sake The servant is not greater then his Master Matth. 10. 24 25. The Head who was himself full of glory vouchsafed to take part of flesh and blood that he might suffer for flesh and blood Shall then the members think much to be conformable to their Head in any thing that he shall call them to §. 140. Of Heresies against the Apostles description of Christs Humane nature THis description of Christs Humane nature He also himself likewise took part of the same meets with sundry Heresies that have been broached against the Humane nature of Christ. The Proclianites held that Christ came not in the flesh at all How then did he take part of the same flesh and blood that we have The Manichees maintained that Christ was not in true flesh but that he shewed forth a feigned species of flesh to deceive mens senses If so then did he not likewise take part of the same with us The Cerdonians denied that Christ had flesh at all This is like the first Heresie The Valentinians taught that Christ brought a spirituall and celestiall body from above Then did he not likewise take part of the same flesh and blood that we do The Apolinarists say that Christ took flesh without a soul. Among other Arguments they produce this and other like texts where mention is made only of flesh blood But the Apostle here speaketh of the visible part of man comprising the invisible part which is his soul by a Synecdoche under the visible which is flesh and blood But this phrase He also himself likewise took part of the same sheweth that as our flesh and blood is animated with a reasonable soul so also Christ was By the like reason they might say that Christs body had no bones because it is said The Word was made flesh Ioh. 1. 14. Yea by the like reason they might say that the Israelites which went down into Egypt had no bodies because it is said of them All the souls Gen. 46. 15. An ancient Father attributed this Heresie to the Arians also and for refutation thereof produceth all those texts of Scripture which make mention of the soul of Christ whereby he proveth that Christ had a soul as well as a body The Ubiquitarians hold that the Divine properties as Omnipotency Omnisciency Omnipresence c. are in the humane nature of Christ which if so Christ took not likewise part of the same flesh and blood that we do The like may be said of Popish Transubstantiation There are other sorts of Hereticks namely the Samosatenians who broached this Heresie That Christ then only began to be when he came indued with flesh whereby they imply that he was not before But this phrase He took part of the same sheweth that he was before he took part of flesh and blood Our Divines from a like phrase do inferre the eternity of the Word The phrase is this In the beginning was the Word John 1. 1. Because the Word was in the beginning it is necessarily implied that he did not then first take his beginning but was before §. 141. Of Christs destroying the Devil THe end of Christs assuming his humane nature is thus set down That through death he might destroy him that had the power of death The generall end is implied That which is expressed is an end of that end or a mighty effect that followed thereupon which was to destroy the devil That generall end was to die For if he had not been flesh and blood he could not have died This generall end is implied under this phrase through death as if he had said that he might die and by death destroy the devil Of Christs being man that he might die See § 75. The powerfull effect which was accomplished by Christs death which was also a speciall end why he died was the destruction of him that had the power of death The primary root whence the word translated destroy is derived is a Noun that signifieth a work as where it is said that the Son of God was manifested that he might destroy the works of the devil 1 Ioh. 3. 8. Thence is derived a Verb which signifieth to work He worketh the work of the Lord 1 Cor. 16. 10. But a privative particle being added the Nown signifieth not working or idle Matth. 20. 3. And another compound added thereunto signifieth to make void Rom. 3. 31. Do we make void the Law or to make of none effect Rom. 4. 14. The promise made of none effect And thereupon to bring to naught 1 Cor. 1. 28. To bring to nought things that are And to destroy 1 Cor. 6. 13. God shall destroy c. By the aforesaid derivation and various signification of the word it appeareth that it doth not alwaies signifie to annihilate a thing and bring it utterly to nought for the devil that is here spoken of still retains his being and substance and ever shall retain it both for the greater terror of the wicked and also for his own greater misery But it implieth that he is so vanquished as he shall never prevail against the members of Christ. In this sense is this very word used where the Apostle saith that the body of sinne is destroyed Rom. 6. 6. It cannot be denied but that 〈◊〉 devil like a roaring lion walketh about seeking whom he may devour 1 Pet. 5. 8. and that many of Gods children are so busfited and insnared by him as they may seâ—… to be overcome of him which cometh to passe partly by their own fault in that they do not manfully stand against him but too slavishly yield unto him and partly by Gods wise ordering the matter for the better proof of the graces whiâ—… he bestoweth on his children but yet this ever hath been and ever shall be the issue that he never prevaileth against Gods children but that they in all assauâ—… remain conquerours This was foretold of old where speaking to the devil 〈◊〉 Christ the seed of the woman the Lord saith it shall bruise thy head Gen. 3. 1â—… The devil assaulted Christ himself but prevailed not For after Christ had said 〈◊〉 thee hence Satan the devil left him Matth 4. 10 11. It appears afterwards aboâ—… the time of Christs last sufferings that the Prince of this world came again 〈◊〉 assault Christ but saith Christ He hath nothing in me John 14. 30. that phrase sheweth that the devil could not prevail against Christ. Neither could he prevâ—… against Iob though he had liberty to do what he could against Iob himself and against all that Iob had Iobs life only excepted Iob 1. 12. 2. 6. He desired to 〈◊〉 Peter as wheat but yet he could not make Peters faith to fail Luk. 22. 31 32. Tâ—… this tends this phrase the Prince of this world is judged Joh. 16. 11. And this 〈◊〉 Prince of this world shall be cast out John 12. 31.
therefore a Rest to the people of God THis verse sets down the conclusion of the Apostles Discourse concerning the rest of the Sabbath and of the Land of Canaan both which he had proved by sundry arguments not to be the rest intended by David Thereupon he inferreth this conclusion There remaineth a rest that is there is another kind of rest for Gods people to rest in This concluding particle Therefore doth demonstrate this to be a conclusion So it is used Rem 8. 1. Gal. 3. 7. This Conjunction is sometimes used by way of interrogation as Shall he finde faith Luk. 18. 8. So Act. 8. 30. Sometimes for confirmation of a point and tranâ—… no doubt and truly As No doubt the Kingdom of God is among you and 〈◊〉 ye 〈◊〉 〈◊〉 Luk. 11. 20 48. Sometimes by way of addubitation or supposition and translated Perhaps Act. 8. 22. Haply Act. 17. 27. But most frequently it is used by way of inference and translated then as then are ye bastards Heb. 12. 8. This is in a manner all one as here in my Text Therefore An expresse setting down of a conclusion is an especiall means of making ones minde and meaning clear It shews what is the main intendment and what is especially to be observed It is like a white in the Buâ—…t or a mark to such as shoot at rovers to direct the 〈◊〉 in drawing his bow and shooting out his arrow Or rather like to the lanâ—… in the Admirall Ship which directeth all the Ships in the Navy Thus the demonstration of the main conclusion gives great light to the whole Discourse §. 54. Of the Rest to be laboured after THat which is here inferred is that there is a Rest. The Greek word here translated Rest is no where else used throughout the New Testament not in any other Greek Author except in some of the Greek Fathers who have taken it from this place The notation of it is taken from an Hebrew word which signifieth Rest and soundeth Sabbath See § 31. Hereupon the last Translators have thus turned it in the Margin Keeping a Sabbath So as the rest here intended is not simply a lying sitting or standing still without doing any thing at all but a ceasing from such things as are done here in this world These are called our own works in the next verse Of the heavenly Rest here intended See § 6 8 9. This word doth fitly set forth the Rest that is to come For as God who rested on the Sabbath from creating new creatures yet did other works of providence and as Gods people here on earth who cease from the works of their calling on Sabbath daies yet do sundry works of piety and mercy which are proper to the Sabbath So in heaven the glorified Saints who rest from the works of this world do many celestiall works which are proper to that place and time These works are excellent and glorious in their kinde The Saints there have sufficient ability to perform them according to the minde of their Lord and withall there is in them a ready willingnesse and forwardnesse to put out their ability and that to the utmost in those works §. 55. Of Rest in Heaven from Troubles on earth THat which under the word here translated Rest the Apostle doth in speciall give us to understand is that there shall be a freedom from every thing that is toylsom and grievous in this world The wise man in Ecclesiastes declareth how full of outward molestations and inward vexations this world is and that as long as men abide therein Besides the many expressions that he hath of the vanity of the things of this world sometimes in way of aggravation doubling the word and adding this note of generality ALL unto it thus Vanity of vanity vanity of vanities all is vanity Eccl. 1. 2. 12. 8. and besides the labours travels and troubles that he there mentioneth ten severall times he useth this clause Vexation of spirit But in the Rest here mentioned they rest from their labours Rev. 14. 13. and all tears shall be wiped away from their eyes Rev. 21. 4. under labours all molestations of body are comprised and under tears all vexations of spirit Labours and troubles are not the things whereunto God hath ordained man as unto his ultimate end Man by sinne hath pulled them upon himself Sin was the cause of this doom upon the woman I will greatly multiply thy sorrow c. and of this upon the man In sorrow shalt thou eat c. Gen. 3. 16 17. From sin proceeded all manner of evils even evils of punishment Obj. The Lord himself saith I create evil Isa. 45. 7. Hereupon a Prophet maketh this inference Shall there be evil in a City and the Lord hath not done 〈◊〉 Amos 3. 6. Ans. By evil in those and other like places the just punishment of sin is intended That God is said to create and do in these respects 1. God ordained that sin should be punished 2. God by his providence ordereth the punishments which are inflicted on sin and that for the kinde measure and continuance thereof 3. The Ministers and means whereby sinners are punished are appointed and sent by God On these grounds we may conclude that Gods people shall for the present be sufficiently supported in their afflictions and at length be fully freed from all 1 Cor. 10. 13. Upon expectation of the soresaid freedom and rest it is just and equall both diligently to work the work of our Lord and Master all the working time of this our Pilgrimage and also patiently to endure whatsoever the Lord shall be pleased 〈◊〉 upon us Christ hath made himself a worthy pattern herein I must saith 〈◊〉 〈◊〉 the works of him that sent me while it is day Joh. 9. 4. And Though He 〈◊〉 a Son yet learned he obedience by the things which he suffered Heb. 5. 8. There being a freedom and rest to come Christ had an eye thereto Heb. 12. 2. So had 〈◊〉 Heb. 11. 26. When we are pinched or grieved with any work travell trouble or affliction 〈◊〉 us call to minde and meditate on this freedom and rest Marrineâ—…s passe over 〈◊〉 boisterous and dangerous seas in hope of attaining to a quiet haven Labourers toyl all the day in hope of rest at night So others in other cases Expeâ—… of freedom rest and recompence upholds their spirits yet they may â—…ail of their expectation But they for whom this rest is prepared shall not 〈◊〉 thereof What then should we not do what should we not endure in hope of this rest The 〈◊〉 because hope thereof is certain and sure If the joy honour and glory which will accompany this rest were duly 〈◊〉 it would much more stirre us up to this duty §. 56. Of Rest to come OF the soresaid Rest it is here said that it remaineth The same word is here used that was used before v. 6.
English thus expressed Belongeth to them c. In the Greek this right is comprized under the Genâ—… case thus Is of the perfect or Is of them that are of full age Thus Christ styleth the bread that belongeth to children Childrens bread or 〈◊〉 bread of children Mat. 15. 26. That which is due to them That whereunto they have had a good right and thus our English hath well expounded it in this phrase belongeth to them §. 73. Of Ministers ability to preach the deep Mysteries of the Word IN that strong meat belongeth to them that are of full age by just and necessary consequence it followeth That Ministers must be able to feed with strong meaâ—… They must be able to preach the deeper mysteries of the Gospel as well as the easier principles For that which belongeth to any must be given to him The Lord sets it down as the part of a faithfull Steward to give the houshold their 〈◊〉 of meat Luke 12. 42. That which in kinde and quantity belongeth unto thâ—… They who are not able themselves to understand deep mysteries cannot reveal thâ—… to others Nothing gives that which it hath not That a Minister must be able to declare deep mysteries is evident by this qualification which the Apostle requires of him apt to teach 1 Tim. 3. 2. and by this duty of rightly dividing the Word The Apostle takes his metaphor from the Priests who divided the Sacrifice and laid every part in order according to the prescript of the Law 1. The conceit which many have concerning the sufficiency of a Minister by this appears to be a plain deceit namely that it is enough to have knowledge of the principles of Religion if at least he have a free and ready speech and a forward and zealous spirit So as he can thunder out Gods judgements against sinners and pithily exhort to piety and vertue I deny not but that these are needfull and commendable but this very Text sheweth that they are not sufficient If it be said That they may be sufficient for Countrey Congregations I answer That it is hard that there should be a Congregation of Christians where no strong ones are If no spirituall growth were required of Christians but that they might alwayes be babes such might be sufficient Ministers Bâ—… all ought to grow till they come to be strong and perfect Will any accoâ—… him a sufficient School-master to train up Scholars for the University â—…ho himself can onely reade Are not Ministers master-builders and shall it be sufficient for them onely to work some plain work or to square out timber Pharaoh would have men of activity to be rulers over his cattell Gen. 47. 6. and shall not choice men be feeders of the Lords flock It is recorded as an aggravation of Ieroboams sinne That Priests were made of the lowest of the 〈◊〉 1 Kin 13. 33. This then may be an aggravation of the sinne of our times that prentices serâ—… men trades-men and others like them who have no learning nor are able 〈◊〉 strong meat to them that are of full age do notwithstanding usurp the miâ—… function 2. Parents and others that intend to have children or others under them to be 〈◊〉 of the Word ought to take care about training them up in Schools and â—…sities where they may learn the deepest mysteries 3. Such Scholars as intend the Ministry must endeavour to prepare themâ—… thereto by Arts Tongues diligent study much reading and other helps thereby they may be enabled to give strong meat to such as are of full age 〈◊〉 2. 15. â—… They that have the power of Ordination must be carefull that they 〈◊〉 none but such 1 Timothy 5. 22. §. 74. Of delivering deep mysteries to fit Auditors THat which is directly intended in these words Strong meat belongeth to them that are of full age is this Where there are fit auditors deep mysteries may 〈◊〉 â—…st be delivered We speak wisdom among them that are perfect saith the Apoâ—… 1 Cor. 2. 6. By wisdom he meaneth the mysteries of the Gospel That Paul 〈◊〉 is evident by this phrase In which namely in Pauls Epistles are some things 〈◊〉 to be understood 2 Pet. 3. 16. By this means may men grow more and more in knowledge till they come 〈◊〉 a perfect man Ephes 4. 13. But so long as here we live we cannot attain to 〈◊〉 perfection Therefore it is necessary that we have strong meat to bring us â—…nto It will hereupon be a Ministers wisdom to be thorowly acquainted with his people 〈◊〉 to observe the Assembly where he preacheth that he may answerably orâ—…r his matter As there may be a fault in delivering too deep points to some so 〈◊〉 in delivering too plain points to others There is a mean betwixt extreams 〈◊〉 our Assemblies are mixed with weak and strong as occasion is offered 〈◊〉 mysteries may be opened and controversies touched and Objections answerâ—… yet so perspicuously as the meanest may receive some profit §. 75. Of the advantage of good Proficients THat it might be the better known who are of full age in Christs family the Apostle describes them in these words Even those who by reason of 〈◊〉 c. That Noun which we translate use the Latines translate habitum and our Engâ—… thence taketh this word habit An habit according to the Greek Latine and 〈◊〉 notation signifieth an inward qualification which a man hath or a ready 〈◊〉 or able readinesse in a man to do this or that Of a Scholar who is prompt 〈◊〉 â—…eady on any occasion to make verses we say he hath an habit of versifying So 〈◊〉 other things As 〈◊〉 is ordinarily gotten by diligent and frequent use of that whereof he hath 〈◊〉 thereupon not unfitly it is here translated use 〈◊〉 â—…tural matters three things are requisite for attaining an habit 1. A free inclination and disposition of a mans nature to a thing 2. Good instruction and teaching whereby nature is helped 3. 〈◊〉 use and exercise whereby life and vigour is added to the two former 〈◊〉 to nature and instruction 〈◊〉 an habit is gotten by degrees 〈◊〉 spiritual matters which are things of the Spirit of God and supernaturall 〈◊〉 〈◊〉 â—…o natural inclination or disposition Gen. 6. 5. Iohn 3. 6. Ephes. 2. 1. By 〈◊〉 savour the things of the flesh and are wholly inclined thereto All 〈◊〉 â—…sposition which is in any to spiritual matters is infused into them 〈◊〉 〈◊〉 holy Spirit They that are after the Spirit savour the things of the Spirit 〈◊〉 8. â—… The fore-mentioned infusion is ordinarily by the use of means publique 〈◊〉 private as reading and hearing the Word preached partaking of the â—…ments holy Conference Meditation and Prayer Hereby Grace is 〈◊〉 and encreased and by much exercise thorow Gods blessing an holy habit is â—…btained This habit being obtained maketh a man able readily to inform the judgemeâ—…t resolve the conscience and
any just occasion to neglect the other On this ground we ought with greater conscience to attend the duties of our parâ—… places for they use to be pressed with speciall Items and great earnestnesse 〈◊〉 Let the wise see that she reverence her husband Eph. 5. 33. With much earnestâ—… doth the Apostle presse upon Timothy the duties of his particular calling â—… 〈◊〉 4. 15 16. 2 Tim. 4. 2 5. § 16. Of doing all things which God giveth in charge THe substance of the charge which God gave to Moses is that he do what God 〈◊〉 to be done which was to make the things shewed unto him This word make must here be taken metonymically for procuring or causing to be made For Moses called Bezâ—…leel and Aâ—…oliab and every wise hearted man c. 〈◊〉 unto the work to do it Exod. 36. 2. Thâ—…s God said that Solomon should bâ—…ild 〈◊〉 for his naâ—…e which yet Solomon did not with his own hands but caused it to be done 2 Sam. 7. 13. In like manner it is said The â—…ands of Zernbbabel have 〈◊〉 〈◊〉 foundation of this house his hands shall also finish it Zec. 4. 9. Yet he proâ—… others to do it Of Christ it is said that he made and baptized more Disciples 〈◊〉 〈◊〉 â—…hough Iesus himâ—…elf baptized not but his Disciples Ioh. 4. 1 2. This Meâ—…onymie hath an emphasis and implyeth that they who have the charge of a work must be as carefull to see it well done by others as if they did it themâ—… with their own hands For God will exact an account of them to whom he giveth the charge the defaults and defects of the workmen shall be laid to the charge of them that seâ—… them on work Instance Saul 1 Sam. 15. 13 c. The gâ—…nerall point here to be observed is this Gods charge is to be fulfilled In this case Christ laid a must upon himself saying I must work the workes of him that 〈◊〉 me Joh. 9. 4. and his Apostle a necessity Necessity saith he is laid upon me yea 〈◊〉 is unto me if I preach not the Gospell 1 Cor. 9. 16. 1. God is an high supreme Lord to whom we all owe obedience 2. God hath power to call us to account and so he will do Matth. 25. 19. 〈◊〉 16. 2. It well becomes them who take God for their Lord and would be accounted his servants to take notice of that charge that the Lord layeth on them and to make 〈◊〉 of observing what he requireth There is a word of extent all things added by the Apostle which is not in 〈◊〉 Hebrew yet necessarily intended Tâ—…us sounds the charge in Hebrew Look 〈◊〉 make them Exod. 25. 40. This indefinit relative them hath reference to 〈◊〉 thing that God had shewed Moses in the Mount Such an indefinite proposiâ—… 〈◊〉 â—…quivalent to a generall As to make clear the full sense of an inhibition 〈◊〉 inscrâ—…ed this exclusive particle only Compare Deâ—…t 6. 13. with Matth. 4 10. So the Apostle here to make clear the full meaning of this admonition addeth this generall adjective all things Hereby he expresly teacheth that every particular which God appointeth to be done must answerably be done The three reasons which an Apostle rendereth for keeping the whole Law Iam. 2 10 11. may be applyed to this point 1. The Authour of the Law who is one for he that said do not commit adulâ—…ery 〈◊〉 do not stâ—…al So the same Lord that giveth one part of a charge giveth also the other Now if a man observe one part and observe not every part he is a transgressor of his will who gave the whole charge 2. The nature of the Law which consisteth of many lincks insomuch as he that breaketh one linck breaketh the whole chain which is made up of those lincks So is a charge that consisteth of many particulars 3. The guilt of the Law which extendeth to every single transgression For he that offendeth in one point is guilty of all So is it in every charge that God giveth consisting of severall branches They who make conscience of doing any thing which God enjoyneth must learn hereby to make conscience of every thing and to adde unto somethings all things The Apostles good conscience was extended to all things Heb. 13. 18. Herein lyeth a main difference between a renewed spirit and a spirit only restrained between an upright and an hypocriticall heart The hypocrite whose spirit is only restrained may in some things seem to begin well but fails before he hath finished all or he may do such things as seem to come near to his own humour and clean neglect other things but the regenerate spirit and upright heart hath his eye and heart on God and observeth what is his will and pleasure in all things to do the same Thus was the charge given to Moses observed according to all that the Lord commanded Moses so the children of Israel made all the work Exod. 39. 42. Herein men testifie that what they do they do in a conscionable respect to God and his charge whereupon they may with greater confidence expect to be accepted approved and rewarded by God But they whose obedience is partiall who may do something but fail in other things loose the comfort glory and recompence of the things which they may think to be well done This is a point of egregious folly Partiall obedience as it is unsound so it is dangerous For he who on one by respect neglecteth one part of his charge may on another by respect neglect another part yea and on other occasions omit every part and do nothing that is enjoyned him §. 17. Of the right manner of doing duty THis phrase according the pattern hath reference to the manner of doing what was enjoyned even so as was prescribed For duty must be performed in due manner The Law requireth thus much Thou shalt love the Lord thy God This sets down the matter and substance of the first table With all thy heart and with all thy soul and with all thy mind This sets down the manner of observing it The like is noted of the second table Thou shalt love thy neighbour as thy self Matth. 22. 37 39. Thus in the Gospell this phrase As it is in heaven added to the third petition declares the manner of Evangelicall obedience Thus the Apostle prescribeth the manner of Church-officers performing their duty Rom. 12. 8. These epithites added to graces work of faith labour of love patience of hope intend the manner of exercising those graces 1 Thess. 1. 3. So do these phrases serve God acceptably with reverence and godly fear Heb. 12. 28. See Chap. 13. § 157. 1. The same Lord who enjoynes the manner prescribes the manner 2. As great respect is manifested to God in the manner of doing what he requires as in the matter In this was David commended 1 King 3. 6. This was it that Hezekiah pleaded
one 〈◊〉 to another Of the simple verb which signifieth to see we have spoken on Chap. 2. 1. 9. § 72. And there shewed how it is sometimes properly used for seeing with 〈◊〉 eye of the body and sometimes metaphorically for seeing with the eye of the soul. This compound is here to be taken Metaphorically for the sight of the soul. Thus a like word of the same signification is used in the next verse and applyed to that which is invisible To see him who is invisible must needs be meant of a Metaphâ—…rical and spiritual sight In setting down this sight there are two prepositions one signifieth from with which this verb is compounded The other signifieth to and is joyned by way of reference unto the recompence of reward These two prepositions From To imply two terms of motion One from which one turneth The other to which he turneth It importeth a remooving of the eye from one object to an other Hereby the mind of Moses is excellently set out he turned his mind and heart from the honours pleasures and treasures of Egypt and fixed them upon the honors pleasures and treasures of Gods Church here on earth and of his Church above in heaven Thus was he moved to prefer these before those This act of Moses in having respect to the recompence of reward is here approved and it demonstrateth that respect may be had to reward See more hereof Chap. 6. v. 18. § 149. The inference of this act of Moses as a reason of that which he did before namely that he suffered affliction with the people of God and refused to be callad the Son of Pharaohs daughter and esteemed the reproach of Christ greates riches than the treasures of Egypt giveth proof that respect to reward maketh a Believer deny any thing or endure any thing as those Hebrews suffered afflictions and took joyfully the spoiling of their goods Hebr. 10. 33 34. They know that God can and will abundantly recompence all This sheweth one reason why so little is done and endured for Christ. Men do not look from that which is present to that which is to come They consider not the recompence of reward Let us therefore acquaint our selves therewith and oft meditate thereon and duely weigh who is the rewarder and what is the reward both for the greatness and also for the continuance thereof then shall we know that our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. This is it that will make us stedfast unmoveable always abounding in the work of the Lord 1 Cor. 15. 58. §. 147. Of Moses forsaking Egypt Hebr. 11. 27. By faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible ONe evidence of Moses Faith was his contempt of the world manifested by refusing honour v. 24. Pleasures v. 25. and Treasures v. 26. Another evidence is here set down in this verse which was an undaunted spirit in not fearing the wrath of a King A proof of this evidence is premised in this phrase He forsook Egypt This is here made a fruit of faith By faith he did it As he refused honour pleasure and wealth by faith so by the same faith he shewed himself to be of an invincible courage The word translated forsook is the same that is used Chap. 4. v. 1. § 7. and translated left Thereof see more in that place Concerning his forsaking Egypt the Scripture mentioneth two times betwixt which fourty years passed Act. 7. 30 One when he fled into Midian Exod. 2. 15. The other when he led the People of Israel out of Egypt into the wilderness Exod. 12. 31 c. Interpreters differ about the time which should be here meant Both antient and modern Expositors apply it to the former namely his flying out of Egypt to Midian Their reasons are these 1. The order of setting down this point by the Apostle For the other leaving of Egypt was after the Passeover v. 28 29. 2. The emphasis of the word forsook which implieth a flying from Egypt as a banished man 3. The other departure out of Egypt is set down by the Apostle in another place v. 29. therefore it cannot be here intended Many of our later Expositors apply this to the latter forsaking of Egypt Their reasons are these 1. Moses then so forsook Egypt as he never returned to it again â—… Then was the Kings wrath most incensed against him â—… Then he shewed greatest courage against the Kings wrath To take up this difference I see no necessity to oppose one against the other â—… At both times great faith was manifested yea and an undaunted spirit â—… At both times he did forsake Egypt â—… The wrath of the King was at both times incensed against him For at first 〈◊〉 to slay Moses Exod. 2. 15. At the second time he charged Moses to see his face no more threatning 〈◊〉 if he saw him again Exod. 10. 29. 〈◊〉 At the first it is said that Moses sled from Pharaoh Exod. 2. 15. 〈◊〉 cannot be accounted a matter of courageâ—… but rather of prudence that he 〈◊〉 used a means to avoid danger Answ. That prudence may stand with courage Where Christ again and an shâ—…reth up his disciples not to fear man he adviseth them to sly from Ciâ—… City when they are persecuted Matth. 10. 23 26. So as a wise avoiâ—… of danger may stand with good courage Christ himself did oft keep himâ—… danger Luk. 4. 30. Iohn 8. 59. 〈◊〉 his courage appeared that he maintained the cause of his Countreyâ—… and slew an Egyptian in the quarrel which he well knew could not but 〈◊〉 the King This evidence of faith that Moses forsook Egypt wherein he had such hoâ—… and wealth and freedom as he enjoyed in Egypt giveth proof that faith 〈◊〉 put on a man to forsake any place This made Abraham leave his native 〈◊〉 v. 8. So did Ruth Ruth 1. 16. Faith assures a Christian of a better 〈◊〉 than that which is left in Gods cause v. 16 35. Hereby we may discern a true faith if being born and brought up in an Idolaâ—… or prophane place where honours pleasures and treasures may be enjoyed 〈◊〉 conscience â—…ake we forsake that place surely we have a good faith §. 148. Of not fearing the wrath of a King 〈◊〉 a proof as was given of the faith of Moses Parents that they were not aâ—… of the Kings Commaddement is here given of the faith of Moses himself 〈◊〉 〈◊〉 the wrath of the King Here the point is set out with much emphasis 〈◊〉 1. Men use to be most feared when their choler is stirred up and wrath enâ—… wrath makes men seek the greatest revenge Yet Moses did not in such a 〈◊〉 fear â—… The wrath of a King useth to be more feared than the wrath of other 〈◊〉 and that
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
Translations had inserted it To the second exception that the Psalmist maketh no mention of Christ in that Psalm I answer three things 1. That the three Persons in sacred Trinity are one in essence minde will and work Ioh. 5. 17 19 20. What the one doth the other also doth So as the same act may be applied to any one of them 2. Wheresoever mention is made of any act of God in reference to a creature It is most properly the act of the Son For the Father doth all by the Son In particular by him he made the worlds V. 2. 3. The Kingdom of Christ is expresly described in the latter part of the Psalm v. 12. c. and that for the comfort of the Church to support her in her great distresse being much overwhelmed with sore affliction by reason of the Babylonish captivity To exemplifie this in a few particulars Who had mercy on Zion Who built up Zion Was it not the Lord Christ Whose name do the converted Gentiles fear Whom do the Kingdomes serve Is it not the Lord Christ Psa. 102. 13 15 16 22. It is therefore evident that this Text as the former were is most fitly applied to Christ. The Apostle had before v. 2. said that God by the Sonne made the worlds Here to shew that the Sonne was not as Arius taught an instrument or Minister in that great work but the principall Authour He doth in speciall thus apply it to the Sonne Thou Lord in the beginning hast laid c. The first particle AND hath reference to the first clause of the 8. verse namely to these words Unto the Sonne he saith Which words are here understood as if he repeated them again And unto the Sonne he saith Thou Lord c. Unto the Sonne there he saith Thy Throne c. AND Unto the Sonne here he saith Thou Lord c. There is the same Authour of that and this testimony The Greek word Lord is apparently of the Vocative case and further declared to be by an Apostrophe directed to the Lord by this particle of the Second Person THOU See § 106. §. 128. Of the Title Lord applied to Christ. THe Greek word translated LORD being applied to God is ordinarily put for Iehovah which is the most proper name of God and never attributed to any but to the true God True it is that in the Hebrew there is another name of God which is translated Lord and ofttimes attributed to man as Gen. 18. 12. and 45. 8. yet usually this name when it is put for God is pointed with such pricks or vowels as Iehovah is and with these points it is never attributed to any but to God In this Text the Title Lord is without question the interpretation of Iehovah For the Title Iehovah is in that Psalm seven times used as v. 1. 12 15 16 19 21 23. and once Iah V. 18. which is an abbreviation of Iehovah Wherefore the Title Lord doth here intend Iehovah and being applied to Christ setteth out his divine nature and declareth him to be true God even that God who hath his being of himself and ever continueth of and by himself the eternall and immutable God even He which is which was and which is to come Rev. 1. 4. The Lord that changeth not Mal. 3. 6. Who in regard of his self-existency giveth to himself this Title I am that I am and also this I am Exod. 3. 14. Thus this Title Lord in relation to Iehovah giveth further proof of the true and proper Divinity of Christ. To Christ by an excellency and property is this Title Lord frequently attributed David long before Christs incarnation in the Spirit called him Lord Mat. 22. 43. The Angel that brought the first news of his birth stiles him Christ the Lord Luk. 2. 11. Both his Disciples and others in his life so called him After his resurrection when he was discerned by Iohn Iohn said to Peter of him It is the Lord Joh. 21. 7. Christ himself thus saith Ye call me Lord and ye say well for so I am Joh. 13. 13. It was usuall with the Apostles in their Epistles thus to stile him the Lord Iesus Rom. 1. 8. And he is said to be the one Lord Iesus Christ 1 Cor. 8. 6. A Prophetesse called him Lord anon after he was conceived even while he was in his mothers womb Luke 1. 43. Christ is Lord in sundry respects 1. As God In regard of his divine nature God said I am the Lord Exo 6. 2. 2. As the Sonne of God In regard of his Person For of the Sonne in relation to the Father it is said The Lord rained fire from the Lord Gen. 19. 24. 3. As God-man In regard of the hypostaticall union of Christs two Natures in one person Thus saith Thomas to Christ on earth My Lord and my God Joh. 20. 28. 4. As King of the Church In regard of that authority and dignity whereunto God hath advanced him I have set my King upon my holy Hill of Sion saith the Father to his Sonne Psa. 2. 6. God hath made him both Lord and Christ Act. 2. 36. On these grounds divine worship hath been yeelded unto him on earth as unto the Lord In his Infancy Mat. 1. 11. In his Man-age Mat. 8. 2. After his Resurrection Mat. 28. 9. In the time of his Ascention Luke 24. 52. And now also Christ being in heaven and sitting as Lord on his Throne is worshiped Rev. 4. 10. 5. 14. Thus he is still and ever shall be worshipped as the true Lord by his Church Answerably all other divine respect is to be yeelded to him He is to loved with all the soul with all the heart with all the minde and with all the strength Accordingly is he to be feared admired adored called upon beleeved in served obeyed subjected unto praised for all things in all things glorified preferred before all advanced above all and every way esteemed as a Lord even our Lord the most high supream Soveraign over all §. 129 Of Christs Eternity THE Eternity of this Lord is further set out in this phrase In the beginning namely in the beginning of time so as that which was before that beginning was without beginning properly eternall Thus is the eternity of God manifested in the very first word of the holy Bible Gen. 1. 1. and the eternity also of the Son of God Ioh. 1. 1. He that in the beginning laid the foundation of the earth was before that foundation was laid and before that beginning In that respect saith the Sonne of God of himself The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was c. Pro. 8. 22 23. c. As the eternity of the Creator is by this phrase in the beginning intended so the plain contrary concerning creatures is expressed Creatures being
proof hereof It is a grosse errour of Aristarchus Samius Copernicus and other Philosophers who imagine that the earth continually moveth and that the heaven and the host thereof do but seem to our sight to move as the banks and trees thereon do to such as are in a Boat rowed with oars or in a Ship under Saiâ—… This conceit cannot stand with the metaphor of a Foundation here and in other places applied to the earth §. 132. Of Heaven the work of Gods hand THat which is here spoken of the Heavens in relation to God The Heavens are the works of thine hands is to be taken metaphorically by way of resemblance to men who use with their hands to make what they make Of the second Temple it is thus said Zerubbabel hath laid the foundation of this house his hand shall finish it Zec. 4. 9. and wonders are said to be done by the hands of the Apostles Act. 14. 3. Men work with their hands Eph. 4. 27. And they do other things with their hands Hereupon Idolaters are said to make Idols with their hands Isa. 31. 7. and Idols are stiled the work of mens hands Isa. 37. 19. Jer. 10. 3 9. yea the benefit that ariseth from the thing men do is called the fruit of their hands Pro. 31. 31. and the labour of their hands Psa. 128. 2. In allusion hereunto the things which God doth or maketh are said to be the work of his hands and his hands are said to make them Job 10. 38. Because men know not how any should see without eye hear without ears speak without a mouth tred without feet do this or that without hands eyes ears mouth feet hands and other parts of man are attributed to God 1 Pet. 3. 12. Num. 12. 8. Lam. 3. 34. Psa. 119. 73. But to shew that properly God hath no hands his works are oft said to be without hands Dan. 2. 34 45. 8. 25. Job 34. 20. Yea herein lieth a difference betwixt the things of God and men that they are without hands but these with hands Col. 2. 11. Eph. 2. 11 Heb. 9. 11 24. Yea in proper speech the heaven it self that here metaphorically is said to be the work of Gods hand is elsewhere said to be made without hands 2 Cor. 5. 1. Act 17. 24. §. 133. Of Anthropomorphites THE Anthropomorphites do hereupon erre not knowing the Scriptures nor the power of God in that they literally and properly apply to God such parts of men as are metaphorically and only by way of resemblance for teaching sake attributed to him They feign God to themselves by a carnall cogitation to be after the Image of a corruptible man and that God is altogether a body imagining that whatsoever is not a body is no substance at all But they are much deceived For Spirits are not only true substances but every way the most excellent substances Bodilinesse doth but adde grossenesse heavinesse drowsinesse and sundry other weaknesses to a substance Concerning the members of God which the Scripture frequently mentioneth that no man should beleeve that we according to the form and figure of flesh are like to God the same Scripture saith that God hath wings which we have not Therefore when we hear of wings we understand protection Psa 9. 4. So when we hear of hands we must understand operation and if the Scripture mentions any other like thing I suppose it to be spiritually understood §. 134. Of the Reasons why the Heavens are said to be the works of Gods hands THE Heavens are here and in other Scriptures expresly said to be the works of Gods hands In that 1. They were made as well as the earth There be that grant that the earth and the things here below had a beginning but imagine that the heavens and the things therein were eternall without beginning The very first verse of the Bible expresly disproves this errour for there it is expresly said that the Heaven was created So also in sundry other places 2. God himself made the Heavens They were the work of his own hands made by his own power nâ—… by Angels as the Menandrians Saturnirians Cerinthians Merinthians and other hereticks thought Nor were they made by the casuall concurrence of certain motes which they call Atomi as Democritus Lucippus and other Epicurean Philosophers dreamed They imagined their Atomi to be small indivisible bodies such as appear in the Sunne-beams when the Sunne shineth through an hole They say that by the conjunction of these all things at first were made and that into these all things at last shall be dissolved 3. The heavens were made without instruments even with Gods hands and nothing else It is one of the Epicurean Philosophers Arguments against the making of the Heavens that there could not be sufficient instruments for effecting so great a work What iron tools saith he what leavers or crows what Ministers could be had to help on so vast a fabrick O blinde and stupid Philosopher that can no better discern between divine and humane works Betwixt the first creating of things by God and the after-making of things by man God had no need of any help at all 4. The Heavens are as a canopy to cover all the earth For the use of hands especially when both hands are used is to stretch a thing and to spread it abroad The Lord in expresse terms saith My hands have stretched out the heavens Isa. 45. 12. These phrases of stretching forth and spreading out the Heavens are oft attributed unto God as Isa. 40. 22. Ier. 41. 15. Psa. 104. 2. Iob. 9. 8. 37. 18. 5. Great diligence was used in making the heavens Mention of hands in the plurall number implieth thus much For carefull and diligent persons will put both their hands to what they do Slothfull and carelesse persons will use but one hand and put the other into their bosome or pocket Pro. 9. 24. 26. 15. 6. The Heavens being said to be the work of Gods hand imply the great power of God who with his hands that is by himself can make so fair and great a work as the Heavens are Therefore the Heaven is called the Firmament of his power Psa. 150. 1. And God is said to have made the Heaven by his great power and stretched out arm and thereupon it is inferred that there is nothing too hard for him Jerem. 32. 17. 7. The heavens bear the cleavest evidence of Gods excellencies Psa. 8. 3. 19. 1. Of a picture made by Apelles which was admirable in all mens eyes they said This is the work of Apelles hands §. 135. Of the resolution of the tenth Verse Verse 10. And thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the works of thine hands THE connexion of this verse with the former set out by this copulative particle And manifesteth an addition of another argument to prove the same point Hereof see §
77. The Summe of this Text is The Creation of things Two speciall Points thereabout are here noted 1. The Creator that made all 2. The Creatures that were made In setting out the Creator observe 1. The manner of attributing this work unto him by an Apostrophe THOU See 106. and 125. and 127. in the end 2. The Title given unto him LORD In the creatures note 1. What is common to all 2. Wherein they are distinguished one from another Two things are common to all 1. The same Lord that made all implied in this copulative AND. 2. The same time wherein all were made In the beginning There are also two things wherein the creatures differ 1. Their distinct kindes Earth Heaven 2. Their distinct ends One to be as a foundation Laid the Foundation The other to be as a cover over all and conspicuously to manifest the glory of God in this phrase The work of thine hands §. 136. Of the Observations arising of the tenth verse I. CHrist is Iehovah The Title Lord importeth as much See § 128. II. Christ is the Creator of all Joh. 1. 2. Col. 1. 16. III. The beginning of time was at the Creation For this phrase In the beginning hath reference to the Creation Before that there was no time See § 129. IV. Christ was eternall He made the things that were made in the beginning So as he was before them and before the beginning Therefore without beginning and eternall See 119. V. The Earth was made For when the foundation of it was laid it was made See 131. VI. The earth is immoveable See 131. VII The Heavens were made as well as the earth See 132. VIII The same Lord that made Earth made also the Heavens The copulative particle AND which here knits heaven and earth together demonstrates the truth of these two doctrines IX All creatures are within the compasse of heaven and earth These two kindes are here put for all creatures whatsoever See 130. X. Christ can establish and turn about what he will The earth is a massie and ponderous piece and hath nothing to rest upon but the air yet is it there laid as a foundation and remains unmoveable The heavens are of an incomprehensible bignesse yet he maketh them continually to run about Of other Observations arising from this phrase The works of thine hands See § 131. §. 137. Of the difference betwixt Christs and creatures immutability HEB. 1. 11 12. They shall perish but thou remainest and they all shall wax old as doth a garment And as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail OUT of Psa. 102. ver 26 27. the Apostle produceth another proof of Christs excellency taken from his immutability and unchangeablenesse And to shew that even herein Christ surpasseth all creatures the point is set down by way of opposition The creatures are mutable but Christ is immutable Therefore more excellent This relative They being in Greek of the Masculine gender hath particular reference to the heavens in the latter end of the former verse which word is also of the same gender Yet withall it includeth the earth before-mentioned and all things in heaven and earth not the Angels themselves excepted For it is the most principall scope of the Apostle to advance Christ above Angels as ver 4 5. 6 7. Object There are many creatures that shall never perish The earth abideth for ever Eccl. 1. 4. That which is said of the Sunnes and Moons continuance for ever Psal. 72. 5 17. 89. 37. may be applied to heaven and all the host thereof The Sunne and Moon endure throughout all generations It shall be established for ever as the Moon c. The Angels also even the good Angels are still and ever will continue as they were at first created They were the evil Angels that kept not their first estate but left their own habitation Jude v. 6. Answ. 1. This phrase for ever is sometimes put for the worlds continuance Mat. 11. 14. Thus though the fore-mentioned creatures continue firm and stable all the time of this world yet at the end of the world they may be altered as the earth and heaven and hosts thereof See § 137 139. 2. As for Angels they have indeed from their beginning continued and shall everlastingly continue in the same estate and condition yet there is a great difference betwixt Christs immutability and theirs For 1. Christ was as he is from all eternity Psa. 90. 2. Pro. 8. 22. c. But Angels had a beginning Col. 1. 16. before which they were not what now they are 2. Christ was originally of and by himself as he is Angels not so Christ made them Angels He might have made them mortall and mutable creatures 3. Christ by his own power and wisedom continueth the same that he is Angels are confirmed and established by Christ Eph. 1. 10. 4. Comparatively it is said of Christ Who only hath immortality 1 Tim. 6. 16. So it may be said also of him who only hath immutability The creatures excellencies compared with the excellencies of Christ are as the light of the Moon and Stars and as artificiall lights compared to the light of the Sun none of them are seen in the bright shining of the Sunne so the immutability of the creatures is as no immutability compared to Christs §. 137. Of the different manner of creatures perishing THE Hebrew word translated perish is put for any kinde of perishing whether by degrees or at once Things that rot consume by little and little In this sense this word is applied to the memoriall or name of wicked men which is said to perish Psa. 9. 6. in that by little and little they are clean forgotten and thus said to rot Pro. 10. 7. Things that rot by degrees come to nought At once things are said to perish when they are suddenly destroied Thus a righteous man is said to perish Isa. 57. 1. that is suddenly to be taken away as Ezechiels wife was with a stroak Eze. 24. 16. So the Greek word used by the Apostle is sometimes put for a suddain destruction as Luk. 17. 27 29. where it is applied to those that perished by the Floud and by fire and brimstone from heaven It is also put for withering by degrees as the grace of a flower perisheth Jam. 1. 11. There are some who conceive that earth and heaven do waste by degrees and through continuance of ages do wax old and fail They say that there is not now that clearnesse of light nor vigour of Stars that was in former times and that the strength of the earth doth every year decay Others are of opinion that the heaven and all the Host thereof still retain that vertue vigour and strength which they had when they were first made and that the earth though in the superficies of it whereon men and beast tread
he observed that God had utterly forsaken Saul and thereupon took the boldnesse to foretell that the Lord would deliver Israel into the hand of the Philistims and that Saul and his sons should be with Samuel who was then dead that is they should be dead also 1 Sam. 28. 19. Obj. 7. St Paul saith that the coming of Antichrist is after the working of Satan with all power and signes 2 Thess. 2. 9. Answ. In the next clause it is added and lying wonders This last clause shews that the signes before mentioned were but counterfeit not true miracles Papists who are the Antichristians do exceed above all others in counterfeting miracles which are but plain deceits and illusions It remains notwithstanding all that hath been or can be Objected that God alone doth true miracles Whatsoever the Lord pleased that did he in heaven and in the earth in the seas and all deep places Psal. 135. 6. and so can he still do While we have God for our God we need not fear nor faint by reason of any danger or want for means but when we know not what we do to lift up our eyes upon him 2 Chron. 20. 12. And in faith to say God will provide Gen. 22. 8. we ought on this ground to be of the minde of those three faithfull servants of God who by a King were threatned with a burning fiery furnace and say Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us Psal. 46. is worthy our serious and frequent meditation for this purpose It is by many stiled Luthers Psalm because Luther oft said it and sung it especially in the time of any trouble So trust to the power of God in all straits as ye subject to his Will and prescribe no means to him but referre the manner of working to his Wisdome For he hath said I will never leave thee nor forsake thee Heb. 13. 5. §. 30. Of Gods bearing witness to his Word by his Works OF those works which could not be done but by God himself it is said that God did bear witness thereby For such works do evidently demonstrate that such a word is Divine Gods words sent from God himself The greater the works are the more excellent and more sure is the word that is ratified thereby To bear witness to a thing is to confirm the truth of it The word which the Apostle here useth is a double compound The simple verb signifieth to witnesse a thing Iohn 1. 7. The compound to adde testimony to testimony or to adde a testimony to some other confirmation as 1 Pet. 1. 12. The double compound to give a joynt testimony or to give witnesse together with another So much signifies another like Greek compound used by the Apostle Rom. 8. 16. and translated bear witnesse with Thus God by his works did witnesse with his Sonne and with his Apostles to that Gospel which they preached Gods works give a most clear and sure evidence to that for which they are wrought or produced When the people saw how God had led them through the depths and how the waters had covered their enemies then they believed his words Psal. 106. 9 11 12. When others saw the fire that upon Elijahs prayer fell from heaven they fell on their faces and said The Lord he is God The Lord he is God 1 Kin. 18. 39. When the widow of Zarephath saw her son that was dead restored to life by Elijah she said Now by this I know that thou art a man of God and that the word of the Lord in thy mouth is truth 1 Kin. 17. 24. On such a ground saith Nicodemus to Christ We know that thou art a Teacher come from God for no man can do these miracles that thou doest except God be with him John 3. 2. When the Jews had seen the miracle that Jesus did they said This is of a truth that Prophet that should come into the world John 6. 14 On this ground doth Christ oft produce his works to witnesse who and what he was The works which the Father hath given me to finish the same works that I do bear witnesse of me that the Father hath sent me saith Christ Iohn 5. 36. And again The works that I do in my Fathers Name they bear witnesse of me Thereupon he addeth Though ye believe not me believe the works Iohn 10. 25 38. This witnesse that God hath given gives good evidence of his speciall care over his Church in that he laboureth so much to establish her in the Word of Salvation For he thought it not enough to have the Gospel once published though it were by his Sonne or to have it further confirmed by other witnesses and those many but he further addeth other witnesses even his own Divine Works which may well be accounted witnesses for they have a kinde of voice according o that which the Lord himself saith It shall come to passe if they will not believe thee neither hearken to the voice of the first signe that they will believe the voice of the later signe Papists upon this kinde of witnesse by miracles do exceedingly insult against Protestants and that in two especiall respects 1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines 2. In regard of the want of miracles among Protestants whence they infer that we have neither true Church nor true Ministry To the first ground of their insultation I Answer that they prove themselves thereby if at least the kinde of their miracles be throughly examined to be plain Antichristians For whosoever shall judiciously reade their Legends and Authors that have written of their miracles shall finde them so ridiculous as they plainly appear to be lying wonders And the Apostle saith that the coming of Antichrist is after such a manner 2 Thess. 2. 9. As for the other part of their insultation I Answer that we have all the miracles that Christ and his Apostles did to confirm our Church our Ministry and Doctrine For our Church is built upon Christ the chief corner stone and upon that Foundation which his Apostles laid And our Ministry is according to the order which Christ and his Apostles have ascribed unto us and our Doctrine is the same which Christ and his Apostles preached What need we then any other Confirmation then that which is here set down by our Apostle Indeed if we joyned new Articles of Faith or preached another Gospel then they did or had another way of Ordaining Ministers then they have warranted unto us miracles would be necessary for confirming such new things §. 31. Of Signes Wonders and Miracles THe means whereby God did bear witnesse to the Gospel are set out in four words Signes Wonders Miracles Gifts The three former set out the same things 1. Signs according to the notation of the word imply such externall visible
Gifts are comprised such abilities as the Spirit freely giveth unto men to perform the duties of their functions Of these gifts the Apostles reckoneth up sundry particulars as wisdom knowledge faith c. 2. Under Administrations are comprised such callings and functions as God hath ordained for the good of his Church Of these sundry kinds are reckoned up 1 Cor. 12. 28. 3. Under Operations such fruits and effects as issue from the fore-named gifts well imployed in mens severall functions The notation of the word intimates as much §. 36. Of the difference betwixt the wonders under the Law and under the Gospel THere were indeed at the delivery of the Law thunder and lightning and other great signs distinctly set down Exod. 19. 16 c. Heb. 12. 18 c. Moses also did very great wonders Deut. 34. 11 12. Psal. 78. 12 c. Acts 7. 36. So did other Prophets especially Elijah and Elisha But the Gospel was confirmed with more and greater miracles Ioh. 7. 31. 9. 32. 15. 24. The miracles which Christ did excelled all the miracles done before him in five especiall respects 1. In the ground or power of doing them For Christ did what he did by his own power in his own name Mark 1. 27. 2. 5 6 c. but others did their great works by power received from God and in the name of the Lord. The Lord sent Moses to do all the signes and wonders which he did Deut. 34. 11. 2. In the very matter and kinde of works which Christ did Never any restored sight to one that was born blinde but Christ Ioh. 9. 32. This very work was greater then all the works that Moses did in Egypt the red Sea and wildernesse and then the standing still of the Sunne and Moon upon Ioshuas prayer Iosh. 10. 12 13. Or then the Sunnes going back at Isaiahs prayer 2 King 20. 11. Or then the miracles done by the ministry of Elijah and Elisha For in these and other miracles recorded before Christs time there was but an alteration of the ordinary course of nature but in giving sight to a man that never had sight before was a new creation Besides we never read of any devils disposessed before Christs time This is most certain that never any raised himself from the dead by his own power before Christ but herein Christ declared himself to be the Sonne of God with power Rom. 1. 4. 3. In the manner of working his great works Christ did what he did with authority and command Mark 1. 27. 2. 11. 5. 41. others did what they did with prayer and submission to Gods will 1 King 17. 20. 2 King 4. 33. 5. 11. 4. In the end Christs end in working miracles was to set out his own glory together with his Fathers to shew that he was the Sonne of God true God Mark 2. 10. and that men might be brought to beleeve in him This is evident by the question which Christ propounded to the man that was born blinde and had sight given him by Christ. The question was this Doest thou beleeve on the Sonne of God Joh. 9. 35. The Prophets did what they did with respect to God alone and to shew that what they did or spake was by commission from the Lord 1 King 18. 36. 37. 5. In the extent Christs cures of many mens bodies extended also to the cure of their souls This is evident by the pardon of sinne which he gave to the man whom he cured of his Palsie Matth. 9. 2. and also by this exhortation to another man whom he cured Behold thou art made whole sinne no more Joh. 5. 14. But the gifts of the holy Ghost which are here mentioned do beyond all exception demonstrate that the Gospel had a greater confirmation then the Law because never were such gifts given before Christs time Of these gifts see § 35. §. 37. Of Gods will in ordering works and gifts THe forementioned diversity of miracles and distribution of gifts were ordered and disposed according to the will oâ—… God This act of distributing is attributed to God 1 Cor. 7. 17. to his Sonne Ephes. 4. 7. and to his Spirit 1 Cor. 12. 11. And for kinde number and measure of gifts all are ordered by the will of this one God according to his own will not anothers the Greek word intends as much The will of God is that rule whereby all things are ordered that he himself doth and whereby all things ought to be ordered that creatures do Hereupon Gods will is distinguished into his secret and revealed will This distinction is grounded on these words The secret things belong unto the Lord our God but those things that are revealed belong unto us Deut. 29. 29. The secret will of God is called his counsell Isa. 46. 10. the counsell of his will Eph. 1. 11. his purpose Rom. 8. 28. his pleasure Isa. 46. 10. his good-pleasure Ephes. 1. 9. the good pleasure of his will Ephes. 1. 5. The other is commonly called Gods Word and that after the manner of men because the ordinary means whereby men make known their mindes is the word of their mouth therefore the revelation of Gods will is called Gods word whether it be by an audible voice from God himself as Matth. 3. 17. or by the ministry of Angels ver 2. or by the ministry of men Hos. 1. 2. This is also called the good and acceptable and perfect will of God Rom. 12. 2. This revealed will of God is that which is principally intended in the second Petition of the Lords prayer Here Gods secret will is meant This is that supreame and absolute will of God by which all things are and without which nothing can be Psal. 115. 3. Ephes. 1. 11. Rom. 11. 34. This is Gods only rule He hath nothing else to regulate any purpose or act of his but his own will As therefore he disposeth all things so in speciall the gifts of the holy Ghost according to his will See vers 9. § 78. and Chap. 6. vers 17. § 130. The grounds following do demonstrate the equity herof 1. God is the fountain whence all gifts flow Every good gift and every perfect gift is from above and cometh down from the Father of lights James 1. 17. All are his Hereupon he thus presseth his right against such as were not contented with that portion which he gave them Is it not lawfull for me to do what I will with mine own Matth. 20. 15. 2. God is the most supream Soveraign over all He is the Lord and Master of all He therefore hath power to order the places and duties and parts of all as he pleaseth according to his own will In reference hereunto thus saith David The Lord God of Israel chose me before all the house of my Father to be King over Israel for ever For he hath chosen Iudah to be the Ruler and of the house of Iudah the
remains therefore that the man here spoken of is more then man even the man Iesus Christ who is God-man Yet I will not deny but that the whole mysticall body of Iesus Christ may be here included namely all that by faith are united unto Christ for all they together with their head have this title Christ given unto them 1 Cor. 12. 12. In this respect the dignities belonging unto Christ as the head of that body appertain also to the body of Christ. Hence it is that all things are said to be theirs because they are Christs 1 Cor. 3. 22 23. and they are said to be quickened together with Christ and raised up together and made to sit together in heavenly places in Christ Iesus Ephes. 2. 5 6. They are also heirs of God and joint-heirs with Christ Rom. 8. 17. §. 54. Of these Titles Man Sonne of Man THe Person here spoken of is set forth by two Titles Man Sonne of Man The first of these Titles in Hebrew signifieth a mortal miserable man It cometh from a verb that importeth a desperate case It is oft translated desperate as desperate sorrow Isa. 17. 11. and incurable sorrow Ier. 30. 15. This word is used where the Psalmist saith Put them in fear O Lord that the Nations may know themselves to be but Men Psal. 9. 20. that is weak mortall miserable Of this title Man in another sense See my Sermon on 2 Chron. 8. 9. Of the Dignity of Chivalry § 3. The other Title Sonne of Man is added as a diminution For Man in the second place is Adam Adam was the proper name given to the first man the father of us all and that by reason of the red earth out of which he was made Gen. 2. 7. After mans fall it became a common name to all his posterity by reason of that mortality which seized on them all whereby they came to return to that out of which they were made according to this doom Dust thou art and to dust shalt thou return Gen. 3. 19. Thus this title Adam sets out the common frail condition of mankinde So doth the Greek word here used according to the notation of it It signifieth one that looks upward Being succourlesse in himself he looks up for help elswhere as 2 Chron. 20. 12. In this respect Bildad stileth him a worm Job 25. 6. This word Sonne annexed unto man Sonne of man adds a further diminution and implieth somewhat lesse than a mean man This particle SONNE prefixed Sonne of man doth further shew that he was born of man and that he did not as some Hereticks have imagined bring his body from heaven See more of this title in my Treatise of the sinne against the holy Ghost § 11. The meannesse of Christs estate here in this world is thus further described by a Prophet His visage was marred more than any man and his form more then the sonnes of men Isa. 52. 14. Yea Christ himself is brought in thus speaking of himself I am a worm and no man Psal. 22. 6. To add more emphasis to his low degree those titles are interrogatively thus expressed What is man the sonne of man Hereby two things are intended 1. The nothingnesse of that man in himself to deserve any thing at Gods hand This must be taken of the humane nature of Christ and that abstracted from the divine nature not of his person in which the two natures were united or else it must be taken of the mysticall body of Christ here warfaring on earth consisting of weak unworthy children of men 2. The freenesse of Gods grace and riches of his mercy that was extended to such a mean weak unworthy one This cannot but cause much admiration and that admiration is couched under the interrogation What is man If the effects of Gods kindness to man which follow in the testimony be duly observed we shall finde it to be a matter of more then ordinary admiration It was a matter farre less then this which made Iob with a like expostulatory admiration to say unto God What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him Job 7. 17. §. 55. Of Gods being mindfull of man THat wherein God manifested his free grace and rich mercy to man is expressed under these two words mindfull visit Both these words have reference to God as is evident by this Apostrophe Thâ—… art mindfull The Psalmist begins the Psalm with an Apostrophe to God thus O Lord our Lord and continueth the same to the end of the Psalm â—…o as he must needs here be taken in this verse to direct his speech unto God This Apostrophe doth also amplifie the grace here intended namely that so great an one as the Lord should be so gracious unto so mean a man as is here described Both the Hebrew and the Greek word translated mindfull do signifie to remember The Hebrew word is so translated Psal. 9. 12. He remembreth them and the Greek word Luk. 1. 72. to remember his holy Covenant To remember importeth two things 1. To hold fast what is once known 2. To call to minde what is forgotten Of these two acts of memory See Chap. 13. § 12. 24. This act of remembring is applied not to man only but to God also To God it is most properly applied in the former signification For God ever fast holds in memory and never forgets what he once knowes known unto God are all his works from the beginning of the world Acts 15. 18. Yea also in the latter signification that act of remembring is attributed unto God as where it is said Did not the Lord remember them and came it not into his minde Jer. 44. 21. The latter phrase sheweth that the act of remembring attributed to God in the former clause is meant of calling to minde what was formerly known Iob oft calleth on God to remember him in this sense Iob 7. 7. 10. 9. 14. 13. In this respect God is said to have Remembrancers Isa. 62. 6. to whom he thus saith Put me in remembrance Isa. 43. 26. and to this end he is said to have a book of remembrance Mal. 3. 17. But surely these things cannot properly be spoken of God they are to be taken tropically by way of resemblance after the manner of man There is also a third act that is comprised under this word to remember which is seriously to think on and consider such and such a person or case Thus is the foresaid Hebrew word translated Neh. 5. 19. Think upon me my God So Gen. 40. 14. Think on me To apply all to the point in hand God never forgat the man here spoken of but still held him in minde and memory and though by extremity of misery and long lying therein God might seem to have forgotten him as the Church complaineth Lam. 5. 20. yet by affording seasonable succour God
may be said to be little in measure and in time and both these simply and comparatively 1. Simply Because for measure it was no other then is common to man and for continuance it was at the furthest but from his conception to his ascension 2. Compartively It was but light in measure having reference to his almighty power and but short in time having reference to his eternity Christ verily as a surety for sinners underwent the wrath of God and curse of the Law Gal. 3. 13. which was so heavy a burthen as it troubled his soul Joh. 12. 27. made him exceedingly sorrowfull to the death Mar. 13. 34. and it cast him into such an agony as his sweat was as it were great drops of blood falling down to the ground Luk. 22. 44. It made him once and twice and again thus to pray O my Father if it be possible let this cup passe from me Matth. 26. 39. and to cry out and say My God my God why hast thou forsaken me Matth. 26. 46. In these respects if ever any on earth were such an one as the fore-mentioned Hebrew word signifieth a miserable man in a desperate and incurable case Christ as a meer man according to humane strength was in that his bitter agony Yet in regard of the union of his divine nature with the humane that agony was neither desperate nor incurable but tolerable and momentany He well endured it and freed himself from it Thus was it but little in regard of measure and time Christs humiliation was thus moderated because it was not for his own destruction but for the salvation of others In relation to his bitter agony it is said that in the days of his flesh he offered up prayer and supplication with strong crying and tears and that he was heard in that he feared Heb. 5. 7. By Gods ordering his Sonnes estate in his sufferings we may rest upon this that he will answerably order the sufferings of the members of Christ so as they shall neither be too heavy nor too long they shall be but little in measure and time This the Apostle thus expresseth Our light affliction which is but for a moment c. 2. Cor. 4. 17. And again There hath no temptation taken you but such as is common to man And God will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape 1 Cor. 10. 13. Their sufferings are by God inflicted not in hatred but in love not for their destruction but for their instruction This is a forcible motive to patience Herein lies a main difference betwixt the afflictions of Christs members and others Though God correct the former yet his mercy shall not depart away from them but from others it may clean depart 2 Sam. 7. 15. §. 60. Of Gods crowning Christ with glory and honour THe point which the Apostle principally aimeth at is the excellency of Christ which he doth here set out two wayes 1. Singly in this phrase Crowned with glory and honour 2. Relatively in this set him over the works c. To shew the ground of this exaltation of Christ the Apostrophe to God is still continued thus Thou crownest him See § 55. This Metaphor of crowning hath reference to a Royall dignity To crown is properly to set a crown upon ones head and that act declareth one to be a King thus it is said of Solomon Behold King Solomon with the crown wherewith his mother crowned him Cant. 3. 12. Of Christs Royall dignity See Chap. 1. § 106 111. 112. Of Gods conferring upon Christ that Royalty whereunto he was advanced See Chap. 1. § 119 149. This Metaphor of crowning may also have reference to Christs labours and travels in his life time and to the reward which God gave him after he had fully accomplished all and gotten an absolute conquest over all his enemies In publike undertakings the Champion that hath well finished his task and overcome was in way of recompence crowned Hereunto alludeth the Apostle in this phrase They which run in a race run all but one receiveth the prize They do it to obtain a corruptible crown 1 Cor. 9. 24. 25. Thus Christ after he had run his race and overcome was crowned by his Father To this tendeth that which is said of Christ Psal. 2. 8 9. He humbied himself and became obedient unto death even the death of the cross Wherefore God also hath highly exalted him Thus may all the members of Christ expect after they have finished their course and overcome to be crowned The Apostle with strong confidence expected as much for thus he saith I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me the crown of righteousnesse 2 Tim. 4. 7 8. with the expectation hereof do the Apostles incite Christians to hold out in doing the work of the Lord 1 Pet. 5. 4. and in enduring temptations Iam. 1. 12. For he that can and will perform what he hath promised hath made this promise Be thou faithfull unto death and I will give thee a crown of life Rev. 2. 10. To amplifie that Royall dignity these two words Glory Honour are added Glory is oft put for the excellency of a thing See Chap. 1. v. 3. § 19. so as this dignity was the most excellent that any could be advanced unto The Hebrew word according to the notation thereof importeth a ponderous or substantiall thing opposed to that which is light and vain The Greek word sets out that which is well spoken of or is of good report and a glory to one The other word Honour in Hebrew implieth that which is comely or bright It is translated beauty Psal. 110. 3. The Greek word intendeth that a due respect be given to such as we have in high account Where the Apostle exhorteth to render unto others their due he thus exemplifieth it honour to whom honour is due Rom. 13. 7. The duties therefore which inferiours owe to their superiours are comprised under this word honour as the duty of servants 1 Tim. 6. 1. of children Ephes 9. 2. and of subjects 1 Pet. 2. 17. This then sheweth that as Christ is most excellent in himself so he is highly to be esteemed by others Honour is due unto him therefore honour is to be yeelded to him Psal. 45. 2 3 11 17. We honour Kings crowned with gold shall we not honour Christ crowned with glory These are fit epithets to set out the Royall dignity of Christ. They shew him to be most excellent in himself and to be highly esteemed by others When the Apostle saith of Christ God hath exalted him and given him a name which is above every name he sets out his glory And where he addeth That at the name of Iesus every knee should â—…ow he sets out his honour By this the ignominy
Gal. 3. 28. The eight unities mentioned by the Apostle Eph. 4. 4 5 6. intend thus much For all beleevers make one body They have all one Spirit They are all called in one hope They are all servants of one Lord There is one Faith belonging to them all and one Baptism They have all One God and 〈◊〉 Father In reference to that one Father all beleevers are stiled dear children Eph. 5. 1. Great is the emphasis of the Greek word translated dear It signifieth a beloved one one that is so loved as all love is cast on him It is most properly attributed to an only childe where God saith to Abraham Take thine only Son Gen. 22. 2. The LXX thuâ—… translate it Take thy beloved Son He who in Hebrew is called an only Sonne is in Greek called a beloved Sonne So also do other Authors use that Greek word both of male and female as an only sonne an only daughter So when one hath but one only eye that eye in Greek is called a beloved eye This title beloved one is oft attributed to Christ and that most properly for â—…e is the only begotten of God This title beloved one is indeed oft used in the plurall number including many as Eph. 5. 1. Rom. 1. 7. 11. 28. But they are all in Godâ—… account as an one only childe Thus they are all as one spousâ—… to Christ Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs Rom. 8. 17. and Kings Rev. 1. 6. and thâ—… of the same inheritance and of the same Kingdom Now there useth to be bâ—…t one heir of the same inheritance and one King of the same Kingdom These therefore are as one For they have all one Spirit Eph. 4. 4. and they all make oâ—… mysticall body which body is styled Christ 1 Cor. 12. 12. In this respect the duties which are required of us as brethren § 3. are by this unity further pressed upon us 2. They to whom the Apostle wrote were internally and effectually called To be partakers of a thing is not only to have a right thereto by reason of our profession but also to have a part and a share therein and that really actually Thâ—… we are said to be partakers of Christ v. 14. And to be partakers of Gods chastisements Heb 12. 8. The husbandman is said to be partaker of his hope in that he doth in very deed partake of the benefit thereof 1 Cor. 9. 10. The Apostle doth use this emphaticall word Partakers and applies it to them all as he did that former excellent style Holy brethreu Of giving such titles to all members of the Church See § 6. §. 18. Of Signes of Saints Calling THe excellency utility and necessity of the heavenly calling gives us all 〈◊〉 cause thorowly to search and examine our selves thereabout that we be noâ—… deceived in a matter of so great consequence and think we are internally and effectually called when our calling is only externall and formall This use is the rather to be made of this point because the evidences of an effectuall calling are especially inward in the soul and spirit of a man and what 〈◊〉 knoweth the things of a man namely such as are within him save the spirit of 〈◊〉 which is in him It will be therefore not unseasonable to give some signes of 〈◊〉 Calling They are such as follow 1. Illumination Hereby I mean in speciall a distinct understanding of the mysteries of godliness particularly of the work of the Law and the Gospel on us Our calling is from darkness to light 1 Pet. 2. 9. They therefore who still remain in darkness the darkness of ignorance and cannot finde themselves to be enlightned with true knowledge are not called Of those who are called the Lord saith They shall all know me Jer. 31. 34. Though this be not sufficient yet it is necessary 2. Sense and feeling of that wofull estate wherein by nature men are Such they are whom Christ thus invites and cals Come unto me all ye that labour and are heavy â—…en Matth. 11. 28. As for such as think themselves righteous and that their estate iâ—… good enough such as never were brought to feel the heavy burden of sinne Christ saith I am not come to call the righteous Matth. 9. 13. 3. Detestation and loathing of ones former estate and wicked course of life together with a true and sound turning from the same which is repentance For Christ came to call sinners to repentance Matth. 9. 13. They therefore that are not brought to repentance but continue to live lie and delight in sinne are not called 4. Sanctification and renovation of the whole man and a delight in holiness For God hath called us to holiness 1 Thess. 4. 7. 5. Contempt of this world of the promotions profits and pleasures thereof For Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. To this purpose tends the call of the Lord Come out from among them and be â—…e separate saith the Lord and touch not the unclean thing and I will receive you 2 Cor. 6. 17. 6. Peace and unity This the Apostle intends in these words Let the peace of God rule in your hearts to the which also ye are called Col. 3. 15. He cals it the peace of God because God hath setled and established it among his people God hath called us to peace 1 Cor. 7. 15. 7. Readiness to bear all manner of afflictions which by God shall be laid on us or persecutions which by man shall be inflicted for the Gospels sake For even hereunto are we called 1 Pet. 2. 21. 8. Love of God Hereby they who are called are described These two are joyned together them that love God and them that are called Rom. 8. 28. 9. Love of the brethren The Apostle presseth this point by this argument As ye are called in one hope of your calling Eph. 4. 4. 10. A cheerfull expectation of eternall happiness For God hath called us to eternall glory 1 Pet. 5. 10. §. 19. Of sundry uses of Saints Calling THis point of the heavenly Calling of Saints affords matter of Consutation Humiliation Reprehension Admiration Gratulation Consolation Direction Exhortation 1. The errour of attributing such free will to man in his corrupt estate as to be able thereupon to turn from darkness to light is confuted in that unless God both outwardly by his Word and inwardly by his spirit call him he cannot come No man can come to me saith Christ except the Father draw him Joh. 6. 44. The word calling refutes another errour about the universality of it For we are called out from others 2. That wofull plight wherein our selves were before our calling and wherein others still lie which are not yet called gives great matter of Humiliation For it is an estate of darkness and death
Moses he remained a meer man and mortal yea subject to sin whereby he so provoked God as he was not suffered to leade Israel into Canaan and there to settle them Deut. 32. 51 52. Christ notwithstanding his abasement was true God and eternal He did no sin 1 Pet. 2. 22. He leads his people into the heavenly Canaan Herein was Ioshua a Type of Iesus Had the Jews that lived in Christs time known and beleeved the great difference betwixt Christ and Moses they would not have so lightly esteemed him as they did much lesse have rejected him Christs excellencies were evidently made known to them by his doctrine and works Concerning which some of them said When Christ cometh will he do more miracles then those which this man hath 〈◊〉 And again Never man spake as this man Joh. 7. 31 46. But the God of this 〈◊〉 hath blinded their mindes lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4. 4. The like may be said of their posterity the Jews that have lived since their daies and of whom there are many yet living Did Turks Saracens and others which account Moses to be a great Prophet and receive his Books as Canonicall understand the difference betwixt Christ and Moses they would certainly entertain the Gospel and beleeve in Iesus and prefer him before Moses As for us that know and beleeve the difference betwixt Christ and Moses let us know and beleeve that there is an answerable difference between the Law and the Gospel and thereupon be moved to have the Gospel in as high an account as ever any of the Jews had the Law For this end let us set the patern of David before us who could not satisfie himself in setting out his high esteem thereof and great delight therein Reade for this purpose Psa. 19. 7 c. and Psâ—… 119. throughout This moved him to lay that charge upon his Sonne to keep the Statutes of God as they are written in the Law of Moses 1 King 2. 3. Behold also the patern of Iosiah who turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 1 King 23. 25. Of the Jews that returned from the captivity it is said That they entred into a curse 〈◊〉 into an Oath to walk in Gods Law which was given by Moses We ought not only so to esteem of the Gospel but also to give more earnest heed thereto See chap. 2. 1. § 2. 5. As Moses the Law-giver could not bring Israel unto Canaan so the Law can bring none to heaven But Ioshua setled then there so Iesus by the Gospel setleth beleevers in heaven §. 46. Of honour due to a Builder THE Apostle further proceeds to amplifie the disparity betwixt Christ and Moses by a particular exemplification of the Excellency of Christ aboâ—…e Moses This he doth under the metaphor of a Builder and an house built The argument may be thus framed The Builder of an house is worthy of more glory then the House But Christ is the Builder and Moses a part of the House built Therefore Christ is worthy of more glory then Moses The Proposition is in the latter part of the third verse The Assumption in the verses following The Conclusion in the former part of this third verse The Participle whereby the Builder is here set out is in Greek a compound the simple Verb signifieth to prepare or to put on or to adorn I finde it not in the New Testament but it is frequent in other authours This Compound is oft used in the New Testament and that to set out 〈◊〉 preparing a way Mat. 11. 10. And the making of the Tabernacle Heb. 9. 2. And ordaining the things thereof Heb. 9. 6. And preparing or building the Ark Heb. 11. 7. 1 Pet. 3. 20. Here it is fitly translated He who dath built or a builder in that it hath reference to an house built A Builder is the efficient cause of that which he buildeth and in that respect worthy of more honour then the effect or the work done For if there be any excellency in a thing built that excellency cometh from the builder When men behold an Edifice substantially artificially and curiously 〈◊〉 they use to commend the Builder Moses blessed Bezaleel and Aholiab and the other workmen that built the Tabernacle when he looked upon all the work and beheld that they had done it as the Lord had commanded Exo. 39. 43. An honourable mention is made of Solomon even after the captivity for the Temple which he built Ezr. 5. 11. Though Nebuchadnezzar offended through the pride of his heart in boasting of his great Pallace yet this his speech Is not this great Babylon that I have built for the house of my Kingdom Dan. 4. 30. sheweth that the honour of a fair building appertaineth to the builder On the contrary he that beginneth a building and is not able to finish it makes himself a laughing-stock Luk. 14. 29. It is a senseless thing to attribute the glory of that which is received from another to the subject matter in which it is What praise is it to the timber or stones or other materials that they make up a fair and glorious edifice Can the timber cut down hew square fit and lay it self in order to make up the edifice Can stones or clay or iron or any other materiall do the like Can silver or gold or pretious stones polish or put themselves in those places and ranks where they may beautifie a building The workman that fits prepares laies all sorts of materials in their due places who fastens them together who erects the edifice and perfects it deserves the glory of his workmanship and by due hath the praise thereof To apply this to the most famous and glorious building that ever was which is the Church of God We as lively stones are built up a spirituall house 1 Pet. 2. 5. We are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone Eph. 2. 20 c. should we hereupon think to have the glory hereof Not unto us not unto us but unto our builder the Lord Jesus Christ the glory be given We are by nature rough untoward unfit to make a Temple for God we are dead in sinne Unless by the Ax of Gods Word the operation of Gods Spirit accompanying the same we be hewed and squared unless the hard knobs of obstinacy be chopt off unless the bark of civility and formall profession be pulled away unless the sprouts of pride be paired off unless the hollow dotes of hypocrisie be made plain and even unless the rotten holes of lusts be cut out unless we be quickned and made living stones fit for a spirituall building unless we be gathered together and united to Christ the foundation and one to
is set before thee It is said of Moses That he had respect unto the recompence of the reward Heb. 11. 26. This made these Hebrews to hold out They knew that they had in Heaven an enduring substance Heb. 10. 34. Of Christ himself it is said For the joy that was set before him he endured the crosse Heb. 12. 2. This must needs uphold those that believe it and keep them stedfast unto the end because all that we can do or endure here is not worthy to be compared with the glory that is promised Rom. 8. 18. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. Of the emphasis of this phrase See A Recovery from Apostasie on Luke 1â—… 31. § 27. Hereupon the Apostle gives this admonition Let us not â—…e weary in well-doing for in due season we shall reap if we faint not Gal. 6. 9. And again Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord 1 Cor. 15. 58. 9. Prayer Faithfull fervent constant prayer Christ used this means for himself Heb. 5. 7. This means he also used that Peters faith might not fail Experience sheweth that the more we fail herein the more we decay But the more fervent and constant we are herein the more stedfast we remain This is to be added to all other means because by faithfull prayer the holy Spirit is obtained Luke 11. 13. without which we cannot hold out but by it we shall persevere By the foresaid means we may continue to enjoy our spirituall strength as Caleb did his bodily strength Ioshua 14. 11. and as Moses whose natural forâ—…e abated not Deut. 34. 7. We shall still bring forth fruit in old-age Psal. 9â—… 14. Of circumspection in preventing Apostasie See § 122. §. 71. Of the Resolution of Heb. 3. 2 3 4 5 6. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house 3. For this man was counted worthy of more glory then Moses in as much as he who hath builded the house hath more honour then the house 4. For every house is builded by some man but he that built all things is God 5. And Moses verily was faithfull in all his house as a Servant for a testimony of those things which were to be spoken after 6. But Christ as a Son over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end THe Summe of all these verses is A Description of Christs faithfulnesse in the execution of his Prophetical Office This is set down 1. Simply 2. Comparatively In the simple expression there is 1. An affirmation of the Point Who was faithfull 2. A declaration of the person to whom he was faithfull To him that appointed 〈◊〉 The comparison whereby the Point is amplified is betwixt Christ and Moses This is set out two wayes 1. By similitude in the later part of the second verse Of the similitude the Proposition or former part is thus expressed Moses was faithful in all his house The reddition or later part is intimated by the inference of that Proposition 〈◊〉 that which went before and that by this note of similitude AS In the Proposition three distinct points are set down 1. The Person with whom Christ is compared Moses 2. The Point wherein they are compared Faithfull 3. The place in which that faithfulnesse was shewed This is set forth 1. By the kinde of Place House 2. By the Lord thereof HIS 3. By the extent ALL. 2. Christ and Moses are compared by Dissimilitude This is 1 Generally propounded 2. Particularly exemplified In the General is noted 1. The Persons between whom the Dissimilitude is This man who is Christ and Moses 2. The matter of the Dissimilitude Here observe 1. What that matter was Glory 2. The grounds thereof Counted worthy The particular exemplification is by two pair of Relatives one a Builder andâ—… house v. 3 4. The other a Son and a Servant v. 5 9. The former concerning the Builder and an house is 1. Propounded v. 3. 2. Proved v. 4. In the Proposition are expressed 1. Both parts of the dissimilitude He that built and the house 2. The matter wherein they are unlike Honour In this phrase Hath more 〈◊〉 In the proof two things are confirmed 1. That Moses was an house built 2. That Christ was the builder Each of these are confirmed by a general case taken for grant The first case granted is this Every house is builded by some man Hence it followeth that Moses who was at least a part of an house was builded The other case granted is this He that built all things is God Hence it followâ—… that Christ who is God built Moses The other pair of Relatives which is of a Son and a Servant is largely set doâ—… v. 5 6. The later Relative is first described v. 5. Herein is 1. A repetition of what was before asserted 2. An Addition Three things are repeated 1. The Person Moses 2. The Point wherein he was commended Faithful 3. The Place with the Lord and the extent hereof In all his house Two things are added 1. The Correlative wherein consists another dissimilitude Servant 2. The End why he was a Servant Here are noted 1. The kinde of End For a Testimony 2. The Matter thereof Of those things which were to be spoken after The former Relative concerning the Son is 1. Propounded 2. Expounded In the Proposition 1. The Son here meant is named Christ. 2. The House over which he ruleth is thus limited his own In the Exposition there is 1. A Declaration of the Point Whose house are we 2. A Limitation thereof The Limitation is 1. In this conditional Particle IF 2. Exemplified In the Exemplification there is 1. An Act required 2. The Subject matter of that act The Act is set forth 1. By the kinde of it Holdfast 2. By the manner of performing it firm 3. By continuance therein Unto the end The subject matter consists of two branches 1. Confidence 2. Hope The later is amplified by an effect thereof Rejoycing §. 72. Of Observations collected out of Heb. 3. 2 3 4 5 6. I. CHrist was deputed to his Prophetical Office This is here taken for grant in that it is said He was faithfull to him that appointed him See § 33. II. Christ was faithfull in that which he was trusted withall See § 32 38. III. Gods deputation makes a true Minister This is gathered out of this word appointed as here used See § 34. IV. There may be a resemblance betwixt unequals There is here a resemblance made betwixt Christ and Moses See § 38. V. Moses was a faithful Minister This is here plainly expressed See § 38. VI. Gods Ministers must be
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
Synechdochically 〈◊〉 for the plurall So Psal. 44. 1. 64. 9. But the Apostle expresly to clear the 〈◊〉 of the holy Ghost useth the plurall number thus My works Though both the Hebrew and Greek words translated works are used to 〈◊〉 out common and ordinary works yet also especially when they have 〈◊〉 unto God they are oft put for extraordinary works works of wonder even 〈◊〉 raculous works as Psal. 44. 1. Ioh. 5. 36. The works here intended are those many and great wonders which the Lord 〈◊〉 from Israels passing through the red sea unto the wilderness to their going through Iordan into Canaan Some of them were works of mercy in providing for them things needfull 〈◊〉 delivering them from dangers whereof see § 92. Others were works of judgement in punishing them for their sinnes whereof see § 96. These were not works done in former ages or in farre remote parts of the world to the notice whereof they could not come but by hear-say only but they were works done among them done upon them so as they saw them Both the Hebrew word used by the Psalmist and also the Greek word 〈◊〉 by the Apostle signifie a seeing of a thing present with the bodily eyes Deut. 7. 19 Mark 11. 20. Here is mention made of mighty works and of their express seeing of 〈◊〉 What clearer evidence could they have of Gods power and providence yet 〈◊〉 tempted him The clearest evidences which God can give of himself and of 〈◊〉 Divine excellencies work not upon incredulous and obdurate hearts Such â—…ders did God in Egypt as the Egyptians themselves could say to Pharaoh 〈◊〉 thou not yet that Egypt is destroyed Exod. 10 7. yet did not Pharaoh â—…ull Undeniable demonstrations were given by Christs Birth Life Works Doctrine Death Resurrection Ascension and Gifts that followed thereupon that 〈◊〉 was the promised Messiah yet to this day will not the Jews beleeve him so to be Blindnesse of minde and hardnesse of heart possesseth them Besides their own naturall blindnesse and hardnesse The God of this world hath further blinded their mindes and hardned their hearts lest the light of the glorious Gospel of Christ should shine unto them 2 Cor. 4. 4. By experience we finde that the clearest and brightest light doth no good to blinde eyes We have in this respect great and just cause to take heed how we provoke God to give us over either to our own corruptions or to the malice of Satan For preventing this let us not close our eyes against any light shewed unto us lest we prove like these Israelites who though they saw with their own eyes Gods wonderfull works yet continued to tempt him §. 100. Of Gods continuing to shew his power among such as oppose it THere is yet a further aggravation of their sinne by the time here set down under this phrase fourty years In Psal. 95. 10. this circumstance of time fourty years is referred to God and to his grieving for their obstinacy For God is there thus brought in complaining Fourty years long was I grieved c. The reason why God continued so long to be grieved was because they continued so long to tempt him The Apostle therefore doth not alter the sense of the Prophets words by referring them to another clause but makes it the more clear So long as they tempted God they grieved him Therefore in that they tempted him fourty years they grieved him fourty years This the Apostle himself asserts under this question v. 17. With whom was he grieved fourty years Thus whether we referre the fourty years to their sinne or to Gods displeasure thereaâ—… the sense remains the same To satisfie all doubts about this and other like alterations we must remember that the Penmen of the New Testament were not Translators of the Old but such as quoted here and there some places for proof of the point in hand to which purpose it was sufficient for them to give the sense of the place though they altered the words See Chap. 1. v. 6. § 72. Chap. 9. v. 20. § 106. As this time fourty years hath reference to that which goeth immediatly before thus they saw Gods works fourty years it gives evidence of Gods doing wondrous works all that time notwithstanding their tempting of him For mans incredulity cannot hinder the working of Gods power What if some did not believe shall their unbelief make the faith of God without effect Rom. 3. 3. An incredulous Prince would not believe that God could give such plenty as was gromised by the Prophet when Samaria by a long fiege was almost famished Yet it came to passe as the man of God had spoken 2 King 7. 18. Nor the Jews nor the Disciples of Christ could be brought to beleeve that Christ should rise again from the dead yet he did rise again the third day Obj. It is said that Christ did not many mighty works in his own Country because of 〈◊〉 unbelief Matth. 13. 58. Answ. That is not to be taken of weakning Christs power as if mans unbelief would hinder it but of withholding the benefit of Christs power from unbeleevers Unbelief is as a strong and high dam against a flowing river which doth not dry up the spring nor the flowing of the waters but only keeps the waters from running into that channell where the dam is set The waters still flow up and rise higher and higher against the dam and because they are kept from running through the dam they make another passage and therein flow on Thus Christ left his own Country and went into other places and there manifested his power The word preached did not profit the Israelites not being mixed with faith in them that heard it Yet in it self The Word of God is quick and powerfull c. Hâ—…b 4. 2 12. This mighty power of God still working even when men oppose against it may be some stay to troubled consciences and to such as are inclined to despair §. 101. Of Gods Long-sufferance THe time of fourty years hath reference to Gods continuing to do wonders 〈◊〉 only by works of judgement but also of mercy grieving so long at the obstinacy of his people and thus it giveth us to understand that the Lord is a God of long-suffering and great forbearance Thus is he frequently set forth in sacreâ—… Scripture as Exod. 34. 6. Ion. 4. 2. Psal. 103. 8. Here is mention made of fourty years forbearance He did forbear the old world one hundred and twenty years Gen. 6. â—… and the Amorites four hundred years Gen. 15. 13. and the Polity of the Jews eight hundred years and the Christiâ—… state above sixteen hundred and the world about six thousand Every of us haâ—…e good evidence of Gods long-suffering in our selves Our people had been no people our sunne had been darknesse our souls had been in hell ere this if the Lord had not been a God of much
truth mercy justice wrath c. In reference hereunto thus saith Moses of God He is the rock his work is perfect for all his waies are judgement A God of truth and without iniquity just and right is he Deut. 32. 4. In reference also hereunto the Psalmist thus saith The Lord is righteous in all his waies and holy in all his works Psal. 145. 17. The waies wherein God would have us to walk are his precepts whereof thus saith the Psalmist Shew me thy waies O Lord teach me thy path The Lord will â—…each sinners in the way and the meek he will teach his way Psal. 25. 4 8 9. Isa. 2. 3. And God himself thus saith O that my people had hearkened unto me and Israel had walked in my waies Psal. 81. 13. The two later kindes of waies are here especially meant namely his works and his precepts The works of God are styled his waies because we may see him as it were walking therein For by his works we may discâ—…rn the footsteps of his properties and providence They have seen thy goings O God even the goings of my God Psal. 68. 24. By the goings of God are meant the distinct acts of the Divine providence Where it is said to God Thy way is in the sea and thy path in the great waters reference is had to Gods manifestation of his power wisdom mercy and justice in dividing the red sea for the Israelites to pass through it and overwhelming their enemies thereby Psal. 77. 19. In this respect that Gods works are waies wherein he may be seen walking it is our duty 1. To understand the waies of God so farre as he is pleased to walk in theâ—… and to make them known to us Thereby he shews himself to be such a God is none can be imagined to be like unto him so as we may say unto him How terrible art thou in thy works Psal. 66. 3. Among the Gods there is none like unto thee 〈◊〉 Lord neither are there any works like unto thy works Psal. 86. 8. 2. To acknowledge the equity and righteousness of Gods waies The Lâ—… 〈◊〉 righteous in all his wales and holy in all his works Psal. 145. 17. This is it whereaboâ—… God makes with the Israelites this vehement expostulation and that again and again Hear now O house of Israel is not my way equà l are not your waies unequall Ezek. 18. 25 29. 33. 17 20. To impeach Gods waies of iniquity is an high degree of blasphemy 3. To admire and magnifie the Lord in his waies All the Kings of the earth 〈◊〉 praise thee O Lord yea they shall sing in the waies of the Lord Psal. 138. 4 5. Mâ—… is this duty pressed in and under the title of Gods works I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Psal. 9. 1. Maâ—…y 〈◊〉 Lord my God are thy wonderfull works which thou hast done Psal. 40. 5. Gods precepts are frequently styled his waies To demonstrate this more â—…ly this Epithete Way is oft joyned with Gods Precepts and Commandâ—… Thus prayeth David Make me to understand the way of thy Precepts Teach 〈◊〉 〈◊〉 Lord the way of thy statutes make me to go in the path of thy Commandâ—… And thus he professeth I will runne the way of thy Commandments Psal. 119 â—… 32 33 35. God by his Precepts doth declare unto men how they should carry themselâ—… towards him and towards one another so as they are as a way for them to walâ—… to observe and to do them Gods Precepts are not for meer speculation but for practice It is the peoâ—… use of a way to walk in it Of practising Gods Commandments See the Saints Sacrifice on Psal. 116. â—… â—… § 59. §. 111. Of Ignorance aggravating a sin THat which is here set down of the Israelites not knowing Gods waies iâ—… 〈◊〉 down by way of aggravation We must therefore here consider in what â—…spect ignorance may be an aggravation For Christ makes it a matter of exteâ—…tion saying He that knew not and did commit things worthy of stripes shall 〈◊〉 beaten with few stripes Luk. 12. 48. Upon this ground Christ thus prayed for 〈◊〉 of the Jews Father forgive them for they know not what they do Luke 23. 34. 〈◊〉 Apostle also doth herein extenuate the sinne of the Jews in that they did it thâ—… ignorance Act. 3. 17. And Paul sets it down as an occasion of the mercy which 〈◊〉 found 1 Tim. 1. 13. To clear the point in hand more fully it is meet distinctly to set down the 〈◊〉 of not knowing Men may be said not to know Simply or Relatively 1. Simply when there is in them a meer want of knowing such and suâ—… thing This is called Nescience and it is blamelesse and without sinne in 〈◊〉 cases 1. When it is of things which cannot be known as the perfection of 〈◊〉 excellencies Canst thou by searching sinde out God Canst thou finde 〈◊〉 〈◊〉 Almighty unto perfection Job 11. 7. God dwelleth in the light which no mâ—… 〈◊〉 approach unto whom no man hath seen nor can see 1 Tim. 6. 16. There shall 〈◊〉 〈◊〉 see God and live Exod. 33. 20. 2. When it is of things that are not to be known as Gods secret coâ—… The secret things belong unto the Lord our God but those things which are â—…ed belong unto us Deut. 29. 29. Thus it is said of the day of judgement Oâ—… 〈◊〉 day and that hour knoweth no man no not the Angels which are in heaven 〈◊〉 the Son Mark 13. 32. 3. Of such things as are not meet or fit to be known in this respect Christ saith to his Disciples It is not for you to know the times or the seasons which the Father hath put in his own power Act. 1. 7. 2. Relatively men are said not to know in reference to such knowledge as they might or should have This is properly called Ignorance Ignorance is a privation of knowledge Now a privation presupposeth a contrary habit of that which one hath had or is capable of having As blindnesse presupposeth sight in him that is blinde or at least such a subject as was capable of sight A man that never had sight may be said to be blinde Iohn 9. 1. because he was capable of sight Ignorance thus properly taken is simple or wilfull Simple ignorance is in two cases 1. When means are not afforded to know what we ought to know In this respect the Apostle saith of the times wherein the Gentiles wanted means of knowledge The times of this ignorance God winked at Act. 17 30 This kinde of ignorance is sinfull and that because God at first gave man ability to know whatsoever was meet for him to know That men after Adams fall knew not their duty it was their own fault 2. When means afforded are too slightly used to finde out the true case of a thing The ignorance which Abimelech
History after the mention of the Sabâ—… yet they were all made within the six daies Eden and the trees therein were â—…e on the fourth day Gen. 1. 12. and the woman on the sixth day for then he â—…e them male and female Gen. 1. 27. All the creatures that were made are comâ—…sed in the first Chapter of Genesis in the second Chapter he sets down the distinct 〈◊〉 of making many things Mention is there made of the manner of making 〈◊〉 himself v. 7. who notwithstanding is expresly said to be created on the sixth 〈◊〉 Gâ—… 1. 27. Here by the way take notice of the absurd doctrine of Popish Transubstantiaâ—… whereby Papists imagine such a creature to be made as God never made a 〈◊〉 that cannot be seen or felt an humane body in the form of bread and blood â—…ch likewise cannot be seen nor felt but appears in the shew of wine To omit 〈◊〉 absurdities this seemeth to adde a strange new creature to the creatures â—…ch God made in the six daies as if he had not then finished all 2. In regard of the perfection of every particular creature God is said to finish 〈◊〉 Nothing needed to be added to any neither did any thing need to be 〈◊〉 to make it better I know saith the wise man that whatsoever God doth it 〈◊〉 〈◊〉 forever nothing can be put to it nor any thing taken from it Eccles. 3. 14. Is this respect it is said of every creature which God made It was very good Gâ—… 1. 36. Such was Gods wisdom as he saw what shape stature proportion and property was 〈◊〉 for every thing Such was his power as he was able to effect whatsoever in wisdom he saw meet Such was his goodnesse as he would answerably create and order every thing â—…earn to admire every work of God and to adore and reverence the Lord himself that made them Rest content in what he doth submit to him in all his works Seek not to alter them Matth. 5. 36. 6. 27. 10. 30. Learn of God to finish what belongeth unto thee before thou leave thy work of thyself It was Christs meat to do the will of him that sent him and to finish his â—…rk Joh. 4. 34. Yea he layeth a necessity upon himself in this respect saying I â—…st work the works of him that sent me while it is day We cannot finish our work â—…ll our day be ended Therefore whatsoever thine hand findeth to do do it with thy â—…ight c. Eccl. 9. 10. §. 29. Of this phrase From the Foundation of the world THe time of Gods finishing his works is thus expressed From the foundation of the world There was before mention made of the foundation of the earth Chap. 1. v. 10. § 131. But there another Greek word was used which implied the 〈◊〉 of the earth This word also may intimate a stability The word is a compound The simple Verb signifieth to cast The compound to cast or lay 〈◊〉 A foundation useth to be laid down in the earth It is the lowest part of an â—…fice whereupon all the rest of the structure lieth The Latines use to expresse it by these two words a foundation laid The other Noun translated world signifieth in Greek order ornament aâ—… So it is translated 1 Pet. 3. 3. whose adorning c. From this Root there is a Verb derived which signifieth to adorn as women aâ—… themselves c. 1 Tim. 2. 9. and to garnish Matth. 12. 44. Fitly doth this notation appertain to the world as here it is taken namely for 〈◊〉 universe or whole fabrick of all creatures which were made by God in a most â—…ely order and beauty For God made every thing beautifull in his time Eccl. 3. 11. This was before shewed § 28. This universe or world is here said to have a foundation and that in two especiall respects 1. To intimate the stability of it It was not like a building without a foundation as that house was which was built on the sand and soon fell Luk. 6. 49. Sâ—… Chap. 1. v. 10. § 131. 2. To demonstrate the beginning of it For a foundation useth to be first laid Thus is it used Heb. 6. 1. In this later sense this phrase the foundation of the world is oft used When mention is made of things eternall a Preposition that signifieth before is set before iâ—… As of Gods love to his Sonne Thou lovedst me saith Christ to his Father before the foundation of the world Joh. 17. 24. And of Election God hath chosen us before 〈◊〉 foundation of the world Eph. 1. 4. 1 Pet. 1. 20. When the point is of things about the beginning of the world this Preposition from is used Christ is said to be a Lamb slain from the foundation of the world Rev. 13. 8. In this phrase from the foundation of the world doth the force of the Apostles argument especially lie The rest of the Sabbath was upon the beginning of the world Therefore it cannot be that rest which is to come Things of different times whereof one is of time past the other of time to coâ—…e cannot be the same The Paradise wherein Adam in his innocency was cannot be the same which Christ hath promised to him that overcometh Rev. 2. 7. The calling of the Jews out of the Babylonish captivity cannot be that which is promised of calling them to embrace the Gospel Rom. 11. 26. David that died many hundred years before the exhibition of Christ cannot be that David which is promised to be a Prince among Christians Ezek. 34. 24. 37. 24 25. §. 30. Of the Interpretation of the former part of Heb. 4. 4. Verse 4. For he spake in a certain place of the seventh day on this wise And Gâ—… did rest the seventh day from all his works BOth the particle of connexion which is a causall conjunction FOR aâ—…d the very matter of this verse do evidently demonstrate that it is brougâ—… in as a proof of that which went before namely that God finished his worâ—… This is proved by Gods resting A wise man that undertakes a work will not 〈◊〉 or clean give over his work till it be finished If any do otherwise he gives occâ—…sion to men to mock him Luk. 14. 29 30. We cannot therefore think that God who is wisdom it self would rest till he had finished what he intended Of 〈◊〉 imitating God herein See the later end of § 28. The kinde of proof is drawn from a Divine testimony which is thus intimated He spake 1. He names not the Author but indefinitely saith HE. This having reference to the sacred Scripture out of which the words which he quoteth are taken 〈◊〉 needs be meant if we consider the principall Author of the Holy Ghost whom 〈◊〉 expressed Chap 3 v. 7. or if we consider the Penman of Moses who wrote 〈◊〉 Book out of which this testimony
know nothing by my self 1 Cor. 4. 4. There was 〈◊〉 guile found in Christs mouth we ought to put away lying and speak every 〈◊〉 truth with his neighbour Eph. 4. 25. Christ did not evil We ought to 〈◊〉 〈◊〉 which is evil and to cleave to that which is good Rom. 12. 9. § 92. Of the inference of the 16th verse Verse 16. Let us therefore come boldly unto the throne of grace that we may 〈◊〉 mercy and finde grace to help in time of need IN this verse is laid down a second use of Christs Priesthood The 〈◊〉 was to hold fast our profession vers 14. This is to approach to the 〈◊〉 〈◊〉 grace Both of them are brought in with this usuall particle of reference Therefore This later is inferred both upon the dignity and also upon the infirmities 〈◊〉 Christ. The former especially upon his dignity This shews Christs 〈◊〉 that his ablenesse to help Where these two concurre Will and Power no â—…stion need be made of any needfull succour Well did the Leper which 〈◊〉 to Christ thus joyn them together Lord if thou wilt thou caust make me 〈◊〉 Matth. 8. 2. Both these must be known believed and called to minde when 〈◊〉 to God From this inference it may be inferred that without such a Priest as 〈◊〉 〈◊〉 there is no accesse to God If we must therefore go to God because we 〈◊〉 such a Priest it followeth That without such a Priest we cannot go to God 〈◊〉 Chap. 2. v. 17. § 179. The compound Verb translated come unto ariseth from the same 〈◊〉 Verb that that other word did which is translated passed into v. 14. § 85. It in generall implieth an act on our part which testifieth our endeavour â—…ter that which we desire Hereof See v. 11. § 63. §. 93. Of boldnesse in going to God THe manner of going to God is thus expressed boldly word for word 〈◊〉 boldnosse or confidence Of this word See Chap. 3. v. 6. § 61. It is here opposed to distrustfulnesse and fearfulnesse According to the â—…tion of the originall word it implieth a free uttering of a mans whole minde 〈◊〉 craving whatsoever may and ought to be asked of God This is indeed a great priviledge but yet no other then what we may 〈◊〉 Christ our great Highpriest lay claim unto and in all our wants freely and â—…rantably use The main point is implied under these phrases Ask seek knock Matth. 7. 7. Open thy mouth wide Psal. 81. 10. Especially under these qualifications draw near in 〈◊〉 of faith Heb. 10. 22. Ask in faith nothing wavering Jam. 1. 6. These phrases import such chearfulnesse and confidence as may remove fear and dread of 〈◊〉 and vengeance and make us without staggering rest upon Gods gracious accepting our persons and granting our desires For Christ our Priest hath done to the full whatsoever is requisite to satisfie justice pacifie wrath procure favour and obtain acceptance on which grounds we may well go to God with an holy boldnesse and confidence See more hereof Chap. 3. v. 6. § 61. in the end §. 94. Of the Throne of Grace THe place whither we are exhorted to come is said to be A Throne of Grace A Throne is a Chair of State or Seat of Majesty See Chap. 1. v. 8. § 106. This is here Meâ—…onymically applied to God to set out his glorious Majesty It is styled a Throne of Grace because Gods gracious and free favour doth there accompany his glorious Majesty Majesty and mercy do there meet together This was under the Law typified by the Ark. At each end thereof was an Angell to set out Gods glorious Majesty The cover of it is styled a Mercy-seat Exod. 25. 17 18. Of grace put for Gods favour See Chap. 2. v. 9. § 78. The place of our approaching to God being a Throne of grace it becomes us in approaching to him duely to consider his Majesty and mercy his greatnesse and goodnesse and for this end to meditate on his glorious attributes and great works which set forth his glory and Majesty and also to call to minde his promises which declare his grace and mercy See The Guide to go to God or Explanation of the Lords Prayer on the Preface § 4 6. §. 95. Of good to our selves gotten by going to the Throne of Grace TO encourage us to go to the Throne of grace and that with boldnesse the the Apostle addeth the end of approaching thereunto which is in generall our own good that we may obtain c. So as advantage to our selves may be expected from our access to God we may be sure not to lose our labour If we ask we shall receive if seek finde if knock it shall be opened unto us Matth. 7. 7. Open thy mouth wide saith the Lord and I will fill it Psal 81. 10. Thou Lord hast not forsaken them that seek thee Psal. 9. 10. Obj. 1. They shall call upon me but I will not hear they shall seek me early but they shall not finde me Prov. 1. 28. Ans. That is spoken to despisers of God who only in their extremities to serve their own turn call on God Obj. 2. Though Moses and Samuel stood before God he would not hear them Jer. 15. 1. Ans. Though he would not hear them for a rebellious people yet he would hear them for themselves Obj. 3. God heard not Paul praying for himself 2 Cor. 12. 8. Ans. Though God did not at the present grant the particular thing desired which was to remove the temptation yet he granted grace sufficient for him to withstand the temptation which was equivalent Obj. 4. Christ prayed that the cup might passe from him Matth. 26. 39. but it did not passe Ans. 1. He did not simply pray to have it clean passe away but with submission to his Fathers will 2. He was beard in that he feared Heb. 5. 7. He was supported and enabled to passe thorow all that was laid upon him To conclude Saints well know what God hath absolutely promised answerably they frame their petitions as Dan. 9. 2 3 c. Other things they pray for with submission to the will of God 2. Sam. 15. 26. Mark 1. 40. Matth. 26. 39. Gods granting the warrantable desires of his servants is a strong motive to go boldly to the Throne of grace Many beggers are importunate suitors to men yet oft in vain so petitioners to Kings Parliaments Judges and other great ones Beleevers may be sure to obtain their desire of God Therefore they may and must go to the throne of grace in faith Mar. 11. 24. Iam. 1. 6. We lose much for want of faith §. 96. Of mercy and grace receiving and finding THe benefits to be expected from our approach to the Throne of grace are 〈◊〉 down under these two words Mercy Grace They are here Metonymically put for all the effects of Mercy and Grace even for whatsoever God in mercy and grace seeth meet to
man taketh to himself Verse 4. And no man taketh this honour unto himself but he that is called of God 〈◊〉 was Aaron THe Apostle in this verse gives an exemplification of the second branch of the Description of an High-priest which is that he was ordained See § 3. The exemplification is set down in general terms thus No man c. But it is reduced to a particular instance of Aaron This general extent of the person Not any or no man is to be restrained 〈◊〉 men of conscience who will do nothing but that for which they have good 〈◊〉 For Corah sought the Priesthood Num. 16. 10. though he were not called theretoby God And sundry others usurped it Luk. 3. 2. Act. 23. 5. That which is here spoken of fact in this word taketh is intended of right as if he had said No man ought to take or no man hath right to take This word to himself is also to be extended to a right as due to himself and intendeth two things 1. Taking a thing upon ones own head without gift from another or without 〈◊〉 good warrant 2 Tim. 4. 3. 2. Taking it to ones advantage Luk. 12. 21. But advantage to ones self is no good plea for an unlawfull thing As we may do no unjust or unwarrantable act 〈◊〉 another so neither for our selves Rom. 14. 7. The righteous Law is a 〈◊〉 for our selves as well as for others § 18. Of the honour of the High-priests function THe High-priesthood is here styled an houour For the Relative This hath reference thereunto Of the Greek word translated honour See Ch. 2. v. 10. § 60. It here declareth that the High-priests function was an honourable function whâ—…ch is thus manifested 1. The solemn manner of inaugurating or setting them apart thereto 〈◊〉 29. 1. 2. His glorious apparel Exod. 28. 3. The great retinue that attended him as all sorts of Levites together with 〈◊〉 inferiour Priests Num. 3. 9. 8. 19. 4. The liberall provision made for him out of the Meat-offerings Sacrifices First-fruits Tenths and other Oblations Levit. 2. 3. 5. 13. 7. 6. 〈◊〉 18. 3. 5. The difficult cases that were referred to him 6. The obedience that was to be yielded to him 7. The punishment to be inflicted on such as rebelled against him Deut. 17. 8 9 10 c. 8. The sacred services which they performed as to be for men in things pertaining to God to offer up what was brought to God v. 1. and to do other particulars set down Chap. 2. v. 11. § 173. In such honourable esteem were High-priests as Kings thought them fit matches for their daughters 2 Chron. 22. 11. 10. The most principall honour intended under this word Honour was that the High-priest by vertue of his calling was a kinde of Mediator betwixt God and man For he declared the answer of the Lord to man and offered up Sacrifices to God for man Hereby it appeareth that it is an honourable emploiment to deal between God and man Hence it followeth That the Ministerial function is an honourable function For Ministers of the Word are by vertue of their office for God to men and for men to God §. 19. Of the honour of the Ministerial function THere are many considerations which prove the calling of Ministers of the Word to be honouraâ—…le as their Master their Place their Work their End their Reward 1. Their Master is the great Lord of heaven and of earth If it be an honour to be an especial Minister of a mortal King what is it to be the Minister of such a Lord 2. Their Place is to be in the room of God even in his stead Ambassadours for 〈◊〉 2 Cor. 5. 20. 3. Their Work is to declare Gods counsel Acts 20. 17. 4. Their End is to perfect the Saints Eph. 4. 12. 5. Their Reward is greater then of others Dan. 12. 3. Thus hath the Lord honoured this function that it might be the better respected and prove more profitable Ministers in regard of their persons are as other men of like passions with them and subject to manifold infirmities which would cause dis-respect were it not for the honour of their function 1. This honour should move Ministers to carry themselves worthy thereof answerably thereto Ephes. 4. 1. The Apostle intendeth thus much under this Exhortation Let no man despise thy youth that is give no just occasion to any to despise thee but be thou an example c. 1 Tim. 4. 12. Ministers are styled Angels that they should be as ready as Angels to do Gods will They are Stewards and must be faithfull Elders and grave Rulers and just Thus shall they honour their Master credit their place make themselves respected and theâ—… pains regarded 2. The fore-said honour should move people to respect their Ministers Offâ—…cers of Kings use to be respected This is the rather to be done because 〈◊〉 done to Ministers is done to God himself and to his Sonne Christ Iohn 13. 20. The Galatians received Paul as an Angel of God even as Christ Iesus Galat. 4. 14. 3. On the other side they who despise Ministers despise those whom God 〈◊〉 honoured yea and God himself 1 Sam. 8. 7. Mal 3. 8. 4. This is a great encouragement to Ministers against that ordinary 〈◊〉 which is cast upon them even for their Calling sake No calling ordinarily 〈◊〉 contemptible but we ought not to regard the censure of men in those 〈◊〉 which God accounteth honourable § 20. Of Gods calling High-priests THe High-priesthood is expressed under this word honour as a reason why 〈◊〉 man should take it to himself yet lest any should thence infer that whosoever undertook it presumed upon more then was meet the Apostle addeth this â—…tation But he that is called This conjunction of opposition BUT 〈◊〉 that that may be done by one which may not be done by another To be called in this place signifieth as much as ordained § 3. and appointed 〈◊〉 3. v. 2. § 33. This passive He that is called hath reference to another that calleth 〈◊〉 and it is opposed to the former phrase of taking to himself Thus it 〈◊〉 the second part of the Priests description that he must be ordained v. 1. § 3. It was the brand of Ieroboams false priests that whosoever would he consecrated him and 〈◊〉 became one of the Priests of the high-places 1 King 13. 33. That it might be distinctly known who was the first founder of the High 〈◊〉 function he is here expresly set down namely God It was God that first said Take Aaron from among the children of Israel that â—…e 〈◊〉 minister unto me in the Priests office Exod. 28. 1. So as this function was of 〈◊〉 Institution None had power to call and appropriate any to appear for men before God as the High-priest did but God himself For this was a point of divine 〈◊〉 and grace As the High-priest
insnare him left him and went their way Matth. 〈◊〉 â—…2 In this sence saith Christ to his Disciples concerning blinde leaders 〈◊〉 them alone or leave them Math. 15. 14. 2. To go further off from a thing without any dislike of it In which 〈◊〉 saith Christ leave thy gift Math. 5. 24. he would not have him abide by his gift while his brother remained offended with him but rather go from 〈◊〉 gift to his brother Thus runners in a race leave the place where the race 〈◊〉 and make speed to the Goale where it ends Thus Grammer Schollers leave their Accidence The meaning then of this phrase is that they should not alwayes stay and abide in learning the first principles but go on forward in learning more and more the Doctrine of Christ. 〈◊〉 the Apostle expoundeth himself in these words following Let us go on That which good Christians must so leave is in our English stiled The 〈◊〉 of the Doctrine of Christ in Greek the word of the beginning of Christ which â—…tendeth the beginning of the Doctrine of Christ which is that word whereby we are at first brought to know Christ and to believe in him This is the 〈◊〉 same which before he called the first principles of the oracles of God whereof 〈◊〉 Chap. 5. v. 12. § 63. 65. The main driâ—…t of the Apostles intendment lyeth in this word beginning or priâ—…ciples For the Word or Doctrine of Christ generally taken containeth all the mysteries of godliness not the deepest excepted In this extent Christs word is to be left by none no not by the strongest It is a proud conceit for any to think that they are above or beyond the Scripture which is the word of Christ. 〈◊〉 â—…re they saith Christ which testifie of me Joh. 5. 39. These are the things in which the Aâ—…ostle would have Timothy to 〈◊〉 〈◊〉 he had known the holy Scriptures from a childe 2 Tim. 3. 14 15. He terms it the word of Christ because Christ was the subject matter thereof For Christ is the object of a Christians faith and that which above all he most desires to be instructed in 1 Cor. 2. 2. But that which the Apostle especially intendeth is that Christians must not alâ—…ayes be learning the first principles That which he further mentioneth of not lâ—…ying again the foundation tendeth to the same purpose for a wise builder will not alwayes be spending his time paines and cost upon the foundation only If any should so do all that behold him will mock him saying This man began to 〈◊〉 and was not able to finish Luk. 14. 28 29 30. Such are those who being trained up in a religious family or under a pious Ministry and taught the principles of religion have no care to learn any more This incomparable priviledge that they live where the word and doctrine of Christ is taught even the word of their salvation doth much aggravate their carelesness See more hereof Chap. 5. v. 12. § 63. and v. 13. § 71. This phrase principles of the Doctrine of Christ gives us to understand that the Church then had her Catechism See Chap. 5. v. 12. § 64. §. 4. Of going on in learning Christ. THe word translated Let us go on is of the passive voyce thus let us be carried but it implieth a voluntary act yet such an one as is performed with some earnestness and diligence It is the word that is used of those that penned the Scriptures They were moved or carried by the Holy Ghost 2 Pet. 1. 21. They faithfully and diligently did what the Spirit moved them to do In that a voluntary act on our part is here required it is in our English not impertinently translated Let us 〈◊〉 That whereunto we must proceed is here said to be Perfection Perfection is taken simply for that which is every way absolute so as nothing need be added thereunto In this sence the Apostle saith of charity that it is the bond of perfection It being here thus taken the going on here required implyeth a faithfull and constant endeavour after perfection Thus Christ requireth us to be perfect even as 〈◊〉 Father which is in heaven is perfect Matth. 5. 48. Perfection is also taken comparatively in reference to the first beginning of things Thus in relation to the first principles it implyeth deeper mysteries so as going on to perfection is a proceeding further and further in learning the deep mysteries concerning Christ. Hereof see more Chap. 5. v. 14. § 72. Both the foresaid acceptions tend to the same intent namely that there ought to be a continuall progress in understanding the mysteries of godliness Saints are in this respect resembled to growing cedars Psal. 92. 12. and to the encreasing light of the Sun Prov. 4. 18. and to the encreasing waters that came out of the Sanctuary Ezek. 47. 3. c. and to the growing Corn Mar. 4. 28. and mustard Seed and Leaven Matth. 13. 32 33. and to the rising up of a building Eph. 2. 21. yea also to runners in a race 1 Cor. 9. 24. Frequent are the exhortations of Scripture to this kinde of proceeding Phil. 3. 16. Epo 4. 15. 1 Pet. 2. â—… â—… Pet. 3. 18. The metaphors also of walking and 〈◊〉 frequently used in Scripture tend thereunto Of necessity there must be a going on because that measure and degree which is appointed unto us Eph. 4. 13. cannot be attained till death Besides the greater measure of grace that we here attain unto the greater degree of glory we shall hereafter attain unto Matth. 25. 29. This much concerns those who have well begun to take heed that they stand not at a stay but still go on Herein lyeth a main difference betwixt the upright and hypocrites The former are never satisfied but still desire more and more The latter are contented with a meer shew Among good husbands he is almost counted a prodigall who only keeps his own Remember the doom of him that improved not his talent Matth. 25. 30. See more in the Saints Sacrifice on Psal. 116. v. 9. § 61. §. 5. Of endeavouring after perfection THe object whereat Christians should aim in their continuall progress is perfection which whether it be taken simply for an absolute perfection or comparatively for an increase in measure tends in generall to the same scope namely that no stint must satisfie a Christian he must not content himself with a mediocâ—…ity but still proceed as far as possibly he can We are hereupon exhorted to seek 〈◊〉 we may excell 1 Cor. 14. 12. To be rich in good works 1 Tim. 6. 18. To abound 〈◊〉 the work of the Lord 1 Cor. 15. 58. Yea more and more to abound in knowledge and in all judgement Phil. 1. 9. To abound in hope Rom. 15. 13. and in faith and 〈◊〉 diligence and in love 2 Cor. 8. 7. and to be filled with the Spirit Eph. 5. 18. and to be perfect 1 Cor. 13. 11.
will Where the Aposâ—… prayeth that God would make them perfect in every good work he addeth this 〈◊〉 to set out the matter thereof to do his will Heb. 13. 21. 3. In regard of the form it carrieth Gods Image this is that new man which â—…ter God is created in righteousness and true holiness Eph. 4. 24. 4. Thus it makes most to Gods glory which is the highest end of all 〈◊〉 Christ gives this advice Let your light so shine before men that they may see 〈◊〉 〈◊〉 workes and glorifie your Father which is in heaven Matth. 5. 16. 1. This sheweth the prerogative of grace and the work thereof above 〈◊〉 honour beauty or any other outward dignities worldly desires or excellent 〈◊〉 God is not so taken with any of these as to have them in continuall remembâ—… and not to forget them Hath God eyes of flesh or seeth he as man seeth Joâ—… 1â—… â—… Grace and the work thereof is that which maketh a man most precious in Gâ—… eyes and best remembred by him 2. This should teach us to labour for this work to nourish and cherish it and 〈◊〉 shew it forth for this is it that will make us happy for in Gods remembrance 〈◊〉 our happiness consist He will remember us to give us more and more grace 〈◊〉 in this world Matth. 13 12. Phil. 1. 6. and to give us eternall life in the 〈◊〉 to come Rom. 2. 7. Therefore be ye stedfast unmoveable alwayes abounding iâ—… the work of the Lord for as much as you know that your labour is not in vain in the 〈◊〉 1 Cor. 15. 58. §. 66. Of the Rhemists collection about merit answered THâ—… Rhemists in their annotations on this place thus vain-gloriously inâ—… against Protestants It is a world to see what wringing and writhing Prâ—… make to shift themselves from the evidence of these words which make it most 〈◊〉 all that are not blinde in pride and contention that good works be meritorious and â—…e very cause of Salvation so far as God should be unjust if he rendered not heaâ—…n 〈◊〉 the same A blasphemous assertion against God and slanderous against the Profesâ—…rs of the true faith But distinctly to answer the severall branches thereof 1. Is it wringing writhing and shifting to deliver that which is not onely the generall tenant of the word but also the particular intent of this place which the words do not onely imply but also express For wherein is God here said to be just is it not in remembring what hath remembrance relation to hath it not reâ—…tion to Gods word and promise 2. Consider how in the verses following the Apostle labours to assure us of eternall life Is there any title of merit in all his discourse to establish our saith doth he not set forth two immutable things Gods promise and oath 3. Do we writhe this point of Gods justice otherwise then the Holy Ghost hath â—…aught us doth not an Apostle link these two Epithites faithfull and just together and that in forgiving sin 1 John 1. 9. 4. Our wringing and writhing is like to skilfull Musitians winding up the sâ—…ings of their instrument to a congruous Harmony 5. Where they charge us with blindness through pride let this very question decide the point whether they or we are the prouder they labour to finde something in themselves to trust unto to advance and puffe up man we do all we can to cast down man and to advance God and his free grace 6. For their position of merit let the nature of merit be duly weighed and any of mean capacity may perceive that it is not possible for any meer creature much less for sinfull man to merit any thing of God See more hereof in the whole Armour of God Treat â—… Part. 4. of Righteousness on Eph. 6. 14. § 7. How good works may be necessary to salvation though not cause thereof is shewed in the Saints Sacrifice on Psalm 116. 9. § 59. §. 67. Of Christian love THe next thing that God is here said not to forget is labour of love Love according to the notation of the Greek word signifieth a kind of complacency a quieting or pleasing ones self in such a person or such a thing The verb whence it is derived is compounded of an adverb that signifieth greatly and a simple verb which signifieth to rest These joyned signifie greatly to rest in a thing Men use to rest in what they love and so much to rest therein as they are loath to part with it Love is attributed to God and man It is so eminently and transcendently in God as he is said to be love even love it self God is love 1 Joh. 4. 16. Love is attributed to men in reference to God and other men as the object thereof Thou shalt love the Lord. Thou shalt love thy neighbour Matth. 22. 37 39. In reference to other men it is indefinitely taken without exception of any Matth. 5. 44. Or determinately and in a speciall respect to Professors of the true faith in which respect it is stiled brotherly love 1 Thes. 4. 9. This generall word love is apparently distinguished from that particular brotherly love both in name and thing 2 Pet. 1. 7. Yet that generall is also put for this particular as Ioh. 13. 35. So here in this place for it is exemplified by ministring to the Saints which is a speciall fruit of brotherly love It is therefore brotherly love which God cannot forget but hath in perpetuall remembrance Thine almes saith an Angel to Cornelius are come up for a memorial before God Acts 10. 4. By almes he meaneth such a ministring to Saints as in this Text is intended and those were a fruit of such love as is here intended 1. This love is the truest evidence that can be given of our love to God 1 Ioh. 3. 17. and 4. 20. It is also a fruit of our faith in God Gal. 5. 6. 2. This love of all other graces maketh us most like to God 1 Ioh. 4. 16. Mat. 5. 45. 3. This love is a mother grace it comprizes all other graces under it Gal. 5. 14. Rom. 13. 9. 4. This love seasoneth all things that we take in hand 1. Cor. 16. 14. and 13. 2. We have hereupon great and just cause to get this grace to be well rooted in our hearts to nourish and cherish it and on all occasions to shew forth the fruits of it Hereof see more Chap. 13. v. 1. § 2. c. §. 68. Of labour of Love THe aforesaid grace of love is much amplified by this Epithite labour which the Apostle thus expresseth labour of Love The Greek noun is derived from a verb which signifieth to be pressed namely with paines The verb which in the New Testament is ordinarily translated to labour and commeth from the same root is frequently applyed to such as 〈◊〉 great paines as to Fisher-men and thus translated we have toyled
Luk. 5. 5. And to husbandmen 2 Tim. 2. 6. And to such as labour in harvest Ioh. 4. 38. And 〈◊〉 travellers wearied in their journey Ioh. 4. 6. And to Handicrafts-men Eph. 4 〈◊〉 All these shew that the word implyeth a diligent and hard labour so as it 〈◊〉 intendeth that love is industrious It is not slothfull or idle It will make a 〈◊〉 take any pains endure any toyle be at any cost Thus is this phrase labour of loue used 1 Thes. 1. 3. And love is said to endure all things 1 Cor. 13. 7. Loâ—… makes men strive to overcome evill with goodness it makes men to bear much 〈◊〉 was love that moved Christ to travell till he was weary and to forbear to reâ—… himself Ioh. 4. 6 32. It made him to watch all night in prayer Luk. 6. 1â—… 〈◊〉 made him endure the greatest burden that could be laid upon any witness 〈◊〉 agony Luk. 22. 44. It was love that moved the Apostles to take the great paines they did Of Saint Pauls pains labours travels and sufferings read 2 Cor. 11. 23 〈◊〉 It was love that put him upon all 2 Cor. 12. 15. Love works upon the heart of men within it moves the bowels it puts liâ—… 〈◊〉 their soul it addes feet and wings to their body it makes them readily run to 〈◊〉 good to those whom they love If they cannot run or go yet it will make them creep as we say in the Proverb it makes them willing yea and desirous to do whâ—… they can it makes them spare nor paines nor cost it will not suffer them easily to be hindered This is a matter of tryal whether true love possesse our souls or no. If all ouâ—… love consist in pittifull affections and kinde words but fail in deeds especially iâ—… 〈◊〉 be to be taken and cost laid out thereabout surely the love that we pretend iâ—… 〈◊〉 a meer shew of love If a brother or sister be naked and destitute of daily fâ—…d 〈◊〉 one of you say unto them depart in peace be ye warmed and filled notwithstanding ye give them not those things which are needfull to the body what doth it profit James 1. 15 16. 1 John 3. 18. Nay if pains or difficulties keep us from exercising love 〈◊〉 love is not well rooted in our soul. Why do men take so much paines as they do 〈◊〉 themselves surely love of themselves doth abound It is aboundance of love 〈◊〉 makes parents so carefull and diligent for the love of their children as they are The like may be said of diligent faithfull and painfull Ministers Magistrates Serâ—… and all others love abounds in them On the otherside where Magistrates â—…nisters Neighbours or any others are kept from doing good by the paines and lâ—…bour that is to be taken about that good they do hereby declare that they wâ—… true Christian love Let us therefore in what place of what rank or degree 〈◊〉 we are testifie the truth of our love let not paines travell cost or any like thâ—… hinder us from doing of good which we might and ought to do We here 〈◊〉 that God will not forget labour of love why should any thing hinder us from thâ—… which God will not forget §. 69. Of love to man for the Lords sake THe love of the Hebrewes is much commended in this phrase Which ye haâ—…e â—…ed toward his Name This relative which hath apparent reference to love the word â—…ately preceding for they are both of the same gender number and person The other relative His hath as an apparent reference to God mentioned in the beginning of the verse If the sentence here ended the love before spoken of might be taken for their love of God but because it is thus exemplified in that 〈◊〉 have ministred to the Saints their love must needs be applyed to Saints and 〈◊〉 clause which ye have shewed toward his name be inserted as an amplification of their love of man By the name of God is indefinitely meant that whereby God doth make himself known unto us Hereof see Chap. 2. v. 12. § 112. Here as in sundry other places it is put for God himself or for his glory as Psal. 76. 1. The verb translated shewed is a compound The simple verb signifieth to shew and manifest a thing as Matth. 16. 21. The compound carrieth emphasis and implieth a clear and evident shewing of a thing There are two nounes thence derived which we interpret a manifest token 2 Thes. 1. 5. And an evident token Phil. 1. 28. and a proof 2. Cor. 8. 24. Thus by that love which they did bear to the Saints they evidently declared that they eyed God therein and aimed at his glory and the praise of his name This clause which ye have shewed towards his name intendeth the end and manner of their loving the Saints namely for the Lords sake because God commanded them so to do because God approved them that so did because God himself loved the Saints and because God accepted as done to himself what was done to the Saints Yea hereby also is intended the effect and fruit that followed thereon which was Gods praise and glory This the Apostle in a like case thus expresly affirmeth Which causeth through us thankesgiving to God For the administration of this service not onely supplyeth the want of the Saints but is abundant also by many thankesgivings unto God 2 Cor. 9. 11 12. The generall intendment of the Apostle is this that respect must be had to God in the duties of love which we perform to man Do all to the glory of God 1 Cor. 10. 31. Honour the Lord with thy substance Prov. 3. 9. The Apostle speaking of ministring to the Saints saith that it was administred to the glory of the Lord 2 Cor. 8. 9. He that upon a work of mercy done to men rendred this reason thereof I fear God Gen. 42. 18. had respect to God in what he did to men so he that in a like case said I thy servant fear the Lord from my youth 1 Kings 18. 12. And he also who forbearing to oppress subjects as other Governours had done said so did not I because of the fear of God Neh. 5. 15. 1. God is that high supream Judge to whom we are to give an account of all things that we do whether to God or man whether they be works of piety justice or charity 2. Gods glory is the most high supream end at which we ought to aim in all things and whereunto all other ends ought to be subordinate Whatsoever is not directed thereto cannot be but odious and detestable before God 3. It doth much amplifie the comfort of doing good to men when therein we shew respect towards the name of God 1. Such works of mercy as are done to other ends do lose much of their glory comfort and reward False ends which many propound to themselves are such as these
12. 12. 〈◊〉 none but they Of such saith the Apostle All are yours and ye are Christs 1 Cor. 3. 22 23. 1. How should this stir us up to be of this seed and to give no rest to our soulâ—… till we have some assurance thereof It would be better never to have been of Adam if we be not also of Abraham That brought us into a cursed condition This makes us blessed That we may be of this seed of Abraham let us set Abraham before us and consider how he believed that we may be of the same faith Gal. 3. 7. Let us also consider how he walked that we may walk in such steps Rom. 4. 12. Quet Is it possible that we may be such as Abraham was Answ. Yes There are the same meanes and the same Spirit to make us so and those meanes under the Gospell are more perspicuous and powerfull Besides though we have not such faith in the quantity and measure yet we may have it in the kind and quality even so far as will make us blessed 2. Let such as have assurance that they are of this seed content themselves in this that they are thereupon blessed They have no cause to envy any estate of others that are not of this seed For what can a creature desire more then to be blessed Yea what can the Creator give above that This is the Summum bonum the chief good of all §. 105. Of multiplication of seed as a part of Abrahams blessing ONe particular instance of the blessing promised to Abraham is thus expressed Multiplying I will multiply thee The verb translated multiply is derived from a noune that signifieth 〈◊〉 multitude Acts 4. 3â—… which noune is derived from another verb that signifieth to fill Luk. 5. 7 for by multiplying a thing is made full Of the Emphasis of doubling the word thus multiplying I will multiply See § 103. The Hâ—…brew and the Greek LXX on Gen. 22. 17. do adde thy seed in this last 〈◊〉 thus I will multiply thy seed But the Apostle for brevity sake leaveth it out and only repeateth this relative pronoune Thee For it is apparent that the multiplication here promised is of Abrahams seed A man cannot be multiplied but by his seed Quest. How can multiplication of seed be a part of that promise which Abraham is said to obtain v. 15. seeing in his life time he saw no great multiplication Answ. 1. Abraham saw the beginning and ground-work thereof for he had seed of his own body and that by Sarah his first wife to whom the promise was made as well as to himself Gen. 17. 16. and 18. 10. 2. He lived to see seed of that seed for Isaac had two Sons of fifteen years old 〈◊〉 Abraham lived which thus appeareth Abraham lived 175. years Gen. 25. 7. Isaac was born when Abraham was an hundred years old Gen. 21 5. Isaac was 〈◊〉 years old when Esau and Iacob were born Gen. 25. 26 They therefore lived â—…5 yeares in Abrahams time 3. I might here further adde that I shamael his Son had many children in his time 〈◊〉 that by Keturah he had six Sons Gen. 25. 2. every of which might have many children in his dayes But because the multiplication here mentioned is of the promised seed I pass by this third answer the two former are sufficient to satisfie the doubt But that which yet gives fuller satisfaction is the vigor of his faith whereby he saw the day of Christ Ioh. 8. 56. and all that seed according to the flesh and spirit which was promised him He was by faith as fully assured thereof as if he had lived to the end of the world and seen all with his bodily eyes Of the seed here especially intended see § 104. The multiplication of seed here promised being added to Gods promise of blessing Abraham giveth evidence that multiplication of seed is a blessing In this respect it is said happy is the man that hath his quiver full of them Psal. 127. 5. Blessing is thus exemplified Thy wife shall be as a fruitfull Vine by the sides of the house thy children like Olive-plants c. Thou shall see thy Childrens Children Psal. 128. 3 6. On this ground the Elders of Israel thus blessed Boaz The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel Ruth 4 11. Object Multiplication of conception is set down as a curse Gen. 3. 16. Answ. 1. It is not simply the multiplication of seed that is there made a curse but pain and sorrow and danger which accompany the same Hereupon this word 〈◊〉 is inserted thus I will greatly multiply thy sorrow and thy conception In sorâ—… 〈◊〉 shalt bring forth Children 2. In Christ that which was at first set down as a curse is made a blessing 1 〈◊〉 2. 15. Multiplication of seed is a meanes not only of encreasing and continuing the world but also of encreasing and continuing the Church in the world And in this latter respect it is a blessing It is the multiplication of an holy seed whereby Christs Kingdome is encreased and not Satans This manifesteth the undue desires of many who would have no children at all To prevent children some will not marry Others though they marry wish that they may have no children or if any only one Others that have many children with them dead Herein Christians use to be more faulty then the Jewes were What other reason can be rendred hereof then covetousness distrustfulness discontentedness and such like corruptions Let us for our parts shake off these corruptions and depend upon Gods providence for that seed which he shall be pleased to beâ—… upon us See more hereof Chap. 11. v. 11. § 54. And Chap. 13. v. 5. § 65. §. 106. Of Gods multiplying Seed COncerning multiplication of Seed we ought the rather to depend on Gods providence because he saith I multiply thee It is God that multiplieth Seed God when he had made male and female blessed them and said unto them Be fruitfull and multiply c. Gen 1. 28. The like he said to Noah after the flood Gen. 9 1. Therefore children are said to be an heritage of the Lord c. Psal. 127. 3. God is said to open the womb Gen. 29 31 33. He is also said to close the womb Gen. 20. 18. when Rachel said to her husband Give me children Iacob thus answered Ans I in Gods stead c. Gen. 30. 2. To give children is a kind of creation which work is proper to the Creator 1. Let such as desire seed seek it of him who is able to give it and multiply it 〈◊〉 〈◊〉 intreated the Lord for his wife because she was barren and the Lord was intreated of him and Rebekah his wife conceived Gen. 25. 21. The like is noted of 〈◊〉 〈◊〉 Sam. 1. 10. Many wives that have no children are ready
7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to â—…nue by reason of death Vers. 24. But this man because he continueth ever hath an unchangeable â—…hood IN these two verses there is a fourth argument to prove the excellency of Christs Priest-hood above the Leviticall see § 1. The argument is taken from the different condition of the one and other persons Christ ever endureth They did not so The argument may be thus framed He that ever remaineth to execute his office himself is more excellent 〈◊〉 they who are forced by death to leave their office to others But Christ ever remaineth c. And the Levites were forced by death to leave their office to others Therefore Christ was more excellent The copulative particle AND whereby these verses are knit to the former sheweth that these verses contain in generall the same matter that the former did Of the adverb translated truly see v. 5. § 37. This numerall adjective many may imply many Priests together because one was not able to perform all the offices appertaining to the Priest-hood Or it may be taken of many successively one after another because one could not ever remain in that office But as one died another must come in his room Boâ—…h these were points of infirmity and in both Christ excelled the Leviticall Priests For he alone did all that his Priest-hood required No creature afforded any assistance or help unto him And he ever liveth so as he needeth no successor The circumstances of the Text do plainly demonstrate that the latter is here especially intended For the Apostle himself rendreth this reason why they were many 〈◊〉 because they were not suffered to continue c. This phrase they were not suffered is the interpretation of one Greek word which signifieth to hinder Luk. 11. 52. or forbid Mar. 9. 38. So here they are fâ—…rbidden by death or hindred death as an injurious Lord forbids men alwayes to abide here and hinders them in their work The verb translated to continue is a compound The simple verb signifieth to remain This compound hath an emphasis which the Latine expresseth with a like composition but our English with these words abide 1 Cor. 16. 16. continâ—…e Iam. 1. 25. Death suffers them not to abide or continue on earth for ever no nor very long See § 97. §. 97. Of Priests subject to death BY the foresaid explanation of the verse it is evident that Priests under the Law were subject to death There needs no proof of the point Experience hath confirmed the truth thereof For where now are any of them Are they not all dead 1. They were Sons of Adam and therefore subject to that doom which was denounced against him Gen. 3. 19. 2. Sin was in them They brought it into the world and retained it while they lived in the world Rom. 5. 12 1 King 8. 46. Of applying this to Ministers see v. 8. § 51. Priests under the Law had a great priviledge yet it exempted them not from death neither doth any outward priviledge Do the Prophets live for ever Zacch 1. 5. Where are the Patriarks where Kings where other great ones It is appointed unto men none excepted once to die Heb. 9. 27. Should outward priviledges exempt men from death they would puffe them up too much Hezekiah having assurance of fifteen yeares continuance on earth rendred not again according to the benefit done unto him for his heart was lifted up 2 King 20. 6. 2 Chro. 3â—… 25. This may be a good warning to such as are advanced above others whether Kings Nobles Rich Magistrates Masters or others Though those Priests were as other men subject to death besides other infirmities yet that was no impediment to that function whereunto God had called them so long as God was pleased to preserve them on earth Though they were taken from among men and so as other men yet they were for men in things pertaining to God Heb. 5. 1. The like may be said of Prophets Ministers Magistrates and other sorts God who appointeth them their place giveth them power to do their work When God made Saul King he gave him another heart 1 Sam. 10. 9. When by Gods appointment there were 70. Elders chosen to assist Moses the Lord gave the Spirit of Moses unto them Numb 11. 25. God maketh able Ministers of the new Testament 2 Cor. 3. 6. This is a great encouragement to those who are deputed according to Gods word to any function It also warneth others more to consider the speciall function of men then their common condition That which is here noted of the power of death that it suffers not men to continue shewes that here is no hope of ever abiding here He that well knew this said here 〈◊〉 we no continuing City Heb. 13. 14. This is for the comfort of beleevers but for terror to the impenitent Beleevers have a better place provided for them where they shall ever be Impenitents shall have another place where they shall receive the just desert of their sinnes even easelesse and endlesse â—…orments This clause they were many Priests is a consequence following upon the foresâ—… mortality of Priests and sheweth that among men it is needfull that a success 〈◊〉 〈◊〉 Ministers be nourished for continuing Gods service To this end Governours 〈◊〉 Families succeeded one another as Isaac succeeded Abraham Afterwards 〈◊〉 〈◊〉 Priests succeeded one another As Eleazar succeeded Aaron There were after 〈◊〉 Schooles and Colledges of Prophets to train up the younger to succeed the elder 〈◊〉 they should be taken away 1 Sam. 19. 20. 2 King 2. 3 5. and 6. 2. and 22. â—… These were as nurseries Commendable in this respect is their care who have â—…rected Schooles and Colledges which ought to be continued and prayed for §. 98. Of Christs enduring ever IT was a deficiency and imperfection which was before noted of the mortaliâ—… of the Legall Priests Therefore the Apostle setteth out Christ in a contrary coâ—…tion as appears by this conjunction of opposition BUT which is 〈◊〉 so used in the Proverbs The Greek particle here translated this man is not the same that 〈◊〉 translated v. 4. § 31. It is here a single article which signifieth HE. The continuance of Christ here intended and expressed under this word â—…dureth is not to be taken as that continuance which was denyed to the Priâ—… 〈◊〉 the former verse namely here on earth For Christ did not here ever endure 〈◊〉 of a continuance where he may exercise his Priestly function and that is in 〈◊〉 The other Priests function was to be exercised on earth Of the phrase translated ever see Chap. 5. v. 6. § 29. That which is 〈◊〉 said of Christ enduring ever is to be applyed to him as he was man and mediatâ—… betwixt God and man and Priest for men in things appertaining
spirituall The spirituall vertue and efficacy that it had came from thence 2. Though Christ began to execute his Priestly function on earth For the works of services and sufferings which belonged thereunto must be done on earth Yet after that he ascended into heaven there to continue his intercession which is also a principall part of his Priest-hood By the way take notice of this main point that we may rightly conceive Christs Priest-hood stedfastly beleeve on it and every way rightly esteem and use it so shall we partake of the virtue and comfort thereof These words of the things which we have spoken have apparent reference to 〈◊〉 which he had in the former Chapter delivered about the excellency of Christs Priest-hood so as this first clause is a transition betwixt Chapter and Chapter which the Apostle the rather useth 1. To roâ—…se up their attentions lest by the former long discourse they should be oâ—…-wearied 2. To keep them from a losse from forgetting that which he had before insisted upon Much matter oft confounds men such a transition revives them 3. To move them to give the more diligent heed to a matter that was of so much moment Teachers and instructers of others may hereby learn to point out the main point that they intend Let us hear the conclusion of the whole matter saith the wise man Eccl. 12 13. These are the Commandements which the Lord our God commanded to 〈◊〉 you saith Moses Deut. 6. 1. Our Lord Christ compriseth the whole Law under these two clauses Thou shalt love the Lord thy God with all thine heart c. Thou shalt 〈◊〉 thy neighbour as thy self Matt. 22. 37 39. The Apostle compriseth all under this one word love Rom. 13. 8. By such sums mens minds are held more attentive and brought better to discern the force of every reason or argument A good Archer in having his eye upon the mark while he is drawing the arrow will shoot the neerer to the mark Thus hearers by understanding the main scope of that that is taught them will be kept from roving and wandering in their minds and better discern that doctrine which is taught them There are many that only mark words and sentences that are taught them without heeding that scope and main sum whereat the preacher aimeth Thus mistakings many times arise and a great part of that profit which they might reap by that which is taught them is lost The sum here intended is in generall thus expressed we have such an High-Priest This hath reference to Iesus mentioned Chap. 6. v. 20. and 7. 22. So as here it is taken for granted that Iesus is a Priest and an High-Priest See Chap. 2. v. 17. § 172 173 174 175. How we are said to have this High-Priest is shewed Chap. 4. v. 14. § 83. The word translated such an one is here so used as it was Chap. 7. v. 26. § 108. In particular the said sum is thus exemplified who is set on the right hand c. The verb translated is set is the very same that is used Chap. 1. v. 3. and Chap. 10. v. 12. in both which places it is used actively and translated he sat For the Father said to him sit Psal. 110. 1. and he sat Of this act of sitting of this kind of dignity on the right hand of this amplification thereof of the throne of the Majesty and of this particular place in the heavens See Chap. 1. v. 3. § 31 32 33 34 35. This high transcendent description of the place where our High-Priest exerciseth his function doth much commend his person and his office and sheweth what just cause there is to have the one and the other in high account and confidently to expect whatsoever may be expected from such a Priest such a Priest-hood §. 3. Of Christ a Minister Heb. 8. 2. A Minister of the Sanctuary and of the true Tabernacle which 〈◊〉 Lord pitched and not man IN the former verse the Apostle sets out the excellency of Christs Priest-hood â—…ply and plainly by the supereminency of the place where he continueth to â—…cise it Now that he may more distinctly manifest that therein Christs Priest-hood far surpassed the Leviticall he doth in this verse further insist on the same poinâ—… 〈◊〉 metaphorically his Metaphors being taken from the places where those Priests â—…ercised their function The first is thus expressed A Minister of the Sanctuan The Greek word translated Minister is the same that was used Chap. 1. â—… 7. § 79. where it was shewed that according to the notation of the word it 〈◊〉 out one that is imployed about publick services The Hebrew word wheâ—… to this Greek one answereth is applied to Priests who are stiled Ministers fâ—… 〈◊〉 house of God Ezr. 8. 17. and Ministers of the Altar Joel 1. 13. and Ministers of 〈◊〉 Lord Joel 2. 17. It is here spoken of Christ so as Christ was a Minister of those things which belonged to his place There is another Greek word which signifieth in generall the same thing and in our English translated Minister attriâ—… to Christ Rom. 15. 8. He is expresly called Gods servant Isai. 42. 2. He took 〈◊〉 〈◊〉 the form of a Servant Philip. 2. 7. and thus he saith of himself the Son of 〈◊〉 〈◊〉 to minister The work which he undertook required matters of service and suffering Therefore rather then that work should not be done he would become a Minister to do it Object That which is here spoken of Christ is a matter of dignity and authority He is here set on a throne of Majesty and that in heaven Is he there a Minister Answ. 1. This title may be here given him in reference to his whole work 〈◊〉 the beginning to the end and because while he began it on earth he was property a Minister the same title is still continued 2. This title is here given unto him in reference to the Priests under the Law that as they were Ministers of that Sanctuary which belonged to them so Christ of that which belongeth to him 3. The title Minister hath reference to the work done which if it tend to the good of others is counted and called a service not in reference to any subjectâ—… or inferiority of the person that doth it but meerly in reference to the good of others to whom thereby service is done thus the highest in a Kingdome 〈◊〉 stiled â—… Minister Rom. 13. 4. and that as the Apostle saith for good even the good of others Of different kindes of service See Domest Dut. on Eph. 5. 21. § Our Lord Christ doth in this very thing set himself forth as a patern uâ—…to 〈◊〉 For when he had shew'd himself a Minister by doing a work of service to his Disâ—…ples in washing their feet he maketh this application Ye call me Master and Lâ—… and ye say well for so I am If I then your Lord and
of the Majâ—… 〈◊〉 the heavens Vers. 2. A Minister of the Sanctuary and of the true Tabernacle which the 〈◊〉 pitched and not man THese two verses set out the places where Christ exercised his Priest-hood 〈◊〉 about two things are observable 1. The circumstances 2. The substance The circumstances are two 1. A transition in these words The things which we have spoken 2. The sum of all Now this is the sum The substance is set out two wayes 1. Simply 2. Typically In the simple consideration two points are noted 1. Christs office 2. The place where Christ exercised it Christs office is 1. Expressed in this title High-Priest 2. Amplified two wayes 1. By our right unto it in this word we have 2. By his excellency in this relative such The place where he exerciseth his function is 1. Described 2. Named The place is described 1. By Christs abode there who is set 2. By the dignity there conferred on him This is set out two wayes under 〈◊〉 metaphors 1. On the right hand namely of God 2. Of the throne This is amplified by the supreme Soveraignty of him that 〈◊〉 thereon in this word Majesty The name of the place is thus expressed in the heavens Vers. 2. In the typicall consideration two like points are set forth 1. Christs office a Minister 2. The places whereof he is a Minister These are two 1. The Sanctuary 2. The Tabernacle This latter is amplified 1. By the kind thereof true 2. By the author who is set down 1. Affirmatively which the Lord pitched 2. Negatively and not man Doctrines Vers. 1. I. Transitions are usefull The mention of things spoken 〈◊〉 a â—…tion See § 2. II. It is usefull to give the Sum of a discourse So doth the Apostle here See â—… 2. III. Christ is an High-Priest So is he here called See § 2. IV. Christ is a spirituall and heavenly High-Priest This is the main sum of these two verses See § 2. V. Christ is such an High-Priest as noâ—… ever was or can be like him This word Sâ—… intends as much See Chap. 7. v. 26. § 108. VI. Christ remaines our Priest before God This act is set in reference to the place here set down giveth proof hereof See Chap. 1. v. 3. § 31. VII Christ as our Priest is inferiour to the Father VIII Christ as our Priest is advanced above all creatures These two last Doctrines are couched under this phrase at the right hand See Chap. 1. v. 3. § 33. IX Christ as our Priest is a King He is set on a throne See Chap. 1. v. 3 § 32. X God is a supreme Soveraign God is comprised under this title The Majesty which implyeth supreme Soveraignty See Chap. 1. v. 3. § 32. XI The highest heaven is the place where Christ exerciseth his Priest-hood See Chap. 4. v. 14. § 84. Vers. 2. XII Christ is a Minister Thus much is here plainly affirmed See § 3. XIII The most holy place typified heaven That was it which is here called Sanctuary which was a type of heaven See § 3. XIV Christ is a Minister of heavenly things He is a Minister of the true and heavenly Sanctuary wherein all things are spirituall and heavenly See § 4. XV. The Iewes Tabernacle was a type of Christs body Thereupon Christs body is stiled the true Tabernacle See § 5. XVI Christs humane nature was the immediate work of God This phrase which the Lord pitched hath reference to Christs body See § 6. XVII Gods workmanship is far more excellent then mans To demonstrate thuâ—… much this negative is added and not man See § 6. §. 8. Of the meaning of the former part of the third verse Vers. 3. For every High-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer THis causall particle For sheweth that this verse is added as a reason of that which goth before The main and generall point was that Christ is a Minister of the Sanctuary and true Tabernacle whereby is intended that Christ did such things as belonged to that Sanctuary and Tabernacle Among other things this was an especiall one to offer a sacrifice This he here proveth from the generall to a particular Every High-Priest is ordained to offer up gifts and sacrifices Therefore Christ the great High-Priest was also ordained to that end Quest. What sacrifice is mentioned in the former verses For this proof seemeth to intend a sacrifice that Christ should offer up Answ. 1. This phrase Minister of the Sanctuary and Tabernacle intendeth a sacrifice For it was one part of the ministrie of the Tabernacle to offer sacrifices 2. The Tabernacle was a type of Christs body so as to be a Minister of the Tabernacle was in the truth to offer up his body And it is expresly said that he offered up himself Chap. 7. v. 27. Object The Tabernacle was the place where sacrifices were offered up How then can it be pâ—…t for the sacrifice it self Answ. The same metaphor may in divers respects be applyed to divers things and the same truth and substance may be set out by divers types rites and figures Though shadowes types rites and figures were divers things one different from another yet one and the same truth may answer to them all namely in divers and different respects Thus one and the same Christ is the sacrifice the Altar and the Priest The sacrifice as man who was offered up the Altar as God who sanctified the sacrifice the Priest as God-man who offered the one upon the other One and the same Christ was also the truth and substance of the Ark the mercy-seat the Incense the Shew-bread the Tables the Lights and of other types used under the Law The same Christ was also the truth and substance of Noahs Ark of the clooâ—… that covered the Israelites in the wildernesse of the Pillar of fire of Mannathâ—… 〈◊〉 from heaven of the water that came out of the Rock and of other like types So also he was the truth and substance both of the Tabernacle as it was a place 〈◊〉 sacrificeâ—… and also of the sacrifices therein In what respects the Tabernacle â—…ed Christs body is shewed § 5. That Christs body was a sacrifice is evident by 〈◊〉 phrase We are sanctified through the offering of the body of Iesus Heb. 20. 10. The severall branches of the first part of this third verse have been handâ—… before Of Christ an High-Priest see Chap. 2. v. 17. § 172. c. Of ordaining 〈◊〉 High-Priest see Chap. 5. v. 1. § 3. Where the very word of this Text 〈◊〉 used Of the difference betwixt gifts and sacrifices see Chap. 5. v. 1. § 7. Of offering gifts and sacrifice see Chap. 5. v. 1. § 6. A speciall point here intended is that Christ did that for which he was ordained The force of the Apostles argument resteth hereon because every High-Priâ—… is ordained to
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
leaving any good undone or evilly performing the good which we take in hand For they are all expresly against the Covenant of Works 4. For all the effects of Gods wrath which fall on us ours or others in body or soul here or hereafter They are all caused by transgressing the Covenant of works 3. The Covenant of works giveth direction about two things especially 1. To acquaint our selves with that Covenant because it contains a perfect and everlasting rule of righteousnesse and sheweth what is good what evil what lawful what unlawful so as thereby we may learn what is the will of God Rom. 7. 12. It also setteth out sin to the life so as thereby we may know the horror thereof Rom. 7. 7. and 3. 20. 2. To examine our selves thereby Isaiah 8. 20. This is that glasse which will shew unto us every spot upon our soul. 4 That Covenant affords matter of gratulation in two especial respects 1. For Gods great and good respect to man in giving his Son to be our Surety who in our nature and in our stead even for us perfectly fulfilled that Covenant of works Rom. 8. 3. and endured to the full the curse which we had deserved that we might be freed from the same Gal. 3. 13. 2. For Gods special care over his Elect called by the Gospel and believing in Christ whom he hath freed from the Covenant of Works so as they are neither to be justified thereby for then would they not be justified at all nor yet to stand to the condemning doome thereof for then should we be all condemned 5. That Covenant gives us just ground of denying our selves For the Covenant of works plainly demonstrateth that there is nothing in us and that nothing can be done by us which may abide the tryall of that Covenant for nothing is done according to the rule thereof By it we may see that all our righteousnesses are as filthy raggs Isaiah 64. 6. And that all the World is guilty before God Rom. 3. 19. §. 45. Of the Covenant of Grace THe Covenant of Grace is Gods compact with Christ to save such as beleeve and repent That this Covenant may be the more distinctly and fully conceived I will endeavour to set forth 1. The Titles in Scripture attributed to it 2. The Authour of it 3. The procuring cause thereof 4. The Mediator in whom it was made 5. The time when it was made 6. The occasion of making it 7. The parties with whom it was made 8. The good that was promised therein â—… The duties required thereby 1â—… The ratification of it 1. The Titles given to it are in special foure 1. A Covenant of Peace So it is stiled Ezek. 34. 25. and 37. 26. By Peace is meant Reconciliation with God for Adams transgression caused enmity betwixt God and man But by this covenant that enmity is put away and peace made Hereupon the Mediator that caused that peace is stiled the Prince of Peace Isaiah 9. 6. and Christ is said to be our peace Eph. 2. 14. 2. A Covenant of Life Mal. 2. 5. for life even eternal life is the main thing promised in this Covenant 3. A Covenant of Salt Numb 18. 19. Salt maketh things long continue It here implies a perpetuity The perpetuity of this Covenant is in opposition to the Covenant of Works which was soon disanulled 4. An everlasting Covenant Isai. 55. 3. This sheweth the extent of the aforesaid perpetuity that it shall never have end Ier. 33. 20 21. 2. The Authour of this Covenant is God considered as a Father propitious 〈◊〉 ready to receive man though a transgressor into grace and savour Deut. 32. â—… Though there be the same Authour of the Covenant of Works and Grace yet in â—…aking the one and the other Covenant he may admit a double consideration The consideration of a Creator and Lord in the former but the consideration of a Father and Saviour in the latter 3. The procuring Cause was Gods free Grace Mercy and Compassion Gods 〈◊〉 pleasure and meer will was the cause of the former not any worth or deâ—… in man But now man was in misery in such misery as all the Creatures in the World were not able to deliver him The Lord thereupon pittyed man and in 〈◊〉 compassion entered into this other Covenant with him Ezek. 16. 4 5 6. c. 〈◊〉 doth much amplyfie this other Covenant of Grace 4. The Mediator with whom the Covenant of Grace was made is Christ Jesus God-Man for there was not only an infinite distance betwixt the Creator and creaâ—… as in mans first estate but also plain contrariety betwixt the pure holy righteous God and impure unholy unrighteous sinners so as God could not with clear evident and full satisfaction of justice enter into a Covenant immediatly with man faln without a Mediator neither could there be any other Mediator then Christ God-Man 1 Tim. 2. 5. 5. The time when this Covenant was first made was anon after the former Covenant was broken And it is observable that before the Judgement against the Man or the Woman was denounced this Covenant of Grace was entered into Gen. 3. 15. This God so ordered that man might be kept from despair upon hearing of the doom but that notwithstanding the Judgement he might have hope of pardon 6. The occasion which God took to enter into this Covenant of Grace was Mans transgression whereby both the infinite riches of Gods mercy was more magnifyed and also the unsearchable depth of his wisdom more manifested Had God made such an inviolable Covenant of Grace before man fell into misery nor his pitty not his justice nor his power nor his wisdom had been so manifested as now they are 7. The parties with whom God made the Covenant of Grace were sinners such as not only had deserved no favour from God as neither man in his innocency had but also had deserved the extremity of Gods wrath and indignation to be executed upon them This also doth much amplifie the Covenant of Grace 8. The good promised by this Covenant was 1. Freedom from all that misery whereinto man by sin had implunged himself 2. A greater degree of happinesse and a farre more glorious estate then that which was promised in the first Covenant This was by reason of Gods giving Christ to man and man to Christ By vertue whereof they are so united as Christ liveth in man here Gal. 2. 20. and man liveth with Christ for ever hereafter 1 Thes. 4. 17. 9. The duties required in this Covenant are faith and repentance Mark 1. 15. Faith is required to give evidence to the free grace of God for faith is but as an instrument or hand to receive that which God freely and graciously offereth unto us Iohn 1. 12. Repentance is required to give evidence to the purity of God who though he do freely
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
in once into the holy place having obtained eternall redemption for us THe Apostle having distinctly set down sundry legall types and services here he beginneth to shew forth the substance of them all This he continueth to do in the remainder of this Chapter in the former part of the next Chapter to the 19. v. In handling this point concerning Christ the truth and substance of the legall Priest-hood and the manifold types thereof the Apostle applyeth the substance to the shadows and the truth to the types This he doth generally in the 11. and 12. v. and more particularly in the verses following The first particle But implyeth that that was done by the truth which could not be done by the types He had before declared that the types could not make perfect BUT Christ the truth could Of this title Christ see Chap. 3. v. 6. â—… 54. Of Christs being an high Priest See Chap. 2. v. 17. § 173. This phrase being come implyeth an actuall exhibition of Christ after a long expectation of him It is a compound word and signifieth sometimes to come to a place as Matth. 2. 1. And sometimes to be present at a place Matth. 3. 1. Thus Christ came to his Church when he was first incarnate Ioh. 1. 11. And being come he continueth ever with his Church Matth. 28. 20. Christ being so come is said to be an high Priest of good things to come Of the various acception of the word good see Chap. 13. v. 9. § 116. By good is here meant that which is true solid and substantiall Good is not here exposed to evill but to figures shadowes types which are impotent and insufficient to make good Chap. 10. v. 1. They are said to be things to come not iâ—… relation to the Apostles time for then those good things were actually exhibited but to the time of the law while the legall types were in force Thus it may haâ—… reference to this phrase which was a figure for the time then present v. 9. At the present time these good things were to come If it be demanded what these good things are I answer 1. In generall All the truths typified under the law 2. In particular Christ himself His body and soul. The union of them with the divine nature His doings his sufferings especially his death as a sacrifice 〈◊〉 resurrection ascension and intercession The benefits also flowing from those 〈◊〉 expiation of sin reconciliation with God justification sanctification salvation 〈◊〉 two words Grace and Glory These are stiled good 1. In their kind and quality For they are good and perfect in themselves 2. In their unity and excellency They do good to such as partake of them Thus we see that the things where-about Christs Priest-hood was exercised were substantiall truths sufficient to make those that trust in him perfect In this respâ—… he is said to be a Minister of the true Tabernacle Chap. 8. 2. This must needs be so by reason of the excellency of his person who was God-man Yea this was the end which he aimed at in assuming the office of Priest-hood This manifesteth a main difference between the legall and Christs Priest-hood even as great a difference as is between a shadow and substance a type and truth â—… signe and things signified that which is imperfect and perfect carnall and spirituall unprositable and prositable earthly and heavenly O that Christs Priest-hood were esteemed by us Christians according to this difference §. 54. Of good things to come THat the foresaid good things were then even under the law to come it is the priviledge of Christians living under the Gospell for to them they are no longer to come They do actually enjoy the benefit of them In this respect the Apostle saith that God provided a better thing for us that they without us should not be made perfect It was that good respect which God did bear to the latter times which moved him thus to order matters for he could have sent his son sooner But thus as he honoured his son so he honoured all that should place their confidence on him We Christians have just cause in this respect to rejoyce that we have been reserved to these latter times And it becomes us to walk worthy of this priviledge See more hereof Chap. 8. v. 16. § 80 81 82. §. 55. Of the excellency of the true Tabernacle which is Christs body AS Christ is set forth to be the true high Priest typified by Aaron so the Aposile proceeds to set forth other truths of other types He begins with the Tabernacle which he stileth a greater and more perfect Tabernacle c. The Tabernacle here intended signifieth the body of Christ as is shewed Chap. 8. v. 2. § 5. where the resemblance betwixt the Jewes Tabernacle and Christs body is distinctly set forth This Tabernacle is here said to be a greater and more perfect 1. Greater not in quantity but in dignity Christs body was not in bulk greater but in worth It was worth more then Moses Tabernacle Solomons and Zorobabels Temple yea and all the world besides Because this mysticall Tabernacle Christs body appeared in Zorobabels Temple it is said that the glory of that latter house should be greater then of the former Haâ—… 2. 9. 2. More perfect as in the kind of it for Christs body was more perfect in the very nature and kind of it then the Tabernacle so in the vertue and efficacie of it for no legall type could make perfect v. 9. § 49. But Christ in and by his body and in and by those things which he did and endured in his body made all that trusted in him fully perfect So perfect were all things that Christ undertook as nothing needeth to be added hereunto Of this word perfect See more Chap. 2. v. 10. § 97. Yet further to set forth the excellency of this mysticall Tabernacle it is said that it was not made with hands namely with hands of men See v. 24. § 121. This the Apostle sets down in opposition to the Jewish Tabernacle which was made by the hands of men Exod. 36. 1 8 c. This negative expression not made with hands implyeth that it was no human work no work of such as have hands but the work of him that hath no hands which is God himself Thus it implyeth the very same thing which was expressed under this phrase which the Lord pitched and not man Chap. 8. v. 2. § 5. This phrase that is to say is added by way of explication Of explaining strange difficult and obscure words or sentences See Chap. 7. v. 2. § 19. The explanation is thus set down not of this building The word translated building is the very same that is translated creature Chap. 4. v. 13. § 75. There see the derivation and various acceptions of the Greek word here used The relative this hath reference to things here below
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as â—…e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ—… under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he 〈◊〉 purged us from sin that we might be able to serve God This 〈◊〉 prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was râ—…presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ—… They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heâ—…ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two â—…rts 1. Blood 2. Ashes metonimichally put for the water also with which the aâ—…s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and 〈◊〉 The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned â—…ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
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
conspicuously manifested himself This world appeared intendeth as much See § 130. XIV Christ did but once come into the world This word once hath reference to Christs appearing in the world See § 129. XV. Christ was exhibited in the end of the world See § 129. XVI The best things are reserved to the last times This followeth by just consequence from the former doctrine for by and with Christ came the best things into the world See § 130. XVII The end of Christs appearing was to put away sin XVIII Sin was put away by a Sacrifice XIX The Sacrifice that put away sin was Christ himself These three last doctrines are plainly expressed See § 131. §. 133. Of all mens subjection to death Heb. 9. 27 28. Vers. 27. And it is appointed unto men once to die and after this judgement Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THese two verses are added as a reason to prove the former point that Christ did but once offer himself The reason is taken from the condition of man which is but once to die Of the Greek word translated to die See Chap. 7. v. 8. § 51. The note of comparison as especially as it hath reference to the next verse wherein the second part of the comparison is set down under this note of the second part of a comparison so demonstrateth as much There are two Greek words which are comprised under this small particle as and may be translated in as much as But our little particle as doth expresse the meaning to the full and the more properly in regard of the latter part of the comparison in the next verse This note of resemblance as sheweth that Christ subjected himself to the common condition of man As man he dyed As man he dyed but once We have shewed how in all things it behoved him to be made like unto his brethren See Chap. 2. v. 17. § 168 c. It is here taken for granted that men must die There needs no proof hereof experience besides the frequent mention hereof in Scripture gives evident proof to the truth hereof See Chap. 7. v. 23. § 97. Sin is the true proper cause hereof Death was first threatned against sin Gen. 2. 17. So as death entred into the world by sin Rom. 5. 12. And the wages of sin is death Rom. 6. 23. Object Sin is taken away from justified persons if then the cause be taken away 〈◊〉 doth the effect remain Answ. 1. Sin is not utterly taken away from any man while here he liveth 1 Ioh. â—… 8. It is one benefit that death bringeth even to those that are justified that all remainder of sin is taken away thereby 2. By Christs death the nature of death is altered and the sting of it is pulled out 1 Cor. 15. 55. whereas death was first instituted as the enterance into hell It is now made to justified persons the enterance into heaven It is to them but an uncloathing and putting off the ragged garment of mortality for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit corruption 1 Cor. 15. 50. In this respect death is as no death This that is indefinitely spoken of men must be applyed to all of all sorts for an indefinite particle is equivolent to a general But to put the point out of all doubt the Apostle plainly expresseth the generall thus death passed upon all men Rom. 5. 12. On this ground the Prophet was commanded to cry all flesh is grasse Isai 46. Object 1. An Apostle seemeth to affirm the contrary thus we shall not all sleep 1 Cor. 15. 51. Answ. 1. That is spoken only of such as are living at the very moment of Christs comming to judgement All before them shall dye 2. Even they shall be changed that is their ragged robe of mortality shall be taken away which is equivolent to death Object 2. Enoch was translated that he should not see death Heb. 11. 5. Answ. 1. One or two extraordinary instances do not infringe an ordinary rule especially when it is altered by him that set the rule Object 3. Eliah also was wrapt up into heaven and died not 2 King 2. 8. Answ. 1. Some affirm that his body was burnt in the region of fier above the clouds but there is no good warrant for that 2. The former Answers about Enoch may be applyed to Eliah 3. It is sufficient that both of them were changed and that their mortality was taken away before they were admitted into heaven 4. A speciall reason of freeing these two from death may be this many years passed betwixt the promise of Christ and the exhibition of him Therefore to support the faith of believers in freedome from death by Christ the Lord was pleased to give two reall demonstrations hereof One in one world before the flood the other since the flood Object 4. Righteousnesse delivereth from death Prov. 11. 4. Answ. There is a threefold death 1. Spiritual 2. Eternal which is called the second death Rev. 2. 11. From both these justified persons are fully freed Rom. 6. 13. Iohn 8. 51. 3. Corporall death even from this in sundry respects may a righteous man be said to be freed 1. In that God doth oft prolong his dayes Exod. 20. 12. Prov. 3. 16. Hezekiah is a particular instance hereof Isa. 38. 3. But on the other side it is threatned that bloody and deceitfull men shal not live out half their dayes Psal. 55. 23. take Absalom for instance 2 Sam. 18. 9 c. 2. Righteous men are kept from capitall lawes For Daniels adversaries could find no occasion or fault against him concerning the kingdome though they sought it Dan. 6. 4. 3. Their name is not swallowed by the death of their body Prov. 10. 7. 4. The sting of death is pulled out to them 1 Cor. 15. 55. So as their death is no death but a sleep 1 Thes. 4. 13. 5. They shall be raised to everlasting life Ioh. 5. 29. 1. This subjection of man to death gives just cause of walking humbly Man who at first was made like God is now like the beasts that perish Psal. 49. 12. Now he is dust and to dust he shall return Gen. 3. 19. He who was created Lord over all must now say to corruption Thou art my Father and to the worm thou art my Mother and my Sister Job 17. 14. This is the reward of sin therefore for sin we ought especially to be humbled When proud man is puffed up with the gay feathers of honour wealth wit beauty or any other like seeming excellency if he cast his eyes upon his black feet of mortality it may move him to cast down those gay feathers 2. We may well think that many are far from making this use of this their
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 〈◊〉
And for this end especially is an articulate and distinct speech given unto man It becomes us therefore who are informed in the mind of God and in our own condition plainly to declare to others as much and that as occasion is offered for the glory of God and good of others and to be so faithfull and constant therein as it may be said of us they declare plainly §. 71. Of seeking what we desire UPon that mean condition wherein the Patriarchs were on earth it is said that they seek a Country The word translated seek is a compound Of the emphasis thereof see Chap. 13. v. 14. § 139. It implyeth an earnest seeking and that with desire to obtain what they seek for It is attributed to Herod's seeking after Peter when he had escaped out of his clutches Act. 12. 19. It setteth out a Believers earnest seeking after that which he desireth Such was his seeking who said One thing have I desired of the Lord that I will seek after Ps. 27. 4. And again With my whole heart have I sought thee Ps. 119. 10. 1. Faith as it works assurance of attaining that which it desires so a perswasion also of the course that it taketh and means which it useth for that end And this puts life in seeking after it 2. Faith hath an holy heat in it and it adds fervour to other graces This makes Believers the more earnest in seeking till they find Surely they deceive themselves who pretend faith yet are secure and careless in seeking out that which they pretend to believe Herein lyeth a main difference betwixt the true Believer and him who onely is enlightned in the benefit of that which is to be believed They may desire that which is good for themselves but they seek it not aright as Balaam who desired to dye the death of the right coâ—… Numb 23. 10. For our better direction in that kind of seeking I will distinctly set down both the aberrations in seeking and also directions for so seeking as we may obtain Ye ask and receive not because ye ask amiss saith an Apostle Iam. 4. 3. Men use to seek amiss in the means in the matter and in the time 1. They fail in the means who use either no means or indirect means They use no means who rest upon a bare hope and a vain wish as Balaam Numb 23. 10. Or so rest upon supposed predestination as they enquire not after the way to salvation They rest in false means who use any other means than such as are prescribed in Gods Word As ignorant persons who think it enough to have a good meaning and superstitious persons who rest upon outward performances and Idolaters who trust to means of their own of other mens inventions 2. They fail in the manner who seek feignedly or carelesly They seek feignedly who either outwardly seem to seek heaven but inwardly have their hearts set upon this world namely the profits and glory thereof All hypocrites seek feignedly As a painted man is no man so an hypocritical seeking is no seekking They seek carelesly who are slothfull in seeking who do the work of the Lord negligently Jer. 48. 10. and such as are negligent in hearing and cold in prayer As good not at all as so loosly 3. They fail in the time who seek not soon enough or long enough They seek not soon enough who neglect the present opportunity See Chap. 3. v. 7. § 76. They seek not long enough who wax weary and leave off before they find what they seek See Chap. 10. v. 38. § 148. Most that miss of finding fail in one of these aberrations of seeking Directions for right seeking are such as these 1. In general that we set our selves to do something though our doing be no matter of merit yet it may be a means of obtaining our desire 2. Enquire after the right means These are in the case that we have in hand about a country principal and subordinate The principal means is Christ himself Iohn 14. 6. Subordinate means are the word and Sacraments and other divine Ordinances In these is Christ to be found 3. Seek sincerely With my whole heart have I sought thee saith he who â—…ound the Lord. Psal. 119. 10. Whatsoever you do do it heartily as to the Lord Col. 3. 23. 4. Seek with all diligence 2 Pet. 1. 10. Matth. 6. 33. See Chap. 4. v. 11. § 64. 5. Lay hold of the first opportunity See Chap. 3. v. 7. § 76. 6. Persevere in seeking till thou obtain See Chap. 3. v. 6. § 68. §. 72. Of the Country of Believers THat which the Patriarchs sought is here said to be a Countrey The Greek word is derived from another noun that signifieth a Father â—…o as it implyeth the place where our Father dwelt and where he was born It is in this respect called the land of ones nativity Gen. 11. 28. It is also put for the place where one hath been brought up Thus though Christ were born at Bethlehem in Iudea yet Nazareth where he was brought up was called his Country Luk. 4. 23 24 Yea it is put also for the place of a mans present habitation whereunto upon all occasions he hath â—…resort Thus Capernaum where Christ dwelt after he was thrust out of Nazareth was called his Country Mark 6 14. The place here intended is called a Country because it is prepared by our Father as a perpetual habâ—…ation It is expresly said to be an heavenly Country v. 16. Thereby he means Heaven it self It is here called a Countrey in opposition to the condition wherein the Patriarchs where when they sought this They were then strangers out of the land of their nativity and place of habitation They were also Pilgrims travelling to a Country They then professing themselves to be Strangers and Pilgrims did plainly declare thereby that they sought a Country They being men of understanding and of great faith give us hereby to understand that there is a Country for such as are strangers and Pilgrims on earth The substance of this point is set out by sundry other Metaphors as a Kingdom Luk 12. 32. A City v. 16. An House 2 Cor. 5. 2. A Building 1 Cor. 5. 1. An Habitation Luk. 16. 9. A place of Mansions Joh. 14. 2. An Inheritance 1 Pet. 1. 4. This God thus disposeth to shew that the condition of believers in this world is not that main end whereunto God hath ordained them this world is Christs school it is the place and time of education and for probation that we may be fitted for the City Country and Kingdom here intended 1. Knowledge hereof and faith herein is sufficient to uphold us against all the hardness and hazards that we may meet with in this world 2. It is a forcible Motive to patience contentment and other like graces Who would not be content a while having assurance of such a Country 3. This is of force to disswade
Baptism This and the Cloud 1 Cor. 10. 2. The two other answered the Lords Supper which were Manna and the Water that came out of the Rock 5. The outward sign of this Sacrament was the red Sea they passed through it 6. The thing signified was Christs Blood Christs Blood is the Sea that keeps us 〈◊〉 from that destruction that falls upon others 7. The fit resemblance betwixt the sign and thing signified sheweth that this was represented by that namely that our spiritual preservation was represented by the manner of that temporal preservation 8. The adding of the means to the promise sheweth that this was a Seal The promise was first made to Abraham Gen. 15. 14. and confirmed Exod. 3. 8. and 14. 13. and by this passing through the red Sea ratified This was an especial 〈◊〉 of strengthning their faith Exod. 14. 31. §. 172. Of the agreement betwixt Israels passing through the Red Sea and Baptism 1. THE passing through the red Sea and Baptism had both the same outward signes which was water Matth. 3. 6. 2. They had like rites which were entring into the Water and coming out 〈◊〉 it Acts 8. 38 39. 3. They both had the same inward substance which was salvation by Christ. 〈◊〉 6. 3. 4. 4. They both had the same ground which was Gods Commandement and Gods promise Exod. 14. 16. and 14. 13. Matth. 28. 19. Mark 16. 16. 5. They were both for the same people which were Gods confederates Matth. 〈◊〉 19. 6. Both were but once administred Ephes. 4. 5. Iohn 13. 10. 7. By both persons were incorporated into Gods Church They who passed through the red Sea were the onely people of God so they who are Baptized 8. Both Sacraments are unprofitable to such as start from the Covenant 1 Cor. 10. 5. 2 Pet. 2. 20. 9. Both are Sacraments to prepare people for further grace Therefore they 〈◊〉 passed through the red Sea had Manna and the Water comming out of the Rock prepared for them and such as are Baptized have the Lords Supper as a Sacrament of spiritual nourishment 10. In both there was a difference betwixt Gods people and his enemies Isâ—… were saved but Egyptians drowned So by Baptism Believers are saved 〈◊〉 flesh with the corrupt lusts thereof are destroyed 11. As the Egyptians being drowned lay on the shore so the old man with 〈◊〉 corrupt lusts lies as drowned in Believers 12. As the Israelites passed through the Sea by the wilderness into Canaan so Belâ—…evers that are Baptized pass by this world into Heaven Mark 16. 16. §. 173. Of the Resolution of and Observation from Heb. 11. 29. â—…y saith they passed through the red Sea as by dry land which the Egyptians assaying to do were drowned THE sum of this verse is a proof of the Faith of the Israelites under the conduct of Moses Hereof are two parts 1. A preservation 2. A destruction In setting down the preservation observe 1. The Persons preserved in this relative they 2. The kinde of preservation here again observe 1. The matter manifested two wayes 1. By an act they passed through 2. By the object The red Sea 2. The manner under this phrase as by dry land In setting down the destruction observe 1. The Persons destroyed the Egyptians 2. 〈◊〉 atempt assaying to do 3. The issue were drowned Doctrines I. Faith is common to all sorts of persons The relative particle They extendeth it self to all sorts among the Israelites See § 165. II. The faith of some may be beneficiall to others Though all did not believe yet all received this benefit by the faith of them that believed that they were preserved See § 165 166. III. Faith makes bold By Faith the Israelites were enboldned to adventure through the Sea See § 166. IV. Weak in faith may become strong in faith Many of those who upon the sight of Pharaohs hoste murmured now confidently go into the Sea See § 166. V. Terrible things affright not believers The rising up of the waters of the Sea could not but seem terrible yet these believers are not affrighted See § 167. I. God can carry his through great dangers He carried these Israelites through the red Sea See § 168. VII God can make the most dangerous places to be the safest He made the bottom of the Sea to be as dry land See § 168. VIII Enemies boldly venture in the pursuie of Gods Saints So did the Egyptians when they entered into the Sea upon pursute of the Israelites See § 169. IX Presumption is the ready way of destruction The presumption of the Egyptians in entring into the Sea caused the destruction See § 170. X. The same means may cause preservation to some and destruction to others Instance the red Sea wherein the Israelites were preserved and the Egyptians were destroyed See § 170. XI Israels passing through the red Sea was a like figure to Christians Baptism See § 171 172. §. 174. Of the meaning of Hebr. 11. 30. Hebr. 11. 30. By faith the Walls of Jericho fell down after they were compassed about seven days THE twelfth instance for proof of the vigor of Faith is of the Israelites under the government and conduct of Ioshua This is the ninth instance from the Flood and the first after the Law By faith is here meant the same kind of faith that was before mentioned in the other instances Iericho here mentioned was a strong and well fenced City a frontier Town the first that kept them from entring far into Canaan It was one of those Cities which affrighted the spyes that were first sent to search the Land because as they said They were walled and exceeding great Numb 13. 28. great and walled up to Heaven Deut. 1. 28. So as to mans eyes it was impregnable Had this Citie stood in the strength thereof it might have been a refuge for others that had been overcome yea it might have been such a block in the passage of the Israelites as might have kept them from entring further Therefore the Lord by destroying this Citie in the first place would make a ready way and open passage for his people and withall give them hope of prevailing over others by laying this flat to the ground That this great work might appear to be of the Lord it is said that by faith the walls fell down that is Ioshua and the Israelites that followed him believing that the Lord was their God and that he would accomplish all his promises made to his Church in Christ and particularly this of Iericho answerably it fell out That they had a particular charge and promise to march about Iericho and that the walls of it should fall down is evident in the five first verses of the â—…ixt of Ioshua Their faith is manifested by their obedience in the verses following and the fruit and effect thereof is thus plainly expressed the walls fell down flat Josh. 2. â—…0 so as by inserting the persons that are
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
5. She and hers dwelt for ever among the Israelites so as true Converts though strangers after good proof are to be accounted as those who are born in the Church 1. Quest. Why is no mention made of her Husband and Children Ans. It is probable that she being an Harlot had neither Husband nor Child 2. Quest. How is this that she perished not attributed to her faith seeing it was an act of Ioshua and the Israelites Answ. 1. Her faith made her expect preservation 2. It made her shew that kindness to the Spies which was the procuring cause of her preservation 3. It made her capitulate with them about her preservation 4. It made her bind them by promise and oath to save her 5. It made her tye the scarlet thred to her window as a sign 6. It made her withall her kindred to abide in her house whereby she and they were saved This fruit of faith giveth a proof that faith may keep believers from common destruction Thus Noah and they that were with him in the Ark were preserved from the general Deluge See more hereof in the Plaister for the Plague on Numb 16. 45. § 12 13 c. Under this preservation all those that were in Rahabs family were preserved Iosh. 6. 22 23. It giveth proof that they who belong to believers may reap much good by them Act. 27. 24. Luk. 19. 9. Act. 16. 15 31. This ariseth not from any desert of faith but meerly from that respect which God beareth to believers 1. This teacheth such as belong to believers 1. To bless God for that lot that is fallen unto them 2. There to abide Iohn 6. 68. 3. To be subject to such as believe 1 Tim. 6. 2. 4. To pray for them Gen. 24. 12. 2. This directeth such as have liberty to choose their habitation in a Nation Citie Parish or House to choose it where Believers are as Ruth 1. 16. Ioh. â—… 38. Exod. 12. 38. Thus may they expect a blessing §. 185. Of the danger of obstinate infidelity THE parties who perished are said to be they that believed not This phrase is the interpretation of one Greek compound whereof See Chap. 3. â—… 18. § 171. There it is shewed how it signifieth both unbelief and also disobedience Both these significations are here noted by our English Translators One in the Text The other in the margent Both of them may here very well stand The former of unbelief may have reference to her faith She believed that the God of Israel was the onely true God and that he had given them the land of Canaan answerably she desired to live among them and to be of the Communion of Saints and thereupon she was preserved They believed no such thing 〈◊〉 thereupon were destroyed The latter of disobedience may have reference both to their former lewd conâ—… which was a disobedience against Gods holy Law written in their 〈◊〉 and also to their stiff standing out all the seven days that the City was compassed about wherein they did not yield any whit at all nor hold out any white flag of agreement This giveth proof that infidelity and obstinacy cause destruction An Apostle rendreth this to be the reason of the destruction of the old world â—… Pet. 3. 20. And our Apostle rendreth this to be the reason of their destruction who perished in the wildernes Chap. 3. v. 18. § 170 171. 1. This layeth a sinner open to Gods wrath Iohn 3. 36. 2. It maketh men neglect means of preservation Iohn 3. 18. 3. It occasioneth men to implunge themselves into danger Exod. 9. 21. and 14. 23. 1. This informes us in the fearfull nature of infidelity and obstinacy The temporal destructions which they bring are enough to manifest them to be very fearfull but much more eternal Rev. 21. 8. 2. Learn hereby to take heed of standing out against God It is hard to kick against pricks Act. 9. 5. §. 186 Of the lawfulnes of Spies AN especial fruit of Rahabs faith is thus set down when she had received the spyes with peace This phrase when she had received is set down in a participle thus having received She first received the Spies and afterwards was preserved from destruction They whom she received are here stiled Spies This noun is a compound the simple verb whence it cometh signifieth to 〈◊〉 Rom. 16. 17. Phil. 3. 17. And to consider Gal. 6. 1. The compound verb signifieth to spie out Gal. 2. 4. Thence this noun fitly translated Spies This hath reference to those two men whom Ioshua sent forth to spie out the land secretly Another Apostle calleth them Messengers Jam. 2. 25. They are called Messengers by reason of their warrant they went not of themselves but upon his ordering who had the chief command over them They are called Spies by reason of the end why they were sent even privily to spie out the land Quest. Seeing God had promised the land to them what need they send spies before hand 1. Answ. To use warrantable meanes for the accomplishment of Gods promises Dan. 9. 2 3 2. To strengthen the Faith of the people by understanding the fear of their enemies whereof those Spies gave them notice Iosh. 2. 24. Thus dealt God with Gideon Judg. 7. 9 10 11. Here we have two things to be observed 1. Ioshuahs prudence and providence in ordering matters so as his Souldiers might be the better encouraged to go on 2. The negligence of the enemy who notwithstanding the fame of the Israelites coming over Iordan with a purpose to possess Canaan are so careless of their Citie as Spies had advantage to come in and view their Citie Indeed afterwards they did straitly shut up their Citie Josh. 6. 1. But that was too late the Spies then had done their work thus God to accomplish his work can give wisdom to some and stupifie others That which is here noted concerning Rahabs receiving Spies as a fruit of her Faith giveth proof that Spies are warrantable It cannot be doubted but that Ioshua herein had Gods approbation yea the Lord himself doth expresly command this Numb 13. 2 3. Object A very evill event followed upon the return of the Spies that were first sent to search Canaan Numb 13. 32. c. and 14. 1. c. Answ. Lawfulnes of actions are not to be judged by events There may be failings in sundry circumstances about warrantable actions whereby the Lord may be provoked to cross them Instance Iudg. 20. 21 15. It was the cowardize and faithlesness of the Spies not the unlawfulness of their action that caused the fearfull events that followed thereupon Gods people much used this kind of policy against their enemies as Iudg. 1. 23 24. and 18. 2. 1 Sam. 26. 4. This may be an especiall means to find out the counsels intents plotts and policies of enemies the knowledge whereof is a great advantage in war but
manifest life in it by the naturall motions thereof Now in regeneration none are still-born If therefore there be no spirituall life no spirituall motions surely there is no regeneration 3. Readinesse on all occasions to go to God as to his Father and of him to seek every needfull thing To whom will Children more readily go for supply of their wants then to their Parents of whom they were begotten and born I will arise and go to my Father saith the Prodigall Luk 15. 18. 4. A constant purpose and faithfull endeavour to avoid all sin This is that which Saint Iohn 1 Epist. 3. 9. intendeth in this phrase Whosoever is born of God doth not commit sin with the inner man in the renewed part he doth not commit sin Of this inner man the Apostle speaketh Rom. 7. 17. where he sayth It is no more I that do it but sin that dwelleth in me 2. Hence we should be stirred up to use all means for the beginning and accomplishing of this blessed work This especially concernes such as upon examination find not this work begun They are to take due notice of the causes of regeneration which concur to the working thereof which are briefly these 1. The primary author is God For in this respect we are born of God God hath begotten us Jam. 1. 18. Even God the Father of our Lord Iesus Christ 1 Pet. 1. 3. 2. The procuring causes are Gods will and Gods mercy There could be nothing out of God to move him It must needs therefore arise from his own meer will So saith the Apostle Iam. 1. 18. Of his own will begat he us And there could be nothing in man to move God hereunto For man by nature is most miserable It must needs therefore arise from Gods meer mercy for misery is the proper object of Mercy On this ground it is justly said 1 Pet. 1. 3. that God according to his abundaâ—…t mercy hath begotten us againe 3. The immediat matter of regeneration is Gods Spirit In this respect we are said to be born of the Spirit John 3. 4. And regeneration is stiled the renewing of the Holy Ghost Tit. 3. 5. For it is a divine work above hâ—…m me ability 4. The ordinary instrumentall cause is Gods word so Iam. 1. 18. God begat us by the word of truth In this respect the word is stiled incorruptible seed 1 Pet. 1. 23. The Gospel is that part of Gods word which is most effectuall hereunto and it is thereupon stiled the Gospel of salvation Eph. 1. 13. And the power of God unto salvation Rom. 1. 16. 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration who are in relation to their ministry said to beget us and stiled Fathers 1 Cor. 4. 15. Philem. v. 10. All these are comprised under the efficient cause and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration being subordinate one to another and may in this order be placed together It being the will of God to shew mercy to man he ordained Ministers to cast the seed of his word into mens souls which being quickned by the Spirit men are hereby born againe II. The materiall cause of Regeneration is Christ incarnate God made manifest in the flesh as the Apostle speaketh 1 Tim. 4. 16. In this respect we are said Eph. 5. 30. to be of his flesh and of his bones III. The formall cause of Regeneration is Gods Image planted in us which consists in holinesse and righteousnessâ—… After this Image we are said to be renewed Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man IV. The finall causes next and subordinate to the glory of Gods free grace and rich mercy are especially two 1. To make men able to do good namely such good as may be acceptable and honourable to God profitable to other men and truly advantageable to themselves The Apostle therefore Eph. 2. 10. speaking of Regeneration which is a kind of creation thus expresseth this end we are created in Christ Iesus unto good works 2. To make men fit for glory For corrupt flesh cannot partake of celestiall glory Whereupon saith Christ Ioh. 3. 3. Except a man be born again he cannot see the Kingdome of God So far shall he be from being admitted into it as he shall not come so neer as to see That fitnesse for heaven is an end of Regeneration is thus declared 1 Pet. 1. 3 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible c. §. 106. Of Saints being Gods first-born II. IN that the society to which we are brought by the Gospell is set out by this phrase Church of the first-born we may observe That all they who are new born are Gods first-born For as the believing Jewes were so by vertue of their priority so the believing Gentiles being brought into the Jewes society and made partakers of their priviledge are so likewise Where the called of God are comprised under this collective word Ephraim they are stiled Gods first-born Jer. 31. 9. So where the called of God are comprised under this collective word Israel they are stiled Gods first-born Exod. 4. 22. The whole Church was comprised under the title Israel In the same respect all Saints are called Heires Rom. 8. 17. and Kings Rev. 1. 6. Yea all not only one body as 1 Cor. 12. 13. but also one spouse Cant. 5. 1. 2 Cor. 11. 2. The Reasons of Saints being Gods first-born may be 1. Their union with Christ. For they are so neerly united unto Christ as he and they make but one body which is excellently set down 1 Cor. 12. 12. By vertue of this union Christs priviledges are conferred on them As he is a King so they As he a Priest so they Rev. 1. 6. As he a Son so they Ioh. 1. 12. As he an heir so they Rom. 8. 17. As he Gods first-born Rom. 8. 29 so they 2. Gods equall and impartiall respect to them all He loves them all with the same love His heart is set on every one of them as if they all were but one and therefore they are all stiled dear Children Eph. 5. 1. 3. Their equall right to the priviledges of the First-born The forementioned titles of heires and Kings prove as much 1. This may inform us in that right which believers have to the heavenly inheritance they are first-born 1 Pet. 1. 3 4. Though all that are begotten of men are not heirs but only the first-born yet all begotten of God are because they are all first-born Esau had a birth-right yea and a blessing appertained to him as he was the first-born Gen. 27. 19 32. so Reuben 1 Chro. 5. 1. The Law expresly provideth that the first-born have the inheritance whereunto he hath a right though his Mother were hated Deut. 21. 16. Much more have Gods first-born a
severally or to both of them joyntly all glory is due To God the Father of Christ is glory given 1 Pet. 5. 10 11. And to God our Saviour which is Jesus Christ is also glory given Iude v. 25. Of the meaning of the word translated glory See Ch 2. v. 7. § 60. It here intendeth Praise whereof see v. 15 § 142. We have a good patern for adding praise to prayer Hereof see The Guide to go to God or An Explanation on the Lords-Prayer § 238. Of this phrase For ever and ever See Ch. 1. v. 8. § 108. Such is the extent of these words For ever and ever as they imply that glory is due to God beyond the continuance of this world which shall have an end Therefore as we must ever give glory to God in all those respects which have been declared in The whole Armour of God Treat 3. Part. 2. § 72. So our desire must go beyond our own time here on earth Our desire must be that glory may be given to God by our posterity generation after generation yea that glory may be given to him after this world is ended everlastingly This word Amen comprizeth under it the substance of the Prayer and Praise that goeth before it and is a ratification of every particular branch in both of them Hereof see more in The Guide to go to God or An Explanation of the Lords Prayer § 241 c. §. 178. Of the Resolution of Heb. 13. 20 21. 20. Now the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the blood of the everlasting Covenant 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THe Summe of these two verses is in one word Prayer Wherein we have 1. An Expression of the Prayer 2. A Ratification thereof in this word Amen Of the Prayer there are two parts 1. Petition 2. Praise In the Petition there is 1. A Description of the Person to whom it is made v. 20. 2. A Declaration of the substance thereof The Person called upon is described 1. By his Goodnesse in this phrase The God of Peace 2. By his Greatnesse This is set out by an act of his Almighty Power Herein is noted 1. The Kinde of Act Brought again from the dead 2. The Object on whom it was wrought He is described 1. By his Dominion over us Our Lord. 2. By his Name Iesus which setteth him out a Saviour 3. By a special function This is set out 1. By the Kinde of it 2. By the Ground of it 1. The Kinde of function is 1. Set out by a Metaphor of a Shepherd 2. It is illustrated by the correlative Sheep and by the Excellency of it Great 2. The Ground of the foresaid function is a Covenant Which is amplified 1. By the means of ratifying it Bloud 2. By the continuance of it Everlasting The Substance of the Prayer setteth out 1. The Matter desired 2. The Means of effecting it 1. The Matter is propounded 2. Expounded In propounding the Matter is expressed 1. The main thing desired Make you perfect 2. The object thereof in this word work amplified 1. By the quality good 2. By the extent every In expounding the matter is set down 1. The Rule Gods will 2. Obedience thereto to do In setting down the means of effecting what is desired is declared 1. The Kinde of means Gods working in them 2. The Subject matter which he worketh That which is well-pleasing Amplified 1. By the Sincerity thereof In his sight 2. By the Mediator in whom it is effected Through Iesus Christ. In the form of Praise is noted 1. The Kinde of praise Glory 2. The Person to whom given To whom 3. The Continuance For ever and ever §. 179. Of Observations raised out of Heb. 13. 20 21. I. PRayer is to be made by such as desire others prayers This ariseth from the inference of this prayer upon the Apostles desire of others to pray for him See § 162. II. God is the Author of peace In this respect he is styled The God of peace See § 163. III. God can raise from the dead Here is a particular instance given thereof See § 164. IV. Christ was raised from the dead This is that particular instance that is here given See § 164. V. The Sonne of God was raised from the dead by the Father For this mighty work is here attributed to the Father in reference to his Sonne See § 164. VI. Christ is a Lord. This title is here given unto him See § 165. VII Christ is in special the Lord of believers Such are comprized under this correlative our See § 165. VIII Christ is a Saviour This Title Iesus imports as much See § 165. IX Christ is a Shepherd So is he here styled See § 166. X. Christ is the chiefest of all Shepherds In this respect he is styled The great Shepherd See § 168. XI Christ is in speciall the Shepherd of the Church They that are of the Church are here styled The Sheep of whom Christ is a Shepherd See § 169. XII That which Christ undertakes for the Church is by virtue of Covenant This phrase Through the Covenant being inferred upon this Office of Christ Shepherd gives proof hereof See § 170. XIII The New Covenant hath no date It is here said to be everlasting See § 170. XIV The Covenant is ratified by Christs bloud To demonstrate this truth bloud is here attributed to the Covenant See § 170. XV. Perfection may be prayed for The Apostle prayeth God to make them perfect See § 172. XVI Good works are to be done The Apostle prayeth that they may do them See § 172. XVII Every good work is to be endeavoured after So much is here intended under this indefinite particle every See § 172. XVIII Gods Will is mans Rule To this end it is here set forth See § 173. XIX To do Gods will is to do a good work This clause to do his will is here brought in as a declaration of a good work See § 173. XX. God continueth to work in his Saints This he doth after the beginning of their Regeneration Therefore after he had prayed that they might do Gods will he addeth this means of doing iâ—… working in you which hath reference to Gods continuing work See § 175. XXI That which God worketh is well-pleasing to him Thus much is here plainly expressed See § 174. XXII That which is well-pleasing to God is done as in his presence With respect thereunto This is in his sight See § 174. XXIII Things are well-pleasing to God through Iesus Christ. The inference of this phrase Through Iesus Christ gives a proof of this point See § 176. XXIV Glory is to be given to Christ This Relative to whom hath especial reference to Christ. See
but was made known to them by others 1 Pet. 1. 8. Thus it appears that this confirming of Christs Word added nothing to the authority thereof The Church may confirm the sacred Scriptures to be the Word of God yet confer nothing to their authority Divine mysteries may be confirmed by humane testimonies yet no authority brought thereby to those mysteries God being pleased thus to confirm the Gospel to us it ought to be a steadfast word to us see § 11. we ought with all steadfastness of faith to receive it and to continue steadfastly therein as the Christians of the primitive Church did in the Apostles doctrine Acts 2 42. §. 26. Of Apostles THey by whom Christs Word was confirmed were They that heard him Hereby are meant such as Christ chose to be his Disciples who continually followed him who heard his Sermons and saw his Works whom he made Apostles Luke 6. 13. An Apostle according to the notation of the Greek word signifieth one that is sent from another Thus an Apostle saith Christ sent me to preach the Gospel 1 Cor. 1. 17. The Greek word is used for a Messenger and so translated Phil. 2. 25. Most frequently in the New Testament an Apostle is put for such an one as was sent and deputed to a peculiar Function which was an extraordinary Function endowed with many priviledges Apostles therefore were distinguished from other Ministers both by the manner of calling them and also by the priviledges confirmed on them Their Calling was immediate from Christ himself That may be applied to all the Apostles which St Paul saith of his own particular Calling An Apostle not of men neither by man but by Iesus Christ Gal. 1. 1. Their special priviledges were these 1. To plant Churches and to lay the foundation In this respect saith the Apostle I have laid the foundation 1 Cor. 3. 10. 2. To be immediatly inspired John 14. 26. Gal. 1. 12. 3. To be infallibly assisted by the holy Ghost Iohn 16. 13. 21. 24. 4. To be limited to no place but sent out into the whole world Matth. 28. 19. 5. To have a power to give the holy Ghost Acts 8. 17. 6. To confirm their Doctrines by Miracles Matth. 10. 1. Acts 2. 43. 5. 12. 7. To understand and speak all manner of Tongues Acts 2. 11. 8. To execute visible judgements on notorious sinners Acts 5. 5. 13. 11. These priviledges evidently demonstrate that the Apostles were extraordinary Ministers of extraordinary Abilities whereby they were the better fitted to their extraordinary work This gives evidence of the wisdom of Christ in ordering the affairs of his Church and of his care thereabouts in that he enableth provideth and prepareth for his Church such Ministers as may be fittest for the present estate and condition thereof It is an especial part of wisdom to take due notice of the present particular charge which is under one and answerably to provide for it It is noted as a point of prudence in Saul that when he saw any strong man or any valiant man he took him unto him 1 Sam. 14. 52. namely to be a Leader and to have a command in his Army Christ in his wisdom doth not only finde such but also he makes such as the present state and need of his Church requireth §. 27. Of confirming the Gospel to them that then lived ABout confirming the Gospel this clause is added to us Hereby the Penman of this Epistle includes himself in the number of those to whom the Gospel is here said to be confirmed as he did before in the number of those whom he exhorted to give diligent heed to the Gospel and to beware that they let not slip what they had heard and whom he told that they should not escape if they neglected so great salvation From this expression Confirmed to us by them that heard him we may well inferre that this Epistle was written in the Apostles daies yea and by one of the Apostles Of the Author of this Epistle see the Title § 4. But on the contrary it is by many hence inferred that neither Paul nor any other of the Apostles was the Author thereof because he saith that it was confirmed to them by the Apostles Whence they gather that the Penman hereof received not the Gospel from Christ which Paul did Gal. 1. 12. and all the other Apostles Matth. 28 20. Act. 1. 3. Many Answers may be given to this Objection 1. The two Greek pronouns of the first and d second persons plural have so small a difference and that in one onely letter as one may soon be put for the other Judicious Beza saith that he hath oft noted this mistake If therefore the second person plural were here put thus was confirmed to you that scruple is clean taken away 2. This phrase Unto us may be referred to the Time as well as to the Persons as if it had been thus translated untill us or to our daies implying that the Gospel from Christs own preaching thereof was confirmed by the Apostles to their very daies 3. The Apostle may use the first person as he was a member of that mysticall body whereof they to whom he wrote were also members and by virtue of that communion include himself though it did not in particular concern himself Thus he puts himself in the number of those who shall be living at Christs last coming where he saith WE shall not all sleep 1 Cor. 15. 51. yet he himself slept many hundred years ago So 1 Thess. 4. 17. 4. The Gospel might be confirmed to Paul by other Apostles though it was immediatly revealed unto him by Jesus Christ Not that that confirmation wrought in him any greater assurance of the truth thereof but that it established the Church more therein by the mutual consent of other Apostles with him to this purpose saith the Apostle I communicated unto them the Gospel c. least by any means I should run or had run in vain Gal. 2. 2. 5. The confirmation here intended may have reference to the miracles which were wrought by the Apostles Thus might the Gospel be confirmed not only to other believers but also to the Apostles themselves even by the miracles which they themselves and others also did To this purpose tends the praier of the Apostles Act. 4. 29. 30. 6. The words do not necessarily imply that the Penman of this Epistle or any other person was confirmed but rather that the Gospel it self was confirmed Hereof see § 25. §. 28. Of God working miracles THe Apostle yet further proceeds in setting down another confirmation of the Gospel It was first preached by Christ then confirmed by the Apostles and now again by God himself Namely by such Divine works as could not be performed but by a Divine power the very power of God For God hath restrained the power of all creatures within a compass They cannot do
any thing above or beyond the course of nature much less against it This prerogative the Lord of nature hath reserved to himself That men may see and know and consider and understand together that the hand of the Lord hath done this Isa. 41. 20. The things which are impossible with men are possible with God Luke 18. 27. For with God all things are possible Mark 10. 27. Nothing shall be impossible with him Luke 1. 37. As God can and doth daily work by means so when it pleaseth him he can work without means by extraordinary means and by contrary means 1. Without means God made the world Gen. 1. 3. Psal. 33. 9. Moses remained alive forty daies and forty nights and neither eat bread nor drank water Deut. 9. 9. So Elijah 1 King 19. 8. And Christ Matth. 4. 2. 2. The extraordinary means which God hath used have been manifold as 1. In the very thing it self or kinde of means Manna wherewith the Lord fed the Israelites fourty years together was a grain that fell from heaven Exod. 16. 4 c. the like was never heard of before or since 2. In the quantity of the means The meal and oyl wherewith the Prophet Elijah and the widow of Zarephah and her houshold were nourished for three years together was in the kinde of it ordinary but that so little meal as could make but one little cake and so little oyl as was but sufficient for that cake should feed so many so long was extraordinary and miraculous The like may be said of the five loaves and two fishes wherewith Christ fed five thousand men beside women and children Matth. 14. 17 c. 3. In the quality of the means that Daniel and his three companions should for three years feed on pulse only and drink water only and yet their countenances appear fairer and fatter then they who did eat of the choicest meat and drink that could be provided for that end was also miraculous and appeared to be an especial work of God Dan. 1. 5 c. 4. In the manner of providing means that Ravens should be Elijahs Caters constantly to provide him bread and flesh in the morning and bread and flesh in the evening was extraordinary 1 King 17. 6. So also that water upon striking of a Rock with Moses his Rod should flow forth and run like a River Exod. 17. 6. Psal. 105. 41. 3. That the three servants of God should be preserved safe in the midst of an hot fiery Furnace was against means or by contrary means for fire is an ordinary means to consume things cast thereinto Dan. 3. 27. The like may be said of Daniels preservation in the Den of Lions Dan. 6. 22. All these and other like works that are beyond the course of nature are done by God himself Of them all it may be said This is the finger of God Exod. 8. 19. §. 29. Of creatures disability about miracles SUndry Objections are made against the foresaid truth but they may all easily and readily be answered Obj. 1. Christ in the daies of his flesh wrought miracles Answ. Christ in the lowest degree of his humiliation retained his Divine dignity and ever remained to be true God One with the Father John 10. 30. He being in the form of God thought it not robbery to be equal with God but made himself of no reputation Phil. 2. 6 7. What thing soever the Father doth these also doth the Sonne likewise John 5. 19. Christ by his miracles proved himself to be true God Matth. 9. 6. This therefore confirmeth the point that Christ the true God wrought miracles Obj. 2. Prophets Apostles and others who were meer men wrought miracles as Moses Exod. 4. 8. Elijah 1 King 17. 21 22. Elisha 2 King 4. 25. All the Apostles Matth. 10. 1. Answ. God wrought those miracles by them They were but Gods Ministers and instruments therein Peter acknowledges as much Act. 3. 12 16. Thereupon Peter when he miraculously cured Aeneas thus saith unto him Aeneas Iesus Christ maketh thee whole Act. 9. 34. Obj. 3. Wicked men have wrought miracles as Iudas Matth. 10. 1 4. And such as followed not Christ Luke 9. 49. And they of whom Christ saith Depart from me ye that work iniquity Matth. 7. 22 23. Answ. God may and oft doth use wicked men to confirm his truth by miracles as well as to preach it Obj. 4. Miracles may be wrought against the truth For in the Law it is said If there arise among you a Prophet or a dreamer of dreams and giveth thee a sign or a wonder and the sign or the wonder come to pass whereof he spake unto thee saying Let us go after other Gods thou shalt not hearken Deut. 13. 1 2 3. Answ. 1. In the Text there is only a supposition made If there be which doth not necessarily imply that such a thing may be 2. There may be signes and wonders done which are not true miracles 3. Their foretelling of a thing may be upon meer conjecture as Fortune-tellers guesse at things to come But herein is nothing extraordinary 4. God may work by such evil instruments in such an evil cause to try whether his people will be drawn by any means from a known truth This may seem to be implied in these words For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul Deut. 13. 3. Obj. 5. The Sorcerers in Egypt wrought miracles For it is said that they also did in like manner with their inchantments Exod. 7. 11 12 22. 8. 7. they did as Moses had done before they turned the Rod into Serpents and water into blood and they brought abundance of Frogs Answ. In outward appearance there was some likenesse betwixt the things which Moses did and which the Sorcerers did but in the truth and substance of the things there was a very great difference The things which Moses did were true and proper miracles but the things which the Sorcerers did they did only appear unto mans eye to be so For the devil can present to the eye of man shews and shapes of such things as indeed are not But suppose that the things which the Sorcerers pretended were reall that there were true Serpents true Blood true Froggs the devil might secretly bring from other places such things and present them before Pharaoh and before them that were present with him And this not above much lesse against the course of Nature Obj. 6. A woman that had a familiar spirit raised Samuel after he was dead 1 Sam. 28. 11 12. Answ. That which appeared to be like unto Samuel was not Samuel himself but the devil presented unto Saul a shape like unto Samuel in which the devil himself spake unto Saul Though he pretended to foretell things future yet he did it but by guesse He saw the Philistims very well prepared and
of legall sacrifices See § 13. II. Christ came from heaven into this world to be a sacrifice for man This is gathered out of this phrase when he commeth into the world See § 14. III. Christ himself manifested the reason of his being a sacrifice This word He saith hinteth as much See § 15. IV. God regarded not legall sacrifices This phrase thou wouldst not applyed to God in reference to legal sacrifices intendeth as much See § 16. V. God desired not that wherein he had no pleasure This is gathered from joyning together these two phrases Thou wouldest not Thou hast had no pleasure See § 17. VI. There were sundry sorts of Sacrifices under the law The mention of these four Sacrifice Offering burnt-offering and sacrifice for sin prove as much See § 16. VII Sacrifices were for sin This phrase Sacrifices for sin giveth evidence thereof See § 16. VIII Christ was a true man The word body implyeth as much See § 18. IX God fitted Christ to accomplish what he undertook Christ therefore saith to him Thou hast prepared me a body See § 18. Vers. 7. X. Christ willingly did what he did These several words and phrases Then said I Loe I come do all prove the point See § 19. XI Gods will was the ground of what Christ did For he saith to God I come it do thy will See § 20. XII The Scriptures soretold what Christ was to do So much is intended under these words In the volume of the book it is written of me See § 21. XIII Christs desire was to approve himself to God This is gathered from his apostrophe to God in this phrase O God See § 20. Vers. 8. XIV Repetitions may be usefull This is gathered from this phrase Above when he said and from all the particulars following which are repeated out of the former verses See § 22. Of the observations raised out of the word repeated see v. 5 6 7. XV. God rejected such things as were according to the law This phrase which are offered by the law intendeth as much See § 22. XVI Legal Sacrifices are abrogated This is the intendment of this phrase He taketh away the first See § 23. XVII Christs Sacrifice is unalterable It is established as a thing not to be removed or altered See § 24. XVIII Legal Sacrifices were abrogated for this end that way might be made for Christs This phrase That he may establish being inferred upon the taking away of legal Sacrifices giveth proof hereof See § 23. Vers. 10. XIX Christs Sacrifice was perfect This is the general intendment of this tenth verse By Gods will was Christs Sacrifice made perfect Therefore the Apostle saith that by his will we are sanctified See § 26. XX. Christs Sacrifice maketh us perfect For thereby we are sanctified See § 26. XXI Perfection consisteth in holinesse Therefore is this word sanctified put for perfected See § 27. XXII Christ had a body This is taken for granted in this word body See § 29. XXIII Christs body was made a sacrifice This phrase offering of the body implyeth as much See § 29. XXIV Our saviour was annointed and deputed of God The Conjunction of these two words Iesus Christ giveth proof hereof See § 29. XXV Christs sacrifice was but once offered up even once for all See § 29. §. 32. Of many Priests under the Law Heb. 10. 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins THe Apostle proceedeth in setting out the excellency of Christs sacrifice and here produceth another argument by that rest which he took after he had offered his one only sacrifice This argument is plainly set down in the 12. verse but amplified in this verse by the contrary course of the Priests under the law who stand daily ministring and offering oftentimes This amplification manifesteth a difference betwixt the typicall Priests and the true Priest as well as betwixt the legal sacrifices and Christs sacrifice In this verse is shewed the insufficiency of those things which the Priest did under the law Of a Priest in general see Chap. 2. v. 17. § 172. and Chap. 5. v. 1. § 2 c. To shew that that insufficiency which is here attributed to a Priest is not to be 〈◊〉 only of Aaron who was the first Priest ordained under the law and that in crildernesse nor of any other peculiar Priest but of the whole company of them 〈◊〉 were in any age from their first institution till their abolition by the exhibitiâ—… Christ the true Priest he useth this universall particle every for they were all 〈◊〉 same mould meer men not to be compared to the true Priest who is Godâ—… Jesus Christ. This particle of universality sheweth that there were many of them and that it only together but also successively one after another hereof see Chap. 7. v. 23. 〈◊〉 97. This number of Priests maketh one speciall difference betwixt Christ the true 〈◊〉 and the legal Priests He alone by himself was able to do every thing that beâ—…ged to a Priest but no one Priest under the law could do all that belonged to 〈◊〉 office therefore there were many of them together whereof some did some 〈◊〉 others did other Besides none of them ever lived on earth where their services were to be perforred they were all mortall and thereupon there was a necessity of one generation 〈◊〉 Priests to scceeed another but Christ ever liveth to go on himself with that work â—…sh belongs to his Priesthood §. 33. Of Priests daily standing to minister THe foresaid Priests are here said to stand ministring Of the notation of the Greek word translated ministring See Chap. 1. v. 7. § 79. In generall it signifieth the executing of a publick function or service See Chap. 1. v. 7. § 79. The verb standeth is taken from the ordinary practice of servants who use to stand and wait in their severall places doing such services as belong to their function Thus Priests are said to wait at the Altar 1 Cor. 9. 13. Hereunto alludeth the Psilmist in this phrase the servants of the Lord which by night stand in the house is the Lord Psal. 134. 1. Herein lyeth a difference betwixt them and Christ for Christ sitteth at Gods right hand and so he continueth to execute his Priestly function as is shewed in the 〈◊〉 verse Priests did what they did as servants but Christ as a Son over his own house Chap. 3. v. 6. Yea as a supreme Lord Psal. 110. 1. Object Christ took upon him the form of a servant Phil. 2. 7. and he is stiled a minister Rom. 15. 8. And the word here used is attributed to Christ and translated a minister chap. 8. v. 2. § 3. And he saith of himself the Son of man came â—…t to be ministred unto but to minister Matth. 20. 28. Answ. 1. Though by reason of some works of service and ministry
which apâ—… to his Priest-hood he was in his humane nature and by vertue of his ofâ—…â—…ervant yet then also in his divine nature to which his humane nature was 〈◊〉 united he was Lord of all Phil. 2 6 7. 2. He did not alwayes stand ministring as the legal Priests but ascended into 〈◊〉 and there continueth to sit at Gods right hand Aâ—… for Priests this their standing to minister intendeth their inferiority which iâ—… fâ—…ther set forth by this word daily which implyeth an insufficiency in that which they did because they could not at once do what might be expected they wâ—…e forced day after day to stand ministring See more hereof Chap. 7. v. 27. § 112. §. 34. Of the insufficiency of legall sacrifices THe forenamed daily ministring is thus exemplified offering ostentimes The most speciall work of this ministry was to offer sacrifices Hereof see Chap. 5. v. 1. § â—… 7. Priests stood in Christs roome and by offering sacrifices were types of Christs offering himself a sacrifice for our sins The special point intended here by mentioning that act of offering is that they did it oftentimes For the high Priest did every year when he entred into the most holy place offer sacrifices They offered sacrifices at every feast and on the first day of every moneth and morning and evening every day when any committed a special sin and brought a sacrifice for it the Priest offered it up So they did for such as were legally unclean and desired to be cleansed yea there were also gratulatory sacrifices offered up for mercies and blessings received Well might it therefore be said that they offered oftentimes This in generall implyeth an insufficiency and imperfection in what they did § 4. which is further made manifest by this phrase following the same sacrifices This word the same hath respect 1. In general to the kind of sacrifices They were all living creatures unreasonable creatures such as were counted clean by the law and that beasts and sowle 2. In particular to the same occasions for on every day of attonement a goat and a bullock was to be offered up Levit. 16. 6 15. Every morning and evening a lamb was to be offered up Exod. 29. 39. For the sin of a Priest and of the whole congregation a yong bullock was to be offered up and for the sin of a ruler an shee-goat and for the sin of any of the people a shee-goat Lev. 4. 3 14 23 28. So in other cases the same sacrifices were prescribed to be offered upon like occasions The ost offering of the same sacrifices doth cleerly demonstrate that those sacrifices did not take away sin See v. 2. § 4. Though those sacrifices could not make perfect yet might not the Priests offer up any other sacrifices of their own invention Gods wrath was provoked by such Isa. 65. 3 4. Some would offer the first born and fruit of their body but God was not pleased with such Michah 6. 7. 1. God is a supreme Lord. The most high soveraign over all To his word must all creatures stand and not swerve from it 2. God is of infinite wisdome and best knoweth what is fit to be done To adde to such things as he hath determined is to oppose our shallow wit to his incomprehensible wisdome 1. This plainly demonstrateth the impiety and folly of all humane inventions about Gods holy ordinances 2. Let us under the Gospel do that which the Priests did under the law which is to observe the same ordinances which God hath instituted and to hold close unto them but still do the same as the same are to be done In vain saith God they do worship me teaching for doctrines the commandements of men Matth. 15. 9. The same that are here intended were more then one for the word is of the plural number so is the word wherewith it is joyned Sacrifices For under the law there were many sacrifices whereof sundry instances were given before One kind of sacrifice was not sufficient to typifie that whole truth and all the benefits and excellencies that were in Christs sacrifice therefore there were many one to prefigure one thing another another thing This giveth us instruction in the wisdome of God who to help his peoples weakness and the better to fet forth the manifold benefits which they received by Christ prescribed many types and many kinds of sacrifices Thus he dealeth with his Church under the Gospel in prescribing unto it one Sacrament of regeneration and another of spiritual nourishment 2. As this taught the Jewes to offer up all those sacrifices as occasion was offered according to the ends and uses So it teacheth us to search into the mysteries of the several sacrifices and other types that we may find out the distinct ends and uses of them By way of analogie we Christians may hence learn to take notice of the several ordinances that God enjoyneth to us and to know that none of them are in vain but all of them in regard of our need and for our good That which was implyed under legal Priests daily ministring and offering oftentimes and that the same sacrifices is plainly expressed in this last phrase can never take away sins for if they could have done that they would have ceased as the Apostle himself inferreth v. 2. § 4. Of â—…he emphasis of these two words can never See v. 1. § 3. It hath been shewed v. 4. § 9. that there is an impossibility in such sacrifices as were offered under the law to take away sin The word translated take away is a compound derived from the same simple 〈◊〉 that that word was which is used v. 8. § 23. It is compounded with another preposition then that was yet used in the same sense that there it was and carâ—… as great an emphasis for the taking away of sin here intended is an utter freeâ—…g of a man from the guilt and punishment thereof yea also from the domineeâ—…g power of it But this the legall sacrifices could not do This strongly proves the imperfection insufficiency and impotency of them §. 35. Of Christs offering one Sacrifice for sin Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God THis verse is added in opposition to the former as is evident by the first particle but In the former verse it was proved that the sacrifices which were offered under the law could not take away sins this proveth that there is a sacrifice which hath done that that they could not The argument is taken from that Priests ceasing to offer any more sacrifices after he had offered one whereby is implied that there needed no other because that one had done it to the full The Priest that offered this one perfect sacrifice is intended under this phrase This man In Greek there is only a pronoun expressed which properly signifieth