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
to him Dan. 7. 10. 4. They are much employed about declaring the will of God By Angels God delivered his Law on Mount Sinai Act. 7. 53. Gal. 3. 19. To this hath the Apostle relation Heb. 2. 2. Obj. God himself spake all these words Exo. 20. 1. Ans. God was indeed the true primary principall Authour of the Law Angels were his Ministers in delivering it They were as Heralds who in the presence of the King publish his Proclamation The word spoken by Prophets is stiled the Word of the Lord Isa. 1. 10. Of that which Prophets uttered it is said Thus saith the Lord Exod. 11. 4. Angels were Gods Ministers in delivering his Law sundry waies 1. They were attendants on God when it was delivered They earnestly desire to be where Gods counsell is made known They were therefore in the Assemblies of Gods people where the mysteries of the Gospel were published Eph. 3. 10. 2. They were Witnesses and approvers of the Law In this respect Saints are said to judge the world 1 Cor. 6. 2. In that they and witnesses and approvers of Christs Judgement So Mat. 19. 28. 3. They were as the mouth and voice of God in delivering the Law In this respect saith the Apostle As though God did beseech you in us we pray you in Christs stead to be reconciled unto God 2 Cor. 5. 20. In this sense saith the Apostle the word spoken by Angels was stedfast Heb. 2. 2. It is also manifest that in sundry other particulars God used to make known his will by Angels as Gen. 16. 7 9. 19. 1. 1 Kin. 19. 5. 2 Kin. 1. 3. Dan. 7. 16. Luke 1. 13. 26. 2. 10. Act. 1. 11. 5. 19 20. 8. 26. 10. 3. Rev. 1. 1. 5. They are Gods Ministers to execute and perform what God will have done In this respect Angels are said to ascend and descend on the ladder that reached from earth to heaven Gen. 28. 12. and to do his Commandments hearkening to the voice of his Word Psa. 103. 20. This is further evident by the many particular employments mentioned in sacred Scripture whereunto God put them as to bring Lot out of Sodom Gen. 19. 1. c. Israel out of Egypt Num. 20. 16. to stop Balaams course Num. 22. 22. to stop Lions mouths Dan. 6. 22. 6. They are executioners of Gods judgements witnesse the Angel that slew seventy thousand with the pestilence in three daies 2 Sam. 24. 15 16. And the Angel that slew an 185000 in one night 2 Kin. 19. 35. In this respect Angels are said to have the Vials full of the wrath of God Rev. 15. 7. They are mighty and terrible and one Angel is able to do more then millions of men Therefore God useth them for the greater terrour to men 7. They are speciall Instruments of praising God Excellently are they set forth in performing this duty Rev. 7. 11 12. And they are said Rev. 4. 8. in extolling the name of the Lord not to rest day or night that is never to cease in performing that duty Because this is an especiall work of theirs the Psalmist oft cals upon them to perform it as Psa. 103. 20. 142 2. Not as if they were negligent therein but thereby he sheweth how ready they are to perform it and so commends them for it and therein makes them examples to others §. 97. Of the Functions of Angels in relation to Iesus Christ. THe Functions which Angels perform to the Sonne of God distinctly are especially such as they perform to him being incarnate even as he is also Sonne of man In generall it is said that the Angels ascend and descend upon the Sonne of man Ioh. 1. 51. Relation is therein had to Gen. 28. 12. By that Ladder Christ is meant who by his humane nature touched the earth and by his divine nature reached up to heaven The Angels ascending and descending imports the continual service they do to him and that they are deputed of the father thereunto the Apostle proveth Heb. 1. 6. and the Psalmist also Psa. 91. 11. Particular Functions expressed to be done by Angels to Christ are these 1. To foretell his conception Luke 1. 30 31. 2. To declare his birth Luk. 2. 9 10 11. 3. To prevent his danger Mat. 2. 13 14. 4. To minister unto him in his need Mar. 1. 13. 5. To protect him from enemies Mat. 26. 53. 6. To confirm and comfort him in his agony Luk. 22. 43. 7. To open his grave at the time of his resurrection Mat. 28. 2. 8. To witnesse his resurrection to them that looked for him Luk. 24. 5 6 23. 9. To confirm his ascention into heaven Act. 1. 10 11. 10. To accompany him into heaven Psa. 68. 17 18. Eph. 4. 8. 11. To attend and magnifie him in heaven Rev. 5. 11 12. 12. To reveal what he will have done Rev. 1. 1. 22. 16. 13. To fight with him against his enemies Rev. 12. 7. 14. To gather out of his kingdom all things that offend Mat. 13. 49 50. 15. To accompany him at his last coming Mar. 8. 38. Mat. 25. 31. 16. To execute his last judgement Mat. 13. 49 50. §. 98. Of the function of Angels in relation to the bodies of men in this life THe Functions which Angels perform to men are performed to them especially as they are adopted of God and members of Christ For all Saints have Angels attending on them Functions of Angels to such have respect to them in this world or in the world to come In this life they tend to the good of their bodies or of their souls and that either by procuring positive good things or preventing and redressing of evils In generall It is the Function of Angels to attend on Saints and to minister unto them v. 14 In this respect they are stiled their Angels Mat. 18. 10. They are as those servants who are appointed by a King to attend his Children and thereupon are called the Princes Servants Particular Functions of Angels which concern the good of Saints bodies in this life are these that follow 1. Angels are as Stewards to provide for men in time of need Hereof we have a memorable History 1 King 19. 5 6 7. 2. They are as Physicians to cure their maladies Ioh. 5. 4. 3. They are as Nurses to bear them as it were in their arms and to keep them from hurt Psa. 91. 11 12. 4. They are as guides to direct them in the right course and to keep them from wandring Gen. 24. 7. 32. 1. 5. They are as Souldiers to guard them and to keep them safe from danger Psal. 34. 7. Hereof we have a great instance 2 King 6. 17. They are also as Souldiers to destroy the enemies of the Church 2 King 19. 35. 6. They are as Rescuers Saviours and deliverers to pull Saints out of danger and to set them free Act. 5. 19. 12. 7 8. c. To these may
himself to sit at Gods right hand but Iehovah that said to him Sit on my right hand glorified him herein God hath highly exalted him and given him a Name which is above every Name God was pleased thus highly to exalt his Sonne in sundry respects 1. In regard of that entire love which as a Father he did bear to a Sonne Ioh. 3. 35. 5. 20. 2. In regard of the low degree of Christs humiliation Philip. 2. 8 9. Ephes. 4. 9 10. 3. In regard of that charge which Christ undertook to provide for his Church and to protect it Hereunto is he the better enabled by that high advancement Mat. 28. 18 19 20. Ioh. 17. 2. 4. In regard of the Saints who are Christs members that they might with stronger confidence depend on him Psa. 80. 17 18. 2 Tim. 1. 12. 5. In regard of his enemies that he might be the greater terrour unto them and be more able to subdue them Psa. 110. 2. §. 150. Of Christs continuance at Gods right hand TO the greatnesse of Christs dignity is added his continuance therein which is until one principall end of his high advancement shall be accomplished which is the subduing of all his enemies This word until though it point at a time how long Christ shall retain his dignity yet it setteth not down a date thereof or a period thereto For it hath not alwaies reference to the future time as excluding it but to that whole space of time that is to passe to the accomplishing of the thing mentioned including in it all that space of time and that because the question is concerning it alone as where Christ saith Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Mat. 5. 18. his meaning is not that the Law shall passe when heaven and earth passe away but that so long as the world continueth the Law shall remain to be the rule of righteousnesse This word until oft implieth rather a deniall of a determination then an affirmation thereof as 2 Sam. 6. 23. where it is said that Michal had no childe until the day of her death None will imagine that after her death she had any but because the question of having a childe must be about the time of her life this phrase Until the day of her death is used In the same sense a like phrase of the Virgin Maries bringing forth the Lord Jesus is used Mat. 1. 25. Joseph knew her not till she had brought forth her first born Sonne that is he never knew her Thus is this word until here to be taken Sit on my right hand until I make thiâ—…e enemies my footstool Sit till then and ever after that So as here is implied an everlasting continuance of Christs dignity If until all his enemies be subdued then for ever For what shall hinder it when there be no enemies Will his Subjects hinder it Will his members that are advanced with him hinder it Will good Angels whose Ministry is made the more glorious thereby hinder it Will his Father whose love and respect to him is unchangeable and everlasting hinder it Obj. Subduing of enemies is here set down as the end of Christs sitting at Gods right hand when that end is accomplished there will be no need of his sitting there Answ. Though subduing of enemies be one end yet it is not the only end Sundry other ends have have been noted before § 149. It will be requisite that Christ having to the full accomplished all things that were to be done or endured for mans full redemption and eternal salvation should for ever retain that dignity whereunto he was advanced after he had accomplished all To depart from any part of his dignity at any time would be some impeachment of his glory Object 2. It is expresly said that when the end cometh the Sonne shall deliver up the Kingdom to God the Father And when all things shall be subdued unto him then shall the Sonne also himself be subject c. 1 Cor. 15. 24 28. The Answer to these words is set down before § 109. §. 151. Of Christs Enemies THE time of Christs sitting at Gods right hand being thus expressed Until I make thine enemies thy footstool plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth These enemies are not only such as directly oppose Christ himself as the Scribes and Pharisees Priests and Rulers among the Jews who at length brought him to that shamefull death upon the Crosse Act. 2. 23. or as Saul who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Iesus Act. 26. 9. and Iulian who with his breath breathed out this scornfull Title against Christ O Galilean thou hast overcome but also such as revile wrong oppresse or any way persecute the Church of Christ or any of the members of his body It was in relation unto them that Christ said to Saul when he breathed out threatning and slaughter against the Disciples of the Lord Saul Saul why persecutest thou me Act. 9. 1 4. for beleevers are so united unto Christ as members unto an head Ephes. 1. 22 23. and thereupon it is that he that toucheth them toucheth the apple of his eye Zech. 2. 8. That we may the better discern who and what these enemies are I will endeavour to rank them out as it were in battle array In a well set army there is a Generall and under him Colonels Captains Lieutenants Majors Corporals Ancients Trumpeters Drummers Scouts and of Souldiers there useth to be a Van-guard man Battalio Reer right and left Wings and Ambushments The Generall is that great Dragon and old Serpent which is called the devil and Satan Rev. 12. 9. Colonels Captains and other Commanders and Officers who whet on and embolden all such as take part with Satan are all sorts of infernall spirits and fiends of hell The Van is made up of Athiests Idolaters Persecutors and other like open and impudent enemies of the Church The Battalia consists of all manner of prophane and licentious persons In the right wing are all the lusts of the flesh in the left all the honours and pleasures of the world In the Reer follow sinne death grave and hell it self with such like mortall enemies and their deadly instruments In ambushment lie hypocrites false brethren corrupt teachers and treacherous Politicians There being such enemies it much concerns us to be very watchful against them and to take heed of security And we ought to be strong in the Lord and in the power of his might Eph. 6. 10. Yea we ought alwaies to be prepared and stand armed with the whole armour of God Eph. 6. 13. c. Obj. Christ on his Crosse having spoiled Principalities and Powers made a shew of them openly triumphing over them in it Col. 2. 14 15. And when he ascended
went throughout every City and village preaching and shewing the glad tydings of the Kingdom of God Luk. 8. 1. He commanded those whom he sent so to do Luk 9. 2. Mar. 16. 15. So did they whom he immediatly sent Acts 5. 42. So have done others after them and so will do all true and faithfull Ministers of Christ to the worlds end Preaching being a means sanctified of God unto salvation how diligent and faithfull ought Ministers of the Gospel to be in preaching the same Thereby they may save themselves and them that hear them 1 Tim. 4. 16. But Idol and idle Ministers such as cannot or care not to preach the word do much hinder men from this great salvation How beautifull ought the feet of them to be that preach the Gospel of peace and bring glad tydings of Good things Rom. 10. 15. If this great salvation the effect of preaching were duly weighed Ministers would be diligent in preaching and people patient in hearing the same For this is a strong motive to enforce the one and the other Both preaching and hearing have need to be pressed upon mens consciences See more of preaching Gods Word Chap. 13. § 97. §. 24. Of Christs first publishing the Gospel THe first that cleerly and fully preached the Gospel of Salvation was the Lord Christ It took beginning to be spoken by him according to the Greek phrase Till he came and preached people sate in darknesse and in the shadow and region of death but when he began to preach they saw great light Matth. 4 16. It cannot be denied but that the substance of the Gospel and therein salvation was preached from the beginning of the world as hath been shewed before § 20. 21. but so dark was that kinde of light as like the light of the Moon when the Sunne shineth is accounted no light The day taketh his beginning from the rising of the Sunne and the light that cometh from thence So Salvation here spoken of taketh beginning from Christs preaching the Gospel Besides Christ is the substance and truth of all the shadowes figures types Prophesies and Promises of that Salvation which was set out by them When Christ the Lord came and declared himself to be the substance and truth of the Law he might well be accounted the first publisher of salvation Object It is said of the Ministry of Iohn the Baptist The beginning of the Gospel of Iesus Christ Mark 1. 1. Answ. Iohns Ministry in reference to the Ministry of the Law and the Prophets may be said comparitively to be the beginning of the Gospel because it was in the very time wherein Christ the substance of the Gospel was exhibited Iohn was Christs messenger sent before his face to prepare the way before him Mark 1. 2. Thus it is said that all the Prophets and the Law prophecied untill Iohn Matth. 11. 13. In Iohns time was Christ actually exhibited He was baptised by Iohn Matth. 3. 13 c. And Iohn declared him pointing him out as it were with the finger saying Behold the Lamb of God Joh. 1. 29. Iohn also heard of the works of Christ Matth. 11. 2. In this respect it is said that Among them that are born of women there hath not risen a greater then Iohn the Baptist Matth. 11. 11. Iohns Ministry was a middle Ministry between the Law and the Gospel between the Prophets and Christ. He took part of both kindes He preached that the kingdom of heaven was at hand Matth 3. 2. But Christ that the Kingdom of God is come unto you Matth. 12. 22. Thus in regard of the fulness of the Gospel and of a distinct and clear manifestation of all things that appertained to this great salvation Christ most truly and properly is said to be the first that preached it Behold here the benefit of Christs being sent into the world Then first came that true full and bright light of the world He that followeth this light shall not walk in darknesse but shall have the light of life John 8. 12. Fitly to the point in hand may I apply that which is said Iohn 1. 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath revealed him §. 25. Of confirming the Word THough Christs own publishing of the Gospel were sufficient to make it worthy of all acceptation yet is it said to be confirmed That is confirmed which is further proved or fulfilled or made more sure and certain Thus Christ is said to confirm the word of his Apostles with signs Mark 16. 20. and God by sending his Son to confirm the promises made to the Fathers Rom. 15. 8. That also which is kept from failing or from being altered is said to be confirmed So God doth confirm his unto the end 1 Cor. 1. 8. and establish them 1 Cor. 1. 21. and we are called upon to be established with grace Heb. 13. 3. But that which Christ spake needed not in any such respect to be confirmed He is a faithfull and true witness Rev. 3. 14. He is the way the truth and the life John 14. 6. that only true way that leadeth unto life So as there was no fear of any uncertainty or of any failing in his Word Christs Word therefore was confirmed for these and other like reasons 1. Because he was not at all times in all places present with his Church to urge and press his word upon them For this end he sent forth in his life time Disciples to preach Luke 9. 2. 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints Eph. 4. 11 12. 2. Because of our weakness Christ confirmed his word to support us that we might have strong consolations For this end God confirmed his promise by an oath Heb. 6. 17 18. 3. Because of the commendable custom of men who use to confirm their own words by the consent and testimony of others Thus St Paul in the Inscriptions of his Epistles joyns with himself Sosthenes 1 Cor. 1. 1. Timothy 2 Cor. 1. 1. Silvanus and Timothy 1 Thes. 1. 1. Timothy with the Bishops and Deacons Phil. 1. 1. All the Brethren which were with him Gal. 1. 2. 4. Because by Gods Law and mans at the mouth of two or three witnesses every word shall be established Deut. 19. 15. Thus Christs word was confirmed 1. In that there were many witnesses of the same truth wherein they all agreed Luke 24 48. Acts 2. 32. 2. In that such as despised him in his life time after his Resurrection and Ascension were wrought upon Acts 2. 37. 3. In that by reason of the power of the Spirit in them they who preached the Gospel of Christ after him were received as an Angel of God even as Christ Iesus Gal. 4. 14. 4. In that many who never heard Christ themselves believed that word which Christ had preached
the Jews yet are they not made perfect while here they live This is the priviledge of those Saints that are taken out of this world They are spirits of just men made perfect Heb. 12. 23. Where the Apostle exhorteth to be filled with the spirit he addeth thereupon speaking to your selves in Psalms and hymns c. Eph. 5. 18 19. Hereby he gives us to understand that it comes from the fulnesse of the Spirit that men are inabled to sing and make melody in their hearts to the Lord. Many benefits accrew from this evidence of the fulnesse of the Spirit in us 1. The Spirits of men are thereby more quickned and cheered and so they are made more cheerfull and ready to praise the Lord. This makes our praising of God to be more acceptable to him Hereupon David exhorteth to make a joyfull noise unto God Psal. 81. 1. 2. Others are hereby exceedingly affected and their hearts and spirits stirred up to give assent unto our praises and together with us to sing and praise the Lord. Hereupon saith the Apostle Speak unto your selves in Psalmes Ephes. 5. 19. 3. An holy zeal of Gods glory is manifested hereby and hereby men testifie that they are not ashamed to professe and set out the holy Name of God so as many may take notice thereof In singing our tongue doth sound out aloud the praise of God This holy zeal did he expresse who said I will give thanks unto thee O Lord among the Heathen and sing praises unto thy Name Psalm 18. 49. This being a lawfull and usefull duty we ought not to be ashamed of performing it In Churches men will sing because all or the most so do But in families how few do it They fear I know not what brand of precisenesse in performing family duties They are rare Christians that make conscience of making their house a Church They who are negligent herein keep away much blessing from their house but by performing houshold duties of piety Gods blessing is brought to a family as it was to the house of Obed Edom while the Ark was there The practise of Christ in singing Psalmes with his family ought to be sufficient to move us to do so §. 116. Of cheerfulnesse in praising God BY singing praise cheerfulnesse in performing the duty is intended This the Psalmist thus expresseth My mouth shall praise thee with joyfull lips Psal. 63. 5. Thereupon he exhorteth to make a joyfull noise unto God Psal. 66. 1. As God loves a cheerfull giver 2 Cor. 9. 7. so a cheerfull setter forth of his praise A cheerfull performance of duty argueth a ready and willing minde and this doth God highly accept Take saith the Lord of every man that giveth willingly with his heart Exod. 25. Whosoever is of a willing heart let him bring an offering of the Lord Exod. 35. 5. The people of Israel rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord. As for me saith David I have willingly offered all these things and now have I seen with joy thy people to offer willingly unto thee 1 Chron. 29. 9 17. Now praise is an especiall offering to be given to God Psal. 116. 17. Heb. 13. 15. We ought therefore in performing this duty to quicken up our spirits as the Psalmist did Psal. 57. 7 8. §. 117. Of Christs praising God in the midst of the Church TO manifest yet further the holy zeal of Christ in praising God the place of 〈◊〉 doing it is thus set out In the midst of the Church The Hebrew and the Greek word translated in the Psalm Congregation anâ—… here Church signifie one and the same thing and admit a like notation The Hebrew root signifieth to gather together thence a Nown which signifieth a Congregation or a company of people assembled together Both Verb and Nown are thus joyned They gathered the Congregation together Numb 20. 10. The Greek root signifieth to call the compound to call out Thence the woâ—…d here translated Church and Congregation Act. 13. 43. in generall signifieth 〈◊〉 assembly of people The assembly of those Heathen that cried up their Diana iâ—… Greek is set out by the same name that is here translated Church Act. 19. 32 41. Assemblies used to be called out of their houses or habitations to assemble or 〈◊〉 together Hereupon when an assembly is dissolved every man is said to returnâ—… his house 1 King 12. 24. For the most part the Greek word is by the Pen-men of the New Testament appropriated to an assembly of Saints namely such as professe the Gospel Such Assemblies are our Churches not only by reason of their calling and coming oâ—… of their private houses to one assembly but also by reason of their calling out 〈◊〉 the world or out of that naturall corrupt and miserable condition wherein thâ—… were conceived and born In this respect they are oft styled The called as Rom. 1. 7. 1 Cor. 1. 2 9. Matth. 9. 13. For then are we made actuall members of the Church when we are effectually called In common use this word Church is metonymically put for the place where suâ—… assemblies meet Thus the word Synagogue which signifieth the same that Churcâ—… doth is put for an Assembly and so translated Iam. 2. 2. and for a Congregation Act. 13. 43. It is also put for the place where people assemble as this phâ—… implieth He hath built us a Synagogue Luk. 7. 5. Here in this Text Church is put for an assembly of Saints That which is principally here intended is that Christ would set forth God praise publickly among the people of God not in a private corner or among â—… few of them but in the midst of them so as all might hear It was Christs usual course to make choice of those places where most of Gods people were assembled that he might spread his Fathers Name the further When he was but twelve yeâ—… old he sate in the Temple among the Doctors Luke 2. 46. At every feast whâ—… all the people of God assembled together he went to the Temple and theâ—… preached among them He went also to their Synagogues on the Sabbath daiâ—… Luke 4. 16. because there many people used to assemble The like he did at otheâ—… times and in other places where were assemblies and presses of people He usâ—… to preach unto them Luke 5. 1. Matth. 5. 1. Mark 2. 2. But not to insist on 〈◊〉 particulars Christ thus saith of himself I spake openly to the world I ever tauâ—… in the Synagogue and in the Temple whether the Iews alwaies resort and in secret haâ—… I said nothing Joh. 18. 20. This he did upon very weighty causes as 1. To shew that he was not ashamed of his Calling or of his Doctrine He 〈◊〉 not like those that creep into houses and leade captive silly persons 2 Tim. 3. 16. who labour to sow tares of Schism and Heresie secretly when
27. 11. Sonne and Spirit Luk. 1. 35. and the excellentest of his Creatures both Persons and things and those above and below 1. Above The Heavens Heb. 9. 12. The Angels Mar. 8. 38. and glorified men 1 Thes. 3. 13. are called holy 2. Below Professors of the true faith Col. 3. 12. whether single persons male Maâ—… 6. 20. and female 1 Pet. 3. 5. and children born of such 1 Cor. 7. 14. or the whole society and communion of them These are called an holy Priesthood an holy Nation 1 Pet. 2. 5 9. An holy Temple More eminently they who are of extraordinary Functions in the Church as Apostles and Prophets are called holy Revel 18. 20. 3. The Priviledges and gifts that God bestoweth on his Church are also called holy as holy Scriptures Rom. 1. 2. Holy Law Holy Commandments Rom. 7. 12. Holy Covenant Luke 1. 72. Holy calâ—…ing 2 Tim. 1. 9. Holy faith Jude v. 20. Holy conversation 2 Pet. 3. 11. And the parts of mens bodies used in devotion as Holy hands 1 Tim. 2. 8. and Christians mutuall salutations as an holy kisse Rom. 16. 16. 4. Sundry places were so called as Ierusalem Mat. 4. 5. The holy City because it was a Type of the Church and of the Kingdom of heaven and because the Temple wherein God was worshipped was there And the Holy Mount 2 Pet. 1. 18. where Christ was transfigured And the place where God in speciall manifested his presence was called holy ground Act. 7. 33. The Hebrew word which is translated holy in the Old Testament is applied to the Temple and to the severall parts and courts thereof and to all the persons and things appertaining thereto as Priests Levites Altars Sacrifices Incense Oyl Water â—…estments all manner of Utensils Ordinances and other things which were for sacred uses When the Greek word used in the Text is set alone as a Substantive and not as an Adjective joyned with another it is translated Saint Salute every Saint Thus for the most part it is translated in the plurall number Saints which is all one as holy ones § 6. Of the causes of mens being holy and of calling them so THis excellent Prerogative of being holy cannot arise from mens selves 〈◊〉 can bring a clean thing out of an unclean Not one Job 14. 4 The 〈◊〉 whence all men sprout was most impure and unholy But every good and every perfect giâ—…t is from above and â—…ometh down from the Frther of lights Jam. 1. 17. This Father of Lights commuaicateth holinesse to Sons of men two waies 1. By imputing unto them the righteousnesse of his Son Thus we are said to be made the righteousnesse of God in Christ 2 Cor. 5. 21. and Christ is said to be 〈◊〉 of God righteorsnesse unto us 1 Cor. 1. 30. 2. By coveighing his Spirit into us who altereth their nature and disposition and enableth us to perform the works of righteousnesse In this respect he is 〈◊〉 only called the holy Ghost of which phrase see more ver 7. But also the Spirit of holinesse Rom. 1. 4. because he worketh holinesse in us And Sanctification 〈◊〉 said to be of the Spirit 2 Thes. 2. 13. because it is wrought in us by the Spirit of God Thus this excellent title Holy gives no matter of boasting unto man For whâ—… hast thou that thou didst not receive Now if thou didst receive it why dost thou 〈◊〉 as if thou hadst not received it 2 Cor. 4. 7. But it giveth just and great cause 〈◊〉 glorying in God of giving all praise to God for it and of using this divine property to the glory of his Name The Apostle here giveth these Hebrews this title not so much in regard of 〈◊〉 parenâ—…age because the root from whence they sprouted was holy Rom. 11. 16. For the partition wall betwixt Jew and Gentile was now broken down and all 〈◊〉 were of the faith of Abraham were counted to be of Abrahams Seed Gal. 3. 〈◊〉 In this respect all that were born of Parents professing the faith were counted 〈◊〉 1 Cor. 7. 14. The Apostle therefore here gives them this Title 1. In regard of their profession whereby they were distinguished from 〈◊〉 persons 2. In regard of his opinion of them For he judged them to be true 〈◊〉 of the holy Church as he did of those to whom he said Ye are wasâ—…ed ye 〈◊〉 sanctified ye are justified in the Name of the Lord Iesus and by the Spirit of 〈◊〉 God 1 Cor. 6. 11. Thus he usually stileth all to whom he wrote Saints that 〈◊〉 holy ones Quest. How did the Apostle know that they were holy Answ. By their holy profession For the ground of judging others is not â—…tainty of knowledge but the rule of love which beleâ—…veth all things and 〈◊〉 〈◊〉 things 1 Cor. 13. 7. That is the best that may be beleeved or hoped of them Thus another Apostle termeth those to whom he wrote Elect 1 Pet. 1. 2. yet Election is one of Gods secrets Besides he giveth this title indefinitely so as they that are truly holy might apply it to themselves For a Sermon may be preached or a Letter written to a whole assembly without manifesting any difference betwixt person and person when that which is preached or written is specially intended to those who in truth are such as they profess themselves to be This is not to justifie the wicked for that is an abomination Prov. 17. 15. And a â—…o is denounced against them that call evil good Isa. 5. 20. When matters are apparent judgement must answerably be given Love makes not men blinde When men are plainly discerned to be unholy to call them holy is not to think or speak the best but the worst But when we see nothing to the contrary then are we to judge the best of Professors It is better to judge an hypocrite upright if we know him not to be an hypocrite then an upright man an hypocrite For we may well judge otherwise then the truth is so we judge not otherwise then love requireth How contrary to this Apostolicall practice is the censure of many in this age who on this ground that men are carefull to keep a good conscience and fearfull to commit the least sinne judge them to be dissembling hypocrites Profession of sincerity makes many to be more vilely thought of More diametrically opposite to the rule of love is their censure who on every occasion are ready to call such as are not of their minde damned reprobates Christ saith With what judgement ye judge ye shall be judged Matth. 7. 2. What judgement then can such look for §. 7. Of the Excellency Utility and Necessity of being holy THe Apostle could not have given unto them a more excellent attribute then this Holy For 1. There is nothing wherein a creature can be more like to his Creator then in being holy It is said that God at first
used diversly As 1. To give a reall being to a thing Rom. 4. 17. 2. To manifest a thing to be as it is Luke 1. 32 35. 3. To acknowledge one See Chap. 2. § 107. 4. To give a name to one whereby he is distinguished from others Mat. 1. 25. 5. To depute to a Function and that both extraordinary Rom. 1. 1. and ordinary Heb. 5. 4. Rom. 10 15. How shall they preach except they be sent that is called 6. To set in a condition or state of life 1 Cor. 7. 17 20. 7. To turn one to the true Religion 1 Cor. 1. 24. This is the calling here intended The Greek word here translated calling is eleven times used in the New Testament and only once put for a civil condition of life 1 Cor. 7. 20. In all the other places it is used in a spirituall sense and setteth out the alteration of a mans naturall condition which is a translation or bringing him out of Satans dominion unto Gods Kingdom 1 Thess. 2. 12. This an Apostle doth thus express God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that wofull and miserable estate wherein by nature men lie under the Prince of darkness in the darkness of errour and iniquity subject to utter darkness By light he meaneth the sweet and comfortable light of grace and the eternall light of glory This is stiled a calling because it is effected by the call of God The call of God is twofold 1. Outward by the Ministry of the word and that in a double respect One on Gods part only in offering the means as when he sent forth his servants to call them that were bidden to the wedding and they would not come Matth. 22. 3. The other on mans part also by an outward yielding to the call as he that came to the wedding and had not on a wedding garment Matth. 22. 11. In the former respect all that hear the sound of the Gospel are called In the later respect all hypocrites that live in the Church and profess the faith are called as Cain Ham Saul Iudas Demas Ananias Sapphira and sundry others 2. Inward by the operation of the Spirit who inwardly stirres up mens spirits heartily to accept Gods gracious invitation and so to attend to Gods Word as they do truly and savingly beleeve Thus was Lydia called Act. 16. 14. Of this calling therefore there are two parts 1. Gods invitation 2. Mans acceptation I call unto them saith the Lord they stand up together Isa. 48. 13. This is that calling which makes a link of the golden chain that reacheth from Predestination to Glorification Rom. 8. 30. These are they who are said to be with Christ being called and chosen and faithfull Rev. 17. 14. The outward calling may make men members of a visible Church yet it is an aggravation of their just damnation Matth. 11. 22 24. The inward calling wrought by Gods Spirit makes men members of the invisible Church and is the means of their eternall salvation For all things work together for their good Rom. 8. 28 c. This is the Calling here intended and it is proper and peculiar to such as are indeed holy brethren called to be Saints Rom. 1. 7. 1 Cor. 1. 2. Such were they to whom the Apostle said Ye see YOUR calling 1 Cor. 1. 26. Make YOUR calling sure 2 Pet. 1. 10. These by an excellency are styled The called §. 14. Of the Causes and Effects of Saints Calling 1. THe principall Author of the foresaid Calling is God 1 Thess. 2. 12. The Father in reference to whom this calling is styled HIS calling Eph. 1. 17 18. Sonne who came to call sinners Matth. 9. 13. and the Holy Ghost who worketh in us the graces whereby we yield to the call 1 Cor. 12. 2 c. 2. The procuring cause is Gods free grace and rich mercy For he hath called us with an holy calling not according to our works but according to his own purpose and grace 2 Tim. 1. 9. Men before their calling are dead in sinne Eph. 2. 1. and were alienated from the life of God Eph. 4. 18. If God of his meer mercy and free grace did not call them they would not they could not turn to him Men at their first calling are meer patients They have not such ears as can hear Gods call nor such eyes as can see the excellency of that calling nor such feet as can carry them to him that cals nor such hands as can receive the good things that are offered by that calling It is God that openeth ears enlighteneth eyes and enableth other parts to employ aright their distinct Functions toward the effecting of this great work It is God which worketh in you both to will and to do Phil. 2. 13. God first puts life into them that are dead and then affords continuall assisting grace for persisting and persevering in that Christian course whereunto they are called 3. The instrumental causes which God useth for the effecting this great work are Ministers of his Word These are those Servants whom he sends forth to call men Mat. 22. 3. By their preaching of the Word both that wofull estate wherein men lie by nature is discovered and also that excellent and blessed estate whereunto they are called is made known The former is ordinarily done by preaching Law whereby is the knowledge of sin Rom. 3. 20. and 7. 7. Hence ariseth sight and sense of sin grief horrour and despair for the same The latter by preaching the Gospel which is the power of God unto Salvation to every one that beleeveth Rom. 1. 16. yea Faith cometh by hearing the Gospel Rom. 10. 17. 4. The highest and chiefest end of Saints calling is the glory of Gods grace and mercy God would make known the riches of his glory on the vessels of mercy even us whom he hath called Rom. 9. 23 24. The subordinate end is in reference to man and that to make him partakers of grace here Gal. 1. 6. and of glory hereafter 1 Pet. 5. 10. 5. The effects of this calling are Faith and Repentance the Understanding being enlightned by Gods Word about the misery of mans natural condition and happinesse of his renewed estate and the Will being by Gods Spirit made inclinable and ready to receive that good that is made known in the Gospel by faith resteth on Christ for pardon of sinne and reconciliation with God and then sets himself to change his former course of life by breaking off his former iniquities and by conforming himself to the image of him that hath called him in holinesse and righteousnesse §. 15. Of the Heavenly Calling THe calling of Saints is here commended unto us by this attribute heavenly The Greek word is a compound and hath reference to the highest heaven where the Throne of God is and where Christ now is in his
Gal. 3. 28. The eight unities mentioned by the Apostle Eph. 4. 4 5 6. intend thus much For all beleevers make one body They have all one Spirit They are all called in one hope They are all servants of one Lord There is one Faith belonging to them all and one Baptism They have all One God and 〈◊〉 Father In reference to that one Father all beleevers are stiled dear children Eph. 5. 1. Great is the emphasis of the Greek word translated dear It signifieth a beloved one one that is so loved as all love is cast on him It is most properly attributed to an only childe where God saith to Abraham Take thine only Son Gen. 22. 2. The LXX thuâ—… translate it Take thy beloved Son He who in Hebrew is called an only Sonne is in Greek called a beloved Sonne So also do other Authors use that Greek word both of male and female as an only sonne an only daughter So when one hath but one only eye that eye in Greek is called a beloved eye This title beloved one is oft attributed to Christ and that most properly for â—…e is the only begotten of God This title beloved one is indeed oft used in the plurall number including many as Eph. 5. 1. Rom. 1. 7. 11. 28. But they are all in Godâ—… account as an one only childe Thus they are all as one spousâ—… to Christ Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs Rom. 8. 17. and Kings Rev. 1. 6. and thâ—… of the same inheritance and of the same Kingdom Now there useth to be bâ—…t one heir of the same inheritance and one King of the same Kingdom These therefore are as one For they have all one Spirit Eph. 4. 4. and they all make oâ—… mysticall body which body is styled Christ 1 Cor. 12. 12. In this respect the duties which are required of us as brethren § 3. are by this unity further pressed upon us 2. They to whom the Apostle wrote were internally and effectually called To be partakers of a thing is not only to have a right thereto by reason of our profession but also to have a part and a share therein and that really actually Thâ—… we are said to be partakers of Christ v. 14. And to be partakers of Gods chastisements Heb 12. 8. The husbandman is said to be partaker of his hope in that he doth in very deed partake of the benefit thereof 1 Cor. 9. 10. The Apostle doth use this emphaticall word Partakers and applies it to them all as he did that former excellent style Holy brethreu Of giving such titles to all members of the Church See § 6. §. 18. Of Signes of Saints Calling THe excellency utility and necessity of the heavenly calling gives us all 〈◊〉 cause thorowly to search and examine our selves thereabout that we be noâ—… deceived in a matter of so great consequence and think we are internally and effectually called when our calling is only externall and formall This use is the rather to be made of this point because the evidences of an effectuall calling are especially inward in the soul and spirit of a man and what 〈◊〉 knoweth the things of a man namely such as are within him save the spirit of 〈◊〉 which is in him It will be therefore not unseasonable to give some signes of 〈◊〉 Calling They are such as follow 1. Illumination Hereby I mean in speciall a distinct understanding of the mysteries of godliness particularly of the work of the Law and the Gospel on us Our calling is from darkness to light 1 Pet. 2. 9. They therefore who still remain in darkness the darkness of ignorance and cannot finde themselves to be enlightned with true knowledge are not called Of those who are called the Lord saith They shall all know me Jer. 31. 34. Though this be not sufficient yet it is necessary 2. Sense and feeling of that wofull estate wherein by nature men are Such they are whom Christ thus invites and cals Come unto me all ye that labour and are heavy â—…en Matth. 11. 28. As for such as think themselves righteous and that their estate iâ—… good enough such as never were brought to feel the heavy burden of sinne Christ saith I am not come to call the righteous Matth. 9. 13. 3. Detestation and loathing of ones former estate and wicked course of life together with a true and sound turning from the same which is repentance For Christ came to call sinners to repentance Matth. 9. 13. They therefore that are not brought to repentance but continue to live lie and delight in sinne are not called 4. Sanctification and renovation of the whole man and a delight in holiness For God hath called us to holiness 1 Thess. 4. 7. 5. Contempt of this world of the promotions profits and pleasures thereof For Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. To this purpose tends the call of the Lord Come out from among them and be â—…e separate saith the Lord and touch not the unclean thing and I will receive you 2 Cor. 6. 17. 6. Peace and unity This the Apostle intends in these words Let the peace of God rule in your hearts to the which also ye are called Col. 3. 15. He cals it the peace of God because God hath setled and established it among his people God hath called us to peace 1 Cor. 7. 15. 7. Readiness to bear all manner of afflictions which by God shall be laid on us or persecutions which by man shall be inflicted for the Gospels sake For even hereunto are we called 1 Pet. 2. 21. 8. Love of God Hereby they who are called are described These two are joyned together them that love God and them that are called Rom. 8. 28. 9. Love of the brethren The Apostle presseth this point by this argument As ye are called in one hope of your calling Eph. 4. 4. 10. A cheerfull expectation of eternall happiness For God hath called us to eternall glory 1 Pet. 5. 10. §. 19. Of sundry uses of Saints Calling THis point of the heavenly Calling of Saints affords matter of Consutation Humiliation Reprehension Admiration Gratulation Consolation Direction Exhortation 1. The errour of attributing such free will to man in his corrupt estate as to be able thereupon to turn from darkness to light is confuted in that unless God both outwardly by his Word and inwardly by his spirit call him he cannot come No man can come to me saith Christ except the Father draw him Joh. 6. 44. The word calling refutes another errour about the universality of it For we are called out from others 2. That wofull plight wherein our selves were before our calling and wherein others still lie which are not yet called gives great matter of Humiliation For it is an estate of darkness and death
propriety as 1. Christ purchased his Church Act. 20. 28. 2. He built it ver 4. In this respect it is said To whom coming as unto a living stone ye also as lively stones are built up a spirituall house 1 Pet. 2. 4 5. Aâ—… again In whom you also are builded together Eph. 2. 22. 3. God hath given the Church to his Son Psa. 2. 8. The Church being Christs own house how can we doubt but that his eye will be continually thereupon and his presence therein and that he will take especiâ—… care thereof to provide all needfull things for all The Apostle saith If any prâ—…vide not for his own and especially for those of his own house he is worse thâ—…n an 〈◊〉 del 1 Tim. 5. 8. Can any now imagine that Christ will not provide for them of his own house It is said of Ioseph That he nourished his Father and his brethren 〈◊〉 all his fathers houshold with bread according to their Families Gen. 47. 12. Mâ—… more will Christ nourish those of his own family He will in this respect do more for his Church then for all the world besides Men use to bestow more cost 〈◊〉 their own houses then others Of Comforts and Duties hence arising See 〈◊〉 next § That right which Christ hath over his Church giveth him an absolute Power to order it as he will He may establish or alter Ordinances as he will He châ—…ged the legal Ordinances into Evangelical He hath established Evangelical Ordinances to be perpetual to the end of the world No man which is but a servant hath such a power §. 58. Of those who are the house of Christ. THe Apostle to explain that metaphor of an house more fully addeth this phrase Whose house are we This Pronoun We may be taken two wayes 1. Joyntly for the whole Catholick Church which is the Society and Communion of all that ever did or shall believe in Jesus Christ. 2. Distinctly for every particular believer For the body of a particular Professor is said to be the temple of the holy Ghost 1 Cor. 6. 19. In this sense they may be taken for the house of Christ Synecdochically as particular stones of that building For they are called lively stones 1. Pet. 2. 5. Thus the priviledges of Christs house may belong to every of them Fitly are Saints in the former joynt consideration stiled an house For 1. As stones and timber they are brought together and fitly said and that for God to dwell among them 2 Cor. 6. 16. 2. As an house is set upon a foundation Luke 6. 48. So are Saints built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief cornerâ—… Ephes. 2. 20. 3. As Solomons Temple was beautified and adorned with silver gold variety of pictures and other ornaments 2 Chron. 3. 4. 1 Kings 6. 29. So Saints are decked and adorned with the various graces of Gods Spirit Gal. 5. 22 23. 4. As an house inhabited hath a Governour over them so the Society of Saints have one over them who is called the Master of the house Mat. 10. 25. 5. As in a house there is an houshold which consisteth of children servants and others So in the Church of God Mat. 15. 26. Luke 11. 7. 6. As in a great house there are variety of Officers So in the Church there are Stewards Ministers and others 2 Cor. 12. 28. 7. As in a well-govern'd house there are good orders for the good government of it So in the Church of Christ 1 Tim. 3. 15. 8. As in a house all needfull provision useth to be stored up So in this house of Christ there is bread of life water of life and needfull food and refreshing Singular Comforts must needs hence arise to those that are parts and members of this house and that by reason of 1. The sure foundation whereon it is setled 1 Cor. 3. 11. 2. The fast knitting of the parts of the house together Eph. 2. 21. 3. The excellent ornaments thereof which are the glorious graces of Gods Spirit 4. The good Laws and Constitutions for better governing the same being all contained in the word of God 5. The wise Governour thereof 6. The excellent houshold 7. The usefull Offices in it 8. The variety and sufficiency of provisions appertaining thereto That which is expected of such as are of this house is 1. That they cleanse themselves from all filthinesse of the flesh and Spirit 2 Cor. 7. 1. 6. 16 17 18 Otherwise this house of Christ may prove the devils sâ—…ie 2. That they deck and adorn themselves with the graces of Gods Spirit Colos. 3. 12. 3. That they be subject to their Governour and to the good Orders that he establisheth among them 4. That they be content with the place and portion which the Master of the houshold allots unto them 5. That they maintain unity amongst themselves For an house divided against it self shall not stand Mat. 12. 25. 6. That they improve to the best advantage they can the talent which their Lord committeth unto them Mat. 25. 20. §. 59. Of the excellency and extent of Christs house THese two relatives whose we being joyned together in reference to aâ—… house thus whose house are we do exceedingly commend the Church of God which is intended hereby All the world admired Solomons Temple but behoâ—… here a more glorious Edifice The stones hereof are living stones the ornaments thereof the graces of Gods Spirit The provision thereof such as endureth to everlasting life All things appertaining thereunto spiritual celestial It was before implied § 48. that Moses was of this house here it is said of Christians We are the house whereby it is manifest that the Church of the Old and New Testament was one and the same The Apostle speaking unto Christians who were Gentiles in reference unto the Iews saith Ye are fellow Citizens with 〈◊〉 Saints and of the houshold of God Ephes. 2. 19. And in reference to the ancient Church of the Iews it is said to the Society of Christian Gentiles Thou being â—… wilde Olive-tree were graffed in amongst them and with them partakest of the 〈◊〉 and fatnesse of the Olive-tree Rom. 11. 17. Both they and we have one God one Saviour and the same means of Salvation in regard of the substance They did eat the same spiritual meat and drink the same spiritual drink that we do 1 Cor. 10. 3 4. On this ground the Apostle exhorteth us to be followers of them Heb. 6. 12. 12. 1. On this ground they prayed for our calling Psal. 67. 3 c. We therefore ought also to pray for their re-calling and to use all the means we can to help on the same §. 60. Of the meaning of this Conjunction IF THe evidence whereby we may know whether we be of the house of Christ oâ—… no is thus set down If we hold fast the confidence c. This manner of
faithfull For this end the faithfulnesse of Christ and Moses is here set down See § 39. VII Christ of all was most worthy of glory This is the main point proved in these verses See § 42 43 44. VIII Moses was an eminent Minister Moses among others is here called out to be compared with Christ. His Prerogatives are distinctly set down § 45. IX Christ was more excellent then Moses This is expresly set down See § 45. X. A builder is more excellent then the thing built This Metaphor is used to set out Christs excellency above others See § 46. XI Ministers have received what they are or have This is implied under this phrase Every house is builded See § 48. XII Christ is true God He is here so called See § 49. XIII Christ is the Creator of all This is intended under this Metaphor He that built all things See § 49. XIV The Church is built up by Christ. This is the special thing intended under this phrase He that built all things is God See § 49. XV. A servant must be faithful This is here intended in the patern of Moses See § 50 XVI Governors are servants So was Moses See § 51 52. XVII Ministers are Gods witnesses As Moses so all other Ministers are for a Testimony See § 55. XVIII God before hand makes known his pleasure So much is intended under this phrase Those things which were to be spoken after See § 55. XIX Christ is the anointed This title Christ importeth as much See § 54. XX. Christ is Gods Son This is intended under this relative Son See § 55. XXI Christ is the Governor of the Church This Preposition over importeth a government See § 59. XXII The Church is Christs own It is his own house See § 57. XXIII Saints are Christs house This Pronoun WE means Saints See § 58. XXIV Believers under the Law and Gospel make one house Moses was under the Law and we are under the Gospel See § 59. XXV They who stand must take heed lest they fall So much is hinted under this conjunction IF See § 60. XXVI The best have need to look to their standing The Apostle puts himself under this caution by using a verb of the first person If WE hold fast XXVII Confidence is one evidence of our right to Christ. Mention is made of confidence to that end See § 61. XXVIII Hope also is an evidence of our right to Christ. To this end it is added unto confidence See § 62. XXIX Rejoycing ariseth from hope It is therefore here added as an Epithete to hope See § 63. XXX Perseverance is an evidence of soundnesse It is here set down for that 〈◊〉 by way of supposition if we hold fast See § 68. XXXI Perseverance must be without intermission For this end this Epithete 〈◊〉 is added See § 68. XXXII True Perseverance holds out till death So much is intended under 〈◊〉 phrase to the end See § 68. §. 73. Of the inserence of that which follows upon that which went before Verse 7. Wherefore as the holy Ghost saith To day if ye will hear his voice FRom the beginning of the second verse to this the Apostle hath lâ—…rgely 〈◊〉 down Christs faithfulnesse in executing his Propheticall Office and that toward us who are his house Hereupon he inferreth a disswasion from disrespecting Christ which is continued to the end of this Chapter This first particle Wherefore is a note of Inference This is the first place in this Epistle where the Greek word is used yet other Greek words to the same sense have been used as v. 1. ch 2. v. 1 17. This inference may have reference either to all that hath been spoken before 〈◊〉 Christs excellency and faithfulness thus Because Christ was so excellent and faithfull a Prophet as never any the like We must therefore take heed that we hardee not our hearts against him nor depart from him or more immediatly to the 〈◊〉 clause of the former verse thus Because if we hold fast the confidence c. 〈◊〉 give evidence thereby that we are the house of Christ We ought therefore to 〈◊〉 heed that we harden not our hearts and depart from Christ. The former reference sheweth that Christs care in executing his Function 〈◊〉 our good ought to make us carefull in attending to him and cleaving close 〈◊〉 him The latter reference sheweth that we ought in this respect to take heed that 〈◊〉 fall not from Christ because holding fast our confidence is an evidence 〈◊〉 communion with him namely that we are his house and he our Lord. Hence 〈◊〉 followeth that means must be used for holding fast confidence I take the former reference to be the more proper to this place and so it 〈◊〉 the same point that was before noted § 2. This note of inference Wherefore looking backward may intend either 〈◊〉 Point that immediatly followeth in the divine testimony or that which is set 〈◊〉 v. 12. c. If thus then the testimony must be included in a Parenthesis and 〈◊〉 particle Wherefore be taken as joyned with the 12th verse thus Wherefore 〈◊〉 heed c. §. 74. Of expressing ones minde in the words of the holy Ghost THE Apostle expresseth his minde concerning the use which we are to 〈◊〉 of Christs faithfulnesse in his Office under the very words of sacred Scripture which questionlesse he doth to make it the more regarded For to expresse 〈◊〉 minde in his own words addeth great weight to the Point The Apostle doth 〈◊〉 like chap. 2. ver 6 7. and in sundry other places of this Epistle A very great 〈◊〉 thereof is penned in Scripture words and phrases For he wrote to the 〈◊〉 brews who were well exercised in the Old Testament and had it in high 〈◊〉 count In quoting the testimony he expresseth neither book nor Psalm nor verse 〈◊〉 this manner of quoting Scripture See more ch 2. § 50. but the words of 〈◊〉 are so expressly set down as it may be found out where they are especially by 〈◊〉 as are so exercised in the Scriptures as these Hebrews were The Apostle faithfully declareth the minde of God therein though there be 〈◊〉 little difference in words especially in their order or joyning together which 〈◊〉 shall note in due place The testimony continueth from this verse to the 12. and it is taken out of 〈◊〉 v. 7 8 9 19 1â—… David was the Penman of this as of the other Psalms Therefore Davids name is sometimes expressed before Texts quoted out of that Book of Psalms as Ch. 4. 7. Mat. 22. 43. Luk. 20. 42. Act. 2. 25. Rom. 4. 6. 11. 9. To shew that the holy Ghost spake what David uttered in the Psalms Peter useth this phrase The holy Ghost by the mouth of David spake Act. 1. 16. And again speaking to God thus saith Who by the mouth of thy Servant David hast said Act. 4. 25. The Apostles manner of quoting
which God sweareth to inflict 〈◊〉 them is deprivation of his promised Rest thus set down in our English 〈◊〉 shall not enter into my rest The Rest here meant as it hath reference to those Israelites who provoked 〈◊〉 to sware is the Land of Can â—…an This is called rest in reference to their many travels and troubles that they 〈◊〉 the wilderness and in the Land of Egypt The Hebrew word used by the Psalmist is derived from a root that 〈◊〉 to rest from trouble or labour This is evident by the reason which Lamech 〈◊〉 of the name which he gave to his son Noah Noah cometh from the same 〈◊〉 and signifieth Rest. The reason which his father gave thereof is thus 〈◊〉 He shall comfort us concerning our work and toil of our hands Gen. 5. 29. Lamech by divine inspiration fore-saw that God in Noahs time would ease the earth of that intolerable burden of wickedness wherewith the multitude of Gyants who were cruell tyrannical persons over-loded it So as by the ceasing of that violence there should be rest He had therefore a name of rest given him because rest should be in his dayes as e Solomon which signifieth Peace had that name given him because peace was in his dayes 2 Chron. 22. 9. The Greek Noun here used is a compound The simple Verb signifieth in general to cease or leave off Luke 5. 4. 11. 1. It is in particular applied to the allaying or ceasing of storms as Luk. 8. 24. and to mischievous opposition against truth Act. 13. 10. and to appeasing uproars Act. 20. 1. and to leaving off violent beating Act. 21. 32. and to leaving off sin 1 Pet. 4. 1. The Verb compounded with the Preposition here used signifieth to restrain Act. 14. 18. It is used sometimes intransitively without governing any case as in this phrase God did rest Chap. 4. v. 4. So ver 10. Sometimes transitively as in this phrase Iesus gave them rest or Ioshua made them rest that is he procured rest for them Ch. 4. v. 8. A Noun that cometh from this compound Verb is here used and signifieth Reâ—…t even such a rest as freeth from travels and troubles Fitly is this word used in this place for the rest here spoken of whether it be taken litterally for Canaan or mystically for Heaven is a freedom from travels and troubles Eight several times is this Noun used in this and the next Chapter and translated Rest. There is another word once only used in the New Testament and translated Rest which according to the notation of it signifieth the keeping of a Sabbath Ch. 4. v. 9. § 31. The children of Israel were under sore bondage and subject to much labour toil and oppression in the Land of Egypt and in the wilderness they had no setled place of abode but were forced to remove from station to station In Canaan they were a free people under no bondage and according to their several Tribes and Families they had a set and setled habitation which as an inheritance was given to them and their posterity In this respect Canaan had this title given unto it Rest. This title Rest doth both amplifie Gods great care over his Church and also aggravate the judgement here denounced 1. It amplifieth Gods providence in this that howsoever in wisdom he may suffer his Church for some time to be under sore pressures and to be brought to sundry straits yet Rest shall be the end of all This he prepareth this he will give to his After that the Israelites had been setled in Canaan they were for their sins 〈◊〉 by their enemies yet God gave them rest again Iudg. 3. 11 32. 5. 31. So after Davids wars and troubles God gave Israel Rest on every side 1 Chro. 22. 18. Yea after they had been seventy years in Captivity he brought them to this land of rest again Ezra 2. 1. In the Apostles time after some persecution the Churches had rest Act. 9. 31. And in Constantines time after the ten persecutions And in Queen Elizabeths time after the Marian persecution This the Lord thus ordereth here in this world to uphold the spirits of his servants that they should not saint under their troubles and trials but hold out upon an expectation of Râ—…st Men labour and travell all the day in hope of rest in the night But Heaven especially is that rest which God hath prepared for all his This is that Rest which remains to the people of God Heb. 4. 8. Herein the Israelites were a type of the Church of God in this world This world is as an Egypt and a wildernesse to the Church of God But Heaven is their Canaan As Christ for the joy that was set before him endured the Crosse despising the shame Heb. 12. 2. So let us for this Rest that is set before us Of the true Rest See Chap. 4. v. 1. § 8. 2. This title Rest doth aggravate the judgement inflicted upon the Israelites in that it was a deprivation of that which might most of all uphold and support 〈◊〉 spirits in their troubles and travels which was that they should have rest Rest 〈◊〉 prepared for them but they through their incredulity and manifold rebellionâ—… deprived themselves thereof See § 118. They so farre deprived themselves of that rest as God sware they shall 〈◊〉 enter into it They should be so farre from having any possession therein and long living dying and being buried therein as they should not so much as 〈◊〉 a foot therein or have their bones carried thereinto as Iosephs were Exod. 13. 1â—… Iosh. 24. 32. Our English doth interpret the Greek word in the full latitude thereof thus Eâ—…nter into For it is a compound The simple Verb signifieth to go or to come 〈◊〉 the Preposition into This compound is used to set out the utter exclusion of â—…pocrites other wicked and all unregenerate persons out of Heaven Mat. 5. 20. 〈◊〉 7. 21. Iohn 3. 5. Rev. 21. 27. In this the type which is Canaan fitly answereth the truth which is Heaven This emphasis of the word which setteth forth their utter exclusion out 〈◊〉 Canaan doth aggravate their judgement §. 117. Of rest stiled Gods rest THe fore-mentioned Rest is further amplified by appropriating it to God 〈◊〉 cals it My Rest. By an excellency is that Rest called Gods rest and that in sundry respects 1. It was a rest which God had promised to their Fathers 2. By God they were conducted and brought out of Egypt through the wildeness unto it 3. By God they who entred in were setled therein 4. God had his habitation there among them There was his Tabernacle and Ark and afterward his Temple set In what â—…spect Heaven is called Gods rest See Chap. 4. v. 1. § 9. God doth here purposely appropriate this rest unto himself to make them 〈◊〉 enjoyed it and sound the
137. Of the occasions and consequences of Saints folly THe foresaid degrees of the fall of such as are effectually called and regenâ—… do happen partly by reason of outward temptations as Lot was tempted 〈◊〉 his daughters Gen. 19. 31 c. and Peter by those that saw him at the High 〈◊〉 Hall Matth. 26. 69. and partly by those inward corruptions that remain in the For though they be truly regenerate yet they are but in part regenerate 〈◊〉 flesh remaineth in the best so long as they remain in this flesh Rom. 7. 18 c. Particular corruptions which occasion Saints fals are these 1. High-mindedness Thus much the Apostle implies by this admonition 〈◊〉 not high-minded but fear Rom. 11. 20. 2. Self-conceitedness This was it that made Laodicea lukewarm she thâ—… she had need of nothing Rev. 3. 16 17. 3. Overmuch confidence This was the occasion of Peters fall Mâ—… 26. 33. 4. Too much boldnesse Solomon was too bold in suffering his wives to 〈◊〉 each of them their own gods thereupon he himself went after other gods 1 〈◊〉 11. 5 c. 5. Too great security David was overtaken hereby 2 Sam. 11. 2. 6. Too little fear and jealousie over ones self By this means was Lot sedâ—… Gen. 19. 33. In that true Saints have such occasions of falling so farre and so foully as 〈◊〉 foresaid instances do demonstrate the Apostles caveat of taking heed is 〈◊〉 be observed by the best of us The rather because of the evil consequences that follow upon Saints fals For 1. God is exceedingly dishonoured thereby 2. The holy profession is disgraced 3. The Church and communion of Saints is scandalized 4. The Gospel is blasphemed 5. The weak are made to stumble Gal 2 13. 6. Enemies take occasion of insulting Lam 1. 7 8 9. §. 138. Of Christ the living God THe Apostle to adde the more force to his admonition setteth out him from whom such as fall away depart in these words The living God whereby he declares his Divine Nature God and his excellent property Living Under this description Christ is comprised For the Apostles main scope is to stirre up the Hebrews to keep close to Christ whom they had professed He gave to Christ this title God before v. 4. § 49. That Christ is true God is proved Chap. 1. v. 8. § 107. In what respect Christ is God or Lord and what duties thereupon are expected of us in reference to Christ hath been declared Chap. 1. v. 10. § 128. This Epithete Living applied to God the living God is used two waies 1. Essentially as God he is the living God Psal. 84. 2. 1 Thess. 1. 9. 2. Personally and distinctly to each person To the Father Matth. 16. 16. To the Sonne 1 Tim. 4. 10. and to the holy Ghost 2 Cor. 6. 16. Here it is personally used and that in reference to the Son The Son is the living God two waies 1. Originally In which respect it it said In him was life John 1. 4. and again As the Father hath life in himself so hath he given to the Son to have life in himself Ioh. 5. 26. 2. Operatively In this respect it is said that the dead shall hear the voice of the Sonne of God and they that hear shall live Joh 5. 25. and Christ thus saith of himself I am the resurrection and the life He that beleeveth in me though he were dead yet shall he live Joh 11. 25. Thus is he called the Prince of life Act. 3. 15. and life itself Ioh. 14. 6. It is Christ that gives life to all He gives the naturall life Ioh. 1. 4. and spirituall life Gal. 2. 20. and eternall life 1 Ioh. 5. 20. In this respect Christ is the fountain of life an open fountain an over-flowing ever-flowing fountain Indeed God as God is a fountain of life and a full fountain but so deep as all the means in the world out of Christ cannot draw out water of life from thence I may in this respect say hereof as the woman of Samaria said of Iacobs well Thou hast nothing to draw with and the Well is deep Joh. 4. 11. Yea it is a closed Well and herein like to Labans Well a great stone is upon the Wels mouth Gen. 29. 2. All the men in the world are not able to roul away that stone But Christ God-man is that true Israel who is able to roul away the stone to open the Well and to draw water out of it He is a Fountain opened to the house of David that is to the Church of God Zech. 13. 1. Herein is our God the Lord Jesus Christ distinguished from all the gods of the Gentiles who are not living gods Psal. 115. 5 c. and from Angels and Saints whom Papists trust unto and yet they can give no life yea and from all creatures whatsoever for none of them have life in themselves nor can give life to others §. 139. Of Duties due to Christ as he is the living God SUndry duties are to be performed unto Christ in this respect that he is the living God 1. Acknowledge him to be the true God Ios. 3. 10. Ier. 10. 10. 2. Be zealous of his honour 1 Sam. 17. 26. 2 King 19. 4 16. 3. Fear him that hath the absolute power of life Luke 12. 5. Heb. 10. 31. 4. Tremble before him Dan. 6. 26. Deut. 5. 26. 5. Adore him Rom. 14. 11. 6. Serve him 1 Thess. 1. 9. Heb. 9. 14. 7. Turn to him Acts 14. 15. 8. Long after him Psal. 42. 2. 84. 2. 9 Hold close to him Iohn 6. 68 69. 10. Seek life of him Iohn 6. 33. 5. 40. 11. Trust in him 1 Tim. 4. 10. 6. 17. 12 Account it a great priviledge to be his son Hos. 1. 10 Rom. 9. 26. Heb. 12. 2â—… 13 Pervert not his word Ier. 23 36. 14. Never depart from him Heb. 3. 12. §. 140. Of the Resolution of Heb. 3. v. 12. 12. Take heed Brethren left there be in any of you an evil heart of unbelief iâ—…â—…parting from the living God THe summe of this verse is A caveat against Apostacy Hereof are two parts 1. An expression of the caveat 2. A description of Apostacy In the expression of the caveat observe 1. A mild insinuation in this word Brethren 2. A prudent Admonition whereof are four branches 1. The kinde of Admonition by a caveat Take heed 2. The end of the Admonition to prevent an evil Lest. 3. The extent to our selves and others Any of you 4. The continuance therein At any time In the description of Apostacy two points are noted 1. The ground of it whence it ariseth 2. The nature of it wherein it consisteth The ground is 1. Generally propounded 2. Particularly exemplified The generall is set out 1. By the subject an heart 2. By the quality of it Evil. The nature of it is set out 1. By the proper act To depart 2. By the subject from which they
wildernesse All that passed through the red sea and thereby were saved from the Egyptian bondage were not baptized in the blood of Christ and thereby saved from the slavery of sin and Satan All that did eat of Manna and drink of the water out of the rock did not eat the flesh of Christ and drink his blood though all these were types and Sacraments thereof The many sacrifices under the Law did not take away sin Heb. 10. 4 yet were they types of that sacrifice that did indeed take away sin Such externall types figures and shadows were afforded to Gods people under the Law in regard of their weakness to raise up their minds and hearts to higher and greater matters and to be as looking-glasses to shew unto them Christ Jesus and such things as concerned their eternall salvation They were not â—…o given as to male Gods people to rest in them and not to seek after further truths We are taught hereby to take heed that we be not deceived in mistaking the mark and placing happinesse in that wherein it doth not consist Peter mistook the brightnesse and glory that appeared at Christs transfiguration for the glory of heaven and in that respect said It is good to be here Matth. 17. 4. There is great danger therein For there is no proportion betwixt earthly and heavenly things We were better be without the best things here below then so to dote and rest upon them as to neglect the things above To apply this to our times let us consider what resemblances what first-fruits what pledges what evidences God now under the Gospel giveth to us of our heavenly rest and glory Such are 1. That portion of goods those delights that health long life and like blessings which here he bestows upon his Saints 2. That fellowship and communion which Saints have one with another 3. The peace and prosperity of Churches 4. Assemblies of Saints for performing holy duties 5. Liberty of Sabbaths and Ordinances 6. Comfort of soul peace of conscience joy in the holy Ghost Though these and other like things be blessings of God which we may enjoy and for which we ought to be thankfull yet are they not wholly to be rested in For if true happinesse consisted in these then would not the holy Ghost speak of an heavenly happinesse eternall glory and everlasting life to be hereafter enjoyed §. 50. Of Truths coâ—…ched under Types THe other day here mentioned is that which hath been four times before insisted upon Sâ—…e § 45. From this other day which David mentioneth a question may be moved whether there were not a day in Ioshua's time and before his time also to enter into the rest that David afterward cals upon people to enter into If there were a day before why doth the Apostle so much urge these words Afterwards and Another after Davids time Answ. The main scope of David and of the Apostle here for both were of the same minde and aimed at the same scope their scope was to shew that 〈◊〉 time was not the only day wherein rest was to be found nor that rest which 〈◊〉 gave in 〈◊〉 the only rest to be sought after The day for seeking the rest here intended began when God made this â—…ning against Satan but promise to man It shall bruise thy head Gen. 3. 15. This is a promise of conquest over Satan and deliverance from his tyranny and of the rest here intended following thereupon This day was also in Moses and Ioshua's time and this rest was typified to them under sundry legall rites and types and under the Land of Canaan Spirituall and celestiall things were comprised under their externall and legâ—…ll types Their circumcision was The putting off the body of the sinnes of the 〈◊〉 Col. 2. 11. They were all baptized in the cloud and in the sea In eating Manna They did eat the same spirituall meat that we do and did all drink the same spirituall drink for they drank of that spirituall rock which was Christ 1 Cor. 10. 2 3 4. Their Passeover did typifie Christ 1 Cor. 5. 7. So did all their Sacrifices Heb. 9. 9 10 11. The blood of sprinkling set out the blood of Christ which cleanseth from all 〈◊〉 Heb. 9. 13 14. 1 Ioh. 1. 7. The legall Priesthood was a type of Christs Priesthood Heb. 4. 14. The Tabernacle set forth heaven Heb. 8 2. The Son of man was liâ—…t up before them in the brasen serpent Ioh. 3. 14 15. Not to insist on other particulars in generall it is said that the Tabernacle and the things therein was a figure namely of spirituall things Heb. 9. 9 and the 〈◊〉 had a shadow of good things to come Heb. 10. 1. Of particular Rites it is said They are a shadow of things to come but the body is Christ Col. 2. 17. Spirituall and celestiall truths and substances were comprised under externall and legall types for these ends 1. To shew that God being a spirit delighteth in things spirituall Ioh. 4. 24. In the time wherein legall services were of use they were detested by God in three 〈◊〉 1. When they were performed in hypocrisie and shew only In this respect God thus upbraideth the 〈◊〉 This people draw near me with their mouth and with their lips do honour me but have removed their heare farre from me iii. 29 13. 2. When they made them a cloak to cover over impiety and iniquity In this respect â—…aith God Your new Moons and your appointed Feasts my soul hateth The reason thereof is thus rendred Your hands are full of blood Isa 1. 14 15. The 〈◊〉 is noted Ier. 7. 9 11. Matth 23. 14. 3. When people rested only on the externall performance of legall Rites and expected to be accepted for those outward performances not regarding the inward truth and substance In this respect it is thus said to God Sacrifice and 〈◊〉 thou didst not desire Psal. 40. 6 c. and God himself saith I will not reâ—… thee for thy sacrifices c Psal. 50. 8 c. 2. To demonstrate the ground of Saints faith which was not the externall Rites that they performed but the internall truth which they believed By faith Abel 〈◊〉 unto God a more excellent sacrifice then Cain Heb. 11. 4 His saith had an 〈◊〉 upon Christ the truth not simply upon the sacrifice that was offered Abraâ—… saw Christs day Joh. 8. 56. Moses esteemâ—…d the reproach of Christ great 〈◊〉 Heb. 11. 26. so as he suffered reproach for Christ. Of other ends why the legall Rites had their spirituall truths See § 49. We may from hence inferre that the believing Jews did not rest in the performance of outward Rites nor in the possession of Canaan nor in externall blessings but had their eye upon higher spirituall and heavenly matters We may from hence gather that it is pains worth the taking to search after the 〈◊〉 Evangelicall and Celestiall truths
Christs Priest-hood cannot be passed over to another Thus it is 〈◊〉 〈◊〉 See § 99. §. 101. Of the meaning of these words wherefore he is able also to save Heb. 7. 25. Wherefore he is able also to save them to the uttermost that come unto God by 〈◊〉 â—…ing he ever liveth to make intercession for them IN this verse an inference is made upon Christs everlasting Priest-hood This is evident by the first illative conjunction Wherefore hereof see Chap. 2. v. 17. § 166 The reference may in generall be extended to all that hath been before said of the excellency of Christs Priest-hood Because he is the Son of God and 〈◊〉 â—…to heaven made a great High-Priest for ever after the order of Melchisedec 〈◊〉 and remaining after Levi making all things perfect being instituted by the solemn and sacred oath of God and endureth ever he is able to save c. But in that the Apostle in the latter part of this verse expresly mentioneth he is ever living to make intercession a more particular and speciall reference is here intended namely to the verse immediately going before thus Christ ever endured 〈◊〉 hath an unchangeable Priest-hood Therefore he is able to save c. This copulative particle translated also implyeth that Christ ever endured 〈◊〉 only for his own honour but also for our good The verb translated able doth most properly imply power and ability 〈◊〉 do a thing but withall it compriseth under it a fitnesse and readinesse to do a 〈◊〉 See Chap. 2. v. 18. § 183. Here it may intend both especially in relation to the foresaid generall â—…rence Of the various acception of this word save see Chap. 5. v. 7. § 42. Here it is taken in the largest extent for preservation from all misery and for setling in 〈◊〉 happinesse This salvation is the end and benefit of Christs Priest-hood He 〈◊〉 Priest and he continueth Priest to save man Of the salvation whereunto we 〈◊〉 brought by Christ. See Chap. 5. v. 9. § 50. The copulative particle commonly translated and in this place hath 〈◊〉 especiall emphasis and is not unfitly translated also It pointeth at one main 〈◊〉 of Christs being such a Priest as he was even to save c. §. 102. Of Christs power to save THis word able is here inserted by the Apostle to shew that Christ can and will accomplish that salvation which he aimed at There is in this respect a title given unto him and translated Saviour which is proper to such a Saviour as is here spoken of The heathen did appropriate that title both to their chief God and also to other Gods that had preserved them The Roman oratour did 〈◊〉 it to Verres that he applyed that title to himself and caused it to be set over a City gate Most truly and properly is it attributed to Christ and thereupon his name Iesus was given unto him See Chap. 2. v. 9. § 73. In this respect this metaphor horn of salvation is also attributed to him Luk. 1. 69. By horn power is meant therefore it is reckoned up among other like metaphors as Castle 〈◊〉 Fortresse Shield Psal. 18. 1. The metaphor is taken from horned beasts whose chiefest strength is in their hornes Thereby they defend themselves and seek to annoy those that they are afraid of In reference hereunto Zedekiah the false Prophet made him hornes of Iron and said to Abab with these shalt thou push the Syrians until thou have consumed them 2 King 22. 11. By this metaphor the power of Monarchs is set forth Dan. 7. 7 8. and 8. 3 4. 1. Christ is of almighty power and by his power he hath overcome all the enemies that any way hinder our salvation 2. Christ is of infinite dignity in his person and what he did and endured for man 〈◊〉 accompanyed with an infinite merit Thus is he fit to enter into the place of glory and salvation for us Good ground have we hereupon to trust unto Christ. The Philistines much trusted in their Champion Goliah 1 Sam. 17. 4 c. Yet was he but a man and as a man was over thrown Our Lord Christ is another kind of Champion who cannot be overcome Hereof we are to take notice in regard of the power of those enemies which seek to hinder our salvation who though they may seem terrible especially the Devill 1 Pet. 5. 8. Yet he and all the rest are but weaknesse in comparison of Christs power Heb. 2. 14. This also may support us against our own weaknesse We are as water spilt on the ground not able to stand of our selves we must therefore do as Iehosaphat did 2 〈◊〉 20. 12. §. 103. Of Christs saving to the uttermost THe foresaid power of Christ in saving is much amplified by this phrase to the uttermost for it setteth forth the full perfection thereof The Greek adjective translated uttermost is compounded of two nounes whereof one signifieth all and the other end so as it implyeth that which is brought to a full end nothing need more to be done thereabouts Our English word uttermost signifieth as much as can be done There is nothing beyond the uttermost There is nothing beyond his power in the work of salvation that is able to save to the uttermost Nothing needeth to be added as an help to him whatsoever is requisite thereunto is in him Thus the salvation which Christ giveth is full and perfect In this respect Christ is called salvation it self Luk. 2. 30. If we duly weigh the misery from which we are saved and the felicity wherein we are estated by Christ we may well discern that he saveth to the uttermost He saveth from sin Matth. 1. 21. Sin is the cause of all misery They who are saved from it are saved from all manner of evill There is nothing hurtfull to a man but what is caused or poysoned by sin Before sin there was no misery and he that is altogether freed from sin is freed from all manner of misery Christ saves from the contagion guilt punishment power and remainder of sin Of the selicity wherein Christ setleth those who are saved See Chap. 1. v. 14. § 159. 1. Hereby is discovered the vanity of the supposed Churches treasure wheâ—… Papists make their foolish people to trust As mans satisfaction Intercession of â—…gels and Saints merits of men Priests oblations The Churches indulgenciâ—… 〈◊〉 pardons and such like trash This fulnesse of salvation wrought by Christ giveth us further ground to 〈◊〉 wholy and only on Christ and utterly to reject all other grounds of salvation §. 104. Of salvation appropriated to those that come to God GReat is the benefit which is brought to the sons of men by Christs Priest 〈◊〉 even full and perfect salvation but it is here limited and restrained to 〈◊〉 〈◊〉 enâ—…vour to obtain it This endevour is expressed under this phrase of 〈◊〉 〈◊〉 to God
a ministration of death the new a ministration of the Spirit 2 Cor. 3. 7 8. 7. In the kind of confederates Under the old Gods confederates were in their non-age as children under Tutors and Governors Gal. 4. 5 7. 8. In the kind of Seales or Sacraments Under the old they were more in number more various in rites more difficult more obscure more earthly By comparing the Sacraments of the one and the other together this will evidently appear 9. In the manner of setting forth the promise of God In the old it was set forth more meanly under temporall blessings Deut. 28. 2 c. Under the new more directly under spirituall and celestiall blessings Matth. 5. 3 c. 10. In the yoke that is laid on the confederates by the one and the other By the old an heavy yoke was laid Act. 15. 10. By the new an easie and light yoke 〈◊〉 11. 30. So great a difference there is betwixt the new covenant and all other covenants as it is stiled a better covenant v. 6. and Chap. 7. 22. See § 24. and Chap. 7. v. 22. § 94. §. 53. Of Instructions arising out of the difference betwixt the new covenant and other covenants IF the difference betwixt the new and other covenants be observed we shall find it far to excell all other covenants Whereby we are instructed in sundry points as 1. In the manifold wisdome of God as the Apostle stileth it Eph. 3. 10. This is manifested in ordering the government of his Church according to the state and condition thereof For 1. In mans entire estate when he was made perfect God made with him a covenant of works 2. After mans fall when the Church was in the infancy of it God ordered it as best befitted that estate 3. In the child-hood of it he gave his people such externall ordinances as were most convenient for them 4. In the riper age of it he fully revealed his whole will and gave them ordinances more spirituall 5. When the Church shall come fully to be compleat and more perfâ—…ct then at the first there shall be no Sun no Moon no Temple no externall ordinances Rev. 21. 22 23. 2. In the encrease of Gods goodnesse This is herein manifested that all the changes of Gods covenant were ever to the better The covenant of Grace was better then the covenant of works The new covenant better then the old At first when all were in one family yea and afterwards when there were many distinct Families the first-born was both a Governor and also an Iustructor of the whole Family Gen. 4. 7. and 18. 19. When the Church encreased into a Nation God set apart the twelfth part namely one tribe of twelve to be ordinary Ministers therein Numb 3. 12. When the Church stood in need of other Ministers God raised up extraordinary Prophets and endewed them with an extraordinary Spirit When the time of the Gospell approached God raised up a Minister even 〈◊〉 the Baptist who was greater then any before him Matth. 11. 11. After Christs ascension he gave Apostles Prophets and Evangelists who did not only most clearly make known the whole counsell of God to the Church that was in their dayes but also left it on record for the benefit of all Churches after them to the end of the world 3. In the greater degree of glory which the soules of Saints departed under the new covenant have then they who departed under the old For although all went to the same place of glory yet they under the old wanted the fruition of Christ as God-man This addeth much to our glory Luk. 23. 43. Phil. 1. 23. 2 Cor. 5. 8. Questionlesse the soules of Saints in heaven before Christs ascention did as many on earth desire to see those things which they who ascended after Christ did Matth. 13. 17. As the glorified soules now want something of the glory which they shall have after the resurrection namely the union of their bodies with their soules and in that respect long for the last day so the soules of Saints before Christ might long for his presence Heb. 11. 39 40. and 10. 20. Against the alteration of mans estate to the better may be objected that mans corrupt estate is not better then his entire estate yet the entire was changed into the corrupt estate Answ. 1. Though the corrupt estate be not simply in it self better then the entire yet through Gods wise dispensation it proved to be better and that in two respects One in reference to Gods glory as is shewed Chap. 2. v. 10. § 86. The other in reference to the good of Gods elect For they have in Christ a greater stability then Adam had and far better priviledges 2. That alteration was by mans transgression He implunged himself into that misery which sin brought so as that may be termed a just punishment of mans transgression rather then an alteration on Gods part This answer may be given to all those judgements which age after age have been inflicted on Gods people for their sins as to the Jewes captivity in Babylon to their rejection under the Gospell to the casting off of many of the Churches of Greece planted by the Apostles and to sundry Christians becomming antichristians yet God who at first brought light out of darknesse hath caused much light to shine out of sundry of the forementioned dark conditions and will also bring further light out of others so as Gods work will appear to be to the better §. 54. Of the meaning of these words Not according to the covenant which I made with their Fathers Heb. 8. 9. 〈◊〉 according to the covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. THe foresaid new covenant is here amplified by preferring it before the old and that the excellency thereof might more evidently be manifested he setteth out the old covenant in this verse and the new covenant in the three following Thus by comparing them together it will appear which is the better He sets down the comparison negatively thus not according to the covenant c. This negative hath reference to the manner of delivering the former covenant as if he had said not under such dark types and shadowes not clogged with such bâ—…rthensome rites and ceremonies nor with such chargeable sacrifices and other oblations as the old covenant was but more clearly with easier burthens and lesse cost Of the differences betwixt the old and new covenant See v. 8. § 52. Of a covenant what it is see v. 8. § 39. That the covenant which is here intended might not be mistaken it is set down by the persons with whom it was made in these words which I made with their 〈◊〉 God is here brought in as the Author of that covenant as
well as of the new 〈◊〉 for thus saith God I will make a new covenant v. 8. By this it appears that 〈◊〉 the old covenant was a divine covenant made by God himself with man Of a divine covenant See v. 8. § 40. The fathers here mentioned are those Israelites which came out of Egypt into the wildernesse where this covenant was set out with the severall rites appertaining thereunto These are they who are mentioned Chap. 3. v. 9. § 95. who who are said to tempt God and to grieve him That these fathers were those Isâ—… is evident by that which in this verse is further said of them that they were 〈◊〉 of the land of Egypt The Prophet Ieremiah maketh mention of these fathers who lived 900 yeares before his time to shew the patience of God Though God had been provoked so long yet he continued his covenant among them This relative There hath reference to the house of Israel and the house of Iudah mentioned in the former verse Though when the Prophet uttered this they were two kingdomes yet they all descended from those fathers that came out of Egypt Therefore of both these kingdomes he saith their fathers This is an aggravation of their division §. 55. Of Gods tendernesse towards his confederates THe foresaid persons are further described by a memorable deliverance out of a miserable bondage The time of that deliverance is thus set down In the day when I took them c. The word day is here determinatly used and it setteth out that distinct time wherein the covenant here spoken of was made and was violated even then when God made Israel a distinct nation of it self being brought from among the Egyptiâ—… and severed from all other nations Of the extent of this word day See Chap. 3. v. 8. § 91. God is here brought in as the Author of the foresaid deliverance For thus saith the Lord I took them by the hand To shew that this is a very observable point it is thus expresly mentioned in the preface of the decalogue I am the Lord thy God which hath brought thee out of the land of Egypt Exod. 20. 2. This giveth instance that deliverances are of God See the Guide to go to God or an Explanation of the Lords Prayer On 6 Petit. § 188. Of praising God for deliverances See the Churches Conquest on Exod. 17. 15. § 77. and the Saints sacrifice on Psal. 116. 8. § 51. Gods manner of delivering them is thus expressed When I took them by the hand or word for word Taking them by the hand Of the Greek verb translated taking See Chap. 2. v. 16. § 156. This noun hand aded to the former verb thus By the hand implyeth a metaphor taken from indulgent and tender parents who take their Children that are weak by the hand that they should not fall and hurt themselves This metaphor doth Moses thus explain The Lord thy God bare thee as a man doth bear his son in all the way that ye went Deut. 1. 31. This setteth out Gods tendernesse over his Church Another Prophet setteth out Gods tendernesse thus Taking them by their armes I drew them with cords of a man with bands of love Hos. 11. 3 4. To this purpose tend these metaphors He sound him in a desert land and in the wast howling wildernesse he led him about he instructed him he kept him as the apple of his eye As an eagle stirreth up her nest 〈◊〉 〈◊〉 young spreadeth abroad her wings taketh them beareth them on her wings so the Lord alone did lead him Deut. 32. 10 11 12. And this which Christ useth How often would I have gathered thy Children together even as a hen gathereth her chickens Mat. 23. 37. It is his own free grace and meer mercy that moveth him thus to do He taketh such and such for his children and dealeth with them as with children This is a great incitation to move us who are taken into covenant with God to submit our selves willingly to his tuition and discipline Though he be a great and glorious Lord Yet he is also a good and a gracious Father he condescendeth to our weaknesse and considereth what is needfull for our infirmity rather then what may beseem his own Majesty This is a strong prop to our falth §. 56. Of Gods full delivering out of danger THe end of Gods taking them by the hand was to lead them out of Egypt This doth further amplifie the foresaid tendernesse of God towards them Of the simple verb from whence the compound translated to lead out is derived See Chap. 2. v. 10. § 94. This compound is applyed to a shepheards leading his sheep out of the fold to their pasture Ioh. 10. 3. And to an Angels bringing the Apostles out of prison Acts 5. 79. and 12. 7. It is four times used of bringing Israel out of Egypt namely here and Acts 7. 36 40 and 13. 17. It is opposed to forcing or thrusting any out of a place Acts 16. 37 39. And thus it may imply gentlenesse and tendernesse The preposition with which the verb is compounded signifieth out of or from Thus the compound implyeth a full deliverance or a thorow bringing out of such and such a place or danger or misery The forementioned instances of the word do prove as much Here then it giveth us to understand that God did fully free the Israelites from their bondage The very History giveth sufficient proof hereto Nor Pharach nor all the Egyptians by all their power and policy could recover them again This may be a type of Christs full deliverance of his people from their spirituall bondage under Satan See Chap. 7. v. 25. § 103. §. 57. Of abusing Gods kindnesse in and about his covenant EXpresse mention is made of the land of Egypt because that was the place of their bondage The Greek word translated land properly signifieth earth Earth is that whereon men tread whereupon they rest abide and dwell That part of the earth where a distinct people dwell is called their land as the land of Canaan while 〈◊〉 Canaanites dwelt there and the land of Israel while the Israelites dwelt there According to the notation of the Greek word it signifieth that which bringeth forth for the earth bringeth forth all manner of fruit for man and beast Of Egypt see Chap. 3. v. 16. § 163. There are noted sundry observations petinent to this place For there is the same end of mentioning Israels deliverance out of Egypt both there and here namely as an aggravation of Israels rebellion upon 〈◊〉 deliverance For they soon forgat Gods works they waited not for his counâ—… c. Psal. 106. 13. Their example gives a representation of an ungratefull and ungratious dispositiâ—… No kindnesse works upon it This did Moses and other Prophets yea and 〈◊〉 himself oft upbraid to the Israelites as Deâ—…t 32. 6. 1 Sam. 12. 7. c. Mic. 6. â—…
he is white 2. On this ground we ought to endevour to purge our selves as he is pure 1 Ioh. 3. 3. 4. The taste of Manna was like wafers made with honey that is sweet and pleasâ—…re Wisd. 16. 20. It had abundance of all pleasantness in it it was pleasing to every mans taste Thus it was the better relished yea thereby the bounty of God was the better â—…eemed who did not only provide wholsome but also delight some food This typified the delectableness that is in Christ to them especially that have their spiritual appetites well ordered These are they that say Oh taste and see that the Lord is good Psal. 34. 8. If once we taste rightly of Christ the bread of life we shall say Lord evermore give us this bread Joh. 6. 34. There is no fulson eness in this bread neither is there any saciety therein We condemne the Israelites of egregious folly for lothing Manna Numb 21. 5. and preferring the cucumbers and the 〈◊〉 and the leeks and the onions and the garlick before it Numb 11. 5. What 〈◊〉 may we judge of them who loath Christ the bread of life and prefer any thing here below before him §. 24. Of the Manner of giving Manna A Fift particular circumstance is about the manner of giving gathering and using Manna â—… Concerning the giving of Manna it was both freely and plentifully given 1. It must needs be freely given in that by their murmuring they deserved to have perished Exod. 16. 2. 2. Plentifully it was given in that God saith I will rain bread from heaven for you and in that they gathered every man according to his eating Exod. 16. 4 18. Thus is Christ freely given and he that commeth to Christ shall never hunger Joh. 6. 35. On this ground all are invited to come to Christ Isa. 55. 1. Ioh. 7. 37. 2. It was sent with dew Exod. 16. 14 Numb 11. 9. Thus Christ is sent down from heaven with the dew of the Spirit and accompanyed with all graces full of grace and truth so as of his fulnesse have all we received and grace for grace Joh. 1. 14 16. Hereby it is that Christ is such nourishment and refreshment to us as he is 3. Manna was given only to Israel which was then the onely Church of God So Christ is given to the spiritual Israel which is the Catholick Church For he is the Saviour of his body Eph. 5. 23. He shall save his people Matth. 1. 21. Behold the priviledge of Saints great in it self and great in that it is appropriated to them 4. Manna was given from time to time so long as the children of Israel were in the wilderness till they came to Canvar Exod. 16. 35. Iosh. 5. 12. Thus hath Christ been preached hitherto and shall continue to be preached in the wilderness of this world till he come to the Celestiall Canaan Matth. 28. 20. In heaven there shall be no need of preaching him §. 25. Of the manner of gathering Manna FOr gathering Manna those circumstances are observable 1. Every one rich and poor gathered it Exod. 16. 16. So must every one that will partake of Christ use the means wherein and whereby he is offered to the Church For Christ commandeth to preach the Gospel to every creature Mark 16. 15. meaning every reasonable creature capable thereof There is neither Iew 〈◊〉 Greek there is neither bond nor free there is neither male nor female for ye are all 〈◊〉 in Christ Iesus Gal. 3. 28. 2. They went out to gather it So saith the Lord The people shall go out and gather Exod. 16. 4. We may apply this to Christs going out of the Camp Heb. 13. 13. and by â—…semblance to our going out of the world from the vanities thereof and out of 〈◊〉 old man from the iniquities thereof Christ is not to be found in the tents of 〈◊〉 one or the other 3. There was a time limited for gatheeing Manna after which time it would 〈◊〉 be found They gathered it every morning and when the sun was hot it melted Exod 16. 21. Thus there is a time for seeking and finding Christ. Seek ye the Lord while 〈◊〉 may be found Esai 55. 6. This is the time accepted the day of salvation 2 Cor. 6. 2. when such a time was overslipt the spouse to hergreat grief sought Christ but could 〈◊〉 find him Cant. 5. 6. The foolish virgins by this means utterly lost him 〈◊〉 25. 11 12. Take heed therefore of putting off the opportunity afforded by God for â—…ing Christ. §. 26. Of the manner of using Manna 1. FOr using Manna it is expresly noted that the people ground it in mils 〈◊〉 〈◊〉 〈◊〉 in a morter and baked it in pans and made cakes of it Numb 11. 8. These set out the manifold sufferings of Christ whereof read Esai 53. Christ himself expresly saith in reference to himself except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit 〈◊〉 12. 24. Behold what Christ endured for us what should we refuse to endure for Christ. 2. It is expresly noted that if Manna was otherwise used then God appointed it bred worms and stanâ—… Exod. 16. 20. Thus is Christ to the incredulous and rebellious he is a savour of death 2 Cor. 2. 16. He is a stone of stumbling and a rock of offence 1 Pet. 2. 8. Finally for the means of reaping benefit by Manna It was to be eaten Eat that to day saith Moses Exod. 16. 25. Thus to partake of the true benefit by Christ we must believe on him Iohn 6. 47. this is spiritually to eat Christ. See Chap. 13. v. 10. §. 27. Of the golden pot wherein Manna was kept THe vessel is here said to be a pot yea a golden pot Into this was the Manna put that it might remain as a memorial for future generations About this circumstance we are to consider 1. The matter of this pot It was of Gold 2. The quantity of it so much as would hold an Omer full 3. The place where it was set before the Lord. 4. The end to be kept for generations Most of these points are expresly set down Exod. 16. 33. In generall the Lord would have a pot to hold it for that was the fittest vessel to keep the grain together from scattering It was a small and round grain and might soon have been scattered and lost if it had not by some such means been kept together This vessel sets out the ordinances of God wherein Christ and the precious things appertaining unto him are kept together In them is Christ to be found 1. The matter of this pot is not set down in the history but expressed by the Apostle who was guided by the same Spirit thaâ—… Moses was and therefore to be taken for truth as if Moses himself had expressed it It was of the same matter the
their strange gods Gen. 35. 4. c. The children of Israel in the time of the Iudges were provoked to sacrifice unto the Lord Iudges 2. 5. By such provocations they who provoke others shew more respect to the spiritual good of their souls then to pleasing them in their corrupt humour The law coâ—…nteth it a kind of hatred to suffer sin to lye upon a brother Lev. 19. 17. Let us labour to possesse our souls with brotherly love and this will make us provoke one another to all duty and against all vice This is an especial means to make professors of the faith hold fast their profession For this end it is here added to the former verse wherein he exhorteth them to constancy §. 76. Of considering one another for a mutuall good THe preposition used by the Apostle and signifying to or unto intendeth here the finall cause why we should consider one another namely to provocation or for provocation meaning for this very end that we may provoke one another It is a main end of our considering one another that we may provoke to duty Excellently doth the Apostle set out this point by that resemblance betwixt the mysticall body of Christ and a natural body the particular members thereof have an especial care one of another for their mutual good 1 Cor. 12. 25 26. There he sheweth that the members have a sympathy and fellow-feeling one of another which he requires of Christians Rom. 12. 15 16. This end will demonstrate that Christians consider one another not to disgrace or endanger them as Saul considered David 1 Sam. 18. 17. and as Doeg considered David 1 Sam. 22. 9. And the Princes of Babylon considered Daniel Dan. 6. â—… c. And as the Pharisees considered Christ Mark 3. 2. Luk. 11. 53 54. but that they do it in love and in wisdome for their good Let this be the end that we aime at in considering our brother §. 77. Of love and good workes A Prime grace whereunto the Apostle would have us to provoke one another is a love What love is is distinctly set down in the Saints Sacrifice on Psal. 116. v. 1. § 4. Of the notation of the Greek word see Chap. 6. v. 10. § 67. Of love of God see the Saints Sacrifice § 6 7. The love here intended is brotherly love love of those that professe tâ—… true faith Of this kind of love see Chap. 13. v. 1. § 4 c. This love is the ground of duties we owe unto our brother And it includeth them all in it Therefore the substance of the second table of the morall law is thus expressed Thou shalt love thy neighbour as thy self On love of God and love of our neighbour hang all the law and the Prophets Matth. 22. 37 39 40. In this respect it is said he that loveth another hath fulfilled the law Rom. 13. 8. Because love is a grace placed in the soul and inward the Apostle addeth hereunto 〈◊〉 works which are more visible Of good works see Chap. 13. v. 21. § 172. Such works are accounted good as are done according to the will of God see Chap. 13. v. 21. § 173. Salvation accompanieth these good works see Chap. 6. v. 9. § 57. For God will not forget them see Chap. 6. v. 10. § 63. Yet they do not merit see Chap. 6. v. 10. § 66. Nor justifie see Chap. 9. v. 19. § 104. §. 78 Of not forsaking the Assembling of our selves together IN this 25. verse there is another means prescribed for remaining constant in their profession The manner of expressing it in a participle thus not forsaking implyeth this dependence The Greek word is a double compound and carrieth emphasis implying an utter forsaking Of the composition and derivation thereof See Chap. 13. v. 5. § 70. That which they are here forbidden to forsake and charged not to forsake is thus expressed The assembling of our selves together This phrase assembling together is the interpretation of one Greek word which is a double compound and carrieth the greater emphasis It is compounded of a simple verb which signifieth to lead Rom. 2. 4. and a preposition which signifieth with So as this compound signifieth together Luk. 11. 23. Hence the place where people used to meet together was called A Synagogue Matth. 23. 6. The other preposition with which it is also compounded signifieth to gather together unto a place Matth. 23. 37. Thence the noune of my text translated assembling together It is used only in this place and 2 Thes. 2. 1. To shew what kind of assembling together is here meant he addes this pronoune our selves which implyeth the assembling of Christians together and that in duties of piety for the building up of one another in the most holy faith and profession of godlinesse The first compound which is ordinarily interpreted A Synagogue is taken sometimes Metonymically for the place where the people met together as Luke 7. 5. and sometimes for the persons that do meet in a place Acts 13. 43. It was most commonly applyed to the places where the Jewes in their severall cities met to worship God and so it is distinguished from the word translated Church which is spoken of the Gentiles meeting together The word of my text hath a further emphasis for it importeth a gathering of people to people and may imply an assembling of Jewes and Gentiles in one for they being distinguished one from another are brought in Christ to be one Eph. 2. 14. Or otherwise it may imply a gathering of people under one head which is Christ. In this sence may the Apostle use this word where he sayeth By our gathering together unto him that is unto Christ 2 Thes. 2. 1. Both these senses of this phrase Assembling of our selves together may well stand together For the Gentiles and Jewes are made one Church and gathered together under one head Eph. 2. 13 14 c. It seemes that many Jewes in disdaine of fellowship and communion with the Gentiles forsooke the Christian Assemblies wherein they forsooke also the head of those assemblies Jesus Christ. Fitly therefore doth the Apostle use this emphaticall double compound and that purposely to distinguish it from the assemblies of the Jewes called Synagogues §. 79. Of Apostacy and the means to avoid it THe aforesaid act thus forbidden Not forsaking and the object whereunto it is referred The assembling of our selves together gives us to understand that they who have joyned themselves together as a Church of Christ never ought to revolt Thus Apostacy from the communion of Saints or true Church of Christ is forbidden That professors may prove apostates is shewed Chap. 3. v. 12. § 131. How high apostates may ascend on the ladder of Christianity is shewed Chap. 6. v. 4. § 31. How low they may fall is shewed Chap 6. v. 5. § 37. Of the degrees of their falling away who are
was to come 2. Where the Prophet saith It will surely come or word for word In comming iâ—… or he will come The Apostle thus He that shall come will come Betwixt these two phrases there is no differenâ—…e in sense only the Hebrew hath a speciall emphasis in doubling the word By comming is meant indefinitely affording succour or determinately finishing all things at the last day or both 3. Where the Prophet saith I will not tarry The Apostle He will not put off or delay The words that the one and the other useth do in generall signifie the same thing that which the Prophet applyeth to the vision the Apostle attributeth to the Lord who appointed that vision and by whose comming the vision is accomplished Concerning these seeming differences we are to know 1. That the Pen-men of the New Testament did quote and not translate sentences of the old testament so as they were not tied to words It was enough to hold the gener all sense 2. The Apostle giving no intimation of quoting this testimony out of any Prophet he might use some words of the Prophet finding them fit for his purpose though in another sense The like we may observe by comparing Rom. 10. 18. with Psal. 19. 4. 3. In the maine scope the Prophet and Apostle agree which is to provoke Saints patiently to expect the deliverance which the Lord will give and to support themselves in assurance of a speedy reward §. 138. Of the shortnesse of Saints suffering THis expression of the time yet a little while hath reference to the troubles whereunto these Hebrewes were subject and it giveth instance that Saints sufferings are but short The Apostle implyeth as much under this phrase The God of peace shall bruise Sathan under your feet shortly Rom. 16. 20. This determinate setting down the Churches tribulation by ten daies Rev. 2. 10. importeth a short time The Apostle therefore sayth of affliction that it is but for a moment 2 Cor. 4. 17. This is true whether the sufferings of Saints be considered simply or comparatively 1. Simply in a double respect 1. In that they continue not beyond this life For when man hath kild the body he hath no more that he can do Luke 12. 4. And they that die in the Lord rest from their labours Rev. 14. 13. and 21. 4. But our life is short It is resembled to the shortest things that are Iob 14. 1. 2. In that they are not continuall in this life for God affords to his Children in their greatest tryals some intermissions and some refreshings They have a time of sleep After great paine they have oft ease Yea they have spirituall comforts which swallow up their outward griefes They have also many occasions of rejoycings Weeping may endure for a night but joy commeth in the morning Psal. 30. 5. 2. Comparatively in reference to eternity thus without all question it is most true that Saints sufferings are but short For how short is the longest life even the life of Methuselah to eternity yea how short is the space of the whole world comcompared thereto not a day not an hour not a minute not a moment Obj. Saints have made complaints of their long sufferings Psal. 13. 1. Lam. 5. 20. Answ. Their complaints were effects of the flesh in them which is weak Matth. 26. 41. and not fit to judge aright of Gods visitation The shortest time of trouble seemeth long to flesh and blood which is very sensible therof The Sabbath though it be but one day and a great part thereof be spent in Sleeping putting on Apparrell Eating and Drinking and sundry other things besides the holy ordinances of God yet to flesh it seemeth long Amos. 8. 5. The chiefe author of Saints sufferings will not suffer them to be over long He afflicts his Children in love and wisedome with mercy and pitty and tender compassion and thereupon so moderates the same as they may indure 1. This manifesteth a great difference betwixt Saints sufferings in this world and the sufferings of the wicked in hell where there is no cessation intermission ease comfort or any manner of refreshing Mark 9. 43. Matth. 25 41. 2. This admonisheth us to take heed of stubbornnesse or senselesenesse under a crosse for hereby God may be provoked to adde crosse to crosse and to continue the same the longer Lev. 26. 18 c. And if we remaine impenitent to adde eternall torment in hell to the momentary sufferings here on earth 3. Among other motives this may be added for a patient enduring of afflictions in this world Though they be grievious to the flesh for the time yet God will take care that they shall not be over long He will with the temptation make a way to escape that we may be able to beare it 1 Cor. 10. 13. Men of courage will endure great â—…runts which they know will not be long To adde an edge to this motive consider 1. That it is your Father a Wise Tender Loving Father who correcteth you 2. That he will do it no longer then he seeth it to be usefull and necessary 3. That a farr more exceeding and eternall weight of glory will follow thereupon §. 139. Of the Lords being yet to come THis phrase â—…e that shall come is the interpretation of one Greek word and it is appropriated to Christ â—…Matth 11. 3. Rev. 1. 4 8. and 4. 8. and 11. 17. This very title giveth proof that the Lord Christ is yet to come This is meant of his second and last comming whereof see Chap. 9. v. 28. § 143. The Lord put off his first comming till the fulnesse of time Gal. 4. 4. which was about the space of 3950. years And he hath put off his second comming till the tiâ—…es of restitution of all things Acts 3. 21. This he did in reference to the one and other comming 1. To prepare men the better unto his comming 2. To nourish faith and hope which cease when the thing believed and hoped for is accomplished We hope for that we see not Rom. 8. 24. 3. To try patience Iam. 5. 7. 4. To exercise Wisedome Courage Obedience and other like graces 5. To discover such corruptions as lurk in the heart Deut. 8. 2. 6. To make men the more long for the Lord before he come and more welcomely to accept him when he commeth That which is to come is to be waited for §. 140. Of the certainty of the Lords comming and that without delay THe Apostle addeth this phrase will come to that former phrase shall come to set forth the certainty of the poynt that the Lord will assuredly come To give further evidence hereof this note of assurance behold is frequently prefixed before that poynt of the Lords comming and the poynt it self set down in the time present being as sure as if it were already accomplished Iude v. 14. Rev. 3. 11. So also this asseveration Amen Mark 13. 30. And this Surely
the special promises of Seed and Canaan were not made unto them Answ. 1. The blessed Seed Christ Iesus which is the principal Seed intended was made to them all Gen. 3. 15. 2. The truth typified by Canaan which was Heaven was by faith expected of them all And the Ark did in a manner typifie the same 3. They also had special promises which were equivalent 4. It is not necessary that every proof should be applyed to every Believer This general is true of them all All dyed in faith To prove this some proofâ—… belong to some other to others By this proof not having received the promises it is evident that faith â—…esteth on that which it enjoyeth not Hereof see v. 1. § 4. §. 66. Of Believers embracing promises afar off THough Believers enjoy not what they do believe yet by faith they see them therefore he addeth But having seen them This Conjunction 〈◊〉 manifesteth a distinction between receiving and seeing They received not the things which they saw Of the word translated seen see Chap. 2. v. 8. § 68 72. Men see two waies 1. With the eyes of their body 2. With the eyes of their soul. Whereof there are two sorts 1. The eye of the understanding Eph. 1. 18. 2. The eye of faith Heb. 11. 27. It is the spiritual sight that is here meant and that in both the former respects for they well understood what things were promised and withall they believed that they should be accomplished but with their bodily eyes they did not see them This word that is added afar off joyned with the former verb of seeing is a metaphor taken from Seamen which use to see the Countryes whereunto they are sailing afar off It is a fit metaphor for the World is as a Sea the Church therein as a Ship Saints as Passengers in that Ship Heaven and other things promised are as the Country whereunto they sail Well may it be said of those that are here intended that they saw them afar off because they lived in the former ages of the world Besides a long date was put to the accomplishment of most of the promises in which respect they were afar off This doth much illustrate their faith that a long date for accomplishing what was promised did not weaken it For it is further added that they were perswaded of them Of the word which we translate perswaded see Chap. 6. v. 9. § 56. It here implyeth confidence in the accomplishment of what is promised and assurance of enjoying the same This assurance the Apostle doth exemplifie in Abraham Rom. 5. 19. Hereby we are given to understand that faith worketh assurance Full assurance is expresly attributed to faith Chap. 10 v. 22. § 65. In regard of that assurance it is said of these Believers that they emâ—…aced them Of the notation of the Greek word see Chap. 13. v. 24. § 191 It is ordinarily translated to salute Rom. 16. 5. and the noun derived from this verb signifieth salutation Luk. 1. 29. In salutations men use to embrace one another Fitly and properly is it here translated embraced The phrase implyeth a thankfull and joyfull resting on a thing In testimony hereof Gods people when a special promise was brought unto them were wont to bow down and worship Exod. 4. 31. Obj. They received not the promises how could they then embrace them Answ. 1. We must distinguish betwixt possession and expectation In present possession they did not receive the promises but in an assured expectation they did For faith gives a being to things future v. 1. 2. This here may metaphorically be taken following the former metaphor of seeing things afar off For Mariners and others that sail to a Country so soon as they espy that Country though afar off seem joyfully to embrace it This verifieth that which was noted v. 1. § 4. of faith giving an evidence to that which is not For faith resteth on Gods word which is as true as if it were a deed What is promised is altogether as true as if it were accomplished §. 67. Of Believers confessing their mean estate THE Patriarchs well knew what their present condition was as is implyed under this word confessed Of the composition and meaning of the Greek word see Chap. 3. v. 1. § 27. and Chap. 13. v. 15. § 144. It here implyeth a free and open profession of that condition wherein they were and giveth evidence that Believers are not ashamed of that condition wherein they are though it be a mean and despicable condition This may be exemplified in Abraham professing his present estate yea and Iacob too Gen. 23. 4. 47. 9. Oft doth the Apostle thus make profession of his Imprisonment and of his Chain and Bonds Eph. 3. 1. 4. 1. 6. 20. Faith pierceth thorow the thick Clouds of all meaness in this world and beholdeth that glory which is prepared for Believers and in that respect makes the Believer not ashamed of a present mean condition but ready on all occasions to make profession thereof Were we thorowly acquainted with the invisible spiritual and celestial prerogatives that belong to Believers and did we believe them we should not be ashamed of any mean condition in this world but as occasion requireth be ready to make profession thereof §. 68. Of Strangers and Pilgrims THat condition which the aforesaid Believers confessed is expressed in thâ—… two words Strangers Pilgrims Of the former Strangers see Chap. 13. v. 2. § 14. The other word Pilgrims in Greek is a compound The root whâ—… the simple noun is derived signifieth People The word used here is a double compound for there are two prepositions with which it is compounded It signifieth a going from people to people 〈◊〉 from place to place as Pilgrims use to do It is translated Strangers 1 Pet. 1. 1. and Strangers and Pilgrims are joyned together 1 Pet. 2. 11. They do in general imply one and the same thing yet they may be distinguished For Strangers are so called in regard of their situation which was out of their Country but Pilgrims in regard of their condition which was to travel towards their Country Hereby we have instance that Saints are as Strangers This was prefigured in the Patriarchs Exod. 6. 4. Gen. 15. 13. Psal. 39. 12. The Apostle intimateth as much of Christians 1 Pet. 2. 11. Obâ—… Wicked ones are Strangers as well as Saints Answ. 1. They are not so in their opinion Psal. 49. 7 9 11. Luk. 1â—… 18. 2. Saints are Strangers here in reference to their proper Country which it Heaven In that respect Wicked ones are not Strangers We that would give evidence that we are true Believers must be as Strangers and that in these respects 1. We must use this world as not abusing it 1 Cor. 7. 31. 2. We must pass by wrongs as Isaac did Gen. 26. 18. 3. We must be content
away The verbe that is of the same root signifieth to keep and he that hath the charge of a prison is called a keeper yea there is a verb of the same notation which signifieth to cast into prison Because a prison is to hold men fast prisons use to be as Castles strong built of stone or other like materials with strong dores iron barrs and grates and Jaylors to look unto them Bonds and prisons are for murtherers theeves and other malefactors Now in that professors of the true Faith had triall by bonds and imprisonment it giveth evidence that Persecutors deal with Professors of the Truth as with malefactors Hereof see more in the Whole Armor of God Treat 3. part 7. on Eph. 6. 20. § 189. 1. This may be some comfort to such as are so handled in these our dayes It is no worse with them than it was with their Lord and Master in his dayes and with other his faithfull Servants in their dayes So persecuted they the Prophets which were before you Matth. 5. 12. and so the Apostles and so other Saints age after age 2. By way of allusion professors of the Truth may learn to keep their souls free from the bonds of sin then need they not much care for mens bonds at least they shall then more comfortably lye bound with mens bonds and if they have learn'd to make every place a Temple to worship God therein even in prison they may worship God The more they are restrained in their bodies the more they may exercise their Souls in divine Meditations and contemplations 3. Considering true Saints are subject to bonds and imprisonments and thereby kept from seeking needfull and seasonable succour it is our duty to enquire after such and to afford them all the succour we can Hereof see more Chap. 13. 1. 3. § 24 26. The manner of setting down the four kinds of persecution mentioned in this 〈◊〉 thus had triall giveth us to understand that the persecutions of Professors were reall they had experience of them they had a sence and feeling of them and in that respect had tryall See § 251. If racking if scourging if bonds and imprisonments be reall persecutions then were theirs reall Such was the malice of Persecutors as they set themselves to make Professors to seel the weight of their malice This sheweth the necessity of true sound patience yea and of the perfect work thereof that it be not only true and sound but also large extending it self to all manner of persecutions yea and constant holding out to the end Hereof see more in the Whole Armor of God on Eph. 6. 15. Treat 2. part 5. § 14 15 16. c. §. 254. Of stoning Professors of the Truth Hebr. 11. 37. They were stoned they were sawn asunder were tempted were slain with the sword they wandred about in Sheep-skins and Goates-skins being destitute afflicted tormented THERE are in this verse other sorts of persecutions set down three of them such as brought Professors to seal up their Faith with their blood So as those were the sufferings of Martyrs The first of these and the sixth kind of persecution is thus expressed they were stoned The Greek verb here used is derived from a noun that signifieth a 〈◊〉 Joh. 8. 7. for they were wont to throw stones at men and thereby slay them This kind of death was of old more in use than now and more common among the Jewes than among other Nations It was a kind of death appointed by God himself to be inflicted upon notoâ—…ious malefactors Lev. 20. 2. That this kind of death may be the better conceived I will distinctly shew 1. How men were stoned 2. Why this kind of death was used For the first the manner of stoning was this A malefactor being condemned heapes of stones were prepared and brought to the place of execution where the malefactor was fast bound to a stake and then all the people took up stones and threw at him till he was dead In setting cut this kind of death It is said the people shall stone them to death Lev. 20. 2. Let all the congregation stone him Lev. 24. 14. For exemplification hereof read Iosh. 7. 24 25. For the second these Reasons may be given of this kind of death 1. That all the people might testifie their zeal and indignation against the crime so punished For in throwing stones against a malefactor they strived who should be the forwardest 2. That the blame of condemning the malefactor might not lye wholy upon the Judge For all the people executing the sentence of the Judge thereby gave approbation of it 3. That there might be a more thorow expâ—…ation of the land from that crime for which the malefactor was stoned As many mens conspiracy in sin and making themselves accessary thereto doth defile a land the more so the zeal of many in punishing a publick sin doth more clense the land Iosh. 7. 26. This kind of death inflicted by persecutors or Professors of the truth giveth evidence of two points 1. That they accounted professors of the truth as notorious malefactors or at least that they would have the people so to account them Hereof see § 253. 2. That many were brought to have their hands in the death of Martyrs For stoning was by the hands of many The people were almost ready to stone Moses Exod. 17. 4. Nay they did stone Zachariah 2 Chro. 24. 21. The multitude cryed to Pilate and said of Jesus Let him be crucified Matth. 27. 22. It was the multitude that stoned Stephen Act. 7. 57 58. So the people stoned Paul Act. 14. 19. And the multitude of them at another time were ready to have torn him in pieces Act. 21. 30 c. Experience of all ages have given too wofull proof hereof 1. The greater sort of people remain in their natural condition and cannot endure the light of truth which discovereth their darkness 2. They are of a foolish disposition ready to sway with the times and to do as their guides do though with them they run blind-fold to their destruction As silly sheep will follow one another though it be into the water where they may be all drowned so the common people will follow one another even to hell 1. Learne hereby to take heed of judging persons or matters according to the Judgment and censure of that multitude This is a caveat which God in his Law doth give Exod. 23. 2. A multitude is prone to run down-hill as all evill is 2. This may be a good Item to pray for good guides in Church and Common-wealth that thereby the common people may be brought into the right way Where guides are Idolaters or otherwise corrupt a pretence may be of taking away the life of Gods Saints by way of Justice though it be most unjustly as in the case of Zachariah and others before mentioned And likewise in the case of Naboth
before we die §. 258. Of the multitudes which persecutors destroyed THE instrument whereby the forementioned slaughter is made is here set down to be the sword which gives an hint that a few Martyrs satisfied not persecutors for slaying with the sword implieth the slaughter of many Witnesse Ahabs persecution which was so great as Elijah thought he had slun all that professed the name of God 1 King 19. 10. Nimrod in this respect is said to be a mighty hunter Genes 10. 9. It is said of Manassah that he shed 〈◊〉 bloud very much till he had filled Jerusalem from one end to another 2 King 2â—… 16. An antient Father said that there was no day in the year except the first of January wherein more than five thousand were not martyred Papists have exceeded Pagans herein witnesse their many cruel massacres in France and other pâ—…aces Witnesse their burning and otherwise destroying houses full barâ—…s full Churches full Towns full Cities full and Countries full of Professors of the truth Their malice and thirst after the bloud of Professors of the saith is unsaâ—…iable The holy Ghost saith of the whore of Babylon that she was drunk with the bloud of Saints Rev. 17. 6. It is said of Nero that he wished all the necks of the inhabitants of Rome to be as one that he might cut them all off at one blow 1. This admonisheth those who live amongst such persecutors and see their brethren martyred before them to be the rather induced to prepare themselves for the like not thinking that persecutors will spare them because they have exercised their cruelty on many others We may as well think that a Wolf will give over worrying sheep because he hath worried many The Wolvâ—…sh nature remaining in him he will take all opportunity of devouring more Commonly Wolves are made the more eager in seeking after others by sucking out the bloud of some so is it with persecutors 2. This teacheth us to be the more earnest with God in calling upon him to restrain the cruelty and unsatiable thirst of persecutors and to keep the remainder of his Flock from their clutches and thereby to shew himself the potent prudent and provident pastor of his sheep A good shepheard knowing the ravenous disposition of a Wolf when he observeth that the Wolf hath wearied some sheep will with more vigilancy keep the other But there is no such shepheard as God onely he exspects that we should take all occasions 〈◊〉 seeking help of him Psal. 79. 1 2. c. Ioel. 2. 17. §. 259. Of flying in time of persecution THE third kinde of sufferings here set down are such as befell Confessors Confessors were such as professed the truth and stood constantly to it but having a â—…air way made by the Divine providence for escaping death made use thereof yet shrunk no whit at all from their holy profession All their sufferings may be comprised under this word wandred about but aggravated by many circumstances which we shall note in order This phrase they wandred about is the interpretation of one Greek compound word The simple verb signifieth to come or go The preposition about It is very well according to the meaning of the word wandred about They could not with safety abide in their own house or home and thereupon went into other places and not knowing where to abide securely they wandred up and down as those that fled from persecution to save their lives Hereupon a question is raised whether a professor of the truth may fly from persecution Answ. Yes he may The Prophets have so done 1 King 19. 3. 〈◊〉 18. 13. Yea God is said to hide his servants from persecutors Ier. 36. 19â—… 6. Many Christians fled from Ierusalem by reason of the persecution there Act. 8. 1. Paul also fled from persecution Act. 9. 25. yea an Angel was sent to free 〈◊〉 out of prison Act. 12. 7. Christ conveyed himself from persecutors Luke 4. 30. Joh. 4. 3. and 8. 59. Yea Christ adviseth his Disciples so to do Matth. 10. 23. Times may alter and more good may afterwards be done The Valiantest Captain that is may see a fit occasion of leaving the Field That which the Apostle said of his continuing to live may be fitly applied to this case To abide in the flesh is more needfull for you Phil. 1. 24. Obj. Christ pronounceth them blessed that are persecuted Matth. 5. 10. c. And Martyrdom procureth a Crown Answ. These are grounds to move Christians to stand stoutly to their cause when they are called though it be by suffering death the case so standing as they must die or deny the truth But as there is a season for all things Eccles. 3. 1. There is a time to fly and a time to die Christ who oft avoided the danger of persecution in the season of suffering would not be disswaded from it Matth. 16. 23. Luke 9. 51. But offered himself thereunto Joh. 18. 4. That we may the better apply this we must duely way and well distinguish these circumstances following 1. The persons Private persons have more liberty than they who have a charge These latter must stand to the utmost even for their charge sake This Christ exemplifieth in a good shepheard Joh. 10. 11. 2. The kinde of persecution There may be a personal persecution against one particular person In this case Paul escaped from those that went about to 〈◊〉 him Act. 9. 29 30. There are also publick persecutions In which professors by standing maintain the cause that is persecuted 3. The condition of persecutors If sheep prove Wolves people that are under good Governors or Ministers prove persecutors of them such shepheards Governours or Ministers by flying do no wrong to their flock and people but good to themselves Thus the Jews even the common sort proved persecutors of Christ therefore he oft avoided their persecution 4. The time Before a professor be taken his hour of suffering is not come In that case he may prudently avoid but being apprehended as a profâ—…ssor he must then stand to it for that event sheweth that then is his hour Luke 22. 53. 5. The means of escaping They must be lawfull such as by the Divine providence are afforded If we use not such means we may seem to neglect Gods providence But to use unlawfull means as breaking Bars of the Prison window foreing open of the doors bribing the keepers or any other like indirect means is to make our selves trespassers of the Law and maleâ—…actors Thus the cause for which we are first apprehended is lost and such suffer as evil doers which is expresly forbidden 1 Pet. 4. 15. Considering that there are cases wherein Professors may avoid persecution and cases wherein they must stand to it 1. Professors are to pray for wisedom and also for a good conscience Both are joyned together by Christ. Matth. 10. 16. By wisedom they may be kept from giving
high and heavenly as clouds are above in the Heavens and contain those waters which are said to be above the firmament Gen. 1. 7. 2. Their effects Clouds by the vain which they distil make the earth fruitfull they also cool it Thus do the forementioned witnesses make the Church fruitfull and comfort it 3. Their end We read of a Cloud that guided the Israelites in their way Numb 9. 15. c. Thus those witnesses guide the Church in the right way to the heavenly Canaan 4. Their number For a Cloud containeth much water in it even an innumerable company of drops I suppose that this last respect is most especially intended by the Apostle Thereupon he addeth this epithite compassed about This implieth a thick cloud that covereth the whole face of the sky So as wheresover we look this cloud appeareth The Greek word translated compassed about is the same that is used Chap. 5. vers 2. § 12. There is shewed in what respect it is used Thus it appeareth that we need not seek far for examples they are every where before our eyes we cannot know them from this cloud To amplifie this point the more he premiseth this pronoun of an admirable number so great whereof see Chap. 1. vers 4. 39. Well might he here insert the word because the like Catalogue and number of witnesses is not to be sound together in any other place of Scripture yet here and there many more like examples are registred For since the beginning of the world the multitude of believers hath been very great see vers 32. § 192. Of the aforesaid great compassing cloud it is expressed to be for us that is for our use and benefit for our learning that we should follow them So as the lives of former Saints are for our imitation see more hereof Chap. 13. v. 7. § 100. c. Doctrines I. VVorth of men hath alwayes had its due testimony This ariseth from this phrase obtained good report see § 274. II. Faith especially makes men praise worthy Good report is here said to be through Faith see § 274. III. All that are praise worthy have their due Thus much doth the Apostle here expresly affirm These all see § 274. IV. Praise worthy men are a choice sort This particle of reference These imports as much V. Christ is the prime promise see § 275. VI. Gods promise is the ground of believers hope This is here taken for 〈◊〉 in the word Promise § 275. VII It is a great priviledge to receive a promise Herein Christians are preferred before Jews see § 275. VIII Saints under the Law had not the fruition of Christ. This is it that is here denied unto them in this phrase They received not see § 275. IX God is the author of the difference betwixt men So he is here expressed to be see § 276. X. Gods own providence moveth him to order matters as he doth see § 276. XI Gods provision is to the better This phrase Provided some better thing intends as much see § 276. XII The better things are reserved for the Christians Church The Christian Church is intended under this phrase For us see § 277. XIII Saints before Christ exhibited had not then actually sufficient 〈◊〉 to perfect them This is implied under this phrase not made perfect see § 278. XIV The perfection of those who died before Christ exhibited depended on the means which we enjoy see § 280. XV. God would have all in all ages to 〈◊〉 perfected by the same means see § 280. §. 4. Of removing impediments UPon the forementioned number of witnesses the Apostle inferreth a duty on us Christians about running our race for the better effecting whereof he premiâ—… certain means to help us in our Christian race which are in generall the reâ—… of such things as might hinder us in our Christian course This in generll is implyed under this word lay aside In the Greek it is set down with a partiâ—… thus laying aside implying thereby a necessity of using this course in 〈◊〉 we cannot well run our race except we lay aside such things as will otherwise under us in onr Christian course This phrase lay aside is the interpretation of one Greek compound word which properly signifieth to put from one It is used of those 〈◊〉 put off their clothes and lay them down Act. 7. 58. but most frequently it is â—…aphorically applied to the putting off and casting away of the old man and the severall corrupt lusts thereof Thus I find it five times used besides this place as 〈◊〉 4. 22 25. Col. 3. 8. Iam. 1. 21. 1 Pet. 2. 1. That which is here intended under this removall of impediments is the constant 〈◊〉 of the Prophets Isa. 1. 16. Ier. 4. 4. of Christ himself Matth. 5. 29 30. 〈◊〉 of his Apostles 2 Cor. 7. 1. 1 Pet. 2. 1. All skilfull Artists take this course for the better effecting of that good which 〈◊〉 intend Physicians use to give preparatives Chirurgions will first draw out 〈◊〉 sesâ—…ring matter from a wound husbandmen will root out Briars Thorns Broom 〈◊〉 such like hindrances of good seed Else all labour is lost Thus much Christ implieth by his double repetition of 〈◊〉 phrase It is profitable for thee that one of thy members should perish and not thy 〈◊〉 body should be cast into hell Matth. 5. 29 30. 1. This manifesteth a reason that men do make no better progresse in their Christian course Impediments are not removed 2. This teacheth us diligently to search and wisely to observe what stumbling blocks lie in our way that they prove not like the wounded body of Amasa in the midst of the high way which made all the people stand still till he was removed â—… Sâ—…m 20. 12. When impediments are found out they must be utterly abandoned they must according to the notation of the Greek word be put from us for it is compounded of a verb that signifieth to put and a preposition that signifieth from As this word is applied to the old man and the severall lusts thereof it signifieth â—…orow casting them off Christ sets this forth under these phrases of plucking out 〈◊〉 off and casting from one It is an egregious point of folly to dally with temptations such are like the fly that is soon burnt with the Candle §. 5. Of burdens to be cast off THe first impediment here mentioned is called a weight The Greek word is not else-where in the New Testament used It signifieth any thing that lyâ—… heavy on a man so long as such a burden lieth on him he cannot be free to go or run as otherwise he might be Herein the Apostle alludeth to the metaphor following of a race If a man be to run a race he will be sure to suffer no burden to ly upon his back but he will cast it off from him He will not run in a long side-coat which may
been freed from all manner of afflictions Nay tell me if you have read of any such in the records of truth It is therefore most evident that afflictions are the common condition of all Gods children See more hereof in the Whole Armour of God Treat 2. Part 5. on Eph. 6. 15. § 12. Hereupon it becomes every child of God to prepare for trials and to treasure up consolations and encouragements tending thereunto §. 47. Of bastards being without correction Heb. 12. 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not Sons IT appears that this point of enduring chastisement is of great concernment in that the Apostle so long insisteth upon it and returneth unto it again and again The former interrogative What son c. carried great emphasis yet behold here a more emphatical expression under the denial of the said point If ye be without chastisements then are ye bastards c. This followeth as a necessary consequence from the former general point and that by the rule of contraries If all Sons are chastised then they who are not chastised are no Sons This particle of opposition but implieth the contrary consequence Of the word chastisement see v. 5. § 36. It implieth such correction as is for instruction to prevent or redresse evill so as if God let loose the raines to a professor and suffer him to run riot and to follow his own carnal lust and worldly delights and restrain him not by some afflictions he is assuredly no child of God but a bastard The Greek word is here only in the New Testament used It implieth one that is not born in lawful wedlock He hâ—…re mâ—…aneth one that is supposed to be a child being in the house in appearance as a child but not begotten of the Father of the house thereupon not nurtured as a Son nor estranged of any unlawful liberty but suffered to run into all loosnesse and licentiousnesse The Greek word is by other Authors put not only for one born in adultery but also for a strange child a child that is not a mans own and thereupon the lesse care taken of it By some it is here taken for a changeling They professe themselves and answerably are taken to be Gods children but never were put in by God This is here brought in to meet with an objection thus There are in the Church who are without chastisement Answ. It may bâ—… so but then they are not of the Church they are bastards or changelings To make this argument more full and clear the Apostle inserteth the general point as in a parenthesis thus whereof all are partakers By way of explanation he addeth not sons as if he had said Though they may be thought by reason of some outward profession to be sons yet indeed they are none The main point here intended is to shew that immunity from crosses is a bastards prerogative If it be a prerogative it is of such an one as may be in the Church partake of divine ordinances professe himself to be a Saint and be so supposed by others but not so accounted by God himself Dives may be supposed to be such an one Luk. 16. 25. So the rich fool Luk. 12. 19. Not correcting when there is need and who is he that liveth in the flâ—…sh and needeth not correction implieth a neglâ—…ct of him as if he were not cared for A child left to himself brings his Mother to shame Prov. 29. 15. Thereupon Father and Mother are accounted carelesse of their duty If two children be committing evill together a wise Father will take his own child and correct him but will let the other alone Who more wise who more righteous who more mercifull thâ—…n God 1. By just consequence that false note of continuall peace and prosperity or temporal felicity as they call it of the Church is manifested Surely if this Text be true as true it is that cannot be a true note of a true Church That hath hitherto been the true Church which hath suffered for the truth purity and power of religion 2. This sheweth their condition to be in truth a miserable condition who so boast of all things according to their hearts dâ—…sire as they know not what pain is or sicknesse or losse or restraint of liberty or any other crosse Such are to the life described Iob 21. 8 9 c. By this Apostles verdict if they live in the Church they are bastards If any state give us just cause to question Gods Fatherly care over us it is all manner of external contentment to the flâ—…sh and freedome from all crosses An heathen man that had all his life time enjoyed much prosperity being delivered from an accidentall calamity with which many others were destroyed thus cryed out O fortune to what misfortune hast thou reserved me §. 48. Of the Apostles much pressing the benefits of afflictions THis clause whereof all are partakers hath been before and is hereafter again and again inculcated and that at least twelve times 1. By the Apostles intimation of Gods mind v. 5. he speaketh unto you as unto children 2. By the title which in the name of the Lord is given to the afflicted thus My Son v. 5. 3. By making correction a fruit of love whom the Lord loveth v. 6. 4. By extending it to every Son v. 6. 5. By making affliction an evidence of Gods respect v. 7. 6. By inculcating Gods usual dealing interrogatively What Son is it c v. 7. 7. By accounting such as are not so dealt withall to be bastards v. 8. 8. By returning to the same again in this phrase whereof all are partakers v. 8. 9. By paralleling the like dealing of earthly parents with their children v. 9. 10. By noting the different ends of earthly parents and Gods v. 10. 11. By removing what might be objected against it v. 11. 12. By shewing the blessed fruits of afflictions v. 12. We may not think that these are so many tautologies or vain repetitions of the same things for the Apostle was guided by a divine Spirit which made him well to poise all his words and not set down a phrase or word rashly There are sundry weighty reasons for repeating and inculcating one and the same thing whereof see The Saints Sacrifice on Psal. 116. 16. § 48. A special point hence to be observed is this That men are hardly brought to believe that afflictions are fruits of Gods love It is not a novices lesson it is not learned at first entrance into Christs School Christs Disciples though they had Christ himself to be their instructer could not at first apprehend it This made Christ very frequently inculcate this principle of taking up the Crosse and following him Ignorance of this made many Christians in the Apostles times faint and fall away 2 Tim. 4. 16. Yea some of Gods worthies have in the triall made doubt hereof
whom the comparison is made Fathers of our flesh 2. Their act which corrected us 3. Our respect to them notwithstanding that correction We gave them reverence In the application we are to consider 1. The manner of applying it with this emphaticall interrogation Shall we 〈◊〉 much rather 2. The matter whereof it consisteth Herein are expressed 1. A description of God the Father of spirits 2. The duty of believers to God be in subjection 3. An effect following thereupon and live Vers. 10. The illustration of the forementioned comparison is by the difference of earthly Fathers and our heavenly Fathers correcting which are these 1. The time of their nurture They for a few dayes The contrary intended of God is that he doth it so long as there is need 2. The end They after their own pleasure But God for our profit This latter is amplified by the particular benefit that thence redoundeth which is 1. Expressed in this word holinesse 2. Illustrated two wayes 1. By the excellency of it in this relative particle his that is Gods 2. In our participation thereof That we might be partakers of it Vers. 11. In removing the objection against the foresaid direction about enduring afflictions there is 1. The objection propounded 2. A solution added In propounding the objection there is 1. A concession or grant 2. A limitation thereof The concession is set down two wayes 1. Negatively No chastening is joyous 2. Affirmatively But grievous The limitation is doâ—…ble 1. In reference to outward sense seemeth namely to sense 2. In reference to the time For the present The solution is taken from the future benefit Here note 1. The intimation of the answer Neverthelesse 2. The expression thereof Wherein is set down 1. The time when the benefit is received Afterwards 2. The kind of benefit Righteousnesse Amplified by the effect thereof peaceable 3. The means of obtaining it It yeeldeth the fruit 4. The persons that partake thereof Them that are exercised thereby §. 66. Of Observations raised from Heb. 12 v. 5 6 7 8 9 10 11. V. 6. I. PEoples failings are to be made known So doth the Apostle here v. 5 Ye have forgotten See § 30. II. It is a fault to forget incouragements This fault the Apostle here expresly taxâ—…th See § 30. III. Gods word affordeth consolatory exhortations The Greek word translated exâ—…ortations implieth as much See § 31. IV. Forgetting grounds of encouragement makes men faint This is the reason why the Apostle here reprehendeth their forgetfulnesse See § 31. V. God in the Scripture speaketh unto us This word speaketh hath reference to the Scripture See § 32. VI. Gods word is for all ages That which was spoken to the Church in Soloâ—… time is here spoken to the Church in the Apostles time as is intended in this phrase unto you See § 31. VII God dealeth with Saints as a Father with children The metaphor of children here used proveth as much See § 32. VIII It is sufficient to quote the words of Scripture though Book Chapter and verse â—…e not named So doth the Apostle here See § 35. IX People are as children to their Pastor It is the Minister that here saith My son See § 33. X. Generall doctrines are intended to particular persons This hint of a particular person My son gives proof hereof See § 34. XI Divine principles are with testimonies of love to be instilled into mens hearts This compellation My Son is a testimony of love See § 33. XII Afflictions are of God They are here called the chastisement of the Lord. See 6. 36. XIII Saints afflictions are chastisements So they are expresly called See § 37. XIV There are extreames about afflictions whereinto men are ready to fall Here are two mentioned despising and fainting See § 38. XV. Extreames are to be avoyded We must neither despise nor faint See § 38. XVI To despise chastisements is a great fault It is here forbidden in the first place See § 38. XVII It is a fault also to faint under afflictions This is also reproved See § 38. XVIII God by afflictions instructeth his children The meaning of the word translated chastisement implieth as much See § 37. XIX Afflictions are convictions of sin The word translated rebuketh implieth thus much See § 39. Vers. 6. XX. God loves Sons of men This is here taken for granted in this phrase whom the Lord loveth See § 41. XXI God takes care of his children This is intended under this phrase whom he receiveth See § 41. XXII Afflictions are evidences of Gods love and care So they are here brought in See § 41. XXIII God oft sorely afflicteth his children The word scourging implieth as much See § 42. XXIV Gods love and care in afflicting his should make them willing to submit to him Thus much is intended under this causall particle FOR. See § 40 42. Vers. 7. XXV Gods grant hath its condition This is implied under this phrase If yee c. See § 43. XXVI Afflictions are made profitable by enduring This is the condition here expressed endure See § 44. XXVII God dealeth with his as Sons This is expresly set down See § 45. XXVIII Afflictions are fruits of Gods Fatherly care over Saints The inference of Gods dealing with them upon chastening proves as much See § 45. XXIX Afflictions are the common condition of all Gods children This is the intent of this emphaticall interrogative What Son is he c See § 46. Vers. 8. XXX Immunitie from afflictions is a bastards prerogative The Apostle saith of such that they are bastards See § 47. XXXI Men are hardly brought to believe that afflictions are fruits of Gods fatherly love The Apostle therefore again inculcateth this that all are partakers of afflictions and that they are not Sons who do not partake of them See § 48. Vers. 9. XXXII Argument upon argument must be used in matters hardly believed After sundry arguments the Apostle addeth this word furthermore See § 49. XXXIII Men can produce but an earthly being They are Fathers of the fâ—…esh See § 49. XXXIV Parents must correct their children as there is cause The Greek word attributed to them signifieth correctors See § 49. XXXV Genuine children do not the lesse respect their Parents for correcting them This phrase we gave them reverence intends as much See § 50. XXXVI God is the author of our spirits He is here stiled the Father of spirits See § 51. XXXVII Gods correction is patiently to be endured This is to be insubjection See § 52. XXXVIII Patience under Gods affliction bringeth life The addition of this phrase and live intendeth as much See § 53. XXXIX God is more to be respected in his dealing with us then earthly Parents This interrogative shall we not much rather imports as much See § 52. Vers. 10. XL. The good that man doth for man is but a while It is but for a few dayes See § 54. XLI Men arâ—… proue to make their
more to presse an eager persuit of peace two words are joyned together thus seek peace and follow after it Psal. 34. 14. 1 Pet. 3. 14. These two phrases If it be possible and as much as lieth in you Rom. 12. 18. though they may seem limitations of this duty yet they are also amplifications of the same and shew that there must be nothing wanting in our endevours but our uttermost ability must be put out in following after peace We have a worthy pattern hereof in David who was for peace when others were for war Ps. 120. 7. So deales God with us Rom. 5. 10. Ier. 3. 1. And Christ our Saviour Eph. 2. 17. With much vehemency of affection and expression of speech doth the Apostle presse this 1 Cor. 1. 10. The excellency necessity and utility thereof do much commend it unto us 1. For the excellency of it peace doth much adorn and beautifie the best Estates When Ierusalem was the glory of the whole world it was a City compact together The Citizens thereof were all of one minde Psal. 122. 3. In the purest time of the primitive Church the multitude of them that believed were of one heart and one minde In the first and purest estate wherein God made man there were no divisions no dissentions In Heaven where the blessed Angels and Spirits of just men made perfect abide there is a sweet and perfect agreement of them all Agreement is that which maketh us most like the blessed Trinity in unity Hence is it that all things appertaining to the Church are stiled things of peace as the God of peace Heb. 13. 20. the Lord of peace 2 Thes. 3. 16. Christ the Prince of peace Isa. 6. 9. The Spirit whereby the Church is sanctified produceth peace Gal. 5. 22. Gods Covenant a Covenant of peace Numb 25. 12. The Gospel of peace Epb. 6. 15. The Ministers publishers of peace Isa. 52. 7. The Members of the Church sonnes of peace Luk. 10. 6. That whereunto we are called is peace 1 Cor. 7. 15. The reward prepared for Saints is peace Rom. 2. 10. 2. For the necessity of peace it is absolutely necessary for preserving polities and societies Mat. 12. 25. and for participating of the mutual gifts and abilities which God hath conferred on several men Where there is no peace there will be no imploying of them for the mutual good of others Nay where there is no peace men cannot with comfort and in safety live one by another they will be as fierce Dogs Wolves Leopards if not as very Devils The more prudent they may seem to be the more they will undermine others the mightier they are the more they will oppresse Take instance of Nations that are at enmity one with another of Kingdoms where are tumults and insurrections of Cities and incorporations of Parishes and of families where are dissentions and contentions 3. For the utility of peace it is much every way The Psalmist as it were ravished with a serious consideration of the benefit of peace sets it out with an holy admiration thus Behold how good c. Psal. 133. He there resembleth it to the precious Oyl of the Tabernacle which was the most precious composition that ever was made and to the dew that falleth from the Mountains into the vallies which makes them most fruitful The Profit of peace will more clearly appear by considering it in the diverse kinds of peace 1. There is an Oecumenical peace when several Nations do mutually enjoy the Commodities one of another It is said of Solomon that he had peace on all sides round about him 1 King 4. 24. 2. There is a National peace whereby in the same Nation good Orders are kept Magistrates respected according to their place Subjects relieved according to their need good Lawes made and put in execution together with sundry other beâ—… 3 There is an Ecclesiastical peace when there is a good agreement in the Church of God Hereby Gods Houses are preserved and beautified Gods Ordinances are freely and duly observed People are better edified Ministers maintained and good Discipline executed 4. There is a Domestical peace whereby Families are made comfortable Societies Husband and Wife sweet yoke-fellows Children well educated Parents duly reverenced Masters had in honour Servants well provided for and the affairs of the Family well prosper So many so great are the benefits of peace as they can hardly be reckoned up No marvel then that peace hath been promised prayed for given as a blessing and prayse rendred to God for it See more hereof in the Churches Conquest on Exod. 17. § 96. Just occasion might here be taken of complaining of the want of so excellent needful and useful a gift Where is peace to be â—…ound Warres are every where among Nations even among those that profess the true Religion Tumults and insurrections every where schismes and dissentions in Common-wealths Churches Families and other societies This is a lamentation and shall be for a lamentation §. 73. Of peace with all men THe persons with whom peace is to be followed are set down in this large extent with all men This must be taken of mans best and uttermost endeavour The word follow though it imports an eager persuit yet but a persuit not simply an obtaining The most eager Hunters and Hounds that can be oft lose the game so may they who do the uttermost that they can to procure peace faile thereof Therefore the Apostle in pressing this point hath pertinently and prudently inserted these two limitations If it be possible and as much as lieth in you Rom. 12. 18. They shew that no more then our uttermost endeavour is required no impossibility is imposed upon us yet nothing must be omitted that may make thereunto Peace is a fruit of love which must be extended to all for all sorts of men are comprised under this word Neighbour whom the Law maketh the object of love Matth. 22. 39. That the extent of this Apostolical precept may be the better discerned I will â—…xemplifie it in some particulars Our endeavour after peace must be 1. With those that are of the true Religion with them internal and external peace must be followed The many unities set down Eph. 4. 3 4. are allegded for this end 2. With such as are linked by special bonds of relation as Magistrates and Subjects Ministers and people Husbands and Wives and other the like 3. With strangers and forraigners and such as are a farre off Christ preached peace to them that were a farre off This moved Ioshua to make peace with the Gibeonites Josh. 9. 9. 4. With enemies Mat. 5. 44. Even such as are so far from doing good to us as they are ready to take all occasion of doing us wrong 5. Such as are of another Religion Gen. 14. 13. and Mat. 21. 32. Obj. 1. Iehosaphat was reproved for helping the ungodly in that he went to warre with Ahab 2
and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel HEre beginneth the second part of the Comparison which concernes the Gospel The summe whereof is A description of the Evangellicall discipline It consists of ten distinct branches which may be brought to two distinct heads 1. The places whereunto under that discipline we are brought 2. The persons to whom we are joyned The places are described by three metaphors Mount Sion the City of the living God the heavenly Ierusalem The first metaphor whereby the place where unto we are brought is here said to be Mount Sion Here consider 1. What Mount Sion was 2. How fitly the Church is set out by it For the first Mount Sion was situate in the best part of the world which was Canaan the land which flowed with milke and honey Exod. 13. 5. and it was in the best part of that land which was the tribe of Iudah and in the best part of that tribe even in Ierusalem and in the best part of that City which moved David to build a City there which was called the City of David 2 Sam. 5. 9. On it was a very strong fort which the Iebusites held till Davids time and thought it to be impregnable and thereupon scoft at David when he went about to take it 2 Sam. 5. 8. After that David had built this faire City called Sion he placed the Arke there 2 Sam. 6. 12. 1 King 8. 1. This Mount Sion is opposed to Mount Sinai which was situated in the driest barrennest and most parching place of the world even in a wildernesse where was no water to drink and therefore God caused water to flow out of a rock and to follow the people Exod. 17. 6. Psal. 105. 41. 〈◊〉 Cor. 10. 4. Nor did the ground bring forth corn they had Manna from heaven Exod. 16. 3 14 15. Nor trees to shelter them from the heat of the Sun Psal. 105. 39. They had an extraordinary cloud to cover them Fitly therefore doth the Mount Sinai set out the Law which can afford no succour no refreshing and as fitly doth the Mount Sion set out the Gospel which is simply the best estate that possibly can be Because the Arke which was the most lively representation of Gods presence was set in Sion it was made a choise type of the Evangelicall Church where the Lord dwelleth Therefore the Prophets frequently set out the Christian Church under the name of Sion as Psal. 2. 6. Isa. 28. 16. Ioel. 3. 21. 2. In sundry respects is the Church of Christ set out by Sion 1. Sion before David took it and built it was the habitation of Iebusites 2 Sam. 5. 6. So the Christian Church of Gentiles before Christ dwelt in it Eph. 2. 2 11. 2. Sion was an high Mountain Psal. 133. 3. so the Church Isa. 2. 2. 3. Sion was a strong Fort 2 Sam. 5. 7 8. and Psal. 125. 1. So the Church against which the gates of hell shall not prevail as our Saviour expresseth Matth. 16. 18. 4. The Ark was in Sion 2 Sam. 6. 12. So in the Church are Gods ordinances 5. It was in sundry respects the most excellent of all Cities Psal. 48. 1 2. therefore called the Mountain of Gods holinesse in the forementioned Psalm whereof glorious things are spoken as the Psalmist expresseth Psal. 87. 3. It is stiled the perfection of beauty out of which God hath shined Psal. 50. 2. So is the Church of Christ the most excellent place of all the world Such is the excellency thereof as Saint Iohn maketh choyce of the most choyce things of the world to set it out Rev. 21. 10 11 c. Could the beauty and glory of the Christian Church be discerned by us all pearls and precious stones would seem more to obscure then illustrate it This is she that is all glorious within Psal. 45. 13. 6. God himself chose Sion for the place of his habitation Psal. 9. 11. and 76. 2. and 132 13 14. In this respect its stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City of God Psal. 48. 1 2. and 87. 2 3. On this ground all the excellent things that are spoken of the City of God are to be applied to Sion Thus the Church is the house of God 1 Tim. 3. 15. And God is said to dwell among the members of the Church 2 Cor. 6. 16. And Christ to walk in the midst of the seven golden Candlesticks which are the Churches Rev. 2. 1. 7. God râ—…igned in Sion more conspicuously then in all the world beside Isa. 24. 23. There was the throne of David who was an especiall type of Christ. So the Church is in an especiall manner the Kingdome of Christ. See my Guide to go to God in 2 Petit. § 35 36. 8. Out of Sion came the Law Isa. 2. 3. There 's the blessing and life for evermore Psal. 133. 3. So in the â—…hurch is Salvation Out of it is no Salvation From it proceed all the means of Salvation 9. Gods love was most set on Sion Psal. 87. 2. So on his Church Eph. 5. 25. 1. This affords ground of contentment to such as are of the Church They are in the most excellent the most sure and safe estate that can be there where God dwelleth and reigneth there where the brightnesse of his favour most shineth there where is the bread of life and the water of life where is peace joy and all happinesse So as they who are in the true Church and of it may well say as Psal. 16. 6. The lines are fallen unto me in pleasant places yea I have a goodly heritage 2. This may exâ—…ite us to abide in the Church our selves and to draw others into it Peters resolution Iohn 6. 68. becomes us all for our selves And the Churches â—…ind for other Cant. 8. 1 2 8. Every one to do what he can to bring in others Note Matth. 23. 15. 3. This may stir us up to pray for the good of the Church So did the Psalmist 〈◊〉 Sion in Psal. 122. 6 7 8. Note Isa. 62. 1. Our Church far excelleth Sion thereâ—… we ought to be the more earnest 4. This may afford ground of humiliation for the distresses and desolations of 〈◊〉 Churches So the Jewes of old for Sion note Psal. 137. and the Book of Laâ—… If we cast our eyes abroad we shall find great cause of humiliation in 〈◊〉 respect 5. This may afford ground of gratulation to praise God for the prosperity of the Church We especially that are of the Church ought to do it as the Psalmist inâ—… in Psal. 65. 1. Praise waiteth for thee O God in Sion and Psal. 147. 12. Praise the Lord O Ierusalem praise thy God O Sion 6. It affords an use of direction to walk as becometh a Citizen of Sion §. 101. Of the
Church the City of God THe second Metaphor whereby the place whereunto we are brought is The City of the living God Whereby is here meant the Church which is oft stiled in 〈◊〉 the City of God as Psal. 87. 3. and Psal. 48 1 2 8. Glorious things are spoken 〈◊〉 thee O City of God So likewise in Isa â—…0 14. and Rev. 3. 12. That the Church is a City see Chap. 11. v. 10. § 47. And it is called the City of God 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excellent things are said to be of God 2. For distinction from Cities of men 3. Because God is the author and governor of it 4. Because the ordinances immunities and priviledges thereof are all of God 1. In that the Church is a City it may enform us in the state and condition 〈◊〉 the Church it is a well-ordered estate an estate that hath different degrees of persons some for government some for subjection some to make known Gods will some to bring men into obedience thereto There are also lawes orders and ordinances proper and peculiar to the Church 2. It doth afford a ground of consolation to such as in this world are as strangâ—… and forreiners that have no City to go to if they be of the communion of Saints they are Citizens of the best City that can be the most safe and secure City the best governed City best provided for which hath the best orders fairest priviledges and fullest immunities that can be 3. It should stir up such as are of the Church to carry themselves as becommeth Citizens of such a City Phil. 1. 27. For this end take notice of the lawes and ordinances of this City In that the Church is the City of God 1. It doth exceedingly amplifie the excellent estate and condition of this City It is not a City of man but of God So the lawes ordinances and all things appertaining thereunto are of God 2. It should stir us up to pray to God for it God will provide for protect and every way blesse his own Kingdome God is here said to be the the living God The City of the living God Of the living God see Chap. 3. v. 12. § 138 139. §. 102. Of the heavenly Jerusalem THe third Metaphor whereby 〈◊〉 place whereunto wee are brought is the heavenly Ierusalem Of Jerusalem see the Saints sacrifice on Psal. 116. § 115. The speciall thing here to be noted is that epithite Heavenly added to Ierusalem which is so called 1. For distinction sake to distinguish it from earthly and therefore Gal. 4. 26. called Ierusalem which is from above 2. For excellency sake 3. To manifest the end of it which is to bring us to heaven Matth. 19. â—…8 Rev. 19. 6. 4. To shew the nature and kind of it it is an introduction to heaven yea a part of heaven the beginning thereof See My guide to go to God 2 Pet. § 38. Uses arising from this title heavenly attributed to the place whither we come may be these 1. Incitation to desire and endeavour to be of this City Citizens of this Ierusalem It is an heavenly Ierusalem Note Heb. 11. 16. This is a part of that heavenly City Of this we must be before we can be of that 2. Admonition not to envy the Glory Pompe Riches c. of this world Nor the priviledges of any earthly City Yee are come to an heavenly City Yee that are Citizens hereof have more cause to pitty them yea to triumph over them All theirs are but earthly all ours heavenly and what comparison is there between earthly and heavenly 3. Dehortation from setting our hearts upon this world upon the promotions profits and pleasures thereof they are all earthly they become not such as are Citizens of this heavenly Ierusalem no more then the habit or attire of Iewes and Trukâ—… sworne enâ—…mies of Christ becomes a Christian. Doting and setting our hearts on them bewraies an earthly and worldly mind and heart which is no way suitable to this heavenly Ierusalem Nay farther there is a bewitching force in the things of this world to our corruptnature whereby they are stollen and alienated from this heavenly Ierusalem and from the heavenly thing thereof All the things of this heavenly Ierusalem are things of God But God and this present world are contrary each to other Note Iames 4. 4. 1 Iohn 2. 15. 4. Exhortation to get an heavenly disposition and to shew forth an heavenly conversation for we are Citizens of the heavenly Ierusalem This is the main scope of the third petition in the Lords prayer The particulars implied under this generall exhortation are three 1. Let us clense our selves from all filthinesse of the flesh and of the spirit As the Apostle expresseth 2 Cor. 7. 1. In heaven there is nor can be any unclean thing Rev. 21. 27. 2. Grow up unto full holinesse as the Apostle implieth in these words 2 Cor. 7. 1. perfecting holinesse in the fear of God In heaven all are holy Heaven itself is the most holy place Heb. 9. 8 12. and 10. 19. The supream Soveraigne thereof is the holy God holy in his nature holy in each person holy Father Iohn 17. 11. holy Son Act. 4. 27 30. Holy Ghost Matth. 28. 19. The inhabitants there are all holy Holy Angels Mark 8. 38. Holy Saints When the Angels fell from their holinesse they fell from that excellent habitation 3. In all things have an eye to Gods will So it is in heaven therefore in the third petition our Saviour hath taught us to pray That Gods will might be done by us on earth as it is done by Angels in heaven Matth. 6. 10. 4. So far as Gods will is made known do it If yee know these things happy are â—…e if ye do them saith our Saviour Iohn 13. 17. To know and not to do aggravates condemnation Luk. 12. 47. 5. Do Gods will after a right manner as it is done in heaven by the Angels sincerely entirely cheerfully diligently zealously constantly He that said our conversation is in heaven Phil. 2. 20. shewed himself a Citizen of this heavenly Ierusalem §. 103. Of the innumerable 〈◊〉 of Angels HEtherto of the description of the Christian Church by the Place whereto we are brought The Persons to whom we are joyned follow The first of them are set out in this phrase an innumerable company of Angels Of their Name Nature Properties Functions c. vid. Chap. 1. v. 7. § 84 85 86 87 c. Their number is implied under these words innumerable company The word in the Greek doth signifie ten thousand But as sexcenta by the Latines is frequently put for an indefinite and infinite number so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians Our English Translators have accordingly well translated it an innumerable company For indeed the number of Angels is innumerable We read of an host of Angels Rev. 12. 7. but no number put to it We read 2 King
manifest life in it by the naturall motions thereof Now in regeneration none are still-born If therefore there be no spirituall life no spirituall motions surely there is no regeneration 3. Readinesse on all occasions to go to God as to his Father and of him to seek every needfull thing To whom will Children more readily go for supply of their wants then to their Parents of whom they were begotten and born I will arise and go to my Father saith the Prodigall Luk 15. 18. 4. A constant purpose and faithfull endeavour to avoid all sin This is that which Saint Iohn 1 Epist. 3. 9. intendeth in this phrase Whosoever is born of God doth not commit sin with the inner man in the renewed part he doth not commit sin Of this inner man the Apostle speaketh Rom. 7. 17. where he sayth It is no more I that do it but sin that dwelleth in me 2. Hence we should be stirred up to use all means for the beginning and accomplishing of this blessed work This especially concernes such as upon examination find not this work begun They are to take due notice of the causes of regeneration which concur to the working thereof which are briefly these 1. The primary author is God For in this respect we are born of God God hath begotten us Jam. 1. 18. Even God the Father of our Lord Iesus Christ 1 Pet. 1. 3. 2. The procuring causes are Gods will and Gods mercy There could be nothing out of God to move him It must needs therefore arise from his own meer will So saith the Apostle Iam. 1. 18. Of his own will begat he us And there could be nothing in man to move God hereunto For man by nature is most miserable It must needs therefore arise from Gods meer mercy for misery is the proper object of Mercy On this ground it is justly said 1 Pet. 1. 3. that God according to his abundaâ—…t mercy hath begotten us againe 3. The immediat matter of regeneration is Gods Spirit In this respect we are said to be born of the Spirit John 3. 4. And regeneration is stiled the renewing of the Holy Ghost Tit. 3. 5. For it is a divine work above hâ—…m me ability 4. The ordinary instrumentall cause is Gods word so Iam. 1. 18. God begat us by the word of truth In this respect the word is stiled incorruptible seed 1 Pet. 1. 23. The Gospel is that part of Gods word which is most effectuall hereunto and it is thereupon stiled the Gospel of salvation Eph. 1. 13. And the power of God unto salvation Rom. 1. 16. 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration who are in relation to their ministry said to beget us and stiled Fathers 1 Cor. 4. 15. Philem. v. 10. All these are comprised under the efficient cause and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration being subordinate one to another and may in this order be placed together It being the will of God to shew mercy to man he ordained Ministers to cast the seed of his word into mens souls which being quickned by the Spirit men are hereby born againe II. The materiall cause of Regeneration is Christ incarnate God made manifest in the flesh as the Apostle speaketh 1 Tim. 4. 16. In this respect we are said Eph. 5. 30. to be of his flesh and of his bones III. The formall cause of Regeneration is Gods Image planted in us which consists in holinesse and righteousnessâ—… After this Image we are said to be renewed Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man IV. The finall causes next and subordinate to the glory of Gods free grace and rich mercy are especially two 1. To make men able to do good namely such good as may be acceptable and honourable to God profitable to other men and truly advantageable to themselves The Apostle therefore Eph. 2. 10. speaking of Regeneration which is a kind of creation thus expresseth this end we are created in Christ Iesus unto good works 2. To make men fit for glory For corrupt flesh cannot partake of celestiall glory Whereupon saith Christ Ioh. 3. 3. Except a man be born again he cannot see the Kingdome of God So far shall he be from being admitted into it as he shall not come so neer as to see That fitnesse for heaven is an end of Regeneration is thus declared 1 Pet. 1. 3 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible c. §. 106. Of Saints being Gods first-born II. IN that the society to which we are brought by the Gospell is set out by this phrase Church of the first-born we may observe That all they who are new born are Gods first-born For as the believing Jewes were so by vertue of their priority so the believing Gentiles being brought into the Jewes society and made partakers of their priviledge are so likewise Where the called of God are comprised under this collective word Ephraim they are stiled Gods first-born Jer. 31. 9. So where the called of God are comprised under this collective word Israel they are stiled Gods first-born Exod. 4. 22. The whole Church was comprised under the title Israel In the same respect all Saints are called Heires Rom. 8. 17. and Kings Rev. 1. 6. Yea all not only one body as 1 Cor. 12. 13. but also one spouse Cant. 5. 1. 2 Cor. 11. 2. The Reasons of Saints being Gods first-born may be 1. Their union with Christ. For they are so neerly united unto Christ as he and they make but one body which is excellently set down 1 Cor. 12. 12. By vertue of this union Christs priviledges are conferred on them As he is a King so they As he a Priest so they Rev. 1. 6. As he a Son so they Ioh. 1. 12. As he an heir so they Rom. 8. 17. As he Gods first-born Rom. 8. 29 so they 2. Gods equall and impartiall respect to them all He loves them all with the same love His heart is set on every one of them as if they all were but one and therefore they are all stiled dear Children Eph. 5. 1. 3. Their equall right to the priviledges of the First-born The forementioned titles of heires and Kings prove as much 1. This may inform us in that right which believers have to the heavenly inheritance they are first-born 1 Pet. 1. 3 4. Though all that are begotten of men are not heirs but only the first-born yet all begotten of God are because they are all first-born Esau had a birth-right yea and a blessing appertained to him as he was the first-born Gen. 27. 19 32. so Reuben 1 Chro. 5. 1. The Law expresly provideth that the first-born have the inheritance whereunto he hath a right though his Mother were hated Deut. 21. 16. Much more have Gods first-born a
known it would make us more fearfull of committing sin then of pulling Vengeance on our heads which fear is the true godly fear 5. Daely weigh thine own weaknesse and disability to stand of thy self and withall thine own proaness to wander out of the right way In regard of our own weaknesse we are as little Children ready to stumble at every stone and slip at every smooth slippery place In regard of our proaness to wander we are as sheep so saith the Psalmist Psal. 119. 176. A due consideration hereof will work in us this godly fear Note Rom. 11. 20. 6. Take due notice of Sathans subtilty and sedulity In regard of his subtilty he is resembled to an old Serpent Rev. 12. 9. and 20. 2 In regard of his sedulity he is resembled to a roaring Lyon walking about seeking whom he may devoure 1 Pet. 5. 8. Withall take notice of the deceitfullnesse of sin Heb. 3. 13. together with the many temptations whereunto we are subject These cannot but work a fear yea and a godly fear least we should be overtaken §. 137. Of the terriblenesse of Gode wrath being incensed Heb. 12. 29. For our God is a consumiag fire IN this verse is added a motive to enforce the forementioned manner of serving of God taken from the terror of God And to move them to whom he wrote and others like to them partakers of the heavenly calling he setteth out God in that speciall and particular relation he hath to his Church to such as professe the true Christian Faith For under this relative OUR which is of the first person and plurall number the Apostle compriseth himself and such as himself was at least in profession of the true Christian Faith And questionlesse he here especially intendeth him that is to be Judge of all the Son of God made Son of Man the second person in sacred Trinity true God he whom the Apostles do oft stile God our Saviour as 1 Tim. 1. 1. 2 Pet. 1. 1. Iude v. ult The Apostle in giving this title God unto Christ thereby giveth proof That Christ is true God Whereof see Chap. 1. v. 8. § 107. and v. 10. § 128. And in adding this relative particle OUR unto God giveth us to understand that Christ is in speciall the God of his Church See the Saints sacrifice § 31. Even this our God in and through whom the free grace aud rich mercy of God is set forth he is a consuming fire By what resemblance could terror be more set forth to the life then by this for of all creatures fire is most terrible therefore the easelesse and mercilesse torment of hell is hereby set out Matth. 18. 9. But because fire hath light and warmth in it whereby it giveth light and quickneth and cherisheth this epithite consuming is applied thereto The rather because God hath sometimes appeared in fire that did not consume as in the bush Exod. 3. 2. and in the pillar Exod. 13. 21. So as the fire here meant is a most terrible fire and great terror is set out thereby Whereby the Apostle giveth us to understand that God incensed is terrible being here stiled consuming fire In this very respect doth Moses so stile God Deut. 4. 24. and 9. 3. In this respect also fire is said to be kindled by the breath of the Lord Isa. 30. 33. to go out of his mouth Psal. 18. 8. to come from him Lev. 10. 2. to go beâ—…ore him Psal. 97. 2. And he is said to judge with fire Read how the terror of the Lord is set out Deut. 29. 20 c. For every thing in God is infinit justice power jealousie wrath Now infinitnesse added to wrath and vengeance makes it exceeding terrible even intollerable 1. This doth demonstrate unto us their folly who by their impudency in sinning impenitency incense this fire of Gods wrath and cast themselves into the midst thereof Will any one that is in his right wits cast himself into a flaming fire Indeed Matth. 17. 15. It s said of one that oft he falleth into the fire But who was that one a very Lunatique who knew not what he did And what made him do it The Devill who possessed him cast him in Mark 9. 22. And he must needs go whom the Devill drives Assuredly the Devill drives on every one that casts himself into the fire here mentioned by the Apostle 2. Let us be admonished to take heed of offending this God Offences provoke his wrath His wrath being incensed he becomes such a fire as is here intended That this may be the more nearly applied I will give you a briefe view of such sins as in Scripture are noted to kindle and inflame this fire as 1. Idolatry Deut. 32. 18 21 22. 2. Profaning Gods ordinances Lev. 10. 2. Numb 16. 35. 3. Murmuring against Gods providence Numb 11. 1. and 21. 6. 4. Abominable pâ—…llutions Gen. 19. 24. 5. Attempting the deaths of Gods Prophets â—… King 1. 10. Dau. 3. 22. 6. Haters of God Psal. 21. 8 9. 7. Revolters and Apostates Heb. 10. 27. 8. Antichristians Rev. 14. 9 10. 9. False teachers and seducers Rev. 19. 20. 10. All reprobates and impenitents Rev. 20. 15. §. 138. Of the resolution of Heb. 12. 25 26 27 28 29. Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Vers. 26. Whose voyce then shook the earth but now he hath promised saying Yet once more I shake not the earth only but also heaven Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remain Vers. 28. Wherefore we receiving a Kingdom which cannot be moved let us have grace whereby we may serve God acceptably with reverence godly fear Vers. 29. For our God is a consuming fire THe sum of these words is The general use of the forementioned divine priviledges which is 1. Propounded in these words See that ye refuse not him that speaketh 2. Confirmed in the words following The confirmation is raised from the danger and dammage of neglecting his admonition Which dammage is amplified comparatively v. 25 26 c. The comparison is of unequals inforced from the lesse to the greater wherein is noted 1. The substance of them v. 25 26 27. 2. An inference thence raised v. 28 29. In the comparison two sorts or kinds of unequals are noted 1. One of the Person v. 25. 2. The other of the priviledges v. 26 27. This latter is 1. Propounded v. 26. 2. Expounded v. 27. Vers. 2â—… In the substance of the comparison we may observe 1. The duty enjoyned 2. The Reason whereby it s enforced In the expressing of the duty note 1. The manner in this word See which implies great circumspection 2. The matter
acteth as possibly he can be There is also another Noun derived from the same Verb which is more usually appropriated to a stage-player There is also another Noun which is used to set out an Ape Now of all creatures an Ape is most given to imitate men I have noted these things about this word to shew how fitly it is used by the Apostle implying that people ought in matters of faith to endeavour to be as like to their prudent and godly Guides as they can be This is it which the Apostle requires of some 1 Cor. 4. 16. 11. 1. This is it for which he commends others 1 Thess. 1. 6. 2. 14. This is the best use that we can make of such as God hath made Guides unto us This is here in particular to be applied to such Guides as God in speciall hath set over us Our English therefore thus translates it which have the rule over you but in Greek your Guides Hereof see § 96. in the end thereof Of imitating Christ See vers 13. § 132. Of imitating God See Chap. 4. vers 11. § 62. §. 101. Of imitating both living and dead Saints THis point of imitation may also be further extended to other prudent and pious patterns whether of such as are living or of such as are dead They were living of whom the Apostle thus saith Ye became followers of us and again Ye became followers of the Churches of God 1 Thess. 1. 6. 2. 14. They were dead of whom the Apostle thus saith Be followers of them who through faith and patience inherit the promises Heb. 6. 12. And they of whom another Apostle thus saith Take the Prophets for an example c. Iam. 5. 10. It is one end of the spirits guiding some living men in the right way and that eminently that by their walking therein they might incite others to follow them This motive the Church intends where she thus prayeth to Christ Draw ME WE will run after thee Cant. 1. 4. By this change of the number in these two Pronouns ME WE She intendeth that by her following Christ others would be also stirred up to follow him It is also an especiall end of registring the history of Saints being dead For whatsoever things were written aforetime were written for our learning Rom. 15. 4. This is the best learning that we can reap from such records to emulate the excellencies of former worthies and to strive to outstrip them if it be possible in their excellencies This point of imitation concerns those that are in place to be Guides and those also to whom they are made Guides Not only Ministers of the Gospel but other professors also thereof are or should be Guides The Apostle saith of a Jew as he was a professor of the true Religion whether he were a Levite or of another Tribe that he was accounted a Guide Rom. 2. 19. As it is said of Ministers Ye are the light of the world Matth. 5. 14. So it is said of other professors Ye shine as lights in the world Phil. 2. 15. That which concerns these lights or guides is that they look to their feet and well order their steps that they so carry themselves as they may prove a good pattern to others Be thou an example of the beleevers saith St Paul to Timothy 1 Tim. 4. 12. Be ensamples to the flock saith St Peter to all sorts of Ministers 1 Pet. 5. 3. Professors in Thessalonica are commended for being ensamples to such as believed 1 Thess. 1. 7. Thus shall they shew themselves good guides Good to themselves and good to others I may apply to this purpose that which the Apostle said in a case not unlike this In doing this thou shalt both save thy self and them that hear thâ—…e 1 Tim. 4. 16. yea and them that see thee On the other side it is a great aggravation of the unworthy walking of Ministers and other professors yea of all who by their place or gifts are Guides By walking themselves in the broad way that leadeth to destruction they draw many others thereinto If the blinde lead the blinde both shall fall into the ditch They who have eyes and yet walk in by-paths are worse then the blinde Such are many scandalous Ministers and loose professors Reade 1 Cor. 8. 10 11 12. These pull upon their souls their own blood and the blood of others Ezek. 3. 18. §. 102. Of excess in honouring Saints departed UNto those to whom Guides for imitation are given I would commend a caution and a direction A Caution in two respects One to prevent excess Another to redress defect The excess is of such as have the patterns of those whom they take to be Guides in too high admiration accounting their works meritorious yea and supererrogatory Hereupon they conceive that they may receive benefit by the works of those others The superstitious Priests and Pharisees among the Jews taught their people such a conceit namely that by childrens giving 〈◊〉 great gift to the Temple which they called Corban their parents might be profited though they did no more for them Mark 7. 11 12. By this means men are so farre from observing this duty of following their Guides as they are kept from it For by expecting benefit from others walking in such and such courses they think it needless for themselves to walk in such waies because they have the benefit of others walking therein without such pains of their own From this high conceit of others meritorious and supererrogatory works hath risen an Idolatrous practise of Canonizing Deifying Adoring and Invocating them of setting up their Images of consecrating Churches of making prayers and vows and offering oblations unto them and of reserving their Reliques §. 103. Of failing in the right use of Saints patterns THe other Caution is to redress defect about this duty here required of following Guides Defect is manifested in those who having such Guides do think that they go farre if they approve and commend their doctrine and course of life if they well entertain them and be beneficiall to them while they live and speak well of them when they are dead but follow not their faith Though they may seem to go far yet they come very short of that full duty which they owe to their Guides and fail of the best benefit they might reap from them which is to be like unto them That which they do in testimony of their approving them is an evidence of their failing in following them and an aggravation of that their failing There are others which diligently reade the histories of Saints departed but only as bare histories to inform their understanding about matters of former times not as directions to guide them in the same way Though good instructions may be learned from those histories yet those instructions make not men the better Virtue and knowledge are joyned together by an Apostle 2 Pet. 1. 6.
20. 1. Heb. 11. 13. Men use to salute one another in presence and in absence In presence by words or gesture This phrase When ye come into an house salute it Matth. 10. 12. implieth a wishing well unto it for it is thus expounded Into whatsoever house you enter first say Peace be to this house Luk. 10. 5. By gesture one salutes another when they kiss one another 2 Cor. 13. 12. 1 Thess. 5. 26. or stretch out their hands and arms one towards another or bow the knee or put off the hat or use other like gestures according to the custom of the Country These were such greetings as the Pharisees affected Matth. 23. 7. In absence one salutes another by message or writing By message when one is sent to another for that purpose By writing in a Letter or otherwise Here the Apostle salutes in and by a Letter This doth justifie and commend the like practice amongst Christians and that not only in absence as here but also in presence as in other places As they who salute testifie their good will to others so they that are saluted may take notice thereof and thereby be moved as occasion is offered to give testimony of their good will also Mutuall amity is hereby continued and increased Christians also do hereby grace their profession Their spirits also are thus the more quickned to call upon God one for another and likewise to praise God in one anothers behalf So as Christianity doth not take away common duties of courtesie §. 192. Of saluting them that have the Rule in the Church of God THe persons saluted are first in particular thus expressed all them that have the rule over you The same word is here used that was before used v. 7. § 96. v. 17. § 148. It was in those places proved that Ministers of the word were especially comprised under this phrase It is further inferred from this generall particle ALL that not only Ministers of the word but other Rulers also or Governours whose office in the Church is to be helpers unto Ministers of the Word in well Governing the Church This interpretation may very well stand In that the Apostle by name setteth down these and that in the first place it giveth evidence of his especiall respect to them and of his desire to have them take notice thereof and withall of his desire that all to whom he wrote should take speciall notice of them to obey them as was shewed v. 17. § 148. §. 193. Of a Ministers equall respect to all Saints THe Apostle thought it not enough to testifie his good will to the Church-governours among the Hebrews by saluting all them but also giveth evidence of his like good-will to all the Saints by saluting all them also Who are to be accounted Saints hath been shewed Chap. 6. v. 10. § 71. All that professed the Christian faith and were thereupon members of the visible Church go under this title As the title Saints so this generall particle ALL giveth proof of the Apostles impartiall respect Though for honour sake he set the Governours in the first place yet the whole Church and the severall members thereof were in his heart He did bear an inward good-will towards them and he was desirous that that his inward good-will should be made known to them by saluting them even all of them of what rank or degree soever they were In a like extent doth the Apostle manifest his impartiall respect to another Church thus To all that be in Rome beloved of God called to be Saints Rom. 1. 7. Whether they were Governours or subjects great or mean rich or poor male or female husbands or wives parents or children Masters or servants if they were Saints they were all in a spirituall respect alike to him For there is neither Iew nor Greek there is neither bond nor free there is neither male nor female all are one in Christ Iesus Gal. 3. 28. Of Ministers impartiall respect to every one of their charge See Chap. 6. v. 11. § 78. Besides the Apostle useth the generall phrase All the Saints that is all professors because he could not distinguish betwixt such as were close hypocrites and upright Hereby also he taketh away occasion of making any to think that he thought better of others then of them To conclude hereby he sheweth his love to them all and his desire of the good of them all §. 194. Of Faithfulness in declaring the salutations of others THe Apostle having commended to them his own salutation presenteth also the salutations of others in these words They of Italy salute you Italy is one of the fairest Regions in Europe There are many very famous Cities in that Region as Rome Venice Neapoles Florence Genua and sundry others There were Churches in many parts of Italy It may be that there was a Church of the Jews in that part of Italy where the Apostle was when he wrote this Epistle and that he might mean them especially Or if they were converted Gentiles they were such as bore good-will to these Hebrews and rejoyced in this that the Hebrews imbraced the Christian faith and thereupon desire that their good-will to the Hebrews might be testified which is to salute them Without all question they were such Christians as well knew the Hebrews and whom the Hebrews well knew and thereupon the Apostle thus sets them down indefinitely They of Italy This testifieth the Apostles faithfulnesse in performing that which was committed to his charge Others desired him to commend their good-will to the Hebrews and this he doth in this word Salute you The like is done concerning sundry particular persons by name Rom. 16. 21 c. 1 Corinth 16. 19 c. This is the rather to be noted because many exceedingly fail in this point of faithfulness Friends desire to have their love commended to their friends in absence by such as write or go to them who clean neglect to perform that Christian duty of love If an Apostle made conscience of performing this duty surely it is a duty whereof all Christians ought to make conscience §. 195. Of the Analysis of and Observations from Heb. 13. 24. 24. Salute all them that have the rule over you and all the Saints They of Italy salute you THe summe of this Text is in one word Salutations These are of two sorts 1. Such as are sent by the Author of this Epistle himself 2. Such as are sent from others In the former branch are set down 1. The salutation it self Salute 2. The persons saluted These are of two sorts 1. Them that were Governours 2. The Saints Both these are amplified by their extent in this generall particle All. In the later branch are set down 1. The point Salute 2. The persons which are of two sorts 1. Saluting They of Italy 2. Saluted in this particle you Doctrines I. Christian salutations are commendable An Apostle saluteth II. Church-governours are especially to be
had to the manner of doing duty 1. Examination 2. Humiliation 3. Abnegation 4. Exhortation 5. Direction 6. Consolation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God directs how to worship him Of Gods manifold making known his mind See Chap. 1. v. 1. Sect. 11. Why God took Moses into the Mount Solitarinesse fit for communion with God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Noster ille Pontifex Beza Pareâ—…s Iunius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod derivatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde vaâ—…ia tempora mutuatur f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What a Mediator is â—… Whâ—… is there â—… Mediator â—… Who were at variance â—… Who is the Mediator 〈…〉 7. Who partake of that benefit 8. How long lasteth this office Their miserable plight who are without a Mediator Against other Mediators Vuigo dicitur qui divitem affectat thelo-dives qui sapientem thelo-sapiens c. Ergo hic thelo hnmilis dicitur i. volens-humilis affectans humilitatem Aug. Epist ad Paulin. Hypocrisis humilitatis Oecum-in loc The distinction of Mediator oâ—… redemption and intercession discussed Christs Mediation a ground of confidence Do all in the name of this Mediator 〈◊〉 to please him whâ—…m 〈◊〉 Mediator hath pacified How Christ is the Mediator of the Covenant Why Christ undertook to be a Mediator of the Covenant Chrisâ—…s love evidenced in his Mediation â—…aith supportâ—…d by Christs Mediation Why covenant to be kept with God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises to Jewes and Christians differ not in substance Wherein lyeth the difference of promises a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by first covenant f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What faultless is h ' A. Wherein the first covenant was faulty a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impotency exempts not from blame a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why things to come are set down in the time present See Chap. 4. v. 3 Sect. 24. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Chap. â—… v. 6. Sect. 72. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 House variously taken The name Israel The notation of the name Iacob b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplantavit Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iacob c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calx d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principem se gerere 〈◊〉 â—…patum 〈◊〉 Prov. 8. 16. Est. 1. â—…2 Notation of Iudah g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…cit In Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebra vit Psal. 136. 1. Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudah h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudeus i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Iudaeus l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaâ—…e m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaizantes Se Iudâ—…os profitebantur Pray for the calling of the Jews a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a covenant is Two parts of a covenant Covenant humane Covenant divine The four causes of a covenant 1. The Efficient The procuring cause 2. The matteâ—… of a covenant 3 The form 4. The Ends of a covenant Gods glory the supreme end Mans happinesse a subordinate end Gods condescention to man in covenanting with him Gods covenant a prop to faith Gods Covenant shewes 1. What God expects of us 2. What we may expect from God 3. What priviledges belong to us 4 What is to be 〈◊〉 by us Two Covenants One of works The other of Grace What the Covenant of works is 1. The Author of it 2. The Ground thereof 3. With whom it was made 4. What was promised therein 5. What was required thereby 6. Mans ability to do what was requited â—… The Seals of it 8. The Ends thereof 9. The Extent of it Why it was proclaimed after mans fall How reward may stand with grace How reward is of debt The covenant of works instructeth 1. In the perfection of Gods will 2. In mans duty 3. In the misery of sinners 4. In the need of a Redeemer The Covenant of works gives matter of humiliation 1. For Adams sinne 2. For natural corruption 3. For actual sins 4. For effects of sinne The Covenant of works directs us 1. To acquaint our selves with it 2. To examine our selves by it The Covenant of works gives cause to prayse God 1. For our Surety 2. For freeing us from it Christian abnegation What the Covenant of Grace is Titles of the Covenant of Grace 2. The Authour 3. The procuring cause 4. The Mediator See chap. 1. verse 9. Sect. 118. 5. The time when 6. The occasion 7. The parties with whom 8. The good promised 9. The duties required 10. The ratification a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods special love to man Woe to them that reject the covenant of Grace b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consolation from the covenant of grace Go boldly to God Oft eye the covenant Gratulation for the covenant of grace The covenant of grace ever since Adams fall New and old covenant 1. Wherein the new and old covenant agree 1. Error Temporall blessings only under the law 2. Error Two wayes to heaven 3. Error Limbus Patrum Bellarm. Tom. 1. de Christo. lib. 4. cap. 1. Et Tom. 2. de Purgat Lib. 2. cap. 6. 4. Error An unknown place of blâ—…sse Efficacy of Christs Sacrifice everlasting Infants baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Catholick Church in all ages Gods manisold wisdom Encrease of Gods goodnesse Saints under the new covenant advanced to greater glory a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v. 16. Sect. 163. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gigno inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No kindnesse wins ungratious persons See Chap. 3. v. 8. Sect. 92. A time of deliverance a fit time for covenant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiâ—… Pagnin Vatabl
eyes Rev. 7. 17. that is all matter of grief the like may be said of other disliking affections 8. That use which souls have of senses as of seeing hearing and the like increaseth that admiration which they have of those excellenâ—… objects which they see and hear and more ravisheth them therewith 9. That utterance or expressions which they make of their mind is most divine tending only wholly continually to the praise and honour of God Note how in this respect they are set out Rev. 19. 1 6 7. 10. Souls in heaven are every way so perfect as they will be most fit to be united to glorified bodies which shall be made like the glorious body of Christ Phil. 3. 21. which are said to shine as the firmament and the stars Dan. 12. 3. Yea as the Sun Matth. 13. 43. which are incorruptible and spiritual 1 Cor. 15. 42 44. spirituall I say 1. In regard of their freedome from all dulnesse and heavinesse 2. In regard of their wonderful agility activity celerity and other like properties 3. In regard of their sustentation only by their spirits without food apparel sleep Physick or any natural help By these forementioned particulars you may discern the perfection of glorified souls which God is pleased to communicate unto them 1. Thereby to give evidence of the perfect â—…ulnesse of his goodnesse unto man A great evidence was given at first in mans creation A greater evidence in mans renovation and regeneration This the greatest in regard of the absolutenesse and unchangeablenesse of it 2. To magnifie the glory of the Son of God the head of Saints Note 2 Thes. 1. 10. where it is said that Christ shall be glorified in his Saints The perfection of Saints verifieth and gives proof of the fulnesse of the merit and vertue of the things which Christ hath done and suffered for mans Salvation 3. To give proof of the victorious power of the regenerating Spirit in Saints For the perfection of Saints gives demonstration of the Spirits full conquâ—…st over the flesh and all other enemies of the soul. The rest which Solomon had was a good evidence of the full conquest which David had got over all the enemies of Israel 4. To satisfie the longing desires of Saints For all they in whom the good work of grace is once begun most earnestly desire the perfection thereof This they do 1 Partly in regard of the flesh which lieth heavy on their souls as appeareth Rom. 7. 24. 2. And chiefly in regard of their earnest desire to have as neer a communion with God and as full a participation of his Image as may be note Phil. 3. 13 14. Brethren I count not my sef to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those which are before I presse towards the mark for the price of the high calling of God in Christ Iesus 1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the manifold imperfections whereunto they are here subject in this world Fitly may I apply in this case Isa. 40. 1 2. The warfare of a righteous soul against the flesh the world and the devill is accomplished as her iniquity is pardoned so is it utterly subdued and she made perfect An assured expectation hereof is the sweetest comfort that can be thought of against our present imperfections Hereon therefore meditate while here you live It s some comfort that imperfections are a common condition and that men may be truly righteous though imperfect but this is a far greater that their imperfections shall all be taken away and they made perfect 2. This may be a motive to set before us for a pattern the Spirits in heaven and that upon this ground because they are made perfect This is the main scope of the third petition in the Lords Prayer This is intended Heb. 6. 12. where the Apostle exhorteth us to be followers of them who through faith and patience inherit the promises 3. This may afford ground of exultation and rejoycing upon evidences of the approach of our dissolution because the time of our being made perfect then commeth §. 113. Of the communion of Saints on earth with Saints in heaven THe principal point intended in these last words now followeth intimated in this particle AND which hath relation as to other particulars precedent so to that phrase ye are come c. viz. by the Gospel to the spirits of just men made perfect So that the Apostle doth hereby give us to understand that by the Gospel Saints on earth have communion with Saints in heaven Here are two particulars 1. The Communion it self 2. The means thereof viz. the Gospell 1. For the first that there is a communion betwixt Saints on earth and in heaven is evident from divers places of Scripture as Eph. 1. 10. Col. 1. 20. especially Eph. 2. 19. where we are said to be fellow-Citizens with the Saints namely of all the Saints that having lived before on earth were then glorified as well as of those who then were or after should live on earth and in their time be glorified Now fellow-Citizens have a mutual communion one with another and are partakers of the same priviledges That which is set down Luk. 1. 17. for an evidence of the power of the Baptists ministery that he should turn the hearts of the Fathers to the Children do th also prove the point for by Fathers he means the ancient Jewes deceased and glorified and by Sons such as living on earth were brought to believe in Christ. By turning their hearts to them is meant an acknowledgement of them to be their genuin Children in that they be of their faith as Gal. 3. 7. Ioh. 8. 39. 2. That the Gospel is a means of this communion whereby it comes to be a priviledge of the new Testament is evident by the forementioned proofs of the point Quest. Was there not a communion betwixt Saints on earth and in heaven before Christ was exhibited Answ. 1. Not so cleerly and fully revealed Now many things in sacred Scripture are appropriated to the Gospel not simply and exclusively but comparatively in regard of the perspicuous manifestation of them as Heb. 8. 10. and 9. 8. 2. The Gospel preached in regard of the substance of it was under the Law Heb. 4. 2. Unto us saith the Apostle was the Gospel preached as well as unto them The first promise after mans fall Gen. 3. 15. contained the substance of the Gospel and that was the substance of the New Testament by vertue whereof Saints of old had all the spiritual and celestial communion which they had 3. The extent of this communion to all of all sorts as Eph. 1. 10. and Matth. 8. 11. from the east and west is proper to the Christian Church after an especiall manner The grounds of this mutuall communion betwixt heaven and earth are these 1. Their
few they ought the more patiently to suffer them 3. If the whole Epistle be comprized under this phrase Word of Exhortation it is no very long one but may very well be styled A few words 4. This Direction may be given unto them in reference to the Apostles Sermons and the preaching of other Ministers as if he had intended that they should not content themselves with this bare Epistle which was but in few words but also suffer the Exhortations of their Ministers whether himself or others because thereby they might more largely and more pertinently according to several occasions be instructed and exhorted by their Ministers from time to time The Apostles Epistles lay down a foundation which was further to be built upon by the Ministry of such as God from time to time should set over them §. 183. Of the Resolution and Observations of Heb. 13. 22. THe Summe of this verse is A Direction for profiting by the Ministry of the Word We may observe 1. The Inference of it upon that which went before in this particle AND or BUT 2. The Substance of it In the Substance is set down 1. The Matter 2. A Motive to enforce it In the Matter there is considerable 1. A thing desired 2. The manner of desiring it The Manner is first propounded and that in two branches 1. A milde request We beseech you 2. The thing desired Herein we may distinguish 1. An Act desired Suffer 2. The Subject of that desire The word of Exhortation The Motive is taken from the brevity of that Word which he would have them to suffer For I have written to you in few words Observations I. To Gods work mans endeavour must be added He had before prayed that God would work in them Here he requireth an endeavour on their part See § 180. II. What Ministers desire for themselves they must endeavour for their people He did before beseech them to pray for him v. 19. Here he beseecheth them to look to their own good See § 180. III. Directions are to be enforced with all mildenesse Here the Apostle beseecheth that which he had power to command See § 108. IV. Ministers and people are as brethren So the Apostle styleth here the people under his charge See § 180. V. To instructions exhortations are to be added The word Exhortation implieth as much See § 180. VI. The Word delivered by Gods Minister is with much patience to be received This word suffer intends as much See § 180. VII A Minister pressing only such things as are most necessary should make people the more to regard them See § 182. VIII Larger exhortations out of brief fundamentall Points are patiently to be endured These two last points arise out of the last words of the verse See § 182. §. 184. Of sending true news Verse 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you THe Apostle doth here in the close of his Epistle insert a matter of good news which he thus bringeth in Know ye Hereby he giveth to understand that the news was true and upon his word they might knew it and rest upon it In this sense saith Christ Know that it is near Matth. 24. 33. To like purpose saith the Apostle I would have you know 1 Cor. 11. 3. And again I have sent unto you that ye might know our affairs Ephes. 6. 22. To this purpose words of credence are added unto knowledge as Indeed John 7. 26. Assuredly Acts 2. 37. Perfectly 1 Thess. 5. 2. yea also certainty Luke 1. 4. And these two words believe and know are joyned together 1 Tim. 4. 3. The news therefore which Christians send to others must be such as those others may know to be such They must be sure and certain According to the news that are sent people use to be affected when tidings came to the ears of the Church concerning the conversion of the Gentiles and that they were assured thereof by Barnabas they were glad Act. 11. 22 23. On the other side when news was brought to Nehemiah of the affliction of the Jews in Ierusalem he was much dejected and much humbled his soul in prayer for them Neh. 1. 3 4. This being the disposition of Gods people to be so affected with the news that they hear according to the kinde thereof if it should not be true they might be brought to mock God and that by rejoycing and praising God in cases wherein there is just cause of deep Humiliation and also to be made sorrowfull and humbled when there is cause of rejoycing and praising God This affordeth a good Direction to those that are forward in sending news especially about Church-affairs that they send such news as they to whom they send may know it to be so and so §. 185. Of this Name Timotheus THe news that was sent was concerning the delivery of Timothy Timotheus is a name that savoureth of much piety The former part of the name signifieth precious or glorious The latter part of the name signifieth God So as the joyning of them together may signifie one precious or glorious to God or otherwise it may signifie one to whom God was precious or glorious It was a name that was given to many of the Heathens It was the name of a great Conquerour at Athens and of an Athenian Comedian and of a Musician and of an excellent Engraver and of a skilfull Grammarian We reade also of Timotheus a Captain of the host of the Heathen against the Jews 1 Maccab. 5. 11. I will not enquire after the first occasion of this name It is a name well befitting Christians and it may be that the mother of this Timothy who is mentioned in my Text being a Jewesse and professing the Christian faith Acts 16. 1. 2 Tim. 1. 5. might give this name unto him in pious devotion Of giving fit names See Domesticall Duties Treat 6. Of the Duties of Parents § 20. §. 186. Of Timothies being set at liberty ABout this news the delivery of Timothy five questions are moved 1. Who this Timothy was 2. Where he was bound or otherwayes restrained 3. How he was set at liberty 4. At what time this might be 5. Why this Apostle called him brotherâ—… To the first Questionlesse he was that man to whom Saint Paul directed two Epistles even he whose mother was a Iewesse and his father a Greek whom Paul suffered to be circumcised to prevent offence that the Jews might otherwise have taken Him while he was a young man Paul took to go forth with him Act. 16. 1 3. It is said of this Timothy that he ministred to Paul Act. 19. 24. that is he accompanied Paul Act. 20. 4. and went and returned and abode where Paul would have him He is styled Pauls work-fellow Rom. 16. 21. Frequent mention is made in Pauls Epistles of sending Timotheus hither and thither upon messages to the Churches
as 1 Cor. 4. 17. Phil. 2. 19. 1 Thess. 3. 2. Yea Saint Paul joyns the names of Timothy with his own in sundry Epistles that he wrote to the Churches as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thess. 1. 1. Philem. v. 1. and he left him at Ephesus where was a great Church there to water what he himself had planted and to order the affairs of that Church 1 Tim. 1. 3. All these shew that he was a Minister of the Gospel of very special note and of singular use to the Church of God so as his liberty must needs be good news to Gods Church 2. To the second we cannot finde either in the Book of the Acts or in any of the Epistles where this should be but sure it is that he was some way or other restrained otherwise the Apostle would not have said that he was set at liberty The Greek word used by the Apostle is a compound The simple Verb signifieth to lose or unlose Mark 1. 7. This Compound signifieth to lose from a thing It is used of putting away a mans wise Matth. 1. 15. 5. 31. Of dismissing a company Matth. 14. 15. Of releasing a prisoner Matth. 27. 15. Of the souls departure from the body Luke 2. 29. Of forgiving a debt Luke 6. 37. Of loosing from an infirmity Luk. 13. 12. All these shew that the Verb here used doth signifie some restraint from which Timothy was now freed While he was restrained he could not as a freeman do the work of his Ministry nor go hither or thither for the Churches service Therefore upon this liberty and freedom the Apostle implieth that he would come to them 3. To the third How he was set at liberty there are many wayes whereby it might be effected For 1. He might be restrained upon some accusation about civil affairs but upon examination of the case be found not guilty as Paul concerning whom they said This man doth nothing worthy of death Act. 26. 31. 2. He might be restrained for something about the Christian Profession but when the case came to be heard the Judge finding it to be a question thereabouts might say as Gallio did I will be no Iudge of such matters Act. 18. 15. and so set him free 3. There might be some prudent man among his Judges such an one as Gamaliel was and he a means of his liberty Act. 5. 40. Or God might stir up some faithfull friend for him such an one as Ebedmelech was to Ieremiah Jer. 38. 8 c. Many other wayes might be for effecting his liberty so as though the particular be not set down in Scripture we may and ought to believe the general that he was set at liberty 4. To the fourth When he was delivered This Question is the rather moved because many are of opinion that the restraint and liberty here intended was after Pauls death yea and after the Acts of the Apostles were written But this would make too much against the Divine Authority of this Epistle which maketh mention hereof It hath been proved that this Epistle was penned by Paul so as this must be in the time of Pauls life and before Paul himself was imprisoned at Reme It was while Timothy was in the strength of his age and might do most service to the Church of God 5. To the fifth Why Paul call'd Timothy brother This Question is moved because Paul called Timothy son 1 Tim. 1 2 18. 2 Tim. 1. 2. thereupon they do infer That either Paul was not the Author of this Epistle or that this was not that Timothy to whom Paul sent his Epistles But this is a very slender Objection for in these Epistles he wrote to him as one that had a kinde of charge over him and partly in regard of their age Paul being an old man and Timothy a young man partly in regard that Paul had been a means of Timothies regeneration he cals him son But at other times and in other Epistles he joyns Timothy with himself in sending his Epistles to the Churches and calleth him brother as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thes. 1. 1. 3. 2. He stiles him brother for honour sake and to make the Church to have him in higher account yea and to testifie the humility of his own minde how he esteemed all Ministers of the Church young or old brothers equal to himself in regard of the general function of a Minister By this instance of Timothies being set at liberty it is evident That Ministers may be restrained of their liberty and restored again to their liberty See v. 19. § 159. §. 187. Of Ministers desire to be present with their people UPon the fore-mentioned news of Timothies liberty the Apostle inferreth this consequence With whom I will see you Quest. How could this Apostle promise to see them seeing it is implied that he was restrained of liberty v. 19 § 159. Answ. He might have sure evidence of his liberty 2. He might promise it by divine instinct 3. He might promise it upon reserved condition if he should be set at liberty This manner of expressing his minde I will see you is not upon such a peremptory resolution of his own power to do it as is condemned Iam. 4. 13. but upon an intended submission to the will of God for true believers have that in their minds whether they expresse it or no. This Apostle did oft times in plain terms expresse that condition as where he said I will return again unto you if God will Act. 18. 21. And I will come unto you shortly if the Lord will 1 Cor. 4. 19. The phrase of my Text implieth an earnest desire of the Apostle to be with these Hebrews God had made him a means of their conversion unto the Christian faith and of their edification therein and this put into him an entire affection of doing yet further all the good he could It was shewed v. 19. § 159. that people ought to be earnesty desirous of the presence of their Ministers among them Here we see a like earnest desire of a Minister to be present with his people I long to see you saith the Apostle Rom. 1. 11. He there rendreth an especial reason thereof in these words That I may impart unto you some spiritual gift By the presence of Ministers with the people they may the better discern their peoples condition and know what Instructions what Admonitions what Consolations are most needfull for them or usefull unto them If an Apostle who had a general charge over many Churches did thus desire to see such particular Churches as he had planted How much more ought special and peculiar Pastors that have the charge of one only Congregation be present therewith and watchfull over the same How doth this condemn Non-residency §. 188. Of Ministers associating themselves one with another THe Apostle was not only desirous to see the