Chap. 2. v. 17. § 166 c. This further shews that the daies of our flesh even the time of this life is 〈◊〉 〈◊〉 for us to do what works of service are to be done by us It was Davids 〈◊〉 〈◊〉 that he served his own generation by the will of God Act. 13. 36. 〈◊〉 is he that said I will call upon God as long as I live Psal. 116. 2. This also is a matter of singular comfort to the members of Christ whose â—…cations against evils whose crying and tears are bounded within the daies 〈◊〉 〈◊〉 flesh as Christs were within the daies of his flesh For after those daies 〈◊〉 〈◊〉 hunger no more nor thirst any more c. But God shall wipe away all tears from 〈◊〉 eyes Rev. 7. 16 17. Herein lieth a main difference betwixt Christs members and others In the daies of this flesh all things come alike to all Eccles. 9. 2. But after these daies then shall 〈◊〉 wicked weep and gnash their teeth Matth 22. 13. If the damned in hell had but so many years for their howling and crying as Saints have daies yea minutes on 〈◊〉 it might be some stay and ground of hope unto them But they can have to such hope We have cause patiently to endure what the Lord shall lay upon us 〈◊〉 the daies of our flesh because no misery shall lie upon us any longer Death 〈◊〉 our last enemy the pangs of death our last pangs §. 34. Of Christs frequent praying THe act here applied to Christ as he is our Priest is thus expressed When he had offered up This is the interpretation of one Greek word which in reference to things offered unto God is proper to a Priest Hereof see v. 1. § 6. The word is a Participle of the time past to shew the efficacy of that which Christ 〈◊〉 For it hath reference to Gods hearing Christ. Christ having offered up prayâ—… to God God heard him The word translated prayers is derived from a Verb that signifieth to need Act. 17. 25. and also to crave For we use to crave the things which we need 〈◊〉 Noun is oft indefinitely used for any kinde of prayer Phil. 1. 4. Sometimes 〈◊〉 is distinguished from pâ—…tition for good things and then it is put for deprecation 〈◊〉 prayer for removing evil as Act. 1. 14. Eph. 6. 18. 1 Tim. 2. 1. Our English when it is thus distinguished translates it supplication That which in generall is here intended is that prayer was the means which Christ used for help in time of need He herein verified the foresaid double signification of the Greek word which was to need and to ask The holy Ghost takes speciall notice of Christs frequent use of this duty in the 〈◊〉 of his flesh when he was compassed about with many infirmities and stood in need of many things When Christ was first baptized he prayed Luke 3. 21. Early in the morning before he went out to preach he prayed Mark 1. 35. He prayed all night before he chose and sent forth his Apostles Luke 6. 12. After he had fed his bearers with his word in their souls and with bread and fish in their bodies and had sent them away he went to a mountain to pray Mark 6. 46. He prayed a little before he gave his Disciples the power of binding and loosing Luke 9. 18. He prayed when he prescribed a form of prayer Luke 11. 1. At the raising of Lazarus he prayed Ioh. 11. 41. When he first began to be troubled in his soul he prayed Iohn 12. 27 28. A solemn prayer of his is recorded Iohn 17. In his great agony he prayed again and again Matth. 26. 39 42 44. On the Crosse he prayed for his persecutors Luk. 23. 34. and for himself Luk. 23. 46. On sundry other occasions it is said that he lift up his eyes and looked unto heaven which was an outward evidence of the prayer of his heart This Christ did 1. In acknowledgement of his Father to be the fountain of all blessing 2. To shew his prudent care and conscience in using warrantable means for obtaining what he desired Matth. 7. 7. 3. To obtain a blessing upon what he had 1 Tim. 4. 5. 4. To shew himself a worshipper of God Psal. 95. 6. 5. To shew himself to be of the number of Gods people who call upon God Psal. 99 6. Act 9. 14. 1 Cor. 1. 2. 2 Tim. 2. 22. Others call not upon God Psal. 14. 4. Jer. 10 25. 6. To give evidence of the Spirit of grace and supplication in him Zech. 12. 10. 7. To make himself an example to us Ioh. 13. 15. Of this duty of prayer See The whole Armour of God Treat 3 Part 1. on Eph. 6. 18. § 4 c. §. 35. Of Christs Supplications THe Greek word translated Supplications is no where else to be found in the New Testament but in other Authors it is oft used It is derived from a 〈◊〉 that signifieth to come Thence a Noun which signifieth one that asketh a thing on his bended knee or prostrate on the ground We may call him a 〈◊〉 Hence the word in my text This word in other Authours signifieth such things as suppliants did bring iâ—… their hands as a branch of an Olive tree wrapped about with wool â—…mically it is put for the supplication that was made by such an one and in that respect is here fitly translated supplications and especially intendeth such prayers as are made by such as kneel or lie prostrate on the ground This may here have respect to Christs manner of prayer who kneeled down and prayed Luk. 22. 41. 〈◊〉 fell on his face and prayed Matth. 26. 39. By this pattern of Christ we are taught to tender our prayers to God with 〈◊〉 humility in the most submissive manner that we can Hereof see more in The whole Armour of God Treat 3. Part. 1. Of Prayer on Eph. 6. 18. § 9 c. §. 36. Of the Gifts Christ offered up THe foresaid prayers and supplications were some of those gifts which 〈◊〉 as our Priest offered up they were in speciall as the incense under the Law As his body was the Sacrifice so these the gifts These were offered up for himself to inable him to go through the work and for us that we might be delivered 〈◊〉 saved thereby Nothing could be more pleasing to God nothing more honourable to hiâ—… nothing more effectuall for our good Hereby we are taught what gifts we may offer unto God These are the 〈◊〉 of the lips which the Church promiseth to render Hos. 14. 2. This is that â—…cense which in every place shall be offered to God Mal. 1. 11. §. 37. Of the meaning of these words With strong crying and tears THe manner of offering the foresaid gifts is with emphasis thus set out 〈◊〉 strong crying and tears The Verb whence the Greek Noun translated crying is
bear the â—…then of sins punishment and then to cast it from him Besides it could not 〈◊〉 with the dignity of his Person for ever to lie under that burthen nor with the 〈◊〉 for which he undertook that burthen which was to deliver them who were subjâ—… to bondage Heb. 2. 15. and to free them from the curse Gal. 3. 13. 2. As the burthen which Christ undertook was very weighty so the humane nature which he assumed was very weak in all things like ours even in infirmities that were not sinfull Chap. 2. 17. 4. 15. His disability in bearing his Crosse giâ—…s instance of his weaknesse for though at first the Crosse was laid upon himself 〈◊〉 19. 17. yet before he came to the place of execution they were forced to lay it upon another Luke 23. 26. Quest. If such were the weight of the burthen and such his weaknesse how 〈◊〉 it that he was not overwhelmed therewith Answ. He was supported by his Divine Nature which though it somewhat â—…drew assistance for a while that he might feel the burthen yet it suffered him 〈◊〉 to sink under the same nor to be overwhelmed therewith Some supposing it to be incongruous that the Sonne of Gods love shoâ—… lie under Gods wrath produce other reasons of the greatnesse of Christs Agony As 1. The apprehension of the terrible Majesty of God shewing himself a Judge against sinners Answ. If there were no feeling of any effects of wrath coming from so terrible a Judge his terrour might afright and astonish one but would not make him cry and weep and pray as Christ did 2. The fore-sight of the Jews rejection and dispersion and of the persecution â—… the Church yea also that so excellent a Person as his was should be so 〈◊〉 under foot as a worm and one so innocent as Christ was be so evilly entreated and Satan by his ministers so much prevail Answ. These and other like things were long before known by Christ How 〈◊〉 was it that they should then at the time of his death work upon him so much as they did and not before 3. His bodily pains which they aggravate two wayes 1. By the kindes thereof 2. By Christs extraordinary sensiblenesse of them For the kindes they mention his scourging the platting of a crown of thorns upon his head and the nailing of his hands and feet unto the crosse His more then ordinary sensiblenesse they make to arise from a perfect mixture of humours and qualities in 〈◊〉 body so as a small prick on his flesh was more painfull then a deep woâ—… in anothers And further they say That his sense was not dulled by â—…nuall languishing â—… but that at the very instant of his death he retained the 〈◊〉 vigour of his sense for he cryed with a loud voice and gave up the Ghost 〈◊〉 15. 37. Answ. 1. True it is that Christs bodily torments were very great and greater 〈◊〉 by many they are taken to be And it may be granted that he retained the â—…igour of all his senses to the last moment of his life But yet I take it to be without question That many Martyrs have endured more sharp bodily torments 〈◊〉 that longer together then Christ did and also in full vigour of sense yet have 〈◊〉 without such cryings as Christ made endured all Besides we never read that Christ quitcht at his bodily pains They therefore cannot be the reason of his great Agony Christ was cast into his Agony before he felt any pains It remains therefore that the burthen and punishment of sinne was it that made Christ to 〈◊〉 such strong cries and shed such tears as are here noted and that especially 〈◊〉 his soul. 1. There is a conceit that many have that the least drop of Christs bloud even 〈◊〉 â—…rick of a needle in any part of his body had been sufficient to redeem many 〈◊〉 by reason of the dignity of his Person But that which is noted in Scripture of the extream Agony of Christ sheweth that this is but a meer conceit â—…losophers say That Nature doth nothing in vain Much more may we Chriâ—… truly say That Christ the God of Nature in that which he undertook for 〈◊〉 redemption would do nothing in vain nor more then was needfull Satisfaction was to be made to Divine Justice which the prick of a needle could 〈◊〉 do 2. The great Agony whereunto Christ was brought doth much amplifie the incomprehensible love of God Father and Son to us sinners 3. It doth also much aggravate that wofull plight whereunto man by sinne was bâ—… ought If such loud crying and tears were forced from our Surety by undertaâ—…g to free us What should we our selves have been brought to even unto outer 〈◊〉 where shall be weeping and gnashing of teeth and everlasting fire Mat. 25. 30 41. There can no like instance be given to aggravate the horrid and heavy beâ—…den of sinne as this of Christs Agony Indeed sinne pressed the evil Angels from the highest heaven to the lowest hell It forced Adam out of Paradise It 〈◊〉 away the old world with a general deluge It destroyed Sodom and other Cities and their Inhabitants with fire and brimstone It brought sundry fearfull judgements upon other people in every age of the world It maketh the very life of many to be so grievous unto them as to lay violent hands on themselves It causeth mercilesse and remedilesse torments in hell Yet this particular instance of the Agony of him that was the Son of God even true God upon his undertaking to expiate sin far surpasseth all other instances Quest. If such be the burden of sin How is it that many wicked ones do so lightly carry it Answ. Two reasons may be given hereof 1. Their spiritual senslesnesse and deadnesse If a Church lie upon a dead man he feels nothing 2. Sinne is as the proper element wherein unregenerate persons lie and live Now creatures feel no burden in their proper element as Fishes in a River 4. Christs crying and tears as being our Surety for sinne should make us cry and weep for our sinnes Shall we make light of that which forced our Surety to make such strong cries as he did We have cause every one of us to say sinsâ—… â—… Jer. 9. 1. §. 39. Of praying in distresse THe fore-said Agony of Christ put Christ upon praying For his prayers and supplications were WITH strong crying and tears He being in an agony prayed 〈◊〉 earnestly Luk. 22. 44. This prayer My God my God why hast thou forsaken 〈◊〉 â—… Mat. 27. 46. was in the extremity of his Agony 1. Christ ever apprehended God to be his Father even when he felt the greatest effects of his wrath Ioh. 12. 27. Mat. 26. 39. 27. 46. 2. Christ knew no better means of supportance and deliverance then prayer Therefore as he prayed himself so he called upon his Disciples to watch and pray Mat. 26. 41.
1. Judge hereby what spirit is in them who in their dangers and distresses cry aloud and weep and wail much but offer up no prayers and supplications to God Hos. 7. 14. Others murmur against God as the Israelites did oft times in the wildernesse Exod. 14. 10 c. Others blaspheme God 2 King 6. 33. Rev. 16. 11. 2. Labour to be of the same minde that Christ was Let distresses drive thee to God Let the greatnesse of the distresse enlarge thy heart and open thy mouth iâ—… prayer to God This hath been the minde of such in all ages as have been 〈◊〉 by the spirit of Christ Exod. 14. 15. Psal. 130. 1. Ion. 2. 1. Thus shalt thou finde comfort and succour in thy distresse The strong crying and tears of Christ here mentioned were signs of an extraordinary distresse and they were also effects of extraordinary prayer so as extraordinary need requireth extraordinary prayer Of extraordinary Prayer See The whole Armour of God Treat 3. Part. 2. Of Prayer on Eph. 6. 18. § 95 c. §. 40. Of Gods power a prop of faith in prayer HE to whom Christ offered up his prayers is thus set out Unto him that 〈◊〉 able to save him from death This is a description of God and giveth evidence that prayer is to be made to God and to God alone Hereof see The whole Armour of God Treat 3. Part. 1. on Eph. 6. 18. § 5 6. God is here described by his power in this phrase That was able 〈◊〉 Gods Power See The Guide to go to God or An Explanation of the Lords-Prays § 210 c. The power of God is here mentioned to shew that Christs minde was 〈◊〉 in his great extremity and that his faith was thereby supported in his prayer 〈◊〉 God Hereby we are given to understand that Gods almighty power is to be 〈◊〉 and believed by such as call on him It is said That he that cometh to God must believe that he is and that he is â—…der of them that seek him Heb. 11. 6. I may in like manner say He that cometh unto God must believe that God is able to help him This is thus expresly 〈◊〉 of Christ Abba Father all things are possible to thee Mark 14. 36. So Asa 〈◊〉 it is nothing with thee to help 2 Chro. 14. 11. So the Leper Lord if thou wilt thou 〈◊〉 〈◊〉 make me clean Mat. 8. 2. 1. This is a strong encouragement to go to God Who will go to such as 〈◊〉 think cannot help them This was thus upbraided to Amaziah Why hast thou 〈◊〉 after the gods of the people which could not deliver their own people out of thine 〈◊〉 2 Chron. 25. 15. 2. Meditation on Gods power is a strong prop to saith in Gods promise 〈◊〉 〈◊〉 21. Heb. 11. 19. This is a sure ground of patience and of subjection to Gods will Daâ—… 3. 〈◊〉 Mar. 14. 36. He that knoweth that God is able to do what he desireth will 〈◊〉 that if his desire be not granted it is the best for him 4. That we may be moved in our need with boldnesse and confidence to go 〈◊〉 God and be supported in our distresses and willingly subject to what God 〈◊〉 and patiently expect the issue which he will give Let us among other 〈◊〉 of God acquaint our selves with his power Hereof see The whole Armour of 〈◊〉 Treat 2 Part. 6. Of Faith on Eph. 6. 16. § 26. §. 41. Of Gods power over death THe particular object whereabout Gods power is here said to be manifested was Death that God was able to save him from death This is a great 〈◊〉 of Gods Almighty Power Nothing is so powerfull as death No creaâ—… can save from it Eccles. 8. 8. Psalm 49. 7. This therefore is proper unto God God alone hath the power of death Psal. 9. 13. 68. 20. Hosea 13. 14. On this ground have Saints in danger of death called upon God Isa. 38. 3. 〈◊〉 2. 1. Death it self is Gods servant and minister As it was at first appointed by God 〈◊〉 God still holds his dominion over it Obj. The devils is said to have the power of death Hereof See Chap. 2. v. 14. § 143. This is a great comfort in sicknesse in imprisonment against oppressions treaâ—… invasions and other dangers When the people spake of stoning David he enâ—… himself in the Lord his God 1 Sam. 30. 6. When Hezckiah had received the sentence of death he was bold on this ground to call upon God to be preserved Isa. 38. 3. This power of God over death is a good encouragement even in death it self For God in death is able to save us from death and to translate us unto life §. 42. Of Gods saving Christ from death THe exemplification of Gods power over death is here set down in this word Save which is used sometimes for temporary preservation Matth. 8. 25. and sometimes for eternal salvation Acts 4. 12. It is likewise put for a totall freedom from all fear and danger Heb. 7. 25. or for a supportance in danger In which respect the Apostle being in great danger said The Lord will preserve or save me unto his heavenly Kingdom 2 Tim. 4. 18. In this later sense of supportance may the word be here taken For by saving from death we may not think that Christ desired a meer immunity and freedom from death So as he should not taste thereof but rather a supporting and upholding him in death that â—…e should not be swallowed up thereof or overcome thereby For he apprehended death as the punishment of sinne the curse of the Law and the effect of Gods 〈◊〉 Thus it might seem dreadful and horrible unto him and Christ as a weak man be so afrighted therewith as to fear that he should not be able to stand under that insupportable burden By this he sheweth that God was able to preserve those who are subject to death from being swallowed up in death The children of Israel were under sore bondage in Egypt yet God preserved them and exceedingly multiplied them in that bondage They went into the red Sea but passed safe through the red Sea God suffered Ionah to be swallowed up by a Whale but yet preserved him in the fishes belly Ionah 2. 1. He suffered his 〈◊〉 servants to be cast into a fiery fornace yet preserved them in that fornace Daniel 3. 25. and Daniel to be cast into the Lions Den but there kept him 〈◊〉 Daniel 6. 22. Many such evidences doth the Scripture afford Yea all ages have afforded examples of Gods powerfull providence in this kinde To this end 〈◊〉 that promise When thou passest thorow the waters I will be with thee 〈◊〉 thorow the rivers they shall not overflow thee when thou walkest thorow 〈◊〉 fire thou shalt not be burnt neither shall the flame kindle upon thee Isai. 43. 2. Such an absolute power hath God ouer death as he can say to it
Hiâ—… shalt thou come and no further and here shall thy proud waves be stayed 〈◊〉 38. 11. This ministreth much comfort and hope in death In this respect we may after an holy manner insult over death and say O death where is thy sting 1 Cor. 15. 55. Though death may arrest us yet we need not fear that judgement and 〈◊〉 shall be got against us â—…o this may be applied that ancient Prophecy The sucking childe shall play upon the hole of the Asp and the weaned childe shall put his hand on the Cockatrice-den Isa. 11. 8. Christ was saved from death not as 〈◊〉 private man but as a publick person and as an Head to save all his Members 〈◊〉 death Heb. 2. 15. The mention of death in this place gives us to understand that Christ was offered up to death though he prayed to be saved from death As therefore his prayers and supplications were the gifts that as a Priest he offered up so the putting of 〈◊〉 body to death was the Sacrifice Oâ—… Christs death See Chap. 2. v. 9. § 80 83. § 43. Of Gods hearing Christ. THe issue of Christs Intercession as a Priest is thus expressed And 〈◊〉 heard If we well observe the whole sentence in this verse we shall finde thâ—… copulative AND to be a redundancy or else the sentence must be extended 〈◊〉 the next verse The issue here set down sheweth That the prayers Christ offered up to 〈◊〉 Father were accepted of him They were not made in vain but effectual 〈◊〉 available The Greek word translated heard is a compound and signifieth 〈◊〉 onely hearing but also granting the request that is heard Luke 1. 13. Acts 10. 31. Gods sending of an Angel to strengthen him when he was in his prayer is 〈◊〉 evidence of Gods hearing him Luke 22. 42 43. When Christ at his Baptism prayed The heavens was opened and the holy Ghost descended and a voice from 〈◊〉 which said Thou art my beloved Sonne in thee I am well-pleased Luk. 3. 21 22. When Christ in his Agony thus prayed Father glorifie thy Name there 〈◊〉 a voice from heaven saying I have both glorified it and will glorifie it 〈◊〉 John 12. 28. When Christ raised Lazarus he thus said Father I 〈◊〉 thee that thou hast heard me and I know that thou hearest me alwayes 〈◊〉 11. 41 42. Such like grounds as these may be produced for Gods hearing Christ. 1. The Dignity of Christs Person and near relation betwixt him and the Father Heb. 1. 5. 2. The affection which the Father bare him He was his beloved Sonne in 〈◊〉 he was well pleased Mat. 3. 17. 3. The matter of his prayer which was according to the will of his Father Not as I will but as thou wilt â—…aith Christ to his Father Mat. 26. 39. If we 〈◊〉 thing according to his will he 〈◊〉 us 1 Joh. 5. 14. 4. The end of Christs prayer which was Gods glory Father glorifie thy 〈◊〉 Joh. 12. 28. 1. This respect of God to his Son in hearing his prayer is a strong prop to 〈◊〉 faith in the Intercession of Christ. Whom can we better use to present our prayers to God then he who is alwayes heard 2. This ratifieth Gods approbation of Christs Priesthood For the prayeâ—… which he offered up were a part of his Priestly function If Gods hearing 〈◊〉 prayer of Elijah did assure the people that he was a Prophet sent of 〈◊〉 1 Kings 18. 36. much more doth Gods hearing Christ shew that Christ is a 〈◊〉 ordained of God 3. This may be an incitation unto us when we are in any distresse and 〈◊〉 cause to fear in faith to offer up prayers unto God As Christs patern is a 〈◊〉 to pray So Gods hearing him is a ground of faith especially if our prayers 〈◊〉 made thorow the mediation of Christ. He that heard Christs prayer will 〈◊〉 those that pray in Christs name §. 44. Of the fear from which Christ was delivered THe Greek Noun translated fear is compounded of a Verb that signifieth to take and an Adverb that signifieth well so as according to the notation of the word it implieth well to take or apprehend a thing Thence followeth a very circumspection and an holy fear They who are circumspect and wary 〈◊〉 the things which concern Gods worship are expressed under this word 〈◊〉 our English translates devout Luk. 2. 25. Act. 2. 5. 8. 2. It is used to set 〈◊〉 naturall fear thus The chief Captain fearing least Paul should have been pulâ—… pieces Act. 23. 10. By reason of the divers acceptations of the word some translate it piety or reâ—… and some fear Our last Translators have noted both the later in the 〈◊〉 the former in the margin They who take it for piety or reverence make this clause to be a cause why God 〈◊〉 him which was that piety which was in Jesus and reverence which he bare 〈◊〉 Father and thus translate it for his piety or for his Religion or for his 〈◊〉 This interpretation may well stand with the generall scope of the Apoâ—… and with the analogy of faith But it doth not well agree with the Preposiâ—… which properly signifieth from The other acception of the word which signifieth fear will very well stand with the fore said Preposition and word for word may be thus translated He was heard 〈◊〉 his fear that is he was so heard as he was delivered from that which he 〈◊〉 This Substantive is only twice used in the New Testament and that in this Epiâ—… Once here and again Heb. 12. 28. where it is translated godly fear A Participle derived from the same root is used Heb. 11. 7. and thus translated moved with fear Other Authors do put this word for fear and that where they speak of a naturall fear Thus may it be here taken and imply that fear which possessed Christ in the depth of his agony which was one of his sinlesse infirmities Christ upon the present sense and feeling of that heavy burden might in that 〈◊〉 fear lest he should be left alone and pressed above his strength Herein he was heard in that he was not forsaken nor overpressed but enabled to bear the burden and to free himself from it Thus was Paul heard when there was given to him a thorn in the flesh the messenger of Satan to buffet him and he prayed and received this answer My grace is sufficient for thee 2 Cor. 12. 7 8 9. This plainly sheweth that Christ was subject to fear Christs fear may be reckoned among the other infirmities whereunto in his humane nature he was subject so as 〈◊〉 all fear is not simply in it self a sin Of the generall nature of this passion of fear See Chap. 13. v. 6. § 84 85. This effect of fear doth much amplifie Christs agony It shews it to be exceeding great For it was no small matter that could make Christ who was of a most
2. By the undue cause which was no wrong on his part Psal. 35. 7 19. and 10. 3. and 119. 161. and 69. 4. The causes which Saul took to persecute him were those His Valour Wisedom Success Peoples acknowledgement thereof the love which the Kings Son and servants bear him and the notice which Saul had that David should be King after him 3. By the extent of his persecution it was unto blood For this cause Saul raised up armies to pursue him 4. By the consequences following thereon which were 1. The destruction of the Lords Priests 1 Sam. 22. 18 19. 2. The danger of his parents and kindâ—…ed 1 Sam. 22. 3. 3. His own expulsion from the people of God and from the house of God 1 Sam. 21. 10. and 27. 2. This pierced deepest to his soul Psal. 84. 1. 1 Sam. 26. 19. 3. The jealousy which they had of him to whom he fled for succour 1 Sam. 21. 11. and 29. 4. How great this triall was is evident by changing his behaviour 1 Sam. 21. 13. and by the Psalmes which he penned thereupon as Psal. 34. 1. and 56. 1. 4. The spoilig of the City which he had allotted to him for himself his Souldiers and all that belonged to him This triall was the greater because his Souldiers thereby were stirred up to mutinie against him 1 Sam. 30. 1 6. 5. The setting up of Shebosheth the Son of Saul after Saul was dead against him and that by the General Abner and the greatest part of Israel 2 Sam. 2. 8. Those trialls David was brought unto betwixt the time that he was first anointed and well setled in his Kingdoms Hereby we see that God will not have great preferments easily attained to witness Ioseph's case To those trialls may be added others which befell him in his Kingdom As 6. The Indignity which was offered to his Ambassadours 2 Sam. 10. 4. whereby his intended kindnes was misinterpreted and perverted 7. Davids fainting in the battle 2 Sam. 21. 15. such was the consequence thereof that if one of his worthies had not rescued him he might have then perished 2 Sam. 21. 15. The trialls which arose from his Sons as Amnon Absalon Adâ—…nijah were punishments of his sins as we shall afterwards see §. 213. Of Punishments inflicted on David for his Sinns OTher kind of trialls whereunto David was brought were apparent punishments of his sinns which being publick God would not suffer to go unpunished I will therefore distinctly note both his particular sinns and also the punishments that were inflicted thereupon They were these that follow 1. His rash anger This stirred up a purpose of revenge on Nabal and all his 〈◊〉 1 Sam. 25. 22. He did not put that his purpose into execution but repenâ—…d thereof and blessed God for preventing him in shedding blood So as we dâ—… not read of any punishment inflicted for that sin Yet it may be that Saul's 〈◊〉 desire of revenge on him and all his was a punishment of his foreâ—…d purpose of revenge 2. His distrust 1 Sam. 27. 1. This was punished with the Iealousy of the Princes of the Philistines on him 1 Sam. 29. 4. And with the sacking of Ziklag 〈◊〉 the insurrection of the Souldiers against him 1 Sam. 30. 1 6. 3. His Polygamy 2 Sam. 5. 13. The children of those various wives proved 〈◊〉 crosses unto him 4. His undue manner of carrying the Ark. This was so punished as David was afraid of the Lord. 2 Sam. 6. 3 7 9. 5. His Adultery with Bathsheba and murther of her husband As these were 〈◊〉 〈◊〉 sins so punishments inflicted for these were the most grievous The 〈◊〉 of them are generally set down 2 Sam. 12. 10 11 14. The sequell of the history declareth the accomplishment of them They were these that follow 1. His Child dyed 2 Sam. 12. 18. 2. His daughter was defloured by her brother 2 Sam. 13 14. 3. His Son lay with his Concubines on the roof of an house in the sight of all the people 2 Sam. 16. 22. 4. The sword departed not from his house For 1. One of his Sons killed another 2 Sam. 13. 28 29. 2. That Son of his thrust David out of his Kingdom Whereupon such a battell was fought as twenty thousands were slain together with that ungracious Son 2 Sam. 18. c. 3. Another battell arose thereupon thorough the indignation of Sheba 2 Sam. 20. 1. 4. Another Son took the Crown before his Fathers death and that against his mind 1 King 1. 5. 5. His inward troubles were yet greater For 1. The Spirit withdrew his presence so as to Davids present sense it clean departed from him Thereupon David thus prayeth Create in me a clean heart O God and renew a right spirit within me Psal. 51. 10. 2. A deprivation of that joy and comfort which formerly he had Whereupon in his prayer he thus addeth Restore unto me the joy of thy salvation Psal. 51. 12. 3. No sence of any assistance of the Spirit for growth in grace but onely a bare formall profession remained This is intended under this phrase uphold me with thy free Spirit Psal. 51. 12. 4. He apprehended Gods wrath and feared a dereliction in this phrase Hide thy face from my sins Psal. 51. 9. But more fully is this thus expressed O Lord rebuke me not in thine anger Psal. 6. 1. 5. His conscience was a rack unto him which made him use this expression The bones which thou hast broken Behold here what a fearfull thing it is for such as profess the Name of God to grieve the good Spirit of God 6. His undue cockering of his Children 1 Sam. 13. 39. 1 King 16. Two of 〈◊〉 Children so cockered proved a heavy cross to him and a fearfull curse to themselves They both proved traitors to their Father and brought themselves to an untimely death namely Absoloâ—… and Adonijah 7. His hasty sentence against Mephibosheth Compare 2 Sam. 16. v. 4. with v. 8. 8. His pride in numbring of his people was punished with the loss of threescore and ten thousand in three dayes §. 214. Of David's graces in reference to God THE graces of David were many and great They may be ranked into two heads 1. Such as had an immediate respect to God 2. Such as had respect to man The graces which had immediate respect to God were these 1. His care to be instructed in and directed by Gods Word and that both ordinarily Psal. 119. 24 105. And also extraordinarily 1 Sam. 23. 2. 2 Sam. 7. 2. and 21. 1. This made him to walk with a right foot and this kept him from many by-paths 2. His Faith Most of those evidences which the Apostle in the verses following to set forth the faith of Gods ancient Worthies indefinitly may be in particular applyed to David For David by Faith 1. Subdued Kingdoms None more after the Israelites were setled in Canaan 2 Sam.
mutual relation to one Father Eph. 4. 6. One God and Father of all who is above all saith the Apostle When Saints depart out of this world this relation ceaseth not Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves 2. Their mutual union with one head which is Christ the Son of God 1 Cor. 12. 12. That all Saints in heaven and earth are united to him is evident Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion 3. The mutual spiritual animation by the same Spirit That Spirit which is in Saints on earth accompanieth their spirits into heaven That being ever one and the same Spirit though in divers persons draws all to a mutual communion as the same soul animating many members Quest. In what particulars consisteth this communion Answ. 1. In Gods bringing us together 2. In our mutual affection 1. God who hath chosen a set and certain number to life in his time gathers them together into that general assembly whereof before the true Catholick Church Ioh. 10. 16. This he doth outwardly by the word inwardly by the Spirit Thus as some are translated into the triumphant Church others are called into the Militant Church which are but two parts of the Catholick Church In this respect all that on earth are called come to the spirits of just ones made perfect 2. The mutuall affection of Saints is manifested both by that which Saints in heaven do for Saints on earth and also by that which Saints on earth do for Saints in heaven So little is in Scripture recorded of the affections of Saints in heaven towards Saints on earth as we have no warrant for any particular effects only from the sympathy of fellow-members and abundance of charity in them we may very probably inâ—…er two generals 1. Saints in heaven pray for them on earth that God would support them and deliver them out of all their miseries and bring them to the rest and glory where they themselves are Thus much is intended Rev. 6. 10. But it is to be taken of their â—…ffection to the Church in generall and not to particular members which are unknown to them 2. They rejoyce at Gods preservation of his Church on earth so as many of their fellow-soldiers are daily translated and crowned whereby their blessed society is increased For love abideth and aboundeth in heaven 1 Cor. 13. 8. and this is one speciall fruit of love On the other side Saints on earth 1. Praise God for the rest and glory which they in heaven enjoy and for their blessed departure out of this vaile of misery It s prescribed as a form of praise Rev. 14. 13. Blessed are the dead which die in the Lord c. 2. They pray for the resurrection of the bodies of those Spirits that so they may be fully both in body and soul consummate which is the substance of the second petition in the Lords prayer 3. They set them as a pattern before them and tread in their steps whereby they bring much honour to them 4. They sigh and earnestly long to be with them as Phil. 1. 23. 1. This may informe us of the blessednesse of the time wherein we have been bâ—…ed and brought up which is the time of the Gospel wherein we Gentiles are brought to those blessed Spirits to be children of their Father members under their head guided with their Spirit redeemed by their Saviour coheires of their inheritance Note Eph. 3. 12. 2. This may stir us up to acquaint our selves with the histories of them recorded by the Holy Ghost and to be provoked to an holy emulation and imitation of them according to that exhortation of the Apostle Heb. 6. 12. to be followers of them who through faith and patience inherit the promises §. 114. Of Jesus the Mediator of the new Covenant Heb. 12. 24. And to Iesus the mediator of the new Covenant THe Apostle here returnes to that excellent person who is the greatest glory of the New Testament accesse to whom is the greatest priviledge of all He is set out before in his last function Iudge of all wherewith least Saints should be too much affrighted by reason of their manifold imperfections and transgressions Here he is set out a Mediator and after this a meanes of purging from sin And to Iesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel For the name Iesus it is a Greek expression of Ioshua and signifieth a Saviour so that this title Iesus is a most honourable title intimating that full salvation which he bringeth to his people Of this name and title Iesus See more Chap. 2. v. 9. § 73. The next particular which followeth in the description of the person here is his office whereof is expressed 1. The kind of it Mediator 2. The object where about it is exercised in this word Covenant which is illustrated by the excellency of it in this particle New And to Iesus the Mediator of the New Covenant The word Mediator is derived from an adjective that signifieth middle which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance In which respect this title is oft attributed to Christ as standing betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. Of the nature of this office the end thereof the Persons that were at variance the Person that enterposed betwixt them the motive that stirred him up thereunto c. See Chap. 8. v. 6. § 23. The object whereabout this office of Christ is exercised is said to be this Covenant Of the notation of the Hebrew and Greek words translated Covenant See Chap. 7. v. 22. § 94. Of the nature of a Covenant and the kinds of Covenants mentioned in Scripture See Chap. 8. v. 8. § 39 40. The Covenant whereof Christ is the Mediator is here stiled by the Apostle NEW and that in four severall respects whereof See Chap. 8. v. 8. § 35. §. 115. Of the excellency of the Gospel above the Law and of the Mediator of the Gospel above the Mediator of the Law THe principall point intended in these words is intimated in this particle AND which hath relation to the former priviledges so to that forementioned phrase Ye are come viz. by the Gospel unto Iesus the Mediator of the new Covenant So that the Apostle doth hereby give us to understand That By the Gospel we are brought to the Mediator of the new Covenant A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel Ier. 31. 31. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iâ—…dah And the Apostle who lived under the Gospel applieth it to the time present Heb. 8. 8. The Covenant under the Law is stiled the
24. Another great impediment is undue suspition and unjust jealousie This makes every thing spoken or done to be misinterpreted and taken in the worst part The Apostle 1 Tim. 6. 4. reckoneth surmisings among other grosse enormities as envy strife railings which use to be occasions of great discord and fierce dissentions He also gives this epithete evil to surmises For they are evil in their nature being brats of the old man and evil in their effect they hinder many good duties among friends and cause many acts of injustice Impediments which hinder the springing up or growing of a good thing must be removed for obtaining that good thing and abounding therein 2. Communion friendship and familiarity must be kept with professors of the truth that thereby we may the more freely open our hearts one to another and communicate counsels yea and take notice of the gifts which God hath bestowed one upon another This is and will be an especiall means of working and encreasing brotherly love 3. We must take all opportunities of doing courtesies to the Saints and of receiving kindnesses from them By doing courtesies we tie their hearts to us and by receiving kindnesses we make them the more willing to accept in the better part the courtesies we do to them A generous minde will not continually receive courtesies unlesse it may return courtesie for courtesie By this mutuall kindnesse the intire affection of Saints one towards another are the better discerned which cannot but preserve brotherly love 4. We must be instant in prayer both singly for our selves and also mutually each for other For our selves that God would be pleased to work our hearts as to other sanctifying graces so to this in speciall That entire affection of love which God at first implanted in mans soul when he created him after his own Image is exceedingly defaced by mans fall To have it renewed requires a supernaturall work even a work of the Divine spirit Now prayer is an especiall means of obtaining the holy Ghost Our heavenly Father will give the holy Spirit to them that ask him Luk. 11. 13. By this Spirit may this grace be wrought in our hearts This duty also is to be performed in the behalf of others that God who can dispose the hearts of all as it pleaseth him would turn the hearts of the brethren to us Thus shall we be kindly affectioned one to another in brotherly love Their apprehension of our love to them will kindle and inflame love in them to us and our apprehension of their love to us will kindle and inflame love in us to them Hitherto of the Rules or Means for brotherly love §. 10. Of Motives to Brotherly love MOtives to stirre us up after brotherly love are such as follow 1. Brotherly love is a grace absolutely necessary It is the ground-work or foundation whereon all duties that have relation to the brethren are erected If they be not founded thereon they cannot be well performed and that performance which is made of them cannot be acceptable to God or man The Apostle expresly cleareth this point 1 Cor. 13. 1 2 3. yea it is a mother grace which compriseth all other graces under it Gal 5. 14. Rom. 15. 9. 2. Brotherly love is one of the fairest and most glorious flowers in the Christian garden It makes men amiable before God and man It sends forth a sweet fragrant â—…avour wheresoever it is It hath been before shewed that there is nothing wherein man more resembleth God then in brotherly love See § 8. 3. Such is the life and vigor of brotherly love as it puts on them in whom it is unto all duties A stronger incitation and inforcement thereunto cannot be given To this end doth Christ three times together put this question to Peter Simon lovest thou me Joh. 21. 15 16 17. Love moved God to give his Son to man Ioh. 3. 16. Love moveâ—… Christ to give himself to his Church Eph. 5. 25. Love constrained Paul to do what he did 2 Cor. 5. 14. We are therefore all injoyned to love God Deut. 6. 5. and husbands to love their wives Eph. 5. 25. and wives their husbands and parents their children Tit. 2. 4. Professors the brotherhood 1 Pet. 2. 17. every one one another 1 Ioh. 3. 11. For love will make men give every one their due Where love faileth there is extream backwardnesse to duty where love aboundeth there is great forwardnesse thereunto 4. So violent and irresistable is the power of love as it will passe thorow all difficulties and overthrow all obstacles It will not be hindered from doing the good it should do The Church doth with much emphasis set out the power of love Cant. 8. 6 7. where she affirms it to be as strong as death Who can stand before death Death overcometh all Love is also as a fire hot fervent vehement the flame thereof is the flame of the Lord a most ardent and violent flame Other fires may be quenched with waters but many waters cannot quench love No afflictions nor persecutions can put love out of a mans heart I will very gladly spend and be spent for you though the more abundantly I love you the lesse I be loved faith the Apostle 2 Cor. 12. 15. Reade for this purpose Rom. 8. 35 c. 5. Love is as salt which inâ—…useth a favoury and wholesom tasâ—…e into such things as would otherwise be fresh and flashy It is therefore joyned with sundry other duties for this very purpose even to season them The Apostle so farre commends love in this kinde as he maketh all things unfavoury and unprofitable without it 1 Câ—…r 13. 1 2 3. He therefore giveth this generall advice Let all your things be done in love 1 Cor. 16. 14. 6. Love hath a strong operation on others It is as fire which heateth the things that are near it As apprehension of Gods love to us works love in us to God We love him because he first loved us 1 Joh. 4. 19. so others apprehension of â—…ur love to them will make them love us And as love puts us on to all kindnesse unto them so their love of us will put them on to do all kindnesse unto us The mutuall love which David and Ionathan manifested each to other put them on to do much one for another 7. Love is one of the most comfortable graces that a man can have It gives evidence to others and brings assurance to a mans own soul of the love of God to him of his right to Jesus Christ of the Spirits abode in him and of his right to the heavenly inheritance Love of the brethren is an evidence also of his love of God It is the main scope of St Iohns first Epistle to demonstrate all these evidences Reade in speciall for this purpose 1 Ioh. 2. 10. Ioh. 3. 14 18 19. 4. 7 12 16. 8. Love is an especiall
they have an occasion to give up such an account as they do namely an account of bringing people unto Christ and of saving their souls Hereupon the Apostle exhorteth Christians To hold forth the word of life that he might rejoyce in the day of Christ that he had not runne in vain nor laboured in vain Phil. 2. 16. In this respect he faith to other Christians I rejoyce that I have confidence in you in all things 2 Cor. 2. 16. And another Apostle thus I rejoyced greatly that I found of thy children walking in truth 2 John v. 4. On this ground St Paul styles such as were obedient to the Gospel his joy and crown Nothing except the spiritual and eternal good of a Ministers own soul can make a Minister more rejoyce then his peoples obedience to the Gospel preached by him and that 1. In regard of the Lord Jesus who is much honoured when his Gospel is obeyed 2. In regard of people themselves whose Salvation is promoted thereby 3. In regard of the Minister himself who obtaineth thereby that which he doth most of all desire in his labours and watchings namely his peoples Edification To amplifie this motive the Apostle addeth the contrary thus And not with grief There is no mean betwixt these contraries A faithfull Minister that cannot rejoyce in his peoples proficiency under his Ministry will grieve for their non-proficiency Lots righteous soul was vexed from day to day because his Ministry was not regarded by them amongst whom he dwelt 2 Pet. 2. 8. Ieremiah wished That his head were waters and his eyes a fountain of tears that he might weep day and night for the disobedience of his people and the judgements that followed thereupon Jer. 9. 1. Paul speaking of such Professors as by their walking shewed themselves enemies of the Cross of Christ thus expresseth this complaint I tell you even weeping Phil. 3. 18. Christ himself was grieved for the hardnesse of the peoples heart Matth. 3. 5. That which is contrary to a mans earnest desire and to that end which he mainly aimeth at cannot but much grieve him This doth much aggravate the disobedience of people to their Pastors Ministry that thereby their Pastors are so far from rejoycing as they are exceedingly grieved and forced with grief to complain to God Hereupon the Apostle addeth this consequence For that is unprofitable for you The Greek word translated unprofitable is here only used in the New Testament It is a double Compound The root from whence it is derived among other things signifieth cost or charge The first Compound is of a Verb that signifieth to pay or lay out and the foresaid Noun which signifieth cost and in Composition signifieth profitable This second or double Compound is with the privative particle and so signifieth unprofitable This implieth that no good at all can come to people by the grief of their Ministers but rather much discommodity and great damage and that in these respects 1. They lose all the benefit which they might have received by their Ministers watchfull care and pains for them 2. They turn the hearts of their Minister from them and so damp his spirit as he can have no encouragement to continue his watchfull care towards them 3. They provoke God either to take away their Minister from them and with him means of further Edification or to take them from the Minister and means 4. They do as much as in them lieth to forfeit that Salvation which by the Word is brought unto them and to incur eternal perdition In these and other like respects it must needs be unprofitable to people to disobey their Ministers and that Word preached by them and to cause their Ministers to grieve for them Though this be in the extent thereof a very heavy doom yet the Apostle hath set it down in milde and remisse terms for what could he have said lesse then This is unproâ—…itable for you He doth not say This is detestable this is damnable but only unprofitable He speaks to such as he had great hope of as he himself testifieth Ch. 6. v. 9. And he was perswaded that that very intimating of the judgement was sufficient to make them take heed of this sin §. 153. Of praying for conscionable Ministers Verse 18. Pray for us for we trust we have a good conscience in all things willing to live honestly HEre is another duty required of people towards their Ministers that is to pray for them Of Prayer in general and of praying for Ministers in particular See The whole Armour of God on Ephes. 6. 18 19. Treat 3. Part. 1 7. § 4 c. 151 c. A reason to enforce this duty is thus expressed For we trust we have a good conscience c. The first particle FOR being a causal Conjunction giveth evidence That that conscience which Ministers have in performing their duty for their peoples good should the rather quicken and stir up the spirits of people to pray for them Such a Minister was Paul who desired them to whom he wrote To strive together with him in their prayers to God for him Rom. 15. 30. Such an one also was Peter For whom earnest prayer was made for the Church Act. 12. 5. These are the Ministers by whom people receive most good and in that respect they ought to be prayed for Both gratefulnesse to their Minister and also providence to themselves requires as much that so their Ministers may be continued the longer over them and they themselves reap the more benefit by them §. 154. Of ones Perswasion of his own good Conscience THe substance of the reason consisteth in this That their Ministers had a good conscience the evidence whereof he expresseth in this word We trust This is the same word though of another Tense which was used Ch. 6. v. 9. § 56. There it is translated We are perswaded and so it might be translated for the trust which the Apostle here speaketh of is such as ariseth from a full perswasion of a thing See Ch. 2. v. 13. § 119. The perswasion that is intended Chap. 6. 9. can be no other then according to the judgement of charity because it was of other men but the perswasion here meant may be according to the judgement of certainty because it is of a mans own self For the spirit of man which is in him knoweth the things of himself 1 Cor. 2. 11. A believer may know that he hath a sound and true faith as is proved in The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 6. Of Faith § 36 37 c. In like manner may a man of a good conscience know that he hath a good conscience and in that respect say with confidence We trust we have a good conscience Thus this phrase We trust giveth evidence of the Apostles modesty on the one side and confidence on the other Of
followeth Nor the Sonne Of that day and that hour knoweth no man no not the Angels which are in heaven neither the Sonne By the two last phrases it is implied that if any creatures knew that secret surely the Sonne and the Angels would know it Object It is an impeachment of their knowledge not to know all things Answ. It is no impeachment of a creatures knowledge not to know such things as belong not to him to know which are such as the Father hath put into his own power Act. 1. 7. and many things to come Isa. 41. 23. and the thoughts of mens hearts 1 King 8. 39. and any secret which belongs to the Lord Deut. 29. 29. Satan deluded our first Parents by suggesting to them a conceit of knowledge of more then was meet to be known The gift of knowledge which Angels have is the rather necessary because their main function is to be Gods Messengers to declare and execute his will which they cannot well do without knowledge thereof §. 88. Of the Prudence of Angels A Second property of Angels is Prudence This is usually joyned with knowledge For knowledge works Prudence and Prudence directeth knowledge An Apostle therefore thus coupleth them together Who is a wise man and indued with knowledge Jam. 3. 13. Wisedom presupposeth knowledge yea also it findeth out knowledge of witty inventions Prov. 8. 12. It maketh men finde out more and more knowledge and that of more then ordinary and vulgar things In regard of that excellent wisedom which Angels have Tyrus which was counted very wise is stiled a Cherub that is an Angel Ezek. 28. 3 4 16 17. The ancient Grecians stiled all sorts of Angels * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of their wit and wisedom That Prudence which good Angels have is the more necessary because the evil Angels against whom good Angels have a charge to defend Saints are exceeding crafty and subtle The devil hath his wiles his manifold windings and turnings he is as crafty as a Fox There is need therefore of a prudent Hushai to bring to nought the plots of such a crafty Aehitophel §. 89. Of the Purity of Angels A Third property of Angels is Purity Their purity is a perfect purity without mixture of any impurity or sinne This is set out by that pure and white linnen wherewith they are said to be cloathed Rev. 15. 6. In this respect they are stiled Holy Angels Mar. 8. 38. Under this head is comprised their sincerity For In their mouth is found no guile they are without fault before the Throne of God Rev. 14. 5. Whatsoever those heavenly spirits make shew of they indeed intend and do it from the heart Hereunto may be added their integrity which is an universall subjection to every part of Gods will In all places they attend upon their Lord and alwaies behold his face Matth. 18. 10. to know what his will is that may do it They are therefore said Psal. 103. 20. To do his Commandments hearkening to his Word Hereby they shew that they are yet still ready further to do whatsoever he shall require These properties are necessary to make Angels fit to appear in the presence of the pure and holy God in heaven But there shall in no wise enter into heaven any thing that defileth Rev. 21. 17. God is of purer eyes then to behold evil he cannot look on iniquity Hab. 1. 13. Neither shall evil dwell with him Psa. 5. 4. §. 90. Of the Glory of Angels A Fourth property of Angels is Glory They are very glorious Such is the brightnesse of their glory as it is resembled to lightning Mat. 28. 3. Just men are said to shine as the Sun in the Kingdom of their Father Mat. 13 43. Much more Angels Children of men on earth cannot endure the brightness of an Angels presence when he appeareth in his glory When Balaam saw an Angel stand in the way before him he fell flat on his face and his Asse did what it could to shun the Angel Num. 22. 31. 33. The Keepers of Christs Sepulchre at the sight of an Angel did shake and become as dead men Mat. 28. 4. Not only wicked men have been dazled amazed and affrighted with the appearance of an Angel but also pious men men of great faith and courage The Shepherds that durst tarry all night with their sheep in the Field at the sight of an Angel were sore afraid Luk. 2. 9. Zechary a good Priest at the like sight was troubled and fear fell on him Luke 1. 12. Iohn the Divine was so amazed at the sight of an Angel as he fell at his feet to worship him Rev. 19. 10. 22. 8. yea Daniel a man greatly beloved at the sight of an Angel was afraid and fell upon his face Dan 8. 17. The glory therefore of Angels must needs be surpassing great Angels are the chiefest servants and most principall attendants on God Now Courtiers who are Kings speciall attendants as Gentlemen of his Bed-chamber and Privy-chamber use to be for the honour of their Soveraign most gorgeously attired In allusion to that ancient custome thus saith the Lord Behold they that wear soft clothing are in Kings houses Mat. 11. 8. Answerably it is requisite that Angels even for the glory of their Lord be of all creatures the most glorious §. 91. Of the Power of Angels A Fifth property of Angels is Power They are mighty in Power Hereupon there are attributed to them these and such like Titles Mighty 2 Thes. 1. 7. Strong Rev. 5. 2. And they are said to excell in strength Psa. 103. 20. They are resembled to Horses and Charets of fire 2 King 6. 17. Horses and charets are powerfull Horses and charets of fire are invincible Angels protected Elisha against an Army of enemies yea one Angel destroyed in one night 185000 Souldiers in their one Camp 2 King 17. 35. Do not these evidences demonstrate that Angels are mighty in power and that both to offend and defend It is necessary that they should be so because the Church and Children of God over whom the Angels have a charge have in this world against them not only mighty malicious fierce cruell children of men but Principalities Powers Rulers of the darknesse of this world spiritual wickedness in high places Eph. 6. 12. §. 92. Of the Speed of Angels A Sixth Property of Angels is Speed or quicknesse in motion By reason of their extraordinary speed they are said to have wings to fly Isa. 6. 2. In the time of Daniels making a prayer an Angel came from the highest heaven to him on earth For in the beginning of Daniels supplication the Angel was sent forth and while he was praying the Angel was come to him In which respect the Angel is said to fly swiftly Dan. 9. 21 23. They must needs be exceeding swift swifter then any corporall substances in these especiall respects 1. They cannot be hindred by any bodily impediments
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
pinacle of the Temple from thence into an exceeding high mountain Matth. 4. 5 8. This must also needs be a suffering besides Satans temptations so troubled him as they forced him to say Get thee hence Satan Matth. 4. 10. 3. The temptations of the Pharisees and others like to them made him angry and they grieved him Mark 3. 5. 4. Peters tempting him made him say unto him Get thee behind me Satan thou art an effence unto me Matth. 16. 23. 5. All his sufferings in his body were effects of his adversaries tempting him Of those sufferings See § 96. 6. His greatest sufferings were upon his Fathers tempting proving and trying him These made him complain and say Now is my soul troubled c. Ioh. 12. 27. And again My soul is exceeding sorrowfull even unto death and thus to 〈◊〉 Oh my Father if it be possible let this cup passe from me Matth. 26. 38 39. These cast 〈◊〉 into an agony and made his sweat as it were great drops of blood fall down to the ground Luk. 22 44. These made him cry out upon the Cross My God my God Why hast thou forsaken me Matth. 27. 46. These made him offer up prayers and supplications with strong crying and tears Heb. 5. 7. On these grounds might the Apostle well say that He suffered being tempted Never any upon any temptation suffered more It is observable that the Apostle addeth this reciprocall relative Himself which sheweth that that which he suffered was not by a sympathy in reference to others sufferings but he suffered all those things in his own person He his own self bare our sins in his own body c. 1 Pet. 2 24. and this was it which made him the more to sympathize with the sufferings of others and to be the more ready to succour them in their sufferings The ends of Christ being made like unto his brethren set down § 171. may in particular be applied to the point in hand Of his sufferings being tempted By Christs sufferings being tempted 1. He comes to have experience of our sufferings in like cases in that he hath felt the weight of them himself 2. In his own experience he knows the danger whereunto we are subject by such temptations 3. By his suffering he hath pulled out the sting of those temptations So as we though we be assaulted shall not be vanquished thereby 4. He hath made himself a pattern to direct us how to stand against such temptations For he did not withstand them by his Divine power but answered them with Scriptures and reasons and such like weapons as he hath put into our hands to resist temptations withall §. 183. Of Christs being ablâ—… by suffering to succour ONe especiall end or effect of Christs temptations and sufferings thereby is thus expressed He is able to succour them that are tempted This in generall sheâ—…s that his temptations and sufferings were for our good Our good was one speciall end of all that Christ as Mediator did and endured See § 83. The word translated He is able in this place implieth a fitnesse and readinesse to do a thing Where it is said of the unjust steward Thou maiest be no longer steward Luk. 16. 2. It is intended that he was not fit to continue in that office The same Greek Verb is used in that place and this 1. Christ by suffering being tempted experimentally discerned unto what sufferings others being tempted might be brought 2. The bowels of his compassion were thereby the more moved towards others in like cases 3. He better observed how comfortable succour would be in such cases 4. He perceived thereby what kinde of succour was most seasonable in such and such temptations In these and other like respects is Christ said to be able to succour them that 〈◊〉 tempted §. 184 Of Christs readinesse to succour THe word translated to succour is in the Greek very emphaticall and 〈◊〉 to the point in hand According to the notation of it it signifieth to 〈◊〉 to the cry of one It is used by such as being in great distresse cried for succour 〈◊〉 Matth. 15. 25. Mark 9. 22. yea by such as were in spirituall distresse Acts 16. 9. The Jews which thought their Temple to be prophaned by such as Paul 〈◊〉 cried out and said Men of Israel help Acts 21. 28. The word translated 〈◊〉 is the same that here in this text is used and it implieth that they should 〈◊〉 〈◊〉 speedily come to succour The Name of God in Greek is said to have the 〈◊〉 from this that he useth to runne that is speedily to afford succour to such as 〈◊〉 in distresse The Greek word applied to God and translated Helper is 〈◊〉 from the word in my text Heb. 13. 6. This notation of the word sheweth that that sense and experience which Christ had of suffering being tempted makes him exceeding forward to succour those that suffer in a like case If he hear any complain and cry out of their sufferings he presently runnes and makes hast to succour them That help which God affordeth to such as come to the throne of grace is expressed under a word derived from the same root Heb. 4. 16. So violent are many temptations so weak is man of himself and so unable to resist them or to stand under them as Christ is moved to runne to succour him as tender parents will runne to succour their helplesse childe in distresse or danger When Peter was ready to sink and cried Lord save me immediatly Jesus stretched forth his hand and caught him Matth. 14. 30 31. §. 185. Of the temptations whereunto men are subject THe persons whom Christ is so ready to succour are thus set down Them that are tempted The same Verb though in a different form is here used that was before in this verse applied to Christ and intended especially to those who are styled his brethren ver 17. These are tempted as Christ himself was 1. By God to prove them as Abraham was Gen. 22. 1. Or to manifest that grace which God hath bestowed on them as Iob was Iob 1. 7. or to discover corruptions in them as Hezekiah was 2 Chro. 32. 31. 2. By Satan and that alwaies to sin 2 Cor. 11. 3. 3. By good men upon a mistake of doing good Act. 21. 12. 4. By evil ones as Ioseph was tempted by his Mistress Gen. 39. 7. 5. By a mans own self Iam. 1. 14. A man tempts himself sometimes by overmuch confidence and boldnesse Matth. 14. 28 29. And sometimes by too much diffidence Gal. 2. 12. By this kinde of tempting a mans self Christ was never tempted Christs succour here spoken of is to be extended to all manner of temptations even to such as bring men to sin For Christ succoured them in pardoning their sin and in pulling them out of the snares of sin wherewith they are intangled §. 186. Of experience of suffering causing succour
ends of their profession Surely â—…ciples had well tried themselves in this case who said to Christ We beleeve and are sure that thou art that Christ John 6. 69. and thereupon professed that they would never depart from him Oâ—… objections against this trial of a mans self See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 36 37 c. §. 132. Of the Persons and Grace that cannot utterly be lost FOr further clearing this Point of departing from God or falling from grace it will be requisite distinctly to consider 1. What persons may fall 2. From what grace they may fall 3. How far they may fall 1. The persons about whom the Question is are Professours of the true faith Saints by calling or called to be Saints Rom. 1. 7. 1 Cor. 1. 2. These are of two sorts 1. Chosen and called Revel 17. 14. Their calling is an inward and an effectual calling 2. Called but not chosen Mat. 22. 14. Their calling is only external and formal These later may fall from that which the former cannot fall from and also fall much further See § 131. § 134. 2. The grace from which mens falling in departing from God is questioned is either remaining in God himself or inherent in man Election is an act of God residing in himself and altogether depending on his good pleasure Justification also consists in Gods accepting our persons not imputing our sinnes unto us But faith whereby we are justified and the several fruits of Sanctification are inherent in man wrought in him by the Spirit of God These graces inherent in man are of two sorts They are either in truth and in the judgement of certainty or in appearance only and in the judgement of charity 3. Concerning the degree or measure of falling from grace That may be either in truth in whole or for ever or only in sense in part or for a time To apply these distinctions 1. The Elect being effectually called cannot in truth totally and finally fall away This Proviso if it were possible Matth. 24. 24. being interposed in the case of falling away and that in reference to the Elect sheweth that it is not possible that the Elect should utterly be drawn from Christ. 2. No true sanctifying saving grace can be totally lost In this respect the beloved Disciple saith that Whosoever is born of God doth not commit sinne For his seed remaineth in him and he cannot sinne because he is born of God 1 Joh. 3. 9. They who are born of God are endued with true saving sanctifying grace To commit sinne is wholly to give himself over to sinne and so utterly to fall from grace This the regenerate cannot do This reason is there rendered because the seed of God that is the Spirit of God by vertue whereof we are aâ—… it were out of a certain seed born again and made new men abideth in us 3. They who are effectually called and endued with such grace cannot finally fall away For these are given to Christ and for this end that he should not lose them but raise them up again at the last day John 6. 39. In this respect they are resembled to a tree planted by the rivers of water that bringeth forth his fruit in his season whose leaf also shall not wither Psalm 1. 3. And to Mount Zion which cannot be removed but abideth for ever Psal. 125. 2. and to an house built upon a rock which though the rain descended and the flouds came and the winds blew and beat upon that house yet it fell not Mat. 7. 24 25. How far hypocrites and reprobates may fall See Chap. 6. v. 6. § 37. §. 134. Of the Grounds of Saints stability THe grounds whereupon the Elect effectually called and endued with â—…ving gâ—…ce are so established as they can never totally fall are these 〈◊〉 such like 1. The stability of Gods Decree Whom God did predestinate them he also 〈◊〉 led and whom he called them he also justified and whom he justified them 〈◊〉 〈◊〉 glorified Rom. 8. 30. So as God will bring his Elect to glory Therefore 〈◊〉 cannot finally fall Election is that foundation of God which standeth sure 〈◊〉 this seal the Lord knoweth them that are his 2 Tim. 2. 19 Therefore the Lord 〈◊〉 keep them safe 2. The faithfulness of Gods promises 1 Cor. 1. 8 9. 1 Thess. 5. 24. Now 〈◊〉 hath made many promises for keeping his Saints so as utterly they shall never 〈◊〉 part from him as Isa. 54. 10. Ier. 32. 40. Mat 16. 18. Ioh. 6. 39. 3. Gods constant care over them Though they fall they shall not be utterly 〈◊〉 down for the Lord upholdeth them with his hand Psal. 37. 24. 1 Cor. 10. 13. 4. Their insition into Christ and union with him being members of his 〈◊〉 dy Ephes. 1. 22 23 5. 23. 1 Cor. 12. 12. If a member of Christs body 〈◊〉 be clean cut off thaâ—… 〈◊〉 would be imperfect See Domest Dut. on Eph. 5. 30. 〈◊〉 1. § 71 78. 5. Christs continual and effectual intercession Rom. 8. 34. A particular instâ—… hereof we have in Peters case to whom Christ thus saith I have prayed for thâ—… 〈◊〉 thy faith fail not Luk. 22. 32. A more general instance we have in that effecâ—… prayer which Christ made to his Father a little before his departure out of 〈◊〉 world Ioh. 17. 11 c. 6. The abode of the Spirit in them Concerning that Spirit Christ thus saith â—… will pray the Father and he shall give you another Comforter that he may abide 〈◊〉 you for ever John 14. 16. That Spirit is called the anointing which abidâ—…li Saints 1 John 2. 27. And the Spirit that dwelleth in them Rom. 8. 11. See 〈◊〉 1. v. 14. § 161. These grounds as they are evident proofs of the stability of Saints So the shew that this Doctrine giveth no matter of boasting to man but returnedâ—… the glory to the blessed Trinity See Chap. 6. v. 11. § 75. §. 135. Of Objections against the certainty of Saints Perseverance 1. SOme object against the immutability of Election as if the very Elect migâ—… fall Their Objections are of four sorts Object 1. Christ threatneth to take away ones part out of the book â—… life Answ. In Scripture a man is said to be written in the book of life either iâ—… the judgement of certainty as Revel 21. 27. or in the judgement of 〈◊〉 and that by reason of their profession To take away the part of such 〈◊〉 of the book of life is to manifest that he never had any part therein Obj. 2. David maketh this imprecation Let them be blotted out of the boâ—…k of is living Psal. 69. 28. Answ. This imprecation was by divine inspiration made against Iudas 〈◊〉 others like him whose names are said to be written in the book of life by 〈◊〉 of their profession only in the judgement of charity
Priesthood implies this Doctrine See § 92. XXI In Christ we may and must go unto God This is the main duty here required See § 92. XXII Believers may with confidence go to God This word boldly intends as much See § 93. XXIII God to whom we go is a King of Majesty He sits on a Throne See § 94. XXIV Gods Majesty is mixed with mercy His Throne is a Throne of grace See § 94. XXV The benefit of going to God redounds to us This phrase that we may 〈◊〉 imports our benefit See § 95. XXVI Mercy moves God to succour us in our misery The object of mercy is â—…sery See § 96. XXVII The good which God affordeth is of his owâ—… good pleasure This word Grace sets out Gods good pleasure See § 96. XXVIII Gods mercy and grace are the ground of all our help They are here 〈◊〉 down so to be See § 97. XXIX God is ready to help This is gathered from the notation of the Greek woâ—…d translated help See § 98. XXX Gods help is most seasonable The Greek word translated In time of 〈◊〉 signifieth seasonable See § 99. CHAP. V. §. 1. Of the Analysis of Heb. 5. THat which the Apostle had in general delivered about Christs Priesthood in the three last verses in the former Chapter he here beginneth to exemplifie This he doth very copiously from the beginning of this Chapter to the 22th verse of the 10th Chapter The main scope of this and the next Chapter is to prepare the Hebrâ—…ws to a diligent heeding of that which he intended to deliver 〈◊〉 Christs Priesthood For this end 1. Helâ—…yeth down the Summe of that function from the first to the eleventh 〈◊〉 2. 〈◊〉 their non-proficiency in Christs school from v. 11. to the end 〈◊〉 laying down the fore-said Summe 1. He propounds 2. He proves the point He propounds it in a description of a Priest v. 1 2. He proves it two wayes 1. By an exemplification of the several branches of the description in legal 〈◊〉 2. By an application of the said branches to Christ himself Six points in the description are exemplified 1. That a High Priest is taken from among men 2. That he is â—…rdained 3. That he is for men 4. That he is for men in things appertaining to men 5. That is to â—…ffer gifts c. 6. That he must be one that can have compassion c. In the exemplification these six points are proved though not in that order 1. He shews that the legal Priests might be compassionate in that they themselves 〈◊〉 〈◊〉 with infirmities v. 2. 2. That they offered Sacrifices v. 3. 3. That he offered them for the people v. 3. 4. That they were ordained v. 4. 5. That they were in things pertaining to God This is implied by their offering 〈◊〉 siâ—…s v. 4. For none can forgive sins but God only 6. The mention of Aaron v. 4. sheweth that a legal Priest was taken from 〈◊〉 men so was Aaron In the application of these points to Christ is shewed 1. That Christ was called v. 5 6. 2. That he was a true man taken from among men The mentioning of the 〈◊〉 of his flesh v. 7. intimates as much 3. That he was for man even such as obey him v. 9. 4. That he had compassion This is implied under his crying and tears 〈◊〉 7. 5. That he offered is evident by his prayers and supplications which were as Incense offered The mention of his death v. 7. implieth the Sacrifice of himself â—…gether with the things which he suffered v. 8. 6. That he was in things pertaining to God is clear For he offered up 〈◊〉 to him that was able to save him from death and this was God his Father In this application as the Apostle makes a resemblance betwixt Christ and 〈◊〉 Priests so in every of the branches he sheweth that Christ was much more â—…cellent then they 1. Christ was called after a more excellent order of Priesthood namely the â—…der of Melchizedech v. 6 10. and that by an oath Ch. 7. 21. 2. Christ was not only a true man but also true God even the Son of God 〈◊〉 was God-man both Natures united in one Person 3. He was for men to obtain salvation for them which no other 〈◊〉 could do 4. Christ manifested more compassion then ever any Priest in that he 〈◊〉 suffered for us v. 8. and made strong cries with tears v. 7. 5. The Sacrifice which Christ offered being his own body was more 〈◊〉 then any Sacrifice under the Law v. 9. 6. He was in things pertaining to God after a more excellent manner in 〈◊〉 became thereby the author of eternal salvation v. 9. The Apostles taxation of the Hebrews non-proficiency is 1. Generally hinted Seeing ye are dull of hearing v. 11. 2. Particularly amplified by two resemblances One taken from Catechists who were to be instructed in the first 〈◊〉 vers 12. The other from babes which must be fed with milk v. 12. These resemblances are 1. Propounded v. 12. 2. Amplified The Amplification is by manifesting a difference betwixt babes and 〈◊〉 men Babes are unskilfull in the word of righteousnesse v. 13. Strong men have their senses exercised to discern both good and evil v. 14. §. 2. Of a Priest being taken from among men Verse 1. For every High-priest taken from among men is ordained for 〈◊〉 things pertaining to God that he may offer both gifts and 〈◊〉 for sinnes THe description of an High-priest is here set down to demonstrate the 〈◊〉 of that which in the later end of the former Chapter was delivered â—…ing Christs being an High-priest It is therefore inferred by this causal 〈◊〉 FOR. As if the Apostle had said I may well avouch that Christ is our 〈◊〉 priest FOR all the essential pains of an High-priest belong to him So as 〈◊〉 to the full underwent whatsoever was meet to be undergone by an High-priest 〈◊〉 he came to save to the uttermost Heb. 7. 25. and to leave nothing that he 〈◊〉 to be finished by another Of a Priest and of an High-priest See Ch. 2. v. 17. § 172. The first branch in the description of an High-priest is that he is taken 〈◊〉 among men that is he being a man himself of the same nature that 〈◊〉 are is taken out of the society of men not out of the society of Angels 〈◊〉 other spirits Or according to the proper signification of the Greek Preposition it 〈◊〉 thus translated Out of man that is out of the stock where others are 〈◊〉 the same nature with others In this sense all are said to be of one and to be â—…kers of flesh and bloud Ch. 2. v. 11. § 164. v. 14. § 139. The former English phrase From among men may intend as much 〈◊〉 is said of the Paschal Lamb or Kid Ye shall take it out from the sheep or frâ—…m 〈◊〉 Exod. 12. 5. To shew that this holds true of all sorts of
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
〈◊〉 him Thou art my Son to day have I begotten thee 6. As he saith also in another place Thou art a Priest for ever after the Order 〈◊〉 Melchisedec THe summe of these two verses is Christs call to his Priesthood Hereabout observe 1. The connexion of Christs call with the call of other Priests So also 2. The expression of Christs calling This is done two waies 1. Negatively 2. Affirmatively In the Negative 1. Three things are taken for grant 1. Christs Office He was a Priest 2. His warrant He was made 3. The glorious effect thereof in this word Glorified 2. One thing is expresly denied namely an undue usurpation in these 〈◊〉 Not himself The Affirmative is 1. Implied in this conjunction of opposition But. 2. Confirmed by two testimonies In the former testimony one thing is expressed Another understood That which is expressed is a description of the persons which are of two sorts 1. The Ordainer 2. The ordained Both these are 1. Generally hinted in this phrase He that said to him This relative He pointâ—… at the Ordainer This correlative Him at the ordained 2. They are both distinctly expressed The Ordainer is expressed in these Pronouns of the first person My 1 and in 〈◊〉 act of paternity begotten Amplified by the time to day The ordained is expressed in these Pronouns of the second person Thou Thee And in this correlative Son The point understood is that God glorified his Son in making him a Priest In the other testimony we may observe 1. The connexion of it with the former 2. The expression of the main point In the connexion there is 1. An agreement betwixt the two testimonies in this phrase As he saith 〈◊〉 2. A difference betwixt them in this phrase In another place In the expression of the main point is set down 1. The person deputed Thou art 2. The Function whereunto he is deputed This is 1. Propounded in this word a Priest 2. Illustrated two waies 1. By the kinde of Priesthood After the Order of Melchisedec 2. By the continuance thereof For ever §. 32. Of Observations out of Heb. 5. 5 6. I. CHrist took no unlawfull liberty to himself As no other man took to himself to be an Highpriest so also Christ did not See § 23. II. Christ usurped not the Highpiesthood Therein he glorified not himself See § 24. III. Christ was an Highpriest This is here taken for grant See § 24. IV. An Highpriest was instituted This is the meaning of this word Made See § 24. V. Christ was ordained an Highpriest The Conjunction BUT intends as much VI. God gave his begotten Sonne to be our Priest This is the intendment of this testimony See § 27. VII The Sonne of God was glorified by his Priesthood The inference of this testimony upon glorifying one by a Priesthood proves as much This will more evidently appear if the Verb understood be expressed which is this glorified him See § 26. Other Observations arising out of the letter of this testimony have been noted Chap. 1. v. 5. § 65. VIII Many testimonies may be produced for proof the same point These words As 〈◊〉 〈◊〉 another place give proof hereof IX God spake in the Scripture This word He saith hath reference to God X. Christ is a Priest This is taken for grant in this testimony also XI God gave assurance to Christ that he was a Priest For God expresly saith to him Thou art a Priest Of the four last Observations See § 28. XII Christ Priesthood is everlasting It is for ever See § 29. XIII Christs Priesthood is after the most excellent order So was the order of Melchisedec See § 30. §. 33. Of this phrase In the daies of his flesh Verse 7. Who in the daies of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him froâ—… death and was heard in that he feared THe Apostle having proved that Christ was called to be a Priest proceedeth to shew that the other things which made up a Priest belonged to him He begins with this that Christ was true man taken from among men This he gives 〈◊〉 to understand by making mention of his flesh Of the divers acceptions of flesh and how it sets out the whole humane nature and that in reference to Christ See Chap. 2. v. 14. § 137 139. Christs humane nature is frequently set out by flesh as in these phrases 〈◊〉 Word was made flesh John 1. 14. God was manifest in the flesh 1 Tim. 4. 16. Here by daies of flesh the time wherein Christ lived on earth is set out Where David saith I will call upon God in my daies We thus translate it as long as 〈◊〉 live Psal. 116. 2. The word daies are used to shew the brevity of Christs life To this purpose 〈◊〉 Iob Are not mans daies like the daies of an hireling Job 7. 1. In this respect 〈◊〉 Psalmist saith Teach us to number our daies Psal. 90. 12. that is well to understand and consider the shortnesse of our time The word flesh is used to shew the infirmity of our nature In this respect saith 〈◊〉 Psalmist God remembred that they were but flesh Psal. 78. 39. and another Prophet All flesh is grasse Isa. 40. 6. From this phrase in the daies of his flesh some doubts arise Quest. 1. Did Christ after this life clean cast off his flesh Answ. No After death he raised up his flesh in which respect it is said 〈◊〉 flesh shall rest in hope Act. 2. 26. The Angels that stood by while many witnesses 〈◊〉 Christ in his flesh ascend into heaven said This same Iesus which is taken up 〈◊〉 you into heaven shall so come in like manner as ye have seen him go into 〈◊〉 Act. 1. 11. Quest. 2. Why then is the time of Christs life on earth styled the dayes of 〈◊〉 flesh Answ. 1. In opposition to the time before his incarnation to shew 〈◊〉 then when he took flesh he properly and actually began to execute his 〈◊〉 Function 2. In opposition to his glorified estate Then his humane nature was freed 〈◊〉 all humane infirmities For flesh is here taken for his humane nature 〈◊〉 with all manner of infirmities as 2 Cor. 5. 16. This phrase therefore setteth out 〈◊〉 time of Christs humiliation Quest. 3. Did Christ cease to be a Priest after this life Answ. No It was shewed § 29. that Christ remaineth a Priest for 〈◊〉 That part of Christs Priesthood which is restrained to the daies of his flesh is 〈◊〉 which consisted in service and suffering Luk. 24. 26. As for his intercession 〈◊〉 he maketh at Gods right hand it is farre different from the supplications which 〈◊〉 made on earth The principall point intended under this phrase In the daies of his flesh is 〈◊〉 Christ as a true man and a man subject to humane infirmities became a 〈◊〉 for us Hereof see more
restraint excluding all that obeyed not from salvation so this generall particle ALL is a note of extent 〈◊〉 all of all sorts of what rank or degree soever they be so as none at all 〈◊〉 obey shall misse of salvation He that observes the condition shall assuredly 〈◊〉 the fruition of that which is promised God rewardeth every man according to 〈◊〉 Psal. 62. 12. 1. He that propoundeth the condition bindeth himself to perform what is proâ—… thereupon 2. Christ is no respecter of persons Act. 10. 34. What he giveth to any one he 〈◊〉 give to every one that is guided by the same spirit All of all sorts great and mean rich and poor male and female or of what 〈◊〉 rank or degree soever they be that are in the number of those that obey may 〈◊〉 this ground lay hold on salvation and rest assuredly to be made partakers thereof This may give a good direction to all that are in Gods room over others and 〈◊〉 power to reward that they do it impartially and look to the work not to the person §. 54. Of Christ called a Priest after the most excellent Order Verse 10. Called of God an Highpriest after the order of Melchisedâ—…c THis verse is added as a conclusion of what the Apostle had said concerning the acts and ends of Christs Priesthood which were such as could agree to none of the Priests under the Law so as he must needs be a Priest after a more excellent order then the order of Aaron This he had shewed before v. 6. to be the 〈◊〉 of Melchisedec and thereupon concludeth that he is called of God an High-Priest after this order The Greek word translated called is a compound here only used in the New Testament It signifies a free open acknowledging one and 〈◊〉 it were by name calling him This act is ascribed to God in this phrase Called of God and implieth that God 〈◊〉 Christ unto this excellent Priesthood As was noted before § 24 27. Of this phrase After the order of Melchisedec See v. 6. § 30. §. 55. Of the Resolution of Heb. 5. v. 7 8 9 10. 7. Who in the daies of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared 8. Though he were a Son yet learned he obedience by the things which he suffered 9. And being made perfect he became the author of eternall salvation unto all them 〈◊〉 they him 10. Called of God an Highpriest after the Order of Melchisedec THe summe of these four verses is A proof of the excellency of Christs Priesthood Hereof are two parts 1. A confirmation of the point v. 7 8 9. 2. A conclusion thereof v. 10. The point in generall was before declared v. 5 6. It is here proved by an â—…ction of particulars The particulars may be brought to two heads 1. The act of Christs Priesthood v. 7. 2. The ends thereof v. 8 9. The principall act is 1. Propounded 2. Illustrated About the act four things are propounded 1. The kinde thereof He offered 2. The subject matter which he offered Hereof are two branches 1. Prayers 2. Supplications 3. The manner of offering them up Hereof are also two branches 1. With strong crying 2. With tears 4. The person to whom he offered This person was God who is described 1. By his ability to do what was desired To him that was able 2. By the extent of his power in this phrase To save from death The foresaid point is illustrated two waies 1. By the time when it was done 2. By the issue thereof The time is described two waies 1. By the brevity of it implied in this phrase In the daies 2. By the infirmity of Christs humane nature in this phrase Of his flesh The issue of Christs prayers is set out 1. By the kinde thereof He was heard 2. By the subject whereabout he was heard in that he feared The ends of Christs executing his Priesthood are here noted to be two 〈◊〉 〈◊〉 reference to his Father v. 8. The other in reference to his Church v. 9. In the former we may observe two points 1. The manner of bringing it in by these discretive particles Though yet 2. The matter whereof it consists Hereof are two branches 1. A Lesson 2. The means of learning it In the lesson are expressed 1. The Schollar a Son 2. The kinde of learning which was experience 3. The lesson it self Obedience The means of learning the foresaid lesson were sufferings In declaring the other end which hath reference to the Church there is 〈◊〉 1. The ground of it Christ was made perfect 2. The kinde of it This is 1. Propounded 2. Amplified In propounding the end is manifested 1. The kinde of it Salvation 2. The continuance of it eternall It is amplified 1. By the efficient in this phrase He became the author 2. By the persons to whose good it tended These are manifested 1. By a restraint Them that obey him 2. By an extent of that restraint in this generall particle ALL. The conclusion is that Christ is the most excellent Priest Concerning this three points are expressed 1. The author of his calling Called of God 2. The kinde of his Function An Highpriest 3. The Order after which he was a Priest After the Order of 〈◊〉 §. 56. Of Observations raised out of Heb. 5. 7 8 9 10. I. CHrists time on earth was but short Here it is set forth by daies See § 33. II. Christs humane nature was a frail nature It was flesh See § 33. III. Christs sufferings were only for the time of this life They were in the daies of 〈◊〉 〈◊〉 See § 33. IV. Christ as our Priest offered for us This is plainly expressed See § 34. V. The gifts which Christ offered up were prayers This also is plainly expressed 〈◊〉 § 36. VI. Christ added supplications to prayers Of the difference betwixt prayers and 〈◊〉 See § 35. VII Christ prayers were very ardent They were strong cryings See § 37. VIII Christ prayers were mixed with tears This is here expressed See § 37. IX Christs agony was very great The effects thereof here noted do demonstrate is much See § 38. X. In extraordinary distresse extraordinary prayer is to be made Christs distresse 〈◊〉 extraordinary so was his prayer See § 39. XI Prayer is to be made to God alone Christs pattern teacheth thus much See § 40. XII They who call on God must believe that he is able to help For this end is God 〈◊〉 described Who is able c. See § 40. XIII God hath power over death For he can save from death See § 41. XIV God can keep such as die from being swallowed up of death Thus was Christ 〈◊〉 from death See § 42. XV. Christ was offered up to death Thus much is intended by the mention of death iâ—… this place See
covenant whether Jewes or Gentiles so as the Jewes are not excluded though this be not appropriated to them alone §. 37. Of the union of all nations under the new covenant THe conjunction of the two foresaid houses Israel and Iudah setteth out the union of all manner of nations who by the Gospell shall be brought under the new covenant This is expresly proved Eph. 2. 14 15 16 17. There 1. The point it self is plainly expressed in these phrases made nigh one one body and one new man The Gentiles who were before two being out of the Church of another profession and conversation are made nigh by being in the Church and professing the true faith yea they being two before two distinct people having divers lawes and ordinances are now one in all priviledges all of one body under one head Jesus Christ and one new man by the grace of adoption and regeneration 2. The meanes whereby this union is made is declared to be by the blood and â—…sse of Christ that is by his death for at the death of Christ the vaile of the Temple was rent Matth. 27. 51. and thereby the partition wall betwixt Jew and Gentile was broken down 3. The manner of uniting them is by making them all one new man 1. This is a motive to all that live under this new covenant to endeavour to keep the unity of the Spirit in the bond of peace This was foretold Isa. 2. 4. 2. This also is a motive to pray for the recalling of the Jewes For as the Gentiles are comprised under the house of Israel and Iudah so much more the Jewes That Jewes may be Christians is shewed Chap. 3. v. § 28. Of their calling See the â—…rogresse of divine providence in a Sermon on Ezek. 36. 11. § 17. This new covenant is made with the seed of the Jewes as well as with the Gentiles Such Jewes as shall believe are accounted to be of the spirituall stock and house even of the house of Israel and Iudah As we ought to take notice of all Gods promises and pray for the accomplishment of them Ezek. 36. 37. so of this particular concerning the calling of the Jewes and pray for the accomplishment thereof This is so much the rather to be done because the time was when we were out of Christ and then they prayed for us so as zeale of Gods glory desire of the enlargement of Christs Kingdome and gratefulnesse to that stock whence they come ought to stir us up to do what lies in us for the accomplishment of Gods promise concerning their call §. 38. Of Gods like respect to the Church of the Gentiles as to the antient Iewes THe conjunction of these two houses Israel Iudah further giveth evidence that Christians of what nation soever are as pretious to God as the Jewes were before their rejection for Gentiles are comprised under Israel and Iudah In this respect believing Gentiles are called the children and seed of Abraham Gal. 3. 7 29. and sons of Zion Zechary 9. 13. and the Church of the Gentiles is stiled Hierusalem Rev. 3. 12. and Sion Zech. 9. 9. and Ministers of the Gospell are stiled Priests and Levites Isa. 66. 21. This is further evident by the application of prerogatives of old belonging to the Jewes to believing Christians For proof hereof compare 1 Pet. 2. 9. with Deut. 7. 6. and Exod. 19. 5. The same reason that moved God to choose them at that time moveth him to choose us Gentiles in these latter dayes to be his Church namely his own good pleasure and love This reason for them is rendred Deut. 4. 37. and 7. 7 8. and Ezek 16. 6 7. And for the Gentiles it is rendred Eph. 2. 4. and Tit. 3. 4. Learn hereby in reading the old Testament to observe the many great promises made to the Jewes and the accomplishment of them and withall the great works which God did for them and the many deliverances which from time to time he gave them and make these grounds of thy faith and as occasion serveth plead them before God Apply all the evidences of Gods love manifested to the Jewes apply them to your selves you believing Gentiles The promise which God made to Abraham the Apostle teacheth us to apply to our selves Rom. 4. 23 24. What soever things were written afore time were written for our learning c. Rom. 15. 4. When enemies arise against us let us call to mind the prayers and supplications which the faithfull Jewes made and how they put God in mind of his covenant and of his promises and of his ancient love Let us do so likewise and with like steadfastnesse of faith expect a blessing from him We have such grounds of faith as they had This also may be applyed to such judgements as God inflicted on them to move us to take heed of those sins for which these judgements were inflicted The Apostle setteth down a particular Catalogue of these and thus concludeth All these things happened unto them for ensamples and they are written for our admonition 1 Cor. 10. 6. c. §. 39. Of a covenant divine and humane THere being expresse mention made in this verse of a new covenant my purpose is to endeavour to set it forth at large and for that end distinctly to note 1. What a covenant in generall is 2. What kinds of covenant are mentioned in Scripture 3. What is the difference betwixt the old and new covenant Of the notation of the Hebrew and Greek words translated covenant See Chap. 7. v. 22. § 94. I. A covenant in generall intendeth an agreement An agreement is sometimes on one part only and setteth out an absolute promise Thus Gods promise of not destroying the earth any more with a flood is called his covenant Gen. 9. 9 11. In this respect a Testament is called a covenant See Chap. 7. v. 22. § 94. But for the most part a covenant is put for an agreement betwixt two if not two single persons only yet two sides Then it consisteth of two parts 1. A promise of one party 2. A restipulation or retribution by the other party In the latter sense a covenant is taken tropically or properly Tropically when by a synecdocke a part is put for the whole thus the promise is called a covenant Exod. 2. 24. or by a metonimy the seal or signe of the covenant is put for the covenant it self Gen. 17. 10. Properly a covenant is taken when with a promise there is a kind of retribution or restipulation of performing some duty Thus a covenant binds each to other as Deut. 26. 17 18. A covenant thus taken is either divine or humane Humane betwixt man and man Gen. 21. 27. Divine betwixt God and man This is twofold One is made by God with man The other by man with God In this man to obtain some speciall blessing from God binds himself to some speciall duty to God In this respect saith
Ely 1 Sam. 2. 11. and 3. 1. There he manifested his obedience 1. To his Parents by a abiding in that place and calling wherein they setled him 2. To his tutor or Master to whom he was by his Parents committed as is intended under this phrase He ministred before Ely 1 Sam. 3. 1. This is further confirmed by his readiness to run again and again and that in the night time when he supposed that Ely had called him and by declaring the whole message which he had received from the Lord to Ely upon his charge 1 Sam. 3. 18. A worthy pattern this is for such as are under Authority When he came to riper years he became a Prophet and a Iudge As a Prophet he was faithfull 1 Sam. 3. 20. This is an especial property of a good Prophet 1 Cor. 4. 〈◊〉 His faithfulness was manifested two wayes 1. In declaring Gods minde to the people 2. In putting up the peoples desire unto God which was by prayer wherein he was very powerfull Ier. 15. 1. Psal. 99. 6. He took a right course to make his prayer available for the people for 1. He brought the people together to joyn with him in publick prayer 2. He fitted them to that publick duty by calling them to forsake their sins 3. He caused them deeply to humble themselves and to pour out their Souls before God In which respect they are said to draw water and pour it out before the Lord. 4. He brought them further to sanctifie and enlarge their humiliation by fasting 1 Sam. 7. 3 4 c. 5. He promiseth to pray for the people himself and acknowledgeth it a sin to omit that duty 1 Sam. 12. 23. 6. His own prayer was so powerfull as thereby he did not onely obtain preservation from enemies but also such extraordinary thunder as scattered the enemies 1 Sam. 7. 10. The other function whereby Samuel's life in his elder years is set out respecteth his government as he was a Judge Hereof two things are especially recorded 1. His sedulity 2. His integrity To these two heads may all things becoming a good Governour be referred Either of these without the other makes ones government very defective and faulty Let a Governour take indefatigable pains yet if he be corrupt his pains may prove the more pernicious Let him be upright if he be negligent and idle 〈◊〉 is the glory of his uprightness But if both concur much may be expeâ—… from the government of such a one for much will be performed thereby 〈◊〉 by Samuel in whom both concurred This testified his diligence that he stayed not at his own house for all the peoâ—… come thither for judgement but he went from place to place He had 〈◊〉 yearly progresse and circuit not for his own pleasure but for his peoples 〈◊〉 and good The places whither he went in his yearly circute were Bethel 〈◊〉 Gilgal and Mizpeh 1 Sam. 7. 16. all of them in the utmost wastes of 〈◊〉 Concerning his incorruptness he challengeth all the people if any way they 〈◊〉 impeach him But they were so far from that as they bare publick witâ—… to his integrity O that Christian Magistrates would set Samuel as a pattern before them in 〈◊〉 and integrity §. 222. Of Samuel's crosses IT could not be but that Samuel living and ruling in such evil times as he 〈◊〉 should meet with many crosses Among them two are most observable 〈◊〉 in the beginning the other toward the end of his government 〈◊〉 began with one of the most lamentable Tragedies that had befallen 〈◊〉 State since they were setled in Canaan Israel was twice smitten before their 〈◊〉 Once about 4000 men were slain and at another time 3000 and 〈◊〉 the Ark of God was taken and the Priests that carried it were slain 〈◊〉 dismal was this news as old Ely who then was Judge and whom Samuel 〈◊〉 at the first news thereof fell from off his seat backward and brake his 〈◊〉 Such an enterance into the government could not be but a heavy crosse 〈◊〉 〈◊〉 who was their governour The other cross about the end of his goverment was his rejection aggreâ—… by the quarrel which was picked to collâ—…ur the same that it was his sons 〈◊〉 governing 1 Sam. 8. 5. To reject him whom God had chosen and setled for a Judge over his people 〈◊〉 not be but an heavy crosse to that good old man and that two wayes 1. In regard of himself who was much disgraced hereby 2. In regard of the people who herein manifested a tumultuous minde against God and provoked him to give him a King in anger Hos. 13. 1â—… 〈◊〉 that they should lay the cause thereof on him and his Sons must needs 〈◊〉 more pierce his Soul therefore it is said that it pleased him 1 Sam. 8. 6. True it is that his Sons were corrupt Judges but must the Father be rejected 〈◊〉 this was a remedy worse than the malady Though it be said that he made his Sons Iudges over Israel yet doth not that phrase intend that he gave over the whole government to them much lesse that 〈◊〉 justified them in their male-government The people might have made their complaint to him for redress vvhich if he had refused or neglected to do they might have had some more colour for what they did The advantage vvhich the people took at Samuels Sons ill government sheweth what pious Parents may suffer for their impious Children This was before manifested in Elies case §. 223. Of blessings conferred on Samuel THe blessings conferr'd on Samuel were many and great as 1. His extraordinary birth He vvas a Childe of prayer and after an especial manner given of God 2. Gods Son appearing unto him even vvhen he was a Childe 3. His high advancement to be a Prophet and a Judge 4. Gods continual abode vvith him and fulfilling his Prophesie 1 Sam. 3. 19. 5. Gods hearing his prayers 6. Gods blessing his government with the conversion of his people and confusion of his enemies 1 Sam. 7. 3 c. 7. Gods associating himself with him when he was rejected 1 Sam. 8. 7. 8. Gods sealing up his integrity by a visible sign vvhereby the people vvere brought to see their sin 1 Sam. 12. 18 19. 9. The esteem wherein both King and people had him even after Saul was made King 1 Sam. 11. 7. 10. The fulnesse of dayes vvhereto he attained 1 Sam. 8. 1. and 28. 14. 11. An honourable funeral 1 Sam. 25. 1. 12. Resting after his death This I do the rather note in opposition to that Popish position of Samuels being raised by a vvoman that had a familiar spirit 1 Sam. 28. 11 12 c. For quietly to rest after death is a common priviledge of all Saints True it is that the bodies of the best may be taken out of the grave and may be hurried up and down but the question here is concerning the Soul vvhich animated the body
was as a naked sword 1 Sam. 18. 11. and 19. 10. Yea though Saul commanded his servants to kâ—…l David 1 Sam. 19. 1 11. pursued him himself 1 Sam. 19. 22. and that with an Army 1 Sam. 23. 8. yet David escaped So Elijah escaped the edge of Ahab's and Ahaziah's sword 1 King 18. 10. and 19. 2. 2 King 1. 9. so Michaiah 1 King 22. 28. and Elisha 2 King 6. 14 31. This instance sheweth that by Faith desperate dangers may be escaped I say desperate not in regard of God and his power as if there were no hope of help in him but in regard of man the danger being above his strength to stand against it and above his ability to overcome it or to free himself from it That which to sense is desperate without beyond above hope to Faith in God is sperable under hope and recoverable David was ost in danger of death Psal. 18. 4 5. Psal. 116. 2. so Hezekiah Isa. 38. 10 11 c. and Paul 2 Cor. 48 9 10 and 11. 23 24. Yet were they all delivered from those deadly dangers Faith makes a man depend on him who is able to deliver him in the greatest straits A Heathenish King could say to Daniel Thy God whom thou servest continually he will deliver thee and again Is thy God able to deliver thee from the Lions Dan. 6. 16 20. But much more to the purpose is this of an Apostle We had the sentence of death in our selves that we should not trust in our selves but God which raiseth the dead c. 2 Cor. 1. 9 10. Quest. May Saints in confidence expect every deliverance that God can give Answ. Not simply but with submission unto his will as they who said our God whom we serve is able to deliver us and he will deliver us but if not we will not serve thy Gods c. Dan. 3. 17 18. see more hereof in the Saints sacrifice on Psal. 116. 8. § 52. This is a great consolation and encouragement in the greatest straits and distresses whereunto in this world we are or may be brought None are or can be so great as to give just occasion of despair because none do or can exceed Gods ability to help On this ground the believer is confident when that man that walketh onely by sence utterly despaireth §. 233. Of Saints being weak A Seventh effect of Faith is thus set down out of weaknesse were made strong These words were made strong are the interpretation of one Greek compound verb it is used both actively and passively The simple verb whence it is compounded signifieth to be able This compound to make able or to make strong It is applied to God 1 Tim. 1. 12. 2 Tim. 4. 17. In the passive it is attributed to Abraham Rom. 4. 12. To Paul Act. 9. 22. To Timothy 2 Tim. 2. 1. And to all Christians Eph. 6. 10. Here it is passively taken And may be applied to sundry of Gods Worthies who were brought to great weaknesse but yet recovered and made strong Of the Greek word translated weaknesse see Chap. 4. vers 16. § 89. To aggravate the weaknesse whereunto they were brought the abstract is used He doth not say of weak which is the concrete but out of weaknesse which is the abstract were made strong This carrieth emphasis implieth such an extremity of weaknesse as there was little or no hope of recovery from the same This fruit of Faith in being made strong out of weaknesse differeth from other fruits before mentioned in this that it setteth out the vigour of Faith in a mans weakness The former instances shewed the vigour of Faith against other strong and violent things as Kingdoms Lions Fire and Sword which presupposed strength in those that believed But here is weaknesse weaknesse in themselves and out of that made strong This may fitly be applied to the bodily weaknesse of Hezekiah he was sick â—…to death And thereupon he received this message from the Lord Thou shalt 〈◊〉 and not live 2 King 20. 1. It appears that he was sick of the Plague or Peâ—…ence for he had a boil or Plague-sore which arose on his body and was afterwards healed by a lump of Figs The venom of that sickness had seized on his â—…al parts and it is probable that the tokens appeared upon his body which are counted apparent signs of death In this respect it was truely said according to the course of nature Thou shalt die and not live Thus was Hezekiah very weaknessâ—… so weak as there was no hope of gathering strength Yet out of this weakness was he made strong that is he recovered his health and strength again This recovery was extraordinary Yet was it obtained by Faith as is evident by the faithfull prayer which he made 1 King 20. 3. and which was graciously heard whereupon we may conclude that it was in Faith For the prayer of Faith shall save the sick Jam. 5. 15. Obj. In his prayer he pleads his walking with God which implieth works Ans. 1. He pleaded not the merit of his works but his sincerity in doing what he did as an evidence of Gods spirit in him and of his respect to God â—… He doth not plead his walking before God as a thing done by him but as a condition prescribed by God whereby it might be known to whom Gods promise did belong For God had said That David should not want one of his â—…ed to sit on the Throne of Israel if they did take heed to their way to walk before God in truth 1 King 2. 4. But Hezekiah being conscious to his own integrity and having at that time no Son to succeed him on the Throne in his prayer calls Gods promise to minde and pleads that to God The word remember iâ—… Hezekiah's prayer sheweth that he had reference to Gods promise as Moses had in his prayer Exod. 32. 13. This sheweth that by Faith incurable diseases may be cured Quest. May recovery of health and longer life when one is sick be prayed 〈◊〉 Ans. Yes with submission to Gods will And that on these grounds 1. They are comprised in the fourth petition 2. Christians are enjoyned so to do Iam. 5. 14. 15. 3. Such things are promised as a blessing Exod. 23. 25. Psal. 41. 3. 4. Saints have prayed for those blessings 2 Sam. 1â—… 16. 5. God hath accepted and granted such prayers Phil. 2 27. 6. Saints recovery and continuance on earth is a blessing to the Church Phil. 1. 24. Though the weaknesse here intended may be applied to bodily sicknesse yet iâ—… it not to be restrained thereunto Fâ—…r the word weaknesse is such an indefâ—…ite word as may be applied to all manner of weakness whether of body or Soul under weaknesse of Soul are comprised all manner of troubled passions as anger grief fear with the like so also Satans manifold temptations and sundry effects following thereupon as trouble
and twice and thrice Matth. 26. 39 42 44. Yea that he prayed more earnestly Luke 22. 44. And it is noted concerning Peter That prayer was made without ceasing of the Church unto God for him Act. 12. 5. This is further evident by long continuance in prayer as Christ continued all night therein Luk. 6. 12. And by joyning fasting with prayer Act. 13. 3. They who content themselves with set forms of prayers never varying their course do not take that notice of the different occasions of prayer which they should nor yet of the power and efficacy of prayer and how it may like pouder by adding more store be much more prevalent §. 159. Of restraining and restoring Ministers THe particular reason which the Apostle renders of his earnest desire of their more then ordinary prayers for him was his restraint at that time implied under this phrase That I may be restored The word translated restored is a double Compound The simple Verb signifieth to set The single Compound to constitute or settle Hereof see Chap. 5. vers 1. § 3. This double Compound signifieth a restoring of a thing or person from a restraint It is used of Christs restoring a withered hand Mark 3. 5. And of restâ—…ring his Kingdom Act. 1. 6. Hereby it appeareth that the Apostle was not at this time restrained from them either by imprisonment or some other way He was in prisons frequent 2 Cor. 11. 23. Here is implied that the best of Ministers may be restrained and kept from their people If extraordinary Prophets such as Micaiah was 1 Kin. 22. 27. and Ieremiah Jer. 38. 6. And the Apostles Act. 5. 18. be proofs hereof proofs are not wanting This is so both by Gods wise permission and also by the malice of Satan and his instruments who cannot endure the light of their Ministry but seek to hinder the shining of it forth by restraining their persons The foresaid restoring is amplified by their desire of the speedinesse thereof in this word the sooner The Greek word is used sometimes positively and translated shortly v. 23. and quickly John 13. 27. And sometimes comparatively as here Ioh. 20. 4. There is a proper positive of the word and that in sundry terminations as Luk. 18. 8. Mat. 5. 25. Luk. 14. 21. This circumstance of the time is used to shew that people ought to be desirous of enjoying the presence of their Ministers as much as may be and thereupon if by any occasion they be kept from them to desire a restoring of them as soon as may be This reason is thus pressed by the Apostle That I may come unto you with joy and may with you be refreshed Rom. 15. 32. A speedy restoring of Ministers when they are restrained is to be desired by people both in regard of their Ministers and also in regard of themselves 1. Restraint of liberty is one kinde of those crosses which for the present seem not to be joyous but grievous Heb. 12. 11. And in this respect a speedy release is to be desired in behalf of Ministers restrained 2. The presence of Ministers with people procureth abundance of blessing and that by their wholsom Instructions by their savoury Exhortations by their usefull Admonitions by their pithy Perswasions and by their sweet Consolations Hereupon people have just cause when their Ministers are absent to desire their speedy return Can it now be imagined that they who care not how long their Ministers be restrained from them or be otherwise absent from them do either tender their Ministers as they should or respect their own spiritual good as becometh them Surely such â—…avour not the things of the Spirit of God §. 160. Of the Resolution of Heb. 13. 17 18 19. 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you 18. Pray for us for we trust we have a good conscience in all things willing to live honestly 19. But I beseech you the rather to do this that I may be restored to you the sooner IN these three verses special Duties of Ministers are declared The Duties are two One Obedience v. 17. The other Prayer v. 18 19. In setting down the former 1. He layeth down the Duty it self 2. He enforceth it with a Reason In laying down the Duty 1. He manifesteth the Persons to whom it is to be performed Them that have the rule over you 2. He expresseth the Duty in two phrases The first pointeth at the matter thereof Obey The other at the manner Submit you selves The Reason is taken from their Ministers faithfulnesse which is set out 1. By the matter thereof 2. By the manner of performing it The Matter is manifested 1. By their Act They watch 2. By the Subject of that Act For your souls The Manner is 1. Generally hinted in this particle of resemblance AS 2. Particularly expressed by having an eye upon their account This is 1. Propounded in this phrase They must give an account 2. Amplified by the manner of giving their account Which is set down two wayes 1. Affirmatively That they may do it with joy 2. Negatively And not with grief The Negative is aggravated by the Damage following thereupon For that is unprofitable for you The other Duty is Prayer This is 1. Desired vers 18. 2. Enforced vers 19. In the Desire there is 1. The thing desired 2. The reason why it is desired The thing desired is set out by the Act Pray and by the Object for us The reason is taken from their Ministers conscionable performing of their duties This is 1. Propounded 2. Proved In the Proposition there is 1. The Assertion of their conscionablenesse We have a good conscience 2. The Evidence of it we trust 3. The Extent of it In all things The proof is taken from their course of life in this word to live It is amplified 1. By the ground thereof in this word willing 2. By the manner of it in this word honestly The Enforcement of the foresaid duty of prayer is implied in this particle but and expressed in the words following Wherein are manifested 1. His Desire 2. The End thereof His desire is set out 1. Simply I beseech you 2. Relatively The rather to do this In setting down the end one thing is implied which is That he was restrained The other is expressed That he might be restored This is amplified 1. By the persons to whom To you 2. By the time the sooner §. 161. Of the Observations raised out of Heb. 13. 17 18 19. I. MInisters are rulers in Gods Church They are comprized under this phrase Them that have the rule over you See v. 7. § 96. II. Obedience is to be yielded unto Ministers People are here commanded to obey them See
§ 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
as is proved Chap. 8. v. 13. § 81. 2. To shew that the vigour of this Covenant ever remaineth and that therefore no other Covenant is ever to be expected So as we may the more confidently rest hereupon and content our selves herewith By blood is here meant the death of Christ. Of blood in generall See Chap. 2. v. 14. § 137. The Apostle doth not here speak of the blood of Christ as it remained in his veins in that respect it would set forth the life of Christ Gen. 9. 4 5. but he speaketh of it as shed out of his body for so it signifieth death and withall the kind of his death which was a sacrifice For the blood of those beasts which were made sacrifices under the Law was shed Lev. 1. 5. In reference to the blood of the beast sacrifices frequent mention is made of Christs blood It was Christs death that ratified the new Covenant whereby it became a Testament Hebr. 9. 16 17. Thereby this Covenant came to be unalterable Gal. 3. 15. This doth much magnifâ—…e the new Covenant in that it was ratified with so great a price as the blood of Christ which the Apostle might well style precious 1 Pet. 1. 19. For never was there in the world any thing of more worth or greater price then the blood of Christ And that 1. In regard of the person whose blood it was even the blood of him that was true God whereupon the Apostle saith that God hath purchased the Church with his own blood Act. 20. â—…8 2. In regard of the precious effects that are wrought thereby which are freedom from every thing that may make man miserable as the curse of the Law the wrath of God Divine justice the sting of death the power of the grave bondage under sin and Satan and from hell and damnation Yea also participation of every thing that may make us happy as reconciliation with God justification of our persons and eternall salvation All these and other like to these are branches of the new Covenant as it is ratified by the blood of Christ. Well therefore might the Apostle adde to the former priviledges this great one In or through the blood of the everlasting Covenant §. 171. Of adding Prayer to other means of Instruction 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 THe substance of the Apostles prayer is contained in this verse He had before exhorted them to sundry good works here he prayeth that God would enable them thereunto It is usuall with the Apostles to pray to God to enable their people to do those things that they exhort them to All exhortations and other means which man can use are altogether in vain without Gods blessing thereupon And prayer is an especiall means for obtaining Gods blessing Commendable in this respect is the custom of Ministers in making prayers after their Sermons for a blessing on what they have delivered Little is this considered by them who in the end of their Sermon having named Christ thus conclude all To whom with the Father and the holy Ghost be all glory now and for ever more This is a good close but too scanty in regard of that blessing that should be sought It is to be feared that a speciall reason of mens small profiting by much hearing is this that they are not so earnest in seeking a blessing of God as they should §. 172. Of being perfect in every good work THe first branch is a very large one comprising under it every spirituall blessing that is needfull for a Christian. The first word in Greek is a compound The Adjective whence it is derived doth signifie sound not hurt not defective The compound wants not emphasis It signifieth to make up a thing that is rent or defective as where it is said that the sonnes of Zebede were mending their nets Matth. 4. 21. and where the Apostle exhorteth to restore one that is overtaken in a fault Gal. 6. 1. Usually it signifieth as here to perfect 1 Cor. 1. 10. 2 Cor. 13. 11. It is used to Gods preparing the body of Christ for a fit sacrifice Hebr. 12. 5. and to the framing of the worlds Hebr. 11. 3. Both Christs body and also the worlds were perfectly made up It here intendeth a perfection and giveth evidence that perfection may be prayed for as 1 Cor. 1. 10. 2 Cor. 13. 11. Christ himself exhorteth us to be perfect See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the 3. Petit. § 65 68 69. The Noun translated work is attributed both to that which God doth and also to that which man doth Of the notation of the word See Chap. 4. v. 3. § 28. Here it is applied to that which man doth and is extended to every kinde of work to be done by man either in reference to God or a mans neighbour or himself therefore he here addeth this generall particle every For man is bound to do what work soever is required of him by God as is proved Chap. 8. v. 5. § 16. Though the extent aforesaid be very large yet it must be limited within the compass of that that is good Therefore this epithete good is here added to limit and restrain that generall every The notation of the Greek word is taken from another word that signifieth admirable or worthy of all admiration For in truth nothing is so worthy of admiration as that which is truly good This is the commendation of every work that God made in the beginning that it was good yea very good Gen. 1. 4 31. There is nothing wherein the creature can be more like his Creator then in goodness This was that Image or likeness of God after which God made man at first Gen. 1. 26 27. Under this word good all fruits of holiness to God and righteousness to men are comprised These then are the good works whereunto we are created Eph. 2. 10. and unto which the man of God must be thorowly furnished 2 Tim. 3. 17. and which he must learn to maintain Titus 3. 8 14. and whereof he must be zealous Tit. 2. 14. These are they that must be seen that men may glorifie our Father which is in heaven Matth. 5. 16. 1 Pet. 2. 12. Dorcas is commended for being full of these Act. 9. 36. These become women professing godliness 1 Tim. 2. 10. A widow that is received to do service in the Church must be well reported of for good works 1 Tim. 5. 10. Rich men must be rich therein 1 Tim. 6. 18. Ministers must be a pattern therein Tit. 2. 7. And we must all provoke one another thereto Heb. 10. 24. See more hereof in the Saints Sacrifice on Psal. 116. 9. § 59. §. 173. Of doing Gods Will. THat it might be
the better known what is indeed a good work the Apostle thus explaineth it to do his will Of the distinction of Gods will See Ch. 2. 4. § 37. Here is meant Gods revealed will which is his word This is the Rule of every good work To do Gods will is to obey his Word Therefore as God hath made known his will in his Word for our Rule So must we conform our selves thereto and yield Obedience unto it Of Gods will and that as it is our Rule and of practising Gods will See The Guide to go to God or An Explanation of the Lords-Prayer on Petit. 3. § 56 58 59. Of practising Duty See The Saints Sacrifice on Psal. 116. v. 9. § 55 59. §. 174. Of Gods working that which is well-pleasing in his sight THe Apostle further addeth in his prayer this clause Working in you that which is well-pleasing in his sight both to shew the ground of their ability to do a good work and also the consequence that followeth thereupon 1. The ground thereof is Gods working in them The Greek word translated working is a word of sundry significations It signifieth to do to perform to work to make c. It is used not onely to set forth mans making a thing out of some matter but also Gods creating of the world of nothing as in this phrase He made the worlds Heb. 1. 2. It is a divine and mighty work that is here intended a kinde of Creation For man is utterly unable of himself to do that which is well pleasing in Gods sight and thereupon to do any good work We are not sufficient of our selves to think any thing as of our selves 2 Cor 3. 5. The Apostle therefore doth seasonably adde this of Gods working in them to direct them whence to seek ability for doing that which he required them to do Of mans disability to do Gods will See The Guide to go to God or An Explanation of the Lords-Prayer on Petit. 3. § 60. Here observe a difference betwixt the godly and wicked God worketh in the godly the Devil worketh in the other Ephes. 2. 2. Hence ariseth the difference of their works 2. The consequence following upon a good work is thus expressed That which is well-pleasing in his sight The Greek word translated well-pleasing is the same compound that was used vers 16. § 146. It implieth that God doth not onely like such a work but also takes delight therein In other places it is translated accepted 2 Cor. 5. 9. and acceptable Rom. 12. 1 2. And an Adverb thence derived Heb. 12. 28. The Greek phrase thus translated in his sight is the very same that is thus translated Unto the eyes of him Chap. 4. v. 13. § 76. It implieth Gods distinct discerning and perfect knowing of a thing even as of that which is before him and in his sight God is not well pleased with matters upon hear-say or upon others approving of them but upon his own sight Thus is this very phrase used 1 Ioh. 3. 22. This therefore ought to be our care to order all our works as in the sight of God This was the commendation of Zacharias and his wife That they were righteous befoâ—…e God or in his sight Luk. 1. 6. It is said of Enoch That he walked with God that is in Gods sight Gen. 5. 24. Hereupon our Apostle maketh this inference He pleased God Heb. 11. 5. They order their works in Gods sight who do them in truth and sincerity for God is a searcher of the heart Ier. 17. 10. and that which is done in truth from the heart is done in the sight of God §. 175. Of Gods continuing to work upon the regenerate THe prayer here made for perfecting them in every good work to do his will and for working in them that which is well-pleasing in his sight is for them in whom the good work of grace was begun so as God continueth to work in and upon those that are effectually called and regenerate Of such saith the Apostle It is God which worketh in you both to will and to do of his good pleasure Phil. 2. 13. Thereupon we may be confident of this very thing that he which hath begunne a good work in us will perform it untill the day of Iesus Christ Phil. 1. 6. Herein lieth a difference betwixt Gods working on Adam when he had created him at first and on such as are created again Having made Adam perfect he left him to himself to stand or fall Experience being thereby given of a creatures vanity being left to its self though it be made perfect God now himself continues to go on in finishing that good work which he began This sheweth a necessity of our continual dependance on God and that so long as we live we seek grace and blessing from him time after time and that we return the glory not only of our first Conversion but also of our continuall Edification to him that still we praise him both for preventing and also for assisting grace and that we use all to the glory of his Name §. 176. Of calling on God through Iesus Christ. THe Apostle thus concludes this prayer Through Iesus Christ. Of the Greek particle translated through See Ch. 2. v. 9. § 74. Of these two Titles Iesus Christ joyned together See Chap. 3. vers 1 § 29. This clause is fitly put in the last place after the whole prayer because it may have a just reference to every part of the prayer For God makes us perfect through Iesus Christ and that which is well pleasing in Gods sight is so through Iesus Christ. There can be no communion betwixt God and us but through Iesus Christ. What good thing so ever God doth to us he doth it through Iesus Christ. Whatsoever we do acceptably to God it must be done through Iesus Christ. God hath made us accepted in the beloved Eph. 1. 6. This saith God is my beloved Son in whom I am well pleased Matth. 3. 17. God is not only well-pleased with Christ but also in him that is he doth rest so well-pleased with Christ as whomseover he beholdeth in him he also resteth well-pleased with them Therefore all the good that God doth to any of his he doth through Iesus Christ. Hereupon saith Christ Whatsoever ye shall ask the Father in my Name he will give it you Joh. 16. 23. And we are exhorted to do all in the Name of the Lord Iesus Col. 3. 17. Of praying to God and praising God in and through Iesus Christ See v. 15. § 142. §. 177. Of adding Praise to Prayer TO the former prayer that the Apostle made he addeth this form of praise To whom be glory for ever and ever This Relative to whom may have reference either to the God of peace v. 20. or to Iesus Christ who was mentioned immediately before They are both one God and fountain of all blessing and to either of them
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In time of need Christ prayed Christs frequent prayers * Mat. 14. 19. Joh. 17. 1. Why Christ prayed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplex d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ramus olea lana obvolutus quem supplex manu ferebat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possum h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ shed tears Christs great anguish See Chap. 2. v. 9. §. 76. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our sin the cause of Christs anguish The heavy burden that was laid on Christ. How Gods wrath lay on Christ. How Christ endured the punishment of sin and not in hell Christs humane Nature weak How Christ was supported Pretended causes of Christs Agony Christs sensibleness of bodily yains Whether one drop of Christs bloud sufficient Christs Agony aggravates sin Why many feel not the burden of sin Christs tears should make us weep for sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extraordinary prayer in extraordinary need Prayer to God only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods power to be thought on in prayer a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To save variously taken b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God can save from deaths power Christ offered up to death a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res bene caepessere i. caute circumspecte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caveo religio mihi est Religiose caveo e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filiuâ—… Dei. Why the Son of God suffered b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Diversum Christ the Son 〈◊〉 God Tâ—…e â—…eatest 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subauscultare e Dicto audiens Active and passive obedience Patience is obedience Willingly to endure what we cannot avoid is to obey All that Christ did and suffered concurs to mans salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrat aâ—… Phil. Christ author of salvation by purchase and conquest Difference betwixâ—… Christ other Priests Râ—…st on Christ for salvation Ascribe salvation to Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See â—…b 1. v. 8. §. 108. Prefer eternall before transitory Patiently endure momentany afflictions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognominatus Vers. 7. Vers. 8. Vers. 9. Vers. 10. Vers. 7. Vers. 8. Vers. 9. Vers. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysteries belonging to Christs Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tardus segnis iners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest currere b Homer c Lucian d Epigram f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aures g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers in ability and office c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Long learners ought to be able teachers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same to be taught again if need require a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Oraculum k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soâ—…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ—…â—… nare aliquid â—…ribus 〈◊〉 vel iustiâ—…re vivâ—… 〈◊〉 vel initiare praeceptis artis Inâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ricdimeuta religionis docâ—…re c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 Nâ—…aes Can. 6 7. Concil Iher. 2 Concil Bra. Can. 1. 4 Concil Tolet. Can. 24. Câ—…m Alex. Paedag Orâ—…g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hicros Myster Aug. Enchâ—…r â—…e Symbol ad Catech Fâ—…lgem de side Theodores Epitom Lactant. Instit. Why Catechising necessary Concil Trident. â—…ss ulâ—… sub Pio 4. Decret 19. Difference betwixt Catechising and Preaching Duties in reference to catechising 1. Oâ—… Magistrates 2. Of Ministers 3. Of Parents 4. Of ignorant persons a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milk b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dulnesse of hearing from mens selves d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruction to be ordered according to learners capacities Obscure preâ—…ching Auditors to be distinguished a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coâ—…atus experimentum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui experientiam non habet â—… vel qui peritiam non habet Of righteousness See Ch. 1. v. 9. §. 114. Chap. 6. v. 10. §. 61. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaâ—…i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Infant qui fari non potest The same things may have divers references Wherein we ought to be as children Wherein we ought noâ—… to be like children * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristor Ethic. Nicom li. 1. c. 1. Damages of old babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strong meat how opposed to milk b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection two waies Adultus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil 〈◊〉 quod non habet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers unlearned not sufficient Hearers capacity to be observed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habitus ab habeo What requisitâ—… for an habit b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Organa censoria d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Ch. 12. v. 11 §. 64. f 〈◊〉
with God Heb. 10. 22. 2. Which beareth witnesse to his conformity in the whole man to the holy will of God In all manner of duties to God and man Acts 24. 16. particularly and especially in those duties which belong to his particular calling whereof he is to give an especial account Matth. 25. 21. This is it that will especially move people every way to respect their Minister both to obey them and also to pray for them 3. That which worketh peace and quiet in the soul Rom. 5. 1. 2 Cor. 1. 12. This is that good conscience which is here meant and which Ministers and others must give all diligence to get This good Conscience is here amplified by the extent thereof in this phrase In all things This is so set as it may have reference either to the former or latter clause Our English referreth it to the former by placing a comma after it thus A good conscience in all things Many Greek Copies if not most of them refer the phrase to the later clause placing the comma before that phrase thus In all things willing to live honestly The sense will remain the same whether way so ever we read it For according to the former reading it plainly sheweth That a good Conscience extends it self to all manner of duty According to the latter reading it sheweth That he that is carefull of every duty hath a good Conscience The Greek word is so indefinite as it may be also referred to times and places as if he had said At all times in all places Of the extent of a mans obedience to all things See Ch. 8. v. 5. § 16. See also The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 57. §. 156. Of Willingnesse to do good THat that which is intended under a good Conscience might not seem to be an impossible task to our weak flesh the Apostle thus explaineth the point Willing to live honestly This word willing is in general the proper meaning of the Greek word Mat. 1. 19. yet it doth also imply under it a desire of a thing and our Translators do turn the Participle thus desirous Luke 23. 8. 2 Cor. 11. 32. Yea further it implieth such an extent of will and desire as putteth one on to endeavour the best he can to accomplish the same That therefore which the Apostle doth here intend under this word willing he thus expresseth in his Apology before Felix Herein do I exercise my self to have alwayes a conscience void of offence Acts 24. 16. Willingnesse in this extent is the highest perfection that in this world we can attain unto For no man can exactly and fully conform himself in all things to Gods will while here he lives We all fail in the best things we undertake God therefore accepts the will for the deed If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not The holy Ghost doth therefore expresse the deed under the desire of doing it as in this phrase Who desire to fear thy Name Nehem. 1. 11. and in this The desire of our soul is to thy Name Isa. 26. 8. God is a very indulgent Father and well knoweth the weaknesse of his children and their disability to accomplish their duty to the full If therefore he observe them willing to do what is required and earnestly desirous thereof and withall faithfully and diligently to endeavour to do what they can he accepteth the same as if it were perfectly done How should this put us on to put out our best endeavour Hereof see Ch. 4. v. 11. § 63 64. §. 157. Of living honestly THat which the Apostle professeth himself and others to be willing unto is thus expressed to live honestly The word translated to live is a Compound whereof see vers 7. § 108. It is usually put for ordering a mans conversation and thus translated We have had our conversation 2 Cor. 1. 12. Ephes. 2. 3. and thus Passe the time 1 Pet. 1. 17. This English word to live is oft used in the same sense namely for ordering a mans conversation In this sense it is said They live in â—…rrour 2 Pet. 2. 18. It implieth a due respect to the whole course of a mans life and that in all manner of duties towards God or man Act. 24. 16. This Adverb translated honestly is a very comprehensive word It properly signifieth well and is so for the most part translated Where it is said of Christ That he did all things well this word is used Mark 7. 37. This hath respect to the manner of doing good things So as he intendeth that their whole course of life was rightly and duly ordered Of the right manner of doing duty See Chap. 8. v. 5. § 17. By this due manner of ordering their conversation he giveth proof that they had a good conscience So as a mans outward conversation is an evidence of his inward good conscience It doth give a visible evidence to others and also doth the more assure persons themselves of the integrity of their conscience See more hereof in The Saints Sacrifice on Psal. 116. 9. § 59. .158 Of praying more and more fervently Verse 19. But I beseech you rather to do this that I may be restored to you the sooner THe foresaid general motion of praying for their Ministers the Apostle doth here in particular make for himself that they would pray for him in special This is evident by the reason following which concerned himself alone thus expressed That I may be restored In ordering this motion he doth as it were cast himself at their feet and useth a word of great humility and great fervency I beseech Of the composition and divers acception of this word See Heb. 3. v. 13 § 143. This Conjunction BUT carrieth here such an emphasis as it did vers 16. § 145. It appears hereby that he believed the prayers of the Church to be very prevalent with God which moved him thus earnestly to crave them This earnest desire in this case is thus more fully expressed Now I beseech you Brethren for the Lord Iesus Christs sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Rom. 15. 30. What could have been more said then is here said to move the bowels of any to grant a request This should move every Congregation to be earnest with God in prayer for their Minister He further thus presseth it The rather to do this The Greek word translated the rather is very emphatical Of the Emphasis hereof See Chap. 2. v. 1. § 5. It sheweth that there may be occasions of enlarging the heart in prayer and of performing the duty more carefully and more fervently at sometimes then at others It is noted of Christ himself that in his Agony he prayed once