went throughout every City and village preaching and shewing the glad tydings of the Kingdom of God Luk. 8. 1. He commanded those whom he sent so to do Luk 9. 2. Mar. 16. 15. So did they whom he immediatly sent Acts 5. 42. So have done others after them and so will do all true and faithfull Ministers of Christ to the worlds end Preaching being a means sanctified of God unto salvation how diligent and faithfull ought Ministers of the Gospel to be in preaching the same Thereby they may save themselves and them that hear them 1 Tim. 4. 16. But Idol and idle Ministers such as cannot or care not to preach the word do much hinder men from this great salvation How beautifull ought the feet of them to be that preach the Gospel of peace and bring glad tydings of Good things Rom. 10. 15. If this great salvation the effect of preaching were duly weighed Ministers would be diligent in preaching and people patient in hearing the same For this is a strong motive to enforce the one and the other Both preaching and hearing have need to be pressed upon mens consciences See more of preaching Gods Word Chap. 13. § 97. §. 24. Of Christs first publishing the Gospel THe first that cleerly and fully preached the Gospel of Salvation was the Lord Christ It took beginning to be spoken by him according to the Greek phrase Till he came and preached people sate in darknesse and in the shadow and region of death but when he began to preach they saw great light Matth. 4 16. It cannot be denied but that the substance of the Gospel and therein salvation was preached from the beginning of the world as hath been shewed before § 20. 21. but so dark was that kinde of light as like the light of the Moon when the Sunne shineth is accounted no light The day taketh his beginning from the rising of the Sunne and the light that cometh from thence So Salvation here spoken of taketh beginning from Christs preaching the Gospel Besides Christ is the substance and truth of all the shadowes figures types Prophesies and Promises of that Salvation which was set out by them When Christ the Lord came and declared himself to be the substance and truth of the Law he might well be accounted the first publisher of salvation Object It is said of the Ministry of Iohn the Baptist The beginning of the Gospel of Iesus Christ Mark 1. 1. Answ. Iohns Ministry in reference to the Ministry of the Law and the Prophets may be said comparitively to be the beginning of the Gospel because it was in the very time wherein Christ the substance of the Gospel was exhibited Iohn was Christs messenger sent before his face to prepare the way before him Mark 1. 2. Thus it is said that all the Prophets and the Law prophecied untill Iohn Matth. 11. 13. In Iohns time was Christ actually exhibited He was baptised by Iohn Matth. 3. 13 c. And Iohn declared him pointing him out as it were with the finger saying Behold the Lamb of God Joh. 1. 29. Iohn also heard of the works of Christ Matth. 11. 2. In this respect it is said that Among them that are born of women there hath not risen a greater then Iohn the Baptist Matth. 11. 11. Iohns Ministry was a middle Ministry between the Law and the Gospel between the Prophets and Christ. He took part of both kindes He preached that the kingdom of heaven was at hand Matth 3. 2. But Christ that the Kingdom of God is come unto you Matth. 12. 22. Thus in regard of the fulness of the Gospel and of a distinct and clear manifestation of all things that appertained to this great salvation Christ most truly and properly is said to be the first that preached it Behold here the benefit of Christs being sent into the world Then first came that true full and bright light of the world He that followeth this light shall not walk in darknesse but shall have the light of life John 8. 12. Fitly to the point in hand may I apply that which is said Iohn 1. 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath revealed him §. 25. Of confirming the Word THough Christs own publishing of the Gospel were sufficient to make it worthy of all acceptation yet is it said to be confirmed That is confirmed which is further proved or fulfilled or made more sure and certain Thus Christ is said to confirm the word of his Apostles with signs Mark 16. 20. and God by sending his Son to confirm the promises made to the Fathers Rom. 15. 8. That also which is kept from failing or from being altered is said to be confirmed So God doth confirm his unto the end 1 Cor. 1. 8. and establish them 1 Cor. 1. 21. and we are called upon to be established with grace Heb. 13. 3. But that which Christ spake needed not in any such respect to be confirmed He is a faithfull and true witness Rev. 3. 14. He is the way the truth and the life John 14. 6. that only true way that leadeth unto life So as there was no fear of any uncertainty or of any failing in his Word Christs Word therefore was confirmed for these and other like reasons 1. Because he was not at all times in all places present with his Church to urge and press his word upon them For this end he sent forth in his life time Disciples to preach Luke 9. 2. 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints Eph. 4. 11 12. 2. Because of our weakness Christ confirmed his word to support us that we might have strong consolations For this end God confirmed his promise by an oath Heb. 6. 17 18. 3. Because of the commendable custom of men who use to confirm their own words by the consent and testimony of others Thus St Paul in the Inscriptions of his Epistles joyns with himself Sosthenes 1 Cor. 1. 1. Timothy 2 Cor. 1. 1. Silvanus and Timothy 1 Thes. 1. 1. Timothy with the Bishops and Deacons Phil. 1. 1. All the Brethren which were with him Gal. 1. 2. 4. Because by Gods Law and mans at the mouth of two or three witnesses every word shall be established Deut. 19. 15. Thus Christs word was confirmed 1. In that there were many witnesses of the same truth wherein they all agreed Luke 24 48. Acts 2. 32. 2. In that such as despised him in his life time after his Resurrection and Ascension were wrought upon Acts 2. 37. 3. In that by reason of the power of the Spirit in them they who preached the Gospel of Christ after him were received as an Angel of God even as Christ Iesus Gal. 4. 14. 4. In that many who never heard Christ themselves believed that word which Christ had preached
respect towards him whom we obey Under these phrases all the duties of honour love maintenance or any other respect may be comprized Just and weighty grounds there are for people to yield the foresaid obedience and that in the manner aforesaid to their Ecclesiastical Governours For 1. They are appointed of God and stand in his room They are his Embassadours so as the Obedience which is yielded unto them is yielded unto God Iohn 13. 20. True it is that civil Magistrates are ordained of God and bear his Image but there is a great difference betwixt a civil Magistrate and a Minister of the Word God gives the civil Magistrate authority to command obedience in his own name and to be performed to himself But the authority of a Minister so resteth in Christ as in Christs name only he may require obedience to be performed to Christ himself 2. The matter whereunto a Minister requireth obedience is Gods Word Ministers may not as Magistrates do make Laws of their own head or by the councel and advice of other men but they must deliver the Word of God Hereof see The whole Armour of God on Eph. 6. 19. Treat 1. Part. 7. § 181. 3. The end of a Ministers function is the salvation of their peoples souls Good reason therefore that obedience be yeelded to them by those who desire to have their own soul saved Of that respect which people ought to shew to their Ministers See The whole Armour of God on Ephesianâ—… 6. 20. § 176. The foresaid respective obedience required of people to their Minister by just consequence implieth That Ministers carry themselves so as their people may with good conscience obey them Where the Law requireth that Inferiours honour their Superiours It intendeth also that Superiours carry themselves worthy of honour Of Ministers walking worthy their place See The whole Armour of God on Ephes. 6. 20. § 179 180 c. §. 149. Of a Ministers watching THe Apostle renders this reason of peoples performing the foresaid duty of obedience to their Ministers and that in the manner aforesaid They watch for your souls The Verb translated watch is in Greek a compound The Noun whence it is derived signifieth sleep This compound being with a privative particle signifieth not to sleep that is to watch It is for the most part applied to prayer Watch and pray Mark 13. 33. Luk. 21. 36. Ephes. 6. 18. These together with my Text are the only places of the New Testament wherein this Greek word is used There is a Noun thence derived and translated watchings twice used 2 Cor. 6. 5. 11. 27. There is another Greek word of a like notation very frequently used and translated watch This act of watching is attributed to sundry functions As 1. To Nurses who watch sick persons and that day and night and must be ready to give them what they need to ease them wherein they do complain to minister unto them what may be needfull or usefull for them The Apostle resembles himself as he was a Minister unto a Nurse 1 Thess. 2. 7. 2. To Shepherds They are said to keep watch over their flock by night Luk. 2. 8. Now they watch to keep their sheep from danger to espy the sores and diseases of the sheep that they may cure them to provide good pasture for them to bring them in season to their fold Ministers are oft styled Shepherds Cantic 1. 8. Ephes. 34. 2. 3. To sundry Officers and that both in time of peace and war As to such as in the night time watch City-gates go up and down the streets watch in high-wayes which they do to discover theeves and robbers and to prevent sundry dangers Likewise to Centinels in time of war and to such as are placed in high watch-towers either to descry afarre off if any enemy approach or in case a City be besieged if any succour be coming to them When Davids souldiers were sent out against Absolom he had a watchman 2 Sam. 18. 24. So had King Iehoram 2 King 9. 17. In reference to such a Watchman God expresly saith to a Prophet I have made thee a watchman Ezek. 3. 17. These and other like resemblances do set out the care and duty of faithfull Ministers towards their people and that in these and other like particulars 1. Ministers are oft awake when their people are asleep and study and pray for their good when they have no other witnesse but their Candle by them which wasteth it self to give them light teaching them thereby to be willing to spend and be spent for the Instruction Edification and Salvation of their people This was the Apostles minde 2 Cor. 12. 15. 2. As a tender Nurse they take great care of their peoples weaknesse Upon their peoples complaint of their trouble and disquiet in conscience they are ready to ease and quiet them in what they can and to minister unto them what they know to be needfull for them and usefull to them 3. As faithfull Shepherds they protect and defend their people from such as are as ravening wolves even from the Devil himself who as a roaring Lion walketh about seeking whom to devour And from the Devils ministers Hereticks Idolaters and prophane persons who else would infect them They are further observant of their peoples maladies to heal and cure them They are carefull to provide good pasture for their sheep and in seasonable times to keep them in their folds They are also carefull to go before them that so their people may follow them in the right way where they should go Iohn 10. 4. 4. As vigilant Watchmen they descry the dangers whereunto their people are subject and give them warning that so they may prevent the same and in case their people be as a City besieged they will espy what succour is coming to help them and encourage them to hold out and not yield to the enemy The care and duty of faithfull Ministers set out under this Metaphor They watch giveth proof of the Necessity and Utility of the Ministerial function As necessary as Nurses are for sick persons and Shepherds for sheep and Watchmen to prevent danger so necessary are Ministers for people For people are subject to many spiritual maladies and to sundry ravening wolves and to all sorts of dangers against which God hath instituted the Ministeriall function The Utility of this function is manifested by the many benefits that accrew to people thereby Thereby they are enlightned and directed to walk in the safe way out of which like straying sheep they would otherwise wander Thereby wholsome food is provided for them Thereby they are eased and quieted in their troubled consciences Thereby they are protected from all manner of enemies and preserved from manifold dangerâ—… Good reason therefore upon these grounds there is that people have their Ministers in high account that they obey them and shew all manner of
Obj. 3. Christ promiseth not to blot out of the book of life the name of him 〈◊〉 overcometh Rev. 3. 5. Answ. His name was indeed written in the book of life and Christ here 〈◊〉 miseth to manifest as much Obj. Moses thus prayeth concerning himself If thou wilt not forgive 〈◊〉 blot me out of thy book Exod. 32. 32. Answ. That was a matter which in a rapture of zeal for Gods glory aâ—… love to his people he could have wished It is not to be taken for a simple 〈◊〉 absolute prayer It was like Pauls wish Rom. 9. 3. where God saith to 〈◊〉 whosoever hath sinned against me him will I blot out of my book it is to be taken of Gods manifesting him never to be written therein 2. Others object sundry suppositions as this When the righteous man turneth away from his righteousnesse c. he shall not live Ezek. 18. 24. Answ. 1. A supposition doth not inferre a necessity or certainty of a thing only it declareth a necessity of the consequence as if we should say When God fails of his promise he is not faithfull See § 60. 2. By righteous man there may be meant one that is righteous only in profession and in the judgement of charity 3. Exhortations to hold out Admonitions to take heed of falling away Heb. 12. 15. and threatnings against such as fall away Heb. 10. 38. are also objected Answ. These and such like are used as means to make men look to their standing and to make them watchfull against falling away but do not necessarily imply that they may fall especially totally and finally 4. Sundry instances of such as have fallen are alleadged as 1. The Angels that fell and Adam Answ. These are nothing to the purpose For the question is of Beleevers in Christ who are established by him Angels and Adam stood by their own strength 2. Saul Iudas and such others as clean fell away See § 131. Answ. These were hypocrites and never had any true sanctifying grace Such were they who are said to have no root in them Luke 8. 13. and the branch that is said to be taken from the Vine Iohn 15. 2. and they whose love is said to wax cold Matth. 24. 12. and they who are said to be fallen from grace Gal. 54. and to have made shipwrack of faith 1 Tim. 19. and to depart from the faith 1 Tim. 4. 1. and to erre from the faith 1 Tim. 6. 14. and to turn like a dog to his vomit and like a swine that was washed to her wallowing in the mire 2 Pet. 2. 22. and to fall away Heb. 6. 6. and to sinne wilfully after they have received the knowledge of the truth Heb. 10. 26. None of these nor any like to them had true saving grace in them Of them all it may be said If they had been of us they would no doubt have continued with us 1 Joh. 2. 19. 3. Paul Peter and such others as were elect and effectually called Answ. Though these fell into very great sinnes yet they did not sinne in such a manner as to be accounted totally to depart from God or to lose all grace The arguments alleadged in the former § do prove as much How farre such may fall shall be shewed in the next § §. 136. Of the degrees of the fals of such as are effectually called THey who are effectually called through security pride inward and outward temptations may so farre fall as to lose 1. All that joy and comfort wherewith they were before upheld 2. All assurance and sense of the Spirits abode in them so as they may in their opinion think him clean departed 3. The fruits of the Spirit and the power and efficacy of his grace so as they shall finde no growth of grace but rather a decay in faith love zeal gift of prayer and other like fruits They shall be as trees in winter They shall wax cold and remiss in the duties that formerly they performed 4. They may be given over to their own lusts and to such gross and grievous sins as naturall men would be ashamed of 5. They may have a troubled tormenting conscience and thereby be put as it were upon a rack so as that which brought them much quiet and peace before will be a terror and torture unto them yea they may be brought to the very pit of despair 6. They may be brought not only inwardly but also outwardly to feel the shame and smart of their foul fall and to have sore judgements executed on themselves children and others belonging unto them 7. They may be long under the inward and outward effects of their folly 〈◊〉 not easily recover themselves but sigh groan weep cry roar before they 〈◊〉 celve sound comfort 8. They may utterly lose the measure and degree of that grace they had before at least of their former joy and comfort and carry the grief of their fall even 〈◊〉 their grave Most of these if not all of them may be exemplified in David and that 〈◊〉 Psal. 51. For it is manifest that he lost 1. The joy and comfort that formerly he had in that he thus prayeth Râ—… unto me the joy of thy salvation v. 12. 2. The sense that he had of Gods presence with him and of the abode of 〈◊〉 Spirit in him which made him thus to pray Cast me not away from thy preseâ—… and take not thy holy Spirit from me v. 11. 3. The power and efficacy of Gods grace manifested in this clause Uphold â—… with thy free Spirit v. 12. which is as if he had said I feel my self very 〈◊〉 and unable to perform any good duty my former strength is wasted uphoâ—… strengthen inable me again by thy Spirit to perforn the duties which thou 〈◊〉 quirest 4. That he was given over to his own lusts and to other temptations is 〈◊〉 by his adultery by seeking to make Uriah drunk by contriving his death 〈◊〉 the destruction of many other of his souldiers As the title of the Psalm so 〈◊〉 part of his prayer Deliver me from blood-guiltinesse is a sufficient proof bâ—… the express history of all these 2 Sam. 11. 4 c. 5. That he had much trouble of conscience is evident by these phrases Mâ—… waxed old through my roaring all the day long for day and night thy hand was 〈◊〉 on me c. Psal. 32. 3 4. 6. The outward judgements that were executed on him are evident in the â—…ry recorded after his fall Heavy judgements were denounced against him 2 〈◊〉 12 10 c. and answerably were they executed 7. With how much ado he recovered himself is evident by his many gâ—… complaints such as these Have mercy upon me O Lord for I am in trouble 〈◊〉 eye is consumed with grief yea my soul and my belly c. Psal. 31. 9 10. 8. Whether he ever recovered his former joy and comfort again is unceâ—… Surely Sampson Solomon Asa and others did not §.
nor do things pertaining 〈◊〉 God 2. This gives us evidence of the absolute necessity of a Priest and of the 〈◊〉 mercy of God to man in affording his Son to be that Priest §. 6. Of Priests offering to God THe fifth branch of an High-priests description is That he may offer 〈◊〉 This is added as the end of all the former branches Something therefore 〈◊〉 be offered to God by those that have accesse to him This is somewhat more 〈◊〉 set down in this phrase Every High-priest is ordained to offer gifts and 〈◊〉 Heb. 8. 3. This property of a Priests offering concerns that which is declared § 3. of the 〈◊〉 of him that is for others in things pertaining to God Uzziah though a 〈◊〉 was struck with leprosie for presuming to offer Incense without a calling 〈◊〉 26. 16. A great part of Uzzah's sinne consisted in this that he medled 〈◊〉 that which was without his calling 2 Chro. 13. 9 10. A special part of the Priests function was to offer The Greek word translated offer is a compound and properly signifieth to 〈◊〉 〈◊〉 and it is so translated Mar. 10. 13. Luk. 12. 11. There is another Compound and signifieth to offer up Heb. 7. 27. 9. 28. 13. 15. Jam. 2. 21. 1 Pet. 2. 5. Gifts and Sacrifices under the Law were brought to God and dedicated to him 〈◊〉 which respect this compound word is here fitly used And the Gifts which were 〈◊〉 and offered to God are called offerings Ch. 10. v. 5. § 16. It is frequently translated offer For offering presupposeth a bringing to 〈◊〉 As for the Gifts and Sacrifices here intended they were brought to God It is said of the Princes of Israel that they brought their offering before the Lord Numb 7. 3. and of the Captains that overcame the Midianites That they brought 〈◊〉 for the Lord Numb 31. 50. These and other like gifts the Priest offered 〈◊〉 the Lord. Quest. Doth God stand in need of any thing that man can give Answ. That which Elihu said of mans righteousnesse Iob 35. 7. and Eliphaz of the fruit or profit thereof Iob 22. 3. may much more be applied to the Gifts and Sacrifices which were offered to God What givest thou to him or what receiâ—… 〈◊〉 of thine hand Is it any pleasure to the Almighty or is it gain to him that 〈◊〉 dost this and that Of the Lord it is said Sacrifice and offering thou didst not desire Psal. 40. 6. Yea the Lord himself saith I will take no bullock out of thy house c. Psal. 50. 9. But for 〈◊〉 sake did the Lord accept gifts and Sacrifices offered to him and that on these grounds 1. To shew that he acknowledged them for his people and in testimony thereof accepted presents from them 2. To gain proof of their obedience faith and thankfulnesse 3. To prefigure the acceptable gifts and Sacrifices which our great High-priest offereth to him Of giving to God See The Saints Sacrifice on Psal. 116. v. 17. § 113. 1. This Prerogative of Priests to bring to God sheweth one main difference betwixt Priests and Prophets Priests bring from man to God Prophets bring from God to man They bring Instructions Directions Admonitions Consolations Promises Threatnings and other like things Herein also lieth a difference betwixt Christs priestly and prophetical function As Priest he offered up prayers and supplications yea and his own body unto God As Prophet he spake to the world those 〈◊〉 which he had heard of his Father Joh. 8. 26. 2. The Priests offering what was brought to God Levit. 2. 2. 5. 8. was a type of Christs offering whatsoever is acceptable to God Wherefore whatsoever 〈◊〉 in word or deâ—…d do all in the name of the Lord Iesus Col. 3. 17. Especially our spâ—…ritual Sacrifices of prayers and praises must by him be offered to God Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. § 8 62. §. 7. Of Gifts and Sacrifices THE things which Priests offered are distinguished into two kindes Gifts Sacrifices Gifts according to the notation of the word signifieth such things as are given Gifts being distinguished from Sacrifices are by some applied to peace-offerings which were brought to God in way of thankfulnesse for peace and reconciliation with God Such were the offerings mentioned Lev. 3. Others apply them to such Oblations as were of things without life For 〈◊〉 Greek word translated Sacrifice is derived from a Verb that signifieth to kill or 〈◊〉 John 10. 10. Luk. 15. 23. Now because beasts and fowls offered to God were 〈◊〉 the Verb is used to set out the slaying of a Sacrifice and traâ—…slated to 〈◊〉 1 Cor. 5. 7. 10. 20. and to do sacrifice Act. 14. 23 28. and the word of my 〈◊〉 is frequently applied to such Sacrifices Only once mention is made of a 〈◊〉 Sacrifice Rom. 12. 1. but metonymically and purposely to distinguish the 〈◊〉 from a legal Sacrifice that was slain The Verb to offer up applied to such â—…ces implieth a slaying of them So much is intended Chap. 11. v. 17. The two words being thus distinguished Gifts are put for Oblations without 〈◊〉 and sense and Sacrifices for such creatures as were slain Under Gifts may be comprised all those meat-offerings which are prescribeâ—… Levit. chap. 2. and oyl frankincense and salt mingled therewith and 〈◊〉 fruits 〈◊〉 and other free-will offerings All things whatsoever 〈◊〉 offered to God by the Priest are comprised under these two words 〈◊〉 Sacrifices Of the distinct kindes of Sacrifices See The Saints Sacrifice on 〈◊〉 116 17. § 111. The Priests offering of Gifts carrieth a perpetual equity namely that 〈◊〉 be offered by such as are counted Priests as all Saints are Revel 1. 6. 5. 〈◊〉 20 6. That they should be Priests was of old fore-told Isa. 66. 21. They are styled 〈◊〉 holy Priesthood a royall Priesthood and that for this very end to offer up 〈◊〉 Sacrifices and to shew forth the praises of God 1 Pet. 2. 5 9. The offering of Sacrifice gave a visible evidence of the desert of sinne 〈◊〉 was death Rom. 6. 23. For the Sacrifice was slain in stead of him that brought 〈◊〉 therefore he was to lay his hand on it Levit. 1. 4. whereby he testified his 〈◊〉 guiltinesse and that he deserved to be dealt withall as the Sacrifice was 〈◊〉 also testified his faith in Gods accepting that Sacrifice as an atonement for him This was a type of Christ who offered up himself for us and made â—…tion betwixt God and us §. 8. Of sin the end of Sacrifices THe fore-said end both of the type and truth in offering Sacrifice is 〈◊〉 by this phrase for sins The preposition here used and translated for is the very same that was 〈◊〉 § 4. In general it here intends the end of a thing but not as there the good 〈◊〉 it unlesse
couched in the sacred Scriptures which require all the meanes that can be used for finding out the true and full sense of them of which meanes See The Whole Armour of God Treat 2. Part. 8. of Gods word on Eph. 6. 17. § 3. §. 3. Of Monarchicall government THe foresaid Melchisedec is here said to be a King King is a title of Soveraignty and superiority as the notation of the word in all the three learned languages implieth The Hebrew word is derived from a verb that signifieth to go yea and to go before It hath the notation from another word that signifieth a staffe Now the use of a staffe is to lean upon or to defend one or to drive away such as may be hurtfull A State is supported provided for and defended against enemies by a King who is in that respect a stay and staffe for it In Greek the notation of the word translated King implieth that the stability of a state resteth on him In Latin the word King is derived from a verb that signifieth to rule and raign In that this title King is given to Melchisedec who was born an hundred years before the flood who also was a righteous man and took upon him nothing but that which was right and belonged to him it appeares that Monarchicall government and Kingly authority is both ancient and warrantable The choyce which not only Gods people but also God himself hath made of sundry Kings and the directions which he hath given unto them how to manage their authority and the promises which he hath made to them and blessings which he hath bestowed on them do all prove the lawfulness of this high function for God would not call men unto unlawfull callings But most clear doth the Apostle make this point where he exhorteth Christians to be subject unto the higher powers and that on this ground that there is no power but of God Rom. 13. 1. Another Apostle in this case of subjection nameth the King and that as supreme 1 Pet. 2. 13. The very heathen by the light of nature discerned the equity of this point As most States in all ages have been after that manner governed so their wise and learned Philosophers have upon discussing the point concluded a Monarchicall government to be the best kind of government Nature hath instilled thus much into sundry unreasonable creatures The 〈◊〉 have a kind of King among them So heards and flocks of great and small caâ—…ell The Cranes are said to follow one guide By this kinde of government will unity peace and order which are the very nerves whereby polities are fastned together be better preserved Where there are many of equall authority especially if they have not one over them to over-rule them all there cannot but be many distractions So many men so many 〈◊〉 Besides mens minds are raised up by a monarchicall government to a due consideration of the eternall unalterable supreme Monarch over all the Lord God himself For a Monarchicall government is a representation of the supreme soveraignty which God the highest Monarch hath over all Object Many eyes may see more then one can In the multitude of counsellors there is safety and stability Prov. 11. 14. and 15. 22. Answ. True It is so In that respect wise Monarchs have had their counsellers Such were Achitophel and Hushai to David and Absolon 2 Sam. 15. 34. and 17. 6. Such were those old men that are said to stand before Solomon and gave counsell to Rehoboam his son 1 King 12. 6. Such were those seven counsellers that 〈◊〉 had Ezra 7. 14. Such were those seven wise men which are said to see the Kings face Hest. 1. 14. that is to have a free accesse into his presence to advise with him about weighty affaires Thus there were Ephori among the Lacedemonians for their Kings to consult withall and Consulls and Senators at Rome in the Emperours times 1. This layeth a duty upon Kings lawfully to use what is lawfull in it self leâ—…t they make that which is lawfull in it self to be unlawfull unto them There are many directions in Gods word given to this purpose which as it is their duty so it will be their wisdom well to observe 2. This layeth a duty upon people to be subject unto them in the Lord Rom. 13. 1 5. 1 Pet. 2. 13. Herein they manifest subjection to God himself whose Image Monarchs bear Thus also they will bring much outward and inward peace to themselves and avoyd temporall and eternall vengeance §. 4. Of Salem where Melchisedec raigned THe place where Melchisedec was King is by the Apostle stiled Salem which he taketh from Gen. 14. 18. The Apostle in the next verse expoundeth this woâ—… and saith it signifieth peace The root in Hebrew from whence this word is derived signifieth to be at peace Job 22. 21. or to make peace 1 King 22. 44. And a noune signifieth peace it self Deut. 23. 6. This Salem was in that place where afterwards Ierusalem was built 〈◊〉 a noun compound The first part is taken from that word which Abraham 〈◊〉 to his Son Isaac who asked him where the Lamb for a burnt offering was Abraâ—… answered God will provide Ieru the first part of Ierusalem is taken from that 〈◊〉 that is translated provide Salem being added thereunto maketh up Ierusaâ—… and signifieth according to that composition God will provide peace Ierusalem was called by this name Salem in Davids time For thus saith he in Salem is Gods Tabernacle Psal. 76. 2. Salem might be called Ierusalem in memoriall of Gods providence in preserving Isaac from death when his Father was about to sacrifice him Gen. 22. 12 14. This Salem was the place where Isaac should have been offered up and where Soâ—… built his Temple 2 Chro. 3. 1. And where David offered up his sacrifice whereby a great plague was stayed 1 Sam. 24. 18. The Jewes say that Abel and 〈◊〉 here offered up their sacrifices There was a City in Samaria neer Shechem of this name Gen. 33. 18. But the former is here meant Questionlesse the people that lived under so righteous a King as Melchisedec was who also was the Priest of God were in profession at least a Church of God So as we may not unfitly infer that there may be a civill Monarchicall government in the Church of God such were the Kings of Israel many of whom had care well to order the things of the Church of God This as a lawfull and beneficiall thing is promised to the Christian Church Kings shall be thy nursing Fathers and their Queens thy nursing-mothers Isa. 49. 23. Great is the benefit that Gods Church hath in sundry ages reaped from this kind of civill government Christians therefore among others ought for conscience sake and for the Lords sake be subject unto them Rom. 13. 5. 1 Pet. 2. 13. and pray for them 1 Tim. â—… 1 2.
raign for him in which respect they are stiled Gods Psal. 82. 6. and Ministers of God Rom. 13. 4. They Iudge for the Lord 2 Chro. 19. 6. Now God is a righteous Lord and loveth righteousnesse See Chap. 1. v. 9. § 114 115. 2. Righteousnesse is the greatest ornament to a Kingdome that can be It is the very glory and beauty thereof It makes it like unto heaven Yea 't is the strength and stability of a Kingdome Righteousnesse exalteth a Nation and the throne is established by righteousnesse Prov. 14. 34. and 16. 12. When the Prophet had set down the everlasting unchangeablenesse of Christs Kingdome he addeth this as a reason thereof The Scepter of thy Kingdome is a Scepter of righteousnesse Psal. 45. 6. 3. Righteousnesse is an especiall meanes to maintain peace For all troubles dissentions tumults insurrections and warres arise from unrighteousnesse one way or other from the Agents or patients Of the benefit of peace see § 22. 1. Kings in this especiall point must shew themselves like to Melchisedec and 〈◊〉 in righteousnesse They shall thus gain a double benefit One in regard of their persons to themselves The other in regard of their place to their people 2. People must pray for their Kings that they may be Melchisedecs We have a pattern hereof Psal. 72. 1 c. This we may and must do with confidence because the Kings heart is in the hand of the Lord c. Prov. 21. 1. Pray that righteous Lawes may be made and those righteously executed Pray that the Gospell the rule of righteousnesse may be established That there may be righteous Councellers righteous Magistrates Thus will the eyes of the righteous Lord be upon it to proâ—… it and to blesse it withall needfull blessings §. 21. Of Christ a Prince of Peace A Second mystery is taken from the place where Melchisedec raigned which 〈◊〉 Salem and signifieth peace as was shewed v. 1. § 4. In this also was Melchisedec both a type and a pattern As a type he prefigured Christ to be a King of peace This is he who is stiled the Prince of Peace Isa. 9. 6. and said to be our peace Eph. 2. 14. As an evidence hereof so soon as he was born an heavenly host sang On earth peace Luk. 2. 14. The peace and unity of Christs Kingdome is elegantly and emphatically set out Isa. â—… 4. and 11. 6. c. Two things there be which especially declare him to be a King of peace 1. That peace which he made betwixt the Creator and creatures 2. That which he made among creatures themselves God at first made all in perfect peace There was a sweet harmony and consent No discord no dissention Creatures by sin brought all out of frame For 1. Gods wrath was incensed and he made an enemy 2. Good Angels holding close to their Lord proved also enemies to such as rebelled against him and became executioners of Gods vengeance upon them 3. There was variance in man himself All the powers and parts of soul and body rising one against another and conscience accusing and terrifying him 4. Hatred malice and enmities were so betwixt man and man as they became wolves Tygers Lyons yea devils one to another But Christ being made King made up all these breaches For 1. He satisfied Gods justice pacified his wrath and reconciled man to God 〈◊〉 3. 25. and 5. 8 9 10. 2. Christ took men and made them members of his mysticall body and having so united them to himself made Angels to be at peace with them Col. 1. 20. 3. He communicateth his Spirit unto men whereby all the powers of their souls and parts of their body are renewed and brought into a sweet harmony 4. He brake down the partition wall betwixt Jew and Gentile Eph. 2. 14. and made all one in himself Gal. 3. 28. and so alters their disposition as they may lovingly live together Isa. 11. 6. c. Object Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Three distinctions are here duly to be observed 1. Betwixt peace and peace There is a peace of the world which is conspiracy of worldlings together in evill matters and there is a peace of Christ which is spirituall The former Christ came not to send the latter he gives to all his 〈◊〉 14. 27. 2. Betwixt persons and persons Christ came not to make wicked ones at peace with his Saints but Saints with Saints 3. We must distinguish betwixt the proper end of a thing and a consequence following therupon Thus these words I came not to send peace but a sword Maâ—…h 10. 34. intend a consequence which followed upon Christs comming into the world For the Gospell of Christ being a light and professors thereof holding out this light thereby is discovered the darknesse and lewdnesse of the men of thâ—… world which they can no way endure but thereupon draw the sword and 〈◊〉 all manner of persecution against those that hold out this light By reason of this consequence Christ is said not to come to send peace but the sword The foresaid peace being proper to Christs Kingdome serves as a matter of tryall to discover who are of the Kingdome of Christ. The subjects thereof are men of peace and that 1. As they are at peace with God reconciled to him and made subject to his will 2. In that their consciences are pacified and they cheerfully go on in their Christin course 3. In that the severall powers of their soul and parts of their bodies consent to do Gods will 4 In regard of their peaceable disposition they pursue peace and hurt none 〈◊〉 11. 9. Peace being the property of Christs Kingdome this is a strong attractive to draw â—…n unto this Kingdome and move them there to abide Who would not dwell in Salem in a Kingdome of peace If the excellency and necessity of that peace which Christ bringeth were duly weighed this would be found to be a very great priviledge All out of this Kingdome are haters of God and hated of him liable to Gods wrath Vassals of Satan heires of hell but all in and of this Kingdome are lovers of God and be loved of him his children and heires of glory §. 22. Of righteousnesse and peace joyned together THe conjunction of these two prerogatives King of righteousnesse and King of Salem with conjunction upon conjunction thus first King of righteousnesse and after that also King of Salem gives us to understand that a King of righteousnesse is also a King of peace It is said of the King which judgeth with righteousnesse that the mountaines shall bring peace to the people by righteousnesse Psal. 72. 3. In this respect righteousnesse and peace are said to meet and kisse each other Psal. 85. 10. After the Holy Ghost had set forth the righteousnesse of Christ he addeth transcendent expressions of peace Isa. 11. 4 5 6. c. This
ariseth partly from their endeavour after peace and partly from Gods blessing upon their endeavour Great are the benefits which peace brings to a Kingdome Therefore righteous Kings seek it and God gives it as a blessing to them Of the benefits of peace See the Churches Conquest § 96. 1. This may serve as a just taxation of those that delight in war who are never well when they are out of war They will therefore pick quarrels thinking to get a name thereby to live on spoiles to trample under and triumph over others Such are no Kings of righteousnesse They are more fit to live in wildernesses among tygers and other ravenous beasts yea in hell among Devils then among men 2. Hereby Kings and others may testifie their righteous disposition namely by love of peace hereunto we are much exhorted Rom. 12. 18. Heb. 12. 14. Christ would have us not only keepers of peace but also makers of peace Matth. 5. 9. Holinesse and peace must go together Heb. 12. 14. Neither must the unrighteousnesse of others make us break peace nor must love of peace make us lose righteousnesse 3. Pray that these two may ever go together that Melchisedec may dwell in Salem Pray that the wars begun may end in peace and that that peace may be a peace of righteousnesse 4. Be thankfull to God for that peace that we have so far as it meeteth with righteousnesse and for the benefits that we enjoy thereby §. 23. Of Mysteries couched under Histories IN the third verse there are four mysteries taken from things concealed They are all spoken of Melchisedec as a type respectively because they are not by the holy Ghost expressed For in those Scriptures where mention is made of Melchisedec there is not any mention made of his Father Mother descent birth or death But all those things are spoken of Christ the truth simply and properly The 〈◊〉 though it go from the words and from the sense also applyed to Christ yet in relation to Melchisedec giveth the right sense thus whose Father and Mother are not written in the Genealogies nor the beginning of his 〈◊〉 nor end of his life A learned interpreter of the New Testament thus translates it who was 〈◊〉 〈◊〉 unknown Father c. This phrase without descent thus The originall of 〈◊〉 stock cannot be declared Though these may shew the meaning of the words as applyed to the type 〈◊〉 they lose the emphasis of them and obscure the mysteries contained in them Object There are many men mentioned in Scripture whose Father Mother descent birth and death are not recorded in Scripture as Obadiah Habbakuk 〈◊〉 〈◊〉 and others Answ. The parentage kindred birth and death of these and sundry otherâ—… 〈◊〉 passed over because there was no great end of knowing them But these were â—…cealed in the History of this man purposely to imply a mystery Quest. How may we know this Answ. Because the Apostle who was guided by the same Spirit that 〈◊〉 〈◊〉 〈◊〉 were hath observed as much For the Spirit knoweth his own meaning 〈◊〉 one inspired by the Spirit of God had not revealed this mystery all the 〈◊〉 spirits of men that ever were could not have found it out for it is a deep 〈◊〉 and as closely couched in the History as ever any was We may learn hereby diligently to compare the Old and New Testament â—…ther thus may many profound mysteries be discovered Thus thou shalt find 〈◊〉 Ark. 1 Pet. 3. 21. the cloud the red-sea the Rock and Manna 1 Cor. 10. 2 3. to be such Sacraments as ours Thus thou shalt find the two children of Abraham 〈◊〉 born of a bond-woman the other of a free-woman to set forth children of 〈◊〉 flâ—…sh and of the spirit and their two mothers the two testaments Gal. 4. 24. c. Thus shalt thou find many legall rites and ceremonies applyed to their proper 〈◊〉 and substance and many dark and obscure prophecies cleerly revealed and opened §. 24. Of mysteries spoken of Melchisedec applyed to Christ. THe first three Greek words translated without Father without Mother without descent are here only used in the New Testament They are all compound words and that with the privative preposition that implyeth a plain negation of a thing 1. This without Father must needs be applyed to the humane nature of Christ. For as God the second Person in sacred Trinity he is the Son of the first Person which is his Father Ioh. 5. 17. But as man he had no proper Father he was born of a pure Virgin Isa. 7. 14. Matth. 1. 23. Luk. 1. 35. As for Ioseph the husband of his Mother it is said That he was supposed to be his Father Luk. 3. 23. and that to hide this great mystery from such as were obstinately malitious 2. This Epithite without Mother must needs have reference to Christs divine â—…ture for we shewed before that as man he had a Mother he was born of the Virgin Mary The History of his birth is distinctly set down by the 〈◊〉 But it is blasphemy to think that as God he should have a Mother The great Lord of heaven and earth is not like the gods of the heathen who were imagined to 〈◊〉 their wives and some of them to be born of Mothers Object The Virgin Mary is stiled the Mother of God Answ. That is by reason of the hypostaticall union of his two natures in which respect that which is proper to one nature is attributed to the other 〈◊〉 the Son of man is said to be in heaven Joh. 3. 13. because the divine Nature to which Christ humane Nature was united was in heaven So God is said to 〈◊〉 the Church with his own bloud Act. 20. 28. because the blood of that humane Nature which was united to the divine was shed to that end 3. This Epithite without descent or without pedigree or without kindred 〈◊〉 also be meant of his divine nature in reference whereunto he had no ancestors 〈◊〉 posterity In reference to his humane nature both Matthew and Luke set down his distinct Genealogie Matt. 1. 1. c. Luke 3. 23. c. In regard of his divine nature he was begotten of his Father by an eternal unalterable unconceivable generation 4. The last mystery consisteth of two branches One that he had no beginning of 〈◊〉 The other Nor end of life These two set down a true proper eternity without beginning and end See hereof The Explanation of the Lords Prayer § 224. This most properly and principally is to be taken of his divine nature As God he is Alpha and Omega Rev. 1. 8. Of Christs Eternity see Chap. 1. § 129. 143. 145. Christ as man had his beginning in the Virgins wombe after many hundred Generations had passed in the world even in the 3928 year of the world and about 34. yeares after there was an end of his mortall life in this world for he was
Christs mediation teacheth us to do whatsoever we do in word â—…r 〈◊〉 in the name of the Lord Iesus Col. 3. 17. Whensoever therefore we present our pâ—…rsons our prayers praises or any other due service unto God let the eyes of our soul be upon this Mediator and do all in his name Ioh. 16. 23. Eâ—…h 5. 20. It hath been an anciâ—…nt and is a commendable custome to conclude our prayers and praises thorow the mediation of Jesus Christ our Lord. 5. This office of Christ ought also to stir us up in all things to seek to please God and to endeavour to bring our will heart and affections yea all the powers of our soul and parts of our body into an holy subjection to Gods blessed will and that upon these two especiall grounds 1. Gods wrath being pacified by Christs mediation and peace â—…ade betwixt God and us it is most meet that we should seek in what we are able to preserve this peace 2. Christ in pacifying Gods wrath and procuring his favour to us hath undertakâ—…n to bring us unto God and to make us a free people unto him and thereupon hâ—…th given unto us his Spirit to enable us so to do It is a part of Christs Mediatorship as to procure God to be at peace with man so to draw man to be at peace with God and to cease to rebell against him By this latter we may have assurance of the former For the latter being a work wrought â—…y the Spirit of Christ in us is more sensible and may better be discerned by us By â—…ur heart to God-ward we may know Gods heart to us-ward 1 Ioh. 4. 19. §. 24. Of Christ the Mediator of a Covenant CHrists Mediatorship is here in speciall applyed to the Covenant This is the Covenant whereof Christ is said to be a Surety Hereof see Chap. 7. v. 22. § 93 94. He is also stiled the Mediator of the New Testament Heb. 9. 15. And the Mediator of the New Covenant Heb. 12. 24. This Christ is said to be in two respects 1. In that he hath procured a Covenant to passe betwixt God and man As upon rebels rising against their King if the Kings Son should interpose himself as a Mediator betwixt his Father and those subjects and so handle the matter as to procure an agreement and a Covenant thereupon he might be called the Mediator of that Covenant a Mediator that procured it 2. In that he hath ingaged himself to see on both parts that Covenant performed Thus he is called a surety of tâ—…e Covenant see Chap. 7. v. 22. § 93. This Christ undertook to do in his respect to God and man 1. To God that he might set forth the honor of his Father For never since the world began was there such an instance of Gods wisdome power truth justice and mercy as the reconciliation between God and man effected by Christ. See Chap. 2. v. 10. § 87. 2. To man that he might free him out of the most miserable and desperate case that a creature could be in and bring him to the most happy state that a creature could be brought unto 1. This affords matter of great admiration for of all offices that Christ undertook this doth most especially commend his love unto us especially if we duly weigh the dignity of his person and unworthinesse of ours the heynousnesse of mans sin and the fiercenesse of Gods wrath the meanes which Christ used to pacifie that wrath and the benâ—…fit which redoundeth to us thereby 2. This also ministers much matter of consolation for it is a strong prop to our faith Christ being the Mediator of a Covenant betwixt God and man mans faith is supported by two most stable and everlasting pillars which are The mercy and faithfulnesse of God His mercy in vouchsafing to be appeased so far as to enter into Covenant with man His faithfulnesse in making good his Covenant which is a point of jâ—…stice and in reference hereunto Saints have appealed to the righteousnâ—…sse and justice of God 3. This also gives to us who are Gods confederates great and just cause to be 〈◊〉 carefull of keeping Covenant on our part Our Mediator and surety is ingaâ—… hereupon If we make forfeiture on our part we give God just occasion to 〈◊〉 us on his part the benefit of the Covenant This point of Christ being Mediator of a Covenant is much amplified by this 〈◊〉 added thereunto better He is the Mediator of a better Covenant Hereof see 〈◊〉 Chap. 7. v. 22. § 94. §. 25. Of better promises THis phrase which was established upon better promises hath reference to the Covenant stiled better For the antecedent Covenant and the relative which are both of the same gender number and person Of the emphasis of the Greek word translated established see Chap. 7. v. 11. § 62. It implyeth that the Covenant is a firm and stable Covenant setled upon an inâ—…iolable Law such a Law as like the Law of the Medes and Persians altereth not 〈◊〉 6. 8. Of the Greek word translated promises see Chap. 4. v. 1. § 6. Of the Greek word translated better see Chap. 1. v. 4. § 39. Of promises being priviledges see Chap. 7. v. 6. § 44. The promises here intended are stiled better in reference to those that were made to Abraham and to his seed under the Law For he speaketh here of promises appertaining to the new covenant whereupon it was established Some make the difference between the promises of the one and other covenant to be in matter and substance as if the promises of the former covenant had been oâ—…ly of external earthly and temporall blessings But they clean mistake the difâ—… who extend it so far and therein do much dishonour God and the faithfâ—…ll Jewes 1. They make the great Lord of heaven and earth who is ever the same and changeth not to be in former times like unto the inferior Gods of the Gentiles whom they imagined to abide on earth and to bestow only temporall blessings 2. They make the faithfull children of God that then lived to be as our children who delight in outward fair toies Their ground for restraining Gods promises under the Law to outward temporal blessings resteth on the form of words wherein those promises were then made But they consider not that spirituall and celestiall matters were comprised under them Canaan Jerusalem and the temple were types of heaven Their deliverance from 〈◊〉 and other enemies were types of their freedome from sin satan and all manâ—… of spirituall enemies It hath been shewed Chap. 6. v. 13. § 95. That Christ 〈◊〉 comprised under the promises made to Abraham Hereupon it is said tâ—…at tâ—…ey desired a better Countrey that is a heavenly Heb. 11. 16. Therefore for substance the same promises were made to them that are made to us They had promises of spirituall blessings made to them Deut. 30. 6. and
c. Isa. 5. 4. Matth. 23. 37. That Spirit so worketh in the children of disobedience so blindeth their eyes as 〈◊〉 cannot discern the kindnesses of the Lord and so hardneth their hearts as they 〈◊〉 be sencible thereof nor affected therewith This justifieth God in taking away his favours from such abusers of them and in 〈◊〉 his fatherly lenity into the severity of a Judge Men bring divine judgeâ—… upon themselves Hos. 13. 9. This is a fair warning to us who are compassed about with the manifold kindnesses of the Lord to take such notice of them to be so affected with them and to walk so won by of them as it may never repent the Lord of any kindnesse done to uâ—… but rather go on in doing moore good unto us See Chap. 3. v. 11. § 113. There are two reasons why the time of the old covenant is set out by Israels deliverance out of Egypt One to revive and keep fresh the memoriall of that great deliverance Of memorials of Gods deliverance See Mercers Memoriall on Exod. 13. 3. 1. Doct. The other is to commend Gods wisdome in choosing such a time for entring into corenant with his people For that was a time wherein he had more then ordinarily bound them unto all faithfulnesse to himself by freeing them out of a most miserable bondage Thus after that God had brought Abraham from an Idolaâ—… place given him victory over the Kings of the nations and setled him in peace he made a solemn covenant with him Gen. 17. 2. In like manner he dealt with David 2 Sam. 23. 5. and with Solomon 1 Kings 9. 5. Then are mens hearts more pliable and ready to yeeld unto God They are as wax 〈◊〉 which quickly receives an impression When the Egyptians were overwhelmed in the red Sea before the Israelites then believed they Gods word they sang his praise Psal. 106. 12. Hereby we may learn what is expected when God giveth any evidence of more then ordinary mercy faithfulnesse to God as being to observe such opportunities and answerably to carry our selves Strike the Iron while it is hot We of this nation have cause to take notice hereof for God hath bound us to himself by many gracious favours He hath not only reserved us to the time of the new covenant but also to a time wherein the glorious light of the Gospell the word of that covenant hath broken thorough a thick cloud of superstition and idolatry He must therefore take notice of that covenant that is betwixt God and us for he expects that we renew our covenant with him and remain faithfull therein §. 58. Of reconciling the Prophet and the Apostle THe rebellion of the Israelites is thus expressed Because they continued not in my covenant In quoting this part of the Text there is some difference betwixt this and the Hebrew which thus expresseth it b Which my covenant they brake Answ. 1. The Apostle holdeth close to the LXX of whom see Chap. 1. v. 6. § 72. 2. He retaineth the true sense and full meaning of the Prophet and withall explaineth the same for out of the Apostles words two things may be gathered 1. That not to continue in Gods covenant is to break it or to make it void 2. That their not continuing in Gods covenant was a just cause of taking it away Therefore the Apostle brings it in with this causall conjunction because The Hebrew word also translated which is used as a causall conjunction Indeed the weaknesse of the covenant it self was one cause of nulling it but their breaking of it was another Many causes may concurre to the making void of a thing How the weaknesse of the covenant it self and the confederates violation thereof may be accounted causes of abrogating it is shewed v. 8. § 30. This other clause and I regarded them not seemeth much more to swerve from the Prophet who thus expresseth the mind of God Although I was an husband unto them Answ. 1. The Prophet directeth Gods speech to the Israelites while they remained the people of the Lord not clean cast off and thereupon setteth out the meer relation betwixt God and them to aggravate their â—…in the more For hereby it appeareth that they were as an adulterous wife which had on her part broken the matrimoniall bond and thereby provoked God to break the covenant on his part Thus the cause of abrogating that covenant is by the Prophet declared to be on their part But the Apostle speaking of the covenant abrogated after their rejection sets down the effect thereof which was that God regarded them not He would not any longer shew himself an husband unto them Thus in regard of the different times wherein the Prophet and Apostle wrote that which by the former is declared to be deserved on the peoples part is by the latter shewed to be executed on Gods part One sets down the cause or provocation the other the effect or execution of one and the same thing Thus there is no contradiction in the Apostles words to that which the Prophet had said but a manifestation of that which the Prophet intended to be accomplished 2. Some read the Prophets words interrogatively thus Should I have continued an husband unto them So it is in the margin of our English Bible Thus is God brought in as casting off all further care of them and not regarding them as the Apostle expresseth it The Prophet speaks to the rebellious people themselves and therefore sets down the mind of God with a kind of indignation interrogadvely But the Apostle speaketh of a people that had received their doome and punishment and therefore expresseth it more plainly and clearly 3. The word used by the Prophet and translated I was an husband is a vebb and signifieth also to have dominion So it is translated 1 Cor. 4. 22. Thus doth the vulgar Latine and sundry others ancient and later interpreters of the Prophet Ieremy take it in that place Now to have dominion is sometimes taken in the worser part namely to keep them under in a kind of slavery over whom they have dominion and to trample upon them so is that word used Isa. 26. 13. and such are apparently not regarded Every of the foresaid answers are sufficient to reconcile the seeming difference between the Prophet and Apostle §. 59. Of Gods casting off transgressors of his Covenant OF the Greek word translated regard not See Chap. 2. v. 3. § 19. As here the word is used it giveth a proof that peoples violating Gods covenant provoketh God to cast them of On this ground the Lord cast of the house of Ely 1 Sam. 2. 30. and Saul 1 Sam. 13. 13 14. and Solomons kingdome in part 1 Kings 11. 11. and Coniah Jer. 22. 28 30. This is exemplified in sundry parables as of the vineyard Esay 5. 5. of the figtree Luk. 13. 7. Of the olive branches Rom. 11. 20. and of the husbandmen
Chron. 19. 2. Answ. 1. There is a peace of confederacie whereby men of different Religions binde themselves from offering violence or any hurt one to another yea to communicate each to other of their several Commodities and to afford help each to other against such as shall wrong either of them Gen. 26. 31. this is not unlawfull 2. There is a peace of amity and familiarity whereby men give evidence of an approbation of one anothers courses and of so great affection one to another knitting themselves as fast together as they can and that in the nearest bond of relation that may be for this was Iehosaphat reproved 2 Chron 19. 2. Obj. 2. We are forbidden to receive him that bringeth not the truth 2 Iohn v. 10. Ans. We must distinguish betwixt persons of another Religion some are not among us but in other Nations and Countries In this respect there is no great danger of being seduced by them There are also some of quiet spirits and seek not to seduce others With such there may be peace and concord Others live among us are of turbulent spirits take all occasions of gainsaying the truth and endeavour what they can to seduce professors of the truth Of such speâ—…keth the Apostle 2 Ioh. v. 10. Obj. 3. Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Christ doth not properly speak this as the end of his comming but as a consequence following thereupon The most proper end of Christs comming was to bring peace but because the Gospell whereby that peace was revealed was such a light as discovered the darknesse wherein men lived they that loved their darknesse would not endure that light but by all the violence that they could sought to suppresse it thence arose the sword Quest. If peace be to be followed with all men how can one Christian go to Law with another Answ. See an Answer hereunto In the Guide to go to God or explanation of the Lords Prayer § 150. Quest. 2. How may Christians wage warre Answ. See hereof The Churches Conquest on Exod. 17. 9. § 17. 87. Both Law and War rightly used are means of procuring recovering and preserving peace §. 74. Of peace-breakers IF peace be to be followed with all men what may be thought of peace-breakers Such as these 1. Busi-bodies and intermedlers with matters that belong not to them 1 Pet. 4. 15. 2. Men of Churlish disposition Such as Naball was 1 Sam. 25. 17. He endangered himself and whole Family 3. Suspicious heads who in all things imagine the worst Not without cause it this Epithite given to this vice Evill surmises 1 Tim. 6. 4. This caused Saul so to persecute David as he did To this head may be referred hard censures 4. Whisperers Tale-bearersâ—… Reporters of such things as may stir up contention The wise man resembleth such to fuell that maketh fire to burn Prov. 26. 20 22. 5. Quarellers Such as on all occasion are ready to raise strife 6. Proud persons who scorn to passe by wrongs or to speak peace Prov. 13. 10. In the pride of their heart they say My friend shall find me to be his friend Mine enemy shall know with whom he hath to do A speech more beseeming an heathenish Roman then a Christian professor 7. Irreconcilable persons who will accept of no attonement no peace like the fellow-servant Matth. 18. 30. Such an one was Saul 8. Men ready on all occasions to go to Law 1 Cor. 6. 1. 9. Lawyers that stir up their clients to hold out their sutes in Law and help them in their unjust causes as Tertullus Act 24. 2. 10. All sorts of notorious sinners who provoke the Lord to take away peace from people Ier. 16. 5 12. §. 75. Of means to procure and preserve peace FOr procuring peace the Apostle commends five speciall vertues Eph. 4. 2 3 4. 1. Humility or lowlinesse of mind whereby we think as meanly of our selves as is meet and are ready to prefer others before our selves This will keep a man from pride scorn and other incendiary properties 2. Meeknesse which is a quiet disposition of the soul whereby a man is of a mild temper to others whether they be milde or harsh to him as a sheep is ever like it self A dog also may be sometimes quiet but if it be provoked it will fly in your face Meeknesse keepes men from quarrelling from whispering from all manner of turbulent disposition 3. Long suffering which is a patient disposition whereby a man is moved to bear with wrongs This moderateth anger cruelty and rage this restraineth revenge 4. Forbearing one another this hath respect to others infirmities which they behold with such pitty and compassion as it makes them to pitty them the more but not the lesse to respect them This keeps men from churlishnesse which is a great enemy to peace 5. Love this is a uniting grace it knits mens hearts together 1 Sam. 18. 1. Col. 2. 2. It is therefore of singular use to keep peace It keeps down incentives to contention and composeth men to peace 1 Cor. 13. 4 5. For preserving peace two things are to be observed 1. Avoiding things that break peace which are set down § 74. 2. Labour after the things that make to peace even such as these 1. Be of one mind 1 Cor. 1. 10. 2. If that cannot be be sure that that wherein thou dissentest be a truth grounded on Gods word 3. Dissent in love 4. If men be such as we cannot be in amity and familiarity withall yet let there be externall unity 5. Imbrace all offers of peace Luk. 17. 4. 6. Stand not on punctilioes who should first begin be thou the forwardest Gen. 13. 8. 7. Cease not to follow it upon others refusall Psal. 120. 7. 8. Mediate with others and for others though thou thy self beest not at difference with either party Matth. 5. 9. Exod. 2. 13 9. If God take away peace humble thy self repent and earnestly call upon God to restore peace 2 Chro. 7. 14. §. 76. Of joyning holinesse with peace ANother grace which dependeth on the foresaid verb follow which is holinesse Of this grace See Chap. 3. v. 1. § 5 6 c. It is joyned with peace by this copulative AND so as peace and holinesse must go together He that was King of peace was also King of righteousnesse Chap. 7. v. 3. § 22. Hezekiah thus joyneth them together Peace and truth by 〈◊〉 〈◊〉 meaneth purity of Religion Peace and righteousnesse are said to kisse 〈◊〉 another They are like two turtle Doves which seldome part but very oft are billing one another The kingdome of God is said to be in righteousnesse and peace Rom. 14. 17. And the wisdome that is from above is first pure then peaceable Jam. 3. 17. Peace hath an especiall relation to man and his good holinesse to God and his honour These two may no more be severed then the two
Iewes at this day So likewise Turks Persians Morochians and all who hold Moses and deny Christ. 2. This may inform us in Gods goodnesse who hath taken from his Church that terrible and deadly law He brought his people to it at first to keep them in awe to make them more long for liberty and to make it more welcome to them and to move them more readily and thankfully to embrace and entertaine it But when he had long enough tutured his Church under that Discipline he sent his Son who tooke it away 3. Let us be admonished to take notice of those ends which God aimed at in his legall discipline and to walk worthy of that liberty that is brought to us From the comparison which the Apostle here useth For ye are not come into the Mount c. Ye are not come to such things as cause terror but ye are come to Mount Sion c. We may observe That the best things are reserved for the last times the many Prophecies of these times prove as much as Isa. 2. 2. Ioel 2. 28. So sundry hyberbolicall speeches prove as much as Isa. 11. 6. and 30. 26. and 54. 11 12 13. Ier. 31. 33 34. Ezek. 36. 11. See more hereof In my Sermon on Ezek. 36. 11. Preaced before the House of Lords Sep. 24. 1645. §. 99. Of the terror of the Law NOW followeth the particular circumstances mentioned by the Apostle The first is touching the place where the Law was given here called a mount that might be touched Some expound it a mount touched viz. by God and thereby became a terrible mountain smoaking and burning according to that which the Psalmist sayeth Psal. 104. 32. He toucheth the moumtaines and they smoake This sense is somwhat agreeable to that which followeth the original word wil also beare it but our English translation doth better translate it a mount that might be touched that is an earthly mountain which might be felt now by this he meaneth the mount Sinai whereon the law was given opposed to spirituall Sion much spoken of in the Scriptures and mentioned v. 22. So that herein lyeth one main difference betwixt the Law and the Gospel that the Law is but earthly in comparison of the Gospel for thus much intimateth the Apostle by this description of mount Sinai whereon the Law was delivered it was a mount that might be felt and touched Exod. 19. 11. That the Law and the things thereof were but earthly and carnall in comparison of the Gospel See Chap. 7. v. 16. § 80 81. The second circumstance is touching the terror of the Law which is set out 1. By externall signes 2. By fearfull effects The signes which appeared at the delivery of the Law whereof we may read more at large Exod. 19. and Deut. 5. were these 1. A mount touched 1. that did tremble and quake as the Psalmist expresseth Psal. 68. 8. The earth shooke the heavens also dropped at the presence of God even Sinaâ—… it self was moved at the presence of God the God of Israel 2. Burning with fire which is the first here mentioned And it is said Deut. 4. 11 12. That God came down on Mount Sinai in fire and spake unto the people out of the â—…idst of fire This is here mentioned partly to set forth the Majesty of God and partly to declare the terror of the law which burneth up all things before it even as the fire doth consume stubble therefore it s called a killing letter a ministration of 〈◊〉 2 Cor. 3. 6 7. Whereas the Gospel giveth the spirit of life 3. Blacknesse and darknesse mentioned as in Deut. 5. 22. so here by the Apostle These two only imply the same thing Blacknesse here meant is that duskishnesse which appears in the aire when a thick cloud hath covered the whole face of the 〈◊〉 Moses maketh mention of a thick cloud and of a great smoake which appeared on Mount Sinai whence proceeded this blacknesse and darknesse here mentioned This betokened the obscurity of the Law together with the blindnesse and ignorance of man and also that dim light which the Law revealeth in comparison of that bright light and cleare Sun-shine manifested by the Gospel wherein lyeth a speciall difference between the Law and the Gospel 4. Tempest that was another signe of terror which properly signifieth a fierce violent storme Under this word the Apostle compriseth that thundring and lightning which Moses mentioneth Exod. 20. 18. This implieth that trouble and vexation of conscience which the Law bringeth wherein there lyeth another difference between the Law and the Gospel for the Gospel bringeth and breedeth in a man peace and quietnesse of conscience Vers. 19. 5. Sound of Trumpet was another signe of terror Of sounds a trumpet is ordinarily the shâ—…illest and loudest Reports of Cannons were not then in use Trumpets were of most use in warre as Iosh. 6. 20. Iudg. 7. 22. and in that respect terrible To enquire what kind of trumpet whether silver or brass or horne is too curiâ—… Trumpets are attributed to Angels Matth. 24. 31. Rev. 8. 2. to set out a stâ—…ill and loud sound which much affrights Trumpets also set out the Majesty of a King And it is added here to set out the Majesty of the Law-giver for before Kings and great Monarchs they used to sound trumpets as 2 King 11. 14. 6. Voice of words was another signe of terror thereby is meant a distinct articulate voice not as of thunder or tempest but as of man such a voice as might be understood for it was a voice of words namely those ten words as they are called Exod. 34. 28. Deut. 4. 13. of which the morall Law consisteth For it s said Ex. 20. 1. That God spake all these words It being the voice of God it must needs be a terrible voice as the Psalmist expresseth Psal. 29. 4 5. especially the voice of such â—…ords as the morall law containeth The terriblenesse of this voice appeared by the effect which followed thereupon Namely the people were not able to endure it for saith the Apostle which Voice they 〈◊〉 heard intreated that the word should not be spoken to them any more for they could 〈◊〉 endure that which was commanded v. 19 20. Now as the former signes were terrible to the fight and feeling so these two latter were terrible to the ears Herein also lyeth another difference betwixt the Law and the Gospel for the Gospel began first to be preached by Christ himself having taken upon him our nature and so become like unto us and after from time to time 〈◊〉 continued to be preached by men like our selves Whereas the law was delivered by God himself Vers. 20 7. Stoning of beasts and thrusting thorow with darts was another signe of terror these we find recorded by Moses Exod. 19. 13. and repeated here by our Apostle Hereby is implied that by tempest thundring and lightning stones were raised out of the mountaines or
§ 148. III. Obedience must be yielded with due respect to Ministers This is intended under this phrase Submit your selves See § 148. IV. Ministers are watchmen They are here said to watch See § 149. V. Ministers watch especially for mens souls So much is here expressed See § 150. VI. Ministers must give an account This is here implied See § 151. VII Faithfull Ministers have an eye at their account They watch as they that must give an account See § 151. VIII Peoples proficiency makes Ministers give their account with joy See § 152. IX Peoples not profiting makes Ministers grieve See § 152. X. Grief of Ministers for peoples not profiting is discommodious to people See § 152. XI Prayer is to be made for others So much is here intended under this word pray See § 153 XII Prayer is especially to be made for Ministers Ministers are comprised under this phrase for us See § 153. XIII Conscionable Ministers are most to be prayed for This is the reason that the Apostle here renders for performing this duty See § 153. XIV A man may know that he hath a good conscience The Apostle asserteth thus much of himself See § 154. XV. Christians may in charity judge of others what they know of themselves These phrases of the plurall number we trust we have give evidence hereof See § 154. XVI A good conscience extends it self to all duties It is here said to be in all things See § 155. XVII A man of a good conscience will well order the whole course of his life So much is intended under this phrase to live being here brought in as the proof of a good conscience See § 156. XVIII A willing minde is a note of a good conscience The Apostle expresseth as much under this word willing See § 156. XIX Respect must be had to the manner of ordering our life This is intended under this word honestly See § 157. §. 162. Of Ministers praying for their people Verse 20. Now the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the blood of the everlasting Covenant Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THat which the Apostle required of the Hebrews on his behalf he here performeth for them which is prayer For this Text containeth an effectuall prayer for them This is an especiall part of a Ministers Function It is that which the Apostles do in all their Epistles So did the Prophets use to pray for their people Samuel accounteth it a sin against the Lord to cease to pray for the people 1 Sam. 12. 23. Our Lord Christ much used this duty in the daies of his flesh for his Church He did sometimes spend a whole night therein Luk. 6. 12. An effectuall prayer of his for his Church is registred Ioh. 17. 6 c. Prayer is the means of obtaining all manner of good things not for our selves only but for others also and prayer is very powerfull for these and other like ends Of these and other motives to this duty See the whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. Of Prayer § 15 c. Let such Ministers as desire the prayers of their people for themselves imitate this and other faithfull Ministers of God in praying for their people earnestly frequently in publick and private ordinarily and extraordinarily Thus will their watching and pains taking for their people be more acceptable to God and profitable to their people A greater part of the Apostles prayer is spent in describing him to whom he makes his prayer and that by two of his eminent properties namely his Goodness in this phrase The God of peace and his Greatness in this Which brought again from the dead So as a serious consideration of his excellencies on whom we call and particularly of his Goodness and Greatness is an especiall means to quicken up the spirit unto due prayer See more hereof on the Guide to go to God or Explanation of the Lords Prayer § 4 6. §. 163. Of the God of peace THe title God is here especially to be applied unto the first person in regard of that speciall relation which it hath to Iesus Christ whom God the Father brought again from the dead Yet this property of peace here applied to him is not so proper to the first person as it excludeth the other two For the second person is the Prince of peace Isa. 9. 6. and the third person is the Spirit of peace This then is the property of the Divine nature rather then of any one particular person exclusively God is here and elsewhere thus styled The God of peace in that he is the primary Fountain and Author of all peace and the Worker and Finisher thereof and there is no true peace but of God as is evident by this phrase The peace of God Phil. 4. 7. Col. 3. 15. And Gods Embassadors have the ministry of reconciliation 2 Cor. 5. 19. and their message the Gospel of peace Rom. 10. 15. Peace according to the notation of the Greek word signifieth a knitting in one It is God the Creator of all that doth properly knit things in one At first God created all things in perfect concord and peace When by mans transgression disunion and discord was made betwixt God and man man and his own conscience and betwixt one man and another God made up all these breaches 1. God gave his Sonne to make reconciliation betwixt himself and man 2 Cor. 5. 19. 2. God by faith in Christ and the renovation of the holy Ghost worketh peace of conscience in man and so maketh peace betwixt a man and himself Phil. 4. 7. 3. God communicateth to his children such a spirit of union as they thereby are at peace one with another Isa. 11. 5. 4. Peace being a comprehensive word compriseth under it all manner of blessings which come from above even from the Father of lights Iames 1. 17. The Apostle in the beginning of his prayer giveth this style The God of peace to him on whom he calleth to strengthen both his own and their faith in a stedfast expectation of obtaining the blessings which he prayeth for For what may not be expected from the God of peace from him that is the Fountain of all blessing from him who is reconciled and at peace with us from him that pacifieth our conscience from him that knitteth us together by the bond of peace To meditate hereon when we go to God and call upon him would much inlarge our spirits in praying to God and strengthen our faith in obtaining that which we pray for This title God of peace should so work on us who profess our selves to be servants and children of this God as to follow peace that as he is