Samuel 1 Sam. 16. 13. Secondly By the men of Iudah 2 Sam. 2. 4. Thirdly By the Elders of Israel 2 Sam. 5. 3. Solomon twice 1 King 1. 39. 1 Chro. 29. 22. Iehu 2 King 9. 6. Ioash 2 King 11. 12. Iehoahaz 2 King 23. 30. yea they who chose Absalom to be King annointed him 2 Sam. 19. 10. In allusion hereunto Kings are stiled Annointed even the Lords Annointed 2 Sam. 19. 21. Lam. 4. 20. Annointing being performed by Gods appointment implied two things 1. A deputation to the Kingdom 2. An ability to execute the Royall Function Both these are evident in the first King that was set over Israel By Samuels annointing Saul Saul was deputed to the Kingdom and being annointed the Spirit of the Lord came upon him and God gave him another heart 1 Sam. 1. 6. 9. That wherewith Kings were annointed was oyl Samuel took a viall of oyl and poured it on Sauls head 1 Sam. 10. 1. He also took an horn of oyl and annointed David 1 Sam. 16. 13. So did Zadok annoint Solomon 1 King 1. 39. So did he that annointed Iehu 2 King 9. 6. And others that annointed other Kings All these were annointed with external material oyl but to shew that annointing had a mysticall signification they who had not such oyl poured on them are called the Lords Annointed Psa. 105. 15. Oyl and annointing therewith being mystically taken as here they are setteth out the Spirit and the gifts and graces thereof In this respect Christ saith of himself The Spirit of the Lord is upon me because he hath annointed me to preach c. Luk. 4. 18. And the Apostle Peter saith of him God annointed Iesus of Nazareth with the holy Ghost and with power Act. 10. 38. This is in speciall to be applied to the humane nature of Christ yet so as united to the divine nature both making one person For God singly and simply considered in himself never was nor can be annointed no not metaphorically as here the word is taken God cannot be deputed to any Function God needs not the Spirit to be poured on him nor needs he any gift of the Spirit to be enabled to any thing that he doth He is of himself allsufficient But Christ as man and as Mediatour between God and man was by God his Father deputed unto his Royall Function Psa. 2. 6. as he was to his Priestly Office Heb. 5. 5. yea and in that respect also God gave him the Spirit though not by measure Ioh. 3. 34. Both the Hebrew name Messiah and the Greek name Christ do signifie annointed They remain memorials of the Annointing here specified See Chap. 3. v. 6. § 64. §. 120. Of the fit resemblance of annointing with Oyl VEry fitly is this Metaphor of annointing with oyl used to set out the mystery of the Spirit and the gifts thereof especially if it be extended to the mysticall body of Christ in reference both to the head thereof and also to the members For the oyl wherewith Christ was annointed was like the oyl poured on Aarons head It ran down upon the beard and went to the skirts of his garment Psa. 133. 2 3. So the Spirit poured on Christ as head of the Church ran down upon his body and upon the severall members thereof This is to be observed because many of the particular resemblances here following cannot be applied to the annointing of the head alone but may be applied to the annointing of the body and members The resemblances betwixt oyl and the spirit shall be set forth in ten distinct particulars 1. Oyl is a nourishing kinde of food as honey and butter hereupon it is often joyned with them Iob 29. 6. Eze. 16. 13. It is also joyned with meat and drink Ezra 3. 7. with meal 1 King 17. 12. with bread Hos. 2. 5. Fine flour Lev. 2. 4. and with wine 2 Chron. 11. 11. All these are nourishing food Oyl is very wholsome to be eaten it much helpeth digestion it is therefore eaten with raw herbs and other cold things It is also a means to expell such things as annoy the stomack and it is an antidote against poyson Nothing is more nourishing and wholsome to the soul then the Spirit and the graces thereof It maketh Gods Word to give a good rellish It helps the soul well to digest the Word yea It makes it sweet and pleasant Psa. 119. 103. The Spirit expels carnall lusts of all sorts and it is a most Soveraign antidote against all poisonous corruptions 2. Oyl is of singular use to supple hard swelling tumors to ease pains in the flesh or bones to keep sores from rankling and to heal wounds Luke 10. 34. Isa. 1. 6. The Spirit molliâ—…ieth hard hearts asswageth perplexed spirits easeth troubled consciences and healeth the wounds of the soul made by Satans assault Isa. 61. 1 2 3. 3. Oyl is usefull to strengthen weak joynts to make them quick and nimble They therefore that strive for the mastery in wrastling running and other like exercises use to annoint their joynts The Spirit helpeth our infirmities Rom. 8. 26. It putteth life and spirit into us For it is a Spirit of life Rom. 8. 2. 4. Oyl makes the countenance fresh and comely it makes the face to shine Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerfull It is the Spirit and the graces thereof that makes men comely and amiable before God Angels and Saints Of the inward joy of the Spirit we shall speak in the next § 5. Oyl hath not only a sweet smell in it self but also it sendeth forth a fragrant and pleasing savour The house was filled with the sweet savour of the ointment that was poured on Christs head Ioh. 12. 3. The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savour Ministers are a sweet savour of Christ 2 Cor. 2. 15. The praiers of Saints are sweet as incense Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell Phil. 4. 18. 6. Oyl maintains the light of Lamps It causeth them to give light and by a continuall supply of oyl Lamps continue to burn and to send forth their light Under the Law oyl was prepared for the light of the Tabernacle Exo. 25. 6. and this preparation was continued day after day Lev. 24. 2 3. It is by the Spirit whereby our mindes are inlightned and by the continuall operation thereof the light of understanding increaseth more and more It is therefore called the Spirit of Revelation in the knowledge of Christ and it is given that the eyes of our understanding might be enlightned Eph. 1. 17 18. Beleevers also are said to have an unction from the Holy One to know all things the same annointing teacheth them of all things c. 1 Ioh. 2. 20 27. 7. Oyl is of a searching and piercing nature it will pierce even into the bones Psa. 109. 18. But the Spirit
beyond all patience impatient And B. Neal and others putting him on especially against the Publisher of the Book made him so fierce as he would admit no Apology Hereupon the said William Gouge was moved distinctly to declare his own opinion and judgement about the Calling of the Iewes which he did in these ensuing propositions which were found fairly written amongst his papers 1. All that I can gather out of the holy Scripture for the Calling of the Iewes importeth no more than a spirituall Calling to beleeve in Iesus Christ and embrace the Gospel 2. This their spirituall Calling may be called an outward glorious Calling in regard of the Visibility and Generality of it to put a difference betwixt the promised Calling of the Nation and the continuall Calling of some few persons for in all ages since the rejection of the Jewes some few here and there have been called Thus the Calling of the Gentiles in the Apostles time when Christians had no pompous Civil government was an outward glorious Calling by reason of the Visible famous Churches which they had 3. It is probable that at or after their Calling they shall not be scattered as now they are but be gathered together into Churches and be â—…reed â—…rom the bondage and slavery wherein they have been many yeares together 4. To give them a soveraigntie over all the whole Church seemeth to me to be derogatory to that absolute soveraignty which Christ the head of his Church hath in whom the promises of the perpetuitie of Davids Scepter of the extent of his dominion of the subjection of all Nations are accomplished 5. To set down the distinct Time Place and other like circumstances of their Calling needeth more than an ordinary Spirit and implieth too much curiosity 6. The point oâ—… the Calling of the Jewes being no fundamentall point of Christian Religion to be over-stiff in holding one thing or other therein to the disturbance of the peace of the Church cometh near to Schisme Upon which being examined by the Arch-Bishop Abbot and his answer approved he was released from his imprisonment Ordinarily in the Summer vacation he was with his Family in the Country but not for his own ease but rather for the good of Gods Church For besides his preaching every Lords day where he was he got time to publish these Treatises which are now in print viz. The whole Armour of God Domesticall Duties An Explanation of the Lords Prayer Gods three Arrows viz. Plague Famine and Sword upon occasion of the Judgements then raging The Saints Sacrifice of Thanksgiving upon his recovery from a dangerous sicknesse To which is now added his Commentary upon the whole Epistle to the Hebrewes the subject of his Wednesday Lectures for many years While he was setled in Black-â—…riers he took his Bachelaur of Divinities degree in the year 1611. which was the eighth year of his Master of Arts degree And in the year 1628. he took his Doctor of Divinities degree In which year eight Ministers of London proceeded Doctors which was the occasion that Doctor Collins the then Regins Professor put up his Degree and procured it to passe in the Regent-house before he had any notice thereof or consent of his whereby he did in a manner force him to take his degree yet so as when he heard that it was passed he readily went to Cambridge and there kept all his Acts which the Statute requireth as he had done in all his former degrees Such respect was shewed to him as in sundry publick imployments he was chosen a Trustee or Feofy As in the year 1616. he was chosen one of the Trustees for Mr. Whetenhalls three Lectures In the year 1626. he was chosen one of the Trustees for impropriations and for many other pious and charitable uses wherein he ever shewed himself a faithfull Trustee And in some cases by his great paines and cost he procured to be settled for ever such pious donations as otherwise would have been wrested away The foresaid case of Impropriations was this There was a select society of 13. persons that joyned themselves together as Trustees to stir up such as were piously affected to contribute towards the buying in of Impropriations giving them freely towards the maintenance of the Ministers of the Word Who were so faithfull in their trust as albeit they met very frequently and spent much time in consultation about that businesse yet they never spent one penny of what was given for refreshing themselves Yea though they had sundry Agents and Messengers whom they imployed in affaires concerning the same far and near yet they never took one penny out of the stock wherewith they were intrusted for the same but themselves at least most of them contributed towards the discharge of all manner of by-expences And when they had an opportunity of buying in a great Impropriation had not Monie in stock to do it they did amongst themselves give and lend so much as might effect the work Among others the said Dr. Gouge at one time lent 300. pound gratis to that use besides the Monethly contribution which he gave Within a few years 13. Impropriations were bought in which cost betwixt five and six thousand pounds into which their care was to put able Orthodex and conscionable Ministers Their aim was to plant a powerfull Ministery in Cities and Market-Towns here and there in the Country for the greater propagation of the Gospell This was it that raised up envy against them and made Doctor Laud then Bishop of London to consult with Mr. Noy the Kings Atturney Generall about breaking this society Hereupon Mr. Noy brought them all into the Court of Exchequer and upon this ground that illegally they made themselves a Body without any grant from the King Upon debating of the case by Counsell on both sides the Decree of the Court was that their actings were illegall that their trust should be taken from them that what they had purchased should be made over to the King and the King should appoint such as he thought meet for the disposing of those Impropriations which they had bought in The foresaid Atturney that strictly examined all their Receipts and Disbursements found that they had layed out of their own Money at the time when they were questioned a thousand pounds more then they had received thereupon obtained an order of the Court That those debts should be first discharged out of the revenues of the Impropriations before they should be disposed to particular uses Thus was their trust clean wrested out of their hands and from that time they have had nothing to do therewith In the year 1643. He was by Authority of Parliament called to be a Member of the Assembly of Divines wherein his attendance was assiduous not being observed during the whole time of that session to be one day absent unlesse it were in case of more than ordinary weaknesse ever preferring that publick imployment before
is of all things the most searching For the spirit searcheth all things yea the deep things of God 1 Cor. 2. 10. 8. Oyl was one of the things which of old were offered unto God for Sacrifices When Iacob set up a pillar as an Altar he powred oyl upon the top of it Gen. 28. 18. 35. 14. Under the Law it was offered up with their meat-offerings Lev. 2. 1. 16. Hence is it that Iotham bringeth in the Olive-tree thus speaking Should I leave my fatnesse wherewith by me they honour God and Man c. The fatnesse of that Tree is oyl God was honoured thereby in that it was offered up to him for Sacrifice Man was honoured thereby in that he was consecrated by it to an high office as of a King or Priest or Prophet Christ was a Sacrifice to God for a sweet smelling savour Eph. 5. 1. and the very bodies of his members of his members are a living Sacrifice to God Rom. 12. 1. Phil. 2. 17. So are their works of charity Phil. 4. 18. and their praising of God Heb. 13. 15. 9. Oyl and annointing dead corps therewith preserveth them from putrefaction Of old therefore they were wont to annoint dead corps therewith Mar. 16. 1. Luk. 23. 56. The Spirit subdues corruption and keeps men from sending forth ill savours as filthy communication and a filthy conversation 10. Oyl is a most precious thing This Epithete precious is oft attributed to ointment as 2 King 20. 13. Psa. 133. 1. Ecel 7. 1. Mat. 26. 7. Kings were wont to treasure it up among other precious things Isa. 39. 2. and among things usefull and necessary for man 2 Chro. 32. 28. Hos. 2. 8. What more precious then the Spirit of God then the gifts and graces thereof What more needfull and what more usefull §. 121. Of Oyl of Gladnesse THE Oyl wherewith Christ was annointed is here called the Oyl of Gladnesse We heard before that this Oyl setteth out the Spirit of God and the gifts and graces thereof Now joy is in Scripture said to be joy of the holy Ghost 1 Thes. 1. 6. Ioy in the holy Ghost Rom. 14. 17. and joy is reckoned up among the fruits of the Spirit Gal. 5. 22. So as it is that Spirit that is in Christ and his members which maketh this to be Oyl of gladnesse This phrase Oyl of Gladnesse is an Hebraism like to that which is before set down ver 8. Scepter of righteousnesse See § 113. This Hebraism here intendeth two things 1. The Excellency of this Gladnesse No externall joy is to be compared to it 2. The quantity of that joy It is exceeding great It farre surpasseth all the joy that ever was or can be which is further manifested in this phrase following above thy fellows This Epithete gladnesse is here attributed to this oyl in relation to Christ the head and to all beleevers his members It hath relation to Christ in two respects 1. As it quickned him up and made him joyfull in all his undertakings for our redemption Christ being by his Father deputed to his Function most willingly and joyfully undertook it and managed it As a Bridegroom coming out of his chamber he rejoyced as a strong man to run his race Psa. 19. 5. When he cometh into the world he saith I delight to do thy will O my God Psa. 40. 8. When he was in the world he said My meat is to do the will of him that sent me and to finish his work Joh. 4. 34. 2. Gladnesse hath relation to Christ by reason of the fruit that sprouted out from thence His coming into the world and doing and enduring what he did was matter of rejoycing to others in which respect the Prophet exhorteth the daughter of Zion to shout and to be glad and rejoyce with all the heart Zep. 3. 14. Zec. 9. 9. And the Angels that brought the first news of Christs birth do thus proclaim it Behold I bring you good tidings of great joy which shall be to all people Luk. 2. 10. 2. This Epithete gladnesse hath relation to the members of Christ in two respects 1. As the things whereof in Christ they are made partakers are matters of great joy For so many and so great are the benefits which beleevers receive from Christ by vertue of that annointing as they very much rejoyce their hearts Many of these benefits are expresly set down Isa. 61. 1 2 3. Other benefits are in other places distinctly noted as redemption from sinne reconciliation with God justification in his sight adoption regeneration sanctification and the end of all eternall salvation If any things in the world cause true joy and gladnesse surely these effects which flow from the annointing of Christ will do it 2. As the members of Christ are quickened up by that Spirit which cometh from him do and endure readily willingly cheerfully joyfully what the Lord cals them unto as Psa. 122. 1. 1 Chr. 29. 9 17. It is said of those on whom the Spirit rested that they received the Word gladly and mutually communicated together with gladnesse On a like ground the Eunuch whom Philip baptized and Pauls Jaylor are said to rejoyce Act. 8. 39. 16. 34. This fruit of joy gives evidence of a Beleevers Union with Christ and of the abode of Christs Spirit in him For the Spirit is as Oyl of a diffusing nature Hereby we may gain assurance to our own souls and give evidence to others of the Spirit that is in us So did the Jews of old 1 Chron. 29. 9. and Christs Disciples Luke 10. 17. and Christians in the Primitive Church Heb. 10. 34. Phil. 2. 17 18. To shew our selves true members of Christ we ought further so to carry our selves in our severall Functions as we may cause others to rejoyce So did Solomon 1 King 5. 7. and Hezekiah 2 Chron. 29. 36. and the Apostles Act. 15. 31. This we shall do by diligence faithfulnesse justice equity uprightnesse mercifulnesse and by disposing of our affairs to the good of others So did Christ. §. 122. Of the Fellowship betwixt Christ and Saints THE abundant measure of the Spirit in Christ is further amplified by comparing it with that measure which is in others It far exceeds all others The persons with whom the comparison is made are stiled Christs fellows Both the Hebrew and Greek word imply such as partake of one and the same condition See Cha. 3. v. 1. § 17. Hereby in speciall Professors of the true faith are meant In generall this word fellows may be extended to all Men and Angels All are stiled his fellows in regard of that low degree whereunto the Sonne of God Creatour of all things humbled himself by assuming a created substance So that as he was a creature Angels were his fellows yea it is said Chap. 2. 9. that he was made a little lower then Angels for the suffering of death Yet all the gifts and endowments of all the Angels are not
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
Gifts are comprised such abilities as the Spirit freely giveth unto men to perform the duties of their functions Of these gifts the Apostles reckoneth up sundry particulars as wisdom knowledge faith c. 2. Under Administrations are comprised such callings and functions as God hath ordained for the good of his Church Of these sundry kinds are reckoned up 1 Cor. 12. 28. 3. Under Operations such fruits and effects as issue from the fore-named gifts well imployed in mens severall functions The notation of the word intimates as much §. 36. Of the difference betwixt the wonders under the Law and under the Gospel THere were indeed at the delivery of the Law thunder and lightning and other great signs distinctly set down Exod. 19. 16 c. Heb. 12. 18 c. Moses also did very great wonders Deut. 34. 11 12. Psal. 78. 12 c. Acts 7. 36. So did other Prophets especially Elijah and Elisha But the Gospel was confirmed with more and greater miracles Ioh. 7. 31. 9. 32. 15. 24. The miracles which Christ did excelled all the miracles done before him in five especiall respects 1. In the ground or power of doing them For Christ did what he did by his own power in his own name Mark 1. 27. 2. 5 6 c. but others did their great works by power received from God and in the name of the Lord. The Lord sent Moses to do all the signes and wonders which he did Deut. 34. 11. 2. In the very matter and kinde of works which Christ did Never any restored sight to one that was born blinde but Christ Ioh. 9. 32. This very work was greater then all the works that Moses did in Egypt the red Sea and wildernesse and then the standing still of the Sunne and Moon upon Ioshuas prayer Iosh. 10. 12 13. Or then the Sunnes going back at Isaiahs prayer 2 King 20. 11. Or then the miracles done by the ministry of Elijah and Elisha For in these and other miracles recorded before Christs time there was but an alteration of the ordinary course of nature but in giving sight to a man that never had sight before was a new creation Besides we never read of any devils disposessed before Christs time This is most certain that never any raised himself from the dead by his own power before Christ but herein Christ declared himself to be the Sonne of God with power Rom. 1. 4. 3. In the manner of working his great works Christ did what he did with authority and command Mark 1. 27. 2. 11. 5. 41. others did what they did with prayer and submission to Gods will 1 King 17. 20. 2 King 4. 33. 5. 11. 4. In the end Christs end in working miracles was to set out his own glory together with his Fathers to shew that he was the Sonne of God true God Mark 2. 10. and that men might be brought to beleeve in him This is evident by the question which Christ propounded to the man that was born blinde and had sight given him by Christ. The question was this Doest thou beleeve on the Sonne of God Joh. 9. 35. The Prophets did what they did with respect to God alone and to shew that what they did or spake was by commission from the Lord 1 King 18. 36. 37. 5. In the extent Christs cures of many mens bodies extended also to the cure of their souls This is evident by the pardon of sinne which he gave to the man whom he cured of his Palsie Matth. 9. 2. and also by this exhortation to another man whom he cured Behold thou art made whole sinne no more Joh. 5. 14. But the gifts of the holy Ghost which are here mentioned do beyond all exception demonstrate that the Gospel had a greater confirmation then the Law because never were such gifts given before Christs time Of these gifts see § 35. §. 37. Of Gods will in ordering works and gifts THe forementioned diversity of miracles and distribution of gifts were ordered and disposed according to the will oâ—… God This act of distributing is attributed to God 1 Cor. 7. 17. to his Sonne Ephes. 4. 7. and to his Spirit 1 Cor. 12. 11. And for kinde number and measure of gifts all are ordered by the will of this one God according to his own will not anothers the Greek word intends as much The will of God is that rule whereby all things are ordered that he himself doth and whereby all things ought to be ordered that creatures do Hereupon Gods will is distinguished into his secret and revealed will This distinction is grounded on these words The secret things belong unto the Lord our God but those things that are revealed belong unto us Deut. 29. 29. The secret will of God is called his counsell Isa. 46. 10. the counsell of his will Eph. 1. 11. his purpose Rom. 8. 28. his pleasure Isa. 46. 10. his good-pleasure Ephes. 1. 9. the good pleasure of his will Ephes. 1. 5. The other is commonly called Gods Word and that after the manner of men because the ordinary means whereby men make known their mindes is the word of their mouth therefore the revelation of Gods will is called Gods word whether it be by an audible voice from God himself as Matth. 3. 17. or by the ministry of Angels ver 2. or by the ministry of men Hos. 1. 2. This is also called the good and acceptable and perfect will of God Rom. 12. 2. This revealed will of God is that which is principally intended in the second Petition of the Lords prayer Here Gods secret will is meant This is that supreame and absolute will of God by which all things are and without which nothing can be Psal. 115. 3. Ephes. 1. 11. Rom. 11. 34. This is Gods only rule He hath nothing else to regulate any purpose or act of his but his own will As therefore he disposeth all things so in speciall the gifts of the holy Ghost according to his will See vers 9. § 78. and Chap. 6. vers 17. § 130. The grounds following do demonstrate the equity herof 1. God is the fountain whence all gifts flow Every good gift and every perfect gift is from above and cometh down from the Father of lights James 1. 17. All are his Hereupon he thus presseth his right against such as were not contented with that portion which he gave them Is it not lawfull for me to do what I will with mine own Matth. 20. 15. 2. God is the most supream Soveraign over all He is the Lord and Master of all He therefore hath power to order the places and duties and parts of all as he pleaseth according to his own will In reference hereunto thus saith David The Lord God of Israel chose me before all the house of my Father to be King over Israel for ever For he hath chosen Iudah to be the Ruler and of the house of Iudah the
to be Ministers and as I may so speak servants unto him §. 45. Of Arguments for Angels authority over the Church Answered THe ' forementioned point will appear more clear by Answering such Arguments as are alledged to prove the authority of Angels over Christs Church 1. Argument Angels are stiled Thrones Dominions Principalities and Powers Coloss. 1. 16. all which Titles imply superiority and authority over others Answ. 1. Those Titles are used to set out the excellency and dignity of Angels rather then their authority and command over others They who have Dominion Principality and Power and who set on Thrones are among men the most excellent These Titles then shew that Angels are the most excellent among all creatures 2. If authority be yielded unto them yet that authority is only deputative in reference to that message or work which is injoyned by them such an authority as Kings Ambassadours and Messengers have 2. Argum. They are called Princes of particular Countries as of Persia and Graecia Dan. 10. 13 20. Now Princes have subjects put into subjection unto them Answ. 1. Persia and Graecia were then of this world but we speak of the world to come which is the Church 2. It cannot be proved that those Princes there meant were Angels They were the Monarchs of those Nations as Cambises or Darius of Persia and Alexander of Graece 3. Argum. Michael the Angel was Prince of the Jews Dan. 10. 12 21. Answ. Indeed Michael is stiled an Archangel but thereby is meant the Head of Angels the Lord Jesus Christ. See chap. 1. § 83. 4. Argum. Evil Angels are Rulers of the darkness of this world Eph. 6. 12. Why may not then good Angels be Rulers of the world to come Answ. 1. Evil Angels usurp power and authority above that which is meet which the good Angels will never do 2. The children of this world put themselves in subjection to evil Angels and so become their slaves but the children of the world to come will subject themselves to none but to Christ no not to the good Angels 5. Argum. The men of this world are put in subjection to Christ. Therefore the subjection of the world to come is no good proof of Christs excellency Answ. Though the men of this world are put into subjection to Christ yet not after such a manner as the world to come who are put in subjection to Christ a members to their Head So as from their Head they receive such a spirit as makes them willingly and chearfully submit themselves to him But the men of this world are per force made subject to Christ as to an absolute supream Almighty Lord over them who can and will keep them under 2. The Question here being principally about the Church the Apostle thought it sufficient to exemplifie the point in the world to come §. 46. Of the unlawfulness of worshipping Angels or any other creatures GOD having reserved this as a priviledge to his Church not to be put in subjection to Angels how basely and unworthily do they carry themselves who pretending to be of this world to come do notwithstanding put themselves into subjection to Angels so do such as worship Angels It appears that men were too much addicted to this kinde of superstition in the Apostles time For it is condemned by an Apostle and the vain pretence for it is discovered Col. 2. 18. That pretence is stiled voluntary humility which is as of old it was called will-humility and hypocriticall humility Indeed it is an high presumption against God who only is to be worshipped and against his Son Christ who only is advanced to the right hand of God See chap. 1. § 13. and against the Saints who are of this world to come and in that respect not put in subjection unto Angels To make pretence of worship for which there is no warrant in the Word of God savoureth too ranâ—…ly of intollerable insolency Angels themselves who well understand what is doâ—… or not due unto them have utterly refused to be worshipped by men Rev. 19. 10 22. 9. In this it is manifest that Papists are not of this world to come because in their doctrine they maintain that Angels are to be worshipped and in their daily practice do worship Angels The Pope of Rome doth also herein shew himself to be plain Antichrist in the he putteth all that adhere to him in subjection to himself as to Christs Vicar and as to the Head of the Church which is Christs prerogative given unto him by the Father Eph. 1. 22. To what Bishop said God at any time Be thou the Head of my Church or Let my Church be put in subjection to thee Is not this to oppose 〈◊〉 exalt himself above all that is called God or that is worshipped 2 Thess. 2. 4. Let us Brethren stand fast in the liberty wherewith Christ hath made us free Gaâ—… 5. 1. Let us not slavishly put our selves in subjection to any to whom God hath not put us in subjection but let us reserve our selves free for him alone to whom God hath put us in subjection He is the only Lord of our conscience to him only let 〈◊〉 be in subjection §. 47. Of adding this clause Whereof we speak THis correlative whereof hath reference to the word world going before for they are both of the same gender namely the femmine The word here translated world is the very same that is used chap. 1. v. 6. in this phrase When he bringeth in the first begotten into the world The world may there be taken in a larger extent then here by reason of this restrictive Epithete to come Though world in the former place may comprise under it the whole earth and all the inhabitants thereon yet doth it most especially intend the militant Church For as Christ gave himself for the Church Eph. 5. 25 so God in special gave Christ to his Church and he brought his first begotten into the world for his Churches sake Had not the Church been in the world God would not have brought his first begotten into the world Besides the world there spoken of may well be accounted the same that is here meant even the world to come because Gods first begotten was then brought into the world when it began to be actually that world to come which was before prophesied of It was the exhibition of Christ that made it another world a new world a world to come In that Christ by being brought into the world accomplished all the Types Shadows Prophesies and Promises concerning himself the world thet was accounted the world to come In regard of the sense and intent of the Apostle this phrase whereof we speak may also have reference to the last daies mentioned Chap. 1. ver 2. For this world to come is in those last daies in which God speaks unto us by his Son It may further have reference to the last clause of the last verse of the first Chapter
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
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
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
by simple impossibility Others by a singular â—…gative Of the former sort are such as these Eternity without beginning Infiniteâ—… Omnipotency All-sufficiency Ubiquity Omniscience and such like 〈◊〉 these Acts to Create Redeem Work miracles search the heart and such 〈◊〉 The things which God reserveth to himself as singular Prerogatives are 〈◊〉 1. To forgive sins Mar. 2. 7. 2. To judge mens final estate Rom. 14. 10 11. 3. To take revenge Deut. 32. 35. Rom. 12. 19. All these and other things registred in Scripture are for our learning Rom. 15. 4. 〈◊〉 3. 16. But some things are matters of faith to be believed and some things 〈◊〉 for our imitation To know what things of God are paterns to us we must compare Gods practices 〈◊〉 his precepts What in Gods word is enjoyned to us to do if God himself do 〈◊〉 we may we ought therein to imitate him Such are the virtues and graces 〈◊〉 mentioned Behold here the tender respect of God towards us children of men He hath 〈◊〉 to command and exact of us whatsoever he will but as a Father he goâ—… before us and shews that he requires no more of us then what himself 〈◊〉 Who can now think that to be any way unseemly for him which seems not â—…ly to God In this case thus saith Christ Ye call me Master and 〈◊〉 and ye say well for so I am If I then your Lord and Master have washed your 〈◊〉 â—…e also ought to wash one anothers feet Joh. 13. 14. This is a great aggravation of their pride who scorn Purity Meeknesse Mercifulnesse Holinesse and other like Excellencies as God in his own example comâ—…deth unto us Of imitating Christ See Ch. 13. v. 13. § 132. Of imitating Saints See Ch. 13. v. 7. § â—…01 §. 63. Of endeavouring after rest in heaven THe Greek Verb thus translated Let us labour is derived from another Verb that signifieth to make haste It intendeth an endeavour on mans part and so it is translated 2 Pet. 1. 15. Ephes. 4. 3. 1 Thess. 2. 17. but such an endeavour as makes a man forward to a thing and is accompanied with study labour and diligence answerably it is translated as I was forward to do Gal. 2. 10. Study to shew thy self approved 2 Tim. 2. 15. Give diligence 2 Pet. 1. 10. This word then compriseth under it two duties 1. That men endeavour after the fore-said Rest. 2. That they be forward and diligent in their endeavour The general concerning mans endeavour to attain to heaven where this Rest is enjoyed is much pressed in Scripture and that in these and such like phrases lâ—…y â—…ld on eternal life 1 Tim. 6. 12. Strive to enter in at the straight gate Luk. 13. 24. Workout your salvation Phil. 2. 12. The Apostle makes himself a worthy patern in this case where he saith I presse towards the mark Phil. 3. 14 c. Hereby that life reason grace and ability which God any way giveth is manifested and God would have it to be so When Christ put life into the Rulers daughter that was dead he said unto her Maid arise Luk. 8. 54. and to Lazarus he 〈◊〉 Lazarus come forth Joh. 11. 43. Object Natural men are dead in sin Eph. 2. 1. Answ. Man may be considered in a double estate 1. Natural 2. Spiritual In his natural estate so much is to be done as by a natural man may be That this may be the better conceived I will exemplifie a natural mans power in fire branches 1. In natural acts as to move go stand sit eat drink see hear smell taste touch 2. In civil acts about humane affairs as in Arts Sciences Trades sundry other Callings Professions and Offices Likewise in governing Kingdoms Cities Corporations Universities Colledges Schools and Families Coins posterity was skilfull in such things Gen. 4. 20 21. The Sydonians were skilfull about timber 1 King 5. 6. Saul that was but a natural man had a spirit given him fit for government 1 Sam. 10 9. 3. In moral vertues as Justice Temperance Mercy Liberality c. In reference to these the Apostle saith That the Gentiles do by nature the things contained in the Law Rom. â—… 14. 4. In Ecclesiasticall matters which tend to the externall worship of God as to go to Church hear the Word Pray Fast partake of the Sacraments Reade search and study the Scriptures Preach and conferre about holy matters Iudas whom Christ stiled a Devil John 6. 70. went sit herein 5. In spiritual matters by resisting the Spirit and the motions thereof Ye 〈◊〉 always resist the holy Ghost saith Stephan to such Jews as were uncircumcised in heart Act. 7. 51. According to the afore-said power in men they ought to go as far as they can as to go to Church to attend upon the Word to forbear wicked acts and company Though none of those gifts be supernaturall none simply preparatery to grace Yet if a natuaall man improve the abilities which he hath to his best advantage God will not leave him but give him more and better grace As for spiritual men who are quickned they must stir up the gift of God which is in them 2 Tim. 1. 6. By this it is manifest that the proper cause of mans destruction is of himself Hâ—… 13. 9. None that perish do what they can to be saved Behold here the deceitfulnesse of most mens mindes and their folly about the salvation of their souls They are carefull to use all means about the preservation of their bodies but put off all care for their souls according to this cursed Proverb I will take care for my body let God take care for my soul. God will take care for mens souls in his own way and course Let us be exhorted to put out our ability in the things of eternal life and both to learn what on our parts is to be performed and also to put in practice what we shall be instructed in hereabouts The Apostle setteth down his Exhortation in the first Person of the Plural number thus Let us labour whereby he involveth himself among others and â—…cites with others himself to duty Hereof see Chap. 2. v. 1. § 4. §. 64. Of diligence in mans endeavour for attaining to rest THe extent of mans endeavour that it should be with diligence is implied in these words study strive and labour mentioned in the beginning of the former Section and more expresly in these phrases Give all diligence 2 Pet. 1. 5 10. Let us runne with patience Heb. 12. 1. David professeth as much in the phrase I will runne the way of thy Commandments Psal. 119. 32. and the Church in this We will run after thee Cant. 1. 3. and the Apostle in this I prisiâ—…ward the mark Phil. 3. 14. 1. The excellency of the object set before us should quicken us up hereunto for there is nothing that we can endeavour after to be
so all other Priests were of Divine Institution Exed 〈◊〉 and as Priests so other Ministers of God who are for men in things 〈◊〉 to God must be called of God See Ch. 3. v. 2. § 34 35. §. 21. Of Aarons Calling and Name THe Apostle gives a particular instance of an High-priests divine Institution 〈◊〉 Aaron and that upon these grounds 1. Aaron was the first National High-priest that was ordained for the 〈◊〉 Church in his time Heads of families were before his time Priests for distinct 〈◊〉 2. All lawfull legal Priests descended from Aaron and had that warrant to be Priests that by lineal descent they came from him Exod. 29. 9. 3. His Calling to the Priesthood by God himself is expresly set 〈◊〉 Exod. 28. 1. 4. His calling was ratified by a memorable miracle Num. 17. 8 10. 5. They who opposed his Calling were punished with a terrible 〈◊〉 Num. 16. 10 16 17 35. 6. This is one speciall reason why Aaron is called The Saint of the Lord Psalm 106. 16. because he was first chosen of God and was anointed 〈◊〉 Gods appointment to be the first High-priest and the stock of all other Priests This note of comparison AS implieth in general that others must enter upon their function as Aaron did There is a copulative conjunction added in the Greek which implieth some empâ—…asis and might be thus translated even as Aaron This particular instance produced by the Apostle as a proof of a generall case giveth evidence that warrantable Rules about some particular cases and persons may be applied to others of like kinde Rom. 4. 23 24. See Chap. 13. v. 5. § 68. Concerning this name Aaron or Aharon it may be derived from a Verb that in the third Active signifieth to teach Psal. 27. 11. Thus it implieth a Teacher and by a Propheticall Spirit it might be given him in reference to his Calling by vertue whereof he was to instruct people Oâ—… Aharon may be derived from a Noun that signifieth a Mountain and thus also be given him by a like spirit in reference to his Priesthood whereby he was lift up as a mountain above his brethren Abraham was the great-grand-father of Levi and Levi the great-grand-father of Aaron so as Aaron was the sixt degree from Abraham §. 22. Of the Resolution of Heb. 5. 4. and of Observations thence arising THe Summe of this verse is The High-priests calling This is 1. Generally propounded 2. Particularly exemplified Of the general there are two parts 1. The dignity of the function in this phrase This honour 2. The authority which he had for the execution thereof The Authority is set out two wayes 1. Negatively 2. Affirmatively In the Negative observe 1. The manner of setting it down in this general phrase No man 2. The matter in this phrase Taketh to himself In the Affirmative observe 1. The kinde of warrant called 2. The Author thereof God The exemplification is set out 1. By a note of comparison AS 2. By the first person that was called Aaron Observations I. The High-priesthood was an honourable function This title honour is put upon iâ—… See § 18. II. No man might intrude himself into the High-priests function This is the meaning of this phrase No man taketh to himself See § 17. III. He that was called might take that honour on him This is implied under this particle of opposition BUT See § 20. IV. God was the ordainer of the High-priests function He is here so expressed to be See § 20. These four Doctrines may be applied to Ministers of the Gospel See § 20. V. Particular cases approved in Scripture are directions for other like cases So was the particular case of Aaron about entring on the High-priesthood See § 21. §. 23. Of Christ doing what was warrantable Verse 5. So also Christ glorified not himself to be made an Highpriest but he 〈◊〉 said unto him Thou art my Son to day have I begotten thee HEre the Apostle begins to apply to Christ what he had in generall delivered about an Highpriest These two Conjunctions So Also being joyned together are notes of a â—…dition or later part of a comparison which is the application thereof This application may have reference either to the generall Proposition 〈◊〉 As no man taketh this honour unto himself so also nor Christ. Or to the particular instance of Aaron thus As Aaron took not to himself that honour so 〈◊〉 Christ. Both tend to the same end Christ would not take liberty to himself to do that which was unlawfull or unmeet for others to do He made himself an exaâ—…ple in all manner of good and warrantable matters but would not be a 〈◊〉 to boulster up any in an undue course Thus his pattern is a guide Ioh. 13. 15. §. 24. Of Christs not glorifying himself BEcause the Apostle had before declared the high-Priesthood to be an 〈◊〉 he here sheweth that to attain thereunto is to be glorified Glory implieth excellency as was shewed Chap. 1. v. 3. § 19. Chap. 2 v. 7. § 6. To glorifie according to the notation of the word is to make glorious and â—…o it is translated 2 Cor. 3. 10. This is done two waies 1. By ascribing to one that glory or excellency which is his own most due to him Thus creatures may glorifie their Creator Rev. 15. 4. 2. By conferring glory upon one even such glory as he had not before 〈◊〉 the Creator glorifieth creatures Act. 3. 13. Rom. 8. 30. These words following to be made an Highpriest give evidence that the 〈◊〉 kinde of glorifying is here meant namely a conferring of that glory upon Christ which he had not before The Highpriesthood was an honour for Christ to have taken that to himself had been to glorifie himself by conferring glory and honour upon himself This negative that Christ glorified not himself giveth proof that Christ 〈◊〉 no honour to himself I seck not my own glory saith he Ioh. 8. 50. This Christ â—…veth by many arguments Ioh. 5 31 c. Christ would not arrogate honour to himself but rather wait upon the Father to confer upon him what honour he saw meet that our faith might be the 〈◊〉 strengthened in those things which Christ did on our behalf and also that he might make himself an example unto us Let therefore the same minde be in us that was in Christ Iesus Phil. 2. 5. Let 〈◊〉 not thrust our selves into any place before we are called nor arrogate any honour to our selves that belongeth not unto us We are by nature too prone hereunto Let Magistrates Ministers and all of all sorts so carry themselves as it may be truly said of them They glorified not themselves The particular instance whereby this generall negative that Christ glorified 〈◊〉 himself is evidenced is the high-Priesthood For that was an honour and Christ by having that conferred on him was indeed glorified So much is intended under
useâ—… to the Church §. 64. Of the meaning of these words What further need was there that another Priest should rise THe main force of the Apostles argument whereby he proveth the imperfection of the Leviticall Priest-hood is thus interrogatively expressed what further need 〈◊〉 there c. This interrogation intendeth a strong negation See Chap. 1. v. 5. â—… â—…6 Of the word translated need see Chap. 5. v. 12. § 62. An adjective thence derived and compounded with the privative prepositiâ—… signifiâ—…th unprofitable Matth. 25. 30. So as that whereof there is no need especially if it hath been in use before is unprofitable So the Leviticall Priest-hood The Greek adverb translated further is the very same that was translated yet â—… 58. Here it hath reference to the time wherein Christ the true Priest far more excellent every way then any of the sons of Levi was exhibited Hereby he granteth that formerly the Leviticall Priest-hood was needfull and usefull but none afâ—… that there was no further use or need thereof The other Priest whom here he intendeth is Christ himself who is expresly said to be after the order of Melchisedec Of that order see Chap. 5. v. 6. § 30. The verb translated rise is a compound The simple verb signifieth to see or â—…lice Matth. 4. 5. The compound to rise Matth. 9. 9. Or to 〈◊〉 Matth. 22. 24. It is here used in the former sense and sitly translated rise It implieth a cleâ—…r manifestation of a thing Christ was ever As God he was from 〈◊〉 to everlasting Psal. 90. 2. As God-man Mediator and Priâ—…st he was shadowed and typified in all the Priests that ever were from the beginning of the world But being incarnate he rose as the Sun and by his rising dispelled the clouds and shadows of all the types and ceremonies Upon these premises that Christ was a Priest and after another order then the sons of Levi and raised up instead of them to perfect what they could not the imperfection of the legall Priest-hood is evinced §. 65. Of superfluous additions to perfection FRom the Apostles argument that the Leviticall Priest-hood was imperfect because another was raised after it It may well be inferred that Nothing need be 〈◊〉 to that which is perfect Hereby the wise man proveth the work of God to be 〈◊〉 because nothing can be put to it Eccl. 3. 14. The like may be said of the word of God and thereupon the wise man giveth this advice adde thou not unto his words Prov. 30. 5 6. 1. Whatsoever is added to that which is perfect must need be superfluous because nothing is wanting or defective in that which is perfect 2. An addition to that which is perfect is dishonourable for it seemeth to impeach it of some imperfection Hereby is discovered the boldnesse pride and presumption of the Church of Rome who of her own idle brain maketh many additions to things most absolute and perfect as to God Christ the Holy Ghost and holy ordinances 1. To God who is al-sufficient they adde many idols to help them in their needs as if God were not of himself able to help in all needs 2. To Christ who is in all that he undertaketh willing and able to accomplish it they adde in all his offices coadjutors and helps To his kingly office they adde a viceroy an head a spouse of his Church as if he alone could not govern it To his propheticall office they adde a great Prophet to coyn new articles of faith to turn those which Christ hath established this way or that way as their Pope pleaseth To his Priesthood they adde other Priests to offâ—…r up as they say true real â—…pitiatory sacrifices for the quick and dead To his mediation and 〈◊〉 they adde the mediation and intercession of all the Angels 〈◊〉 Saints in heaven To his blood the milk of the Virgin Mary To 〈◊〉 wounds the wounds of their Saint Francis To his death the 〈◊〉 of Martyrs among whom they reckon many traytors and 〈◊〉 â—…rious malefactors To his merits the merits of mens works 3. To the Holy Ghost who likewise is able to effect what he undertaketh 〈◊〉 in wisdome in regard of mans weaknesse he useth meanes which 〈◊〉 are but bare instruments they adde Bishops and Priests to whom 〈◊〉 give a divine power of breathing in an holy spirit and to the â—…ments of working grace by the very act done 4. To the word of God which is most perfect they adde Canons of â—…cels decrees of Popes and sundry humane traditions 5. To the two Sacraments which Christ the wise King of his Church 〈◊〉 thought sufficient they adde five others namely Orders Pennance â—…firmation Matrimony and Extream unction Against these and all other like additions may the Apostles argument be pressed 〈◊〉 God Christ the Holy Ghost the word of God and Sacraments be perfect 〈◊〉 those additions are vain But if there need such additions then are not God 〈◊〉 the Holy-Ghost the word of God and Sacraments perfect Take notice 〈◊〉 〈◊〉 the blasphemous positions of that whorish Church 2. Let us learn to testifie our acknowledgement of Gods and Christs 〈◊〉 〈◊〉 Spirits alsufficiency and perfection by trusting wholy and only on them Tâ—…e 〈◊〉 is to be applyed to Christs offices sacrifice merits word and Sacraments §. 66. Of Christs Priest-hood differing from Aarons THe Apostle sets down the difference betwixt the Leviticall Priest-hood and Christs both affirmatively thus After the order of Melchisedec and negatively thus and not to be called after the order of Aaron This he doth purposly to 〈◊〉 with an objection which might be made against his former arguments namely that a succession of one thing after another doth not necessarily imply an imperfection in the one and perfection in the other For Eleazar succeeded â—…Wprdâ—… and so other Priests under the Law one after another yet the latter were not more perfect then the former Answ. The Apostle doth not draw his argument simply from the succession of one Priest to another but of one Priest-hood and that after another order These two orders of Melchisedec and Aaron are the only two orders of Priesthood that ever were instituted in Gods Church In this respect the numeration of orders here set down is full and perfect The former after which Christ was hath been proved to be far more excellent then the latter see v. 4. § 31. The latter after which Christ was not is stiled the order of Aaron 〈◊〉 was the first publick legall Priest that Priest-hood was appropriated to him and liâ—… seed and the Laws concerning that Priest-hood were first given to him and in and under him to his posterity Fitly therefore is that Priest-hood said to be after 〈◊〉 order of Aaron This word called is not the same that was used Chap. 5. v. 4. § 〈◊〉 About Gods deputing one to an office It properly signifieth to be said Chap. 3.
him as 1 Cor. 12. 12. and the Church may comprize under it the head also So as the Church excludes not Christ no more then the body excludes the head nor Christ excludes the body but is joyntly to be considered with his body The Church was typified by a Candlestick rather then by the light to shew that of it self it hath no light Light must be put into it or it cannot shine In this respect light must be sought of God Iohn 1. 9. and acknowledged to be from God Gal. 2. 20. and imployed to his glory Rom. 11. 36. As the Church in generall so the particular parts and members thereof are taught by this type to hold forth that light which they receive Phil. 2. 16 Every oâ—…e in his place must labour to shew â—…orth that light of knowledge or of any other 〈◊〉 that he hath received to enlighten direct and comfort others thereby There are two especiall wayes of holding forth light One by instructing others Another by walking as Children of light before others Thus may thus must Magistrates Ministers Parents Masters yea and private Christians shew themselves to be Candlesticks §. 8. Of gold the matter of the Candlestick typifying the purity and preciousnesse of the Church THe first particular noted about the Candlestick is the matter thereof which wa pure gold Exod. 25. 31. Gold of all mettall is the most pure and precious Pure in that it is freest from drosse and least subject to rust In this matter it sheweth that the Church is the purest society in the world It is the â—…oly Church for 1. Christ cleanseth it by his blood v. 14. 2. He sanctifieth â—…t by 〈◊〉 Spirit 1 Cor. 6. 11. 3. By his word he sanctifieth them also Ioh. 17. 17. Hereby tryall may be made of publick assemblies and private persons If publick assemblies have pure ordinances and services such as can abide the triall of the Lords touch-stone which is the word then they are true Churches In them we may safely abide To them we may draw others and we may stand for the maintenance of them to the uttermost In like â—…anner may particular persons be tryed Every man that hath this hopâ—… in hiâ—… 〈◊〉 himself even as Christ is pure 1 Joh. 3. 3. As Gold is a pure mettle so it is very precâ—…ous Ezra 8. 27. Isa. 13. 12. This typifieth that precious esteem which God hath of his Church In this respect it is stiled a peculiar treasure unto God above all people Exod. 19. 5. and the members of the Church are called Gods jewels Mal. 3. 17. They must needs be precious in Gods account because they are bought with the precious blood of his son 1 Pet. 1. 19. and decked with the precious graces of his Spirit Great is that incouragement which may be fetcht from hence against such scorns and reproaches as the world layeth upon the Church She is in scorn called forsaken and dâ—…solate but the Lord câ—…lleth her Hephei-bah that is my delight in her Isa. 62. 4 These are those righteous ones who are more excâ—…llent then their neighbours Prov. 12. 26. Lazarus a poor begger was in this respect more excellent then Dicâ—…s Angels attended Lazarus and carried his soul to heaven when he died Luk. 16. 22. But the devils attended Dives and carried his soul to hell On this ground it may well be said Comfort yee comfort ye the people of the Lord Isa. 40. 1. §. 9. Of the parts and ornaments of the Candlestick typifying the use and graces of the Church A Second particular concerning the typicall Candlestick respecteth the parts thereof These were partly for use partly for ornament The parts for use were the seven lamps Exod. 25. 37. There were six branches of the Candlestick in each whereof was a lamp and on the top of the shaft was the seventh These were to give light for into them the week and the oyle was put These typifie the manifold graces of Gods Spirit 1 Cor. 12. 8 c. The number of seven is a number of perfection Though the graces of Gods Spirit are in sundry particular respects different one from another yet in this main end they agree that they are all as lights The six branches were of use to hold out those lamps that they might give the better light They set forth those ministeriall functions which Christ hath sanctified to his Church for holding out the light of his word Ministers are needfull to cause the light of Gods word to shine forth the brighter This they do by reading expounding preaching and applying the word of God The parts of the Candlestick for ornament were Knops flowers c. Exod. 25. 41. By these Gods care was typified in beautifying and adorning his Church with excellent ordinances and priviledges and the members of his Church with singular and severall graces This teacheth us to behave our selves decently or comely 1 Cor. 14 40. and to follow the things which are honest just pure lovely and of good report Phil. 4. 8. The branches and bowls came out of the shaft of the Candlestick Exod. 25. 31 32. This typified that the functions and graces of the Church come from Christ He giveth gifts to men Eph. 4. 8 c. For men are not snfficient of themselves to think any thing as of themselves 2 Cor. 3. 5. This should stir us up to imploy and improve the places and gifts we have to the end for which they are given For an account will be taken Matth. 25. 19 c. As the branches were supported and held up by the shaft so Ministers and all Saints are supported and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament 2 Cor. 3. 6. He worketh both to will and to do Phil. 2. 13. None therefore may arrogate any thing to themselves 1 Cor. 4. 6 7. All is to be ascribed to Christ 1 Tim. 1. 12. §. 10. Of the appurtenances of the Candlestick A Third particular about the Candlestick concerneth certain 〈◊〉 There is mention made of certain golden pipes which empty out of themselves oyle into the lamps Zach. 4. 12. The Prophet therein hath reference to the Candlestick in the Tabernacle So as this typified a continuall supply of grace to the Church Hereby we are taught to depend on Christ for supply from time to time only our care must be to use those means which are sanctified unto us as Aaron was to order the lamps upon the Candlestick before the Lord continually Lev. 24. 5. Among the appurtenances may be reckoned tongs and snuft-dishes all of pure Gold Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on Gods word and thereby comes to be pure and 〈◊〉 as Gold This is needful in the Church for preserving the pure light thereof They who have power in the Church ought to be conscionable in the preservation and use of these snuffers
effectually called and of the consequences following thereon See Chap. 3. v. 12. § 136 137. Of preventing apostacy See Cpap. 3. v. 12. § 122 Meanes of preventing apostacy may be these and such like 1. Be well enformed in a right assembling together that thou maist be able to â—…ow the true Church and to justifie the same Otherwise many doubts may be put into thine head and every seducer draw thee aside Eph. 4. 14. 2. Take an invincible resolution to abide in that assembling which thou knowest to be the true Church of Christ 2 Tim. 1. 8. Thou shalt be exposed to many tryâ—… If therefore feare or shame possesse thy soul thou wilt hardly hold out 3. Maintaine an holy jealousie over thy self Be not high minded Rom. 11. 20. Self-conceit oft moves God to leave men to themselves Matth. 26. 35. There were two Ministers of the Gospel that came up to London in the beginning of Queen Maries daies namely Dr. Pembleton and Mr. Sanders This latter manifested a great jealousie concerning his own weaknesse and desired the other to pray for him that his faith might be strengthened against all persecution The other being a fat man too confidently replyed thou shalt see this flesh fry in the fire before I yeeld to them Yet when the time of tryall came Sanders as a faithfull souldier of Christ yeelded his body to be burnt but Pembleton so revolted as he preached in the justification of Popery at Pauls Crosse. 4. Set thine heart on the Communion of Saints Men hardly forsake what they love Will loving Parents forget their Children or Husbands their Wives or entire friends their friends 5. Frequent the congregation of Saints it will be a meanes to settle thine heart thereon Divine ordinances have an efficacious vertue in them 6. Take heed of seducers Matth. 7. 15. 7. Nourish not itching ears 2 Tim. 4. 3. 8. Let not the raines loose to thy lusts Faith and good conscience are like to suffer wrack together 1 Tim. 1. 19. 9. Retaine a good opinion of Saints do not hate them as Ahab hated Micaiah 1 King 22. 8. 10. Pray that God by his good spirit would ever abide in thee to hold thee steady to the Church Many Separatists are justly to be taxed for transgressing this Apostolicall Caveat in forsaking our assembling together As for Papists though they blame us for schisme in forsaking them if the case betwixt them and us be duely scanned it will appeare that the schism lyes on their part For our assembling together must be to one head which is Christ. We hold close to this head and to his doctrine they have forsaken both who now are the Schismatickes When Iereboam with sundry others of the Children of Israel revolted from their lawfull King from the temple of the Lord and his holy ordinances and the Priests and Levites and others that feared God left their habitations in Israel and went to Judah that so they might serve the Lord and their King and observe Gods ordinances who were the Schismatickes whether Ieroboam and they who clave to him or the Priests Levites and other people that departed from him to Iudah §. 80. Of avoiding ill customes TO enforce the former caution about not for saking their assembling together the Apostle addeth this reason which is closed in a parenthesis thus As the manner of some is The Greek word translated manner signifieth also custome see Chap. 3. v. 12. § 131. where it is shewed how prone many professors have bee'n in all ages of the Church to fall off This is here thus set down to make us the mor watchfull against Apostacy Multitudes of Apostates especially in severall agee should make us the more jealous and watchfull over our selves It doth also give us great and just cause thorowly to try and examin our selves concerning the truth of grace in us because it is such a custome for professors to fall away Though this were a custome of many yet because all did not so the Apostle thus restraines this motive as the custome of some is whereby he sheweth that all are not to be blamed for the fault of some Hereof see more Chap. 3. v. 16. § 160. Yet withall it intendeth that the fals of some should make others more stedfast When many of Christs Disciples went back and walked no more with him he said unto the twelve will ye also go away Joh. 6. 67. Thereby he gives them a caveat for remaining more stedfast with him Such an argument Ioshua and the Princes of Israel used when they thought that the children of Reuben Gad and half the tribe of Manasseh were fallen from the Lord is the iniquity of Peor too little for us c. Josh. 22. 17. For this end the back-slidings of some are set before others as Ier. 3. 8. Ro. 11. 14. 1 Cor. 10. 6. The fals of others are demonstrations of human weaknesse and pronenesse to revolt Hereupon the Apostle makes other mens fals as a looking glass for men therein to see and consider themselves Gal. 6. 1. 1 Cor. 10. 12. Rom. 11. 20. Hereby we are instructed how to gather good out of evill which is a divine property whereas spider like to gather evill out of good is a diabolical property By the former we may make advantage to our selves in the corruptest times and places where we live The note of comparison as being negatively applyed to this point of custome proveth that custome is no good rule The law stileth the customes of the Gentiles abominable Lev. 18. 30. And a Prophet saith the customes of the people are vain Jer. 10. 3. The Priests had a custome in Elies time about taking meat that was sacrificed which was not warrantable 1 Sam. 2. 13. Neither was the custome of the Iewes to have a malefactor released at the Passeover commendable for thereby Barrabbas a robber and a murtherer wat preferred before Christ Ioh. 18. 39. It is a very unwarrantable course to pretend long continued practice of people time after time for any evill as the men of Iudah did Ier. 44. 17. The law expresly forbiddeth to follow a multitude to do evill what shelter can we have from a multitude when divine vengeance is sent against us The greater number of sinners whether they be many together or many one after another maketh the fire of Gods wrath flame out the more fiercely As many bundles of reeds tied together or brought one after another to the fire causeth the greater flame so is it in the case of custome when many tread in the steps of such as have gone before them or conspire together to do the same evill This consideration is very usefull in these times wherein so many forsake the assembling of themselves together some by Pâ—…pery some by Arminianisme some by Anabaptisme some by Libertinisme some by one meanes and others by other To such a ripenesse hath impiety and iniquity grown as truth faileth and he that departeth
must needs be stopped A thousand other witnesses are not of such force as a mans own conscience If he deny what is testified against him by his conscience his conscience will force him to confesse it If he seeke to extenuate it his conscience will aggravate it because it is privie to all his intents and purposes yea to all his ends that he aimes at and to every particular circumstance 1. Behold here a difference betwixt perseverance and apostacy Perseverance in our holy profession maketh us looke for a crowne of glory 2 Tim. 4. 7. But this for judgement 2. This instructeth us in the folly of such obstinate sinners as thinke all is well enough because they can carry out matters bravely before men when their consciences within them is as an Accuser Witnesse Judge and Executioner like a Bankrupt or fellon that maketh great brags before strangers when he knows there are Serjeants in every streete to arrest him Judge whether such a mans tongue and behaviour can agree with his mind and heart §. 97. Of divine indignation incensed by apostacy THis phrase and fiery indignation is added as an aggravation of the former point which was stiled fearfull judgement The copulative and joyneth these two phrases fearfull looking for and fiery indignation together for they are both of the same case and both brought in in opposition to the deniall of a sacrifice thus there remaineth no more sacrifice but a fearfull looking for of judgement And again there remaineth no more sacrifice but fiery indignation The Greek word translated indignation is that which usually is put for zeal The verb from whence it is derived signifieth to wax hot or to to boyle with heat Thence the noune here used is by a metaphor put for the heat of affections and that sometimes in liking of a thing and then it signifieth heat of desire Thus it is used Col. 4. 13. In this phrase he hath a great zeal for you that is a great desire of your good and where the Apostle giveth advise desire spirituall gifts 1 Cor. 14. 1. The word desire is expressed under the verb from whence the word of my Text is derived It is also used in dislike of a thing and that either in the evill part and translated as here indignation Act. 5. 17. or in the good part anger or grief Iob. 2. 17. The zeal of thine house hath eaten me up that is anger and grief which I conceive upon the profanation of thy house hath so wrought upon me as it hath even eaten me up and consumed me In this sense some here take it and expound it fiery indignation In the Greek it is thus word for word indignation of fire The substantive fire is by an Hebraisme put for an adjective fiery This addeth much emphasis and sheweth that it is as fierce as fire can be Others take the word zeal properly for heat or fervour and so make it an Epithite to fire as if he had said fervour of fire or fervent fire The former interpretation includes this latter for by fiery indignation may be understood such indignation as causeth fire that is such torment as tortureth a man as much as any fire can do yea infinitely more This is added to shew that Apostates much incense Gods wrath The word translated indignation intendeth thus much as hath been before noted Hereupon God denounceth this threatning against them My soul shall have no pleasure in them v. 38. This is further manifest by the severall judgements denounced against the Churches of Asia for their Apostacy Rev. 2. 5 c. God destroyeth such as go a whâ—…ring from him Psal. 73. 27. Instance the old world Gen. 6. 7. The revolt of the ten tribes 2 King 17. 7 c. And Iudahs captivity 2 Chro. 36. 16. Nothing is more dishonorable to God No greater disparagement to Christs sacrifice No more despight to the Spirit of God can be done no greater disgrace to the Church of God and to the Gospel of grace and professors thereof and no greater advantage to the enemies of Gods people whether devils or wicked men then the Apostacy of professors This affords a good caveat for using all meanes that may be to avoid that sinne which incenseth such indignation The wise man saith that the Kings wrath it as the roaring of a lion who so provokes him to anger sinneth against his own soul For the â—…rath of a King is as messengers of death but a wise man will pacifie it Prov. 19. 12. and 20. 2. and 16. 14. Of meanes for avoyding Apostacy See v. 25. § 79. §. 98. Of the fiercenesse of Gods wrath THis Epithite fiery being added to the former word indignation whereby the hot wrath of God is aggravated giveth us to understand that Gods wrath is â—…oy It is fierce violent burning torturing tormenting This phrase fervor of â—…re thus expressed fiery indignation addeth much emphasis It is like this phrase in another kind the power of his might Eph. 6. 10. This fiercenesse of Gods wrath it by sundry Prophets set out to the life as Deut. 32. 21 22. c. Psal. 18. 7 8. and 21. 9. Isâ—… 30. 33. Ier. 17. 4. Ezek. 38. 19. In the New Testament the manifestation of Gods wrath is set down in the world to come as 2 Thes. 1. 8. Matth. 25. 41. Rev. 20. 10 15. and 21. 8. Quest. Is it a materiall fire wherewith the damned in hell are tormented Answ. This is too curious a point to resolve to the full but yet this answer may safely be returned It is no wasting or consuming fire but a torturing and so far corporeall as it tormenteth the body and so far incorporeall as it tormenteth the soul for it is prepared for the devill and his Angels which have no bodies Matth. 25. 41. 1. The ground of the fiercenesse of this wrath is the greatnesse of the person whose wrath is incensed as his greatnesse is so is his indignation infinite and incomprehensible 2. The heinousnesse of the sin for the punishment is proportioned according to desert 3. Want of means to quench this fire If a great fire be kindled and much fuell added and no water to quench it it cannot be but very great This affords matter of caution to take heed of kindling this fire or bringing fuelunto it Will a wise man bring fire to Gun-powder or to a stack of dry bavens Consider the care of this City in preventing and quenching fires Much more carefull should we be about the fiery indignation here mentioned It seizeth First on the bodies of men and on their soules Luk. 12. 5. Thirdly on their Families Zach. 5. 4. Fourthly on whole Cities Gen. 19. 24 25. Fifthly on nations Zeph. 3. 6. Seventhly on the whole world Gen. 7. 11. Eighthly yea for ever in the world to come Matth. 25. 41. Of rules for preventing this fiery indignation see A Plaister for the plague on Numb 16. 44. § 3 4 5
God to be a Rewarder The Apostle setting this down as a duty giveth evident proof that reward may be aimed at See Chap. 6. v. 15. § 149. §. 24. Of seeking God THE persons that may expect reward from God are thus set down Them that deligently seek him This is the interpretation of one Greek word but a compound one The simple verb signifieth to seek Mattâ—… 7. 7. The preposition with which it is compounded signifieth out The compound signifieth to seek out to seek till one find to seek earnestly and diligently Thus men are said to seek after the Lord Act. 15. 17. and the Prophets are said thus to seek after the salvation promised 1 Pet. 1. 10. To express the Emphasis of the word our English Translators insert this adverb diligently To these is the reward here appropriated Moses doth to the life thus express this point If thou shalt seek the Lord thy God thou shalt 〈◊〉 him if thou seek him with all thy heart and with all thy soul Deut. 4. 29. In reference to the reward here appropriated to such it is said They that seek the Lord shall not want any good thing Psal. 34. 10. 1. Let none but such expect reward from God 2. Let this stir us up to use our best endeavour so to find the Lord as we may â—…est upon him and make him our reward Of Mans endeavour after that which is for his own advantage see Chap. 4. v. 11. § 63. §. 25. Of the Resolution of and Observations from Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis declareth the benefit of Faith This is 1. Propounded 2. Confirmed In propounding of it there is set down 1. The matter wherein that benefit consisteth that is to please God 2. The necessity of the means for attaining that benefit This is set down in two negatives Without it it is impossible The Confirmation is taken from the reward of Faith For attaining hereunto two acts of Faith are set down 1. To believe that God is God This is amplified two waies 1. By the person that so believes He that cometh unto God 2. By the necessity of it in this word MUST 2. To believe that God is a Rewarder This is amplified by the object or persons whom he rewardeth them that diligently seek him Doctrines I. By Faith men please God This is here taken for granted II. There is a necessity of using warrantable means It is impossible otherwise to prevail III. Men have access to God This is here taken for granted under this phrase He that cometh to God IV. God is to be believed to be as he is This phrase That he is intends as much V. It is no arbitrary matter to believe in God aright A must is put upon it It is a bounden duty VI. God is the Rewarder This must be believed VII God rewardeth such as seek him This is here plainly expressed VIII God must be sought out The Emphasis of the Greek word implyes as much We must do our uttermost in seeking him till we find him IX Men may aim at reward in approaching to God For he that cometh to God must believe that he is a Rewarder §. 26. Of Noah and his Faith Hebr. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an â—…rk to the saving of his house by the which he condemned the world and became heir of the righteousness which is by Faith THE third Worthy produced for exemplification of the vigour of Faith is Noah who lived in two ages of the world before the Flood and after the Flood He lived six hundred years before the Flood Gen. 7. 6. and three hundred and fifty after the Flood Thus he lived in all nine hundred and fifty years Gen. 9. 28 29. The name of Noah properly signifiest rest A reason of the name is thus given He shall comfort us Gen. 5. 29. The name is taken out of the two first letters of that word which signifieth to comfort Others read that phrase translated he shall comfort us thus he shall give us rest both tend to the same end This name was given by a Spirit of Prophecy for by building the Ark â—…e brought refreshing comfort and rest to the world and that in these respects 1. Thereby was afforded a lively type of Christ who is the comfort and rest of man 2. By Noah was the Seminary of the World and Church preserved This was a matter of great comfort and rest 3. By the sacrifice which he offered up God smelled a savour of rest Gen. 8. 21. 4. To him God renewed a Covenant of rest and peace no more to dâ—…own the World Gen. 9. 9 11. Thus if ever any name were fit and answerable to the intent thereof this was In setting out the Faith of this noble Patriarch who was the last of the old World and the first of the new World many memorable Histories are 〈◊〉 and elegantly couched in few words That Noah's Faith was a justifying and a saving Faith is evident by producing it as he did the faith of the Elders of Abel and Enoch for proof of the saith described in the first verse Obj. The main thing for which Noah's faith is commended is but a temporary deliverance Answ. 1. Justifying faith even in temporal blessings eyeth God as a Father in Christ and receiveth the things of this world by a right from Christ and as a pledge of heavenly things 2. The Ark in making whereof he testified his faith was an especial type of Christ and his preservation from the Flood a type of redemption from damnation and of eternal salvation So as his faith was fixed on Christ and on salvation by Christ. 3. The Apostle inferreth that he became heir of righteousness which is by faith and that must needs be a justifying and saving faith §. 27. Of Noah's Faith about things not seen upon Gods warning THE ground of Noah's giving that evidence of Faith which is here set down is thus expressed being warned of God This phrase is the interpretation of one Greek word whereof see Chap. 8. v. 5. § 14. It sheweth that his faith was founded on the manifestation of Gods will Of the many waies of revealing Gods will see Chap. 1. v. 1. § 11. Gods will revealed hath ever put on Saints to give evidence of their Faith for it is the proper ground of Divine Faith This was the ground of Abraham's Faith Gen. 15. 6. and of the Faith of the Israelites Exod. 4. 31. and of the Gentiles Act. 15. 7. God himself is the supreme Lord over all and his Word is the highest and surest truth that can be whereunto all ought to subject themselves and they who well know him will upon his warning in Faith
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act 〈◊〉 reference to Iacobs faith as well as the former of blessing By faith he blesâ—… Iosephs sons and by faith he worshipped God His faith wrought in him a 〈◊〉 respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put 〈◊〉 on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the â—…head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God 〈◊〉 testimony of thankfulness for that oath whereby Ioseph had bound himself 〈◊〉 him with his Fathers His heart being cheered with the assurance which 〈◊〉 had given him thereof he lifteth it up to God and worshipped him 〈◊〉 testify his reverend respect to God in worshipping him he boweth his body 〈◊〉 or upon the beds-head not upon any superstitious conceit of the place 〈◊〉 〈◊〉 his beds-head had stood East or towards the Mount where Ierusalem 〈◊〉 be built or many other like respects but to shew how he reared up himâ—… purposely to bow his body 〈◊〉 take the beds-head to be his bolster or pillow whereupon he raised up 〈◊〉 Because a word coming from the same root and consisting of the same letters 〈◊〉 only in the points under them signifieth both a Beb 2 Kings 4. 10. 〈◊〉 a staff Numb 17. 2. Some interpret the word a bed others a staff The 〈◊〉 Text useth that word which signifieth a bed Gen. 47. 31. The LXX 〈◊〉 it by a word which signifieth a staff Because there was no difference in 〈◊〉 but rather a fit exposition of the word the Apostle quoteth the words of 〈◊〉 LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out 〈◊〉 meaning of the Holy Ghost and to the life do manifest the old mans desire 〈◊〉 〈◊〉 the inward devotion of his soul by a reverend composing of his body to 〈◊〉 God For rising up on his beds-head hâ—… leanes on his staff and so bowes 〈◊〉 body in worshipping God He was in his bed and raised himself to sit up 〈◊〉 against his beds-head and that in bowing his body he might be supporâ—… he leaned upon his staff and so worshipped The word leaning is not in 〈◊〉 Greek Text but implyed under the preposition translated upon and 〈◊〉 inserted by our translators to make the sence of the place more cleer The 〈◊〉 translated Top signifieth the uppermost part of a thing as the tip of a 〈◊〉 or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition 〈◊〉 a true Saint which is a readiness on all occasions to worship God Hereof 〈◊〉 more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand 〈◊〉 it well becommeth a worshipper of God to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â—… 22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â—… § 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name â—…eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
treasures of Egypt Every word in this comâ—…son carrieth emphasis 1. Riches use to be in high esteem among men that which they use most of all to desire and for which they do most bend their studies and bestow their â—…ines Riches are the main end that most men aim at in getting offices in managing Trades and in following their several callings of what kinde soever they be Such even of such price did Moses account the aforesaid reproach of Christ. 2. This comparative greater doth further amplify the point for it hath reference to treasures The riches here mentioned were not small riches as the riches of one Trades-man may be greater than another and yet those greater â—…ches not very great but the riches which are meant were greater than treasures that is more worth more highly to be prised 3. Treasures imply abundance of precious things A treasure is an heap or store of many things It is derived from a verb that signifieth to heap up or as we speak to treasure up Matth. 6. 19 20. Things treasured up use not to be mean common and ordinary but choyce and precious of great worth and high account as Silver Gold Pearls Jewells and all sorts of precious stones even before these did Moses prefer the foresaid reproach 4. The place of these treasures in Egypt is specified 1. Because at that time Egypt was one of the richest Nations of the world where the greatest stoâ—…e of the choysest Treasures were to be found 2. Because Moses was then of such esteem in Egypt as he might have had the choysest of the treasures thereof yet he chose reproaches of Christ before these treasures Here then we have an instance that reproaches of Christ are precious to believers I may apply thereunto the words of the Psalmist They are better thâ—…n thousands of gold or silver Psal. 119. 72. Yea they are sweeter than hony and the hony comb This is evident by Matthew Zaccheus and other rich mens leaving their wealth to follow Christ or to associate themselves with the Church of Christ Matth. 9. 9. Luke 19. 6 c. Acts 4. 34. Such reproaches procure an exceeding recompence of reward Matth 5. 11 12. and 19. 29. By this reason were the Hebrews moved to endure reproach Chap. 10. 34. He that knowes of what worth or Diamond Pearl or Jewel is will have it in high esteem and endure much for it It is therefore a point of singular wisdom to acquaint our selves with the benefit and advantage that reproach for Christs sake doth bring that we may the more patiently contentedly and joyfully endure the same This direction is the rather to be observed because by nature we are of a Swinish disposition to trample precious things under our feet Most men are like the Cock in the Fable which preferr'd a Barly corn before a Pearl Ignorance of the worth of reproach for the Gospell is that which doth much disquiet the spirits of many by reason of that reproach and discourageth them from making open profession thereof Only let us take heed that we do not by any undue courses bring just reproach upon our selves §. 144. Of Believers discerning betwixt things that differ MOses preferring one thing before another namely Christ though accompanied with reproach before all earthly pleasures giveth proof that believers well discern betwixt things that differ Thus Abraham discerned the difference betwixt following Gods call and abiding in his own Country Geâ—… 12. 1. So Ioseph discerned the difference betwixt that which God required and his Mistress This might be exemplified in many others as Psal. 84. 10. Dan. 3. 17 18. Luk 10. 42. Acts 4. 19. The proper object of faith is Gods Word the true believer maketh that his Counseller his Judge his Guide his Instructor it is to him all in all Now Gods Word layeth down the true difference betwixt things nothing else so truly Well therefore is it called the Word of Truth Iam. 1. 18. This word hath also a vertue in it to enlighten the eyes of those that exercise themselves therein Psal. 119. 105. By this we may discern the reason of the different opinions of Believers and Worldlings They judge by faith these by sense They discern all things as they are cleared up unto them by the light of Gods word but these behold all things thorough the coloured glass of corrupt reason yea which is worse of carâ—… sense No marvell therefore that their opinions are so contrary as they are 〈◊〉 highly esteeming what the other basely accounteth of Thus they wonder 〈◊〉 at another but let the world judge as it list Let us labâ—…ur for Faith and that rightly grounded on Gods Word that by iâ—… 〈◊〉 may understand and chooâ—…e the things that are indeed most excellent §. 145. Of the recompence of reward AN especial motive whereby Moses was induced to prefer the Society of Gods people and Christ himself though accompanied with afflâ—…ction and 〈◊〉 is thus expressed For he had respect unto the recompence of reward This causal for apparently noteth out a reason or motive of that which 〈◊〉 before This phrase the recompence of reward is the interpretation of one Greek 〈◊〉 whereof see Chap. 3. v. 2. § 16. According to the notation of the word 〈◊〉 signisieth a reward whereby one is recompenced This recompence 〈◊〉 being applyed to man in reference to God who gives it as is 〈◊〉 v. 6. § 23. doth not impert any desert on mans part but abundant 〈◊〉 on Gods part who will not suffer any thing to be done or endured for 〈◊〉 without recompence That â—…eward may stand with free grace is shewed Chap. 8. v. 8. § 43. Quest. What may be the reward here intended Answ. It is not here distinctly set down but by the inference of the reward 〈◊〉 that which went before as the occasion of the reward it may be colleâ—… in general that it was higher honour better pleasure more precious treaâ—… than could be had in Egypt More particularly the recompence might be both in the Militant Church on 〈◊〉 and also in the Triumphant Church in Heaven In the Militant Church he was the chief Governor and he had much delight 〈◊〉 the manifestation of Gods glory to him and much pleasure in the assurance of Gods favour and the precious treasures of the graces of Gods Spirit In the Triumphant Church there are honors pleasures and treasures 〈◊〉 unconceivable By this it appears that there is a reward for the faithfull Of the reward of good works see Chap. 6. v. 9. § 57. Of the reward of patience see Chap. 6. v. 12. § 88. Of the reward of suffering see Chap. 10. v. 34. § 130 132. §. 146. Of a Believers respect to reward BY the aforesaid reward Moses was the more encouraged because his eye was still upon it That is implyed under this phrase he had respect The Greek word is a compound and properly signifieth to look from
21 15 16 17. For true saving grace cannot be utterly lost See more hereof Chap. 3. v. 12. § 132. c. This is a great enforcement to such as by any occasion have fallen from grace and grieved Gods good Spirit thorowly to repent thereof and to turn to their God again §. 203. Of Samsons kind of death THE last act of Samson was the greatest and best It was the greatest evidence of his faith and the most profitable to Gods Church Yet out of it a double question ariseth 1. Whether it were a lawfull act 2. Whether the like may lawfully be don by others His act was this that he pulled down a great house where he was upon himself and upon the enemies of the Church which were in and upon that house Iudg. 16. 27. c. This personal act was in it self as he did it lawfull For 1. He did it with true devotion and invocation of Gods Name Iudg. 16. 28. So true so hearty so intire was his devotion as God had respect thereto even as he had to his Prophet Iona. 2. 2. 2. He did it with a true and stedfast faith For it was his last act and he is here brought in as a pattern of faith Of him as well as of others it is said These all having obtained a good report through faith c. v. 39. 3. He did it by vertue of his vocation and function which was deputed to him from his mothers womb Iudg. 13. 5. Which was to deliver Israel out of the hands of the Philistines If a valiant Souldier should cut asunder a post of a bridge whereon an Army of enemies stand though the bridge should fall upon himself yet he did but what his calling required 4. He did it with a well composed mind not in any such passion or perplexity of mind as self murderers do It was a zeal of Gods glory love of the Church of his and of his own Country due and just revenge on the Churches enemies and a recompence of his former folly 5. He did it with a special warrant which was the immediate and extraordinary motion of Gods Spirit He did it with such a Spirit as Elijah did when he called for fire upon the Messengers that came to apprehend him 2 King 1. 10. 6. He did it as a type of Christ. Hereof see § 206. §. 204. Of self-murther COncerning the second question § 203. whether the like may be lawfull in others a negative answer must be given unless they have such a Spirit This answer of Christ Ye know not of what manner of Spirit ye are of Luk. 9. 55. is perâ—…inent to the point in hand Self-murther is in it self a capitall and damnable sin For 1. It is apparently against the very letter and sense of the morall Law Exod. â—…0 13. 2. It is against the rule of Charity For this phrase Thou shalt love thy neighâ—… as thy self Math. 22. 39. sheweth that a mans self is the rule of loving 〈◊〉 For a man therefore to destroy himself is to break the very rule of 〈◊〉 3. Divine revenge is expresly threatned against it For this distinction of Gods requiring blood at the hand of man and at the hand of every mans brother Gen. 9. 5. sheweth that God will require that blood which one man 〈◊〉 of himself as well as of his brother 4. Self-murther is the highest pitch of tempting God This was it which the Devill assayed to bring Christ unto Matth. 4. 6 7. It provoketh God to let the 〈◊〉 sink into hell or in an unusuall and strange manner to save it 5. It is a presumptuous usurpation of Gods prerogative unto whom belong the issues of death Psal. 68. 20. 6. It is a preposterous prevention of Gods call thrusting a mans self out of that place wherein his Lord hath set him 7. It setts a dam against Gods mercy for who can tell if God will turn and 〈◊〉 and turn away from his fierce anger that we perish not Jona 3. 9. But self 〈◊〉 give judgment against themselves as if they knew that God would not turn away from his anger 8. It is a violent preruption of the place time and means of ones own repenâ—…ance The place is a body animated by the soul a dead carcass cannot reâ—… The time is this life Heb. 3. 13. The means are Gods Word Christian conference Invocation and such like whereof the Self-murtherer depriveth himself 9. It is against the most principal principle of nature which is to preserve its own being 10. It is against that remainder of Gods Image which is reserved in man â—…y vertue whereof sundry of the Heathen Philosophers and others have condemned it The Roman Orator excludes them out of heaven The prime of Roman Poets placeth them in hell wishing that they might be on earth to enâ—…ure any want or hard labour §. 205. Of the future estate of self-murtherers A Question is moved of self-murtherers whether there is any hope of their salvation or no. Answ. 1. All the instances that the Scripture giveth of self-murtherers are branded for Reprobates as Saul Achitophel and Iudas 2. We have as little ground of hope for them as for any 3. The order of the Church in denying them Christian buriall imports as much 4. The very Heathen had such a Law which forbid their buriall Yet because the wayes of the Lord are unsearchable and the mercies of the Lord infinit and the work of his Spirit unconceâ—…vable For at the moment of death the Spirit can work Faith and repentance we cannot we may not pass a peremptory sentence on them Pretences alledged for the hope of the salvation of many of them are these 1. They may be distracted in their witts Answ. Such are not to be accounted self-murtherers Our Law doth acquit such 2. They do it to avoid sin or to prevent such Tortures as they fear may draw them from the profession of the true Faith Answ. 1. They are undue pretences For 1. No evill is to be done upon pretence of good Rom. 3. 8. 2. A meer passive evill is not sin 3. The pretended evill may by the Divine Providence be prevented 4. The remedy used is the worst of evills It is like the Flounders leaping out of hot water into flaming fire The pretence of preventing torments that might cause Apostacy implieth Pusillanimity and Infidelity As if God could not prevent or mitigate or give sufficient Strength Courage and Comfort in all Tortures 3. Some pretend an hastning of their heavenly glory thereby Heathen Authors give instances hereof namely of Cleambrot us and Cato Answ. That is no way to hasten but for ever to exclude ones self from heavenly glory 4. Some thinking to give evidences of their salvation set down the confidence they have in Gods mercy and leave it written in their pocketâ—…s that it may be seen by Survivers Answ. It is a plain mockage of God to crave
hands hanging down and feeble knees which imply weaknesse See § 67. III. Weaknesse must be strengthned This is the main intent of the Apostles exhortation See § 67. IV. Mans best endeavour must be used for obtaining strength This metaphor of lifting up hands hanging down and feeble knees proves as much See § 67. V. Strength obtained must be well ordered This ariseth from the connexion of the 13. v. being a direction with the former verse by this copulative AND. See § 68. VI. A Christians course is exemplary This phrase of making paths for their feet implyeth as much See § 68. VII A Christians course must be a right course The word translated paths implieth as much See § 68. VIII Professors are subject to inconstancy This is intended under this metaphor lame as here used See § 69. IX Inconstancy makes way to Apostacy The mention of lame turned out of the way intends this poynt See § 69. X. Inconstant persons must be established This is meant by healing the lame See § 69. XI Fear of falling must make men more carefull of recovery This is gathered from these two emphaticall particles but rather See § 69. §. 71. Of Peace Hâ—…b 12 14. Follow peace with all men and holinesse without which no man shall see the Lord. TO the forementioned duties about afflictions the Apostle addeth other duties that must grace a Christians profession and may be a means to keep them steadfast therein The first is peace Peace according to the Greek word signifieth to knit in one So as Peace is an agreement in one betwixt different parties Therefore it is stiled a bond Eph. 4. 3. And he inferreth peace upon union thus be of one mind live in peace 1 Cor. 13. 8. According to the different persons betwixt whom peace is peace useth to be distinguished The parties are of three sorts 1. God and man 2. Man and his own conscience 3. Man and man Peace betwixt God and man consists in that reconciliation which Christ hath made betwixt God and man who is in that respect stiled the Prince of peace as is shewed Chap. 7. v. 2. § 21. Indeed all peace cometh from God and thereupon is he stiled the God of peace See Chap. 13. v. 20. § 163. Peace betwixt man and his own conscience is an effect of the forementioned reconciliation apprehended by faith whereby the conscience ceaseth to trouble man and resteth quiet in it Peace betwixt man and man is an agreement betwixt them This agreement is inward and outward Inward when men are joyned together in the same mind and in the same judgement 1 Cor. 1. 10. This is properly betwixt Saints for they have one and the same word to enlighten their judgements and to ground their opinion thereon The particular unities mentioned Eph. 4. 3 4 c. demonstrate as much Outward peace betwixt man and man is a quiet and peaceable conversing together It consisteth in forbearing to wrong others and in being ready to do all good offices of love and kindnesse When this outward peace is joyned with the inward then is it most perfect Such was the peace of the Christians in the primitive Church Act. 4. 32. Yet outward peace hath an excellency though it be severed â—…from the inward in that it sheweth a readinesse in man to have as much peace with others as he can The peace here meant is the third kind peace betwixt man and man for he had before encouraged these Hebrewes to stand to their profession against all the opposition that a man could make as a means thereto he addeth this direction follow peace for by following peace the violence of adversaries may be asswaged and their opposition allayed Besides the Apostle expresly setteth down the subject of peace here meant in this phrase with all men This vertue and grace of peace is the more proper to Saints by reason of the Spirits altering and renewing their naturall disposition For by nature man is of a wrathfull revengefull tumultuous contentious disposition They are as ravenous and devouring beasts one to another but by the Spirit this disposition is altered Isa. 11. 6 7 8. 1. Obj. Many Saints are subject to contention 1 Cor. 1. 11. Act. 15. 39. Answ. 1. Gods Church on earth consists of a mixt company There are therein Children of the kingdome and Children of the world Matth. 13. 38. These latter be the contentious persons in the Church and of such may the Apostle speak 1 Cor. 1. 11. And thereupon he adviseth to mark such and to avoid them 2. They who are on earth in the best manner regenerate are but in part renerate The flesh remaines in them and that inclination which is in them to contention is from the unregenerate part and in this respect was it that two great Apostle had so great a contention betwixt them as they departed assunder one from the other Act. 15. 39. 2. Obj. Many Heathen and unregenerate men have been of a quiet and peaceable disposition and have followed peace Answ. 1. That disposition which is in heathen or in other naturall and unregenerate persons was but a meere seeming disposition it had but a shew of the grace or vertue It could not come from true love but rather from self-love aiming at by-respects This caveat of doing no wrong except provoked shewes that their peaceablenesse was no true vertue A feirce dogge may be quiet till he be provoked 2. Though the Spirit renewed not such men yet it restrained them for the good of polities and societies which otherwise could not have stood Gods Spirit by restraining grace moved the spirit of Cyrus Darius and sundry of those Kings under whom the Iewes were to afford them peace So were sundry Heathen Emperours moved to Christians §. 72. Of following peace THe word whereby the Apostle expresseth our endevour after peace is thus translated Follow It is an emphaticall word It is attributed to an eager persuit of such things as fly from one It is used of hunters and hounds which follow the game to take it if it be possible In the New Testament it is taken two wayes 1. In a bad 2. In a good sense In a bad sense for persecuting Saints which useth to be done with the greatest eagernesse that can be even from City to City Matth. 10. 23. and 23. 34. Act. 22. 4. In a good sense for using our uttermost endevour to attain the things that are good as charity 1 Cor. 14. 1. Righteousnesse 1 Tim. 6. 11. That which is good 1 Thes. 5. 15. and the Mark for the price of the high calling Phil. 3. 14. yea such things as concern peace Rom. 14. 19. We must so seek after peace as we seek after every thing that makes thereto There is another word as emphaticall used to this purpose which we translate endeavour Eph. 4. 3. But it is translated 〈◊〉 Heb. 4. 11. and study 2 Tim. 2. 15. The
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
6. 17. of a mountain full of horses and Chariots of fire whereby are meant Angels but no number of them There was then a great host of enemies that compassed the City yet of that troop of Angels saith Elisha They that be with us are more then they that be with them Those Angels did Hezekiah mean when he said 2 Chro. 32. 7. There be more with us then with the King of Assyria Yet of the King of Assirians Army were slain at a clap 185. thousand Object We read of a set number Matth. 26. 53. viz. of twelve legions of Angels which in common account amount to 80000. Answ. 1. The Text doth not precisely expresse that number but saith more then twelve legions 2. That number is to be taken indefinitely 3. Christ means not all the Angels in heaven but so many as in mans opinion might be thought sufficient to guard him against all the opposition which the Jewes could make For twelve legions of good Souldiers were reputed an invincible Army The like answers may be given to that greater set number whereof we read Dan. 7. 10. as thousand thousands yea ten thousand times ten thousand for 1. They set out an indefinite and infinite number 2. All the Angels of God are not there meant there were many others in other places 1. This number or rather innumerable company of Angels did God at first make and doth still preserve in their first entire estate the more to set out his own magnificence Thus is the magnificence of the great King of heaven and earth set out by having so many of such attendants 2. To animate and encourage Saints against the multitude of devils for we read Rev. 12. 7. The Dragon gathered together an host of evill Angels There were not only seven devils in one woman but a legion that is 6666. in one man If at once there were so many in one man how many were there in all the world beside for certainly no man is free at any time but hath devils attending on him to sollicit him to evill There is need therefore of an innumerable company of good Angels to guard him There are many more Angels then men so as every Saint may have assurance of so many to guard him as he may well say as Elisha 2 King 6. 16. they that be with us are more then they that he with them 1. This may serve for the resutation of their presumptuous conceit who undertake to set down the distinct number of Angels which yet the Apostle here stileth innumerable 2. This may raise up our hearts in admiration of Gods great and glorious Majesty If in regard of the visible host of heaven the Psalmist might say as Psal. 8. 1. O Lord our God how excellent is thy name in all the earth who hast set thy glory above the heavens How much more in regard of this innumerable company of invincible and spirituall creatures For this end meditate as on the nature properties and functions of Angels so of the innumerable company of them §. 104. Of the generall Assembly HAving shewed the first sort of excellent creatures to which we are brought by the Gospel namely Angels Come we now to the second sort who are here said to be holy men who are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified by the name First-born The word translated generall assembly is a word which is used to set out a solemn publick meeting of many people from sundry places to some great solemnity The meeting of all sorts of people out of all parts of Greece to see the Olympian games performed was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which term the Apostle here applieth to the Catholick Church Catholick is a Greek word which signifieth generall or universal That this general assembly is meant of the Church is evident by the next word Church which is joyned to it by a copulative paâ—…ticle AND. The next word First-born sets out the Persons that belong to this generall assembly From the former we may observe That the Christian Church is a general assembly The notation of the Greek word which is derived from the verb to câ—…ll â—…ut sheweth that its an assembly called together The compound word 〈◊〉 that it is a general assembly This general assembly is excellently set out Rev. 7. 9. The prophecies of old concerning the amplitude of the Christian Church import as much as Isa. 60. 4 c. But most expresly is this proved Eph. 1. 9 10. Col. 1. 20. That the truth of this point may be the more distinctly discerned Let us take a brief view of the respects wherein the Christian Church is stiled a general assembly 1. In respect of persons For the whole number of Gods Elect are comprised under this assembly This our Apostle notes in this phrase whose names are written in the Book of life 2. In respect of place For the Christian Church is not bounded within the borders of Iudea nor of the ten tribes but diffuseth it self among the Gentiles This was of old foretold as the Apostle proveth by many testimonies Rom. 15. 9 10. In this extent its said Ioh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life 3. In respect of the time from Adam to the end of the world so long as it should be increasing and after to continue to eternity The reason of this generall assembly cannot be in them who are of it For they of themselves are no better by nature then they who are out of it Eph. 2. 3 11 12. But it resteth wholy and only in God in his free grace 1 Cor. 15. 10. and rich mercy as Eph. 1. 7. and 2. 4 7. The means of bringing us into this generall assembly are 1. Outward the Word Eph. 1. 23 and 2 Thess. 2. 14. 2. Inward the Spirit Of both these see The whole Armour of God on Eph. 6. 16. § 19. 1. This may give satisfaction to that great Question Whether the Church was before Luthers time I answer it was where this generall assembly was 2. This may serve for the refuting of Papists in arrogating and appropriating this title Catholick to the Church of Rome For 1. It implies a plain direct contradiction Catholick is universall Roman is particular for the same thing in the same respect to be universall and particular is contradictory 2. The Church of Rome hath so much and so far erred from the Catholick Faith as it cannot be accounted a part of the Catholick Church 3. This informes us 1. In the difference betwixt the Iewish Synagogue and the Christian Church 1. That was of one people This of all nations 2. That in one small part of the world This throughout the whole world 3. That tyed to the Temple at Ierusalem for their solemn services This extended to all
places Mal. 1. 11. 4. That to continue till Christs first comming This to the end of the world 2. In the difference betwixt the Catholick Church and particular Churches 1. That is invisible for howsoever the members thereof be Children of men who are visible creatures yet their essentiall and specifical form which makes them to be indeed of the Catholick Church is not visible for it is an inward spirituall effectuall calling But particular Churches are visible for profession of the true faith and subjection to the ordinances of a particular Church is sufficient to make men members thereof Hypocrites may be as true members of a particular Church as the upright especially till they be discerned and discovered So was Iudas Ananias Saphira Demas and sundry others 2. Hence arifeth a second difference The Catholick Church consists only of the elect being effectually called such are here described first-born whose names are written in heaven But particular Churches are mixt assemblies as the parables of sundry sorts of grounds of corn and tares of the draw-net of wheat and chaff of the fruitfull and barren Fig tree of vessels of honor and dishonor shew 3. The Catholick Church can never fail Matth. 16. 18. Particular Churches may for where are the Churches planted by the Apostles 4. The Catholick Church is diffused throughout the whole world and extendeth it self to all times as I shewed before But particular Churches are tied to certain places as nationall Churches and parochiall Churches 5. The Catholick Church extendeth it self beyond this world even to heaven for part of it is triumphing in heaven as this phrase spirits of just men made perfect sheweth But particular Churches are only on earth No divisions or distinctions or relations or ordinances in heaven as on earth Rev. 21. 22 23. These and other like differences are the rather to be observed because of our adversaries who confound the Catholick and particular Church of Rome and thereby apply to their particular Churches all the properties priviledges and excellencieâ—… of the Catholick Church whence have risen the many and great controversies betwixt us and them about the Church as about the essence of it the visibility stability infalibillity and authority of it §. 105. Of regeneration and the causes thereof THe first particular whereby that blessed society to which we are brought by the Gospel is set out in this phrase Church of the first-born The Greek word translated Church commeth of a Greek verb which signifieth to call the compound whereof signifieth to call out hence the word here translated Church which signifieth a company called together of their calling outward and inward and of the means of the one and the other Gods word and Spirit see Chap. 3. § 13. By the word men are called to profession of the true faith which is the outward calling Hereby visible particular Churches are constituted By the Spirit true faith is wrought in them whereby they are brought to yeeld from the heart true obedience to the faith which they professe These are they which constitute the forementioned general assembly the true Catholick Church and these are they who are here intended under these words First-born whose names are written in heaven The title First-born is a compound word of a verb that signifieth to bear or bring forth and of an adjective that signifieth First It importeth two things 1. A Nativity or birth 2. The excellency thereof The birth here intended cannot be meant of a birth after the flesh In that respect Nicodemus his scruple is to purpose Ioh. 3. 4. How can a man be born when he is old can he enter the second time into his Mothers womb and be born All such kinds of birth in this mystery are excluded Ioh. 1. 13. in those phrases Not of blood nor of the will of flesh nor of the will of man It s therefore stiled Tit. 3. 5. regeneration a being born again or a new birth And this must needs be spirituall The excellency of this birth is noted in this particle FIRST For the first is a word of order and of honour Its applied to Christ the second person in sacred Trinity and to Sons of men See Chap. 1. v. 6. § 67 68. In this place it may be appropriated to the Iewes or extended to all Saints Yea both these may even in this place well stand together For the Iewes being Gods first-born and we being brought to them and made partakers of their priviledges are also Gods first-born as well as they From this priviledge we may observe 1. They who are of the true Church are new-born The metaph or of first-born being applied to the Church imports as much So much likewise is intended Psal. 87. 5. And of Sion it shall be said this and that man was born in her But more fully expressed Ioh. 1. 12 13. and Iam. 1. 18. Christ makes it a matter of absolute necessity Ioh. 3. 3 5 7. Except a man be born again he cannot see the Kingdome of God The reason thereof may be taken from that utter depravation which hath seisâ—…d on man for repairing whereof no patching or piecing will serve the turn but a new making It s called a new birth to distinguish it from our generall birth and it s stiled a birth to set out the work of God more lively 1. Hence we should be stirred up to put our selves upon examination whether we be of the number of Gods new borne till we have some evidence thereof we can have no assurance of any interest to the generall assembly or to the priviledges appertaining thereunto For your help herein take these few signes of regeneration 1. A new form and image even such an one as after God is created in true holinesse and righteousnesse Eph. 4. 24. Hereby Saint Paul knew that they at Rome to whom he wrote were born againe because saith he Rom. 6. 17. Ye have obeyed from the heart-root that form of doctrine into which ye were delivered Here he useth a fit resemblance taken from a mold into which metals are cast the metall will be of that shape whereof the mold is and beare that image which is engraven on the mould Thus they who by the word are begotten againe will carry the shape and image of the word which is the image of God So do all creatures that are not monsters beare the image of that which begat them If ye say of a Pig or Puppy this is a womans Child will any beleeve you Much lesse will I beleeve that he who carries the Devils image is born of God 2. Spirituall life manifested by spirituall motions and affections such as the Apostle intendeth under this phrase Rom. 8. 5. They that are after the Spirit do mind the things of the Spirit And also under this God will quicken your mortall bodies by his Spirit v. 11. A Child that is not still-born will soon
them and kill them Thus 1 Sam. 28. 9. 2. In regard of a suddain and unexpected event Thus a beast going or running on in his way is suddainly and unexpectedly taken in a snare or a bird liting upon a spring to peck at meat is unexpectedly taken with a snare Thus Eccl. 9. 12. In the former sense Christs comming is a snare only to the unbelievers and impenâ—…tent In the latter sense it s as a snare to all sorts for it shall suddainly come upon all Note Matth. 24. 36 c. Yet may men be provided and prepared for that which is most suddain as a wise Traveller a prudent house-keeper a circumspect Captain or Governour of a Castle Thus will be all true believers prepared instance the five wise Virgins Mat. 25. 6. and the faithfull Servant v. 19. Mat. 24. 46. 2. Object Some object that of our Saviour Luk. 18. 8. when the Son of man comâ—… shall he find faith on the earth Answ. 1. That is not to be taken universally or generally without limitation or exception but indefinitely comparatively so few believers so little faith as compared to the multitude of unbelievers and the great measure of infidelity few or no believers observed little or no faith discerned The grounds proving it to be a prerogative of the New Testament to have accesse to the supreme Judge are these 1. The Gospell sets out mans redeemer and Saviour to be â—…udge and that in mans nature and as his surety who hath not only undertaken to discharge all his debts but also indeed to the full to the uttermost discharged the same II. The Gospell sets out the Judge in the manner of his judging to be most glorious to the Saints For 1. He shall come in the glory of his Father Matth. 16. 27. his humane nature which was on earth subject to manifold infirmities and at his death lasht with whips scratcht with thorns pierced with nailes and spear shall appear in a divine glory far surpassing the glory of the bright sun yea and of the most glorious Angels And he shall come with an innumerable company of those glorious Angels who on earth attended the Saints 2. Thrones shall be erected Rev. 20. 4. Not one only for the supreme Judge but many also for the Saints to be as assistants Luk. 22. 30. 1 Cor. 6. 2. â—…s not this a great priviledge 3. The dead in Christ that is believers shall first be raised as the Apostle â—…xpresseth 1 Thes. 4. 16. The Lord himself shall descend from heaven with a shout with the voyce of the Archangel and with the trump of God and the dead in Christ shall rise first So as they shall have the honour first to behold him to their unspeakable comfort 4. The Saints shall be separate from the wicked and set on the right hand of Christ as Matth. 25. 32 33. And before him shall be gathered all Nations and he shall separate them one from another as a shepheard divideth his sheep from the goats And he shall set the sheep on his right hand but the goats on the left Here the Saints are forced to complain of their mixture with the wicked Psal. 120. 5. Matth. 13. 27 28. 5. Believers shall first hear that joyfull sentence Matth. 25. 34 c. Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world For I was an hungry c. And then shall they be set on the forementioned thrones III. The Gospell sets out the issue of Christs comming to judgement to be most comfortable and glorious to Saints for 1. Their bodies as they shall be raised so they shall be changed corruption into incorruption as 1 Cor. 15. 53. This corruptible must put on incorruption and this mortall must put on immortality 2. Their souls shall again be united to them their spirits made perfect as in the next clause 3. Both souls and bodies united shall be in everlasting glory The Gospell not the Law revealeth all these This therefore is a great priviledge of the Gospell 1. This discovereth a main difference betwixt the Law and the Gospell The Law makes the thought of God the Judge of all men to be most terrible That makes them wish the Mountains and Rocks to fall on them and hide them from the face of him that sitteth on the throne as Rev. 6. 16. The Law admits no covering of sin no forgiving of sin no reward upon desert in a word as men are now since Adams fall the Law permits the Judge to give no other sentence then of eternal damnation 2. This exceedingly commendeth the Gospel which doth more then the Law possibly can In righteousnesse it s no whit inferior to the Law It no more justifieth nor countenanceth sin then the Law but it maketh an unrighteous man righteous which the Law cannot do and it makes him that hath been a sinner with comfort to appear before his Judge even such a Judge as will set upon him the Crown of 〈◊〉 as 2 Tim. 4. 8. 3. This should stir us up to blesse God for this blessed word the Gospel It s well called Gospel that is a good spâ—…ll and an Angel might well say Luk. 2. 10. Fear not I bring you tidings oâ—… great joy which shall be to all people The â—…ulnesse of that gladsome message consists in this that it makes God the Judge of all to be such a priviledge as hath been shewed 4. Labour we to be well instructed in the Gospell in the admirable priviledges of the Gospell particularly in this and thereupon to believe the Gospel and to believe in him who is the main object of the Gospell thus shall we be made partakers as of other priviledges so of this great one 5. This should provoke believers to love the appearing of God the Judge of all to rejoyce therein that there is such a Judge to long for his appearing to search after the signes thereof to comfort our selves therein against all reproachâ—…s persecutions troubles afflictions or any crosses whatsoever §. 110. Of the excellency of mens souls as they are spirituall substances THe third particular whereby the members of the general assembly are set down is in this clause And to the spirits of just men made perfect These are such as are translated and made actuall members of the Church triumphant Quest. Why are these thus brought in after the Judge Answ. 1. To give evidence of the benefit of that function which God our Saviour hath undertaken viz. to be the Judge of all For by reason thereof being found truly righteous they are made perfect 2. To assure us that we also being such as they were shall in time be as they are Note 2 Tim. 4. 8. The parties here expressed are said to be Spirits This title Spirit signifieth an incorporeal spiritual substance it s oft opposed to a corporeal substance as Isa. 31. 3. Luk. 24. 37 39. Now a spirit is uncreated or created
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
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.
Herein lies a main difference betwixt the histories of Heathens and Saints It was before noted § 101. that the histories of Saints are in sacred Scripture purposely recorded for imitation §. 104. Of the benefits of imitating Guides THe direction to be observed about the right and best use concerning Guides is so to set them before us as we may endeavour to be like unto them and that whether they be living or dead whether of later or ancienter times There is mention made of a Star which certain wise men of the East so fixed their eyes upon as they followed it till at length they came to Ierusalem and from thence to Bethlehem where they found Jesus Matth. 2. 1 c. Thus must we set our eyes upon such Guides as God doth set before us and follow them till we may come to that place where Jesus now is Thus shall we honour them This is indeed the greatest honour that we can do to them Hereby we make a supply of them in Gods Church they being taken away so as the Church doth the less miss them Elijah was the less missed because Elisha was indued with his spirit This therefore brings a great benefit to the Church of God The greatest benefit of imitating our Guides redoundeth to our selves We being like to them shall receive from God such approbation and acceptation as they received we shall finde such consolation in our own souls while here we live and when we are dead partake of their glory Their virtue will live in us Abels offering his sacrifice in faith will make us so to offer up our spirituall sacrifices Enochs walking with God will make us in all things to eye God Noahs uprightness will make us upright So the graces of others will be wrought in us Finally God hereby will be much honoured in that fear service praise and other duties are perpetually performed by mortall men which have but a time to be here in this world For as they who are departed have served him in their generation others who imitate them will serve him in succeeding generations So as the eternall God will be served from generation to generation §. 105. Of setting out the Lives of Saints departed THat which hath been said of the good which followeth upon imitating Saints justifieth the laudable profitable and pious custom of setting forth the Lives of Saints after their departure The sacred Scriptures abound herein The like have the Fathers of the Christian Church done in all ages and 〈◊〉 may it be performed This is not only a means of keeping them fresh 〈◊〉 memory according to that which the Wise man saith The memory of the just is blessed Prov. 10. 7. but also many are directed and incited to follow them Had not their lives been set forth succeeding ages would have wanted both directions and encouragements True it is that abuses are committed herein by uncertain frivolous and false narrations But abuse of a good thing is no sufficient warrant clean to take away all use thereof §. 106. Of the things wherein Saints are not to be imitated THis object of the forenamed duty faith whose faith follow is a limitation of that duty of imitation and it sheweth that the doctrine and practice of other men though pious is no absolute and infallible rule The particulars that are mentioned or otherwise intended do shew wherein such and such are to be imitated as the Prophets in suffering affliction Iob in patience Iam. 5. 9 10. So others in other like things The best Saints were men and had the flesh in them as well as the Spirit and many fruits of the flesh were manifest in them as well as of the Spirit That this point may be the more distinctly understood I will endeavour to clear these two points 1. Wherein they were not to be imitated 2. Wherein they might and must 〈◊〉 〈◊〉 1. Concerning the negative there are three things wherein they are not to be imitated 1. Extraordinary matters These were for particular persons not for all 2. Temporary matters These were for speciall times not for all times 3. Sinfull matters These were for no persons for no times 1. It was the motion of an extraordinary spirit that moved Elijah to call for fire from heaven to consume two Captains and their fifties 2 King 1. 9 10 c. Therefore when Christs disciples alleadged this example for them to do the like Christ rebuked them and said Ye know not what manner of spirit ye are of 2. Ioshuas worshipping God on Mount Gerizin and Mount Eber was but temporary It was therefore unwarrantably brought unto a perpetuall custom by the Samaritans Joh. 4. 20 21 22. 3. It was a sinfull practice of the Jews to put away their wives for every cause Christ therefore condemneth their successors for imitating them therein Matth. 19. 3 c. If it be demanded why those things were then registred I answer That though they were not all written for our imitation yet all for our instruction and learning Rom. 15. 4. Particular instructions which we may gather from them are such as these 1. By extraordinary acts the doctrine which they delivered is confirmed 2. By temporary acts the manifold wisdom of God is manifested Eph. 3. 10. and Saints submission unto God answerably ordered 3. By sinnefull acts the weakness of Saints is evidenced and Gods goodness and patience toward them Admirable comfort may be received from thence Quest. If patterns of Saints be not rules in all things how are doctrines raised from thence Answ. Doctrines are not raised simply from the practice of Saints but from the conformity thereof to those precepts which are an infallible rule for all and from Gods approbation of them The limitation of Saints practice doth demonstrate the preposterous apology of Enthusiasts who take their warrant from such as were extraordinarily inspired And of superstitious persons who plead the practice of the Apostles about Jewish Rites which were in the time of their honourable buriall Acts 21. 24. And of impudent sinners who produce the sinnefull acts of Saints for justifying themselves in their sinnes There is scarce a sinne which might not this way be justified But I advise such to consider the evidences of Gods displeasure against such sinne and the deep humiliation and through repentance of Saints for the same §. 107. Of the things wherein Saints are to be imitated COncerning the affirmative the things wherein Saints are to be imitated are to be brought to two heads The one Generall The other Particular All Generall morall duties appertaining to all persons at all times are for imitation as fear of God zeal of his glory faith in Christ love of the Saints meekness mercifulness temperance patience and other the like The Particular head containeth under it 1. Duties of a particular calling place or condition which they that are of the same may and ought to imitate Thus the Apostle setteth before wives the commendable practises of such
to death in the valley of Achor which was without the Camp Iosh. 7. 24. So Naboth 1 King 21. 13. So Stephan Acts 7. 58. As for Christ the Evangelist expresly notes that they brought him unto a place called Golgotha which is being interpreted the place of a skull Matth. 27. 53. Mark 15. 22. But though those malicious Jews did what they did in spite yet God so over-ruled their practices as he thereby brought his own Councel to passe as it is said of the Jews crucifying Him being delivered by the determinate Councel and fore-knowledge of God ye have taken anâ—… by wicked hands have crucified and slain Acts 2. 23. And as here in this Text is implied an especial type concerning him was fulfilled Thus we see how God can turn the malicious and mischievous plots and practices of Satan and his Instruments to the accomplishment of his own blessed will This gives us good ground to support our spirits against secret plots and open practices of the enemies of God and his Church and to rest upon the Divine Providence and believe that God hath a work to be effected even by them for his own glory and Churches good This suffering of Christ without the Gate was in the worlds eye a matter of ignominy and reproach which is evident by the Apostles explication thereof in this phrase Bearing his reproach ver 13. Hereby is verified that which the Apostle hath affirmed concerning Christ That he éndured the Crosse despising the shame Chap. 12. 2. Of the shame whereunto Christ was put See Ch. 6. v. 6. § 42. §. 130. Of the Resolution of Heb. 13. 10 11 12. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp 12. Wherefore Iesus also that he might sanctifie the people with his own bloâ—…d suffered without the gate THe Summe of these verses is A Declaration of the Damage which ariseth from addicting ones self to legal Rites The Damage is a depriving himself of that benefit which comes from Christ. This is 1. Propounded vers 10. 2. Illustrated vers 11 12. Of the Proposition there are two parts 1. A Declaration of the Point 2. A Description of the Persons here concerned The Point holds two things 1. The kinde of benefit in this Metaphor Altar 2. The means of partaking thereof in this other Metaphor eat The Persons are of two sorts 1. Such as partake of the benefit in this phrase We have 2. Such as misse of it In setting down the latter is noted 1. The cause of their missing of the benefit They serve the Tabernacle 2. A consequence thence arising They have no right The Illustration is by applying the truth to a type Hereof are two parts 1. The Type v. 11. 2. The Truth v. 12. The Type was the manner of burning certain Sacrifices Hereof are two parts 1. A Description of those Sacrifices 2. The place where they were burnt They are described 1. By the kinde Bodies of Beasts 2. By the use of them Hereabout are expressed 1. That part of them that was brought Bloud 2. The person by whom it was brought The Highpriest 3. The place into which it was brought The Sanctuary 4. The end why for sin The second part of the Illustration is the truth of the fore-said Type Whereof observe 1. The Inference in this word Wherefore 2. The Substance Of it there are two parts 1. The Person Iesus 2. His Suffering This is set out 1. By the place where he suffered without the Gate 2. By the end why he suffered That he might sanctifie This is set out 1. By the Subject whom he sanctified The people 2. By the means wherewith he sanctified bloud This is amplified by the kinde of bloud his own §. 131. Of the Observations raised out of Heb. 13. 10 11 12. I. CHrist is an Altar He is here set down under that Metaphor See § 122. II. Christ properly belongs to Christians They are they of whom the Apostle thus saith We have See § 122. III. Partakers of Christ believe on him This is to eat of the Altar here meant See § 123. IV. Men may deprive themselves of all right to Christ. This negative clause Have no right to eat intends as much See § 123. V. Maintainers of legal Rites have no right to Christ. Under this phrase Which serve the Tabernacle maintainers of legal Rites are meant See § 123. VI. Types are proofs of truth This causal particle FOR gives proof hereof See § 124. VII Bruit beasts were sanctified under the Law The bodies of the beasts here mentioned were sanctified VIII Bloud was a means of expiation Therefore was bloud carried into the Sanctuary on the day of expiation IX The means of expiation was presented in the place of Gods presence This was the Sanctuary X. The Highpriest was the Minister of expiation He carried in the bloud XI Expiation was made to take away sin This phrase for sin implieth thus much XII Sacrifices for expiation were burnt without the place of mens habitation This is without the Camp These six last Observations are couched under the legal Rites set down v. 11. XIII Christ purposely did and endured all to fulfill what was prefigured Thus much is intended under this particle of inference Wherefore See § 128. XIV Iesus was the substance of the legal shadows An expresse instance is here given thereof See § 129. XV. Iesus is he that sanctifieth This work is here attributed to him See § 129. XVI They are a peculiar people whom Christ doth sanctifie This word people sets out such See § 129. XVII Mens sanctification was an end of Christs suffering For so it is said He suffered that he might sanctifie See § 129. XVIII Bloud is the means of sanctifying See § 129. XIX Christ offered his own bloud These two last Doctrins are comprized under this phrase His own bloud See § 129. XX. Christs was a suffering death This word suffered intends as much See § 129. XXI Christs was a reproachfull death It was without the City where malefactors were put to death See § 129. XXII God turned mens mischievous plots to the fulfilling of what he had prefigured Christ was by the malice of his adversaries put to death without the City but thereby the type of burning the beast without the Camp was fulfilled See § 129. §. 132. Of imitating Christ. Verse 13. Let us go forth therefore unto him without the camp bearing his reproach FRom Christs accomplishing the forementioned type by suffering without the gate the Apostle raiseth a tropologicall use concerning Christians imitating Christ therein This is manifested two waies 1. By this illative Conjunction therefore Because Christ did so Christians must do the like 2. By following that metaphor of going out of the camp This particular giveth instance that
Christ is a pattern to Christians I have given you an example faith Christ Iohn 13. 15. and again Learn of me Matth. 11. 29. We must learn both by the word of his mouth and also by the course of his life This later is especially intended So much also is intended under this phrase Lest thou learn his waies Prov. 22. 25. And under this Learn not the way of the heathen Jer. 10. 2. walk not in their way be not like them Concerning the point it self the Church undertaketh for her self and those that belong to her to follow Christ Cant. 1. 3. So did Paul and therein makes himself a pattern to other saying Be ye followers of me even as I also am of Christ 1 Cor. 11. 1. Oft doth he exhort Christians hereunto as Eph. 5. 2. Phil. 2. 5. Col. 3. 13. In this respect is Christ styled a Way yea the Way the Truth and the Life Joh. 14. 6. the only true Way that leadeth unto life 1. This is one principall end of registring those things which Christ did and endured in the daies of his flesh As they were written that we might beleeve Joh. 20. 31. so also that we might walk in the right way to life In this respect he is styled The Captain of our salvation See Chap. 2. v. 10. § 95. 2. Christ is the best and most perfect pattern that we can have and that in three respects as he is 1. Man 2. God 3. God-man 1. As man he is a visible pattern and may be seen and what he did and endured was seen Thus he might be the better followed 2. As God he was a perfect pattern he could not erre Thus we shall not be deceived in following him 3. As God-man he communicateth his Spirit to us and inableth us to follow him 1. This gives us information of the benefit of Christs incarnation Thereby he came to be God-man in one person By this means as he is a perfect pattern so we may make the better use of him in that we may cast our eye upon him and see him going before us and also be quickened and put on by his Spirit to follow him unto life 2. This gives a demonstration of Christs great care of his Church He thought it not enough to declare the way to life and shew how we may walk therein but also puts himself into that way and goes before us therein Thus is he a true Captain and guide unto us Thus he sheweth that he requireth no more of us then he hath done and endured himself Iohn 17. 13 14 15. Philip. 2. 6 7. 3. This directs us how to keep steddy in the Christian race so as we turn neither to the right hand nor to the left Look unto Iesus Heb. 12. 2. Say to him as Ruth did to her mother in Law Intreat me not to leave thee or to return from following after thee Ruth 1. 16. And in this case say with such a resolution as Elisha did As the Lord liveth and as thy soul liveth I will not leave thee 2 King 2. 2. Yea if Christ should say to us as he did to the twelve Will ye also go away Answer as Peter did Lord to whom shall we go thou hast the words of eternall life Joh. 6. 67 68. Therefore let our eye be upon him as the eyes of Marriners are on the light of the Admirals ship Lose not the sight of him hold as close and near to him as you can so you shall be sure not to wander in by-paths but to walk in that way which will bring you to life That we mistake not our mark herein it will be meet to consider wherein we are to follow Christ For though all things that are written of Christ are for our instruction yet not all for our imitation All are for us to look on Jesus but in some things to look on him by the eye of faith in others by the way of obedience We must therefore wisely weigh the forementioned distinction of Christ being God Man and God-man As God he did sundry things by a Divine power and prerogative Thus 1. He wrought miracles Ioh 15. 24. 2. He gave the Holy Ghost Iohn 20. 22. 3. He forgave sinnes Matth. 9. 6. None of these are imitable Object 1. The Apostles did all these For 1. By their hands were many signes and wonders wrought Acts 5. 12. 2. They laid their hands on men and they received the holy Ghâ—…st Acts 8. 17. 3. Paul was appointed an Apostle to the Gentiles that they might receive remâ—…ssion of sinnes Act. 26. 17 18. Answ. 1. They did none of these things as Christ did by their own power or in their own name Concerning miracles Peter thus saith Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk Christs Name through faith in his Name hath made this man strong c. Acts 3. 12 16. 2. For giving the holy Ghost They prayed for them that they might receive the holy Ghost Act. 8. 15. Thereby they acknowledged that that gift came from above even from the Father of lights 3. Concerning forgiveness of sinnes the Apostle acknowledged that through Jesus is preached unto men the forgiveness of sinne Acts 13. 38. Object 2. Christ saith Whose soever sinnes ye remit they are remitted John 20. 23. Answ. Christ speaketh of a Ministeriall and declarative act of forgiving sinnes All the forenamed points of working miracles giving the holy Ghost and forgiving sinnes cannot be done by meer men nor ought to be attempted by any The very Heathen did imagin that one was cast into hell for â—…eigning to thunder like God Papists blasphemously challenge a power in all these For 1. Beside their many â—…eigned miracles they say that by a Priest bread is turned into â—…lesh and wine into blood 2. Their Council of Trent denounceth Anathema against all that shall deny the holy Ghost to be given by sacred Ordination 3. The said Council denounceth Aâ—…athema against such as shall say that a Sacramentall absolution is not a judiciall act but a meer ministry of pronouncing and declaring that sinnes are forgiven c. Obj 3. We are commanded to be followers of God Eph. 5. 1. Answ. How farre God is to be imitated or not See Chap. 4. v. 11. § 62. 2. Christ as God-man and Mediator betwixt God and man did works of merit 〈◊〉 expiation reconciliation and intercession These received dignity and â—…fficacy from the union of his humane nature with his Divine But for a meer man to arrogate any such thing to himself is intollerable presumption and to attribute it to another is abominable blasphemy Papists offend in all these They ascribe merit and satisfaction to men living Expiation to their Priests Mass-offering and reconciliation and intercession to Saints departed 3. Christ as man is most imitable even in such things as were
they have an occasion to give up such an account as they do namely an account of bringing people unto Christ and of saving their souls Hereupon the Apostle exhorteth Christians To hold forth the word of life that he might rejoyce in the day of Christ that he had not runne in vain nor laboured in vain Phil. 2. 16. In this respect he faith to other Christians I rejoyce that I have confidence in you in all things 2 Cor. 2. 16. And another Apostle thus I rejoyced greatly that I found of thy children walking in truth 2 John v. 4. On this ground St Paul styles such as were obedient to the Gospel his joy and crown Nothing except the spiritual and eternal good of a Ministers own soul can make a Minister more rejoyce then his peoples obedience to the Gospel preached by him and that 1. In regard of the Lord Jesus who is much honoured when his Gospel is obeyed 2. In regard of people themselves whose Salvation is promoted thereby 3. In regard of the Minister himself who obtaineth thereby that which he doth most of all desire in his labours and watchings namely his peoples Edification To amplifie this motive the Apostle addeth the contrary thus And not with grief There is no mean betwixt these contraries A faithfull Minister that cannot rejoyce in his peoples proficiency under his Ministry will grieve for their non-proficiency Lots righteous soul was vexed from day to day because his Ministry was not regarded by them amongst whom he dwelt 2 Pet. 2. 8. Ieremiah wished That his head were waters and his eyes a fountain of tears that he might weep day and night for the disobedience of his people and the judgements that followed thereupon Jer. 9. 1. Paul speaking of such Professors as by their walking shewed themselves enemies of the Cross of Christ thus expresseth this complaint I tell you even weeping Phil. 3. 18. Christ himself was grieved for the hardnesse of the peoples heart Matth. 3. 5. That which is contrary to a mans earnest desire and to that end which he mainly aimeth at cannot but much grieve him This doth much aggravate the disobedience of people to their Pastors Ministry that thereby their Pastors are so far from rejoycing as they are exceedingly grieved and forced with grief to complain to God Hereupon the Apostle addeth this consequence For that is unprofitable for you The Greek word translated unprofitable is here only used in the New Testament It is a double Compound The root from whence it is derived among other things signifieth cost or charge The first Compound is of a Verb that signifieth to pay or lay out and the foresaid Noun which signifieth cost and in Composition signifieth profitable This second or double Compound is with the privative particle and so signifieth unprofitable This implieth that no good at all can come to people by the grief of their Ministers but rather much discommodity and great damage and that in these respects 1. They lose all the benefit which they might have received by their Ministers watchfull care and pains for them 2. They turn the hearts of their Minister from them and so damp his spirit as he can have no encouragement to continue his watchfull care towards them 3. They provoke God either to take away their Minister from them and with him means of further Edification or to take them from the Minister and means 4. They do as much as in them lieth to forfeit that Salvation which by the Word is brought unto them and to incur eternal perdition In these and other like respects it must needs be unprofitable to people to disobey their Ministers and that Word preached by them and to cause their Ministers to grieve for them Though this be in the extent thereof a very heavy doom yet the Apostle hath set it down in milde and remisse terms for what could he have said lesse then This is unproâ—…itable for you He doth not say This is detestable this is damnable but only unprofitable He speaks to such as he had great hope of as he himself testifieth Ch. 6. v. 9. And he was perswaded that that very intimating of the judgement was sufficient to make them take heed of this sin §. 153. Of praying for conscionable Ministers Verse 18. Pray for us for we trust we have a good conscience in all things willing to live honestly HEre is another duty required of people towards their Ministers that is to pray for them Of Prayer in general and of praying for Ministers in particular See The whole Armour of God on Ephes. 6. 18 19. Treat 3. Part. 1 7. § 4 c. 151 c. A reason to enforce this duty is thus expressed For we trust we have a good conscience c. The first particle FOR being a causal Conjunction giveth evidence That that conscience which Ministers have in performing their duty for their peoples good should the rather quicken and stir up the spirits of people to pray for them Such a Minister was Paul who desired them to whom he wrote To strive together with him in their prayers to God for him Rom. 15. 30. Such an one also was Peter For whom earnest prayer was made for the Church Act. 12. 5. These are the Ministers by whom people receive most good and in that respect they ought to be prayed for Both gratefulnesse to their Minister and also providence to themselves requires as much that so their Ministers may be continued the longer over them and they themselves reap the more benefit by them §. 154. Of ones Perswasion of his own good Conscience THe substance of the reason consisteth in this That their Ministers had a good conscience the evidence whereof he expresseth in this word We trust This is the same word though of another Tense which was used Ch. 6. v. 9. § 56. There it is translated We are perswaded and so it might be translated for the trust which the Apostle here speaketh of is such as ariseth from a full perswasion of a thing See Ch. 2. v. 13. § 119. The perswasion that is intended Chap. 6. 9. can be no other then according to the judgement of charity because it was of other men but the perswasion here meant may be according to the judgement of certainty because it is of a mans own self For the spirit of man which is in him knoweth the things of himself 1 Cor. 2. 11. A believer may know that he hath a sound and true faith as is proved in The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 6. Of Faith § 36 37 c. In like manner may a man of a good conscience know that he hath a good conscience and in that respect say with confidence We trust we have a good conscience Thus this phrase We trust giveth evidence of the Apostles modesty on the one side and confidence on the other Of
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
Shame despised by Christ 12. 21 Sâ—…edding of blood procures remission 9. 111 Sheep of Christ 13. 169 Sheeps properties 169 Shepherd Christ is 13. 166 Shepherd great 13. 168 Shepherds effects 13. 166 Shew-bread typified Christ 9. 13 Sight spirituall 2. 72 Sight of God makes sincere 13. 174 Sight of God beneficiall and honourable 12. 78 Signes 2. 31 32 Sin a filth and purged by Christ 1. 28 Sin hath degrees 2. 18. 3. 85 Sin how it appears horrible 3. 88 Sins of old punished warnings unto us 3. 89 Sins why registred 3. 90 Sin continued in the greater 3. 102 Sin deceitfull 3. 122 148 Sin is in justified persons 9. 131. and 107 Sin seen by God in justified persons 4. 78 Sin none in Christ 4. 91 Sin pardonable 5. 8 Sin See Pardon Sin put away by Christ 9. 131 Sin born by Christ 9. 1â—…9 Sin destroyed by Christs last comming 9. 144 Sin purged troubleth not 10. 5 Sin to be confessed 10. 7 8 Sin against evidence of the Spirit 10. 93 Sin may prove unpardonable 10. 94 Sin not pardoned bringeth damnation 10. 95 Sin the cause of Saints suffering 12. 27 Sincerity 3. 70 126 Singing commended 2. 115 Syon a type of the christian Church 12. 1â—…0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slâ—…th about grace 6. 81 Small things not to be despised 11. 57 Snuffers typified discipline 9. 10 Solitarinesse fit for communion with God 8. 19 Son-ship of Christ 1. 15. 3. 55 Son appointed of the Father 1. 16 Son of God variously taken 1. 47 Son of God begotten 1. 49 Son and Father the same essence 1. 51 Son and Father distinct persons 1. 52 Son of God how subject to the Father 1. 109 Son of Man 2. 54 Sons of Christ How known 2. 50 128 Sons of God subject to suffering 5. 47 Soul how attributed to God 10. 149 Soul-suffering of Christ 2. 76 Souls of men are of a spirituall substance 12. 110 Souls excellency above Angels 12. 110 Souls in heaven greater glory since Christ then before 8. 53 Souls perfection in heaven 12. 112 Souldiers to be succoured 7. 8 Speech why given 11. 70 Speciall relation betwixt God and his people 8. 67. and 11. 78 Spies lawfull 11. 186 Spirit resembled to oile 1. 119 Spirit in Christ above others 1. 123 Spirit for Christs divine nature 9. 77 Spirit diversly taken in Scripture 12. 110 Spirituall what it intendeth 7. 80 Sprinkling blood 11. 157 Sprinkling blood and water 9. 71 Sprinkling Christs blood 9. 72 Sprinkling the booke of the Covenant 9. 104 Sprinkling all the people 9. 105 Stability none here 13. 138 Standing what it implieth 1. 31 Stand not at a stay 6. 3 Stars are innumerable 11. 60 Stedfastnesse of Gods word and Law 2. 11 12 Stoning to death 11. 254 Strange tongues to be interpreted 7. 19 Strange phrases to be mollified 7. 55 Strange doctrines 13. 115 Strange Land 11. 44 Strangers Saints are 11. 68 Strong meat 5. 66 72 Study for heaven 4. 64 Subjection 2. 43 Subjection to Christ 2. 62 Substance preferred before circumstance 13. 189 Suffer word of exhortation 13. 18â—… Sufferings of Christ 2. 76 96 97. and 12. 17 Sufferings of Christ and his members moderated 2. 59 Sufferings of Saints glorious 2. 97 Sufferings make Christ and Saints conformable 2. 100 Suffering the portion of Gods Sons 5. 46 Sufferings of Saints short 10. 138 Sufferings of Jewes for religion 11. 244 Suffering of Saints for advantage 11. 250 Superiours command no warrant for evill 11. 130 Superiority in office may stand with equality in state 7. 41 Superstitious too sedulous 13. 120 Supper of the Lord. Principles about it 6. 15 Supports in trials 11. 243 Suretiship Gods oath is 6. 138 Surety Christ is and wherein 7. 93 Swearing is a kind of suretiship 6. 138 Swearing attributed to God 3. 114 115 and 6. 97 Swearing of God infallible 4. 26 And immutable 6. 140 Swear why God doth 7. 91 Swearing of God by himself 6. 98 Swearing God conforms himself to man 6. 115 Swear man may 6. 116 Swear lawfully 6. 117 Swearing severall kinds 6. 119 Swear by God alone 6. 120 Swear not by creatures 6. 123 Swear not things unlawfull 6. 124 Swear not falsly 6. 127 Swear not rashly 6. 128 Swearing a solemn rite 7. 91 Swear God did in ordaining Christ a Priest 7. 91 Sword The word like it 4. 71 Sword two edged 4. 71 T. TAble typified communion 9. 11 12 Tables of the Covenant 9. 30 Tables why of Stone 9. 30 Tabernacle a type of Christs body 8. 5 and 9. 55 Tabernacle who serve it 13 124 Tabernacles of Patriarchs 11. 46. See Tents Taste 2. 79 How Christ tasted death ibid. Tasting the heavenly giâ—…t 6. 33 Tasting the good word 6. 35 Tasting heavenly glory 6. 36 Teachers excellency requires hearers heed 2. 2 5 Teachers wisdome in disposing their matter 9. 33 Tears may sometimes be in vain 12. 96 Teares when acceptable 12. 96 Terrible God is 10. 15 Testament See New Testament or last will ratified by death 9. 93 Testament ratified inviolable 9. 94 Testament unjust anull 9. 94 Testaments how violated 2. 94 Testament See Covenant Testators generall intent to be observed 9. 94 Testimony See Witness Testimony of Scripture See Scripture Tempted how many wayes Christ was 2. 96 Tempted how far and why Christ was 2. 182 183 Tempted how any man may be 2. 185 Tempt God how a man doth and what the causes and effects thereof 3. 96 Tempted how Abraham was 11. 83 Tempted best are 11. 83 Temptations on the right hand dangerous 11. 256 Temporall blessings no sure evidence of Gods favour 3. 92 Temporall blessings not the only object of faith under the Law Tents of Patriarchs 11. 45 Tenths given to Melchisedeck 7. 16 Tenths how far due to other Ministers 7. 17 Tenths why given to Levites 7. 33 40 Tenths argue superiority 7. 33 Tenths paid by Levy in Abraham 7. 56 Therefore 1 117. 2. 2 Threats of God assuredly executed 3. 174 Throne of Christ 1. 106 110 Throne of grace 4. 94 Thrones Angels 1. 84 Time See Opportunity See Sâ—…t Timotheus 13. 185 Tithes See Tenths Titles before Epistles 1. 3 Tortures on Professors of truth 11. 245 Trading in sin 10. 89 Traditions how usefull 11. 244 Transitions usefull 8. 2 Translation of Enoch 11. 17 Transgression distinguished from disobedience 2. 14 Transgression punished 2. 15 16 17 12 127 Transubstantiation refuted 9 107 Trie See Tempt Trials See Afflictions Trials many and great Christians are subject unto 10. 120 123 125 Treasure what is 11. 143 True and tipycall opposed 8. 6 Truth to be granted to adversaries 9. 2 Truth received 10. 91 Trust in God 2. 119 Types were not the the truth nor to be rested in 4. 49 Types why instituted 4. 49 Types had their truths 4. 50 Types had their heavenly truths 8. 13. and 9. 115 117 122. Types in what cases rejected 4. 50. and
God An evil fear of God b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises of Rest. Typicall Rests True Rest. Why promises of things to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What this Rest is Rest not to be left From what Saints shal rest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unbelievers fail of the prize Rules to runne well Motives to run well * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What preaching the Gospel imports ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the bâ—…er things which Christians enjoy See my 〈◊〉 on Ezâ—…k 〈◊〉 1. 〈◊〉 〈◊〉 The Progress of Gods Providâ—…nce ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Why a Word oâ—… hearing â—…o 〈◊〉 The Word heard may be without profit c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chrysost. Theophylact Occum altique in loc Complut Non profâ—…it sermo auditus illis non coâ—…raperatus fidei corum qui obedierunt Aug. Error in Psal. 77. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infundo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word fruitless to unbâ—…levers See §. 40. Faith receivetâ—… what the Word 〈◊〉 A relation betwixt the Word and Faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contrariorum contraria sunâ—… consequentia Unbelievers excluded from believers priviledges a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believers may know they believe Judge others as thy self a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Future things promised as sure as present See Chap. 8. v. 8. §. 33. The beginning of heavenly rest here enjoyed Unbelievers enter not into Gods rest God spake by Prophets Gods oath an infallible argument See Chap. 6. v. 18. §. 140. See Chap. 1. v. 5. §. 46. Proper causes may fail God determines what lie swears Provoke not God to swear The Sabbath and Canaan were Rests Of the Hebrew words whereby these two Rests are set down See §. 31. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 1. v. 10. §. 132 134 How God is said to work d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sum Fâ—…o f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished the full number of creatures Against Transubstantiation God perfected every creature * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Iactum fundamentum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de Mund. cap. 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things of different times are not the same a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven a number of perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quies f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessaviâ—… g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbathum The Sabbathâ—… rest How God still Works What works to be forborn on the Sabbath What our rest in heaven shall be i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God spent six daies in creating Nor great nor mean servile works to be done on the Sabbath Vers. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So much only quoted as makes to the point in hand Privatio unius est inductio alterius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods promise shall be accomplished a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Linquere Gods promise cannot be utterly void a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a favour to have a good thing before others How priviledges come to be slighted England the first Kingdom that cast out Popery a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 definire f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Times not known by man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficientis c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David the Author of the whole book of Psalms Psalms without title * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liber Psalmorum Psalms for Solomon b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus Davidâ—… Levites put tunes to Psalms Moses prayer Psalms by prophetical spirit David speaks of a Rest four hundred and fifty years after Canaan was entred into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is hope while the season lasteth Verse 8. The dependance a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Ioshua See The Churches Conquest on Exod. 17. 9. §. 9 Who Ioshua was Ioshuaâ—… â—… 〈◊〉 of Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 sunt 〈◊〉 in 〈◊〉 〈◊〉 vis 〈◊〉 〈◊〉 〈◊〉 â—…ctio significatiâ—… In what respects Ioshua gave Israel rest Gods work â—…tributed 〈◊〉 David spake of the rest to come Types were not the truth Why types instituted Mistake not happinesse Of Jewish Christians See Ch. 7. v. 11. §. 6â—… Blessings here enjoyed not to be rested in The day of 〈◊〉 into rest 〈◊〉 in and beâ—… Ioshua's time When day of seeking rest â—…egan Truths under types Why truths under types See Ch. 8 v. 5. §. 13. In three cases God detested legall 〈◊〉 See Ch. 7. v 16. §. 8â—… The ground
Mam. Tremel Iuu e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat dominare a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Littera scripta manet And prayer to other means a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the special relation between God and believers See chap. 11. v. 16. Sect. 7â—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See chap. 4. v. 9. Sect. 57. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Different applications of the knowledge here promised 1. To celestial spirits 2. To Apostles 3. To the primitive Churches 4. To the calling of the Jewes 5. To Enthusiastâ—… 6. To other graces Chald. Paraph. per â—…onath Ioseph Cox 7. To all of the new covenant 1 Comparatively 2. Respectively All Gods confederates know him Knowledge abounds under the new covenant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vilenesse of sin Pardon of sin â—… great benâ—…fit Seek pardon 〈◊〉 sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the derivation of this word See Chap. â—… v. 1â—… Sect. 180. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitius fuit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operuit e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex a primativa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequor vel avoce Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellare d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin hiâ—…ders not Gods favour All sins forgiven All sins fully pardoned How God remembers sin no more See Chap. 10. v. 18. Sect. 48. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new form presupposeth a removall of the old b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The covenant with the Jews an old one a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Quod antiquatur e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senectus g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth must be granted in that which is disputed against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legall rites sacred a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Sanctuary was Places fit for divine service c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Tabernacle rather then Temple Many types set out many mysteries * Isa. 43. 4. The lamps â—…vpified light The branches of the Candlestick typified ministeriall functions Knops and flowers in the Candlestick typified the beauty of the Church The graces of the Church come from Christ. Supply of grace from Christ. Snuffers typified discipline Table a type of communion Communiâ—…on Christ here Communion with Christ in heaven Put not off Christs invitation Come prepared Shittim wood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The form of the Table Rings and barrs to carry the Table What the shew-bread signifieth Why called shew-bread a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facierum panis b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panes praesentes vel expositâ—…s c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The matter of the shew-bread was was flower The shew-bread of fine flower The quantity of flower The 〈◊〉 of loâ—…ves The shewâ—… 〈◊〉 the Lord. Shew-bread set in order Frankincense upon the Shew-bread Shew-bread renewed every Sabbath Shew-bread eaten in the holy place Vessels of Shew-bread a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How things are holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanâ—… Two parts of the Tabernaâ—…le a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most holy place typified heaven Saints enter into heaven How Saints affected to heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 6. v. 19. Sect. 155. The vail typified Christs flesh Difference betwixt the first and second vaile The matter of the second vail fine linnen Various colours The 〈◊〉 work-manship of the vail 〈◊〉 Exod. 26. 31. 〈◊〉 〈◊〉 〈◊〉 The use of the vail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Censer here meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What was put upon the Censer Whither the Censer was carried To what end a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ornus arbor est procera fimilis Cedro Dicitur esse lignum Sitâ—…im ex quo Arca facta est inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of the name Ark. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ark typifies Christ. Christ a rich treasure The matter whereof this Ark was made b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operio The crown about the Ark. The 〈◊〉 and bars of the Ark. The high account wherein the Ark was had Wonders wrought by the Ark. 〈◊〉 〈◊〉 the 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aâ—…ca b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manna a type and a Sacrament Manna sets out Christs spirituall food The meaning of this word Manna a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—…tio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manna God gave Manna Manna from heaven Manna a small grain Manna was round Manna 〈◊〉 white Manna was sweet Manna freely and plentifully giveâ—… Manna given only to Israel Manna given all the time of the wilderness Every one gathered Manna Manna gathered without the tents A set time for gathering Manna Manna was ground in a mill Manna used as God appointed Manna was eaten