊〉 Joh. 5. 17. doth not contradict that which is here said of Gods rest because the rest here is from creating new kindes of creatures but the working whereof Christ speaks is about Gods doing good to the creatures and it concerns Gods providence which never ceaseth but every moment day and night on Sabbaths and other daies puts forth it self in preserving sustaining succouring ordering and governing his creatures 2. This rest of God is set before us as a pattern Exod. 20. 10 11. We may therefore learn thereby wherein the rest of the Sabbath consisteth not in idleness oâ—… doing nothing at all but in forbearing the ordinary works of the six daies the works of our worldly calling Of the works which may and ought to be done on the Sabbath See my Treatise entituled The Sabbaths Sanctification Quâ—… 5 c. 3. This rest of God gives us a view of that kinde of rest which we shall enjoy iâ—… heaven namely a ceasing from the works of this world before we enter into heaven for that rest is styled a keeping of a Sabbath The seventh day mentioned in this testimony is the same whereof mention 〈◊〉 made Gen. 2. 3. namely a seventh after the six daies which God spent in creating the world and all things therein So much is expressed Exod. 20. 11. yea in the first Chapter of Genesis it is expresly declared what particular creatures God made in every of the six daies We are not to think that there was any such need of Gods taking up so 〈◊〉 time as he did in creating the world as if he could not have done it in a shoâ—… time If it had been his pleasure when he said Let there be light to have said 〈◊〉 at that time Let there be a firmament Let there be waters and dry Land Let 〈◊〉 earth bring forth all manner of plants Let there be sun moon and starres 〈◊〉 there be fowl and fish Let there be beasts all creeping things upon the earth aâ—… let there be man they had all been so soon as there was light even in the first day yea he could have made all in one moment Two reasons
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
beyond all patience impatient And B. Neal and others putting him on especially against the Publisher of the Book made him so fierce as he would admit no Apology Hereupon the said William Gouge was moved distinctly to declare his own opinion and judgement about the Calling of the Iewes which he did in these ensuing propositions which were found fairly written amongst his papers 1. All that I can gather out of the holy Scripture for the Calling of the Iewes importeth no more than a spirituall Calling to beleeve in Iesus Christ and embrace the Gospel 2. This their spirituall Calling may be called an outward glorious Calling in regard of the Visibility and Generality of it to put a difference betwixt the promised Calling of the Nation and the continuall Calling of some few persons for in all ages since the rejection of the Jewes some few here and there have been called Thus the Calling of the Gentiles in the Apostles time when Christians had no pompous Civil government was an outward glorious Calling by reason of the Visible famous Churches which they had 3. It is probable that at or after their Calling they shall not be scattered as now they are but be gathered together into Churches and be â—…reed â—…rom the bondage and slavery wherein they have been many yeares together 4. To give them a soveraigntie over all the whole Church seemeth to me to be derogatory to that absolute soveraignty which Christ the head of his Church hath in whom the promises of the perpetuitie of Davids Scepter of the extent of his dominion of the subjection of all Nations are accomplished 5. To set down the distinct Time Place and other like circumstances of their Calling needeth more than an ordinary Spirit and implieth too much curiosity 6. The point oâ—… the Calling of the Jewes being no fundamentall point of Christian Religion to be over-stiff in holding one thing or other therein to the disturbance of the peace of the Church cometh near to Schisme Upon which being examined by the Arch-Bishop Abbot and his answer approved he was released from his imprisonment Ordinarily in the Summer vacation he was with his Family in the Country but not for his own ease but rather for the good of Gods Church For besides his preaching every Lords day where he was he got time to publish these Treatises which are now in print viz. The whole Armour of God Domesticall Duties An Explanation of the Lords Prayer Gods three Arrows viz. Plague Famine and Sword upon occasion of the Judgements then raging The Saints Sacrifice of Thanksgiving upon his recovery from a dangerous sicknesse To which is now added his Commentary upon the whole Epistle to the Hebrewes the subject of his Wednesday Lectures for many years While he was setled in Black-â—…riers he took his Bachelaur of Divinities degree in the year 1611. which was the eighth year of his Master of Arts degree And in the year 1628. he took his Doctor of Divinities degree In which year eight Ministers of London proceeded Doctors which was the occasion that Doctor Collins the then Regins Professor put up his Degree and procured it to passe in the Regent-house before he had any notice thereof or consent of his whereby he did in a manner force him to take his degree yet so as when he heard that it was passed he readily went to Cambridge and there kept all his Acts which the Statute requireth as he had done in all his former degrees Such respect was shewed to him as in sundry publick imployments he was chosen a Trustee or Feofy As in the year 1616. he was chosen one of the Trustees for Mr. Whetenhalls three Lectures In the year 1626. he was chosen one of the Trustees for impropriations and for many other pious and charitable uses wherein he ever shewed himself a faithfull Trustee And in some cases by his great paines and cost he procured to be settled for ever such pious donations as otherwise would have been wrested away The foresaid case of Impropriations was this There was a select society of 13. persons that joyned themselves together as Trustees to stir up such as were piously affected to contribute towards the buying in of Impropriations giving them freely towards the maintenance of the Ministers of the Word Who were so faithfull in their trust as albeit they met very frequently and spent much time in consultation about that businesse yet they never spent one penny of what was given for refreshing themselves Yea though they had sundry Agents and Messengers whom they imployed in affaires concerning the same far and near yet they never took one penny out of the stock wherewith they were intrusted for the same but themselves at least most of them contributed towards the discharge of all manner of by-expences And when they had an opportunity of buying in a great Impropriation had not Monie in stock to do it they did amongst themselves give and lend so much as might effect the work Among others the said Dr. Gouge at one time lent 300. pound gratis to that use besides the Monethly contribution which he gave Within a few years 13. Impropriations were bought in which cost betwixt five and six thousand pounds into which their care was to put able Orthodex and conscionable Ministers Their aim was to plant a powerfull Ministery in Cities and Market-Towns here and there in the Country for the greater propagation of the Gospell This was it that raised up envy against them and made Doctor Laud then Bishop of London to consult with Mr. Noy the Kings Atturney Generall about breaking this society Hereupon Mr. Noy brought them all into the Court of Exchequer and upon this ground that illegally they made themselves a Body without any grant from the King Upon debating of the case by Counsell on both sides the Decree of the Court was that their actings were illegall that their trust should be taken from them that what they had purchased should be made over to the King and the King should appoint such as he thought meet for the disposing of those Impropriations which they had bought in The foresaid Atturney that strictly examined all their Receipts and Disbursements found that they had layed out of their own Money at the time when they were questioned a thousand pounds more then they had received thereupon obtained an order of the Court That those debts should be first discharged out of the revenues of the Impropriations before they should be disposed to particular uses Thus was their trust clean wrested out of their hands and from that time they have had nothing to do therewith In the year 1643. He was by Authority of Parliament called to be a Member of the Assembly of Divines wherein his attendance was assiduous not being observed during the whole time of that session to be one day absent unlesse it were in case of more than ordinary weaknesse ever preferring that publick imployment before
all private businesse whatsoever Wherein he was not one to make up a number but a chief one He sat as one of the Assessors and very frequently filled the Chair in the Moderators absence And such was his constant care and conscience of spending his time and improving it to the best advantage that he would fill up the void spaces of his Assembly-affaires with his own private studies To which end it was his constant practice to bring his Bible and some other Books in his pocket which upon every occasion he would be reading as was observed by many He was likewise chosen by a Committee of Parliament among others to make Annotations upon the Bible being well known to be a Iuditious Interpreter of Scripture How well he hath performed his trust is evident to all that read the Annotations from the beginning of the first book of Kings unto Iob which was his part In which the Intelligent Reader will observe such skill in the Originall such acquaintance with the Sacred Story such judgement in giving the sense of the Text and such quicknesse and pertinency in raising observations that without the help of any otherComment a man may accommodate himself with the Sense Doctrines and Uses of most of those Scriptures which came under his hand in those cursory Annotations When the book of Sports and Recreations on the Lords Day was appointed by publick Authority to be read in severall Churches thorowout the Nation as divers other faithfull Ministers he utterly refused to read the same resolving to suffer the utmost rather than manifest the least approbation of such a wicked and ungodly thing so contrary to the expresse letter of the Scripture By reason of his ability and dexterity in resolving cases of conscience he was much sought unto for resolving many doubts and scruples of conscience and that not only by ordinary Christians but also by diverse ministers in City and Country and that by word of mouth and writing being accounted the Father of London Divines and oracle of his time He was likewise a sweet comforter of troubled consciences wherein he was exceeding skilfull and dexterous as many hundreds in the City have found time after time being sought unto far and near by such as groaned under afflictions and temptations many of whom through Gods blessing on his labours were restored to joy and comfort out of unspeakable terrors and torments of conscience He was of a most sweet and meek disposition yea such was his meeknesse of Spirit that it seemeth unparalleld for though he had lived with his Wife above 20. years together yet neither Child nor Servant could ever say that they observed an angry countenance or heard an angry word proceed from him towards her all her life Some have observed that in his visage towards his latter end he did much resemble the picture which usually passeth for Moses his effigies Certainly he was the exact effigies of Moses his Spirit and in this resembled him to the Life that he was one of the meekest men this generation knew He was as a great Peace-kâ—…eer so a great Peace-maker having an excellent dexterity in composing differences far he was from doing others wrong and far from revenging wrong done by others He suffered much both by the Speeches and also by the Actions of evill and envious persons yet he would pray for them rather than in any harsh way requite them He accounted revilers and wrong-doers to do more hurt to themselves than to him Sundry scandalous and false aspersions have been cast upon him particularly by such as have been guilty of those crimes which they have laid to his charge For some who have lived by an unwarrantable trade of Usury for justifying their own unwarrantable practice have not stuck to impute the same to him from which he was ever free never putting any Monies out to use either by himself or any other for him neither directly nor indirectly as he hath been often heard to say as in his life so not long before his death He was ever Charitable especially to the godly poor according to the direction of the Apostle Paul in Gal. 6. 10. Where he exhorteth us to do good unto all especially unto them who are of the household of Faith He maintained some poor Scholars at the University wholy at his own charge and contributed liberally towards the maintenance of others He was of such a charitable and bountifull disposition that though his Father left him a competent estate yet such were his disbursements yearly for his Kindred and others who stood in need of relief that from the death of his Father till his Children came to be of years to call for their portions he laid up nothing of all his commings in so that they who out of envy cry up his estate to be greater than it was do consequently cry up his Bounty Charity because whatsoever his estate was it was wholy laid out for the relief of such as stood in need necessary expences for his Family only excepted which as it doth appear from the Doctors papers So in his life time he expressed as much to some of his Children And truly as in other things he excelled others so in this even himself He was very conscionable in spending his time from his youth to his very death He did use to rise very early both Winter and Summer In the Winter he did constantly rise so long before day as he performed all the exercises of his private devotions before day light and in the Sommer time about four of the Clock in the Morning by which meanes he had done half a daies work before others had begun their studies If he heard any at their work before he had got to his study he would say as Demosthenes spake concerning the Smith that he was much troubled that any should be at their Calling before he at his He was a man of much temperance and sobriety as in his eating and drinking so in his apparell As for recreations howsoever many pious persons do spend time therein and that lawfully in warrantable recreations yet he spent none therein Insomuch as he was never expert in any kind of exercise for recreation He hath been often heard to say that he took not any journey meerly for pleasure in all his life time study and paines having been all waies both in youth and age his chiefest pleasure and delight Yea it was his meat and drink to be doing the will of his heavenly Father wherein he took as much pleasure and delight as naturall men do in their eating and in their drinking or in their sports and pastimes Such was his Carriage and Conversation that there was scarce a Lord or Lady or Citizen of quality in or about the City that were piously affected but they sought his acquaintance and were ambitious of his Company wherein they look
But after Kings were once anointed and set over the people Prophets were plentifull There was never a King under whose reign there were not some Prophets and so continued till the captivity Yea in and after the captivity till the second Temple was new built God afforded extraordinary Prophets to his Church Ezra 5. 1. Concerning the Prophets here meant all they whom God imployed ordinarily or extraordinarily to declare his minde to his people are to be understood in this place Of the evidences of the Prophets faith See Chap. 11. v. 32. § 225. §. 13. Of the last dayes IT was a great benefit that the Fathers received from Gods speaking to them by his Prophets But behold a greater reserved to their children even to all sorts of Christians whether Jews or Gentiles comprised under this particle Us for he meaneth all believers of the Christian faith that have lived or shall live in these last dayes that is from the beginning of Christs executing his Ministeriall function to the end of the world These have now continued above 1600 years and how much longer they may continue God knoweth It hath pleased God that these last dayes should be many that the world might the longer enjoy the bright light of the Gospel and that all that are ordained to life might in their due time be called Quest. Why are they called the last dayes as here the last time 1 Joh. 2. 18. the ends of the world 1 Cor. 10. 11. and why in the beginning of this time was the coming of the Lord said to draw nigh James 5. 8. and the end of all things to be at hand 1 Pet. 4. 7. Answ. 1. By the exhibition of Christ the Prophesies and Promises that in former times were made of Christ were accomplished therefore as the dayes wherein these Promises and Prophesies were first made known were counted the first dayes so these wherein they were accomplished the last 2. The new Covenant of Grace is in these last dayes fully revealed by the Gospel and ratified by the death of Christ so as no clearer revelation nor former ratification can be expected and in this respect also they are fitly stiled the last dayes 3. No alteration of the state and order of Gods Church is to be expected after Christ exhibited but a finall end of all by Christs second coming unto judgement therefore these dayes may be accounted the ends of the world and the end of all things to be at hand 4. As God at first made all things in six dayes and rested the seaventh so he continueth to govern the world in six distinct times which may be accounted as six dayes of the great week of the world and eternity following an everlasting Sabbath The first of these dayes was from Adam to Noah In it the Covenant of Grace was first made to man The second was from Noah to Abraham In it that Covenant was renewed The third was from Abraham to David In it that Covenant was appropriated to Abraham and his seed The fourth was from David to the captivity of Israel In it that Covenant was established in a royal line The fift was from their Captivity to Christs coming in the flesh In it as the brightness of that Covenant was eclipsed by the Captivity so it was revived by Israels return out of the Captivity and reedifying the Temple The sixt was and still is and shall be from Christs first coming in the flesh to his second coming in glory even to the end of the world In it that Covenant most clearly and fully laid open was most firmly and inviolably ratified Now when the sixt day which is the last day is come then the end of the week may well be said to be at hand and the coming of the Lord following thereupon to draw nigh §. 14. Of Gods speaking by his Sonne IN these last dâ—…yes that is all the dayes of the Gospel it is said He hath spoken No limitation is here added as before in these phrases at divers times and in sundry manners So as Gods speaking is here to be taken simply for a full revelation of his whole will not one part by one messenger and another by another These words at divers times and in sundry manners are extenuating words God did once fully cleerly without such types visions and other obscure means which were used in the time of the Law declare his whole counsel so far as is requisite to be known by man in this world Quest. Hath not God also spoken in these last dayes by men as Apostles and others Answ. 1. Till these last dayes God spake not all by his Sonne incarnate 2. This Sonne of God first made known to his Apostles all things that he had heard of his Father Ioh. 15. 15. Acts 1. 7. 3. This Sonne sent his Spirit to instruct them and that Spirit brought to their minde all things that Christ had said to them before Ioh. 14. 26. 4. Whereas St Paul had heard nothing of Christ on earth he was rapt into Heaven and there was by Christ himself instructed in the counsel of God Gal. 1. 1 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it that St Paul and others prefix this title before their Epistles An Apostle of Iesus Christ. 5. Other Ministers declare what the Apostles have revealed to them from Christ 2 Tim. 2. 2. Heb. 2. 3. so as now God hath made known all by his Sonne This is a very great commendation of the Gospel For never was there such a Minister as the Sonne of God never shall there be nor can be the like The description of the Sonne of God here following proveth as much The Use hereof is distinctly set down by this Apostle Chap. 2. v. 1 2 3. See in particular Chap. 2. § 22 112. Quest. Why doth he not say The Sonne spake But God spake by the Sonne Answ. 1. To add the more authority for their sake who were not well instructed in the Deity of the Sonne 2. Because he speaks of his Sonne incarnate This he did to us who have do and shall live in the last dayes who are the children and successors of the Fathers being now in our time as they were in their times of the true Church So as the best things are reserved for us Christians who are in that respect greater then they The Gospel is further commended to us by the immediate Author thereof the Sonne even the Sonne of God who became alio a Sonne of man by assuming our nature and so shewed himself to be the true Immanuel God with us So is this Name expounded Matth. 1 23. §. 15. Of Christs Sonship THe particle of relation HIS inserted in our English is not expressed in the Greek yet necessarily understood and therefore well supplied for it hath relation to God before mentioned Indeed a simple expression of the phrase thus by the Sonne wants not emphasis for so it implietn a Sonne in
a singular and peculiar excellency such a Sonne as none like him True it is that this title Sonne is attributed to sundry creatures and that in relation to God yet not properly but only in regard of some speciall grace or dignity conferred upon them and that as God had given them their being in which respect all creatures are Gods sonnes or as he hath set his Image on some of them above others as on Angels on Adam on Governours on such as are adopted sonnes and regenerated But Christ is truly the one own proper begotten only begotten Sonne of Gods love These and other like notes of distinction being expresly attributed to Christ as the Sonne of God give evident proof that he is such an one as none but he is or can be whereas all others stiled Gods sonnes have their title given them by favour Christ hath it of due even by nature Christ is stiled the Sonne of God in two especiall respects 1. As the second person in sacred Trinity true God 2. As God manifested in the flesh God-Man In the former respect he is the Sonne of God by eternall generation as is evident in the fift verse of this Chapter where we shall have a more fit occasion to speak of it In the latter respect as God-man he is the Sonne of God by the union of his humane nature with the forementioned second Person who only is of all the Persons the Sonne of God For as neither the Father nor the holy Ghost is the Sonne so nor the Father nor the holy Ghost did aslume humane nature but the Sonne only In regard of the nature true it is that God and man were united in one Person God was manifested in the flesh 1 Tim. 3. 16. But in regard of the Person the Sonne of God was also Sonne of man the Word was made flesh Joh. 1. 14. In this respect an Angel saith of him that was born of the Virgin Mary Luk. 1. 35. he shall be called the Sonne of God So neer is this union of God and man as though they be two distinct natures and more different then any two other distinct things can be yet they make but one Person as mans body and soul which are different natures make but one person In this respect the union of Christs natures is called an hypostaticall union that is such an union as makes one subsistence or one Person Hence is it that the properties and effects of the one nature are attributed to the other Ioh. 7. 13. The Sonne of man is in Heaven Sonne of man properly designes Christs humane nature which was not in Heaven while it was on earth as then it was But that Person in regard of his divine nature was in Heaven So on the other side God is said to purchase his Church with his own blood Acts 20. 28. God in regard of his divine nature hath no blood but he assumed an humane nature which had blood and in that respect blood is attributed to God by reason of the personal union of man with God Thus is Christ God-man the Sonne of God and thus hath God in these dayes spoken to us in or by him The Sonne as God and second Person spake in times past by the Prophets yea the fathers also in that respect then spake by him For as God and second Person he is k the Word and so was in the beginning Ioh. 1. 1. But in these last dayes he began to be God-man and to be Gods Sonne by union of his humane nature with his divine In this sense therefore the title Sonne is here used so as in these last dayes God spake to us by his Sonne incarnate Of Instructions and Directions arising from this relation of Christ to God See Chap. 3. v. 6. § 55. §. 16. Of Christ being appointed TO magnifie the ministry of the Gospel and thereby the more to commend unto us the Gospel it self the Apostle goeth on in describing the Author thereof the Sonne of God and that both in a dignity conferred upon him and also in his own divine worth The dignity is thus expressed whom he hath appointed Heir of all things This must needs be meant of Christ as Mediator even as the title Sonne before was meant For as God he was not deputed or appointed to a thing God is said to appoint his Sonne 1. By ordaining in his eternal counsel that his Sonne should be Heir As Christ was delivered by the determinate counsel of God to be slain Acts 2. 23. so was he appointed to be Heir 1 Pet. 1. 20. 2. By sending him into the world or by giving him to be incarnate for that very eud Phil. 2. 7 8 9. 3. By raising him from the dead and setting him at his right hand in Heaven On these grouuds St Peter thus saith God hath made him both Lord and Christ Acts 2. 36. This word appointed sheweth the right that Christ hath to his Supream dignity That which is said of Christs being Priest Chap. 5. 5. may be applied to this dignity Christ glorified not himself to be an heir but he that said to him Thou art my Sonne to day have I begotten thee appointed him heir §. 17. Of Christ the Heir AN Heir saith the Apostle Gal. 4. 1. is Lord of all On this grouud the sonne of the bond-woman was cast out that he might not be heir with the sonne of Sarah nor part share with him Gen. 21. 10 12. This title Heir setteth out a dignity and dominion together with the best right thereto that can be The dignity and dominion is the same that his Father hath For an heir is a successor to his Father in all that the Father hath In this metaphor caution must be put that it be not extended too far by excluding the Father from any dignity or dominion Indeed among men the sonne hath not such dominion and possession of an inheritance till the Father relinquish it as Iehosaphat gave the Kingdom to Iehoram his first born 2 Chron. 21. 7. In which respect Iehoram is said to raign 2 King 8. 16. even while Iehosaphat was King or till the Father be through impotency excluded as Uzziah when he became leprous 2 Chron. 26. 21. or till he be forced from it as Iehohaz was 2 Chron. 36. 3 4. or be dead as David though he were anointed and so made heir apparent by Gods appointment yet would not take the Kingdom upon him till Saul were dead 1 Sam. 26. 10. But none of these can or may be imagined of God the Father He neither will nor can give over his Supream Jurisdiction nor become impotent nor be forced nor die yet hath Christ an absolute jurisdiction and a full possession of his inheritance together with the Father The supream Soveraignty of the one no whit at all hindereth the supream Soveraignty of the other What things soever the Father doth these also doth the Sonne
creatures is an act of Gods will meerly voluntary God might if he would have forborn to doe it He wrought all things after the counsell of his own will Eph. 1. 11. But the divine generation though it be a free act without any constraint yet is it not a work of counsell and will but of nature and necessity The Father cannot but beget the Sonne §. 55. Of the difference betwixt divine Generation and Creation BEsides the fore-mentioned differences there are others also betwixt divine Generation and Creation For 1. Creation was a work out of God in and upon creatures But divine Generation is an internall work in God himself upon the very Creator if I may so speak 2. Creation is a making of that which was not and that out of nothing But divine Generation is of that which ever was and that of the very substance of God 3. Creation was a work in the beginning Gen. 1. 1. Divine Generation was before that beginning even eternall Prov. 8. 22 23. Not as In the beginning God created the Heaven and the Earth so In the beginning he made the Word but In the beginning was the Word Joh. 1. 1. 4. Creation had an end Gen. 2. 1 2. The divine Generation continueth ever without all end 5. Creation was of many things divers from the Creator not like to him The divine Generation is of that which is most like yea of the very same essence §. 56. Of the difference betwixt divine Generation and Regeneration THere are other differences then those mentioned before betwixt the divine Generation of the Son of God and the spirituall Regeneration of Sonnes of men 1. There is a time for Regeneration For the time was when they that are Regenerate were no Children of God Eph. 2. 12. And many that yet are not born again shall be regenerate Ioh. 10. 16. 17. 20. But in divine Generation there never was a time wherein the Son of God was no Son 2. Regeneration presupposeth a former birth and being The very word which signifieth to be born again Ioh. 3. 3. importeth as much But no such matter may be imagined of the divine eternal Generation 3. Regeneration respecteth not the substance of the party regenerate for the body and soul and all the parts of the one and powers or faculties of the other are the very same before and after generation But divine Generation is in regard of the very essence of the Son of God 4. Regeneration is an alteration of the person regenerate and that in his condition and in his disposition In regard of his condition of a childe of wrath Eph. 2. 3. he is made an heir of the grace of life 1 Pet. 3. 7. In regard of his disposition of darknesse he is made light Eph. 5. 8. But in divine Generation there is no alteration at all The Son is ever the same ver 12. 5. In Regeneration there is a growth and encrease 1 Pet. 2. 2. But divine Generation is ever most absolutely and infinitely perfect 6. Regeneration is of Gods meer will and free-grace Iam. 1. 18. No meer man is by nature the Son of God But it hath been shewed that divine generation is of nature See § 50. §. 57. Of the difference betwixt divine and humane Generation MAny of the differences betwixt the divine Generation of the Sonne of God and humane Generations of Sonnes of men are such as were noted before I will therefore give but a touch of them as being pertinent to the present point and adde some others thereunto 1. The Generation of the Sonne of God is eternall but of Sonues of men temporall 2. That is an internall work of the Father This externall 3. That is a perpetuall permanent act This transient 4. That importeth a necessary mutuall subsistence of him that begetteth and him that is begotten in and with one another Thou in me and I in thee saith the Sonne unto his Father Ioh. 17. 21. But in humane Generation he that begetteth subsisteth without him that is begotten 5. That setteth out an equality of Persons In this Children as Children are inferiour to their Parents 6. That doth not presuppose no-being as if the Sonne of God had of no-sonne been begotten a Sonne This is a begetting of him to be a Sonne which was no sonne before In humane Generation that is which was not before 7 In divine Generation none is before or after the other In humane Generation he that begetteth is before the begotten and that not only in order of cause but also in time 8. That is without all passion This cannot be so For as there is an action in that which begetteth so a passion in that which is begotten 9. In that He which begetteth and he which is begotten is the very same in substance In this Father and Son may be and are of the like nature or essence but not the very same The one is both alius and aliud another person and another substance distinct from the other They are two 10. In That the whole substance is communicated In This but apart 11. In That there is no diminution at all In This there is 12. In That all is divine and supernaturall both the substance and also the manner of working In this all is natural and sensible §. 58. Of the Particle This day applied to Christs Incarnation HItherto of this great mystery of divine Generation set down in this phrase I have begotten thee We will further consider the just sense of the particle This day annexed thereunto It was shewed before § 50. how that might set out eternity in that it importeth a continuall present time with out respect to time past or future In this sense it would best agree with this mystery of the divine Generation simply considered in it self But here the Apostle setteth out the Son of God as God manifest in the flesh Immanuel God with us God-man God-man in one person Thus as the Word was made flesh and dwelt among us God hath spoken unto us in these last daies by his Sonne Thus hath God appointed him heir of all things Thus hath he purged our sins Thus sits he down at the right hand of the Majesty on high Yea thus in the second Psalm this Sonne of God as God-man is stiled the Lords Annointed Thus God saith of him I have set my King upon my holy hill of Sion Thus also he saith to him Ask of me and I will give thee the Heathen for thine Inheritance Seeing therefore that both the Psalmist and the Apostle speak of the Son of God incarnate and made a Sonne of man the particle This day may not unfitly be applied to such times as the Sonne of man was on earth manifested to be the Sonne of God especially at the time of his Incarnation For then was the Word first made flesh so as then might the Father say of a Son of man This day have I
begotten thee that is even now is it manifest that a Sonne of man is the begotten Sonne of God Besides Christs Incarnation was so strange his mother being a pure Virgin as she her self said How shall this be At that time therefore said the Angel to the Virgin Mary That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 34 35. After his conception before his birth his Name was set down Iesus and that upon this ground He shall save his people from their sins Mat. 1. 21. which none could do but the begotten Son of God Answerably at the day of his Birth an Angel said To day is born a Saviour which is Christ the Lord Luk. 2. 11. Could so much be said of any but of the begotten Sonne of God Hereby an Angels voice the Hodiè To day is expresly set down of the day of Christs Birth Hereupon on that day a multitude of the heavenly host sang Glory be to God in the Highest Luk. 2. 14. Where a Prophet of old prophesied of the birth of this God-man thus he sets it out Isa. 9. 6. Unto us a Childe is born Unto us a Sonne is given and the Government shall be upon his shoulder and his Name shall be called Wonderfull Counsellour the Mighty God the Everlasting Father the Prince of Peace Can this possibly be meant of any but of the begotten Sonne of God Thus we see how fitly this particle this day may be applied to the time of Christs Incarnation which was first wrought in and by his conception and then manifested to the world in and by his Birth §. 59. Of the Particle This day applied to Christs Resurrection THere was another time wherein Christ was on Earth manifested to be truly and properly begotten of God and that was at his resurrection For when he had so farre subjected himself to the power of his enemies as to suffer them to do to the very uttermost what possibly they could for men after they have killed the body have no more that they can do Luk. 12. 5. to shew that by his divine nature he could undo all and make all void he rose again from the dead Thus was he declared to be the Sonne of God with power namely by the resurrection from the dead Rom. 1. 4. For it was not possible that the Sonne of God should be holden of death Act. 2. 24. Sundry both ancient and later Divines do apply these words This day have I begotten thee to the Resurrection of Christ For by that power which Christ had to raise himself from the dead it evidently appeared that he was indeed the begotten Sonne of God of such power as the Father had and therefore of the very substance of the Father true God in power true God in essence This they do the rather thus apply because St Paul himself seemeth so to do Act. 13. 33. Concerning St Pauls particular application of this Text to Christs resurrection much is disputed pro con for it and against it There are two principall points which the Apostle laboureth to prove in that Sermon Act. 13. 17. One that God according to his promise raised unto Israel a Saviour ver 23. The other that this Saviour being put to death God raised him from the dead ver 30. Now in ver 33. the former of these two points seemeth to be proved by this testimony Thou art my Son this day have I begotten thee and the later by two other testimonies ver 34 35. But to which of those two points soever that Text be applied either to Gods raising unto Israel a Saviour Iesus or to Gods raising this Iesus from the dead It is most clear that the Apostle produceth this Text Thou art my Son this day have I begotten thee unto the Son of God manifested in the slesh and that he applieth this day to that distinct time wherein God manifested his Son or shewed him forth to the world §. 60. Of the many evidences of Christs Divine generation Quest. 1. WEre there not other times wherein Christ was manifested to be the Sonne of God besides his Conception Birth and Resurrection Answ. Yes very many He was manifested to be the Son of God and that after his wonderfull birth 1. By Simâ—…ons and Anna's Testimonies when he was presented in the Temple Luk. 2. 29 38. 2. By the Starre that conducted the three Wise men out of the East to him and by their worshipping him and offering gifts to him Matth. 2. 2 11. 3. By his disputing with the Doctors in the Temple at twelve years old and telling his mother that he must be about his Fathers business Luk. 2. 42 46 49. 4. By Iohn the Baptists testimony of him Luk. 3. 16 17. Ioh. 1. 29. 3. 29 c. 5. By the Fathers testimony of him at his Baptism and by the holy Ghosts liting upon him Matth. 3. 16 17. The like testimony was given at his transfiguration Matth. 17. 5. and a little before his passion Ioh. 12. 28. 6. By his manner of resisting and commanding the devil away Matth. 4. 3 c. 7. By discovering mens inward disposition Ioh. 1. 47. 2. 25. 6. 70. and thoughts Matth. 9. 4. 16. 7 8. 8. By his divine Doctrine Ioh. 7. 46. 9. By his many mighty Myracles Ioh. 15. 24. 10. By his manner of forgiving Sinne Matth. 9. 2 6. 11. By the power which he gave to his Disciples Matth. 10. 1. Mark 16. 17. Matth. 16. 19. yea and by breathing the holy Ghost into them Ioh. 20. 22. 12. By overthrowing them that were sent to apprehend him Ioh. 18. 6. 13. By his manner of giving up the ghost and the wonders thereat Matth. 27. 54. Mar. 15. 39. 14. By his ascention Act. 1. 9. 15. By the gifts he gave after his ascention Eph. 4. 8. 16. By the Functions of King Prophet and Priest conferred on him Heb. 5. 5. By these and other notable evidences the eternall Sonne of God who from the beginning did as it were lie hid in the bosome of the Father and under the Law was shadowed over was manifested to be the begotten Sonne of God §. 61. Of the extent of This day Quest. 2. IF there so many dayes wherein Christ was manifested to be the Sonne of God How is it said This day as if there were but one only day Answ. This day is not alwayes strictly referred to one set day consisting of 12 or 24 hours but to a determined present time which may consist of many hours dayes and years Moses oft setteth down the time of Israels abode in the wilderness under this day as Deut. 10. 15. and 26. 16 17 18. and 27. 19. It is usually put for that time wherein they live concerning whom it is spoken as 1 Chron 28. 7. Ier. 44. 2. Dan. 9. 7. Luk. 4. 21. And it is used to distinguish present times from former times as
1 Sam. 9. 9. He that is this day called a Prophet was before time called a Seer In like sense yesterday is put for former times as where the Lord saith yesterday my people that is of late my people or heretofore Thus yesterday is opposed to this day as where Christ is said to be the same yesterday in former times before he was exhibited in the flesh and to day now since his incarnation and for ever Heb. 13 8. That this day may have a long date is evident by the Apostles own explication thereof For where the Psalmist had said Psal. 95. 7. To day if you will hear his voice the Apostle who lived above a thousand years after him applieth this day to his own times and saith Heb. 3. 13. Exhort one another daily while it is called to day Thus we see how this day may according to the use of it in sacred Scripture be applied to a long date and particularly to the whole time of Christs manifesting himself in the flesh to be the begotten Sonne of God from the beginning of his incarnation to his Ascension into Heaven yea and to future times also by reason of the evidences which he giveth of his true Deity For he promised to send the holy Ghost to his Disciples Ioh. 16. 7. and to be with his Church alway even unto the end of the world Matth. 28. 20. The accomplishment hereof is an undeniable evidence of Christs true Deity How This day may be extended to eternity was shewed before in § 50. §. 62. Of manifesting Christs Divine Generation Quest. 3. HOw can the limitation of This day to the time of Christs Incarnation stand with Christs eternal Generation set out under this phrase I have begotten thee Answ. In Scripture matters are then said to be done when they are manifested to be done Whereas Heb. 8. 13. by bringing in a new Covenant the former is said to be made old the meaning is that it is manifested to be old But more pertinently to our present purpose Christ at the moment of his conception is said to be called the Sonne of God Luk. 1. 35. because then he began to be manifested so to be In this sense this high transcendent prophesie Unto us a childe is born unto us a Sonne is given and the government shall be upon his shoulder and his name shall be called Wonderful c. Isa. 9. 6 7. is to be taken This manifestation of Christs Divine Generation in set and certain times by visible and conspicuous evidences doth no whit cross or impeach the eternity and incomprehensibleness thereof For to declare and manifest a thing to be presupposeth that it was before it was manifested neither doth it necessarily imply any beginning of that before no more then those phrases Before the mountains were brought forth thou art God Psal. 90. 2. Before the hils I was brought forth Prov. 8 25. The full meaning therefore of the Apostle in alledging this testimony Thou art my Sonne this day have I begotten thee may for perspicuity sake be thus paraphrased as if God the Father had thus said to God the Sonne Thou and thou alone art my true proper Son not by grace or adoption but by nature and eternal generation and now I do in this last age of the world declare thee so to be by thine Incarnation Doctrine Works Resurrection from the dead and Ascension into Heaven whereby it manifestly appeareth that thou infinitely dost surpass all the Angels in Heaven §. 63. Of Solomon a Type of Christ. TO the fore-named Testimony which proveth Christ to be the begotten Sonne of God another is added to the very same purpose as these copulative particles and again import Hereby it is evident that sundry testimonies may be produced to prove the same point Rom. 5. 10. c. 1. This sheweth consent of Scripture 2. It more works as many blows knock a nail up to the head 3. Many testimonies may better clear the point and one place be a commentary to another Though this be lawfull yet a mean must be kept therein and care be taken wisely to observe when there is need of adding Testimony to Testimony See § 77. This latter Testimony is taken out of a promise made to David it is twice recorded as 2 Sam. 7. 14. 1 Chron. 17. 13. and it is repeated by David the third time 1 Chron. 22. 10. The Apostle faithfully quoteth the very words of the promise which are these I will be to him a father and he shall be to me a Son Our English makes a little difference in translating the Hebrew and the Greek For that they turn the Hebrew I will be his Father and he shall be my Sonne which is in effect the same His Father and a Father to him His Son and a Son to him are all one in sense The two originall Languages do directly answer one another In the repetition of this promise 1 Chron. 32. 10. the order is inverted for it is thus set down He shall be my Sonne and I will be his Father This inversion of words no whit at all altereth the sense but affordeth unto us this observable Instruction that The Father was not before the Sonne nor the Sonne before the Father nor in time nor in order Both coeternall both equall The Glory equall the Majesty coeternall as it is in Athanasius his Creed Therefore in one place the Father is first set down in another the Sonne For the Sonne was alwaies with the Father and alwaies in the Father With the Father by an inseparable distinction of the eternall Trinity In the Father by a divine unity of nature This is further manifest by a distinct expression of both the relatives For he contents not himself to say I will be a father to him but he addes He shall be a Son to me to shew that the Father never was without the Sonne The fore-mentioned promise as it is a promise hath immediate relation to the Son of David even to Solomon by name 1 Chron. 22. 9. and thereupon this threatning if he commit iniquity I will chasten him is added 2 Sam. 7. 14. for Christ was not subject to sin There be that say that Solomon in his sinnes might be a type of Christ as Christ is an head of a body and considered with the body as Mat. 25. 40. Act. 9. 4. 1 Cor. 12. 12. and so this threatning If he commit iniquity I will chasten him applied to Christ Or else as Christ was our Surety and took our sinnes upon him and was chastened for them But it is not necessary that all things which were in such persons as were types of Christ should be applied to Christ. Nor Solomon nor David nor Aaron as sinners in regard of their sinnes were types of Christ Though he was in all points tempted like as we are yet without sin cha 4. 14. No kinde of Persons were more proper types of Christ
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
the God-head into flesh but by taking of the manhood into God so as he remained in his divine nature when he was incarnate the very same that he was before without any addition diminution or alteration Of other Objections answered See Chap. 6. v. 17. § 136. §. 143. Of Christs everlastingnesse THE last phrase whereby Christs immutability is set out is this Thy years shall not fail Years are not properly applied to the Lord For eternity admits no distinction of times as things temporary do 2 Pet. 3. 8. The holy Ghost doth herein speak of the Lord as we mortall creatures use to speak one of another for the continuance of temporary things which have a beginning and shall have an end are distinguished by howrs daies weeks moneths and years The longest ordinary distinction of times is a year That continuance which exceedeth that date useth to be set forth by multiplying years as two years ten years an hundred years a thousand years and so forward The fewer of these distinctions that any passe over the shorter their continuance is The more they passe over the longer is their continuance If still they continue year after year and that without date or end so as still their years are continued and cease not they are counted everlasting their years fail not In this respect that we might the better discern the continuance of the Lord years are attributed to him as Iob 10. 5. Are thy years as the daies of man Are they so short or have they an end as mans daies Can the number of his years be searched out Job 36. 26. They are without number and cannot be found out His years are throughout all generations Psa. 102. 24. They ever continue In this respect the Psalmist saith to the Lord From everlasting to everlasting thou art God Psal. 90. 2. Fitly therefore is this phrase shall not fail added to the years which are spoken of the Lord. The Hebrew word Psa. 102. 27. is diversly taken 1. Is signifies the perfecting of a thing as when the bud of a flower is grown to the maturity thereof it is said to be perfect Isa. 18. 5. The perfection of Gods Law is set out by an Adjective derived from this root Psa. 19. 7. 2. The finishing of a thing and that in a fair manner is expressed by this word thus the work of Solomons pillars are said to be finished 1 King 7. 22. 3. Consuming and destroying a thing is declared by the same word thus the rebellious people in the wildernesse are said to be consumed in that they were destroyed Deut. 26. It is in this testimony used in the middle sense for ending and finishing a thing and being negatively used it implieth that the years of the Lord shall never be finished nor have any end Thus they shew him to be everlasting He shall for ever continue as he is The Greek word here used by the Apostle intendeth as much as the Hebrew doth It is applied to the expiring of a mans life Luk. 16. 9. when you fail that is when you cease to be in this world when you depart or die Christ expresseth the perseverance of faith by such a negative phrase as is in this Text thus that thy faith fail not Luk. 22. 32. §. 144. Of Christs everlasting continuance as he is Mediator AS by way of resemblance this description of everlastingnesse Thy years shall not fail may be applied to the deity of Christ so most properly to his humane nature to his Mediatorship as he was God-man To all his offices to the merit virtue and efficacy of all that he did and endured for mans redemption to his mysticall body and to the gifts and graces which he bestoweth on his members 1. In regard of his humane nature his years shall not fail in that being raised from the dead he dieth no more Rom. 6. 9. He continueth ever He ever-liveth Heb. 7. 24 25. 2. As Mediatour he is said to live ever to make intercession for us Heb. 7. 25. 3. As King he shall reign for ever and there shall be no end of his Kingdom Luk. 1. 33. 4. He is a Priest for ever Psa. 110. 4. 5. In respect to his Propheticall Office he is stiled an everlasting light to instruct and direct his people Isa. 60. 19 20. 6. In regard of the merit and vertue of what he did and suffered He is the same for ever Heb. 13. 8. 7. His gifts are without repentance Rom. 11. 29. They are such as he never repenteth the giving of them and thereupon he never takes them away As for such Apostates as have clean put them away they never had any true sound sanctifying saving grace 1 Ioh. 2. 19. 8. That body whereof he is the head must also continue for ever If the years of the head shall not fail can the years of the body fail On this ground it is that the gates of hell shall not prevail against the Church Mat. 16. 18. §. 145. Of the uses of Christs Immutability THE eternall and everlasting Immutability of Christ our Redeemer and Saviour is many waies of singular use 1. It demonstrateth Christ to be true God Mal. 3. 6. 2. It distinguisheth him from all creatures as here in this Text from Idols especially Isa. 41. 4. 44. 6. 3. It strengthneth our faith in all his divine properties promises and former works Psa. 44. 1 2. 90. 1 2. Gen. 32. 10 11 12. Heb. 13. 5 6. 4. It instructeth us in an especiall use of Gods former dealings with men which is in like good courses to expect like blessings and in like evil courses to expect like judgements For the Lord is ever the same and ever of the same minde what in former times was right in his eyes and acceptable unto him is so still Rom. 4. 23 24. What formerly offended him and provoked his wrath still so doth 1 Cor. 10. 5 6. c. 5. It assureth us of his continuall and perpetuall care of his Church Mat. 28. 20. yea and of the Churches perpetual continuance Mat. 16. 18. 6. It encourageth us against all attempts of enemies present and to come Psa. 110. 1. Rev. 2. 10. 7. It teacheth us to do what in us lieth for perpetuating his praise and for this end both to set forth his praise our selves all our daies Psal. 104. 33. and also to teach our posterity so to do Psa. 78. 5 6. 8. It directeth us how to be like to Christ namely in constancy and unchangeablenesse in our lawfull promises oaths vows and covenants Neh. 5. 12 13. Psalm 15. 4. Eccl. 5. 4. Ier. 34. 10 18. and in our warrantable enterprises 1 Cor. 15. 58. 9. It admonisheth us to submit our selves to the Lords ordering Providence all our strivings against the same cannot alter this purpose 1 Sam. 3. 18. 10. It establisheth such as have evidence of their election and calling against all Satans assaults and fears arising from our
himself to sit at Gods right hand but Iehovah that said to him Sit on my right hand glorified him herein God hath highly exalted him and given him a Name which is above every Name God was pleased thus highly to exalt his Sonne in sundry respects 1. In regard of that entire love which as a Father he did bear to a Sonne Ioh. 3. 35. 5. 20. 2. In regard of the low degree of Christs humiliation Philip. 2. 8 9. Ephes. 4. 9 10. 3. In regard of that charge which Christ undertook to provide for his Church and to protect it Hereunto is he the better enabled by that high advancement Mat. 28. 18 19 20. Ioh. 17. 2. 4. In regard of the Saints who are Christs members that they might with stronger confidence depend on him Psa. 80. 17 18. 2 Tim. 1. 12. 5. In regard of his enemies that he might be the greater terrour unto them and be more able to subdue them Psa. 110. 2. §. 150. Of Christs continuance at Gods right hand TO the greatnesse of Christs dignity is added his continuance therein which is until one principall end of his high advancement shall be accomplished which is the subduing of all his enemies This word until though it point at a time how long Christ shall retain his dignity yet it setteth not down a date thereof or a period thereto For it hath not alwaies reference to the future time as excluding it but to that whole space of time that is to passe to the accomplishing of the thing mentioned including in it all that space of time and that because the question is concerning it alone as where Christ saith Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Mat. 5. 18. his meaning is not that the Law shall passe when heaven and earth passe away but that so long as the world continueth the Law shall remain to be the rule of righteousnesse This word until oft implieth rather a deniall of a determination then an affirmation thereof as 2 Sam. 6. 23. where it is said that Michal had no childe until the day of her death None will imagine that after her death she had any but because the question of having a childe must be about the time of her life this phrase Until the day of her death is used In the same sense a like phrase of the Virgin Maries bringing forth the Lord Jesus is used Mat. 1. 25. Joseph knew her not till she had brought forth her first born Sonne that is he never knew her Thus is this word until here to be taken Sit on my right hand until I make thiâ—…e enemies my footstool Sit till then and ever after that So as here is implied an everlasting continuance of Christs dignity If until all his enemies be subdued then for ever For what shall hinder it when there be no enemies Will his Subjects hinder it Will his members that are advanced with him hinder it Will good Angels whose Ministry is made the more glorious thereby hinder it Will his Father whose love and respect to him is unchangeable and everlasting hinder it Obj. Subduing of enemies is here set down as the end of Christs sitting at Gods right hand when that end is accomplished there will be no need of his sitting there Answ. Though subduing of enemies be one end yet it is not the only end Sundry other ends have have been noted before § 149. It will be requisite that Christ having to the full accomplished all things that were to be done or endured for mans full redemption and eternal salvation should for ever retain that dignity whereunto he was advanced after he had accomplished all To depart from any part of his dignity at any time would be some impeachment of his glory Object 2. It is expresly said that when the end cometh the Sonne shall deliver up the Kingdom to God the Father And when all things shall be subdued unto him then shall the Sonne also himself be subject c. 1 Cor. 15. 24 28. The Answer to these words is set down before § 109. §. 151. Of Christs Enemies THE time of Christs sitting at Gods right hand being thus expressed Until I make thine enemies thy footstool plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth These enemies are not only such as directly oppose Christ himself as the Scribes and Pharisees Priests and Rulers among the Jews who at length brought him to that shamefull death upon the Crosse Act. 2. 23. or as Saul who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Iesus Act. 26. 9. and Iulian who with his breath breathed out this scornfull Title against Christ O Galilean thou hast overcome but also such as revile wrong oppresse or any way persecute the Church of Christ or any of the members of his body It was in relation unto them that Christ said to Saul when he breathed out threatning and slaughter against the Disciples of the Lord Saul Saul why persecutest thou me Act. 9. 1 4. for beleevers are so united unto Christ as members unto an head Ephes. 1. 22 23. and thereupon it is that he that toucheth them toucheth the apple of his eye Zech. 2. 8. That we may the better discern who and what these enemies are I will endeavour to rank them out as it were in battle array In a well set army there is a Generall and under him Colonels Captains Lieutenants Majors Corporals Ancients Trumpeters Drummers Scouts and of Souldiers there useth to be a Van-guard man Battalio Reer right and left Wings and Ambushments The Generall is that great Dragon and old Serpent which is called the devil and Satan Rev. 12. 9. Colonels Captains and other Commanders and Officers who whet on and embolden all such as take part with Satan are all sorts of infernall spirits and fiends of hell The Van is made up of Athiests Idolaters Persecutors and other like open and impudent enemies of the Church The Battalia consists of all manner of prophane and licentious persons In the right wing are all the lusts of the flesh in the left all the honours and pleasures of the world In the Reer follow sinne death grave and hell it self with such like mortall enemies and their deadly instruments In ambushment lie hypocrites false brethren corrupt teachers and treacherous Politicians There being such enemies it much concerns us to be very watchful against them and to take heed of security And we ought to be strong in the Lord and in the power of his might Eph. 6. 10. Yea we ought alwaies to be prepared and stand armed with the whole armour of God Eph. 6. 13. c. Obj. Christ on his Crosse having spoiled Principalities and Powers made a shew of them openly triumphing over them in it Col. 2. 14 15. And when he ascended
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
this was proved before § 30. All the miracles boasted of by Papists for proof of any of their hereticall and idolatrous positions or practises are counterfeit §. 34. Of the diversity of Miracles THe miracles whereby the Gospel was confirmed are here said to be divers This may be referred to the multitude of them For though very many of them be registred in the New Testament yet it is said that Christ did many other signes Iohn 20. 30. To the multitude of Christs miracles may this also be applied There are many other things which Iesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written John 21. 25. But this word divers hath reference most properly to the different kinde of miracles as curing diseases restoring senses and limbs raising the dead dispossessing devils c. This word is attributed to such things as are many in their number and various in their kindes as to pleasures Titus 3. 3. To lust 2 Tim. 3. 6. To doctrines Heb. 13. 9. To temptations Iames 1. 2. yea and to such diseases as Christ cured Matth. 4. 24. All these are said to be divers and they are every way so divers as neither the number nor the several kindes of them can be reckoned up Concerning the diversity of miracles whereby the Gospel was confirmed God had therein respect to mens backwardness in believing and to the manifold oppositions against the Gospel If a few miracles would not serve the turn there were many If this or that kinde of miracles wrought not on men yet other kindes might according to that which is recorded of the divers signes which God commanded Moses to shew It shall come to pass if they will not beleeve thee neither hearken to the voice of the first sign that they will beleeve the voice of the latter sign and it shall come to passe if they will not beleeve also these two signs that thou shalt take of the water of the River and powr it upon the dry Land and it shall become bloud Exod. 4. 8 9. Though Pharaohs heart were out of measure hard and by nine severall plagues was not moved to let Israel go yet by another which was divers from all the rest he was moved Exo. 12. 30 31. Many blows especially with divers hammers one heavier then another will drive a great spike up to the head into such a rough piece of timber as a few blows with one light hammer could not make entrance thereinto It appears that it was the multitude and diversity of miracles that wrought upon the Jews in that they said When Christ cometh will he do more miracles then these which this man hath done Joh. 7. 31. This is one end why God in all ages hath furnished his Church with variety of Ministers indued with divers gifts that the Church might be more edified thereby When Barnabas a Son of consolation Act. 4. 36. little moves people Boanerges Sons of thunder may work upon them Mar. 3. 17. Sometimes an Apollos an eloquent man and mighty in the Scriptures and fervent in the Spirit may much help such as beleeve through grace and may convince gainsayers Act. 24 25 27 28. §. 35. Of the gifts of the holy Ghost THe fourth means whereby God confirmed the Gospel were gifts of the holy Ghost that is such gifts as the Spirit of God wrought in men The Greek word here translated gifts properly signifieth divisions or distributions This very word in the singular number is translated dividing asunder Heb. 4. 12. Another word derived from the same root that this is is translated a divider Luk. 12. 14. The Verb signifieth to divide as where it is said of Christ He divided the two fishes among them Mark 6. 41. or to distribute as where it is said God hath distributed to every man 1 Cor. 7. 17. So 2 Cor. 10. 13. Now the Church being as a body consisting of many members the holy Ghost doth divide and distribute gifts needfull for the whole body to and among the severall members thereof to one one gift to another another 1 Cor. 12. 8 c. Hence in Greek they are called divisions or distributions and because they arise not from our selves but are given by another and that most freely they are not unfitly translated gifts In other places another word is used to set out the very same things that are here intended and it properly signifieth free gifts Rom. 12. 6. The word that signifieth distributions is here translated gifts because they confirm the Gospel which is the main end why mention is here made of them as they are gifts extraordinarily given by the holy Ghost Ghost is an ancient English word that signifieth the same thing that spirit doth The word that in Greek signifieth spirit is oft translated ghost especially when it is spoken of the departing of a mans soul or spirit from his body Of Christ it is said He gave up the Ghost Matth. 27. 50 Ioh. 19. 30. He that here and in many other places is called holy Ghost is also called holy Spirit Luk. 11. 13. Ephes. 1. 13. 4. 30. Here the third person in sacred Trinity is meant This Epithete Holy is attributed to the Spirit 1. In regard of his divine property in which respect the Father Ioh. 17. 11. and Sonne also is stiled holy Acts 4. 27 30. 2. In regard of his speciall function or operation which is to make holy In this respect he is called the Spirit of holinesse Rom. 1. 4. and sanctification is appropriated unto him 2 Thes. 2. 13. 1 Pet. 1. 2. Of the holy Ghost See more Chap. 3. ver 7. § 74. Though every good gift be of the holy Ghost Gal. 5. 22. yet here such extraordinary gifts as in the Apostles times were conferred on any are especially meant Such as were before Christs exhibition foretold Ioel 2. 28 29. And after Christs ascension were abundantly poured out Acts 2. 4. That extraordinary gifts are here intended is evident in that they are here joyned with Signes Wonders and Miracles and because they are brought in for the very same end namely for confirmation of the Gospel Those Miracles were extraordinary and gave evident proof of the divine calling of them who were endued therewith and of the divine truth of that doctrine for which they were given By the gifts of the holy Ghost poured on them who on the day of Pentecost were assembled together an Apostle proves to the Jews that that Jesus whom they had crucified was both Lord and Christ Acts 2. 33 36. By like gifts did he confirm the calling of the Gentiles Acts 11. 15 16 17. Those gifts were divers as well as the miracles before mentioned This is particularly exemplified 1 Cor. 12. 4 c. They are distributed into three generall heads 1. Gifts 2. Administrations 3. Operations 1. Under
us a pronenesse of nature to rush into sinne of our own accord without example the memory of sin were better be clean blotted out But there is no sinne whereinto others before us have fallen whereof the seed is not in us Therefore for suppressing of sinne the infamy that hath followed such as have fallen thereinto and Gods judgements thereupon may be and ought to be oft called to minde §. 91. Of the Extent of this word Day TO this later word Temptation the time of committing that sinne is thus annexed In the day of temptation This also includes their Provocation for when they tempted God and as long as they tempted him they provoked him This phrase in the day is not that Greek word which was translated to day ver 7. That was an Adverb this a Substantive yet both of them come from the same Greek root The word here used is properly put for that time wherein the Sun is up from the rising to the setting thereof Mat. 20. 2 6 12. Luk. 24. 29. The Greek word signifieth light as well as day Of this day there are commonly accounted twelve hours Iohn 11. 9. It is also put for a natural day consisting of four and twenty hours and so compriseth the night under it Where Luke speaking of Christs fasting mentioneth fourty dayes Luke 4. 2. Matthew speaking of the same point saith He fasted fourty dayes and fourty nights Mat. 14. 2. Luke therefore compriseth the nights under the word dayes The Grecians to expresse the space of four and twenty hours more distinctly use a word compounded of night and day which is thus translated A night and a day 2 Cor. 11. 25. This word Day here used is oft indefinitely put for time as where it is 〈◊〉 The day shall declare it 1 Cor. 3. 13. that is time will manifest it And again Now is the day of salvation 2 Cor. 6. 2. that is the time wherein God offereth means of salvation that is also put for a set determinate time 〈◊〉 Heb. 8. 9. The former word To day is sometimes added to this indefinite word Day when it is restrained to a set day and thus translated This day Act. 20. 26. Here the day may be extended to all the time that the Israelites abode in the wildernesse For all that time they tempted and provoked God as is evident by the expresse mention of fourty years ver 9. which was the time of their abode there This circumstance of time may thus word for word be translated according 〈◊〉 the day Thus our former English translators of the Bible have rendered this phrase This Translation confirmeth the extent of their provocation to their continuance in the wildernesse Their continuance so long is a great aggravation thereof as we shall shew 〈◊〉 this phrase fourty years in the next verse § 100. §. 92. Of the Wildernesse as a place of extraordinary provision THe place where their sinne was committed is here said to be the Wildernesse The Wildernesse here intended was a large vast place betwixt the red Sea 〈◊〉 Iordan Through the red Sea they came into it Exod. 15. 22. and through Iordan they went out of it Iosh. 3. 1 c. This was a very barren place It had no Springs nor rivers of water in it 〈◊〉 had no Woods nor Orchards for shelter or fruit It was not fit to sow 〈◊〉 other seed or to set trees or other plants therein It afforded no manner of â—…dinary commodities for mans use Neither were there any Cities Towns or 〈◊〉 therein for their habitation God purposely brought his people into that place to prove them Exod. 20. 〈◊〉 Deut. 8. 2 16. For he made that his School where he gave them all his 〈◊〉 and did more and greater wonders then ever he did from their first being 〈◊〉 people to the coming of the Messiah That place and the time of the Israelites abiding therein was an especial 〈◊〉 of the abode of the Church militant here on earth Very frequent mentioâ—… made of the particular acts of Gods providence in that place and time both by â—…ceeding Prophets and also by Christ and his Apostles Here the Apostle expresly mentioneth the wildernesse 1. To point out the distinct History which he aims at that thereby 〈◊〉 might the more distinctly know the sinne that he would have them to 〈◊〉 heed of 2. To prevent an Objection For they who tempt will be ready to say Is 〈◊〉 not cause Am I not in such and such straits Am I not brought to such and 〈◊〉 wants To answer that the Apostle shews how they provoked God Who â—…pted him in the wildernesse where they were brought to very great wanâ—…s 〈◊〉 straits 3. To aggravate the sinne and that by the many evidences of that 〈◊〉 God took of them and of that provision which he made for them according 〈◊〉 their needs When they were in a place where they had no ordinary means to guide theâ—… 〈◊〉 were to travel sometimes in the day sometimes in the night The Lord went 〈◊〉 them by day in a pillar of a cloud to lead them the way and by night in a pillar of 〈◊〉 to give them light Exod. 13. 21. When Pharaoh pursued them with a mighty 〈◊〉 so close as they knew not where to escape God opened a way for them 〈◊〉 the red Sea Exod. 14. 22. Where they could finde no water but that which 〈◊〉 bitter God made those waters sweet Exod. 15. 25. When they had no breâ—…d eat God gave them Manna from heaven So also he gave them Quails when they had no flesh Exod. 16. 13 15. Where at another time they had no water at all God caused water to flow out of a Rock for them Exod. 17. 6. When their implacable enemies the Amalekites set upon them the Lord delivered those enemies into their hands Exod. 17. 13. The Lord so ordered matters while they were in the wildernesse that their clothes for fourty years waxed not old upon them nor their shoes neither did their feet swell Deut. 8. 4. 29. 5. In all that time they lacked nothing Deut. 27. Neh. 9. 21. Notwithstanding these and other like seasonable fruits of Gods providence over them they continued to tempt and provoke God even in the wildernesse the place of his extraordinary providence Hereby we see that no evidences of Gods Care Power Goodnesse and other Divine Excellencies will work upon incredulous persons All the miracles that Christ wrought wrought nothing upon the Jews among whom he lived We shewed before § 84. that unbelief was an especial cause of hardnesse of heart Nothing works upon an hard heart See § 128. What cause have we in this respect to judge our selves to be much hardned in our hearts who have long lived in Christs School where we have had his Word and all his sacred Ordinances to build us up in our most holy faith who also have long
5 6 8. This charge is expresly given by the Lord Be ye not as your Fathers Zec. 1. 4. Steven doth thus aggravate the sinnes of the Israelites As your Fathers did so do ye Acts 7. 51. Our Fathers were of the same mould as we are all sprouting out of the same cursed stock They ignorant of Gods will as well as we they of a rebellious disposition as well as we They prone to all manner of sinne as well as we What sin might not be justified if the practice of Ancients were a sufficient warrant This is a Point to be the rather observed in these daies because the patern of Fathers and Ancestors is much stood upon It is a common plea when an evil practice is spoken against to say Our Fathers did so Many superstitious and idolatrous courses are hereby patronized The Lord in his Law makes this an aggravation of sinne that children walk in the evil courses of their Fathers I am a jealous God saith the Lord visiting the iniquities of the Fathers upon the Children Exo. 20. 5. namely such Children as tread in their Fathers steps §. 96. Of tempting God THe sin of the fore-mentioned Fathers is set down in these two words tempted proved the latter being added as an explanation of the former For to tempt one is to try or prove whether he be such an one as he is taken to be or can and will do such and such a thing This latter word proved may be added as an effect or consequence following upon the former as if it had been said By tempting God they proved and found by experience that God was indeed such a God as he had made himself known to be The Greek word here translated proved signifieth to discern and is so used and translated twice in one verse Ye can discern the face of the Skey and of the earth but how is it that ye do not discern this time The Hebrew word also so used Gen. 42. 15 16. Hereupon God is said to be a trier of the heart Psa. 7. 9. Jer. 17. 10. that is one who findeth out and discerneth what is in mans heart If it be here taken as an explanation of the former word and so set forth in general the same sin that the former doth then two words are here used for the greater aggravation of the sinne Of the meaning both of the Hebrew word used by the Psalmist and also of the Greek word here used by the Apostle and translated tempted and of the divers kindes of temptations See the Guide to go to God on the Lords Praier Peti 6. § 170. Tempting of God in this place is set down as a sinne which provoked God and so is taken in the worst sense In general every transgression is a tempting of God In which respect it is said of those who tempted God that they hearkened not to his voice Num. 14. 22 Thus their Idolatry Exo. 32. 4. their rebellion Num. 16. 2. their adultery Num. 25. 1. and other notorious sinnes are so many particular instances of their tempting God for by such sins men make a triall of Gods justice whether he will execute vengeance upon them or no. In particular men tempt God by two extreams one is presumption the other distrustfulnesse Both these arise from unbelief That distrustfulnesse ariseth from unbelief is without all question And howsoever presumption may seem to arise from over much confidence yet if it be narrowly searched into we shall finde that men presume upon unwarrantable courses because they do not beleeve that God will do what is meet to be done in his own way Had the Israelites beleeved that God in his time and in his own way would have destroyed the Cananites they would not have presumed against an expresse charge to have gone against them without the Ark of the Lord and without Moses as they did Num. 14. 40. c. Men do presumptuously tempt God when without warrant they presume on Gods extraordinary power and providence That whereunto the devil perswaded Christ when he had carried him up to a pinacle of the Temple namely to cast himself down was to tempt God therefore Christ gives him this answer Thou shalt not tempt the Lord thy God Matth. 4. 5 6 7. Men distrustfully tempt God when in distresse they imagine that God cannot oâ—… will not afford sufficient succour Thus did the King of Israel tempt God when â—…e said The Lord hath called these three Kings together to deliver them into the hand 〈◊〉 Moab 2 Kin. 3. 13. So that Prince who said Behold if the Lord would make windâ—… heaven might this thing be 2 Kin. 7. 2. As the Israelites in the Wildernesse tempted God through presumption Nâ—… 14. 44. So most frequently through distrustfulnesse as at the Red Sea when Pâ—…raoh pursued them Exo. 14. 11 12. and at Marah where the waters were bitter Exo. 15. 23 24. and in Sina where they wanted bread Exo. 16. 2 3. and in Râ—…dim where they wanted water Exo. 17. 3. and in Kadesh upon the like occasion Numb 20. 2. and in Kibroth-Hattaavah where they lusted after flesh Numb 11. 4. and when the Spies were returned from searching the Land Numb 14. 2. And when the Lord had executed just judgement on Rebels Numb 16. 41. And when they compassed the Land of Edom Numb 21. 4 5. and at sundry other times The heinousnesse of this sin is manifest by the Causes and Effects thereof and also by the severe judgements inflicted thereupon I. The Causes of tempting God are these 1. Want of Understanding This doth Moses thus set out The Lord hath an given you an heart to perceive and eyes to see and ears to hear unto this day Deut. 29. 4. 2. Forgetfulnesse This the Psalmist thus expresseth They forgat his works and his wonders that he had shewed them Psal. 78. 11. They soon forgat his works c Ps. 106. 13. 3. Unbelief Ye did not beleeve the Lord your God faith Moses to the Israelâ—… Deut. 1. 32. 9. 23. This cause of the Israelites tempting God doth the Psalâ—… ost mention Psal. 78. 22 32. 106. 24. Yea Moses and Aaron were hereby broâ—… to tempt the Lord Numb 20. 12. 4. Too light esteem of God Who is the Lord that I should obey his voice siâ—… Pharaoh who exceedingly tempted God Exod. 5. 2. II. The Effects arising from that sinne of tempting God or Concomiâ—… which go along with it are 1. Murmuring against God Numbers 14. 29. and against his Ministers Numb 14. 2. 2. Impatience in straits They waited not for his counsel Psa. 106. 13. 3. Rebellion The Psalmist stileth these tempters of God A stubborn and 〈◊〉 ous generation Psal. 78. 8. 4. Blasphemy What a blasphemous speech was this Is the Lord amongst 〈◊〉 no Exod. 17. 7. 5. Apostasie They said one to another Let us make a Captain let 〈◊〉 turn into Egypt Numb
1 Tim. 1. 13. 17. It was an especial cause of the rejection of the Jews Rom. 11. 20. 18. It was the cause of many external Judgements v. 19. Heb. 11. 31. For it makes men run headlong into danger Exod. 14. 23. 19. It excludes from Heaven Heb. 4. 11. 20. It thrusts down to hell Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8. Can that which is in it self so hainous a sinne and which hath so many fearfull effects following upon it be accounted an infirmity Many do so account unbelief to be and thereupon give too much way unto it and nourish it too much If we would judge it as indeed it is a true proper sinne an hainous sinne a cause of many other grosse sins a sinne most dishonourable to God and damageable to our own souls we should take more heed of it and be more watchfull against it §. 130. Of preventing and redressing unbelief FOr keeping out or casting out unbelief these Directions following will be usefull 1. Use all means to get prove preserve and exercise Faith Hereof See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 17 c. as life keepeth out or driveth out death and light darknesse and heat cold and other like contraries one another So faith unbelief if not wholly For faith and unbelief may stand together in remisse degrees See The whole Armour of God Of Faith § 39. yet so as unbelief shall not bear sway in the heart 2. Set God alwayes before thee and frequently and seriously meditate on Gods Presence Providence Power Truth Mercy and other like Excellencies Due meditation on these is a singular antidote against unbelief 3. Give good entertainment to the holy Spirit of God Stir up and cherish the good motions thereof Hereby thy spirit will be quickned and revived as Iacobs was Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief 4. Do not wilfully and obstinately stand against any good councell given or duty required or direction prescribed as the Egyptians did Exod. 9. 21. Unbelief useth to be joyned with obstinacy as in Pharaoh who said Who is the Lord that I should obey his voice Exod. 5. 2. and in the Israelites who one while through diffidence return to Egypt and another while presume to go against the enemy without yea against the minde of the Lord Numb 14. 4 40 c and in that Prince who said Behold if the Lord would make windows in heaven might this thing be 2 King 7. 2. Yea and in Thomas too who said I will not believe except I shall see c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief so they do increase and aggravate it 5. When thou findest thy heart dull heavy doubting distrustfull 〈◊〉 judgement and understanding thereby reason and discourse with thy 〈◊〉 will and say as David did Psal. 42. â—… 11. Why art thou cast down O 〈◊〉 c. Why art thou so stubborn O my will Why dost thou not believe 〈◊〉 God said this and that Is he not true and faithfull Is he not able to make gooâ—… Word Of a mans reasoning with himself See The Saints Sacrifice on Psal. 116. â—… § 47 48. §. 131. Of Professors falling away UNbelief is here aggravated by a fearfull effect which is Apostasie thaâ—… pressed In departing from the living God The Greek word translated departing is acompound The simple Verb signifieth to stand Matth. 20 3 6 32. And to establish 〈◊〉 3. 31. 10. 3. The compound signifieth to depart Luke 13. 27. To fall away Luke 8. 13 refrain Acts 5. 38. To withdraw 1 Tim. 6. 5. and to draw away Acts 5. 37. 〈◊〉 Noun that signifieth Apostasie is derived from this Verb 2 Thess. 2. 3. This word here used implieth that they to whom the Apostle gave this 〈◊〉 professed the true saith and that they had given up their names to God 〈◊〉 else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession 〈◊〉 they who professe that they believe in God may depart from him The 〈◊〉 caveats given in sacred Scripture to take heed hereof do prove as much 〈◊〉 of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â—… 〈◊〉 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 dry predictions of such as fell away as Deut. 31. 16 c. 2 Thess. 2. 3. 1 Timâ—… â—… 2 Pet 2. 1 2. But especially instances of such as have departed from their â—…sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. â—…mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the 〈◊〉 Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. 〈◊〉 these words As the manner of some is whereby he gives us to understand 〈◊〉 was then usual for Professors to revolt The Greek word there translated â—…ner signifieth also custom and wont and is so translated Luke 2. 42. 〈◊〉 It was too usual with the Jews time after time to apostatize and depart frâ—… 〈◊〉 Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians 〈◊〉 20. 30. The ages after the Apostles and that from time to time even to these 〈◊〉 dayes give too evident proof hereof Are not all the Churches planted bâ—… 〈◊〉 Apostles departed from the Lord Who were those starres whom the taâ—…l 〈◊〉 Dragon drew from Heaven and threw to the Earth Revel 12. 4. were they professors of the faith How did this whole Land revolt in Queen Maries 〈◊〉 And it is like so to do again upon a like change Many make profession on bie-respects to serve the time and to serve 〈◊〉 own turns so as their profession is not seasoned with sincerity and foundâ—… which are necessary to make a good foundation Where they are wanâ—… 〈◊〉 stability can be expected Such a foundation is like the sand whereupon if 〈◊〉 be buiâ—… it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied Thou art not farre from the Kingdom of 〈◊〉 〈◊〉 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â—… 〈◊〉 is the best of every one Yet can we not absolutely conclude simply frâ—…â—…fession that such an one is a member of Christ. If a Professour revolt we 〈◊〉 〈◊〉 as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of 〈◊〉 â—…cessity of mens trying and examining themselves according to the Aposâ—… 〈◊〉 exhortation 2 Cor. 13. 5. Examination in this kinde must be 〈◊〉 soundness of mens heart and the right
is to be made of the season so long as it lasteth This phrase Whiles it is said implies a continuance See § 146 147. III. Gods Word is mans rule This is His voice which we must hear See § 78. IV. Gods Word is the most principall object of hearing It is here set down to 〈◊〉 See § 77. V. Hearing the Gospel is a Soveraign antidote against the poison of an hard 〈◊〉 This conditionall clause If ye will hear presupposeth thus much See § 77. VI. A mans heart may be hardened This is here taken for grant See § 80. VII A man may harden his own heart He speaks to men themselves not to do 〈◊〉 See § 85. VIII Hardness of heart is an hinderance to profitable hearing Therefore we 〈◊〉 warned not to harden if we would hear See § 77. IX Sins of former ages are to be observed This is the end of this title Provocaâ—… See § 90. X. Sins of former ages are to be avoided This note of resemblance AS hath â—…ference to a former time See § 89. XI The same points may be repeated For here the Apostle repeateth what before he had delivered in the same words See § 158. §. 160. Of blaming some and not all where some only are guilty Verse 16. For some when they had heard did provoke howbeit not all that came 〈◊〉 Egypt by Moses HEre the Apostle begins to shew what kinde of persons sinned and were punâ—…ed These are indefinitely hinted in this verse and more clearly exemplifâ—… in the verses following He maketh mention of the persons to give a more full evidence of the neceâ—… of Christian watchfulness against hardness of heart even because they whose 〈◊〉 were hardned provoked God to their own ruine This causall particle FOR demonstrateth so much For it imports a 〈◊〉 of that which goeth before as if he had more plainly said Do not ye who 〈◊〉 hear Christs word harden your hearts because they who of old were hardâ—… provoked God This Pronoun some is a word of limitation For it exempteth some 〈◊〉 such as were not guilty Therefore the Apostle by way of explanation to make 〈◊〉 â—…inde the more clear addeth this phrase Howbeit not all The Apostle would not lay the blame on all where he knew that not all but â—…ly some were guilty This is in this exemplification the more observable because almost all at 〈◊〉 time or other provoked God For of all the six hundred thousand men that came 〈◊〉 of Egypt Exod. 12. 37. there were but two that provoked not God to cut 〈◊〉 off in the wildernesse Num. 14. 29 30. Indeed besides those two men Ioshua and Caleb many that were under 〈◊〉 year old when they came out of Egypt were not destroyed in the wildernesse 〈◊〉 a great Army went out of the wildernesse into Canaan Therefore the Apoâ—… might well say Some not all So as none are to be blamed but those that are 〈◊〉 All are not to be involved in the blame that lieth upon some Such a limitaâ—… doth the Apostle use where he reckoneth up particular crimes of the Israelitâ—… the wilderness thus Some of them were Idolaters some of them committed 〈◊〉 〈◊〉 some of them tempted Christ some of them murmured 1 Cor. 10. 7 8 9 10. To condemn all where some only are guilty is to condemn the just which is 〈◊〉 much before God as to justifie the wicked Prov. 17. 15. This is too common a fault among many who use to condemn all professoâ—… 〈◊〉 hypocrisie because some are hypocrites and all Ministers of pride and all â—…gistrates of injâ—…stice and all Lawyers of unconscionableness in maintaining 〈◊〉 â—…ts and all Physitians of unmercifulnesse and all Citizens of covetousness 〈◊〉 all tradesmen of deceitfulness and all women of lightness and all servants of 〈◊〉 faithfulness See more hereof in the Saints Sacrifice on Psa. 116. v. 11. § 74. Generall censures are for the most part unjust censures yet too too commoâ—… This moderation of the Apostle in charging some only affords a good lessâ—… to Ministers Magistrates Parents Masters and others not to censure or condeâ—… all of the same place state calling office condition degree country sex or other community for the fault of some §. 161. Of Gods putting difference betwixt different persons THis negative clause not all being inferred upon the affirmative with this conjunction of opposition BUT further shews that God in mixed multitudes can put difference betwixt persons that differ Though the persons comprised under the restrictive particle some before mentioned were a very great multitude and these comprised under this negative not all were very few in comparison yet God who took notice of that multitude did also take speciall notice of these few In such a case as this it is said that they that feared the Lord spake often one to another and the Lord harkned and heard it and a book of remembrance was written before him for them that feared the Lord and thought upon his name and they shall be mine saith the Lord in the day that I make up my jewels Mal. 3. 16 17. When the Lord sent a destroyer through the midst of Ierusalem he commanded to set a mark upon the foreheads of the men that sighed c. Ezek. 9. 4. An Apostle giveth three instances hereof which are as famous as ever the world afforded One is of the difference that God put betwixt the Angels that stood and them that fell The other is of the difference he put betwixt Noahs family and the old world The third is of a like difference betwixt Lot and the people of Sodom and Gomorrah Hereupon this conclusion is inferred The Lord knoweth how to deliver the godly out of Temptations and to reserve the unjust unto the day of judgement to be punished 2 Pet. 2. 4 c. The eyes of the Lord are in every place beholding the evil and the good Pro. 15. 3. As he hath an all-seeing eye so also he hath a perfect discerning Spirit whose fan is in his hand and he will throughly purge his floor c. Matth. 3. 12. This is a great comfort and incouragement to such as are forced to complain as David did Psal. 120. 5. Wo is me that I sojourn in Mesech that I dwell in the tents of Kedar And as another Prophet Wo is me for I dwell in the midst of a people of unclean lips Isa. 6. 5. Though we live among such God will not wrap us in the number of such especially if we remain upright as Noah did Gen. 6. 9. And righteous as Lot did 2 Pet. 2. 8. Such are as precious stones though they be in a heap of rubbish God can and will finde them out God will not cast away the precious with the vile God sees those whom man cannot see When Elijah thought there had been none left but himself the Lord discerned that there were seven thousand in Israel which had not bowed their knee to Baal
that unbelief was a cause of them all This was the cause of the first judgement inflicted on man Gen. 3. v. 4 5 c. This was the cause of the general deluge 1 Pet. 3. 19 20. So of other judgements Of Unbelief See more v. 12. § 128 c. See also Chap. 4. v. 1. § 11. §. 172. Of the Resolution and Instructions of Heb. 3. 18. 18. And to whom sware he that they should not enter into his rest but to them that believed not THe Summe of this verse is The damage of Unbelief Here as in the former verse observe two points 1. The manner of setting down his minde interrogatively 2. The matter Which containeth two things 1. The principal sin which is Unbelief 2. A fearfull effect following thereon The Effect was an irreversible judgement Hereof are two parts 1. An exclusion from rest amplified by the kinde of rest which is Gods rest ' They shall not enter into his rest 2. The ratification thereof which is by Gods oath He sware Doctrines I. God may be provoked to swear vengeance This is here taken for grant See v. 11. § 114. II. Unbelief is an high provoking sinne This was it made God swear See v. 11. § 128. III. Unbelief is the root of every provoking sin This is inferred from this Particle BUT God swore against none but such as believed not See § 170. IV. There is a rest for Gods people This is presupposed under this word rest See v. 11. § 116. V. The rest of Gods people is Gods rest It is here in reference to God called HIS rest See v. 11. § 117. VI. Gods people may be deprived of their promised rest For that which they shall not enter into they are deprived of See v. 11. § 118. §. 173. Of the meaning of Heb. 3. 19. Verse 19. So we see that they could not enter in because of unbelief THe main point which is to be observed out of Davids testimony before-mentioned v. 7 c. and out of the Apostles explication thereof is here set down as a conclusion thus So we see c. The Greek particle translated SO is the ordinary copulative conjunction AND It might fitly have been here retained as joyning the issue of Gods 〈◊〉 with the oath it self Thus God sware they should not enter c. AND we see 〈◊〉 they could not enter in As if he had said We finde by the event that what God 〈◊〉 swear is accomplished This conclusion is here set down as a Transition betwixt the two Chapters 〈◊〉 it concludeth the accomplishment of that which went before and it layeth down 〈◊〉 ground of the Admonition in the beginning of the next Chapter Of this phrase 〈◊〉 see See Chap. 2. v. 9. § 72. This word here implieth an experimental proof or a proof verified by experience as that which we see with our eyes In this sense saith the Apostle I 〈◊〉 another Law in my members Rom. 7. 23. And again Ye see your calling 〈◊〉 1 Cor. 1. 26. That which was so evident was That they could not enter in The same word 〈◊〉 here used that was in the verse before this and in the same sense The Rest whereinto they could not enter is here understood and may be repeâ—…ed out of the former verse This causal conjunction Because is in Greek a Preposition which 〈◊〉 be translated through But it signifieth the cause of a thing and therefore iâ—… 〈◊〉 for sense translated because of Of the Greek Preposition See Chap. 2. v. 9. § 74. v. 10. § 89. The word translated unbelief is the same that was used v. 12. Hereof see § 〈◊〉 §. 174. Of the sure execution of divine vengeance THis Conclusion So we see that that they could not enter c. giveth â—…dence that what God threatned was accordingly accomplished So 〈◊〉 then So was it ever before and after Take for instance the first threatning 〈◊〉 ever was made which was this In the day thou eatest thereof thou shalt 〈◊〉 die Gen. 2. 17. So soon as ever man had eaten thereof his body was 〈◊〉 mortall and he in the clutches of death and guilty of eternall damnation 〈◊〉 might adde hereunto all the judgements that ever God threatned even from 〈◊〉 first and I might say of them all as here it is said So we see that thus and 〈◊〉 it fell out even as God had threatned The curse is poured upon us and the oath 〈◊〉 is written in the Law of Moses saith a Prophet Dan. 9. 11. My words and my â—…tutes which I commanded my servants the Prophets did they not take hold of your â—…thers Zach. 1. 6. Truth is manifested in every word of God as well threatnings as promises 〈◊〉 by the execution of his threatnings he is known to be a God of truth as well 〈◊〉 by accomplishment of promises Besides The Lord is known by the judgement which he executeth 〈◊〉 9. 16. His Power his Justice his hatred of evil his Jealousie his 〈◊〉 his Providence and other his Divine Attributes are manifested evidently in and 〈◊〉 his Judgements Object Though many of Gods judgements threatned have answerably 〈◊〉 executed yet not all For God said to Hezekiah Thou shalt die and noâ—… 〈◊〉 2 Kings 20. 1. yet Hezekiah did not then die but recovered of that 〈◊〉 ease And God by his Prophet Ionah said That Nineveh should be 〈◊〉 thrown within fourty dayes yet God repented of the evil and he did it 〈◊〉 Jon. 3. 4 10. Answ. 1. Concerning Hezekiah the word of the Lord was not uttered 〈◊〉 reference to the event as if indeed he should then die but in reference 〈◊〉 the nature of the disease which had so farre seised upon Hezekiah as in 〈◊〉 ordinary course of nature it was impossible for him to recover and so to 〈◊〉 His recovery was extraordinary and even miraculous as if he had been 〈◊〉 from death 2. Concerning the threatning against Nineveh it was but in part reâ—…ed The whole was this That Niniveh should be destroyed except they â—…peated Such a threatning is in whole denounced against Abimelech thus Restore the man his wife and thou shalt live and if thou restore her not know thou that thou shalt surely die Genesis 20. 7. Now in that Niniveh repented the intent of the threatning was accomplished though Niniveh were not destroyed The certainty of the execution of Gods threatning should make us take heed of slighting them leâ—…t he make us such examples of suffering vengeance as others shall have cause to say So we see that they could not escape Thus saith the Lord of Zedekiah Seeing he despised the oath he shall not escape Ezek. 17. 18. And thus saith Christ to the Jews Ye generation of vipers how can ye escape the damnation of hell §. 175. Of the Resolution and Observations of Heb. 3. 18. 18. So we see that they could not enter in because of unbelief THe Summe of this verse is The certainty of divine vengeance The parts
should be so punished As God had sworn so it fell out Gods Oath cannot be made frustrate but shall assuredly be effected No argument is more sure Though an Oath be in Logick reckoned among inartificiall arguments which seem to be of small force yet Gods Word especially confirmed by his Oath is the 〈◊〉 of all arguments Logicians count the surest demonstration to be taken from the proper cause of a thing But naturall causes may fail witnesse the fiery furâ—…e into which Gods three faithfull servants were cast yet upon their bodies the fire 〈◊〉 〈◊〉 power nor was a hair of their head singed neither were their coats changed 〈◊〉 〈◊〉 sâ—…ll of fire had passed on them Dan. 3. 27. The sun stood still in Ioshua his 〈◊〉 Iosh. 10. 13. and went backward in Hezekiahs time 2 King 20. 11. And was â—…ned at the death of Christ Luke 23. 45. The waters in the midst of the red sea â—…ose up as a wall and the bottom was a dry path Exod. 14. 22. Iron did swim in the water 2 King 6. 6. In many other things hath the course of nature been altered The Lord God is above nature Though he have tied his creatures to the course thereof yet is not he bound thereto but by his oath he bindes himself and is not â—…ee to alter it Reade Isa. 54. 9 10. Hereupon it is said concerning Gods Oath that he will 〈◊〉 repent Psal. 110. 1. This is one of those immutable things in which 〈◊〉 is impossible for God to lie Heb. 6. 18. Gods Oath doth manifest his peremptory resolution which is as his nature unchangeable Mal. 3. 6. more firm then the Law of the Medes and Persians which 〈◊〉 Dan. 6 8. God never rashly swears but alwaies in Truth in Iudgement and in Righâ—…sse For that rule which he prescribes to us Ierem. 4. 2. he observes himself Take heed of provoking God to swear They are in a fearfull case against whom the Lord sweareth vengeance We ought the rather to take heed of this high provocation of his wrath because â—…e is not suddenly brought to it but by degrees For 1. He declares his will what he would have us to do 2. He promiseth rewards to them that do it 3. He makes known beforehand the issue of neglecting it 4. He threatneth vengeance 5. When no other course will serve he sweareth vengeance Wo to those against â—…hom he swears Of Gods swearing and that in wrath and of the form of Gods Oath and of Gods rest and of not entring into it which are points here expresly set down See Chap. 3. v. 11. § 113 114 115 116 117 118. §. 27. Of choosing the best Rest. Verse 3. Although the works were finished from the foundation of the world IN this later part of the verse and in the five verses following the Apostle doth by degrees lead these Hebrews to a consideration of an higher and better rest then ever was enjoyed in this world There were two famous Rests much insisted on in the Old Testament as speciall pledges of Gods favour The Sabbath and the Land of Canaan The former styled a Sabbath of rest to the Lord Exod. 35. 2. And frequently styled the Sabbath of the Lord Exod. 20. 10. The later styled the 〈◊〉 which the Lord gave them Deut. 12. 9. Josh. 1. 15. Of these the Hebrews might say we have alwaies enjoyed the Lords Sibbath and our predecessors have long inhabited Canaan Why then do you speak so much about entring into Gods rest To root out this conceit the Apostle is the more large and distinct in removing these two and proving that neither of them could be meant by David nor is interded by himself The Rest intended by him is a matter of so great consequence as he would 〈◊〉 have them mistake the mark thereabouts He begins with the Sabbath which is the first Rest mentioned in Scripture The word of connexion or rather distinction is a kinde of compound The first particle is the usuall copulative AND the other joyned to it makes it a discretive conjunction and is here fitly translated although Hereby he sheweth that allbeit there is mention made of a rest in the beginning of the world yet there is another rest to be entred into The rest of the Sabbath was a resemblance of the heavenly rest The rest of Canaan was a type thereof That therefore they might not be drawn by a resemblance and type from the thing it self and the truth as the dog having flesh in his mouth and seeing the shadow of it in a clear running water snapt at the shadow and 〈◊〉 the true flesh he endeavoureth to draw them from resting upon those two 〈◊〉 It is a dangerous thing to be drawn from truths by shadows This is to perâ—… the helps which God doth afford unto us §. 28. Of Gods works and his finishing them UNder this indefinite word the works all the creatures which God made within the compasse of the first six daies are comprised The Greek Noun properly signifieth a thing done with pains and labour The Verb which is of the same notation signifieth to work or to labour 〈◊〉 1 Cor. 4. 12. Ioh. 16. 27. This is attributed to God by way of resemblance after the manner of man When a man hath effected a thing and made that which was not before we call it his work Now man can do nothing without some workiâ—…g or labouring about it But God needs no such thing What God willed to be â—…s so and so as he willed it Thus much is intended under this phrase God said 〈◊〉 there be c. Gen. 1. 3. By Gods saying is meant the manifestation of his will 〈◊〉 this sense the Centurion who believed Christ to be God said Speak the wordâ—… and my servant shall be healâ—…d Mat. 8. 8. Do but only declare thy will to heal 〈◊〉 servant and he shall be healed Of those works it is here said that God finished them The Greek word tâ—…ted finished in generall signifieth to be or to be made But because a thing 〈◊〉 properly be said to be or to be made till it be fully finished and till all things 〈◊〉 pertaining thereto be accomplished the word here in this place is fully translâ—… finished the rather because it is attributed unto God of whose works it is expâ—… said that they were finished Gen. 2. 1. God is said to finish his works in two especiall respects 1. In regard of the number of them There was so full a number every where that there was no need of adding any more thereto Object It is said after Gods rest on the seventh day that God planted a garden 〈◊〉 and that he made out of the ground to grow every tree that is pleasant to 〈◊〉 fight and good for food and it is also said that God made a woman Gen. 2. â—… 9 22. 〈◊〉 Though these be mentioned in the
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
Christ and his Apostles preached the Word of God Thâ—… Scriâ—…es and Pharisces preached the Tradition of their Elders This was the reason of the power of the preaching of Luther and other Reformers of 〈◊〉 Religion more then of Friers They preached Gods Word These Popish â—…gends Among us the more purely Gods Word is preached the more deeply 〈◊〉 〈◊〉 the more kindly it worketh Such Sermons as are stuffed with 〈◊〉 Histories and Philosophicall discourses may tickle the ear but work not 〈◊〉 the heart and soul. The Apostle rendreth this reason of the efficacy of 〈◊〉 Word on the Thessalonians they received it not as the word of man but as it 〈◊〉 in truth the Word of God 1 Thess. 2. 13. §. 70. Of Gods Word being Quick and Powerfull THe first Epithete given to the foresaid Word of God is thus translated Quick The Greek word properly signifieth living So doth this English word quick 〈◊〉 〈◊〉 sense it is opposed to dead as quick and dead Act. 2. 42. Thus the Verb 〈◊〉 〈◊〉 signifieth to give life or to make to live according to the notation of 〈◊〉 Greek compound Thus it intends a perpetuall continuance of the vigor of 〈◊〉 â—…ord 1 Pet. 1. 25. Though Ministers be mortall yet the word ever liveth 〈◊〉 1. 5 6. The Participle of the present tense living intimateth a perâ—… 〈◊〉 Epithete quick implieth also a stirring virtue such a virtue as makes anoâ—… 〈◊〉 to stirre To expresse this emphasis our former English translateth it 〈◊〉 Thus do our last English Translators translate this Greek word in other plaâ—… 〈◊〉 Act 7. 38. 1 Pet. 1. 3. 2. 5. 〈◊〉 is said to be quick or lively which is active nimble and forward in putâ—… 〈◊〉 that vigor or virtue which it hath as quick-silver quick-sands quickâ—… quick-spirited On the other side things that have lost their vigor are said 〈◊〉 be dead as dead ware Tâ—…o especiall reasons may be given of this Epithete attributed to the word 〈◊〉 to shew that it is not a dead seed but living and quick which being sown 〈◊〉 〈◊〉 heart either groweth and sprouteth forth therein or else gnaweth and 〈◊〉 up the soul and heart of man It is in this respect called not mortall seed but 〈◊〉 1 Pet. 1. 23. And it is styled the word of life Phil. 2. 16. The other reason is to shew the effect of the Word It putteth life and sense into 〈◊〉 as are dead in sinne It either begets men unto God and so puts into them 〈◊〉 〈◊〉 of grace whereby they are brought to the life of glory Iam. 1. 18. Ioh. 5. 25. or else it putteth so much life into their seared conscience as they shall senâ—… 〈◊〉 the wrath and vengeance of God against them for their contempt as 〈◊〉 〈◊〉 when he laid violent hands upon himself Matth. 27. 4 5. Acts 1. 17 18. To expresse this later effect more to the full the Apostle addeth this other Epiâ—… powerfull The Greek word so translated is a compound which implieth a 〈◊〉 virtue The simple Noun signifieth work The Preposition IN. The compound a thing in work operative effectuall It is opposed to that which is idle or unusefull Matth. 20. 3 6. The word here used in this Text is translated effectuall 1 Cor. 16. 9. Philâ—…m ter 6. As the former Epithete quick implied that the word of God was not a dead letter so this that it is not an idle or vain Word without fruit but effectuall and performeth that whereunto it is appointed whether it be to fasten or harden to 〈◊〉 up or cast down to justifie or condemn to comfort or terrifie It is like a fire to soften wax and to harden clay On the one side it is said to quicken Psal. 119. 50. to beget Jam. 1. 18. to 〈◊〉 souls Psal. 19 7. and to save souls Jam. 1. 21. On the other side it is said to be like an hammer that breaketh the rock in pieces Ier. 23. 29. it is also said to cast down imaginations and every high thing that exalieth 〈◊〉 against the knowledge of God 2 Cor. 10. 5. The foresaid Word of God is quick and powerfull because it is the Word of him that hath life in himself Ioh. 5. 26. and hath power to work as it pleaseth him 〈◊〉 others See § 69. Obj. It doth not work on all or some for many hear it and are nothing moved thereby 〈◊〉 1. Either it entereth not into such but is like the seed that was sown in the path-way Matth. 13. 4 19. or it is choaked when it enters with some worldly lusts or cares as the Word that was sown amongst thorns Matth. 13. 7 22. 2. It is sufficient for proof of the point that it works upon some for thereby it appears that there is life and power in the word because it works on any at all If there were no life or power it could not work on any 3. Though it put not spirituall life into the soul of some men yet it may pieâ—… through the brawn of mens hard hearts to the quick It may rub off the skin anâ—… make them sensible of smart It may make them tremble as Felix did Act 24. 25. or fret and rage as the Jews did Act. 7. 54. 4. Though here in this world it work nothing at all yet it may work throughâ—… upon them at the day of judgement Rev. 6. 15 16. 1. This is a strong inducement to us Ministers to be diligent and faithfull in preaching this word which is so quick and powerfull We may be sure that oâ—… labour shall not be in vain in the Lord. The Apostle gave thanks unto God in this respect 2 Cor. 2. 14 15. 2. This is a forcible incitation to people to attend upon the Ministry of this Word Hear and your souls shall live Isa. 55 3. Is life to be desired then use 〈◊〉 means whereby it may be attained When Christ had told the woman of Samarâ—… that he could give her living water to drink such water as should make her never thirst again she replies Sir give me this water Joh. 4. 10 14 15. Behold the Word of God is such water Attend upon it to get life and to preserve life 〈◊〉 new born babes desire the sincere milk of the Word that ye may grow therebâ—… 1 Pet. 2. 2. 3. As we come our selves so let us bring others to the Word The foresaâ—… woman of Samaria discerning Christ to be he that was promised went into the City and saith unto the men Is not this the Christ Joh. 4. 28 29. Though they whom thou seekest to bring be yet dead in their sins yet bring them for this Word hath a quickening virtue 4. Ye that come unto the Word take heed how ye hear Luk. 8. 18. For it is impossible that this Word should be preached in vain It is quick and powerfull It will soften or harden You cannot make it
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
Chap. 2. v. 17. § 166 c. This further shews that the daies of our flesh even the time of this life is 〈◊〉 〈◊〉 for us to do what works of service are to be done by us It was Davids 〈◊〉 〈◊〉 that he served his own generation by the will of God Act. 13. 36. 〈◊〉 is he that said I will call upon God as long as I live Psal. 116. 2. This also is a matter of singular comfort to the members of Christ whose â—…cations against evils whose crying and tears are bounded within the daies 〈◊〉 〈◊〉 flesh as Christs were within the daies of his flesh For after those daies 〈◊〉 〈◊〉 hunger no more nor thirst any more c. But God shall wipe away all tears from 〈◊〉 eyes Rev. 7. 16 17. Herein lieth a main difference betwixt Christs members and others In the daies of this flesh all things come alike to all Eccles. 9. 2. But after these daies then shall 〈◊〉 wicked weep and gnash their teeth Matth 22. 13. If the damned in hell had but so many years for their howling and crying as Saints have daies yea minutes on 〈◊〉 it might be some stay and ground of hope unto them But they can have to such hope We have cause patiently to endure what the Lord shall lay upon us 〈◊〉 the daies of our flesh because no misery shall lie upon us any longer Death 〈◊〉 our last enemy the pangs of death our last pangs §. 34. Of Christs frequent praying THe act here applied to Christ as he is our Priest is thus expressed When he had offered up This is the interpretation of one Greek word which in reference to things offered unto God is proper to a Priest Hereof see v. 1. § 6. The word is a Participle of the time past to shew the efficacy of that which Christ 〈◊〉 For it hath reference to Gods hearing Christ. Christ having offered up prayâ—… to God God heard him The word translated prayers is derived from a Verb that signifieth to need Act. 17. 25. and also to crave For we use to crave the things which we need 〈◊〉 Noun is oft indefinitely used for any kinde of prayer Phil. 1. 4. Sometimes 〈◊〉 is distinguished from pâ—…tition for good things and then it is put for deprecation 〈◊〉 prayer for removing evil as Act. 1. 14. Eph. 6. 18. 1 Tim. 2. 1. Our English when it is thus distinguished translates it supplication That which in generall is here intended is that prayer was the means which Christ used for help in time of need He herein verified the foresaid double signification of the Greek word which was to need and to ask The holy Ghost takes speciall notice of Christs frequent use of this duty in the 〈◊〉 of his flesh when he was compassed about with many infirmities and stood in need of many things When Christ was first baptized he prayed Luke 3. 21. Early in the morning before he went out to preach he prayed Mark 1. 35. He prayed all night before he chose and sent forth his Apostles Luke 6. 12. After he had fed his bearers with his word in their souls and with bread and fish in their bodies and had sent them away he went to a mountain to pray Mark 6. 46. He prayed a little before he gave his Disciples the power of binding and loosing Luke 9. 18. He prayed when he prescribed a form of prayer Luke 11. 1. At the raising of Lazarus he prayed Ioh. 11. 41. When he first began to be troubled in his soul he prayed Iohn 12. 27 28. A solemn prayer of his is recorded Iohn 17. In his great agony he prayed again and again Matth. 26. 39 42 44. On the Crosse he prayed for his persecutors Luk. 23. 34. and for himself Luk. 23. 46. On sundry other occasions it is said that he lift up his eyes and looked unto heaven which was an outward evidence of the prayer of his heart This Christ did 1. In acknowledgement of his Father to be the fountain of all blessing 2. To shew his prudent care and conscience in using warrantable means for obtaining what he desired Matth. 7. 7. 3. To obtain a blessing upon what he had 1 Tim. 4. 5. 4. To shew himself a worshipper of God Psal. 95. 6. 5. To shew himself to be of the number of Gods people who call upon God Psal. 99 6. Act 9. 14. 1 Cor. 1. 2. 2 Tim. 2. 22. Others call not upon God Psal. 14. 4. Jer. 10 25. 6. To give evidence of the Spirit of grace and supplication in him Zech. 12. 10. 7. To make himself an example to us Ioh. 13. 15. Of this duty of prayer See The whole Armour of God Treat 3 Part 1. on Eph. 6. 18. § 4 c. §. 35. Of Christs Supplications THe Greek word translated Supplications is no where else to be found in the New Testament but in other Authors it is oft used It is derived from a 〈◊〉 that signifieth to come Thence a Noun which signifieth one that asketh a thing on his bended knee or prostrate on the ground We may call him a 〈◊〉 Hence the word in my text This word in other Authours signifieth such things as suppliants did bring iâ—… their hands as a branch of an Olive tree wrapped about with wool â—…mically it is put for the supplication that was made by such an one and in that respect is here fitly translated supplications and especially intendeth such prayers as are made by such as kneel or lie prostrate on the ground This may here have respect to Christs manner of prayer who kneeled down and prayed Luk. 22. 41. 〈◊〉 fell on his face and prayed Matth. 26. 39. By this pattern of Christ we are taught to tender our prayers to God with 〈◊〉 humility in the most submissive manner that we can Hereof see more in The whole Armour of God Treat 3. Part. 1. Of Prayer on Eph. 6. 18. § 9 c. §. 36. Of the Gifts Christ offered up THe foresaid prayers and supplications were some of those gifts which 〈◊〉 as our Priest offered up they were in speciall as the incense under the Law As his body was the Sacrifice so these the gifts These were offered up for himself to inable him to go through the work and for us that we might be delivered 〈◊〉 saved thereby Nothing could be more pleasing to God nothing more honourable to hiâ—… nothing more effectuall for our good Hereby we are taught what gifts we may offer unto God These are the 〈◊〉 of the lips which the Church promiseth to render Hos. 14. 2. This is that â—…cense which in every place shall be offered to God Mal. 1. 11. §. 37. Of the meaning of these words With strong crying and tears THe manner of offering the foresaid gifts is with emphasis thus set out 〈◊〉 strong crying and tears The Verb whence the Greek Noun translated crying is
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
Baptismes yet are they not to be severed they are but two parts of one and the same Sacrament and both of them indeed make but one Baptisme 4. Others think that the Apostle hath reference to a threefold Baptisme one of water another of the Spirit a third of blood which they say Martyrdome is For this they alledge 1 Ioh. 5. 8. and compare together Ioh. 3. 5. and Matth. â—…0 2â—… this is the reason ordinarily rendred by Popish expositors But they mistake the meaning of this word blood mentioned Ioh. 5. 8. it is not the blood of Martyrs but the blood of Christ which the Apostle there meaneth 5. Some of our best expositors are of opinion that this plurall number Baptisâ—…es is here used in reference to the many persons which were Baptized together and to the severall set times when Baptisme was administred which reason is confirmed by that name which in our ancient Ecclesiasticall Authors is given to the dayes wherein Baptisme was solemnly administred for they were called dayes of Baptismes 6. Baptisme may here Synecdochically be put for both Sacraments and to shew that the Lords Supper is included under the Sacrament of Baptisme the plurall number Baptismes is used §. 13. Of principles about Sacraments WE cannot imagine that the Sacrament of the Lords Supper was clean left out of the Catechisme used in the primitive Church This therefore will be the fittest place to observe the principles about a Sacrament in generall and in particular about Baptisme and the Lords Supper Wherefore about a Sacrament there might be delivered such principles as these Christ instituted Sacraments in his Church A Sacrament was a Seal of Gods Covâ—…nant There were two parts of a Sacrament the outward signe and inward grace A Sacrament was of use to ratifie Gods promise and to strengthen our faith It was of singular use in regard of our dulness to conceive and backwardness to beleeve The resemblance betwixt the signe and the thing signified was of use to help our understanding in the mysteries set out in a Sacrament There are onely two Sacraments of the new Testament One a Sacrament of regeneration The other a Sacrament of spirituall nourishment §. 14. Of principles about Baptisme BAptisme is a Sacrament of regeneration The outward signe in Baptisme is water The inward thing or substance thereof is the blood of Christ. The powring or sprinkling of water upon the party baptized setteth out the inward cleansing of the Holy Ghost The form of Baptisme is In the name of the Father and of the Son and of the Holy-Ghost Baptisme is to be administred by a Minister of the word They who profess the true faith are to be Baptized The children also of such are to be Baptized By Baptisme we are ingrafted into Christs mysticall body Baptisme setteth out both our dying to sin and also our rising to righteousness Baptisme is but once to be administred The force and efficacy of Baptisme lasteth as long as a man liveth Of Baptisme See more in Domest Duties on Eph. 5. 26. Treat 1. § 40. c. §. 15. Of principles about the Lords Supper THe Lords Supper is a Sacrament of spirituall nourishment It is added to Baptisme to shew the spirituall growth of such as are new born There are two outward signes thereof bread and wine These set out the body and blood of Christ. The bread sheweth that Christs body is spirituall nourishment 〈◊〉 wine that his blood is spirituall refreshing Those two elements shew that Câ—… is sufficient nourishment The bread and wine at the Lords Table differ from other bread and wine in use onely not in substance The form of that Sacramâ—… consisteth in the Sacramentall union betwixt the signes and things signified A Minister of the word must administer that Sacrament They who have been baptized and are fit and worthy may partake thereof The Minister is to bless 〈◊〉 elements to break the bread to powre out the wine and to give them to the pâ—…ple The people are to take the elements and to eat the one and drink the 〈◊〉 The body of Christ is eaten and his blood drunk spiritually by faith This Sacrâ—…ment is oft to be received in regard of the weakness of our faith and repenâ—… which need oft to be renewed and that Christ might oft be remembred §. 16. Of Imposition of Hands THe fourth principle is thus set down Of Imposition of Hands This 〈◊〉 been an ancient right in the Church of God no other so long continued â—…cob when he blessed the Sons of Ioseph laid his hands upon them Gen. 48. 14. Under the Law it was usuall to lay hands on the Sacrifices that were offered up 〈◊〉 4. 15. and 16. 21. Num. 8. 12. But because we have to doe with the time of the Gospell and with a rite 〈◊〉 used we will pass over the times of the law and shew about this rite of 〈◊〉 of Hands 1. By what persons 2. In what cases 3. To what ends 4. 〈◊〉 what exercises it was used 1. They were publique persons that used it as Christ. Mar. 10. 16. Luk. 4. â—…0 his Apostles Act. 8. 17. other publique Ministers and Elders 1 Tim. 4. 14 〈◊〉 5. 22. 2. It was used in extraordinary and ordinary cases The extraordinary 〈◊〉 spirituall or temporall Spirituall extraordinary cases wherein Imposition 〈◊〉 hands was used were the giving of extraordinary gifts oft expressed under 〈◊〉 title the Holy Ghost Act. 8. 17 19. and 19. 6. extraordinary temporall cases were 〈◊〉 extraordinary manner of restoring health and other like miracles Luk. 4. 〈◊〉 Mar. 6. 5. Act. 28. 8. Ordinary cases wherein Imposition of Hands was used were 1. Blessing children Mar. 10. 16. 2. Setting men apart to a publique function as Ministers of the word 1 〈◊〉 〈◊〉 22. and Deacons Act. 6. 6. 3. Deputing men to some speciall work Act. 13. 3. 4. Confirming such as had been instructed in the principles of Religion This last particular is not expresly set down in Scripture but gathered out oâ—… it by the ancient orthodox Fathers and with a joynt consent acknowledged by 〈◊〉 Divines not Papists only but Protestants also It hath indeed been much abuâ—… by Papists with their manifold superstitioâ—…s additions and vain opinions theâ—…bout which hath been I suppose one cause of Protestants much neglecting it Imposition of hands for confirming him on whom hands were laid was of old used in two cases 1. When one of age having been well instructed in the principles of Christian religion was brought to the Church to be Baptized 2. When such as had been Baptized in their infancy and afterwards well instructed in the foresaid principles were judged fit to be made partakers of the Lords Table §. 17. Of laying on of hands at Ordination THis rite of laying hands on them that were to be set apart to the Ministry is most expresly set down in Gods word For Timothy was set apart by laying on 〈◊〉 the hands of the Presbytery
downwards Therefore we should evening and morning when we go to the house of God or to the Lords Table on Sabbath dayes or Fast dayes solemnly â—…ind our selves to God Promises covenants vowes oathes and such like bonds to tye us unto God are as Tutors to incite us unto duty and to check us for neglect thereof As therefore they are solemnly to be made so oft to be renewed This will make us more conscionable of duty especially if it be done with a true purpose of performing what we tye our selves unto and in singleness of heart See more hereof in the Saints Sacrifice on Psal. 116. 9. § 64. and on Psal. 116. 14. § 90 in â—…e end of it and 91. §. 101. Of this word Surely Heb. 6. 14. Sâ—…ying Surely blessing I will blesse thee and multiplying I will multiply thee IN this verse the matter and form of Gods promise is set down whereby it is maâ—…nifested to be an oath The first word saying hath reference to God and it implyeth that the words of God himself are here produced The next word surely is in Greek used for the form of an oath The first particle as here used with a circumflex is a note of a strong asseveration which it self alone signifieth surely or truly The other particle joyned thereto addeth emphasis as if we should say Surely in truth The LXX on Gen. 22. 17. have used this word to shew that that which followeth was the oath which God did swear Other Greek Authors do also use it as a note of an oath Some instead of the word used by the Apostle read Amen which is a strong asseveration Hereof see more in the Guide to go to God or Explanation of the Lords Prayer § 241. But I suppose the word used by the Apostle to be the fittest for this place It is expresly said by God himself I have sworn This clause therefore In blessing I will blesse plainly demonstrateth that this was Gods oath Gen. 22. 16 17. Of Gods confirming his promise by oath see § 97. §. 102. Of the blessing promised to Abraham TWo things doth God by oath promise to Abraham One generall which is blessing The other particular which was multiplication of seed Of the word translated blessing see v. 6. § 47. Here blessing compriseth under it every good and needfull thing concerning body and soul this life present and the life to come as health wealth honour long life with other temporall good things and justification sanctification with other spirituall blessings and the end of all eternall salvation All these make to mans happiness and therefore are comprised under the word blessing Object Wicked men who are accursed enjoy the temporall blessings and Christ himself saith Wo unto you that are rich Luk. 6. 24. How then do these tend to mans blessedness Answ. Wicked men pervert the use of temporall good things and so make them to be a curse But God bestoweth such grace on the children of Abraham as they rightly use those temporall good things and so they prove a blessing See more hereof in Domest Duties Treat 1. on Eph. 6. 3. § 101 102. c. God said to Abraham I am thy exceeding great reward Gen. 15. 1. Here he maketh it good in this phrase I will blesse thee For Gods reward is blessing it makes a man blessed So soon as God had made man he blessed him Gen. 1. 28. and 5. 2. After mans fall all the good that God did and intended to man is comprised under this word blessed and that before in and after the time of the law yea in and after this world Gen. 9 1. Deu. 28. 3 c. Mat. 5. 3. c. and 25. 34. Blessedness is that summum bonum that chief good whereof the Heathen had a glimpâ—… but could not find out wherein it consisted It is that whereof Christ saith One thing is needfull Luke 10. 42. He that is blessed in what he hath needeth no more He that hath abundance of such things as make not blessed may be truly said to have nothing Indeed there are many particulars to which blessedness is annexed Christ giveth instance of eight together which are commonly called the eight Beatitudes Mat. 5. 3 c. And the Scripture in other places gives instance of many hundreds more but be they never so many they all meet and determine in one Chief good As all the lines which proceed from a circumference meet and end in the center all rivers in the Sea all beames whereby the world is enlightned are from the sun and in the sun There are many members of one body 1 Cor. 12. 12. The Apostle reckoneth up many unities Eph. 4. 4 5 6 which have reference to many hundreds and thousands yea and millions of particulars There is one Lord millions are servants to that Lord. There is one faith but multitudes of believers that are of that faith One Baptisme but innumerable persons in all ages baptized So there is one blessedness yet many vertues graces duties and meanes which concur to make up that blessedness But to make this point the more clear blessednesse is to be considered in the inchoation and progresse thereof or in the perfection and consummation of it In the inchoation and progresse many meanes are used many graces obtained many duties performed They that attain to blessednesse must hear Gods word 〈◊〉 keep it must â—…ear God must be poor in spirit must mourn c. Blessednesse is ascribed to all and every particular saving grace in two respects especially 1. Because no blessednesse can be attained without all and every of them 2. Because they who attain all and every of them shall assuredly be blessed Quest. What if a Christian attaines some of them though he have them not all Answ. Whosoever hath one sanctifying grace hath every sanctifying grace All sanctifying graces are as so many links of one Chain whereby we are brought to salvation He that hath one hath all he that hath not all hath none at all He that hath any sanctifying grace is truly regenerate Now regeneration consists of all the essentiall parts of a spirituall man which are all sanctifying graces as naturall generation consisteth of all the essentiall parts of a naturall man Yes though in naturall generation there may be a defect and want of some parts yet it never so falleth out in spirituall regeneration Fitly therefore is blessednesse ascribed to every particular grace because he that hath one hath also every one He that is truly poor in spirit doth mourn is 〈◊〉 and so in the rest I will not deny but some graces may more conspicuously appear and be in their kinde greater and more eminent then others as the stars in the heaven yet in one degree or other is every grace in every true Saint and that while here he lives on earth The perfection and consummation of blessedness consisteth in that incomprehensible
thus compounded is translated out-ran Joh. 20. 4. For he that out-runs another runs before him The word may have reference to such as run in a race and so out-run others as they get first to the goale The Greek word here translated fore-runner is by other authors put not only for such as in a race out-run others but also for a messenger sent before hand upon a businesse or for a scout sent to descry an army or for a quarter-master who goeth before hand to prepare quarters for souldiers And for an harbinger who is to prepare lodgings for a Kings Court in his progresse And for an Herald that declares such a personage to be comming And for any that prepareth the way before hand And for a guide that goeth before to direct others In sundry of these 〈◊〉 〈◊〉 the Baptist was stiled a fore-runner He was as an Herald that declared Christ 〈◊〉 comming as an Harbinger to make the way plain before Christs comming and 〈◊〉 a guide to direct people in the way to Christ Matth. 3. 1. c. But as this metaphor hath reference to heaven whither the fore-runner here mentioned entred it is proper to Christ alone For he is that onely one who through his own merit opened heaven and first entred into it and made it passable for 〈◊〉 after him to enter thereinto In generall it may from this metaphor be inferred 1. That Christ was a runner in the Christian race 2. That he ran therein before others The first point is evident by the obedience which he performed and sufferings which he endured in the dayes of his flesh 1. Christ would run in the same race with others to sanctifie the same unto them For this is one benefit of all Christs undertakings that the like thereby are sanctified unto us Christ suffered himself to be assaulted by Satan that he might sanctifie like assaults to us if it please God to bring us thereunto In this respect Christ is said to be he that sanctifieth and believers to be they who are sanctified Heb. 2. 11. 2. Christ ran in the race wherein we run to make it the more plain and eafie for us This is an other benefit of Christs undertakings For Christ as he met with blocks and incumbrances removed them out of the way which otherwise would have hindred us 3. Christ did this to draw us on more readily and chearfully to run our 〈◊〉 Company in a work or way is a great meanes of encouragement it puts life and vigour into such as are ready to faint a tyred jade with company will be drawn on This giveth an evidence of Gods goodnesse to us who hath provided such an excellent help for that whereunto he calls us He hath sent his Son from heaven and set him in the same race wherein we are to run This is the rather to be thought on because without this help it is not possible to hold out §. 159. Of Christs running before us THe second generall point that Christ ran in our race before us may be taken two wayes 1. In regard of the absolute perfection and surpassing excellency of all that he did he far out-stripped all and thus by an excellency he is stiled a fore 〈◊〉 This is one respect wherein he may be said to be anointed above his fellowes See Chap. 1. v. 9. § 123. 2. In regard of his undertaking to be a guide and patern for us to follow him thus is he stiled the Captain of our salvation See Chap. â—… v. 10. § 95. This much amplifieth the former point of Christs being a runner in the 〈◊〉 race For if thereby the way were made more easie and believerâ—… drawn on 〈◊〉 〈◊〉 to run their race much more by this that Christ is a fore-runner and a 〈◊〉 such a fore-runner as espieth all obstacles and impediments that lie in the 〈◊〉 and will remove them before we come at them yea such a guide as can and will direct us in the right way for he is the way the truth and the life Therefore 〈◊〉 Apostle contenteth not himself with setting a cloud that is a thick multitude of 〈◊〉 running in this race before us but addes this fore-runner and bids us in speâ—… manner to look unto Iesus Heb. 12. 1 2. Let us therefore look unto Jesus The Israelites in the wildernesse so looked unâ—… the pillar or cloud that went before them that when the cloud was taken up in the 〈◊〉 then they journeyed Whether it was by day or by night that the cloud was 〈◊〉 up they journeyed or whether it were two dayes or a moneth or a year that the 〈◊〉 â—…arried upon the Tabernacle they abode in their tents and journeyed not Num. 9. 〈◊〉 22. The Lord Iesus our fore-runner was the truth and substance of that pilâ—… As then in the wildernesse he went before his Church in that shadow and 〈◊〉 so much more brightly and visibly in the dayes of his flesh when he fulfilled 〈◊〉 righteousnesse Matth. 3. 15. and for righteousnesse sake endured the crosse and 〈◊〉 the shame Heb. 12. 2. The Lord Iesus is set before us as the object of our saith and a pattern for our imitation We must therefore look unto him with the two eyes of our soul understanding and faith and follow him with both the 〈◊〉 of our soul obedience and patience The Church undertakes thus much in this prayer and promise draw me we will run after thee Cant. 1. 3. The prayer gives evidence of her understanding and faith The promise of her obedience We must look with the foresaid eyes to Iesus that we may receive life vigour strength and all needfull ability for of our selves we are not sufficient to think any thing as of our 〈◊〉 2 Cor. 3. 5. We must follow Christ that we may be both guided in the right way and encouraged to go on therein Thus Paul followed Christ himself and exhorteth others to follow him as he followed Christ 1 Cor. 11. 1. For this end we must 1. Enquire what way Christ entred into heaven 2. Consider what good reason we have and how great equity there is that we should follow him For this end these three points are among others to be duly weighed 1. The dignity of his person that is our fore-runner 2. The perfection of that course which he took No such pattern was ever set before us Every Saint had his defects but Christ did no sin c. 1 Pet. 2. 22. 3. The reward which followeth upon following him 2 Tim. 2. 11 12. §. 160. Of Christs entring into heaven for us IT is said of the foresaid fore-runner that he entred thither where our hope is fixed The word translated entred is the same that was so translated in the former verse § 155. It sheweth that Christ attained the end of his race at which he aimed This was heaven it self whereinto we also shall enter if in our race we follow this our
down concerning Melchisedecs excellencies §. 50. Of a likenesse in unequals Heb. 7. 8. And here men that die receive tithes but there he receiveth them of whom it is â—…sed that he liveth INn this verse the Apostle produceth a third argument to prove the excellency 〈◊〉 Melchisedecs Priest-hood above the Levites The argument is taken from the â—…ferent condition of the Priests The Levites were mortall Melchisedec not so The argument may be thus framed He that ever liveth to execute his Priest-hood is more excellent then 〈◊〉 who are subject to death and thereupon forced to leave their 〈◊〉 others But Melchisedec ever liveth c. And the Levites are subject to death 〈◊〉 Therefore Melchisedec is more excellent then they Of the adverb truly expressed in Greek but not in English See v. 5. § 〈◊〉 In setting down this argument the Apostle giveth an instance of a common â—…ledge that belonged to the Levites as well as to Melchisedec which was to 〈◊〉 tithes How this was a priviledge is shewed § 33. Herein he giveth an 〈◊〉 that a common priviledge in some things argueth not an equality in all 〈◊〉 may be a like resemblance in some particulars betwixt such things as are much â—…ferent one from another There is a like resemblance betwixt the sun and a 〈◊〉 in giving light yet there is a great disparitie betwixt these creatures Man is 〈◊〉 to be made in the Image of God and after his likenesse Gen. 1. 26 27. This â—…plieth a resemblance betwixt God and man which is further manifested by 〈◊〉 title Gods given to sons of men Psal. 82. 6. Yet if any shall imagine man to be equall to God he neither knoweth God nor man aright 1. Hereby sundry places of Scripture which otherwise might seem very strange are cleared such as these Walk in love as Christ also hath loved us Eph. 5. 2. Forgive one another as God hath forgiven you Eph. 4. 32. Be perfect even as your father 〈◊〉 is in heaven is perfect Matth. 5. 48. Thy will be done in earth as it is in 〈◊〉 Matth. 6. 10. Every man that hath hope in Christ purifieth himself even as â—…e 〈◊〉 pure 1 Ioh. 3. 3. All these and other like places are to be understood of such a resemblance as may stand with much in-equality 2. This discovereth the false inference which Anabaptists do put upon sundry spirituall priviledges which are common to all Christians as to be one in 〈◊〉 Gal. 3. 28. to be made free by Christ Gal. 5. 1. To have one Father one 〈◊〉 one teacher and to be all brethren Matth. 23. 8 9 10. From these and other like common priviledges they infer that all of all sorts Kings and Subjects Masters and Servants and others differenced by other relations are equall every way and that the ordinary degrees of superiority and inferiority are against the warrant oâ—… Gods word and common priviledge of Christians Herein they bewray much ignorance being not able to discern betwixt those different respects wherein things are equall and things differ By this consequence the difference here noted betwixt 〈◊〉 dec and Levi would be taken away These two adverbs here there are fitly used in this place For the Apostle speaketh of the Levites as of his Country-men dwelling where he did 〈◊〉 of Melchisedec as of a stranger dwelling in a remote place 2. He spake of the Levites as men of latter dayes neerer his time but of â—…sedec as of a man of ancient dayes long before the Levites These two adverbs imply thus much In this place and in that place every 〈◊〉 at this time and at that time at all times Priests of the Lord received 〈◊〉 This was not a prerogative proper to Melchisedec but common also to the Levites Prudently therefore is their due given to both parties Though the main drift of the Apostle be to advance Melchisedec and his Priesthood above the Levites and their Priest-hood yet he denies not the Levites 〈◊〉 〈◊〉 which was due to them as well as to Melchisedec which was 〈◊〉 tithes This is be noted against sâ—…ch wrangling Sophisters and intemperate disputers as in their heat through violence in opposing their adversaries deny them that which 〈◊〉 dâ—…e unto them and labour to dâ—…base them more then is meet they will deny maâ—…y truths because they are averred by their adversaries §. 51. Of Ministers being mean men that die ALbeit there were a common priviledge betwixt the Levites and Melchisedec yet there was a great disparity in thâ—…ir persons for of the Levites it is here said they were men that dâ—…e but of Melchisedec he liveth So as there was as great a difference betwixt them as betwixt mortality and immortality There are two points observable in this phrase men that die The first is about this word men Thâ—… Greek word signifieth ordinary mean men It is the same that is used Chap. 2. v. 6. § 54. The other is in this word die meaning such as are subject unto death and in their time shall die and thereupon leave this world and all their imployments therein yea so leave them as not to do any thing about them any more for there is 〈◊〉 〈◊〉 nor device nor knowledge nor wisdome in the graâ—…e Eccles. 9. 10. The Greek verb translated die is a compound The simple verb signifieth to die Matth. 2. 20. Thence an adjective that signifieth mortâ—…ll 1 Cor. 15. 53 54. The compound being with a preposition that signifieth from hath an emphasis and implieth a departing from all that a man hath This mortality of the sons of Levi who were Priests is in speciall here set down to amplifie the excellency of Melchisedec who liveth but withall it may be brought in as an evidence of the mutability of the legall Priest-hood and that by a kind of resemblance betwixt the persons and their office that as the persons who are Priests had their time and after that were taken away so their office which was the Priest-hood had an appointed time after which it should be abrogated This point of the mutability of the Priest-hood is expresly proved by the Apostle v. 11 12. Of Priests being subject to death See v. 23. § 97. That which is here said of the Levites is true of all Ministers of the word that they are but men mean men mortall men that die Hereupon this title son of man is given to a choyce Prophet Ezek. 3. 17. And choyce Apostles say thus of themselves We also are men of like passions with you Act. 1â—… 1â—… They said this when people so admired them as they supposed them to be gods and would have sacrificed unto them God doth herein magnifie his power by enabling men that are subject to death to perform so great things as the ministeriall function requireth to be performed 1. This common condition of Ministers to be men that die should make them oft to look upon these black feet
before God 2 King 20. 3. 3. Herein lyeth a main difference between the upright and hypocrite instance the difference betwixt Abels and Cains offering Gen. 4. 4 5. 4. That which is good is altered and perverted by failing in the manner good is thereby turned into evill and duty into sin 5. Failing in the manner makes God reject that which in the matter he requireth Isa. 1. 11. 6. God detests things commanded by himself when they are done in an ill manner Isa. 66. 3. 7. In this case he that doth the work of the Lord is accursed Ier. 48. 10. 1. This giveth just cause of examining our selves even about the good things that we do This is to be done in ordinary and extraordinary duties in publick and 〈◊〉 duties on Sabbath and other dayes in duties of piety charity justice in 〈◊〉 particular callings and other occasions If this be not thorowly done we may 〈◊〉 we have done God good service when that which is done is odious in his 〈◊〉 Isa. 58. 3. This use is the rathâ—…r to be observed because every one best knowâ—… his own failings in the manner of what he doth 1 Cor. 2. 11. 2. Upon due examination we cannot but be deeply humbled ever for our failings 〈◊〉 the manner of doing good things I know nothing which ministreth more matâ—… of humiliation to professors then this In this respect it may be said of their 〈◊〉 performances Iâ—…habod where is the glory 1 Sam. 4. 21. The glory of our 〈◊〉 hearing praying singing partaking of the Sacrament almes-deeds and 〈◊〉 duties is hereby taken away which if prophane men knew they would inâ—… over professors 3. This giveth just occasion of Abnegation and of renouncing all confidence 〈◊〉 in our best workes for we much fail therein 1 Sam. 3. 2. He well knew this 〈◊〉 said unto God Enter not into judgement with thy servant c. Psal. 143. 2. 〈◊〉 he who said We are all as an unclean thing and all our righteousnesses are as 〈◊〉 raggs Isa. 64 6. Did justiciaries well understand this it would make them 〈◊〉 down their gay Peacocks-Feathers They would not be so conceited of themâ—… as the proud Pharisee but rather as the humble Publican Luk. 18. 11 12 13. There is nothing of such force to work in us this lesson of denying our selves as a consideration of the manner of doing the good things we do This consideraâ—… would soon put an end to all conceipts of fulfilling the Law of meriting of doing workes of supererogation and sundry other proud apprehensions 4. Upon the foresaid ground be exhorted to learn as well how to do what we enâ—… as what we do God loves adverbs We were as good be ignorant of the day itself as of the manner of performing it To know what ought to be done and not to know how it ought to be done will be a great aggravation of sin 5. For well doing that which is good observe these few rules 1. Exercise thy self in Gods word diligently read it hear it and meditate on it This is an excellent help and the best that I can prescribe for Gods word doth expresly and distinctly declare both what is to be done and how it is to be done Gods word is a lamp unto our feet and a light unto our path Psal. 119. 105. 2. Think on duty before hand and endevour to prepare thy self thereto Sudden hasty rash unprepared enterprizing a sacred duty is one occasion of failing in the manner of doing it Eccles. 5. 2. 3. Consider with whom thou hast to do in all things even with him who is the searcher of the heart This will make thee circumspect in every circumstance Conceipts that we have to do with man alone makes us look only to the outward duty read 2 Cor. 2. 17 4. In penitent confessions acknowledge thy failing in the manner of doing duty Thus maist thou gain assurance of forgivenesse for former failings and be made more watchfull for the future Humble free serious confession is an especiall meanes of obtaining pardon for what is past and power against the like for the future For the former note Psal. 32. 5. For the latter Act. 19. 18 19. For both 1 Ioh. 1. 9. 5. Pray for ability even about the manner of doing duty Of our selves we are not sufficient to think any thing as of our selves 2 Cor. 3. 5. The work of the Spirit is herein especially manifested we know not what we should pray for as we ought Herein the Spirit helpeth our infirmities Rom. 8. 26. In praying for the Spirit plead Christs promise Luk. 11. 13. Unregenerate persons may pray read hear fast receive the Sacrament give almes do just acts and perform other good duties in the substance Rom. 2. 14. But none can do good in a right manner except the regenerating Spirit be in him and help him 6. For comfort in this case we must have our eye upon our Surety in whom was no failing at all Heb. 6. 26. As Iohn was comforted upon hearing that Christ could do that which none else could do Rom. 5. 4 5. so may we be comforted in the perfection of our Surety in that what he did he did in our stead and for us In regard of our impotency we have as great cause to weep as Ioâ—…n had and in regard of our Sureties perfection as good ground of comfort as he had Wherefore in all thy performances when thou appeareth before God let thine eye be fast fixed upon thy Surety §. 18. Of Gods care in giving directions for his worship THat Moses might know both what to do and how to do it a pattern was shewed him Of the Greek noun translated pattern See § 13. Of the Greek verb translated shewed and of the noun translated example thence derived See Chap. 4. v. 11. § 66. This act of shewing a pattern hath reference to God who thus said to Moses according to all that I shall shew thee c. Exod. 25. 9. Hereby God manifested his care over his Church in giving direction for the right manner of worshipping him We heard before Chap. 7. v. 14. § 76. that warrant must be had from God for divine worship God therefore is carefull to give instructions and directions thereabouts for this end God appeared of old to the Fathers by dreames visions revelations and ministry of Angels and thereby declared his will unto them After that he caused Moses to give sundry Lawes to his people and to write them down for postâ—…rity He gave also Prophets to make known his mind After all these he sent his Son who was in the bosome of his Father and declared him He also sent forth Apostles to whom he gave his Spirit and caused them not only by preaching to reveal his will but also by writing to leave it to succeeding ages The Lord well understands what ignorance folly and superstition possâ—…sseth mens soules and how all the
v. 16 18 19. § 81 85 86. §. 28. Of the meaning of the latter part of the seventh verse UPon the foresaid supposition the Apostle maketh this inference then should no place 〈◊〉 been sought for the second To seek a place for a thing is to use means to 〈◊〉 〈◊〉 in and to settle it Thus place was sought for Zadok to be high-Priest when 〈◊〉 had forfeited that office 1 King 2. 35. Thus place was sought for 〈◊〉 〈◊〉 when Iuda had failed Act. 1. 20. Yea place was sought for the 〈◊〉 â—…hen Jewes failed Hereupon saith the Church of the Gentiles Give place 〈◊〉 〈◊〉 dwell Isa. 49. 20. Oâ—… the contrary when any are wholy deprived of a priviledge and no admissiâ—… it is thus expressed Their place was not found Rev. 12. 8. 〈◊〉 〈◊〉 not been need no place had been sought that is no meanes had been 〈◊〉 〈◊〉 way made for another covenant 〈◊〉 second hath reference to the new covenant which he calls the second 〈◊〉 succeeded 〈◊〉 former which he called the first as the second is next to 〈◊〉 〈◊〉 immediately succeedeth it so was this covenant next to the former and 〈◊〉 came into the room of it The consequence here inferred is that if the first had been perfect there 〈◊〉 c. See Chap. 7. v. 11. § 65. §. 29. Of the resolution and observations of Heb. 8. 6 7. Vers. 6. But now hath he obtained a more excellent ministry by how much also he is the Mediator of a better Covenant which was established upon better promises Vers. 7. For if that first covenant had been faultlesse then should no place have been sought for the second THe sum of these two verses is a further proof of the excellency of Christs Priesthood Hereof are two parts 1. The point proved 2. The argument whereby it is proved Vers. 6. In the former we have 1. The ground of Christs Priest-hood in this word obtained 2. The kind of Christs office This is set cut two wayes 1. By the meannesse of it it was a Ministery 2. By the excellency of it set down comparatively more excellent The argument to prove the point is taken from another office thence arising About the point observe 1. The manner of bringing it in 2. The matter whereof it consisteth The manner is implyed two wayes 1. By way of comparison in this phrase by how much 2. By a note of addition also or and. The matter declareth the other office wherein two points are observable 1. The kind of office Mediator 2. The subject ratified thereby This is 1. Expressed in this word Covenant 2. Illustrated by this comparison better The Illustration is proved by two arguments One taken from the promises wherein it is established which are stiled better Vers. 7. The other from the succession of this covenant in the room of the former Of this latter proof there are two parts 1. A supposition 2. An Inference The supposition concerneth the first covenant and implyeth an imperfection therein The inference expresseth one thing and intendeth another The thing expressed is this No place should have been sought for the second The thing intended is that place was sought for the second Doctrines Vers. 6. I. Christ had his office conferred on him This is implyed under this word obtained See § 22. II. Christ subjected himself to a Ministery His Priest-hood is here 〈◊〉 a ministery See § 22. III. Christs ministery was more excellent then any other It is stiled more excellent See § 22. IV. Christs ministery was according to the Law whereabout it was exercised This phrase by how much intendeth as much See § 22. V. Christ had office upon office This conjunction of addition also implyeth thus much see § 22. VI. Christ is a Mediator See § 23. VII Christ is a Mediator of a covenant See § 24. VIII The Covenant whereof Christ is Mediator is the better covenant See § 24. IX Gods covenant is firm it is established See § 25. X. Gods covenant is established upon promises See § 26. XI The promises whereupon Gods covenant is established are better then former promises See § 25. The six last observations are plainly expressed in the Text. Vers. 7. XII The covenant under the Law was not perfect This supposition Iâ—… that first had been faultlesse intendeth thus much See § 27. XIII Nothing needs be added to that which is perfect This is implyed under this consequence Then should no place have been sought c. See § 28 §. 30. Of the meaning of these words for finding faulâ—… with them Heb. 8. 8. 〈◊〉 finding fauit with them be saith Behold the dayes come saith the Lord when I will make a new covenant with the house of Israel and the house of Iudah THat which the Apostle in the former verse by a supposition intimated thus If that first had been faultlesse he here plainly determineth and sheweth that it was 〈◊〉 faultlesse for fault was found therewith so as these words are as an assumption of the former conditionall proposition Well therefore is this causall particle FOR premised this being a proof of the former Four things before noted are confirmed in the testimony following 1. That there was a better covenant to come The Epithite new proves it 2. That the promises thereof are better The particular promises specified v. 10 11 12 give evidence thereunto 3. That the first covenant was faulty For they to whom it was given continued 〈◊〉 therein v. 9. 4. That place was sought for the second For He saith I will make a new one The Greek participle translated finding fault is derived from the same verb that this adjective faultlesse was See v. 7. § 27. The object of this act of finding fault is thus expressed with them This is so placed in the Greek as it may be referred either to the act of finding fault or else to 〈◊〉 verb following he saith as if it had been thus expressed finding fault he saith to them It appears by these words of Gods complaint They continued not in my covenant â—… 9. that God found fault with the people to whom he gave that covenant How then may some say is this brought in to prove that the covenant it self was not 〈◊〉 〈◊〉 Both are found fault withall For the people were carelesse in doing their best endeavour and the covenant was weak and impotent it could not afford sufâ—… help to make the people perfect thereby The impotency that was in the coâ—… was the greater because men were very negligent in observing it yea very refractory and obstinate against it Thus it appeareth that such means as are not able to do that which they expected namely to make perfect the observers thereof are faulty and not to be continued yet such as are negligent and improve them not to the best advantage are not inexâ—… but blame-worthy Both means and persons to whom the means belong may be faulty and justly blamed All man-kind may justly be
a ministration of death the new a ministration of the Spirit 2 Cor. 3. 7 8. 7. In the kind of confederates Under the old Gods confederates were in their non-age as children under Tutors and Governors Gal. 4. 5 7. 8. In the kind of Seales or Sacraments Under the old they were more in number more various in rites more difficult more obscure more earthly By comparing the Sacraments of the one and the other together this will evidently appear 9. In the manner of setting forth the promise of God In the old it was set forth more meanly under temporall blessings Deut. 28. 2 c. Under the new more directly under spirituall and celestiall blessings Matth. 5. 3 c. 10. In the yoke that is laid on the confederates by the one and the other By the old an heavy yoke was laid Act. 15. 10. By the new an easie and light yoke 〈◊〉 11. 30. So great a difference there is betwixt the new covenant and all other covenants as it is stiled a better covenant v. 6. and Chap. 7. 22. See § 24. and Chap. 7. v. 22. § 94. §. 53. Of Instructions arising out of the difference betwixt the new covenant and other covenants IF the difference betwixt the new and other covenants be observed we shall find it far to excell all other covenants Whereby we are instructed in sundry points as 1. In the manifold wisdome of God as the Apostle stileth it Eph. 3. 10. This is manifested in ordering the government of his Church according to the state and condition thereof For 1. In mans entire estate when he was made perfect God made with him a covenant of works 2. After mans fall when the Church was in the infancy of it God ordered it as best befitted that estate 3. In the child-hood of it he gave his people such externall ordinances as were most convenient for them 4. In the riper age of it he fully revealed his whole will and gave them ordinances more spirituall 5. When the Church shall come fully to be compleat and more perfâ—…ct then at the first there shall be no Sun no Moon no Temple no externall ordinances Rev. 21. 22 23. 2. In the encrease of Gods goodnesse This is herein manifested that all the changes of Gods covenant were ever to the better The covenant of Grace was better then the covenant of works The new covenant better then the old At first when all were in one family yea and afterwards when there were many distinct Families the first-born was both a Governor and also an Iustructor of the whole Family Gen. 4. 7. and 18. 19. When the Church encreased into a Nation God set apart the twelfth part namely one tribe of twelve to be ordinary Ministers therein Numb 3. 12. When the Church stood in need of other Ministers God raised up extraordinary Prophets and endewed them with an extraordinary Spirit When the time of the Gospell approached God raised up a Minister even 〈◊〉 the Baptist who was greater then any before him Matth. 11. 11. After Christs ascension he gave Apostles Prophets and Evangelists who did not only most clearly make known the whole counsell of God to the Church that was in their dayes but also left it on record for the benefit of all Churches after them to the end of the world 3. In the greater degree of glory which the soules of Saints departed under the new covenant have then they who departed under the old For although all went to the same place of glory yet they under the old wanted the fruition of Christ as God-man This addeth much to our glory Luk. 23. 43. Phil. 1. 23. 2 Cor. 5. 8. Questionlesse the soules of Saints in heaven before Christs ascention did as many on earth desire to see those things which they who ascended after Christ did Matth. 13. 17. As the glorified soules now want something of the glory which they shall have after the resurrection namely the union of their bodies with their soules and in that respect long for the last day so the soules of Saints before Christ might long for his presence Heb. 11. 39 40. and 10. 20. Against the alteration of mans estate to the better may be objected that mans corrupt estate is not better then his entire estate yet the entire was changed into the corrupt estate Answ. 1. Though the corrupt estate be not simply in it self better then the entire yet through Gods wise dispensation it proved to be better and that in two respects One in reference to Gods glory as is shewed Chap. 2. v. 10. § 86. The other in reference to the good of Gods elect For they have in Christ a greater stability then Adam had and far better priviledges 2. That alteration was by mans transgression He implunged himself into that misery which sin brought so as that may be termed a just punishment of mans transgression rather then an alteration on Gods part This answer may be given to all those judgements which age after age have been inflicted on Gods people for their sins as to the Jewes captivity in Babylon to their rejection under the Gospell to the casting off of many of the Churches of Greece planted by the Apostles and to sundry Christians becomming antichristians yet God who at first brought light out of darknesse hath caused much light to shine out of sundry of the forementioned dark conditions and will also bring further light out of others so as Gods work will appear to be to the better §. 54. Of the meaning of these words Not according to the covenant which I made with their Fathers Heb. 8. 9. 〈◊〉 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. THe foresaid new covenant is here amplified by preferring it before the old and that the excellency thereof might more evidently be manifested he setteth out the old covenant in this verse and the new covenant in the three following Thus by comparing them together it will appear which is the better He sets down the comparison negatively thus not according to the covenant c. This negative hath reference to the manner of delivering the former covenant as if he had said not under such dark types and shadowes not clogged with such bâ—…rthensome rites and ceremonies nor with such chargeable sacrifices and other oblations as the old covenant was but more clearly with easier burthens and lesse cost Of the differences betwixt the old and new covenant See v. 8. § 52. Of a covenant what it is see v. 8. § 39. That the covenant which is here intended might not be mistaken it is set down by the persons with whom it was made in these words which I made with their 〈◊〉 God is here brought in as the Author of that covenant as
well as of the new 〈◊〉 for thus saith God I will make a new covenant v. 8. By this it appears that 〈◊〉 the old covenant was a divine covenant made by God himself with man Of a divine covenant See v. 8. § 40. The fathers here mentioned are those Israelites which came out of Egypt into the wildernesse where this covenant was set out with the severall rites appertaining thereunto These are they who are mentioned Chap. 3. v. 9. § 95. who who are said to tempt God and to grieve him That these fathers were those Isâ—… is evident by that which in this verse is further said of them that they were 〈◊〉 of the land of Egypt The Prophet Ieremiah maketh mention of these fathers who lived 900 yeares before his time to shew the patience of God Though God had been provoked so long yet he continued his covenant among them This relative There hath reference to the house of Israel and the house of Iudah mentioned in the former verse Though when the Prophet uttered this they were two kingdomes yet they all descended from those fathers that came out of Egypt Therefore of both these kingdomes he saith their fathers This is an aggravation of their division §. 55. Of Gods tendernesse towards his confederates THe foresaid persons are further described by a memorable deliverance out of a miserable bondage The time of that deliverance is thus set down In the day when I took them c. The word day is here determinatly used and it setteth out that distinct time wherein the covenant here spoken of was made and was violated even then when God made Israel a distinct nation of it self being brought from among the Egyptiâ—… and severed from all other nations Of the extent of this word day See Chap. 3. v. 8. § 91. God is here brought in as the Author of the foresaid deliverance For thus saith the Lord I took them by the hand To shew that this is a very observable point it is thus expresly mentioned in the preface of the decalogue I am the Lord thy God which hath brought thee out of the land of Egypt Exod. 20. 2. This giveth instance that deliverances are of God See the Guide to go to God or an Explanation of the Lords Prayer On 6 Petit. § 188. Of praising God for deliverances See the Churches Conquest on Exod. 17. 15. § 77. and the Saints sacrifice on Psal. 116. 8. § 51. Gods manner of delivering them is thus expressed When I took them by the hand or word for word Taking them by the hand Of the Greek verb translated taking See Chap. 2. v. 16. § 156. This noun hand aded to the former verb thus By the hand implyeth a metaphor taken from indulgent and tender parents who take their Children that are weak by the hand that they should not fall and hurt themselves This metaphor doth Moses thus explain The Lord thy God bare thee as a man doth bear his son in all the way that ye went Deut. 1. 31. This setteth out Gods tendernesse over his Church Another Prophet setteth out Gods tendernesse thus Taking them by their armes I drew them with cords of a man with bands of love Hos. 11. 3 4. To this purpose tend these metaphors He sound him in a desert land and in the wast howling wildernesse he led him about he instructed him he kept him as the apple of his eye As an eagle stirreth up her nest 〈◊〉 〈◊〉 young spreadeth abroad her wings taketh them beareth them on her wings so the Lord alone did lead him Deut. 32. 10 11 12. And this which Christ useth How often would I have gathered thy Children together even as a hen gathereth her chickens Mat. 23. 37. It is his own free grace and meer mercy that moveth him thus to do He taketh such and such for his children and dealeth with them as with children This is a great incitation to move us who are taken into covenant with God to submit our selves willingly to his tuition and discipline Though he be a great and glorious Lord Yet he is also a good and a gracious Father he condescendeth to our weaknesse and considereth what is needfull for our infirmity rather then what may beseem his own Majesty This is a strong prop to our falth §. 56. Of Gods full delivering out of danger THe end of Gods taking them by the hand was to lead them out of Egypt This doth further amplifie the foresaid tendernesse of God towards them Of the simple verb from whence the compound translated to lead out is derived See Chap. 2. v. 10. § 94. This compound is applyed to a shepheards leading his sheep out of the fold to their pasture Ioh. 10. 3. And to an Angels bringing the Apostles out of prison Acts 5. 79. and 12. 7. It is four times used of bringing Israel out of Egypt namely here and Acts 7. 36 40 and 13. 17. It is opposed to forcing or thrusting any out of a place Acts 16. 37 39. And thus it may imply gentlenesse and tendernesse The preposition with which the verb is compounded signifieth out of or from Thus the compound implyeth a full deliverance or a thorow bringing out of such and such a place or danger or misery The forementioned instances of the word do prove as much Here then it giveth us to understand that God did fully free the Israelites from their bondage The very History giveth sufficient proof hereto Nor Pharach nor all the Egyptians by all their power and policy could recover them again This may be a type of Christs full deliverance of his people from their spirituall bondage under Satan See Chap. 7. v. 25. § 103. §. 57. Of abusing Gods kindnesse in and about his covenant EXpresse mention is made of the land of Egypt because that was the place of their bondage The Greek word translated land properly signifieth earth Earth is that whereon men tread whereupon they rest abide and dwell That part of the earth where a distinct people dwell is called their land as the land of Canaan while 〈◊〉 Canaanites dwelt there and the land of Israel while the Israelites dwelt there According to the notation of the Greek word it signifieth that which bringeth forth for the earth bringeth forth all manner of fruit for man and beast Of Egypt see Chap. 3. v. 16. § 163. There are noted sundry observations petinent to this place For there is the same end of mentioning Israels deliverance out of Egypt both there and here namely as an aggravation of Israels rebellion upon 〈◊〉 deliverance For they soon forgat Gods works they waited not for his counâ—… c. Psal. 106. 13. Their example gives a representation of an ungratefull and ungratious dispositiâ—… No kindnesse works upon it This did Moses and other Prophets yea and 〈◊〉 himself oft upbraid to the Israelites as Deâ—…t 32. 6. 1 Sam. 12. 7. c. Mic. 6. â—…
Mar. 12. 9. The like is threatned against Christians under the new covenant to whom the Apostle thus saith If God spared not the naturall branches take heed least he also spare not thee Rom. 11. 21. And Christ to the Church of Ephesus thus I will remove thy Candlestick out of his place except thou repent Rev. 2. 5. and to the Church of the Laodiceans thus I will spew thee out of my mouth Rev. 3. 16. Lamentable experience hath given proof of the truth hereof in most of the Churches of Greece Gods truth justice and wisdome moveth him thus to deal with unfaithfull confederates His truth because he hath threatned as much His justice because revenge is as due to transgressors as reward to observers of the covenant His wisedome least he might seem too indulgent to transgressors and least transgressâ—…rs should thereupon grow insolent and and impudent It stands us in hand upon the foresaid ground to have our eye alwayes upon the â—…dition which by vertue of the covenant is required of us and to be as carefull and conscionable in keeping the condition as we are desirous to enjoy the benefit 〈◊〉 priviledges of the covenant which now under the Gospell is faith and repentance Of this phrase saith the Lord. See v. 8. § 31. §. 60. Of a distinct understanding of the priviledges of the new Covenant Heb. 8. 10. Vers. 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 mind and write them in their hearts THe Apostle having in generall declared the abrogation of the old covenant in regard of the weaknesse thereof doth in this and the two verses following distinctly describe the new covenant which succeedeth in the room of that which is abrogated The description following sheweth the new covenant to be so excellent an one as it night well be substituted in the room of the other and thereupon introduceth it with this causall particle FOR or because he thus beginneth his description This is the covenant giving us hereby to understand that Christans ought to be distinctly and fully informed in the priviledges belonging unto them For this very end were the writings of the Evangelists and Apostles added to the Prophets Generals are of little use till they come in particular to be understood and applyed Iohn the Baptist thought it not enough to say there standeth one among you whom you know not but also more particularly saith of Christ Behold the lamb of God and again this is the Son of God Joh. 1. 26 29 34. 1. It is a fond conceit that many think it enough that they live in the time of the Gospell under the new covenant wherein Christ is exhibited and the whole councell of God revealed and yet know little of the particular priviledges and mysteries of the covenant This generall knowledge may be rather a meanes of aggravating their condemnation then bringing them to salvation if they rest therein 2. Commendable in this respect is the pains of such as labour distinctly to set out this new covenant and other mysteries of the Gospell that so their people may the more distinctly understand the same According to the manner of Ministers teaching people use to conceive the mysteries of godlinesse 3. They who according the clear means of manifesting Gospell mysteries do clearly and distinctly understand the same will better discern the benefit of Gods gracious dispensation towards them God is here brought in to be the author of the new covenant For it is he that saith I will make This doth much commend this covenant and sheweth it to be a divine covenant Hereof see v. 8. § 40 41. The word translated make is not the same which is used v. 8. § 34. nor that which is used v. 9. § 54. Those two words are more generall then this This is more proper to a covenant and signifieth to covenant as if he had said this is the covenant that I will covenant The noun translated a covenant is derived from this verb so as this verb in this place is most proper and emphaticall This metaphor house is explained v. 8. § 36. Of this title Israel See v. 8. § 36. It is here taken more largely taken then there for here it compriseth under it all the people of God without that difference that was there made betwixt Israel and Iudah It is in this place spiritually taken for the whole Church of God under the new Testament called the Israel of God Gal. 6. 16. §. 61. Of the time of the old Covenant passing before the new Covenant could come in THis phrase after those dayes sets down the time of the Gospell Those daies hath reference to the time of the old covenant For speaking in that time he saith the dayes come The dayes coming were the dayes of the new Testament Therefore he saith speaking of the dayes of the old Covenant after those dayes When those dayes are finished and hereby he implyeth that the dayes of the old covenant must be passed before the new covenant can be brought in for two different covenants can not stand together no more then two different Priests could v. 4. or two different Tabernacles chap. 9. v. 8. or two different sacrifices chap. 10. v. 9. There must be a privation of one form before there can be an introduction of another v. 7. and chap. 7. v. 11. 1. This is to be noted against that popish Hodg-podg whereby they confound the law and the Gospel works and faith holding a justification by both which is as if light and darknesse should be made to stand together Let the Apostles opposition betwixt grace and works Rom. 11. 6. be well noted against their position 2. Let this make us rejoyce in the passing over of those dayes and take heed of entertaining any desires of their returning again Mark the Apostles zeal in this case Gal. 3 1 2 3. §. 62. Of the method of the Apostle THe substance of the new Covenant is set down in certain promises which are as so many priviledges They are in number foure but may be drawn unto two heads 1. The priviledges covenanted 2. The main ground or cause of those priviledges This is set down in the second Rank thus I will be to them a God and they shall be to me a people The priviledges are two Justification and Sanctification Justification is imployed v. 12. Sanctification is set forth in the two parts thereof 1. Illumination of the minde all shall know me v. 11. 2. Renovation of the other parts I will write my Lawes in their inward part As for the order the Apostle is not over strict and curious therein it being but a circumstance Though the help of our understanding in conceiving thâ—…se several promises I have thus distinguished them yet my purpose is to tread in the steps of the Apostle and to handle the foresaid promises in
be avoided 1. That sanctified means be not despised Proud Anabaptists and prophane liberâ—…ines are too prone hereunto 2. That means be not too much relyed and doted upon New Converts are tâ—…o prone hereunto The golden mean is the best and safest §. 65. Of the efficacy of Gods work THe foresaid duties are the rather to be observed because Gods work is â—…all The Greek expression thereof in this place is this word for word Gâ—…ving my Lawes into their minde and I will write them in their hearts In giving them to men he doth cause them to be fast set led in them The word giving may beâ—…sed to shew his freenesse in doing what he doth The other word translated 〈◊〉 is a compound and signifieth to write in a thing The proposition in is twice used Once in composition with the verb and then joyned with the nown which carrieth great emphasis and implyeth a deep indeleble writing or engraving of a thing Man may cause Gods law to be sounded to the eare it is Gods work so to engrave it in the soul. So effectual is Gods work that they whose heart he enlargeth and whom he draweth will run after him Psal. 119. 3â—… Cant. 1. 3. He worketh in men both to will and to do Phil. 1. 13. 1. God is able to dive into the bottom of a mans soul and to search the innermost part thereof The word of God is quick and powerful c. Heb. 4. 12. It is the word of him that will have this power manifested 2. The end of Gods work is to perfect grace 1 Cor. 1. 8. Phil. 1. 6. and to being men to the end of all which is the salvation of their soul. This may serve for tryal to know whether Gods work have accompanied the ministry under which we live Such men as have long lived under the best outward ministry that can be and yet remain ignorant unresolved without spiritual love comfort and joy and have their hearts fixed on the world have not been wrought upon by God God hath not put his lawes into their innermost parts many meanly accounted of in the world may have more of Gods work in them then others that are accounted great in dignity policy learning and other like parts §. 66. Of informing the understanding first THese words which the Apostle useth of putting Gods laws into mens mind and writing them in their hearts and the order which he useth in setting 〈◊〉 down first the minde then their hearts sheweth that God first informs the understanding of men and then reforms their other parts In this respect saith Christ the dead shall hear and live John 5. 25. God first opened Davids ears and then put his law in his heart Psal. 40. 6. 8. The understanding is the most principle faculty of the soul it is as a Qâ—…een a Commander a guide What it conceiteth for truth the will followeth as good 〈◊〉 thereunto draweth all the powers of the soul and parts of the body Ministers are herein to imitate God and to their best indeavour to instruct people in the mysteries of godlinesse and to teach them what to believe and practise and then to stir them up in act and deed to do what they are instructed to do Their labor otherwise is like to be in vain Neglect of this course is a main cause that men fall into so many errors as they do in these dayes §. 67. Of the Lords being a God in peculiar to his consederates THe second promise or priviledge of the new Covenant is thus expressed And I will be to them a God and they shall be to me a people Both the Hebrew and the Greek thus read it word for word I will be to them for a God And they shall be to me for a people which implyeth that as God would be their God so upon all occasions he would shew himself so to be And in like manner would 〈◊〉 that he had taken them for his people by doing good unto them in all their neâ—…ds The very substance of the new Covenant is expressed in this promise which is not only a distinct and particular promise in it self but also the foundation and ground-work of all the rest for on this ground that God is our God and hath taken uâ—… to be his people he pardons our sins enlightens ourminds and puts his laws into oâ—…r hearts Concerning this priviledge two especial questions are moved 〈◊〉 1. Wâ—…ether Iehovah be not the God of the whole world If he be how is this a priviledge appropriated to a peculiar people Answ. This title to be a God and to have a people is taken two wayes 1. In a general extent unto all over whom he retaineth an absolute soveraignty having made them and continuing to substain and govern them for in him all live and move and have their being Acts 17. 28. 2. In a peculiar respect the Lord is their God and takes them for his people of whom he takes an especial care to bring them to eternal life Of these it is said ye are a chosen generation a peculiar people 1 Pet. 2. 9. By this distinction we may see how God is the Saviour of all men especially of those that believe 1 Tim. 4. 10. Quest. 2. Was not Iehovah in this peculiar respect thâ—… God of the Jews for it is said â—…e shall be a peculiar treasure unto me above all people Exod. 19. 5. Answ. This must here be comparatively taken in regard of a more clear full effectual manifestation of Gods tender entire and fatherly respect to his confederates under the new Covenant then under the old On the foresaid respects Gods especial respect is appropriated to those who are under the new Covenant he is in an especial manner a God to them As the promises in the old Testament tending hereunto were intended to them so in the new Testament they were applyed to them Of them saith Christ I ascend unto my Father and your Father and to my God and your God John 20. 17. And God himself thus I will be their God 2 Cor. 6. 16. Believers under the new Covenant are incorporated into the body of the Mediator of the new Covenant actually exhibited and in that peculiar respect as the Lord is his Father and God so he is their Father and God 1. Good ground have we who live under this Covenant to apply to our selves this singular priviledge and to take God for our God and Father and to have iâ—… in our mindes whensoever we approach unto him for 〈◊〉 end this phrase our Faâ—… is prefixed to the Lords prayer Of the manifold comforts that thence arise see the Guide to God § 2. This gives us good ground to cast our care on God resting upon this with much confidence that the Lord is our God From thence we may well infer that 〈◊〉 careth for us 1 Pet. 5. 7. and will nourish us Psal. 55. 22. What can work
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
the greatest In the fourth promise observe 1. The inference of it as the cause of all the former for 2. The substance This layeth down two points 1. A double act on Gods part 1. Affirmative I will be merciful 2. Relative I will remember no more 2. A treble object concerning men 1. Their unrighteousnesses 2. Their sinns 3. Their iniquities 2. The manner of expressing all the foresaid promises is absolute §. 79. Of Observations raised out of Heb. Chap. 8. v. 8 9 10 11 12. 〈◊〉 8. I. TRransgressors of a covenant are blame-worthy God doth here himself find fault with them See § 30. II. Weaknesse of the covenant excuseth not transgressors thereof The old covenant 〈◊〉 weak yet the transgressors thereof are blamed See § 30. III. God spake in the mouth of his Prophets These phrases He saith Thus saith the Lord prove the point See § 31. IV. God enters into covenant with men This is the main intendment of this testimony See § 39. c. V. The new covenant is a remarkable matter Therefore this note Behold is prefixed See § 32. VI. The new covenant was reserved to the dayes of the Gospell Those were the dayes then to come See § 33 34. VII Gods promises are as performances Therefore they are set down in the time present The days come See § 33. VIII The last covenant is ever fresh This Epithite new intends as much See § 35. IX The Church is as an house It is here so called See § 36. X. The spituall priviledges of the antient Iewes belong to Christians In this respect Christians are comprised under those titles Israel Iudah See § 36 38. XI All nations under the new covenant are united Israel and Iudah that were divided kingdomes are here set down united under the new covenant See § 37. Vers. 9. XII The new covenant is not such an one as the old was It is not according to that but better See § 54. XIII The old covenant was a divine covenant I made it saith the Lord. See § 54. XIV The old covenant was established with the Israelites in the wilderness The fathers here mentioned were they who lived in the wildernesse See § 54. XV. Men are proue soon to revolt In that day wherein God first established his covenant with the Israelites they revolted See § 55. XVI God gives deliverance I lead them out of Egypt saith the Lord. See § 55. XVII Memorable matters are to be remembred The mention of that memorable deliverance out of Egypt so long after giveth proof hereof See § 57. XVIII A time of speciall providence is a fit covenanting time Such was the time of Gods bringing Israel out of Egypt when he renewed his covenant with them See § 57. XIX God deals tenderly with his people These phrases took them by the hand to lead them gives evidence hereunto See § 55. XX God fully delivereth his He leads them out of their danger See § 56. XXI Men are prone to slight Gods kindnesse This is here exemplisied in the Israelites led out of Egypt See § 57. XXII Abuse of Gods kindnesse provoketh him to cast off his people So hath he dealt with the Israelites See § 59. Vers. 10. XXIII Christians must be distinctly informed in their priviledges This I collect from the inference of the particulars of the new covenant upon abrograting the old See § 60. XXIV God is the author of the new covenant It is God that saith thereof I will make See § 40 45. XXV The best things are reserved to the latter times These times are implyed under this phrase after these dayes See § 61. XXVI It is God that worketh on mens souls The inward parts here mentioned and hearts are put for their souls See § 64. XXVII Gods work is an effectuall work He puts into See § 65. XXVIII Gods work abides This phrase I will write intends as much See § 63. XXIX Gods first informes the mind He first puts his lawes into mens minds See § 66. XXX The Lord is in speciaâ—…l a God to his confederates Thus he here promiseth to be See § 67. XXXI God hath a peculiar people Such are they whom he takes to be his people See § 68. XXXII Gods peculiar people will answerably carry themselves This phrase they shall be to me a people implyeth the duty and disposition of Gods people See § 69. Vers. 11. XXXIII Knowledge of the Lord is a priviledge of the new covenant It is here reckoned among the priviledges thereof See § 72. XXXIV There needs not such means of instruction under the new covenant as needed under the old This is the main point intended under this phrase they shall 〈◊〉 teach c. See § 70 71. XXXV All of the new covenant have knowledge of the Lord. This is here plainly expressâ—…d See § 73. XXXVI Knowledge aboundeth under the new covenant The inference of this phrase all shall know me c. upon that which went before proves as much See § 73. Vers. 12. XXXVII Pardon of sin is the ground of other priviledges of the new covenant The inference of this priviledge upon the former by the causall particle for giveth proof hereof See § 74. XXXVIII God is pacified toward his confederates The meaning of this word mercifull intends as much See § 75. XXXIX Sins of Gods confederates deprive them not of his favour He is mercifull to their sins that is he pardoneth them See § 76. XL. All sorts of sins are pardoned to Gods confederates these severall titles unrighteousnesses sins iniquities being all of the plurall number comprise all manner of sins under them See § 76. XLI God fully acquitteth his confederates He remembreth their sins no more See § 76. XLII The promises of the new covenant are absolute So are these here mentioned and like to these are all others See § 77. §. 80. Of the old Covenant abrogated Heb. 8. 13. In that he saith a new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away THe conclusion of the Apostles argument concerning the deficiency of the old covenant is here laid down The argument was this If the first covenant had been faultlesse no place had been sought for the second But place was sought for a second Therefore the first was not faultlesse The proposition is plainly set down in the seventh verse The assumption is largely proved by a divine testimony v. 8 9 c. The conclusion is here in this Text. This conclusion is laid down as a just consequence following upon the foresaid testimony as is evident by this clause In that he saith The force of the consequence lyeth in this That the introduction of a new form presupposeth the abolition of the former The building of a new house where an old one was presupposeth a pulling down of the old The word covenant is not in the Greek but fitly supplyed out of the eight verse Of this epithite new see
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
Thus commeth Christ to be the proper object of our faith To this purpose saith Christ Except a corn of wheat fall into the ground and die it abideth 〈◊〉 but if it die it bringeth forth much fruit Joh. 12. 24. The flower was fine to shew the purity of Christs nature Heb. 7. 26. The second particular was the quantity of flower two tenths deal in one loaâ—… or cake One tenth deal was an Omer full Exod. 16. 36. which was about three piâ—…ts so as there were about three quarts of flower in one loaf which was almost half a peck Thus there was more then a bushel of flower for all the twelve 〈◊〉 This typified the plenty of food which we have by Christ. They who have him shall feel no want for Christ himself faith I am the bread of life he that commeth to me shall never hunger Joh. 6. 35. 3. The number of loaves were twelve Lev. 24. 5. This was in relation to the twelve tribes which mystically comprise the whole Church under them which the Apostle calls the Israel of God Gal. 6. 16. 4. The place where they were set is said to be before the Lord Exod. 25. 30. Leâ—… 24. 6. This typifieth Christ as a body containing all the elect under him and 〈◊〉 and appears before God Thus the 〈◊〉 Priest wiâ—…h the names of the 〈◊〉 tribes appeared before the Lord Exod. 28 21. This is a point of admiraâ—… comfort whereby our faith may be much comforted in Gods respect to Christ. 5. The order in which they were set was in two rowes six in a row This typified 〈◊〉 unity or order which is in the Church of God which is the body of Christ. This unity and order of the Church is elegantly described Cant. 4. 2. c. They that 〈◊〉 carefull to preserve this unity by keeping their rank and place do thereby shew 〈◊〉 they are of the Church of Christ and that his Spirit ruleth in them See more 〈◊〉 Chap. 13. v. 23. § 188. 6. An especial appurtenance was Frankincense on every row This prefigured 〈◊〉 〈◊〉 acceptation which all the members of Christs body have with God in the 〈◊〉 Eph. 1. 6. This is that incense which is offered up with the prayers of all Saints 〈◊〉 8. 3. By vertue hereof the Lord smelleth a sweet favour upon all the oblatiâ—… of his people even as he did upon Noahs burnt offering 〈◊〉 8. 21. 7. The renewing of the shew-bread every Sabbath Lev. 〈◊〉 8. was that bread 〈◊〉 alway appear before the Lord Exod. 25. 30. Thus is Christ continually beâ—… God for us Heb. 10. 12. 8. The persons that were to eat that bread were Priests only Lev. 24. 9. Mat. 12. 〈◊〉 This typified that they only have a right to feed on Christ who were of the 〈◊〉 and royall Priest-hood 1 Pet. 2. 5 9. Behold here the prerogative of 〈◊〉 By feeding on Christ we are made partakers of eternal life Ioh. 6. 51. 9. The shew-bread was to be eaten in the holy place Lev. 24. 9. Christ is fit to be fed upon only in sanctified hearts He dwelleth in our hearts by faith Eph. 3. 17. 〈◊〉 are the everlasting doors which must be lift up for the King of glory to come 〈◊〉 to them Psal. 24. 7. 10. The vessâ—…ls wherein these were to be sâ—…t were of sundry sorts Exod. 25. 29. 〈◊〉 were four 〈◊〉 sorts of dishes two for the bread and two for incense One 〈◊〉 to hold the bread the other to cover it And again one sort to hold the inâ—… the other to cover it This shewed that holy things must be charily kept 〈◊〉 7. 6. Our hearts are these dishes which ought to be as pure as Gold In 〈◊〉 this bread of life and 〈◊〉 incense must be kept They must be kept close from the dust of wickednesse yea and of worldlinesse Of Incense and of the typicall application thereof see The Plaister for a Plague on Numb 16. 46. § 25 37 38. §. 14. Of the Sanctuarie or Holy place THe place wherein the foresaid types were was called a Tabernacle in the beginning of this verse Of that title see Chap. 8. v. 2. § 5. Here it is called Sanâ—… The Greek word is an adjective By the termination thereof it may be of the feminine gender singular or of the 〈◊〉 gender plural which makes it 〈◊〉 Every of the types before mentioned are of the feminine gender so as this added as an epithite to each of them may imply a quality of holinesse belonging to them as an holy Candlestick an holy table an holy shewbâ—…ead But being compared with the next verse where a like phrase is thus used 〈◊〉 is called the Holiest of all it will appear to be here used in the neuter gender and plural number and put for a place Thus heaven is set out by a word of the plural number and neuter gender Eph. 1. 20. and 2. 6. and 3. 10. This is an 〈◊〉 and carrieth with it much emphasis Things are stiled holy in a double respect 1. In regard of their pure quality 2. In regard of their sacred use In the former respect God is most properly by a kind of excellency stiled 〈◊〉 Isa. 6. 3. Rev. 4. 8. For God iâ—… both originally and also infinitely holy By vertue of communication Angels are stiled holy Mark 8 38. By reason of that holinesse wherein God at first made them and to distinâ—… them from those Angels that fell and lost their holinesse Men also are called holy by reason of the work of the holy Ghost which sanctifyeth them and thereby reneweth that Image of God in them in which man was at first created 〈◊〉 4. 24. In the latter respect concerning a sacred use such things are stiled holy as are by divine institution set apart to that use and that whether it be for once only as the ground where Moses stood Exod. 3. 5. Or for perpetual use Thus sundry persons vestures instruments rites dayes and places under the law are stiled holy Thus under the Gospel the word the ministery thereof Sacraments other ordinances assemblies of Saints are stilâ—…d holy Such things as in Gods word are stiled holy ought holily to be used On this ground the place whereon Moses stood was for that time holy Moses was commanded to put off his shooes Exod. 3. 5. That implyed the laying aside of 〈◊〉 affections when we have to do with God This title Sanctuary or as it is in the f Hebrew and g Greek holies was purposly given to the place to stir them up to have it in high and holy account and in an holy manner to perform the services thereof The more to heighten their esteem the title given to the other part of the Sanctuaary is doubled and to adde the more emphasis the words doubled are in the abstract thus holinesse of holinesses Exod. 26. 33. as song of songs Cant. 1.
Candlestick was and for the same ends See v. 2. § 8. It set forth the purity and continuance of Gods ordinances It sheweth also that things presented before the Lord must be pure and such as are indeed precious and may well be so accounted Thus will they be also lasting as Gold 2. The quantity being an Omerfull shewed the plenty of Gods provision For an 〈◊〉 held about three pintes which is a plentifull allowance of bread for one person every day and so much had every man every day Exod. 16. 16. Thus Christ is a plentifull portion So as we may well rest therein God would have this measure in particular reserved that his plentifull provision for those of whom he taketh care might be the better considered 3. The place before the Lord was before the Ark which was a speciall represenâ—… of Gods presence There it was put 1. Because this was a solemn and sacred monument and therefore put in a sacred 〈◊〉 solemne place 2. To put them in mind of this evidence of Gods providence so oft as they appeared before God for it is very usefull when in prayer we appear before God to â—…ll to mind Gods memorable and mercifull workes 3. To demonstrate that Christ our spiritual food is to be found before God 4. The end was that future generations might have knowledge of this evidence of Gods providence Hereof see Chap. The Churches Conquest on Exod. 17. 15. § 76. Thus God will have Christ to be remembred throughout all generations He 〈◊〉 but a set time on earth and in that time tlid and endured what was requisite for mans eternal salvation 〈◊〉 the memorials thereof remain thorowout all ages §. 28. Of Aarâ—…ns dry Rod. THe fourth particular type in the most holy place is thus expressed 〈◊〉 rod that budded Here are three things to be considered 1. The type it self a rod. 2. The owner thereof Aaron 3. The effect that budded 1. Both the Hebrew and Greek word translated rod is diversly taken See Chap. 1. v. 8. § 11. The Greek word is put for a staffe to walk with Matth. 10. 10. for a 〈◊〉 to beat one with Rev. 2. 27. for a staffe to measure withall Rev. 11. 1. For a scepter Heb. 1. 8. Here it is taken for a Governours staffe For Governours used to carry long white slaves in their hands Some take it for a Shepheards crook which they say every head of the several tribes of Israel did bear in their hands in memorial of Israel their father who was a shepheard under his uncle Laban yea and each head of the several tribes was a shepheard also Of what kinde or fashion soever it were this is certain that it was 〈◊〉 from a 〈◊〉 very dry past sprouting and springing according to the course of nature a dry stick as we say This typified Christ who came from the stock of man but as a withered branch The house of David was not known in the world when Christ sprang out of it For 〈◊〉 did what he could to destroy that whole stock The meaness and poverty of 〈◊〉 and Mary were a means of keeping them from the notice of Herod Christ also in his own person was as a dry withered stick From his birth till the 〈◊〉 year of his age he lived in a private low and mean condition Yea afterwards though he did such works as might have made him famous he was exâ—… despised and at the time of his death apprehended as a traytor arraigned scourged busfeted many other wayes most vilely handled and crucified betwixt two 〈◊〉 dead and buried He is to the life set forth to be as a dry stick Isa. 53. This phrase I am it worm and no man a reproach of men and despised of the people is spoken of Christ Psal 22. 6. Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉 and of the glory thereof This also may be applyed to the mysticall body of Christ which by natureâ—… dead in sin Eph. 2. 1. This circumstance is a strong prop to our saith in all seeming impossibilities for effecting glorious matters 2. This rod is said to be Aarons for distinctions sake It is probable that it was 〈◊〉 to the râ—…ds of the heads of other tribes because their several names were written â—…on them Numb 17. 2. Thus Christ taking upon him mans nature was as other men It is said of 〈◊〉 there shall come forth a rod out of the stem of Iesse c. Isai. 11. 1. He took upon 〈◊〉 form of a servant c. Phil. 2. 7. Thus came Christ to be a fit redeemer and saviour Thus may we with stronger confidence trust unto him §. 29. Of the effect and fruit of Aarons rod. THe effect of the foresaid dry rod is set down in four branches 1. It budded 2. It brought forth buds 3. It bloomed blossomes 4. It yeelded Almonds These typified the glory of the Lord Jesus who notwithstanding his foresaid meanness was manifested to be the promised Messiah the King of Israel and this many wayes 1. Angels declared as much before and at his birth Luk. 1. 27. and 2. 10 11. so did the wise men from the East Matth. 2. 2. 2. The manner of his preaching and myracles which he wrought declared as much Matth. 4. 24. and 7. 29. Ioh. 7. 31 46. 3. After he was put to death he rose again ascended into heaven and gave giftâ—… to men Eph. 4. 8. These were lively sproutings buddings blossomes and fruits 4. The members of his mystical body though brought to dry bones shall be raised and made glorious Thus every way there is hope of glory arising out of meanness The kind of fruit that was brought forth is said to be Almonds which are a sweet and pleasing fruit yea wholsome and medicinable Most sure it is that the 〈◊〉 is so nothing more sweet and pleasing nothing more wholsome and medicinable then the fruit of all manner of grace that sprouteth out of Christ. By the foresaid fruit of Aarons rod was Aaron manifested to be chosen the high Priest of God Numb 17. 5. So was Christ by his glorious works and manner of preaching by his death resurrection and ascention and gifts that he gave manifested to be appointed of God our high Priest After the foresaid evidence of Aarons being chosen of God by his rod that 〈◊〉 was set before the testimony Numb 17. 10. So Christ after the foresaid evidences of his glory is set in heaven at Gods right hand Heb. 8. 1. To heaven therefore must we on all oceasions lift up the eye of our faith and thereby behold this our high Priest there abiding for us §. 30. Of the tables of the Covenant THe fift holy type in the most holy place was the Tables of the covenant The Greek word properly signifieth a broad thing and that which is 〈◊〉 stone The French word plague seemes to be derived from the
their due places then the Priâ—…sts went c. So as all things were fitted for Gods service before the services were performed So were matters ordered about the Temple Thus did Christ dâ—…clare the things pertaining to the Kingdome of God before his ascention Act. 1 3. Thus will the service of God be better performed more readily more quietly with less disturbance and distraction as it is meet the service of God should be performed For Gods service is of the greatest weight and moment and of the best vse and benefit that any thing in this world can be This may direct Christians to consider what is â—…it to be prepared for Gods service undâ—…r the Gospel Some particulars may be these 1. Fit persons Such as may be able Ministers of the New Testament These are not 〈◊〉 by propagation as Priests under the law were but by due and fit election For 〈◊〉 persons hereunto Schooles Colleges Universities and such like seminaries 〈◊〉 to be preserved 2. Fit places Such as are spacious lightsome convenient for people and Ministers 3. Fit orders These must be 1. Warranted by Gods word at least not contrary thereunto Christ blameth the Pharisees for worshipping God by mens traditions Matth. 15. 9. 2. Decent and in order 1 Cor. 14. 40. That is decent which well beseemes the religion and professors thereof 1 Cor. 11. 13 14. 3. Inoffensive for we must give none offence to any 1 Cor. 10. 32. 4. Edifying All things must be done to edifying 1 Cor. 14. 26. That is done to edifying which is done in love and to procure good to our brother §. 37. Of persons fit to perform divine service THe first point that the Apostle noteth about the service of God concernes the persons that were Ministers thereof He here mentioneth Priests Under the 〈◊〉 there were two sorts of Ministers Priests and Levites Levites were all the 〈◊〉 children of Levi except Aaron and his posterity who were Priests Aaron and â—…he eldest son descending generation after generation from him was the high Priest All the other sons of Aaron and of his posterity were Priests such are here meant for they are distinguished from the high Priest v. 7. These were ordained of God to do divine services in the first Tabernacle Exod. 29. 44. and 40. 15. This in generall sheweth that divine service must be performed by such as are appointed by God hereof see Chap. 3. v. 2. § 34 35. Of Priests see Chap. 2 v 17. § 172. Chap. 5. v. 1. § 4 5 6. The things there spoken of an high Priest do in generall belong to all sorts of Priests For all Priests were 〈◊〉 from among men All were ordained for men All were in things pertaining to God All were to offer gifts and sacrifices Of the necessity of Priests see Chap. 2. v. 17. § 179. §. 38. Of serving God alwayes THe place where the foresaid Priests performed their service is said to be the first Tabemacle Of this see § 4 6. There is shewed how there ought to be publick and sit places for publick divine service Of the time of the foresaid Priest going into the foresaid place this indefinite word alwayes is used The Greek word here translated alwayes is translated continually Chap. 13. v. 15. § 142. There see more hereof It is here used in opposition to the high Priests going into the most holy place He went thither but once every year v. 7. But these went every day on all occasions This giveth evidence that divine services are on all occasions to be performed constantly on the Lords day at other times when occasion requires Every day in a mans family and every day in secret betwixt God and a mans soul. These phrasâ—… 〈◊〉 thanks alway Eph. 5. 20. pray without ceasing 1 Thes. 5. 17. intend as much 1. Divine services both in regard of Gods honour and also of our good even the good of our soules our evelasting happiness are the best works that can be done on earth 2. By divine services other lawfull workes are sanctified This should stir us up in our places to make conscience of yeelding due service 〈◊〉 God so as it may be said of us we alwayes serve him for we are all spirituall Priests For this end we must diligently frequent the publick assemblies of Saints and be constant in private and secret duties of piety So as we may have the testimony of our conscience that we alwayes serve God That which the Priest alwayes performed is thus expressed accomplishing the serâ—… God Of the word translated service of God See v. 1. § 3. The word translated accomplishing is a Greek compound The simple 〈◊〉 signifâ—… to finish or put an end to a thing This compound addeth 〈◊〉 and is translated to accomplish here and 1 Pet. 5. 9. And to perform Rem 15. 28. 〈◊〉 to finish 2 Cor. 8. 6. and to perfect 2 Cor. 7. 1. and to make perfect Gal. 3. 3. 〈◊〉 intendeth a full accomplishment of what they undertook that they did it 〈◊〉 halâ—…s but to the full This ought to be the mind of all that are entrusted with services of God §. 39. Of the resolution and observations out of Heb. 9. 6. THe sum of this verse is a Ministers faithfulnesse Hereof are two parts 1. A preparation thereto 2. A performance thereof 1. The preparation was by fitting all things thereto Now when these things 〈◊〉 thus ordained 2. The performance is set out 1. By the persons Priests 2. By the place The first Tabernacle 3. By their continuance Alwayes 4. By their work The service of God This last is amplified by their care in finishing it in this word accomplished Doctrines I. All things fit for Gods service must be before hand prepared So they were in the Tabernacle implyed under this phrase when these things were thus ordained See § 36. II. The Church of old had Priests These are here expresly named See § 37. III. There was of old a fit place for divine service This was the Tabernacle See § 37. IV. Priests of old continually attended their function This phrase went alwayes intends as much See § 38. V. The service under the law was Gods service The word translated service of Gâ—…d imports as much See § 38 VI. Gods Ministers must do their work to the full The word translated accompliâ—… intends so much See § 38. §. 40. Of the high Priests entring alone into the most holy place Heb. 9. 7. But into the second went the high Priest alone once every year not without blood which he offered for himself and for the errours of the people ANother head of divine services is set down in this verse wherein the Apostle first notes the distinct place wherein they were performed The place is implyed under this numeral adjective the second which hâ—…h reference to the Tabernacle mentioned in the former verse and to the innermost part thereof called the Holiest of all whereof
Consider all the signes and seals which God ordained for ratifying of his Covenant any way and you shall find this verified particularly in the case of Circumcision Gen. 17. 7 10. and the passeover Exod. 12. 12 13 and Baptisme Matth. 28. 19. and the Lords Supper 1 Cor. 11. 23. 1. A seal is in vain without a Covenant 2. By the Covenant whereto the seal is annexed difference is made betwixt common and sacred signes 3. The word sheweth the end use vertue and efficacy of a seal without the word it can be nothing but a naked and idle ceremony 1. The Popish manner of administring Sacraments in an unknown tongue or in a secret corner is no way agreeable to this practice of Moses What use can people make of a Sacrament so administred or what benefit can they reap thereby 2. Such Sacraments obtruded upon Gods Church as have no warrant from God are hereby refuted 3. Commendable is the custome of reformed Churches which plainly declare both the Covenant and the priviledges thereof before they administer a Sacrament the seal of it Object Infants are Baptized which understand not what is said Answ. Baptisme as Circumcisâ—…on is a Sacrament of regeneration afforded to them onely who were born under the Covenant and thereupon have a right to it and their parents are charged to instruct them so soon as they shall come to understanding in the mystery of the Covenant and the priviledges thereof which at the administering of Baptisme are distinctly made known 4. This should stir up people that desire to be made partakers of the seals of Gods Covenant to seek to be well instructed therein that they may understand what iâ—… sealed up unto them The more distinct knowledge they have thereof the more comfort they will reap thereby 5. This also should stir up Ministers to acquaint their people with the meaning of the Covenant with the promises comprised under it and with the benefits that pâ—…ople may reap thereby This is intended under this charge Go teach all nations 〈◊〉 28. 19. Thus shall they shew themselves faithfull as Moses was §. 101. Of Ministers delivering Gods whole counsell to all under their charge according to law THe ground which Moses had to do what he did is set down in this word precept hereby is meant that charge which God gaveth him For it was Gods pâ—…ecept As this manifesteth Gods care over his Church in giving precepts for the â—…ell ordering it whereof see Chap. 8. v. 5. § 12. So in Moses example it implyeth a Ministers duty which is to speak Gods precept Ministers must have their â—…arrant from God for what they do in their ministerial function See Chap. 8. v. 5. § 14. This was one point of Moses his faithfulnesse See Chap. 3. v. 2. § 39. The like may be instanced in all the Prophets who came with the word of God in their mouths and with this warrant Thus saith the Lord. As for Moses when he had not his expresse warrant he would go to the Lord to know his mind as in the case of him that blasphemed the name of the Lord Levit. 24. 11 12. and of them that were unclean at the passeover Numbers 9. 8. and of him that gathered sticks upon the Sabbath day Numbers 15. 34 35. The Apostles also had the like warrant 1 Cor. 11. 23. 1 Iohn 1. 1. Revel 1. â—… 1. Ministers are Gods servants and ambassadors they stand in his room and must declare his mind 2. This warrant maketh their ministery to be the better accepted and the more regarded 3. This is enough to support them against all opposition and to make them couragious in performing their function It will the more encourage and embolden them that herein they be impartial as Mâ—…ses was which is manifested two wayes 1. That he spake every precept 2. That he spake to all the people The former sheweth that Gods whole will must be made known This God requireth Ier. 1. 17. Matth. 28. 20. This faithful servants of God have engaged themselves to do 1 King 22. 14. Ier. 42. 4. And they have actually done it Act. 20. 20. 27. God appoints nothing rashly without just cause and in vain To yield to some things and to neglect others is to oppose our shallow conceit to the unsearchable wisdome of God yea that which we do will be a witnesse against us for that which we neglect because all is from the same authority 1 This teacheth Ministers to cast off such rags of the old man as keep them from making known every precept or any part of Gods will those rags are fear of men undue shame popular applause ambition c. Many can deliver such truths as stand with the times and earnestly press them but are silent in other truths and pass them by they shew more respect to themselves then to their Lord and Master 2. Such as desire to approve themselves to the Lord that sent them must have an eye to his whole will and counsel and faithfully make known every precept For this end it is requisite that they have knowledge thereof and withall a holy resolution to stick close to him that sent them and not to fear man See Chap. 3. v. 2. § 40. The latter branch of Moses his impartiality sheweth that Gods word is impartially to be dispenced to all this people Deut. 31. 12. Certainly he did so who said I am pure from the blood of all men Acts 20. 26. All are alike to God he hath no respect of persons Acts 10. 35. See more hereof Chap. 6. v. 11. § 78. That which Moses did is said to be according to the law Law in general doth set forth the same thing that precept before mentioned did For the law of God is here meant It is called precept to set forth the authority of him that injoyned it He had power to command It is stiled law to shew the stability thereof and necessity of yielding obedience thereto for a law is an established ordinance or statute which must be observed The word law sheweth the warrant that Moses had to do what he did which was noted out of the word precept § 101. This word according having reference to the law hinted the manner of doiâ—… that which was done It was done according to that which the law prescribed Oâ—… right manner of doing that which is lawfull See Chap. 8. v. 5. § 17. §. 102. Of the kind of creatures that were sacrificed THe particulars wherewith the Apostle exemplifieth the ratifying of things uâ—…der the law with blood follow But first he sheweth with what blood thâ—… and other things were dedicated and how that blood was applyed The blood here mentioned is said to be of calves and goats Under this 〈◊〉 calves he meanes young bullocks as was shewed v. 12. § 56. We read of four sorts of creatures ordained to be slain for sacrifices Bullocks goatâ—… shee pdoves Lev. 1. 3 10 14. Under
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
death is extended to the world Ioh. 1. 29. Ioh. 3. 16. and 6. 51. Answ. 1. The world doth not alwayes comprise every man under it For Christ maketh a difference betwixt them for whom he prayed and the world Ioh. 17. 9. So as they were not of the world And a difference also is made betwixt the Jewes and the world Rom. 11. 15. 2. The word world is an indefinite word and compriseth no more then mankind Therefore there is no necessity of extending it to every one It is sufficient that they to whom it is applyed be in the world and appertain thereunto and enough it is to satisfie that phrase that Christ died for such as are in the world Object 3. Christ is the propitiation for the sins of the whole world 1 Io. 2. 2. Answ. That phrase whole world is there used exclusively and that in reference to all nations even among the Gentiles who were excluded from means of Salvation before Christs time but Christ being exhibited he was offered to the whole world that is to all sorts of people Jewes and Gentiles Object 4. Christs death is extended to as many as Adams fall in these words As by the offence of one Iudgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life Rom. 5. 18. Answ. This comparison betwixt Adam and Christ is to be applyed to all the branches of each stock For as Adam is there set out as one stock from whence all man kind sprouted so Christ is another stock from whence all the elect of God do sprout That thus this comparison must be taken is evident by the benefit that is applyed to those that appertain to Christ which is justification Object 5. Christ died for such as perish thérefore he may die for all Elect and others To this purpose this Text is produced destroy not him with thy meat for whom Christ died Rom. 14. 15. and this denying the Lord that bought them 2 Pet. 2. 1. Answ. 1. The former Text is but an admonition or a caveat It is no expresse assertion 2. The other place is spoken of a meer profession by their profession they made many in charity to judge that they were bought by Christ. Object 6. If Christ dyed for all many are mocked in the offer of his death to them yea Gods Ministers are but lyars in offering that to men which belongs not to them Answ. He is not absolutely offered but to such as receive him According to this limitation Whosoever believeth in him shall not perish John 3. 16. Ministers indefinite offering of Christ is like the servants inviting to a marriage feast many that came not Matth. 22. 3. Ministers in tendring grace to such as partake not of it are no more lyars then Ionah was in denouncing judgement against those upon whom it was not executed Ionah 3. 4 c. Quest. Why is Christ offered indefinitely to all of all sorts Answ. 1. The Elect in this world are mixed with others and not known by Ministers Therefore as a means to draw the Elect the offer is general 2. By this means they that refuse grace are made inexcusable Thus this general offer tends to a clear manifestation of Gods mercy to the one and of his justice to the other Quest. How can they which refuse the offer be made in excusable seeing the grace is not intended unto them Answ. Even as Pharaoh was Exod. 5. 1 2. For they who refuse know not the counsel of God towards them whether it be intended towards them or no and their rejecting of the offer ariseth from a light esteem if not from a plain contempt of the grace that is offered They wittingly and wilfully reject the same §. 142. Of Christs conspicuous appearing A Consequence of Christs once offering himself is set down in these words unto them that look for him shall he appear c. The consequence is that he shal appear again The word translated appear is of the same verb that is translated we see Chap. 2. v. 8. § 68. It implyeth so clear a manifestation as may visibly be seen and discerned It is here used in the passive voyce and future tense as if it had been translated he shall be seen It is spoken of Christ in reference to his descent from heaven at the last and great day of judgement when he shall be seen not only of the Spirits now in heaven but of all Angels and men good and bad yea even of the damned men and devils in hell For all shall be cited before him The Spirits in heaven shall from thence accompany him Matth. 25. 31. The dead shall arise out of the places where they lie Rev. 20. 12 13. The then living shall suddainly be rapt up to meet the Lord in the Aire 1 Thes. 4. 17. The damned in hell shall also be drawn before him to hear their final woful doom solemnly and irrevocably ratified Rev. 20. 10. Hereby it appeareth that the Lord Jesus shall conspicuously manifest himself namely at the day of judgement The word of the Text doth intend as much The word translated comming 1 Thes. 3. 13. spoken of this appearance implyeth a personal presence of the Lord. There is another word used 1 Tim. 6. 14. which is translated appearing which according to the notation of the word signifieth an appearance above others such an appearance as shall shew him to be above others and so make him conspicuous to all The simple noun importeth a cleer or bright appearance This word is six times used in the New Testament and in every place applyed to the appearing here intended 2 Thes. 2. 8. 1 Tim. 6. 14. 2 Tim. 1. 10. and 4. 1 8. and 2. 13. Both these latter words that set out a personal presence and a conspicuous appearance of Christ are joyned together 2 Thes. 2. 8. and glory is added to his bright appearance thus the glorious appearing or the appearing of glory Titus 2. 14. This is that appearing whereof Enoch prophesied Iud. v. 14. And whereof Christ himself and his Apostles makes frequent mention If the manner of Christs comming be duly weighed we shall discern that it will be a most conspicuous appearing Among other evidences these are some 1. He shall descend from heaven 1 Thes. 4. 16. not as at first invisibly but visibly in his humane nature Act. 1. 11. Heaven being on high the opening of it and his comming out of it must needs be conspicuous 2. He shall come with an innumerable company of Angels attending him Matth. 24. 31. This troop must needs make him conspicuous 3. There shal be then a loud shril sound of an Arch-Angel which shall pierce thorow all corners of the world yea even to the deph of the earth and of the Sea and of hell it self which not only the then living but the dead also shall hear for it
cloud vanishing away the light of the Sun more cleerly apâ—… so is it in the case of a true believer assaulted with temptations A cloud onely hides and hinders the light of the Sun it takes it not away So temptations may hinder the work of faith but not take it away 2. Object Unbelievers may be said to look for the comming of Christ for they tremble as Felix did Act. 24. 26. There is a fearfull looking for of judgement in them Heb. 10. 27. Yea the Divels believe and tremble Jam. 2. 19. Answ. By an abusive use of the word they may be said to look for that day that is to fear that it will one day come To speak properly we fear that which we would not have come though we think it will come and in that respect may look for it Iob 3. 25. Believers with desire and hope look for Christs second comming in reference to God and themselves 1. To God because then Gods name shall be fully hallowed and his kingdome perfected and his will done every way according to his mind then all things shall be subject unto him and God shall be all in all 1 Cor. 15. 28. 2. To themselves in sundry respects for then 1. There shall be a full restitution of all things Act. 3. 21. 2. Then all feares shall be wiped away Rev. 21. 4. were it not for this day believers would be of all men most miserable 1 Cor. 15. 19. 3. Their bodies shall be then glorified and united to their souls yea they shall be made like to the glorious body of Christ Phil. 3. 21. 4. Their faith shall be turned into fight and expectation into fruition 1 Cor. 13. 12. 2 Cor. 5. 7. 5. They shall receive the crown of righteousnesse which till that time is laid up for them 2 Tim. 4. 8. So the everlasting inheritance 1 Pet. 1. 4. 6. They shall be with the Lord for ever 1 Thes. 4. 17. This was a motive to induce the Apostle to desire a dissolution Phil. 1. 23. How much more to desire Christs second comming This is a matter of trial whether in truth we believe in Christ place our whole confidence on him If so then we cannot but hope for look for desire and love this second appearing of Christ. The spouse of Christ having heard him say surelyâ—… come quickly like a speedy resounding Eccho taketh the word out of his mouth and instantly replyeth Amen even so come Lord Iesus Rev. 22. 20. Doth not this manifestly declare a desire and love of his comming a longing and looking for it Assuredly if we be true members of that true Church we also shall be of the same mind for every particular member is animated by the same Spirit But they that are incredulous and rebellious knowing that the wrath of God abidâ—… on them Joh. 3. 36. and that Christ when he commeth shal come in flaming fire rendring vengeance unto them 2 Thes. 1. 8. can no more desire and love and in that respect look for the appearing of Christ then a Murtherer a rebel or Traytor desire love and look for the day of Assizes and appearing of the Judge Fitly therefore saith Christ of unfaithfull servants the Lord will come in a day that they look not for him and at an houre when they are not aware but be of faithful servants he saith They wait for their Lord Luke 12. 36 46. Let this note of differencebe well observed that by our inward affection to Christs comming we may judge of our spirituall condition The waiting for Christs comming in the flesh was a note of faithfull ones before that time as Luk. 2. 25 38. Matth. 13. 17. 1 Pet. 1. 10. Much more the looking for his second comming §. 146. Of salvation proper to those that look for it THe last phrase of this verse unto salvation is so placed as it may have a 〈◊〉 reference either to the expectation of Saints who look for Christ unto Saluation or to the appearing of Christ which shall be unto salvation Both applications are true sound fit and proper yea both may stand together For in that Christ appeareth unto Salvation that is to bring Salvation to them that look for him they look for him unto Salvation and they look for him to Salvation because they know and believe that he will appear unto Salvation It is therefore the best and safest to apply it to both so as 1. It is Salvation that believers look for 2. The Salvation which believers look for they shall enjoy at Christs second comming he will appear unto Salvation Of the word translated Salvation See Chap. â—… v. 14. § 159. It was shewed in the former Section that believers are they who look for Christs 〈◊〉 comming here the reason thereof is rendered because he commeth with Salâ—…on to them to them I say exclusively Christ shall come to be glorified in his Saints 〈◊〉 to be admired in all that believe 2 Thes. 1. 10. Observe the differences which in Scripture are put in that day betwixt believers â—…d others and it will cleerly appear that the benefit of Christs last appearing is proper to them 1. Believers are resembled to precious sheep others to pernicious goats 2. Believers are set on the right hand of the Judge others at his left 3. Believers are invited to come to Christ others cast out of his presence 4. Believers are pronounced blessed others cursed 5. Believers are estated in an heavenly inheritance others cast into hell fire All these differences are expresly set down Matth. 25. 32. 6. Believers shall enter through the gates into the City others shall be cast out 〈◊〉 22. 14. 7. To believers glory honour and peace is given upon others shall be tribulatiâ—… and anguish Rom. 2. 9 10. The ground of this difference ariseth from the free grace and great love of God the Father and of his Son Jesus Christ to them Iohn 3. 16. Eph. 5. 25 26 27. Faith and other graces are but fruits and signes of the aforesaid grace and love of God the Father and his Son 1. The folly of such as misse of this Salvation brought by the second comming of Christ is hereby manifested These are of sundry sorts 1. They that are mockers and say where is the promise of his comming 2 Pet. 3. 3. 2. They that put it off and think it not neer Matth. 24. â—…8 3. They who are secure and carelesse going on in sin as if they were never to be called to an account Eccles. 11. 9. 4. They who set their hearts on this world and say with Peter Matth. 17. 4. It is good to be here Such an one was the rich foole Luke 12. 19. 5. They who give themselves to Gluttony Drunkenesse Riotousnesse and such things as intoxicate the braine Luke 21. 34. 6. They that sin against knowledge and conscience wittingly and willingly Heb. 10. 26 27. 7. All impenitent sinners Luke 13. 5. None of
much upon the necessity of legall rites The like earnestnesse against them is manifested in the Epistle to the Roâ—… Chap. 3. 4. and to the Galathians throughout the whole Epistle the like 〈◊〉 doth the Prophet Ieremy manifest against the superstition of the Jews in his time Ier. 7. 4. c. And another Prophet against their Idolatry Isa. 40 18. c. So other Prophets and Christ himself against sundry superstitions of the Pharisees Mat. â—…3 13. c. By such holy zeal and earnestnesse a secret terrour may be wrought in mens souls whereby they will be moved to renounce their Idolatry superstition impiety and iniquity or else made the more inexcusable But on the contrary if such errours or corruptions be winked at or slightly reproved maintainers of them will be the more imboldened What cause have we in our dayes to be instant and earnest against the Masse of Popish Heresies and superstitions and so against the revived errours of Pelagians and semi-Pelagians about Election upon foreseen grace universal Redemption universal graces free will total and final apostacy of Saints and other like erroneous and pâ—…ious Doctrines The Lord give wisdom courage and zeal to his Ministers in these and other like cases And understanding patience and obedience in people to his truth Of repeating and inculcating the same things see chap. 3. v. 15. § 158. and chap. â—… v. 28. § 138. §. 4. Of oft offering legal Sacrifices Heb. 10. 2. For then would they not have ceased to be offered because that the Worshippers once purged should have had no more conscience of sins THis verse is added as a proof of the reason concerning the impotency of the foresaid legal sacrifices The reason was taken from the reiteration of those sacrifices whereby it was manifest that they could not make perfect The Argument may be thus framed That which makes perfect ceaseth when it hath made perfect but the sacrifices which were offered up yeare by yeare continually ceased not therefore they could not make perfect The manner of expressing this point is very emphatical it being with an interrogation thus would they not have ceased c of the Emphasis of an interrogation see chap. 1. v. 5. § 46. v. 14. § 155. By this inference would they not have ceased The Apostle proveth that reiteration of sacrifices argueth an imperfection in them Hereof see chap. 7. v. 27. § 112. If one Offering make perfect what need another Offering if no need then in vain Philosophers say of nature that it doth nothing in vain Much lesse will the God of nature suffer holy Ordinances to be continued in vain The word translated being of the middle voice signifieth to for beare to do that which was done before The active signifieth to refrain 1 Pet. 3. 10 But the middle voice is most frequently used and applyed to men and to other Creatures To men it is applyed in respect of their speeches and actions Of Christ it is said â—…e left speaking Luk. 5. 4. He means preaching so it is said of him that he ceased to pray Luk. 11. 1. It is also applyed to tumultuous uproars Act. 20. 1. In reference to mens actions it is said of the Jews that they left beating of Paul Act. 21. 32. In reference to other Creatures it is said of the wind and water that they ceased Luke 8 24. Namely to rage or be tempestuous Here it is applyed to sacrifices and that in the negative They ceased not for though they could not make perfect yet they had their use which was to prefigure that sacrifice which could make perfect and in that respect were useful till that sacrifice which they prefigured was offered up This phrase then would they not have ceased as it implyeth an imperfection in the sacrifices so also it implyeth a need of a frequent use of them For therefore they ceased not because there was still use of them Hereof see chap. 7. v. 27. § 112 §. 5. Of the quiet conscience of such as are truly purged A consequence following on a perfect sacrifice is thus expressed The Worshippers once purged should have had no more conscience of sin This is here brought in as a reason why the legal sacrifices ceased not namely because they could not free the conscience from sin The preposition joyned with the infinitive mood and translated because sheweth that this consequence is a reason of reiterating legal sacrifices The word translated Worshippers is that which is translated who serve chap. 8. v. 5. § 12. For it is meant of observing divine services and in that respect may be fitly translated worshippers see chap. 9. v. 9. § 49. The adverb translated once is like to that which is used chap. 7. v. 27. § 115. and chap. 9. v. 12. § 60. It implyeth a kind of perfection as if he had said once for all so as there needed no more purging The word translated purged is that which is used chap. 9. v. 14. § 82. only this is a participle derived from that verb. Of conscience see chap. 9. v. 14. § 83. The meaning of this phrase should 〈◊〉 â—…ad no more conscience of sin intendeth thus much that there would have reâ—…ed no sin in them to have accused and troubled their conscience 〈◊〉 They might have been fully freed and purged from the sins whereof they 〈◊〉 guilty at the time of their offering and yet afterwards commit other sins 〈◊〉 might accuse their conscience and trouble them and in that respect stand 〈◊〉 of other sacrifices Answ. The Apostle meets with this objection two wayes 1. In that he expresseth the same sacrifices v. 1. meaning the same in nature and kind though they were not the same in number 2. This phrase There is a remembrance again v. 3. implyeth that they were not purged of the present sins whereof they stood guilty Obj. 2. Such as were unclean were by those sacrifices cleansed under the Law 〈◊〉 14. 20. Numb 19. 12. Answ. They were only legally clean to the purifying of the flesh chap. 9. v. 13. â—… 75. Obj. 3. David saith purge me with hysop and I shall be clean Psal. 51. 8. Answ. 1. That is spoken metaphorically in reference to the Law Exod. 12. 22. Lev. 1â—… â—… 2. Hysop is used by David metonymically The adjunct or means of prinkling â—…ood put for blood it self and that in special reference to the blood of Christ. 3. The phrase is synecdochically to be taken the type put for the truth also Obj. 4. This maketh no more against the legal sacrifices then against Christs sacrifice for notwithstanding Christ hath actually offered up himself yet believers â—…e still conscience of sin that is they have sin in them to trouble their conscience 〈◊〉 thereupon they do day after day make mention of their old sins Answ. If they perform the duties aright they do not acknowledge a present guilt of their sins past
one whom he absolved Go and sin no more John 8. 11. Satan if he be cast 〈◊〉 will do what he can to return again whence he came out and if he finde that 〈◊〉 empty and that party secure he will take with him seven other spirits more 〈◊〉 then himself and they all enter in and dwell there Mat. 12. 44 45. §. 8. Of remembring again sins which remain in men THe means used under the Law of remembring sin again sheweth that sins remaining must be remembred again The main injunctions under the Law for 〈◊〉 sin give good proof hereunto As Lev. 5 5. Numb 5. 7. Iosh. 7. 9. Answeâ—…ble hereunto hath been the practise of Gods Saints in all ages as Gen. 42. 21. Iudg. 10. 15. 1 Sam. 2. 19. 2 Sam. 12. 13. Dan. 9. 20. Ezra 9. 6. Neh. 1. 7. 1. Promise of forgivenesse is made to this kind of remembrance Prov. 28. 13. 1 Iohn 1. 9. 2. Upon right observing of this duty Gods promise of forgiving hath been perâ—…ed 2 Sam. 12. 13. Psal. 32. 5. 3. Threatnings are denounced against those that confesse not their sins Prov. 28. 〈◊〉 1 Iohn 1. 8 10. 1. This manifesteth one reason of sin lying on many mens conscience festring 〈◊〉 the soul and over-pressing it The reason is because it is not remembâ—…red not 〈◊〉 or acknowledged but hid concealed and smothered Psal. 32. 3. Sin is of 〈◊〉 nature it is as corruption in a wound closed yea as an hot vapour in a â—…oud which causeth thunder or in the earth which causeth an Earthquake 〈◊〉 things kept close wax violent They are as fiery darts Eph. 6. 16. The Apostle in that phrase alludes to poysoned darts and bullets which are of all the most dangeâ—…s How this duty of confessing sin is to be performed to God and how to man is â—…inctly shewed in The Guide to go to God or explanation of the Lords prayer 5 Pet. § 117 128 129. The mention of the time here intended under this phrase every yeare sheweth â—…hat the people of God had a set time of confessing their sins for that circumstance of 〈◊〉 hath reference to their annual solemn day of humiliation and reconciliation Leâ—… 16. 2. c. A like solemn rite tending to the same purpose is mentioned Deut. 26. 5. c. By way of resemblance Christians may take such courses When persons of years were baptized at that solemn time they made confession of their sins Mat. 3. 6. The like course they took upon administring the Lords sâ—…pper 1 Cor. 11. 28 31. So oâ—… Sabbath dayes fasting dayes and other solemn occasions §. 9. Of the impotency of external rites about spiritual matters Heb. 10. 4. For it is not possible that the blood of Bulls and of Goats should take away sin THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices because they consisted of the blood of bruit Beasts which could not expiate sin Or it may have immediate reference to the third verse as shewing a reason why in those sacrifices there was a remembrance again of sin namely because those sacrifices were of bruit beasts which could not take away sin so as sin remained notwithstanding those sacrifices and therefore there was a remembrance again of them Both references tend to the same purpose and may both be comprized under this causal conjunction a FOR. b The word translated not possible is the very same that is translated impossible Chap. 6. v. 18. § 141. Of the derivation and divers acceptions of the Greek word See chap. 6. § 38. Here it is taken for an impossibility in regard of an impotency in the nature of the thing it self There is such an impotency in the blood of beasts as it is impossible that sin should be taken away thereby By blood he meaneth that which was shed when the beasts were offered up for sacrifices whereby was typified the blood and death of the Lord Jesus Under these two Creatures Bulls and Goats all other clean Creatures that were offered up for sacrifices are synecdochically comprized for they were all of the same kind These two are here mentioned in reference to the solemn annual sacrifice that was offered up for sin on the day of reconciliation Lev. 16. 11 15. These â—…ere called sin offerings because they were types of Christs sacrifice which did indeed take away sin but they themselves could not and that by reason of the disproportion betwixt the means of cleansing on the one side and the thing cleansed together with the filth cleansed away on the other side The means were meerly external earthly and carnal namely the blood of Beasts The thing to be cleansed was the soul of man which is a spiritual substance The filth to be taken away was sin which is a spiritual pollution It is in a manner of an infinite kind because it is committed against an infinite Majesty By it Gods wrath which is infinite is provoked Now what is there in the blood of beasts to pacifie such wrath to wash away such pollution as sin and to purge such a spiritual substance as the conscience spirit and soul of man is It is not possible that so great a work should be wrought by so mean a means External and carnal things cannot work internal and spiritual effects See more hereof chap. 9. v. 9. § 49. Had not Christs humane nature been united to his divine nature it could not have merited and done so great works as it did It is in reference hereunto that Christ saith The flesh profiteth nothing John 6. 63. On this ground it is said that Christ through the eternal spirit that is his divine nature offered himself c. chap. 9. v. 14. § 77. We may from hence infer that the opinion of our adversaries concerning the Sacraments conferring grace by the very work done is erroneous and pernicious What is water in baptisme what is bread and wine in the Lords Supper simply considered in themselves more then the meats and drinks and washings under the Law yea then the Blood of Bulls and Goats here mentioned What are Ministers of the Gospel in regard of their persons and mould and outward condition more then Priests and Levites under the Law The first preacher of the Gospel who was Christs fore-runner acknowledged that he was not worthy to bear Christs shooes and that â—…e baptized with water Mat. 3. 11. all that he could do was to use the cutward element Other Ministers are no more worthy then he nor can do any more 〈◊〉 he did When Paul and Barnabas were by the Heathen accounted Gods they acknowledge themselves to be men of like passions with others Act. 14. 15. Though Apostles were planters and Evangelists waterers yet neither is he that planteth any 〈◊〉 neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Indeed it is true that in regard of the office that Iohn the Baptist had to be the 〈◊〉
Christs sacrifice was only one Thus it is said to be one See § 35. X. The end of Christs sacrifice was to take away sin In this sense it is said to be a sacrifice for sin See § 35. XI The efficacy of Christs sacrifice was everlasting In this sense it is said to be for ever See § 35. XII Christ after his humiliation was exalted For after he had offered which was a part of his humiliation he sat down which was an evidence of his exaltation See § 36. XIII Christ was exalted as high as could be For it was at the right hand of God See § 36. XIV Christ executed his office with authority For he sat down See § 36. XV. Christ ever retains his dignity This phrase for ever may be applyed hereunto See § 36. Vers. 13. XVI Christ waites on his Fathers will This is intended under this word expecting See § 37. XVII Christ hath enemies This is here taken for granted See § 38. XVIII Christs enemies shall be subdued XIX Christs enemies shall be utterly and with ignominy destroyed The two last Doctrines are intended under this metaphor made his foot-stool See § 38. XX. Christ shall retain his full power till his enemies be utterly subdued This particle till implyeth as much See § 38. Vers. 14. XXI Perfection of a work causeth a cessation from it The inference of this verse as a reason upon the former in this causal conjunction FOR proveth as much See § 39. XXII Christ makes perfect This is clearly expressed See § 39. XXIII Christ made perfect by an offering XXIV That offering was but one XXV Christ makes perfect for ever These three last Doctrines are expresly set down See § 39. XXVI Christ perfected such as are set aside by God XXVII Holinesse is an evidence of being perfected by Christ. These two last Doctrines are gathered out of this phrase Them that are sanctified See § 40. §. 43. Of the holy Ghosts witnessing to us Heb. 10. v. 15 16 17. Vers. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before Vers. 16. This is the covenant that I will make with them after those dayes saith the Lord I will put my lawes into their hearts and in their minds will I write them Vers. 17. And their sins and iniquities will I remember no more THese three verses contain a divine testimony whereby the perfection of Christs sacrifice is further proved Of the force of a divine testimony see Chap. 1. v. 8. § 46. The Holy Ghost is made the author of this testimony For holy men of God who penned sacred Scripture spake as they were moved by the Holy Ghost 2 Pet. 1. 21. Of this Title Holy Ghost See Chap. 2. v. 4. § 35. and Chap. 3. v. 7. § 74. This Copulative translated also sheweth that this proofe is added to other proofes The perfection of Christs sacrifice was before proved by his offering of one onely sacrifice by the continuance of it for ever and by Christs sitting at Gods right hand after he had don that v. 12. Beside those and other proofes this testimony is brought in and added to the rest and thereupon this conjunction also here fitly inserted This sheweth that proofe may be added to proofe to confirme the same thing For they are as so many blowes of an hammer to knock a naile up to the head See Chap. 1. v. 5. § 63 77. This phrase is a witnesse is the interpretation of a verbe which may be thus translated witnesseth or testifieth as it is translated Chap. 7. v. 17. § 84. There see more of this kind of proofe The persons to whom the Holy Ghost witnâ—…sseth this point are thus set down to us Under the first person and plurall number the Apostle includeth himselfe and all those to whom and for whom he wrote this Epistle The Apostle himselfe lived long after the testimony following was first given for it was uttered by the Prophet Jeremiah Ier. 31. 31 c. And this Epistle was written for the good of the Church to the end of the world Hereby it is evident that sacred testimonies are for all ages of the Church This is true of general and particular instructions of promises and threatnings and of all sorts of examples In generall it is said whatsoever things were written afore-time were written for our learning Rom. 15. 4. The promise made to Ioshua is applyed to every Christian Heb. 13. 5. So is Gods threatning Acts 13. 40. And his reward Rom. 4. 24. and revenge 1 Cor. 10 11. Hereof see more Chap. 13. v. 5. § 68. §. 44. Of the congruity of the Apostles words in quoting the testimony THe particular testimony followeth before which the Apostle premiseth these words For after he had said before which minister some scruple betwixt those that do not duly observe them for they seem to be here set down incongruously without any other clause to answer them The reason of this seeming incongruity is this Some take this phrase saith the Lord to be brought in by the Apostle as the words of the Prophet and as a part of the testimony I will not deny but that by the Prophet they may be so used But here they are to be taken as the Apostles words which being so taken there will be a very good congruity in the words and a just consequence following upon them For if it be demanded what was it that was said before surely this this is that covenant that I will make with them What is it that is said after even this I will put my lawes into their hearts c. Thus these two phrases after he had said before and saith the Lord are the words of the Apostle who thereby applyeth the testimony to his purpose which will the better appear if we thus read them After he had said before this is the covenant I will make with them after those dayes the Lord saith I will put my lawes into their hearts Our English translators by putting the nominative case after the verb thus saith the Lord make the sense obscure but if the nominative case be set before the verb thus the Lord saith the sense will be more clear or if this conjunction of time then be prefixed it will run the more roundly thus After he had said before this is the covenant that I will make c. then saith the Lord I will put my lawes c. Thus these gifts of having Gods lawes put into mens hearts and their sins clean forgiven are declared to be fruits of Gods covenant with man Concerning the main scope of the testimony the point proved thereby is that Christs one sacrifice once offered is perfect in it self and maketh others perfect This is here proved by the powerful effects thereof which are two One concerning our sanctification which is Gods putting his lawes into mens hearts The other concerning our justification
blotteth out thy transgressions and will not remember thy sins Isa. 43. 25. Not to remember a thing that was once known and was in mind and memory is to forget it But this properly is not incident to God it is an infirmity To him all things past and future are as present What he once knoweth he alwayes knoweth His memory is his very essence neither can any thing that hath once been in it slip out of it Object God saith to a wicked people seeing thou hast forgotten the law of thy God I will also forget thy children Answ. This as other things appertaining to man is attributed to God after the manner of man for teaching sake to shew that such and such things are to God as forgotten He hath no more thought of revenging them then he that hath clean forgotten a wrong or he will take no more care of such a thing then he that hath forgotten that ever it belonged to him Gods not remembring or forgetting a thing is not simply to be taken of his essentiall knowledge but respectively of his judiciall knowledge to bring the same into judgement They therefore who from this or other like phrases infer that God cannot see sin in justified persons come too neer to the heresie of Anthropomorphists See more hereof Chap. 4. v. 13. § 78. §. 49. Of no more offering for sin THe conclusion of the Apostle in this part thereof where remission of these things is taketh it for granted that there is remission of sins it is that which may be obtained Hereof see Chap. 5. v. 1. § 8. The latter part of the verse which is an inference upon the former in these words there is no more offering for sin gives us to understand that remission of sin is procured by a sacrifice For this phrase there is no more it implyeth that there was an offering for sin The typicall sacrifices under the law which were for sin import as much Though they could not of themselves take away sin yet they shewed that there was a sacrifice that could and would do it This is in plain tearmes expressed thus Christ hath appeared to put away sin by the sacrifice of himself and the contrary is thus denyed without shedding of blood is no remission Chap. 9. 22 26. The mention of blood to obtain redemption Chap. 9. v. 12. and to cleanse from all sin 1 〈◊〉 1. 7. prove as much Gods justice and truth require that sin should be thus taken away Gen. 2. 17. â—…nd 3. 15. 1. This instructeth us 1. In the horrible nature of sin 2. In the admirable respect which God beareth to man 2. This directeth us in seeking pardon to have our eye upon Christs sacrifice for sin Thus shall we have two strong props to strengthen our faith 1. The freenesse of Gods grace 2. The satisfaction of his justice How Gods mercy and Christs merit may stand together see Chap. 2. v. 9. § 78. The two main points of the conclusion set down in this verse on these 1. The one Sacrifice of Christ once offered is sufficient Hereof see chap. 7. v. 27. § 115. 2. Ost offering sacrifices implyeth imperfection If this sacrifice of Christ were any more to be offered up it would imply that sin was not fully discharged thereby See v. 2. § 4 5. See also Chap. 7. v. 27. § 112. §. 50. Of the resolution of Heb. 10. v. 15 16 17 18. Vers. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before Vers. 16. This is the Covenant that I will make with them after those dayes saith the Lord I will put my lawes into their hearts and in their minds will I write them Vers. 17. And their sins and iniquities will I remember no more Vers. 18. Now where remission of these is there is no more offering for sin IN these four verses is set down the perfection of Christs sacrifice Hereof are two parts 1. A proof of the point v. 15 16 17. 2. The conclusion thereof v. 18. Vers. 15. About the proof we may observe 1. The inference of this upon other proofs In this copulative Also 2. The substance of the proof Herein two things are considerable 1. The Author of the proof 2. The matter thereof The Author is propounded in this title the holy Ghost and amplified 1. By his kind of proof He is a witnesse 2. By the persons to whom he bears witnesse To us Vers. 16. The matter of the proof in general setteth down a covenant in thâ—…se words This is the covenant More particularly there are set down four points 1. The Author of the covenant I will make saith the Lord. 2. The time of making it set down in a double reference 1. To that which God had said before after he had said before 2. To other times in this phrase after those dayes 3. The persons with whom the covenant was made with them namely the Christian Church 4. The parts of the covenant These are two The first concerneth our sanctification The second our justification That which concerneth our sanctification consisteth of two parts 1. Putting Gods lawes into our hearts 2. Writing them in our minds Both these are amplified by the Author which is God For he saith in both I will Vers. 17. That which concerneth our iustification is the pardoning of sin wherein consider 1. The distinction of the things pardoned sins and iniquities 2. The manner of pardoning them remember no more Of the conclusion v. 18. there are two parts One setteth down the thing proved and taken for granted where remission of these it The other is a consequence inferred thereupon there is no more offering for sin §. 51. Of Observations raised out of Heb. 10. v. 15 16 17 18. Vers. 15. I. PRoof may be added to proof To former proofs about the perfection of Christs sacrifice he here addeth another manifested by this particle also II. The Holy Ghost speaketh in the Scripture That which is registred in the Scripture is said to be witnessed by the Holy Ghost III. The Scripture is a divine testimony In it the holy Ghost is a witnesse IV. The Scripture is a testimony to Gods people in all ages Thus far may this word to us be extended Of these four doctrines See § 43. V. God foretelleth future good things This is implyed under this phrase after he had said before See § 45. VI. Gods covenant is the ground of the good he doth to his people For after God had said I will make this covenant with them he addeth the good things that he doth for them See § 46. Vers. 16. VII There is a Covenant betwixt God and man The mention of a Covenant in this place intendeth as much VIII God is the Author of the Covenant betwixt him and man It is God that saith I will make with them IX The full accomplishment of the great things under the law are reserved to the time of the Gospell That time
from evill maketh himself a prey or as some turn the Hebrew word maketh himself to be accounted a mad man Isa. 59. 15. §. 81. Of Exhorting one another ANoâ—…her kind of means to uphold Christians in their holy profession is thus set down but exhorting one another This conjunction of opposition but is here used by reason of the difference betwixt the former means and this and that in two things especially 1. That is set down negatively because it consisteth in avoyding an evill which is for saking their assembling together This affirmatively for it incites to duty 2. That respecteth men themselves that they forsake not their assembling together This concerns others as well as themselves namely that they exhort one another The main duty of exhorting is expressed in a Greek compound whereof see Chap. 3. v. 13. § 143. And it is set down in a participle to shew that it tendâ—… to the same end whereunto the former negative caution tended for they are both participles of the same tense number and person and shew that Christians must be carefull both in avoiding occasions of revolt and also in using meanes for persevering to the end The object of this duty one another further sheweth that Christians must have an especiall care both of themselves and of others also for both our selves and also others are comprised under this word one another Indeed the word translated one an other is not in the Greek but necessarily understood and fetcht out of the former verse where it is thus expressed Let us consider one another Of Christians care both of themselves and others See Chap 3. v. 12. § 123. 124. §. 82. Of the Last Day AS a generall motive to stir them up to watchfulnesse over themselves and others the Apostle brings to their mind a certaine day which he doth indefinitely set down in this word the Day because he knew they were so well acquainted with it as the very hinting of it would make them regard it Of the notation of the Greek word translated Day See Chap. 3. v. 8. § 91. The day here meant is a set certaine peculiar day 1. Some apply it to the day of grace whereof mention is made 2 Cor. 6. 2. Rom. 13. 11. But that day was then come at least in the beginning thereof The article here joyned with it translated the implyeth a more particular and determinate day And in other places a more emphaticall epithite is added to it as â—… Thes. 1. 10. 2 Tim. 1. 12 18. 2. Others and that more properly apply the word here to the most glorious day that ever was or shall be even the last day of all For after it there shall be no Sun nor Moone nor Stars nor any thing else to distinguish the time therefore it is fitly called The last Day John 12. 48. The great day Jude v. 6. The day of Iudgement 2 Pet. 2. 9. The day of God 2 Pet. 3. 12. The day of the Lord 1 Thes. 5. 2. Because Christ shall then appear most conspicuously to be God and Lord. It is also called The day of Christ 2 Thes. 2. 2. The Day of Iesus Christ Phil. 1. 6. The day of the Lord Iesus Christ 1 Cor. 1. 8. for then shall Christ be magnified in all his Saints and upon the wicked 2 Thes. 1. 8 10. The Apostle doth take it for granted that there is a speciall peculiar day of judgment which should teach us to wait for it and be ever ready to meet the Lord on that his day Christ did much presse this point in sundry parables Luke 12. 35 c. See more hereof Chap. 9. v. 28. § 143. §. 83. Of the last day approaching neare THe aforesaid day is here said to be approaching Of the derivation of this word approaching see Chap. 7. v. 19. § 88. Quest. It is now sixteene hundred years since this Epistle was written how then can the last day be said to approach Answ. The whole continuance of the world is ordinarily distinguished into six daies according to the Creation of the world The sixth and last day begins at Christs ascending into heaven when all the types were accomplished in their truth and continueth till this last day Of the division of these six daies see Chap. 1. v. 2. § 13. From the ascension of Christ the very last day of all is said to be approaching Thus much doth Christ intend under this phrase Your redemption draweth nigh Luke 21. 28. And his Apostle under this the comming of the Lord draweth nigh Jam. 5. 8. And another under this the Lord is at hand Phil. 4. 5. And the end of all things is at hand 1 Pet. 4. 7. And the time is at hand Rev. 1. 3. Behold I come quickly saith Christ Rev. 22. 12. Quest. Why then would not the Apostle have Christians troubled at this that the day of Christ is at hand 2 Thes. 2. 2. Answ. The Apostle doth not there speake of the approaching of that day but of a being present as if so be the Lord were instantly to come even then when they lived The Greek words are different in their letters and in their sense The former signifieth a a drawing neare the latter a being present There is no alteration of the Christian Church to be expected till at that day all shall be brought to their perfection That day therefore may well be said to be drawing neare Obj. The Jewes that were anon after Christs Ascension cast off and so still remaine have a promise of their calling Ans. Their recalling shall cause no alteration of Ministry of Sacraments of any divine ordinance or of Church-goverment only there shall be an augmentation of the glory of the Church the substance shall continue the same Hereby we have instruction in the happinesse of our times the immediate ground of our hope is the glorious day of Christs last comming The Church was long held in expectation of Christs first comming in the flesh 1. Before that time the whole world was purged with a generall deluge Gen. 6. 3 c. 2. After that there was scarce the face of a church till Abrahams time 3. After Abraham was called he and his posterity were kept foure hundred years in expectation of an earthly Canaan 4. So many years almost past before they had a royall throne amongst them 5. After that the whole nation was carried into captivity 6. In Captivity they expected a returne 70. years together 7. Being returned the Messiah was long expected Thus were there many alterations before the first comming of Christ in the flesh But since that comming there hath been none such nor shal be till the day here intended So as it may well be said in this respect to draw neare Well weigh the like things which we at this day expect and you shall finde the happinesse of our times to be the greater For 1. Their washing with water was to destruction
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
was to come 2. Where the Prophet saith It will surely come or word for word In comming iâ—… or he will come The Apostle thus He that shall come will come Betwixt these two phrases there is no differenâ—…e in sense only the Hebrew hath a speciall emphasis in doubling the word By comming is meant indefinitely affording succour or determinately finishing all things at the last day or both 3. Where the Prophet saith I will not tarry The Apostle He will not put off or delay The words that the one and the other useth do in generall signifie the same thing that which the Prophet applyeth to the vision the Apostle attributeth to the Lord who appointed that vision and by whose comming the vision is accomplished Concerning these seeming differences we are to know 1. That the Pen-men of the New Testament did quote and not translate sentences of the old testament so as they were not tied to words It was enough to hold the gener all sense 2. The Apostle giving no intimation of quoting this testimony out of any Prophet he might use some words of the Prophet finding them fit for his purpose though in another sense The like we may observe by comparing Rom. 10. 18. with Psal. 19. 4. 3. In the maine scope the Prophet and Apostle agree which is to provoke Saints patiently to expect the deliverance which the Lord will give and to support themselves in assurance of a speedy reward §. 138. Of the shortnesse of Saints suffering THis expression of the time yet a little while hath reference to the troubles whereunto these Hebrewes were subject and it giveth instance that Saints sufferings are but short The Apostle implyeth as much under this phrase The God of peace shall bruise Sathan under your feet shortly Rom. 16. 20. This determinate setting down the Churches tribulation by ten daies Rev. 2. 10. importeth a short time The Apostle therefore sayth of affliction that it is but for a moment 2 Cor. 4. 17. This is true whether the sufferings of Saints be considered simply or comparatively 1. Simply in a double respect 1. In that they continue not beyond this life For when man hath kild the body he hath no more that he can do Luke 12. 4. And they that die in the Lord rest from their labours Rev. 14. 13. and 21. 4. But our life is short It is resembled to the shortest things that are Iob 14. 1. 2. In that they are not continuall in this life for God affords to his Children in their greatest tryals some intermissions and some refreshings They have a time of sleep After great paine they have oft ease Yea they have spirituall comforts which swallow up their outward griefes They have also many occasions of rejoycings Weeping may endure for a night but joy commeth in the morning Psal. 30. 5. 2. Comparatively in reference to eternity thus without all question it is most true that Saints sufferings are but short For how short is the longest life even the life of Methuselah to eternity yea how short is the space of the whole world comcompared thereto not a day not an hour not a minute not a moment Obj. Saints have made complaints of their long sufferings Psal. 13. 1. Lam. 5. 20. Answ. Their complaints were effects of the flesh in them which is weak Matth. 26. 41. and not fit to judge aright of Gods visitation The shortest time of trouble seemeth long to flesh and blood which is very sensible therof The Sabbath though it be but one day and a great part thereof be spent in Sleeping putting on Apparrell Eating and Drinking and sundry other things besides the holy ordinances of God yet to flesh it seemeth long Amos. 8. 5. The chiefe author of Saints sufferings will not suffer them to be over long He afflicts his Children in love and wisedome with mercy and pitty and tender compassion and thereupon so moderates the same as they may indure 1. This manifesteth a great difference betwixt Saints sufferings in this world and the sufferings of the wicked in hell where there is no cessation intermission ease comfort or any manner of refreshing Mark 9. 43. Matth. 25 41. 2. This admonisheth us to take heed of stubbornnesse or senselesenesse under a crosse for hereby God may be provoked to adde crosse to crosse and to continue the same the longer Lev. 26. 18 c. And if we remaine impenitent to adde eternall torment in hell to the momentary sufferings here on earth 3. Among other motives this may be added for a patient enduring of afflictions in this world Though they be grievious to the flesh for the time yet God will take care that they shall not be over long He will with the temptation make a way to escape that we may be able to beare it 1 Cor. 10. 13. Men of courage will endure great â—…runts which they know will not be long To adde an edge to this motive consider 1. That it is your Father a Wise Tender Loving Father who correcteth you 2. That he will do it no longer then he seeth it to be usefull and necessary 3. That a farr more exceeding and eternall weight of glory will follow thereupon §. 139. Of the Lords being yet to come THis phrase â—…e that shall come is the interpretation of one Greek word and it is appropriated to Christ â—…Matth 11. 3. Rev. 1. 4 8. and 4. 8. and 11. 17. This very title giveth proof that the Lord Christ is yet to come This is meant of his second and last comming whereof see Chap. 9. v. 28. § 143. The Lord put off his first comming till the fulnesse of time Gal. 4. 4. which was about the space of 3950. years And he hath put off his second comming till the tiâ—…es of restitution of all things Acts 3. 21. This he did in reference to the one and other comming 1. To prepare men the better unto his comming 2. To nourish faith and hope which cease when the thing believed and hoped for is accomplished We hope for that we see not Rom. 8. 24. 3. To try patience Iam. 5. 7. 4. To exercise Wisedome Courage Obedience and other like graces 5. To discover such corruptions as lurk in the heart Deut. 8. 2. 6. To make men the more long for the Lord before he come and more welcomely to accept him when he commeth That which is to come is to be waited for §. 140. Of the certainty of the Lords comming and that without delay THe Apostle addeth this phrase will come to that former phrase shall come to set forth the certainty of the poynt that the Lord will assuredly come To give further evidence hereof this note of assurance behold is frequently prefixed before that poynt of the Lords comming and the poynt it self set down in the time present being as sure as if it were already accomplished Iude v. 14. Rev. 3. 11. So also this asseveration Amen Mark 13. 30. And this Surely
Rev. 22. 20. And this comparative expression Heaven and Earth shall passe away but my word shall not passe away Mark 13. 31. Among other words this of Christs comming is to be understood See more of the certainty of Christs comming to judgement Chap. 9. v. 2â—… § 137. Yet to assure these Hebrewes of the certainty of Christs comming the Apostle addeth this clause and will not tarry namely beyond the time set down and appoynted by the Father For he hath appointed a day in the which he will judge the world Acts 17. 31. The Greek word translated tarry is ordinarily used for putting off or making delay And that beyond a time appoynted or expected Thus it is used Matth. 25. 5. Luk. 12. 45. In this sense it is here denyed that the Lord will tarry As it is said of the Israelites that the self same day namely at the end of foure hundred and thirty years which the Lord had set down before hand it came to passe that all the host of the Lord went out from the land of Egypt Exod. 12. 41. Even so in the self same day that the Lord hath appointed for his comming he will come and not â—…rry That day cannot be prevented shall not be over-slipt Aâ—… the truth of God is manifested in the accomplishment of all his purposes and promises so especially in this because it is the day of restitution of all things and of giving a just recompence to every one that ever were or shall be See more hereof v. 25. § 82 83 84 85. §. 141. Of the Resolution of Heb. 10. 36 37. Vers. 36. For ye have need of patience that after ye have done the will of God ye might receive the promise Vers. 37. For yet a little while and he that shall come will come and will not tarry IN these two verses is laid down an especiall help for perseverance Vers. 36. This help is 1. Propounded v. 36. 2. Confirmed v. 37. In the proposition is declared 1. The means it self 2. The end thereof The means is in one word patience amplified by the need thereof yee have need of patience The end of this grace is a blessed recompence This end is 1. Generally hinted in this phrase that ye might receive 2. Particularly exemplified In the exemplification is set down 1. The time when they should receive the reward in this word after 2. The ground of the reward About the time is noted 1. Mans Act in this word done 2. The rule thereof Gods will 2. The ground of the reward is in this word promise Vers. 37. The confirmation is taken from the comming of the Lord. This is set out 1. By the time yet a little while 2. By the person who is described by his purpose he that shall come and by his performance This performance is amplified by the certainty of it and that two wayes 1. Affirmatively will come 2. Negatively will not tarry §. 142. Of observations out of Heb. 10. 36 37. Vers. 36. I. PAtience is an help to perseverance For this end it is here brought in See § 135. II. They who have attained some patience have need of more These Hebrews had endured much yet they have need of patience See § 135. III. Patience is a needfull grace So it is here expressed to be See § 135. IV. Patience procureth reward For this end he exhorteth them to patience See § 136. V. Reward is after work done Thus much is expressed See § 136. VI. Gods will is mans rule So it is here laid down to be See § 136. VII Gods will must be practised This word done intendeth as much See § 136. VIII They who observe the condition shall partake of the recompence This word receive intends as much See § 136. IX Gods promise is the ground of mans reward The reward therefore is expressed under this word promise See § 136. Vers. 37. X. Saints sufferings are but short They are a very very little time See § 138. XI The Lord is yet to come In this respect this title He will come is given unto him See § 139. XII The Lord will assuredly come This is plainly expressed See § 140. XIII The time of the Lords comming shall not be put off He will not tarry See § 140. XIV The Lords comming is a strong motive to hold out His comming is here brought in as a reason tending to that end See § 137. §. 143. Of comparing Heb. 10. 38. with Hab. 2. 4. Heb. 10. 38. Now the just shall live by saith but if any man draw back my soul shall have no pleasure in him HEtherto of patience as one means of persevering in the Christian profession another means here followeth which is faith In setting down this means that it might be the better heeded it is produced from the Prophet Habakkuk Chap. 2. v. 4. But so as the Apostle useth his liberty to leave out adde and alter what seemeth fitting to his purpose 1. The Prophet setteth these words the just shall live by his saith in the last place but the Apostle in the first The reason may be this He would first establish them by the promise of life before he terrified them with fear of Apostacy 2. The Prophet adds this affix HIS by his faith but the Apostle leaves it out For the Greek and Latine use to understand such affixes The LXX use another affix or relative pronoun namely MY thus by my faith whereby they make God to be the object of that faith as if the Lord had thus said the just live by that faith wherewith they rest on me 3. Where the Prophet saith his soul which is â—…ifted up the Apostle thus hath it If any man draw back whereby he declareth the wofull consequence of confidence in ones self For this phrase his soul which is lifted up setteth out self confidence which is an occasion of a mans drawing back and falling away which is the main point here disswaded 4. Insteed of this phrase his soul is not upright in him used by the Prophet the Apostle useth this in reference to God My soul shall have no pleasure in him and that to declare the fearfull issue of mans disrespect to God For the Prophets phrase implieth that the backslider is not upright and faithfull with God and thereupon the Apostle inferreth that God can take no pleasure in him Thus we see by this variety of words and order that the Apostle is so far from contradicting any thing in the Prophet as he doth clear his sense and meaning Fitly doth the Apostle infer this testimony The just shall live by faith upon Christs certain comming mentioned in the former verse to shew that through faith in that comming of the Lord the just supports himself and so lives by that faith §. 144. Of righteous or just men OF the notation of the Greek word translated just see Chap. 1. v. 9. § 114. We sometimes translate this same word righteous Chap.
to the Lord. Work must be done before reward can be expected See Chap. 10. v. 36. § 136. That which Enoch did is expressed under this phrase pleased God The verb is a compound The simple verb out of which it is compounded signifieth to please Gal. 1. 10. The preposition with which it is compounded signifieth well So as it addeth much emphasis to the word and implyeth that Enoch was very circumspect over himself and carefull in all things to do that which was acceptable unto God that was well to please him This word is used to set out Gods approbation of works of Mercy Chap. 13. v. 16. § 146. Enoch did the rather please God because he walked before God and that continually for so much doth that Conjugation wherein the Hebrew word is expressed imply as is largely shewed in the Saints sacrifice on Psal. 116. 9. § 58. Enoch had God alwaies in his eyes whether he were alone or in company about duties of piety or other affairs Thereby he was moved carefully and conscionably to avoyd what might be displeasing unto God and diligently to do what was agreeable to the will of God To give further evidence to the truth hereof it is said that he had testimony hereof The same verb in Greek is here used that was before used v. â—… § 6. and taken in that sense He had the testimony of Men and God Of Men by bearing witness unto him and highly esteeming him Of God by an inward witness of Gods Spirit in his own Conscience and by Gods approving him Enoch in his life-time prophesied of the coming of the Lord to Judgement Iude v. 14. Whereby it appears that he had the Day of Judgement in his mind and by a consideration thereof he might be the rather moved to seek in all things well to please the Lord. §. 20. Of the Resolution of and Observations from Hebr. 11. 5. IN this verse we have a Reward of Enoch's Faith Hereof are two parts 1. The kind of reward 2. The ground thereof The kind of reward is 1. Propounded in this phrase he was translated 2. Amplified by the End and by the Author of his translation In declaring the End is set out 1. The extent of his translation he was so translated as he should not see death 2. The evidence thereof He was not found The Author of his translation was God who is here named to manifest the truth thereof Because God had translated him In setting forth the ground of his reward is declared 1. What Enoch had done he had pleased God 2. The time when he did it before his translation 3. The evidence thereof he had testimony Doctrines I. Faith bringeth reward By Faith Enoch had the reward here mentioned II. To be translated from Earth to Heaven is a great reward In this sense it is here set down III. The best livers are not the longest livers Enoch was one of the best of the Patriarchs that lived before the Flood yet lived the fewest years of them all IV. It is a great favour to be exempted from death Herein God testified his favour to Enoch V. They who are in Heaven cannot be found on Earth Enoch being translated was not found VI. God can give extraordinary rewards This reward was extraordinary therefore it is said that God translated him VII Work is before reward So much is here expressed VIII They that please God shall surely be rewarded This is here noted as the ground of Enoch's reward IX Who walk with God please him This appears by the Apostle's interpreting Enoch's walking with God to be a pleasing of him X. They who please God shall not want witness Enoch which did so had testimony thereof §. 21. Of pleasing God by Faith Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis verse hath especial reference to the last clause of the former verse and is a proof of this main point That Enoch by faith pleased God The argument is drawn from the impossibility of the contrary It is impossible without faith to please God Therefore Enoch who had this testimony that he pleased God had faith Faith in this place is to be taken as it was in the first verse and in other verses following and in all those places it is taken as here for a justifying Faith as the effects thereof following in this verse do prove Of this word impossible see Chap. 6. v. 4. § 38. Here it is taken on supposition of mans corrupt nature So corrupt is man in soul and body in every power and part of either and so polluted is every thing that passeth from him as it is not possible that he should of and by himself do any thing that is acceptable unto God but Faith looketh upon Christ applyâ—… Christ and his righteousness and doth all things wherein he hath to do with God in the name and through the mediation of Jesus Christ. Thus man by faith pleaseth God Out of Christ which is without faith it is impossible 〈◊〉 please God This manifesteth an absolute necessity of Faith See the whole Armour of God Treat 2. part 6. on Eph. 6. 16. § 8. of Faith That which is not possible to attain unto is to please God As the English so the Greek word translated to please is the same that was used in the former verse and here taken in the same sense with the same emphasis It implyeth a performance in the agent or him that doth a thing and an acceptance in the object or him to whom it is done That object is here implyed under this relative him which hath reference to God mentioned in the last words of the former verse and in the clause next following in this verse for it is God whom Enoch pleased whereof this verse is made a proof and it is he whom we ought all to please There are four things which must concurr to please God all which are accomplished by faith and by nothing else 1. The person of him that pleaseth God must be accepted of God Unto the pure all things are pure Tit. 1. 15. God had respect unto Abel Gen. 4. 4. 2. The matter that pleaseth God must be agreeable to his will Hebr. 13. 21. The Apostle thereupon exhorteth to prove what is the good and acceptable and perfect will of God Rom. 12. 2. 3. The manner of doing that which pleaseth God must be with due respect to God and that is in these and other like particulars 1. In obedience to God because he hath commanded it In this case we must say as Peter did At thy word I will do it Luk. 5. 5. This is to do it for conscience sake and for the Lords sake Rom. 13. 5. 1 Pet. 2. 13. 2. In humility denying of our selves and all conceit in our selves as he that
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
As God hath his houre for effecting his own acts so likewise for permitting wicked ones to do what they do Mark 14. 41. Luc. 22. 15. The Father hath put times and seasons in his own power Act. 1. 7. And he teacheth Children of men to do things in their season Isa. 28. 26. Much more will he himself order matters in their fittest season 1. This gives evidence of the Divine Providence in ordering matters and sheweth that they fall not out by chance 2. This giveth ground of contentment and comfort in all events They fall out in the fittest time and season When any that are dear or usefull unto us are taken away be they Governors Ministers Parents Husbands Wives Children Friends or any other they are taken away in the time appointed by God which is the fittest time It is in vain to seek either to prevent or to put off Gods time As it cannot be prevented so it shall not be overslipt on the seventh day the walls that held out seven dayes compassing fell down 3. We have hereupon good ground to wait for the Lords time as the Host of Israel did Waite because it will surely come Hab. 2. 3. He that believeth shall not make hast Isa. 28. 16. This was it which Christ intended under this phrase mine houre is not yet come John 2. 5. 4. This should put us on cheerfully to get on in the work and way of the Lord though for a time we may meet with many discouragements from the threatnings and attempts of men When the Pharisces told Christ that Herod would 〈◊〉 him Christ returnes this answer I must walk to day and to morrow and the â—…n following Luc. 13. 32 33. God hath a time for thee to work and in that time he will uphold thee And what God appoints shall in time be accomplished Divine Truth is insallible Tit. 1. 2. Heb. 6. 18. And that Divine Truth 〈◊〉 manifest it self both in the substance of matters and in their circumstances 〈◊〉 Manneâ—… Means Time All which are here verified There being seven days spent in the Armies marching about Iericho one of them must needs be the Sabbath Now this was the strictest time of observing the Sabbath yet on a Sabbath the whole Army marched at least once about Iericho This marching was not simply a work of Piety but a servill work yet by Gods appointment performed on a Sabbath day Which giveth instance that in some cases some servill works may be done on the Sabbath Hereof see more in my Treatise of the Sabbaths Sanctification 37. quest §. 179. Of the Resolution of and Observation from Heb. 11. 30. IN this verse there is a proof of the Faith of the Israelites under the conduct of 〈◊〉 Here we are to consider 1. The thing proved 2. The kind of proof In the former One thing is expressed which is Faith The other is implied which sets out the persons whose faith is commended The latter is 1. Propounded 2. Amplified In that which is propounded we may observe 1. The subject whereon their Faith was manifested the walls of Iericho 2. The effect whereby it was manifested fell down In amplifying the proof we may observe 1. The means used they were compassed about 2. The time how long seven dayes Doctrines I. Faith may work upon senceless creatures The walls of Iericho which by Faith fell down were such Creatures See § 175. II. Stumbling blocks in the way which God hath appointed shall be removed Iericho was a stumbling-block to the Israelites entring into Canaan but destroyed See § 175. III. Mans best defences against God are nothing The high and thick walls of Iericho fell down before Gods people See § 175. IV. God can make such things as stand against his people to yield of themselves The walls of Iericho fell down of themselves without any battering See § 176. V. Great matters may be effected by mean means The means used for entring into Iericho were in mans apprehension very mean yet the walls of the City round about fell down which was a great matter See § 177. VI. God hath a set time for his works The expression of seven dayes intends as much See § 178. VII What God 〈◊〉 shall in his time be accomplished In the seventh day which God appointed Iericho fell down See § 178. VIII In some cases some servile works may be done upon the Sabbath One of the seven dayes wherein they compassed the City must needs be upon the Sabbath See § 178. §. 180. Of the Apostles method in setting down the example of Rahab Heb. 11. 31. By faith the harlot Rahab perished not with them that believed not when she had received the Spies with peace THE thirteenth instance of the proof of the vigor of faith and tenth after the Flood and second after the Law and last of the Anaphora which carrieth this word before it by Faith is Rahab In setting down this instance the method and order of the Apostle in producing examples to commend unto us this precious gift of Faith is worthy to be observed 1. He calls out eminent persons such as Abel Enoch Noah Abraham c. which are the more perfect patterns 2. He inserts women as Sarah and the Mother of Moses to prove that even women may become Worthies 3. He produceth multitudes as they who passed thorough the Red Sea and marched about Iericho to shew that Faith is a common gift for all sorts of people 4. He giveth instance of a notorious sinner which was Rahab to provoke the worst to repent and believe This is a strong enducement thereunto for if the Faith of eminent persons if the faith of weak women if the faith of multitudes work not upon us let us be ashamed to come short of one that was an Harlot Though the Spies were received by Rahab before the walls of Iericho fell down yet she and her family were not preserved before That preservation was the fruit and effect of her faith and in that respect also this instance of Faith is fitly set down after the former §. 181. Of Gods accepting the seed of Faith COncerning the Faith here mentioned great question is made whether it were a true justifying Faith or no. Some deny it to be so because she was not of the Church nor had heard Gods Word which is the true ground of such a Faith But I answer that she had heard of Gods works Iosh. 2. 9. c. and thereby she was brought to believe and acknowledge that the God of Israel was the true God and a mercifull God and that to sinners whereupon she was enduced to trust in God and to desire communion with his people Hereby she attained a true Faith whereof this was the seed and so accepted of God for a true faith She believed that the Lord had given the Israelites the Land of Canaan and that they should possess it and that they were the true and only people of
to be a man of God and answerably desired to give him such entertainment as he thought fit for him This gratitude is very acceptable both to God and man 7. His liberal hospitality Judg. 6. 19. Bounty and liberality much magnifie a courtesie 8. His fear and trembling at Gods presence Iudg. 6. 22. Indeed there was too much excess therein Yet take away the excess and the affection is commendable We ought to fear and tremble at Gods presence as Geâ—…es 28. 17. It will work in us a reverend respect towards God 9. His piety towards God manifested both by building an Altar to God which was in those days a solemn Rite of worshipping God thereby and also by the name he gave to the Altar which signifieth the Lord giving peace Thus he caused a memorial of Gods kindness to be continued to posteritie Iudg. 6. 24. 10. His Obedience to Gods charge and that both in the general substance and particular circumstances thereof Iudg. 6. 27 28. This is a real demonstration of that high esteem which we have of God and of that good respect we bear to him This is further manifested by his reducing his Army to the number of three hundred 11. His Prudence in making preparation for that work whereunto God had called him Iudg. 6. 34 35. This care of preparing means may well stand with true faith yea it is a fruit thereof 12. His care to encourage others to that whereof himself was confident Iudg. 7. 15. This argueth true Christian love whereof we have a worthy pattern Act. 26. 29. 13. His care to raise up the hearts of his Souldiers to God Iudg. 7. 18. Though he would have them acknowledge himself whom God had deputed for their Generall yet would he have them rest on God as the first Mover and chief Author of that which they went about Thus he makes God the principal himself only the instrument and so gives unto God God that which is Gods and reserve to Cesar that which was Cesars as Matth. 22. 21. 14. His Meek spirit and soft answer whereby he pacified the furious rage of the Ephraimites Iudg. 8. 1 2 3. A blessed effect followed thereupon contrary to that which is noted of Iephthah Judg. 12. 1 c. Hereby is verified that of the wiseman Prov. 15. 1. 15. His Constancy in pursuing a Victory well begun Iudg. 8. 4 11 12. Many failing herein loose the glory and benefit of their former good success which the Prophet implyeth 2 King 13. 19. 16. His care to refresh his Souldiers weary with pursuing their enemies Iudg. 8. 5 8. Ionathan doth set out the benefit hereof 1 Sam. 14. 27. 17. His just revenge on the inhuman and scornfull men of Succoth and Penuel Judg. 8. 15 c. However he might seem therein cruel yet it was both just and expedient 18. His Modesty in refusing that honor which the people would have conferred upon him Iudg. 8. 23. How few are of that mind 19. His care to preserve peace after he had got full conquest upon his enemies for it is noted that after that conquest the Countrey was in quietnes all his days Iudg. 18. 28. This is the most proper end of war 20. His Contentednes with his own private means Iudg. 8. 29. In which respect he is said to dwell in his own house The principal observation concerning Gideons Faith is that it made him 〈◊〉 three hundred unarmed men upon Gods command set upon an Army of many thousands Iudg. 7. 7. So as Faith resteth on God with small meanes as 〈◊〉 as with great 1 Sam. 14. 6. 2 Chro. 14. 11. §. 198. Of Baraks Name Infirmities and Vertues THE second particular is Barak which according to the notation of the Hebrew word signifies lightning Ezek. 1. 13. He was a terrible lightiâ—…g to Sisera and his Hoast He was chosen Generall against the Army of Iabin King of Canaan who had oppressed Israel twenty years Iudg. 4. 2 3. One infirmity is noted of him which was this that being called of God he 〈◊〉 to go except Deborah would go with him Iudg. 4. 8. This shewed both 〈◊〉 in Gods power and truth and also disobedience to Gods charge But 〈◊〉 seemeth that these came rather from the weaknes of his flesh then from the obâ—… of his disposition For he quickly recovered himself His Vertues were these 1. Prudence in preparing an Army out of those among whom he dwelt and whom he might best command and in whom he might best confide 2. Obedience in ordering matters according to the charge given unto him Iudg. 4. 6 10. 3. Courage in setting upon an huge Hoast well prepared with so few as he 〈◊〉 Iudg. 4. 3. 14. 4. Constancy in pursuing the Victory Iudg. 4. 16. 5. Piety in returning the praise to God Iudg. 5. 1. In Baraks example we have a proof that such as are weak in faith may beâ—… strong §. 199. Of Samsons Name and Sin THE third particular is of Samson Some will have his Name derived from a noun which signifieth the Sun The last letter save one of the name is relative as intimating his Sun in reference to God The last letter of all is the note of a noun Thus it implieth two things 1. That he was appointed of God 2. That he was set amongst the people as the Sun among the Stars more excellent than any of them and that by reason of the power of Gods Spirit on him This was a fit name for by reason of his unparalleld strength his fame shined thorowout the world Never was there such a man heard of for strength The Heathen report much of Hercules Certainly the ground of that strength which they divulge about their Hercules arose from some fragments that they had heard concerning this Samson Many of their reports concerning Hercules are fabulous but if all were true yet are they not comparable to that which is recorded in the Word of Truth of Samson One notorious fruit of the flesh is noted of him which was his strange doâ—…age on strange flesh For once and again he went into Haâ—…lots Iudg. 16. 1 4. Hereby he implunged himself into great dangers Once by his great strength he escaped the danger but afterwards by the impudent importunity of his cursed 〈◊〉 whom he â—…oo too much doted upon he was brought to bewray wherein his great strength â—…ay Thus he fell into his enemies hands Hereby it is manifest that God will not suffer scandalous crimes to pass unpunished no not in his dearest children I will visit their transgression with the Rod and their iniquities with Stripes saith the Lord of his dear Children Psal. 89. 32. This is a good Item to such as have evidences of the Spirits abode in them that they be not too proud too bold too secure too loose §. 200. Of Samsons Excellencies THE speciall excellencies commended in Samson were two 1. His great
away The verbe that is of the same root signifieth to keep and he that hath the charge of a prison is called a keeper yea there is a verb of the same notation which signifieth to cast into prison Because a prison is to hold men fast prisons use to be as Castles strong built of stone or other like materials with strong dores iron barrs and grates and Jaylors to look unto them Bonds and prisons are for murtherers theeves and other malefactors Now in that professors of the true Faith had triall by bonds and imprisonment it giveth evidence that Persecutors deal with Professors of the Truth as with malefactors Hereof see more in the Whole Armor of God Treat 3. part 7. on Eph. 6. 20. § 189. 1. This may be some comfort to such as are so handled in these our dayes It is no worse with them than it was with their Lord and Master in his dayes and with other his faithfull Servants in their dayes So persecuted they the Prophets which were before you Matth. 5. 12. and so the Apostles and so other Saints age after age 2. By way of allusion professors of the Truth may learn to keep their souls free from the bonds of sin then need they not much care for mens bonds at least they shall then more comfortably lye bound with mens bonds and if they have learn'd to make every place a Temple to worship God therein even in prison they may worship God The more they are restrained in their bodies the more they may exercise their Souls in divine Meditations and contemplations 3. Considering true Saints are subject to bonds and imprisonments and thereby kept from seeking needfull and seasonable succour it is our duty to enquire after such and to afford them all the succour we can Hereof see more Chap. 13. 1. 3. § 24 26. The manner of setting down the four kinds of persecution mentioned in this 〈◊〉 thus had triall giveth us to understand that the persecutions of Professors were reall they had experience of them they had a sence and feeling of them and in that respect had tryall See § 251. If racking if scourging if bonds and imprisonments be reall persecutions then were theirs reall Such was the malice of Persecutors as they set themselves to make Professors to seel the weight of their malice This sheweth the necessity of true sound patience yea and of the perfect work thereof that it be not only true and sound but also large extending it self to all manner of persecutions yea and constant holding out to the end Hereof see more in the Whole Armor of God on Eph. 6. 15. Treat 2. part 5. § 14 15 16. c. §. 254. Of stoning Professors of the Truth Hebr. 11. 37. They were stoned they were sawn asunder were tempted were slain with the sword they wandred about in Sheep-skins and Goates-skins being destitute afflicted tormented THERE are in this verse other sorts of persecutions set down three of them such as brought Professors to seal up their Faith with their blood So as those were the sufferings of Martyrs The first of these and the sixth kind of persecution is thus expressed they were stoned The Greek verb here used is derived from a noun that signifieth a 〈◊〉 Joh. 8. 7. for they were wont to throw stones at men and thereby slay them This kind of death was of old more in use than now and more common among the Jewes than among other Nations It was a kind of death appointed by God himself to be inflicted upon notoâ—…ious malefactors Lev. 20. 2. That this kind of death may be the better conceived I will distinctly shew 1. How men were stoned 2. Why this kind of death was used For the first the manner of stoning was this A malefactor being condemned heapes of stones were prepared and brought to the place of execution where the malefactor was fast bound to a stake and then all the people took up stones and threw at him till he was dead In setting cut this kind of death It is said the people shall stone them to death Lev. 20. 2. Let all the congregation stone him Lev. 24. 14. For exemplification hereof read Iosh. 7. 24 25. For the second these Reasons may be given of this kind of death 1. That all the people might testifie their zeal and indignation against the crime so punished For in throwing stones against a malefactor they strived who should be the forwardest 2. That the blame of condemning the malefactor might not lye wholy upon the Judge For all the people executing the sentence of the Judge thereby gave approbation of it 3. That there might be a more thorow expâ—…ation of the land from that crime for which the malefactor was stoned As many mens conspiracy in sin and making themselves accessary thereto doth defile a land the more so the zeal of many in punishing a publick sin doth more clense the land Iosh. 7. 26. This kind of death inflicted by persecutors or Professors of the truth giveth evidence of two points 1. That they accounted professors of the truth as notorious malefactors or at least that they would have the people so to account them Hereof see § 253. 2. That many were brought to have their hands in the death of Martyrs For stoning was by the hands of many The people were almost ready to stone Moses Exod. 17. 4. Nay they did stone Zachariah 2 Chro. 24. 21. The multitude cryed to Pilate and said of Jesus Let him be crucified Matth. 27. 22. It was the multitude that stoned Stephen Act. 7. 57 58. So the people stoned Paul Act. 14. 19. And the multitude of them at another time were ready to have torn him in pieces Act. 21. 30 c. Experience of all ages have given too wofull proof hereof 1. The greater sort of people remain in their natural condition and cannot endure the light of truth which discovereth their darkness 2. They are of a foolish disposition ready to sway with the times and to do as their guides do though with them they run blind-fold to their destruction As silly sheep will follow one another though it be into the water where they may be all drowned so the common people will follow one another even to hell 1. Learne hereby to take heed of judging persons or matters according to the Judgment and censure of that multitude This is a caveat which God in his Law doth give Exod. 23. 2. A multitude is prone to run down-hill as all evill is 2. This may be a good Item to pray for good guides in Church and Common-wealth that thereby the common people may be brought into the right way Where guides are Idolaters or otherwise corrupt a pretence may be of taking away the life of Gods Saints by way of Justice though it be most unjustly as in the case of Zachariah and others before mentioned And likewise in the case of Naboth
derived from the same root The persons to whom this was spoken are comprised under this relative unto you He means hereby those to whom he wrote which were both these Hebrewe and all other Christians that should read or hear this Epistle For God in his word speaketh to all of all sorts to all of all degrees to all of all places to all of all ages to all of any other distinction whatsoever This Christ thus plainly expresseth What I say unto you I say unto all Mark 13. 37. and Moses thuâ—… Neither with you only do I make this covenant but with him that standeth here with us this day before the Lord our God and also with him that is not here Deut. 29. 14 15. Thus may thus ought every one to apply the word of God wherein it concerneth him to himself though at first it were spoken to others See Chap. 13. v. 5. § 68. §. 32. Of Gods speaking to Saints as to Children THis phrase as unto Children hath reference to that sweet compellation My Son in the following Exhortation This giveth an evident instance that God respecteth Saints as a Father his children Psal. 103. 13. Ier. 3. 19. and 39. 9. 1. This ariseth from his meer mercy and free grace Princes when they grant favours use to render this reason out of our own speciall grace and meer motion we grant this yet may they have many inducements from their subjects but God can have nothing out of himself to move him to do what he doth These therefore be frequent phrases in Scripture For my own sake for my names sake Isa. 48. 9 11. Grace Eph. 2. 5. Free gift Rom. 5. 15. Rich mercy Great Love Eph. 2. 6. 2. This relation of Children to God is by vertue of our union with Christ. Christ is his true proper Son but Saints are one with Christ members of his body and in that respect his Children 1. This is the ground of Saints confidence If God speak to them as to Children they have good ground to fly to God as to a Father and in all time of need to ask and seek of him all needfull blessings Matth. 7. 11. yea and in faith to depend on him for the same Matth. 6. 31 32. What usefull thing shall such want what hurtfull thing need such to fear If God deal with them as with Children he will provide for them every good thing he will protect them from every hurtfull thing he will hear their prayers he will accept their services he will bear with their infirmities he will support them under all their burthens and assist them against all their assaults though through their own weaknesse or the violence of some temptation they should be drawn from him yet will he be ready to meet them in the midway turning to him Instance the mind of the Father of the Prodigal towards him See more hereof in the Guide to go to God or Explanation of the Lords â—…er § 8. 2. This is a forcible motive to stir us up to bear a child-like respect to God The â—…le of relation requireth as much as is shewed in the place before quoted §. 33. Of the paternal and child-like relation betwixt pastor and people TO make the foresaid exhortation to be the more heeded the Apostle addeth the expresse words of Scripture wherewith it was first set down but quoteth â—…either Book Chapter nor Verse Hereof see Chap. 2. v. 6. § â—…0 The Text is taken out of Prov. 3. 11 12. In quoting it the Apostle holdeth close â—… the interpretation of the ancient lxx Of whom see Chap. 1. v. 6. § 72. Only there is one little difference for the lxx do not expresse this relative pronoun 〈◊〉 But yet by speaking to one in the vocative case do understand that proâ—… In the Hebrew it is expresly set down This title my Son as here used and as used by the wise man seemeth to 〈◊〉 reference to the Minister that utters it because he hath herein reference to the Lord as to a third person thus My Son despise not thou the chaâ—…ening of the Lord. I will not deny but that this compellation My Son may be taken in reference to God because Ministers borh extraordinary and ordinary stand in Gods room and in Gods room speak to Gods people yea God in the mouth of his Ministers speaketh to his people Thus it confirms Gods Fatherly respect to his people whereof see § 32. If it be taken in reference to the Prophet it sheweth that Gods Ministers are as Fathers to Gods people and Gods people as children to them Frequently is this relation mentioned betwixt Gods Ministers and people 1. Ministers are means of their peoples regeneration 1 Cor. 4. 14 15. Philem. v. 10. 2. Ministers provide for the soules of people as parents do for their childrens bodies Their care is to nourish and build them up in grace 2 Cor. 12. 14. 3. Ministers bear a fatherly affection and respect to Gods people 2 Cor. 6. 11 13. â—…il 4. 1. This relation directeth both Ministers and people how to be affected and how to â—…rry themselves one towards another §. 34. Of generall doctrines intended to particular Persons THe particular application of the former point of well bearing afflictions unto one particular Person in the singular number and vocative case thus My Son giveth evidence that generall doctrines are intended to every one in particular We heard before § 31. that what was spoken to people of one age was intended to all ages Here it is farther shewed that that which is common to many is intended to every one as if it had been in speciall directed to every one Thus Christ by name enjoynes that duty to Peter which belongeth to all Ministers Ioh. 21. 15. These indefinite phrases If any man thirst John 7. 37. All ye that labour Matth. 1â—… 28. Whosoever will Rev. 22. 17. do intend as much For this end Sacraments are applyed to particular persons 1. This manifesteth the impartiall respect of God to all 2. It giveth proof of Gods Wisedome in leaving every one that receiveth not the word without excuse God speaks to every one in particular why then shall any put away from him that salvation which in and by the word is offered unto him This shewes what good ground of faith every one hath It is in this respect an incitation to every one to apply to himself what he heareth out of Gods Word The power the life of preaching consisteth herein The premising of this title My Son before the following disswasion giveth instance that disswasions and other kind of instructions are to be sweetned with mild insinuations See Chap. 3. v. 12. § 121. §. 35. Of reconciling Prov. Chap. 3. v. 11 12. With Heb. 12. v. 5 6. THere is some difference in words and phrases betwixt the testimony following as it is in the Hebrew and as it is in the Greek yet in sense they
and 16. 11. and Hezekiah 2 King 20. 19. and sundry others Simple and absolute 〈◊〉 is to be yielded to God This is the rather to be done because all the comfort and fruit that we can exâ—… from Gods correction ariseth from our subjection thereunto See more hereof 1. 7. § 44. This subjection unto God is much enforced by this comparative interrogative shall we not much rather So as God is more to be respected in his dealing with 〈◊〉 then man in his In reference hereunto saith the Lord of Miriam If her Father 〈◊〉 but spit in her face should she not be ashamed seven dayes Nâ—…mb 12. 14. And 〈◊〉 his Sons If one man sin against another the Iudge shall judge him but if a 〈◊〉 sin against the Lord who shall intreat for him 1 Sam. 2. 25. So Iob 34. 18 19. Mâ—…l 1. 8. Luk. 12. 4 5. Acts 4. 19. 5. 29. There is an infinite difference betwixt God and man and that in every thing wherein man may seem to have any excellency The highest soveraignty and supremest power that any earthly Monarch hath is but servitude and villanage to Gods The wisdom of the most prudent is but foolishnesse to Gods The power of the strongest men is but weaknesse to Gods So in other things How base is their disposition who to sooth men sin against God as flattering subjects men-pleasing Servants servile Children and other such like Let our care be frequently and seriously to meditate on the difference betwixt God and man that we may know how to prefer the more excellent Let all such as on conscience or in policy testifie respect to superiours on earth 〈◊〉 occasion to raise up their hearts to God and say Shall I not much more testiâ—… all dutiful respect to my Lord my Husband my Father in Heaven §. 53. Of Life the effect of Gods Correction TO enforce the aforesaid subjection to God the Apostle addeth this blessed effect thereof and live If we be in subjection to the Father of spirits we shall live Hereby he means such a spiritual life as will bring us to eternal life In this respect saith the wise man he is in the way of life that keepeth instruction c. Prov. 10. 17. Eliâ—…u noteth this to be a means of delivering a man from going down to the pit Iob 33. 24. Yea it is said of earthly Parents correction thou shalt deliver his soul from hell Prov. 23. 14. A due consideration of the distinct kindes of life will clearly demonstrate the equity thereof 1. By afflictions men are restrained from such distempers as would shorten their dayes Yea and from capital crimes which cause many to be cut off by the Magistrates Sword This is one reason why Childrens obedience to Parents is said to prolong their dayes Exod. 20. 12. To this purpose may fitly be applyed that which the Psalmist saith Psal. 94. 12 13. 2. By afflictions many who before they were afflicted ran on headlong in the wayes of death and destruction are pulled out of those wayes and brought to walk in the wayes of life Psal. 119. 67. 2 Chron. 33. 12. Luk. 15. 17. 3. By afflictions here eternal death is in many prevented 1 Cor. 11. 32. and eternal life assured 2 Cor. 4. 17. This discovereth the woful plight of such as are suffered to spend all their dayes in ease liberty pleasure wealth honour and what else their corrupt hearts can desire and are not afflicted as other men They are like those who have mortall and incurable diseases insensibly breeding upon them and no means to prevent or redresse them This very fruit of afflictions life is enough to move us humbly contentedly and patiently to subject our selves to Gods visitation The life here intended will make full satisfaction for all What will not men endure for life temporal life makes men willing to take any thing prescribed by Physitians or to endure any thing done by Chirurgions Iob 2. 4. But it is a spiritual and eternal life which God aims at in correcting his and it is the fruit that will follow thereupon §. 54. Of mans doing good but a few dayes Heb. 12. 10. For they verily for a few dayes chastened us after their own pleasure but he for our profit that we might be partakers of his holinesse THis verse is added as a reason further to enforce subjection to Gods chastisement The causal particle for intends as much The reason is taken from other differences betwixt earthly Fathers and our heavenly Father To make it the more heeded he inserteth this note of observation verilâ—… whereof see chap. v. § The first difference here set down is in reference to the time thus expressed for a few dayes 1. This circumstance of time may be referred to the minority of Children or the time of their Child-hood or at the uttermost to the time of their mortal life on earth Of expressing that time under the title of dayes see chap. v. § In the former respect it compriseth but the fourth part of an old mans life twenty years at the most and in that respect but a few dayes Very few Children are kept in awe by their Parents correction so long Well therefore doth he insert this clause for a few dayes 2. The time here may have reference to the Parents life or abode with his Children which oft falleth out to be but a short time For many Parents are taken away in their Childrens minority and among these some sooner some later Thus they can keep them in awe but a few dayes 3. It may also be referred to the whole life of a Child For the life of a man is usually set out by dayes by reason of the short continuance of life Psal. 90. 9. Yea it is set out by few dayes Gen. 47. 9. Thus taken it may have respect to the end which most Parents aim at in correcting their Children which is that in this life they may carry themselves civilly and honestly and that they may restrain them from riot and excesse in this world But Gods end is to keep his from everlasting destruction 1 Cor. 11. 32. and to bring them to eternal glory 2 Cor. 7. 14. This in general sheweth that the good which man doth to man is but for a while Thus much is implied of an Heire that is under Tutors and Governourâ—… until the time appointed of the Father Gal. 4. 2. Manasseh had his Father to tutor him but till he was twelve year old he might have done better if he had enjoyed him longer 2 King 21. 1. The good which Kings do for people is but for a few dayes for they may of good prove naught or else they may in their prime be taken away The like may be said of good Ministers Husbands Masters and others Men in this world are subject to many changes 1. Their minde may soon alter Ier. 34. 10 11. 2. They may lose their ability to do good Ezek. 3.
25. 32. This sin is stiled a neglect of Salvation Heb. 2. 3. How shall we escape not caring for or neglecting Salvation and to set out this sin to the life and to aggravate it he addes this Epithite so great Salvation So as profanesse is a light esteem of things of great price as all sacred things are Such are they which Christ meanes Matth. 7. 6. Sacred things are thâ—…re stiled pearles which are most precious things and profane persons are resembled to hogs and dogs which lightly esteem pearles The hainousnesse of this sin is manifested by the object whereabout it s exercised and that is sacred as in generall was shewed before and is in Scripture exemplified by many particulars as 1. God himself Ezek. 22. 26. I am prosaned among them 2. Gods name under which is comprised whatsoever God hath made known himself by Lev. 18. 21. and 19. 12. 3. Gods Covenant Mal. 2. 10. 4. Gods Sanctuary Lev. 21. 12 23. which was the place of Gods holy presence 5. Gods ordinances Lev. 22. 9. wherein and whereby God is sanctified 6. Gods Sabbaths Neh. 13. 17. 7. All the holy things of God Ezek. 22. 26. 8. Gods Ministers Lev. 21. 9. Now because profanesse doth manifest it self in and about holy things these two use to be opposed Ezek. 44. 23. 1 Tim. 4. 7. And accordingly such as professe themselves to be holy and godly or would be accounted so ought to oppose and set themselves against all profanesse and avoid the same 1. How blameable then is the unworthy walking of many Christians whose unworthy walking as it is sundry other wayes manifested so in particular by their profaness In this respect the complaint of God by the mouth of his Prophet Hos. 8. 12. against the Israelites may be taken up against Christians God hath committed to us many sacred precious things but they are all counted as strange things lightly esteemed much profaned Yea God himself as he complaineth Ezek. 22. 26. is profaned he is too lightly esteemed he is not feared reverenced admired adored nor praised as he should be by Christians to whom he hath so clearly made known himself to be the only true God In like manner the Lords house the Lords table the Lords day the Lords word the Lords Ministers the Lords holy ones yea all the holy things of the Lord are too lightly esteemed too much profaned Is it any wonder if God lightly esteem us and cause us to be profaned and polluted with new and strange judgements Yea we have cause to fear that he will cause us and all the good things which we enjoy to be profaned as he profaned the Kings Crown by casting it to the ground Psal. 89. 39. and as he profaned the Princes of the sanctuary Isa. 43. 28. 2. Let us therefore be stirred up to avoid profanesse For your help take these few directions 1. Observe what things are holy Gods word will well inform thee herein Thaâ—… shewes How God himself is holy How the place where he manifesteth his presence is holy How his people are holy 2. Be informed in the excellency of holinesse whereof see Chap. 3. § 7. 3. Be wel instructed in the difference that is betwixt holy and common things as Ezek. 44. 23. 4. Frequently and seriously meditate on Gods indignation against profane persons By these and such like rules we may be kept from profanesse §. 91. Of Esau and his impious disposition THe person in whom the instance of profanesse is given is Esaus Grammarians and Etimologists of Hebrew names give the notation of the name to be a work done because he was born hairy all over as if he had been fully wrought in his Mothers wombe Hereunto the Holy Ghost seemeth to allude Gen. 25. 25. He is branded by the Holy Ghost for a very reprobate a despiser of God of goodnesse and goodmen He it was of whom God said Esau have I hated Mal. 1. 3. Rom. 9. 13. As he was rough in the constitution of his body so also in the disposition of his soul. He in his person was contrarily affected to his brother Iacob the beloved of God and his posterity to the children of Iacob the Church of God The Psalmist complaineth much of the hatred of the Edomites which were the posterity of Esau and so do the other Prophets From this Esau proceeded Amaleck Gen. 36. 12. the despitefullest enemy that Israâ—…l ever had The first that annoyed them after their deliverance out of Egypt Exod. 17. 8. Deut. 25. 18 19. But concerning the very person of Esau himself these particulars are given of his impious disposition 1. His calling was to be a cunning wild and fierce hunter Gen. 25. 27. He so pursued his pleasures as it made him faint again 2. He contemned his birth-right which is the particular specified by the Apostle here whereof more hereafter 3. He married wives of the accursed Nation the Hittites which were a great grieâ—… to his Parents Gen. 26. 34 35. 4. His heart was set on the things of this world 5. He hated and thought to destroy his pious brother for his prudence in getting the birth-right and blessing and to aggravate his impiety herein he appointed the time of murthering his brother to be in the dayes of mourning for his Father Gen. 27. 41. 6. Notwithstanding his former impiety in marrying daughters of the Hittites he added to those wives another wife not much better being the daughter of Ishmael the scoffer and persecuter of his Father Isaac Gen. 28. 9. 7. Twenty years absence of his brother Iacob could not asswage his wrath hatred and envy For hearing of his brothers return from Padan Aram he went out with 400. Souldiers to meet him and slay him But God changed his purpose Gen. 32. 6. §. 92. Of the priviledges of the birth-right THe particular sin of Esau expressed by the Apostle was the selling of his birth-right The word in the originall translated birth-right is of the plurall number importing many priviledges belonging to it The priviledges appertaining to the first born amongst the members of the Church are recorded in Scripture to be of two sorts 1. Temporall 2 Spirituall The Temporall priviledges were two 1. Dignity for upon death or resignation of the Father the first born was the Governour of the Family In this respect God saith to Cain the elder brother in relation to Abel the younger Gen. 4. 7. thou shalt rule over him q. d. Though I have accepted thy brother and his Sacrifice before thine yet have I not taken from thee the dignity and authority of the first-born In this respect Esau having sold his birth-right God so ordered it that Iacob should have the dignity and dominion over him Gen. 27. 29 37. By vertue of the first-borns dignity and dominion he sustained the office of a Prophet to instruct the Family and of a Priest to pray at least till God set the tribe of Levi apart for
Vers. 17. 2. His punishment was a deniall of the divine blessing which Isaac his Father as a Prophet of God had conferred upon Iacob expressed in v. 17. Wherein we may observe 1. The inference in this particle FOR. 2. The substance in the words following In which we have 1. The proof in these words ye know 2. The point wherein the punishment is distinctly noted The point is 1. Propounded 2. Aggravated In the proposition we may observe 1. The kind of punishment 2. The time In the aggravation we have 1. The reason which was his Fathers unalterable resolution 2. The means for the recovery thereof he sought it carefully with tears Doctrines Vers. 16. I. Generals are to be exemplified by particulars This ariseth from the inference of this verse upon the former See § 89. II. Fornication ought to be shunned by Christians This ariseth from the first vice here condemned by the Apostle namely fornication See § 89. III. Christians must not be profane This ariseth from the other vice condemned namely profanesse See § 90. IV. One sin as well as another must be avoyded Profanesse as well as uncleanesse This ariseth from the disjunctive particle OR Let there be no fornicator OR prâ—…fane person V. Evill examples are to he avoyded This ariseth from the example of profane Esau instanced here by the Apostle VI. Pious Parents may have most impious children As Isaac a profane Esau. VII External priviledges of old had mysticall prerogatives For many prerogatives were included under the external priviledge of the birth-right See § 92. VIII Mean matters for the body are by many preferred before the greatest spiritual blessings This ariseth from Esaus preferring a morsell of bread before his birth-right and the priviledges thereof See § 92. IX Gods choysest blessings are by many little regarded The birth-right was a very choyce blessing and yet how little regarded by Esau See § 92. X. A man given to his appetite will let go any thing for it This ariseth from Esaâ—…s selling his birth-right for one morsell of meat See § 92. Vers. 17. XI Iudgements on some are caveats for others This ariseth from the Apostles bringing in of Esaus profaness as a motive to keep us from the like sin Whereof See § 93. XII The sacred Scriptures ought to be well known This the Apostle taketh for granted in the Hebrewes for to convince them of Esaus punishment he appealeth to their own knowledge and understanding in the Scriptures saying ye know what is recorded concerning Esau. See § 94. XIII Blessings may be sought too late This ariseth from Esaus rejection notwithstanding he so earnestly sought the blessing See § 95. XIV Earnest desires may be in vain For though Esau sought the blessing carefully yet was he rejected See § 96. XV. Tears may nought prevaile Though Esau sought the blessing with tears yet was he rejected See § 96. §. 98. Of the abrogating of the legall Discipline and Sacrifices Vers. 18. For ye are not come unto the Mount that might be touched and that burned with fire not unto blacknesse and darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they that heard entreated that the word should not be spoken unto them any more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust thorow with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake FRom the beginning of verse 18. to the end of this Chapter we have a digression from those practicall points which he began to lay down v. 14. and in which he proceeds Chap. 13. The digression is about the difference betwixt the Law and the Gospell which though it be a digression yet is it a very pertinent one and that both to the main scope which the Apostle aimes at in this Epistle and also to the particular points going immediatly before For the said difference is here inserted as a reason to enforce what was before delivered The first particle FOR importeth as much Now the reason may have reference to the main scope of this Epistle which is 〈◊〉 in well entertaining the Gospel For if the Gospel be far more excellent then the Law it ought to be with all faithfulnesse entertained The argument may be thus framed The most excellent ought to find best entertainment But the Gospel is the most excellent Therefore it ought to find best entertainment The assumption is proved by comparing it with the Law This reason may also have a fit resemblance to the sin immediatly before taxed which is profanesse or a vilifying of the Gospell For the most sacred things ought least to be vilified But the Gospell is the most sacred thing Therefore ought least to be vilified if it be we have cause to expect the soarer vengeance This for the dependence The sum of the digression is The Christians 〈◊〉 which is That the legall discipline is taken away from them which was foretold Ier. 31. 31 32 c. Behold 〈◊〉 dayes come saith the Lord that I will make a new Covenant with the house of Israel 〈◊〉 with the house of Judah Not according to the Covenant that I made with their Faâ—… in the day that I took them by the hand to bring them out of the Land of Egypt 〈◊〉 my Covenant they brake although I was an husband unto them saith the Lord. But this shall be the Covenant that I will make with the house of Israel c. And Heb. 10. 9. The Apostle saith expresly He taketh away the first that he may establish the 〈◊〉 where the Apostle sets down the abrogating of legall sacrifices and the establishing of Christs sacrifice The Reasons thereof may be taken both from the weaknesse and unprofitablenesse of the legal discipline and sacrifices 1. The weaknesse thereof appeareth in that the Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect 2. The unprofitablenesse thereof appeareth in this that though a man be zealous of the Law and take much paines and be at great costs thereabouts yet he shall get nothing thereby but lose all his pains and costs all will be in vain The Apostle found this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law he addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. 1. Which shewes the blindnesse and foolishnesse of the Iewes who after the Gospel preached continued to cleave close to the Law yea such as beleeved would have the Law joyned with the Gospel Act. 15. 5. This both caused the first Councell and occasioned the Epistle to the Galathians Much more blinded and hardened are the
mutual relation to one Father Eph. 4. 6. One God and Father of all who is above all saith the Apostle When Saints depart out of this world this relation ceaseth not Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves 2. Their mutual union with one head which is Christ the Son of God 1 Cor. 12. 12. That all Saints in heaven and earth are united to him is evident Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion 3. The mutual spiritual animation by the same Spirit That Spirit which is in Saints on earth accompanieth their spirits into heaven That being ever one and the same Spirit though in divers persons draws all to a mutual communion as the same soul animating many members Quest. In what particulars consisteth this communion Answ. 1. In Gods bringing us together 2. In our mutual affection 1. God who hath chosen a set and certain number to life in his time gathers them together into that general assembly whereof before the true Catholick Church Ioh. 10. 16. This he doth outwardly by the word inwardly by the Spirit Thus as some are translated into the triumphant Church others are called into the Militant Church which are but two parts of the Catholick Church In this respect all that on earth are called come to the spirits of just ones made perfect 2. The mutuall affection of Saints is manifested both by that which Saints in heaven do for Saints on earth and also by that which Saints on earth do for Saints in heaven So little is in Scripture recorded of the affections of Saints in heaven towards Saints on earth as we have no warrant for any particular effects only from the sympathy of fellow-members and abundance of charity in them we may very probably inâ—…er two generals 1. Saints in heaven pray for them on earth that God would support them and deliver them out of all their miseries and bring them to the rest and glory where they themselves are Thus much is intended Rev. 6. 10. But it is to be taken of their â—…ffection to the Church in generall and not to particular members which are unknown to them 2. They rejoyce at Gods preservation of his Church on earth so as many of their fellow-soldiers are daily translated and crowned whereby their blessed society is increased For love abideth and aboundeth in heaven 1 Cor. 13. 8. and this is one speciall fruit of love On the other side Saints on earth 1. Praise God for the rest and glory which they in heaven enjoy and for their blessed departure out of this vaile of misery It s prescribed as a form of praise Rev. 14. 13. Blessed are the dead which die in the Lord c. 2. They pray for the resurrection of the bodies of those Spirits that so they may be fully both in body and soul consummate which is the substance of the second petition in the Lords prayer 3. They set them as a pattern before them and tread in their steps whereby they bring much honour to them 4. They sigh and earnestly long to be with them as Phil. 1. 23. 1. This may informe us of the blessednesse of the time wherein we have been bâ—…ed and brought up which is the time of the Gospel wherein we Gentiles are brought to those blessed Spirits to be children of their Father members under their head guided with their Spirit redeemed by their Saviour coheires of their inheritance Note Eph. 3. 12. 2. This may stir us up to acquaint our selves with the histories of them recorded by the Holy Ghost and to be provoked to an holy emulation and imitation of them according to that exhortation of the Apostle Heb. 6. 12. to be followers of them who through faith and patience inherit the promises §. 114. Of Jesus the Mediator of the new Covenant Heb. 12. 24. And to Iesus the mediator of the new Covenant THe Apostle here returnes to that excellent person who is the greatest glory of the New Testament accesse to whom is the greatest priviledge of all He is set out before in his last function Iudge of all wherewith least Saints should be too much affrighted by reason of their manifold imperfections and transgressions Here he is set out a Mediator and after this a meanes of purging from sin And to Iesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel For the name Iesus it is a Greek expression of Ioshua and signifieth a Saviour so that this title Iesus is a most honourable title intimating that full salvation which he bringeth to his people Of this name and title Iesus See more Chap. 2. v. 9. § 73. The next particular which followeth in the description of the person here is his office whereof is expressed 1. The kind of it Mediator 2. The object where about it is exercised in this word Covenant which is illustrated by the excellency of it in this particle New And to Iesus the Mediator of the New Covenant The word Mediator is derived from an adjective that signifieth middle which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance In which respect this title is oft attributed to Christ as standing betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. Of the nature of this office the end thereof the Persons that were at variance the Person that enterposed betwixt them the motive that stirred him up thereunto c. See Chap. 8. v. 6. § 23. The object whereabout this office of Christ is exercised is said to be this Covenant Of the notation of the Hebrew and Greek words translated Covenant See Chap. 7. v. 22. § 94. Of the nature of a Covenant and the kinds of Covenants mentioned in Scripture See Chap. 8. v. 8. § 39 40. The Covenant whereof Christ is the Mediator is here stiled by the Apostle NEW and that in four severall respects whereof See Chap. 8. v. 8. § 35. §. 115. Of the excellency of the Gospel above the Law and of the Mediator of the Gospel above the Mediator of the Law THe principall point intended in these words is intimated in this particle AND which hath relation to the former priviledges so to that forementioned phrase Ye are come viz. by the Gospel unto Iesus the Mediator of the new Covenant So that the Apostle doth hereby give us to understand That By the Gospel we are brought to the Mediator of the new Covenant A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel Ier. 31. 31. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iâ—…dah And the Apostle who lived under the Gospel applieth it to the time present Heb. 8. 8. The Covenant under the Law is stiled the
did judge this sinne to be worthy of death For Nebuchadnezzar rosted in the fire two men for committing adultery with their neighbours wives Jer. 29. 22 23. 10. Adultery is made worse then theft Pro. 6. 30. yet theft amongst us is accounted worthy of death Obj. Lust is a violent passion and a man is more put on to adultery then he can be to thefâ—… Ans. There may be a greater instigation to steal namely to satisfie a mans hunger Pro. 6. 30. then to commit adultery Though lust be violent yet married persons have a ready remedy to allay it which is a seasonable use of the lawful marriage duty §. 40. Of Gods judging Fornicators and Adulterers THis act of judging attributed to God hath reference Sometimes to all sorts indefinitely Sometimes distinctly to the righteous or distinctly to the unrighteous In the indefinite respect it is used two wayes 1. To set out Gods righteous governing the whole world and his equal dealing with all men Thus it is said of God He shall judge the world in righteousnesse Ps. 9. 8. 2. To demonstrate Gods rewarding every one according to his works as where it is said How shall God judge the world Rom. 3. 6. His rewarding of all is thus set out especially at the last day In the day when God shall judge c. Rom. 2. 16. Distinctly in reference to the righteous it implies Gods trying their truth and integrity Iudge me O Lord for I have walked in my integrity Examine me O Lord and prove me c. Psal. 26. 1 1. 2. His determining their cause The Lord judge between me and thee and see and plead my cause c. 1 Sam. 24. 12 15. 3. His justifying them by revenging their adversaries Psal. 9 4 5. 4. His chastening them here to prevent their eternal damnation 1 Cor. 11. 32. In reference to the unrighteous it signifieth 1. To revenge them in this world Rev. 6. 10. 2. To condemn them in the world to come Luk. 19. 22 compared with Matth. 25. 30 In these two last respects is this word judge here used Concerning Gods judging these sinners it is in general said That because of these things the wrath of God cometh upon the children of disobedience Eph. 5. 6. Particular judgements are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners or such as immediately he sendeth down from himself Mediate judgements by the Ministry of men are either extraordinary or ordinary Of extraordinary mediate judgements we have these instances Phineas his thrusting thorow with a Javelin Zimri and Cosbi in their Tent Num. 25. 6 7 c. And the sons of Iacob destroying the Shechemites Gen. 34. 25 c. And the Israelites destroying almost the whole Tribe of Benjamin Judg. 20. 48. And Absoloms destroying his brother Amnon 2 Sam. 13. 29 32. The ordinary mediate judgement against adulterers was death The Law for this is expresly set down Deut. 22. 22. This judgement was in use among Gods people even before the Law of Moses for Iudah adjudged Tamar his daughter to be burnt for this sin Gen. 38. 24. The very Heathen by the light of Nature saw the equity hereof For Abimelech charged all his people not to touch Isaac or Rebeccah upon pain of death Gen. 26. 11. Some take this touching especially of Isaacs wife to be of committing adultery with her But more clear is that instance which the Prophet Ieremiah giveth concerning the King of Babylons rosting in the fire Zedekiah and Aâ—…ab because they committed adultery with their neighbours wives Ier. 29. 22 23. Heathen Authors give us many instances of the practice of States among the Gentiles in putting adulterers to death The Arabians used so to do Draco's Law among the Athenians judged adultery to be a capital sin The Goths used to put adulterers to death The Laws of the Romans called the twelve Tables did also make adultery to be a capital offence So did the Iulian Law Thus was it also among the Romans in the dayes of Augustus Caesar. Judgements immediately from God have been of divers sorts As 1. Upon particular persons namely those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab Numb 25. 9. 2. On Cities The Prophet declareth this sin to be one cause of that extraordinary judgement that was executed on Sodom and the Cities near unto her he saith They committed abomination Ezek. 16. 50. hereby he means their buggery and other kinds of uncleannesse 3. Upon Nations God expresly saith That the Land where Israel dwelt spued out the Nations that were before them for sinnes of uncleannesse Levit. 18. 27 28. 4. Upon the whole world For concerning the old world which was destroyed with a â—…loud it is said That the sons of God saw the daughters of men that they were fair and they took them wives of all which they chose Gen. 6. 2. Their adulteries are hereby described and set down as a special cause of the general deluge More particularly kinds of judgement may distinctly be considered as inflicted in this world or in the world to come In this world while they live or after their death While they live Temporal or Spiritual Temporal judgements inflicted in this life on unclean persons are 1. In their Name Shame and Disgrace as we noted before § 38. 2. In their Body sundry diseases God saith of an Adulteresse That he would cast her into a bed and them that commit adultery with her into great tribulation Revel 2. 22. By casting into a bed diseases which force persons to keep their bed are meant 3. In their State with extream poverty as was shewed § 38. 4. In their Soul with terror of conscience Certainly David was herewith sorely punished who in that Psalm which he penneth as a testimony of his repentance for his adultery thus prayeth Make me to hear joy and gladnesse that the bones which thou hast broken may rejoyce Psal. 51. 8. Under that metaphor of broken bones terror of conscience is signified Hardnesse of heart and a reprobate sense hath ceised on others These are spiritual judgements inflicted in this life 5. All manner of bitternesse The end of a strange woman is bitter as wormwood and sharp as a two-edged Sword Prov. 5. 4. By experience the Wiseman thus saith of such an one I finde more bitter then death the woman whose heart is snares and nets c. Eccl. 7. 26. 6. A miserable death which the Wiseman speaking of an Adulterer and Adulteresse thus expresseth He goeth after her straightway as an Ox goeth to the slaughter or as a fool to the correction of the stocks till a dart smite thorow his liver as a bird hasteth to the snare and knoweth not that it is for his life Pro. 7. 22 23. After death his infamy continueth for his reproach shall not be wiped away Pro. 6. 33. And this sin is a fire that will root
I know how to be abased and how to abound c. Phil. 4. 11 12. 3. Charity Charity seeketh not her own 1 Cor. 13. 5. which covetousness maketh a man to do The covetous man is wholly and only for himself Luke 1 2. 10. The charitable man having that which he accounts sufficient for himself readily takes all opportunities of succouring others He is mercifull and lendâ—…th Psal. 112. 5. He is mercifull and giveth Psal. 37. 21. Mercifulness and covetousness cannot agree together nor reside in the same soul They are incompatible The charitable man will not be covetous the covetous man will not be charitable 4. Liberality This being sanctified exceedeth charity in the measure of contribution Charity may stand with very small means even with a cup of cold water Matth. 10. 42. But liberality implieth a large contribution such an one as they who have abundance can give A liberall and a bountifull man are joyned together as intending one and the same thing and both opposed to a niggard or churl And the liberall is said to devise liberall things Isa. 32. 5 8. which is clean contrary to a covetous disposition The Apostle annexeth this epithete Riches to liberality 2 Cor. 8. 2. §. 60. Of over rashcensuring others of Covetousness COvetousness being an hainous sinne and exceedingly disgracefull to the profession of the true faith we ought to be very tender about laying it to the charge of professors It cannot be denied but that many professors are too guilty thereof yet withall it cannot be denied but that many others are too rash in censuring professors It may be that to lay covetousness to ones charge will not bear an action in our Courts of Justice but in Gods Court of Justice it may prove a matter of condemnation Men may more safely judge themselves hereabouts then others For covetousness is an inward inordinate desire and a man may better know the kinde and qualification of his own desire then of anothers 1 Cor. 2. 11. The grounds which ordinarily men have of judging professors is suspition or surmize to which the Apostle giveth this attribute evil 1 Tim. 6. 4. For surmizes are evil in their quality and in their effects Ordinary surmizes are such as these 1. Such a man is very industrious and painfull in his calling he riseth early he sitteth up late Answ. It may be that a good conscience about imploying and improving his talent to the best advantage he can putteth him on to that diligence and not covetousness 2. He lives not according to his estate but much under it Answ. Thou maiest surmize his estate to be greater then it is Dost thou know all his losses all his debts his manifold charges and severall waies of laying out 3. He is not liberall to the poor Answ. He may be prudent in well ordering his charity and conscionable in observing this rule of Christ When thou doest alms let not thy left hand know what thy right hand doth Matth. 6. 3. 4. He layeth up much Answ. Thou canst not tell what part of his estate he laieth up nor to what ends The Apostle prescribeth it as a duty belonging to parents to lay up for their children 2 Cor. 12. 14. §. 61. Of Contentment with things present Verse 5. And be content with such things as ye have THis exhortation to Contentedness is added to the former dehortation from covetousness as a means to prevent or redress that vice For covetousness argueth a discontent at that which a man hath and contentedness will keep men from an inordinate desire of more This exhortation is not joyned in the Greek to the former dehortation by any copulative causall or opposite conjunction but by a Participle being content which maketh it a part of the former sentence thus Let your conversation be without câ—…vetousness being content with such things as ye have The active Verb from whence the passive in this Text is derived signifieth to suffice Joh. 14. 8. 2 Cor. 12. 9. This word fitly expresseth the nature of contentedness which is to account that which God bestoweth on a man to be sufficient for him and thereupon to rest quiet in his mind not perplexing himself with cares and fears about more The passive is oft used in the New Testament in the same sense that it is here namely Luk. 3. 14. 1 Tim. 6. 8. and translated to be content upon accounting that which he hath to be sufficient There is in the New Testament and in sundry other Greek Authors a word compounded of this and of a Pronoun that signifieth ones self and it is in generall used to set out contentment but it implieth a very great emphasis For according to the notation of the word it signifieth such an one as is of himself and by himself and for himself sufficient This properly belongs to God alone Yet is it also attributed both to things and persons To things when they are of themselves sufficient for that whereunto they are used without the addition of any other thing To persons when they account that which they have to be sufficient for them and do not inordinately covet more Thus the substantive is used and translated sufficiency 2 Cor. 9. 8 and contentment 1 Tim. 6. 6. And the adjective also translated content as where the Apostle saith I have learned in whatsoever state I am therewith to be content Phil. 4. 11. The things here meant are temporall such as are needfull for us and usefull to us while here we live They are all comprised under these two words food raiment 1 Tim. 6. 8. and under this one word bread Mat. 6. 11. Spirituall blessings may and must be coveted more then temporall These temporall blessings are here in the Greek called things present which are such things as men for the present have and enjoy They are opposed 1. To such things as men have not in this respect our English Translators thus interpret the word such things as ye have 2. They are opposed to things that may in future times be injoyed About such things men ought not to be solicitous Take no thought for the morrow saith Christ Matth. 6. 34. We must rest content in that portion which God every day bestoweth upon us These are the things present here meant Thus much is intended in the fourth Petition of the Lords prayer §. 62. Of Contentedness What it is COntentedness is a satisfaction of the mind concerning the sufficiency and fitness of ones present condition This generall matter of contentedness a satisfaction of mind doth not only put a distinguishing difference betwixt contentedness and covetousness but also sheweth that they are diametrically contrary one to another For a covetous mind is never satisfied with any estate and a contented mind is never unsatisfied with any This satisfaction useth to accompany such things as God bestoweth on such as he taketh an especiall care of Such persons
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
doth apply it Deut. 31 6. It cannot be denied but that Gods generall providence is extended to all of all sorts For in him all live and move and have their being Act. 17. 28. And he maketh his sunne to rise on the evil and on the good and sendeth rain on the just and on the unjust Matth. 5. 45. But his speciall care is on them that beleeve on him 1 Tim. 4. 10. In this case the Psalmist maketh an apparent difference betwixt the wicked and the righteous Psal. 37. 17 18 c. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust to be punished 2 Pet. 2. 9. The Apostle exemplifieth this in the good Angels that were not left nor forsaken and the evil Angels that were cast down into hell and in Noah and his family whom God saved when he brought the flood upon the world of the ungodly and in Lot whom God delivered when he destroyed four Cities and the inhabitants thereof This providence of God in not leaving nor forsaking his might further be exemplified in the three great Patriarchs Abraham Isaac and Iacob and in sundry of their posterity Hundreds thousands millions of instances might be given for the proof hereof I dare boldly avouch that from the beginning of the world to this day not one that trusted in God was left or forsaken §. 75. Of the Inference of vers 6. on vers 5. Verse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me IN this verse there is an inference made upon the former promise of Gods not leaving nor forsaking his The Conjunction translated so that implieth an inference and such an inference in this place as teacheth us to make a good use of the forenamed promise The use here set down is double one is confidence in God the Lord is my helper the other is courage against man I will not fear c. In the former verse the Apostle alledged the promise to disswade from covetousness and perswade to contentedness Here he addeth two other ends or use thereof Hereby it appeareth that Gods promise of never leaving nor forsaking his is of manifold use and therefore it is the more stedfastly to be rested on and more frequently and seriously to be meditated upon Hereby it farther appeareth that many Inferences and sundry Uses may be made of the same Doctrine This profession The Lord is my helper may also have a more remote reference both to the vice of covetousnesse forbidden and also to the virtue of contentednesse commanded and that as another disswasion from the one and perswasion to the other For if God be our helper what need we covet more then he seeth meet to bestow upon us and why shall we not be content with that which he seeth meet for us If God be our helper we may rest upon it that he will help us to whatsoever he seeth needfull and good for us Hereupon we need not fear mans spoiling us of that which God seeth fit for us neither need we fear any thing that man can do to disturb us in that wherein we rest content This Pronoun WE being of the first Person and Plural number hath reference to him that wrote this Epistle and to those unto whom he wrote it who lived many hundred years after the fore-mentioned promise was made to Ioshua yea it hath reference to all Christians that have lived since this Apostles time and shall live to the end of the world So as hereby is confirmed that which was noted § 68. of applying Promises made to Saints of old to such as should live long after them As this particle WE hath reference to the words following which were the words of David it sheweth that not only Gods promises but also the speeches and actions of Saints in former ages are left upon record for our use that we upon like grounds and occasions should speak as they did and do as they did We may say saith the Apostle namely as the Psalmist did in the words following The same ground of saying what he did we also have We have the Lord to be our God as well as they of old had God is set forth unto us in all those Divine Excellencies of Power Wisdom Truth Righteousnesse Goodnesse Grace Compassion and Patience he was unto them We have also the same Spirit to work in us Knowledge Faith Hope Courage and otherlike Graces that they had On this ground thus saith the Apostle We having the same Spirit of faith according as it is written I believed and therefore have I spoken We also believe and therefore speak 2 Cor. 4. 13. Faith in such Promises as Saints of old had will make Saints in later times freely speak such things as they in former times did Hereof see more in The Saints Sacrifice on Psal. 116. 10. § 67. §. 76. Of Confidence and Boldnesse arising from Gods Promise THe word translated boldly is in the Greek a Participle and may thus be translated word for word So that we being confident may say The root from whence the Greek word here used cometh doth signifie Conâ—…idence And the Verb to be confident This word is alwayes in the New Testament used in the better sense and translated Sometimes to be of good chear or to be of good comfort Matth. 9. 2 22. Sometimes to be confident 2 Cor. 5. 6 8. or to be bold 2 Cor. 10 1 2. But boldnesse in that and this Text is to be taken in the better part for a virtue implying the very same thing that confidence doth It is here the rather translated boldly because it is opposed to fear mentioned in the last clause of this verse For boldnesse and fear are opposed one to another Fear keeps a man from being bold and boldnesse drives away fear In this respect saith Christ Be of good chear or be bold it is I be not afraid Matth. 14. 27. This word therefore here inserted sheweth That Gods Promise duly believed will make men bold or confident in all distresses Ioshua was hereby moved with great resolution and courage to fight against all those Nations which God promised to give into his hands Iosh. 1. 5 10 c. A like promise moved the Israelites boldly to venture thorow the red Sea Exod. 14. 13 c. Iehosaphat was hereby moved to go against that numerous Army that came against him 2 Chrâ—…n 20. 15 c. The like may be noted of Barak Jud. 4. 7. Gideon Judg. 7. 7 c Paul Act. 27. 24 c. and sundry others David professeth that this was it that caused him to hope The Ground hereof resteth in God who maketh the Promise and in those excellent Properties whereby he hath made known himself unto us As 1. In his unsearchable Wisdom in ordering the kinde of Promise he makes to children of men He maketh no promise but what he
Good Guides must be followed This is the main duty here enjoyned See § 100. VIII Mens examples have their limitation Here they are limited by faith See § 106. IX Good Guides are carefull of their conversation This is necessarily implied by causing others to imitate them X. A good conversation will have a good issue This is here taken for grant See § 108. XI Perseverance must be added to good beginnings See § 108. XII Weighty matters are to be well weighed This is to consider them See § 109. §. 112. Of Christ ever the same Verse 8. Iesus Christ the same yesterday and to day and for ever THough in this verse there be no particle of connexion or relation that may direct us to the dependance of it upon that which goeth before or followeth yet the very subject matter thereof evidently sheweth that it hath a fit reference both to the verse before it and also to that which followeth In the former verse the Hebrews were exhorted to follow the faith of their Guides which had been before them This verse layeth down a forcible reason to move them thereto The reason is taken from the object of their faith which was Jesus Christ who remains still the same object of faith whereupon it becomes those that live after them to follow that very faith In the following verse they are dehorted from following strange doctrines A reason to enforce that dehortation is laid down in this verse which is that Jesus Christ who is the foundation and very substance of all sound true doctrine ever continues the same So as they have no cause to be carried about with divers and strange doctrines Of this title Iesus See Chap. 2. v. 9. § 73. Of this title Christ See Chap. 3. v. 6. § 54. Of these two titles Iesus Christ joyned together See Chap. 3. vers 1. § 29. This note of distinction of time yesterday doth properly signifie the day immediatly before as Ioh. 4. 52. Acts 7. 28. But tropically by a Synecdoche it is put for time past whether it consists of many daies or years as where the Lord saith of Israel He that was yesterday my people Mich. 2. 8. that is heretofore in former time Where it is said Tophet is ordained of old Isa. 30. 33. in Hebrew it is from yesterday So much is noted in the margin of our English Bible The sense is well thus rendred of old Here under this word yesterday may be comprised 1. All that time wherein Christ lived upon earth 2. All the time from his first incarnation till that present wherein the Apostle wrote 3. All the time from whence Christ was typified in the Mosaicall Rites to that time wherein they were abolished 4. All the time that hath passed from the first promise that was made of Christ Gen. 3. 15. 5. Eternity it self in reference to former times For Christ from all eternity was the same The second note of distinction to day signifieth the time present Hereof see more Chap. 1. v. 5. § 61. Chap. 3. v. 7. § 76. The third note of distinction for ever setteth out the time future and that 1. Indefinitely time after time 2. Determinatly to the end of the world 3. Everlastingly beyond all end whatsoever Of this phrase for ever See Chap. 1. v. 8. § 108. Thus these three distinctions of time do set out Christ as these three like distinctions which is and which was and which is to come Rev. 1. 4. The Greek word translated the same signifieth he himself and implieth that he is ever himself without any alteration or change and fitly is it translated the same both in this and sundry other places It is applied to Christ to set forth his immutability Chap. 1. v. 12. § 141. There are shewed sundry particulars wherein and whereby the immutability of Christ is manifested Besides the particulars there noted Christ ever was is and will be 1. The same object of faith Ioh. 3. 14 15 16. 2. The same means of salvation Acts 4. 12. 3. The same foundation of his Church 1 Cor. 3. 11. 4. The same in all his Offices as he is an everlasting King Heb. 1. 8. 2 Pet. 1. 11. so he hath an unchangeable Priesthood Heb. 7. 24. In like manner his other Offices are without alteration 5. The same in efficacy of what he hath done and endured for mans redemption and salvation In this respect he is said to be a Lamb slain from the foundation of the world Rev. 13. 8. 6. The same in the identity or sameness of the faith of all true believers in all ages Abrahams faith was such a faith as the faith of Christians is and their faith such a faith as his was Rom. 4. 24. Gal. 3. 7. The like may be said of all true believers Jews or Gentiles 1. That which the Apostle hath noted concerning Christ being ever the same discovereth sundry errours as 1. That believers before Christ was exhibited had another ground of faith and hope then such as have lived since 2 That the place of rest whither the souls of believers before Christ exhibited went after their decease was another which they call Limbus Patrum then that whereunto the souls of deceased Saints now go 3. That traditions of men and that concerning articles of faith may be added to the Gospel of Christ. 4. That there are other Mediators and Intercessors besides Jesus Christ. 5. That the Messiah is yet to come whom the unbelieving Jews still expect 2. The foresaid doctrine concerning Christ to be ever the same requires that we be well instructed in the Types and Prophesies concerning Christ before he was exhibited and in those mysteries which are since more clearly revealed of him as in his Titles and the meaning of them in all his Offices and undertakings in whatsoever he hath done and endured for mans Redemption and Salvation all set out the same Christ. 3. As we know him so we ought according to that which is set forth in the Old and New Testament to respect him and to have him in as high account as ever any had because he is still the same We ought to rest only on him and place our whole confidence on him and subject our selves wholly to him as to our only Lord Saviour and Redeemer even the only Head and Foundation of the Church Ever the same §. 113. Of the Resolution and Observations on Heb. 13. 8. IN this verse is set down The Immutability of Christ. Hereof are two parts 1. A description of the person 2. A declaration of the point The person is described by his two titles or names Iesus Christ. The point is 1. Expressed in this word the same 2. Amplified by a distinction of time And this is distinguished 1. By that which is past Yesterday 2. By that which is present to day 3. By that which is to come for ever Doctrines I. People that have the same ground of faith that
their Pastors had have just cause to follow that faith This ariseth from the inference of this verse upon the former See § 112. II. Christ is a Saviour The title Iesus demonstrateth as much See Chap. 2. v. 9. § 73. III. Iesus is the anointed of God The title Christ intendeth as much See Chap. 3. v. 6. § 54. IV. Iesus Christ belongeth to Iews and Gentiles In this respect the Hebrew name Iesus and the Greek name Christ are both attributed to him See Chap. 3. v. 1. § 29. V. Christ is eternall Thus far may this word yesterday be extended See Chap. 1. v. 10. § 129. VI. Christ was to his Church before his incarnation the same that he hath been since To that time may yesterday be also applied See § 112. VII Christ is to every one in the time present what he was before and will be after This word to day implieth so much See § 112. VIII What Christ hath been and is he ever will be He is for ever the same See § 112. IX Christ is immutable This is the main substance of the verse See Chap. 1. v. 12. § 141. §. 114. Of circumspection against false doctrine Verse 9. Be not carried about with divers and strange doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein UPon laying down the only true Foundation of all sound and saving Doctrine which is Iesus Christ the Apostle fitly inferreth a disswasion from divers doctrines Hereby he sheweth that by fixing our mindes on Iesus Christ and on such things as set him out we may be brought the better to understand sound and saving doctrine Limners by eyeing the person whose picture they draw draw that picture much more to the life It therefore becomes Christians to be well instructed in the Doctrine of Iesus Christ and in those principles which concern him They who study the Gospel will thereby be established in that truth which will bring their souls to eternall salvation The first word of this Text as our English hath set it down translated carried about is a compound and fitly according to the composition turned carried about It is applied to such impotent persons as could not go of themselves but were by others carried hither and thither for cure Mark 6. 55. and to clouds carried about with windes Iude v. 12. and to other light things which are easily moved and carried up and down Eph. 4. 14. It here implieth two things 1. Levity 2. Inconstancy Levity in the disposition of men in that they are easie to be seduced and drawn aside like those whom the Apostle cals children Eph. 4. 14. and silly women 2 Tim. 3. 6 7. Inconstancy in their entertaining one opinion after another That this is mans naturall disposition is evident by the Apostles manner of expressing this disswasion Be no more children tossed to and fro Eph. 4. 14. In that he would have them to be so no more he implieth that formerly they had been such and might also again be such Wofull experience of all ages hath given too great evidence hereof Upon Moses his absence from the Israelites about fourty daies they turned to Idolatry Exod. 32. 1 c. so soon as Iehojada was dead King and people revolted from the Lord 2 Chron. 24. 17 c. Many of those Jews which in congratulation of Christ cryed Hosanna as he was coming to Ierusalem Mat. 21. 15. within few daies after cryed out against Christ Crucifie him Mark 15. 13. This levity and inconstancy in people gave occasion to St Paul thus to complain I marvel that you are so soon removed from him that called you c. Gal. 1. 6. and thus O foolish Galatians who hath bewitched you that you should not obey the truth c. Are you so foolish Having begun in the spirit are you now made perfect by the 〈◊〉 Gal. 3. 1 9. Scarce was there any false doctrine broached but it found many entertainers thereof It is said That many shall follow the pernicious wayes of false prophets 2 Pet. 2. 2. There is in this respect great need of much circumspection that we be not seduced and of labouring to be established in the Doctrine of Christ whereof see more § 118. That with which men are ordinarily seduced is here styled Doctrines This is the same word that is used Chap. 6. vers 2. § 11. but in a farre different sense 1. There it is used in the singular number and implieth the Harmony and Agreement of all sound principles making up one form of Doctrine but here the plural number is used which implieth a variousness and disagreement in false Doctrines as the word divers in this verse implieth 2. There it is taken for the Doctrine of Christ the Doctrine of Truth and Salvation here for the Doctrines which vain men teach doctrines of falshood and perdition Seducers have their doctrines as well as faithfull Ministers which they teach and wherein they instruct their Diâ—…ciples The Pharisees and Sadduces had their doctrins Mat. 16. 12. Mention is also made of the Doctrine of Balaam 〈◊〉 of the Doctrine of the Nicolaitans Rev. 2. 14 15. There is in seducers a diabolical spirit that makes them restless they think it nothing for themselves to run in the broad-way that leadeth to destruction unless they draw others with them thereunto The Scribes and Pharisees would compasse Sea and Land to make one proselyte and that two-fold more the childe of hell then themselves Matth. 23. 15. Though they were blinde yet they would be leaders Blinde leaders of the blinde Matth. 15. 14. This sheweth the necessity of a sound orthodox Ministry whereby men may be instructed in the true Doctrine of Christ and kept from these doctrins of men The Apostle setteth down this as a principall end of Christs giving to his Church Pastours and Teachers that we be henceforth no more children tossed to and fro c. Ephes. 4. 11 14. §. 115. Of divers and strange Doctrines and undue Toleration thereof TO the foresaid Doctrins of men the Apostle addeth these two Epithetes divers strange The first of these divers hath reference both to the multitude and also to the various kinds of things as is shewed Ch. 2. v. 4. § 34. Herein lieth a main difference betwixt the doctrine of God and the doctrins of men Gods doctrine is the truth it self and truth is only one plain clear firm stable but doctrins of men are erroneous and false and in that respect various ambiguous deceitfull inconstant unstable Man is full of vain inventions There is no certain rule to be found but in Gods Word The advice of the Apostle Iohn about trying the spirits whether they be of God 1 Joh. 4. 1. is very behovefull to this purpose For this end we must pray for the spirit of wisdom and revelation in the knowledge of Christ
117. VII The word of Grace must enter into the heart For this end mention is here made of the heart See § 117. VIII The word of Grace is able to establish the heart It can so satisfie and quiet it as it will stedfastly abide therein else it were in vain to exhort to have the heart established with Grace See § 118. IX Doctrins about meats are contrary to Grace They are here opposed to Grace See § 119. X. Doctrins of meats cannot establish mens hearts This negative not denieth that to meats which it ascribeth to Grace See § 119. XI Doctrins of meats never profited any mans soul. This is here expresly set down See § 119. XII Men use much to busie themselves about external Rites This phrase of being occupied intends thus much See § 120. XIII All the pains that men take about externall Rites doth not profit them Though they be occupied thereabouts yet they are not profited thereby See § 120. §. 122. Of the Christians Altar Verse 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Verse 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the gate THe Apostle here produceth another Argument to draw the Hebrews from doting upon legal Rites The former Argument was taken from the unprofitablenesse of them v. 9. § 119. This other is from the damage they bring to themselves thereby They deprive themselves of all benefit which they might otherwise receive from Christ. Of the notation of the word Altar See Chap. 7. v. 13. § 72. It is here taken tropically and that in a three-fold respect 1. By a Metonymy of the Subject The Altar is put for the Sacrifice laid thereon This is evident by the act of eating attributed thereto thus We have an Altar whereof they have no right to eat The Israelites did eat of the Sacrifice not of the Altar Thus metonymically is Altar used in these phrases They are 〈◊〉 with the Altar and partakers of the Altar 1 Cor. 9. 13. 10. 18. that is of the Sacrifices offered upon the Altar 2. By a Synecdochy one of the legal Rites namely Altar is put for all the rest as meats were § 119. 3. By a Metonymy of the Adjunct a type is put for the truth a shadow for the substance an earthy Altar and Sacrifice for the celestial Altar and Sacrifice which is Jesus Christ. Thus much may be inferred from the singular number Altar here used not Altars The Apostle maketh a like collection from the word seed in the singular number thus He saith not And to seeds as of many but as of one and to thy seed which is Christ Gal. 3. 16. In this respect we Christians who professe the Gospel of Christ and believe on him are said to have this Altar As it was ordained before the world so in this later age of the world it is exhibited and by the Gospel offered and by faith received Thus beleevers have it There is no other Altar in the New Testament warranted to Christians but Jesus Christ the truth of the legal Altars The Iews themselves at this day have no earthy Altar For Christians to frame to themselves earthy Altars as Papists do is worse then Judaism True it is that the ancient Fathers make frequent mention of an Altar and a Sacrifice which titles they give to the Table of the Lord and to the sacramental bread and wine set thereon but metaphorically not properly The Apostles never use this word Altar in reference to the Lords-Table but this phrase The Lords Table is expresly used 1 Cor. 10. 21. nor this word Sacrifice in reference to sacramental bread yet this word bread is expresly used in that respect 1 Cor. 18. 16 17. Altar and Sacrifice in reference to the Lords Table and sacramental bread have been abominably abused by Antichristians even unto plain and palpable Idolatry As they pretend true Altars and Sacrifice so also true reall sacrificing Priests which Title is not once no not metaphorically attributed to a Minister of the Gospel as he is a Minister yet in a metaphoricall and spirituall sense it is oft attributed to beleevers in regard of spirituall Sacrifices of prayers and praises which they offer to God 1 Peter 2. 5. Revel 1. 6. But Christ who is the truth and substance of legal Priests Sacrifices and Altars and in that respect most truly and properly a Priest Sacrifice and Altar hath these Titles in the New Testament attributed to him 1. He is styled a Priest Heb. 5. 6. This he is in his Person as he is God-man 2. A Sacrifice Eph. 5. 2. This he is in his humane Nature for his body was the offering Heb. 10. 10. 3. An Altar Revel 8. 3. This is in regard of his Divine Nature for his humane Nature the Sacrifice was laid upon the Divine Nature being united unto it and the Divine Nature sanctifieth the humane Nature which is the property of an Altar Mat. 23. 19. It hath been shewed Chap. 7. v. 3. § 25. that there were many Types of Christ. Among others the Altars were special Types Of them there were two sorts One was the great brazen Altar for Sacrifice Exod. 27. 1 c. The other was the Altar of gold for Incense Exod. 30. 1 c. Christ was typified by the former in regard of the Sacrifice of himself Ephes. 5. 2. He was typified by the later in regard of his Intercession whereby he maketh our persons prayers and other holy services acceptable to God Rev. 8. 3. 1. This truth of Christ being our Altar doth much commend the state of the Christian Church above the state of the ancient Jewish Church and amplifieth the goodnesse of God towards us above that which was shewed to them 2. This directeth us to be well informed in that Sacrifice which was offered up upon this Divine Altar that we may with greater confidence rest thereupon 3. This phrase We have an Altar encourageth us to bring all our warrantable spiritual Sacrifices thereunto and to offer them thereupon and in faith in Christs Intercession to offer up all our prayers and praises and to rest for acceptance thereupon This use the Apostle himself teacheth us to make hereof vers 15. As a Type hereof the Jews were to offer up their Sacrifices on the Altar in the Tabernacle Levit. 17. 4. Iosâ—… 22. 16 c. §. 123. Of having no right to eat of the Christians Altar THere is a fearfull doom denounced against all such as adhere to the Ceremonial Law in the time of the Gospel The doom is this They have no right to eat of the foresaid Altar Hereby is implied that they deprive themselves of the greatest benefit that God ever afforded to children of men even of Iesus Christ himself and
thereof 2. We have proof hereby of the perfection of Christs sacrifice The grave was the prison into which Christ as our Surety was cast By coming out of that prison he giveth proof that the debt is discharged and justice satisfied 3. This ministreth much comfort to us against our naturall bondage under sin Satan death grave and hell By Christs resurrection we are freed from all that bondage For he rose as our Surety Therefore we are said to be raised up together in Christ Jesus Eph. 2. 6. And we may be assured that we also shall be raised 4. The Apostle from the resurrection of Christ inserreth this duty We should walk in nâ—…wness of life Rom. 6. 4. And taking it for grant that we are risen with Christ exhorteth to seek those things which are above Col. 3. 1. This mystery of Christs resurrection is in other places amplified by the circumstance of time that it was within the space of three daies This was answerable to the type Mat. 12. 40. This time was sufficient to give evidence of the truth of his death and withall to keep his body according to the course of mans nature from putrifaction For it is said of the body of Lazarus By this time he stinketh for he hath been dead four daies Joh. 11. 39. But God would not suffer his holy One to see corruption Psal. 16. 10. Act. 2. 27. Christs members may hereupon with much confidence rest upon Gods care in a seasonable providing for them and in keeping them from utter destruction Nor death nor any other affliction shall clean swallow them up After two daies will he revive us in the third day he will raise us up On this ground saith the Apostle 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. §. 165. Of our Lord Iesus HE whom the Father brought again from the dead is set out by his Dominion and by his title Our Lord Iesus Lord is a word of supream Soveraignty as was shewed Chap. 1. v. 10. § 128. The relative Our compriseth under it such as are of the Church of God of whom Christ is in speciall the Lord as hath been declared Chap. 7. vers 14. § 74. Iesus was the proper Name of the Son of God incarnate and signifieth a Saviour as is proved Chap. 2. v. 9. § 73. This part of the description sheweth how much it concerneth us to know and beleeve the fore-mentioned resurrection For he was raised from the dead who was in speciall manner our Lord under whom we are and to whom we are subject yea he who is our Saviour For there is none other name under heaven given among men whereby we must be saved Act. 4. 12. All the good that we can any waies expect resteth in this Our Lord Iesus whom God raised from the dead §. 166. Of Christ a Shepherd OUr Lord Jesus is further set forth under the resemblance of a Shepherd The Greek word hath its notation from a Verb that signifieth to â—…eed So also the Latine for it is the speciall part of a Shepherd to feed his sheep Ioh. 21. 16. Christ was of old foretold to be a Shepherd Isa. 40. 11. Ezek. 34. 23. Zech. 13. 7. Christ himself professeth himself to be a Shepherd Ioh. 10. 14 16. Matth. 26. 31. answerably he was so styled by his Apostles as here and 1 Pet. 2. 25. 5. 4. There are sundry respects wherein this Metaphor may fitly be applied to our Lord Iesus For 1. A true Shepherd entreth in by the door Joh. 10. 2. that is he is lawfully called and appointed by God so was our Lord Jesus Heb. 5. 5. 2. The Porter openeth to the Shepherd Ioh. 10. 3. So the Ministers of the Church acknowledge Christ to be sent of God and answerably entertain him Ioh. 6. 69. 1 Pet. 2. 25. 3. A Shepherd cals his sheep by name Joh. 10. 3. So the Lord knoweth them that are his 2 Tim. 2. 19. 4. A Shepherd knoweth his own sheep Ioh. 10. 3. Thus Christ judgeth between cattell and cattell Ezek. 34. 17. 5. A Shepherd leads out his sheep Ioh. 10. 8. So Jesus is a guide to his sheep He is the way the truth and the life Joh. 14. 6. that true way wherein his sheep may attain unto life 6. A Shepherd ordereth the affairs of his sheep in season he puts them forth Ioh. 10. 4. namely when it is time for them to go out of the fold Christ doth things when it is time Ioh. 7. 6. 7. A Shepherd goeth before his sheep Ioh. 10. 4. In this respect Christ is styled our Captain Heb. 2. 10. 8. A Shepherd provides for his sheep 1 Chron. 4. 40. so doth Christ Ioh. 10. 9. Psal. 23. 2. 9. A Shepherd procures safety for his sheep This is implied under this phrase which Christ applieth to himself He shall be saved and shall go in and out 10. A Shepherd hazardeth his life for his sheep 1 Sam. 17. 35. so doth Christ Ioh. 10. 17. 11. A Shepherd so acquainteth himself with his sheep as they know his voice Iohn 10. 4. so the Church knoweth the voice of Christ Iohn 10. 14. 12. A Shepherd so governs his sheep as they follow him Ioh. 10. 4. so doth Christ govern his Church 1 Cor. 11. 1. 13. A Shepherd useth to mark his sheep so as he may know them from others Thus Christ by his Spirit sealeth his Eph. 4. 30. 14. A Shepherd watcheth over his sheep Gen. 31. 40. Luk. 2. 8. Thus doth Christ Ioh. 17. 6. 15. A Shepherd tenderly healeth his sheep Thus doth Christ Ezek. 34. 16. Matth. 8. 16. 16. A Shepherd keeps his sheep together that they stray not Gen. 30. 29. For this end Christ hath his Assemblies and Ordinances 17. A Shepherd seeks out the sheep that stray so doth Christ Matth. 18. 11 12. 18. A Shepherd will carry such sheep as are feeble and cannot go so Christ Luke 15. 5. 19. A Shepherd will be accountable for his sheep Gen. 31. 39. so also is Christ Iohn 17. 12. 20. A Shepherd will keep the infected from the clean so Christ 1 Cor. 5. 4 c. §. 167. Of Duties due to Christ as he is a Shepherd THe Duties that we are to perform to Christ as a Shepherd are these and such like 1. Take Christ for thy Shepherd Psal. 23. 1. 2. Hearken to Christs voice Ioh. 10. 27. Matth. 17. 5. 3. So acquaint thy self with Christs voice as thou maiest know it Ioh. 10. 4 14. Luke 24. 35. 4. Follow him Iohn 10. 4 27. Rev. 14. 4. 5. If by occasion thou hast gone astray return to him 1 Pet. 2. 25. 6. If thou beest brought into any danger cry to him Matth. 8. 25. 7. If wounded hurt or diseased seek cure of him Psal. 6. 2. 8. Expect from Christ whatsoever may be expected from a
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Mam. Tremel Iuu e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat dominare a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Littera scripta manet And prayer to other means a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the special relation between God and believers See chap. 11. v. 16. Sect. 7â—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See chap. 4. v. 9. Sect. 57. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Different applications of the knowledge here promised 1. To celestial spirits 2. To Apostles 3. To the primitive Churches 4. To the calling of the Jewes 5. To Enthusiastâ—… 6. To other graces Chald. Paraph. per â—…onath Ioseph Cox 7. To all of the new covenant 1 Comparatively 2. Respectively All Gods confederates know him Knowledge abounds under the new covenant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vilenesse of sin Pardon of sin â—… great benâ—…fit Seek pardon 〈◊〉 sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the derivation of this word See Chap. â—… v. 1â—… Sect. 180. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitius fuit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operuit e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex a primativa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequor vel avoce Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellare d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin hiâ—…ders not Gods favour All sins forgiven All sins fully pardoned How God remembers sin no more See Chap. 10. v. 18. Sect. 48. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new form presupposeth a removall of the old b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The covenant with the Jews an old one a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Quod antiquatur e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senectus g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth must be granted in that which is disputed against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legall rites sacred a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Sanctuary was Places fit for divine service c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Tabernacle rather then Temple Many types set out many mysteries * Isa. 43. 4. The lamps â—…vpified light The branches of the Candlestick typified ministeriall functions Knops and flowers in the Candlestick typified the beauty of the Church The graces of the Church come from Christ. Supply of grace from Christ. Snuffers typified discipline Table a type of communion Communiâ—…on Christ here Communion with Christ in heaven Put not off Christs invitation Come prepared Shittim wood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The form of the Table Rings and barrs to carry the Table What the shew-bread signifieth Why called shew-bread a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facierum panis b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panes praesentes vel expositâ—…s c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The matter of the shew-bread was was flower The shew-bread of fine flower The quantity of flower The 〈◊〉 of loâ—…ves The shewâ—… 〈◊〉 the Lord. Shew-bread set in order Frankincense upon the Shew-bread Shew-bread renewed every Sabbath Shew-bread eaten in the holy place Vessels of Shew-bread a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How things are holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanâ—… Two parts of the Tabernaâ—…le a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most holy place typified heaven Saints enter into heaven How Saints affected to heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 6. v. 19. Sect. 155. The vail typified Christs flesh Difference betwixt the first and second vaile The matter of the second vail fine linnen Various colours The 〈◊〉 work-manship of the vail 〈◊〉 Exod. 26. 31. 〈◊〉 〈◊〉 〈◊〉 The use of the vail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Censer here meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What was put upon the Censer Whither the Censer was carried To what end a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ornus arbor est procera fimilis Cedro Dicitur esse lignum Sitâ—…im ex quo Arca facta est inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of the name Ark. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ark typifies Christ. Christ a rich treasure The matter whereof this Ark was made b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operio The crown about the Ark. The 〈◊〉 and bars of the Ark. The high account wherein the Ark was had Wonders wrought by the Ark. 〈◊〉 〈◊〉 the 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aâ—…ca b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manna a type and a Sacrament Manna sets out Christs spirituall food The meaning of this word Manna a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—…tio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manna God gave Manna Manna from heaven Manna a small grain Manna was round Manna 〈◊〉 white Manna was sweet Manna freely and plentifully giveâ—… Manna given only to Israel Manna given all the time of the wilderness Every one gathered Manna Manna gathered without the tents A set time for gathering Manna Manna was ground in a mill Manna used as God appointed Manna was eaten
Tables of the Law 1. This union of these two graces discovereth the uncertainty of that note which Papists give of a true Church namely Union Concord Peace These simply in themselves cannot be a note of the true Church because they may be without holinesse but the true Church is an holy Catholick Church There may be communion and peace amongst the most impious that be If they could shâ—…w holinesse of doctrine holinesse of order and discipline holinesse of life and conversation their union were to purpose But their Idolatry Heresie manifold errors and superstitious ordinances their filthinesse and licentiousnesse take away the glory of their pretended union 2. This sheweth that the agreement of the common sort in disorderly courses which they call good fellowship is no true Christian peace because it is without holinesse 3. This manifesteth the folly of those who upon pretence of peace neglect if not reject holinesse such as these 1. They who to keep their people the faster together as they think setup a religion of their own invention and restrain them from Gods holy ordinances So did Ieroboam 2 King 10. 31. 2. They who suffer a toleration of Idolatry where the Gospell is professed upon pretence of keeping peace So Sid Solomon 1 King 11. 4 c. And Ioash 2 Chro. 24. 17. 3. They who being in Idolatrous places subject themselves to Idolatry to keep peace and avoid trouble Ezek. 23. 5 12. 4. Governors who to have the good will of their people either yeeld to an unholy act as Aaron did Exod. 32. 24. Or suffer their people to do that which is unholy as Zedekiah did Ier. 38. 5. 5. Subjects who to gain and retain peace with their governors conform themselves to their unholy pleasure Ioh. 12. 42. This may be applied to all sorts of inferiors yea and to friends and neighbors A heathen man being moved by his friend to swear for him in a false cause returned this answer that a friend must accommodate his friend so far as the Altar that is so far as may stand with holinesse Peace is a most precious thing but as gold it may be bought too deare And it is bought too deare if holinesse be let go for it 4. In all endeavours after peace either of gaining or retaining the same be sure that it want not this companion of holinesse If peace and holinesse cannot in this or that case stand together let peace depart rather then holiness These limitations if it be possible as much as lyeth in you are not to be applyed to holiness It is not in our power to let holinesse go away Neither may it be presupposed that it is impossible to attaine holinesse as peace for peace consisteth in the agreement of others as well as of our selves but holiness consisteth in a mans own disposition all the men in the world cannot keep him that hath a mind to be holy from holinesse Lotâ—…emained â—…emained holy in the midst of Sodome 2 Pet. 2. 8. Well therefore might the Apostle presse his exhortation to holinesse with the same emphaticall verb. §. 77. Of Seeing God TO put us on the more to endeavour after holinesse The Apostle useth this motive Without which no man shall see the Lord. Though this relative Which may seeme to have reference both to peace and holinesse For it may be of both â—…umbers yet the Greek putteth this doubt out of question for it is of the singular number and masculine gender as the Greek word translated holinesse is The motive is taken from the damage of wanting holinesse which is an impossibility of seeing God Of this word seeing and the diverse kinds of sight See Chap. 2. v. 9. § 72. It is here implied that God may be seen so Matth. 5. 8. 1 Ioh. 3. 2. and it is said of Iacob and Moses they saw the Lord Gen. 32. 30. Heb. 11. 27. Obj. The contrary is affirmed that no man can see God Exod. 33. 20. Joh. 1. 18. â—… Tim. 6. 10. Therefore he is stiled invisible 1 Tim. 1. 17. Answ. Seeming contradictions in words must be reconciled by distinguishing the different significations and acceptions of them For the poynt in hand Man is said to see two wayes 1. With Corporall eyes 2. With Spirituall Both these are ordinary or extraordinary and that in this life and in the life to come Things ordinarily seen with corporall eyes are sensible and visible objects within the ordinary reach of Sight Gen. 24. 63 64. Things extraordinarily seen with corporal eyes are extraordinary visions Dan. 10. 7. or visible objects at an extraordinary distance As when Stephen on earth saw the humane nature of Christ in heaven Act. 7. 56. In the life to come after the general Resurrection Saints with their bodily eyes shall see such glorious objects as the very sight thereof will add much to their blessednesse The spiritual eyes of a mans soul are two 1. Understanding Eph. 1. 18. 2. Faith Heb. 11. 27. The former is more common for all of all sorts regenerate and unregenerate Christians and Heathen may with the eye of understanding see God in some measure that is conceive that there is an eternal Almighty most wise just and gracious God Rom. 1. 20. The latter is proper and peculiar to the Saints and in that respect stiled The Faith of Gods Elect. Tit. 1. 1 Spiritual sight of God is in this world imperfect but will be perfected in the world to come 1 Cor. 13. 9 10 11 12. To apply these distinct kinds of sight to the point in hand the forementioned seeming contradiction about seeing him who it invisible may be thus reconciled 1. God simply considered in his divine essence is a Spirit and cannot be seen with bodily eyes 2. God fully considered in his infinite excellency and majesty is incomprehensible So as no man no not with the eyes of his soul can see God to the full 1 Tim. 6. 16. Yet in some respect may God be seen both with corporall and spirituall eyes He was seen with corporall eyes in sundry apparitions and resemblances as in a cloud Exod. 13. 21. Levit. 16. 2. In brightnesse Ezek. 1. 26 27 28 29. In an humane shape Gen. 18. 3. In a true body Ioh. 14. 9. 1 Tim. 3. 16. The three former were extraordinary proper to the old times before Christ was exhibited The last was for that time that Christ lived on earth then all that would come to him might see God made manifest in the flesh even with their bodily eyes Yea after his ascension when Christ was in heaven Stephen saw him with his bodily eyes Act. 7. 55. and Paul also 1 Cor. 15. 8. At the day of judgement all men shall see him with their bodily eyes 2 Cor. 5. 10. and in heaven after that day shall Saints continually behold him 1 Ioh. 3. 2. 1 Thes. 4. 17. Some restrain this of my Text to seeing Christ in heaven and that
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