he might be a mercifull High-priest Heb. 2. 17. 4. 15. 1. The common condition of mankinde makes a man more sensible of others miseries and that by experience of his own 2. It convinceth him of that need wherein he himself may stand of others help For thereby he knows that his own state is alterable and that he may be afflicted and distressed as now he seeth another is who is of the same mould and temper of the same profession who hath the same enemies and is subject to the same temptations Hard-hearted men who are no whit moved at the cases of such as are in distress do little think that they themselves also are in the body that they are subject to such distresses They provoke God to bring them to the like or to a worse distress and to harden the hearts of others against them that by experience they may learn how ill it becometh him that is in the body to be unmercifull to them that are in distresse Severe and just judgement against such is thus denounced He shall have judgement without mercy that hath shewed no mercy Iames 2. 13. But what may be thought of them who having been in the same distresse wherein they see others to â—…e have no bowels of compassion nor any wayes afford any succour or comfort unto them This was it for which Nâ—…hemiah was very angry at the Nobles and Rulers of Iudah that being themselves redeemed from slavery did sell their brethren Neh. 5. 6 7 8. Because the children of Israel had been freed out of the Land of Egypt where they were in bondage in memorial thereof God ordained a Law that such Israelites as had been sold unto any of their brethren should in the seventh year go out free Deut. 15. 12 c. Now because in Zedekiahs time they did not shew this mercy to their servants God threatned to give them into the hand of their enemies Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him because he forgave not his fellow servant a debt of an hundred pence was delivered to the tormentors Matth. 18. 24 c. Learn we therefore to be otherwise minded §. 31. Of the sympathy of the Members of Christs mystical Body THe mystical sense of this phrase As being in the body sheweth that the mystical union that is betwixt Christians should work a mutual compassion in Christians upon one anothers distresses For if one member suffer all the members suffer with it 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at Ierusalem Nehem. 1. 3 4. The Apostle in relation to the Members of the mystical body saith Who is weak and I am not weak Who is offended and I burn not By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls and give evidence to others both of the reality of our union with others of that mystical body and also of our perswasion of others with whom we sympathize that they also are members of the same body For it is a work of the same Spirit as a sympathy of natural members is an evidence that they are all animated by the same soul. By this sympathy we shall be also induced to be helpfull one to another and so by consequence to the very body of Christ. What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ or of the particular members thereof Are they knit together by the same Spirit then the Spirit of Christ may be thought to have lesse efficacy to work on the spiritual members of Christs body then the soul of man to work on the members oâ—… a natural body For these do alwayes sympathize 2 Cor. 12. 26. The best that can be judged of such hard-hearted Christians is 1. That they erre in their judgements about others not thinking them to be true members 2. Or that the flesh that remains in them and the corruption thereof stupifieth their spiritual sense 3. Or that the Spirit of Christ some way or other provoked with-draweth his effectual operation from them 4. Or that they themselves are no true members but by an outward profession make a meer shew thereof Something or other is much amiss in them To prevent or redresse such hard-heartednesse these Rules are carefully to be observed 1. Let such as profess themselves to be members of the mystical body be indeed and in truth such as they profess themselves to be or else cease to profess what they are not that so there may not be expected of them that which in vain will be expected 2. Let them judge of other Professors according to the Rule of love which is to think the best and hope the best to interpret all things in the better part See § 7 9. 3. Let them take heed of grieving the Spirit of Christ Ephes. 4. 30. lest â—…e with-hold his operation and with-draw that efficacy which he manifesteth in others 4. Let them do what they can to suppress the remainder of corruption in them that it carry not too great a sway and make them neglect such duties as otherwise they should and would do 5. Let them quicken up their own spirits hereunto and in case of spiritual senslesness thus reason with their own spirit and say How is it O my Soul that thou art thus sensless Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christs body By arguments labour to convince thy soul that such a disposition is very much unbeseeming thy holy profession §. 32. Of the Resolution of Heb. 13. 3. THe Summe of this verse is A Christians Compassion at others misery Here are offered two parts The first concerneth such as are restrained The other such as are any way afflicted In the former is set down 1. The Duty to be performed 2. The Manner of performance As bound with them In setting down the Duty two things are expressed 1. The Act wherein the Duty is performed Remember 2. The Persons to whom it is to be performed Them that are in bonds In the later the Act is understood and two other points are expressed 1. The Object or Persons that are to be succoured 2. The Motive in this phrase As being your selves also in the body This may admit a literal interpretation and imply a like common condition with others Or it may admit a mysticall Interpretation and imply the near Union of the Members of Christs mysticall body together §. 33. Of the Instructions arising one of Ver. 3. I. COmpassion at others miseries is a fruit of brotherly-love This I gather from the Inference of this verse upon the first verse wherein brotherly-love is required II. Others in distresse must be remembred as well as strangers This I collect from the Apostles adding this exemplification of brotherly-love to the
out the glory of God Dan. 7. 9. and the fiercenesse of his wrath Isa. 29. 6. 2 Thes. 1. 8. and for fervor and zeal Psa. 39. 3. §. 80. Of the meaning of the 4th verse of the 104. Psalm IN regard of the divers acceptions of these words some apply them to aâ—…ry and fiery meteors as to windes and lightning thus most of the Iewish and many of our modern Expositors take these words as if we should thus translate them according to their sense Who maketh the windes his Messengers and the lightning his Ministers Thus they invert the plain order of the words putting that in the first place namely spirits or windes which in the Text is in the latter place and Angels or Messengers in the latter which are in the first The like inverting of order is in the second clause and in both places without any need Obj. In the former verse the Psalmist speaks of the windes Answ. It followeth not thereupon that he must needs speak of the windes in this verse For the scope of the Psalmist is not to treat only of the windes but to set out the magnificence of God in the variety of creatures The scope of that Psalm is in the first clause of the first verse noted in these words Blesse the Lord. The summe thereof is in these My God thou art great c. In the sequel of the Psalm he exemplifieth that summe in sundry particular great and glorious works of God He beginneth with that visible glorious work which God first made the light To which he addeth the highest visible heaven v. 2. Then he mentioneth the waters clouds and windes under the foresaid heavens v. 3. And before he descendeth lower to the earth and the things thereon he bringeth in the Angels whom God useth to do his great works in heaven and on earth v. 4. In the verses following he sets out Gods great works on the earth and waters below Thus we see how fitly the testimony quoted may according to the most plain proper literall and grammaticall sense be applied to Angels To make this the clearer the Greek Interpreters set such an article before these two words Angels Ministers as declare those other words spirits flame of fire to be attributed to them Many of the ancient Fathers acknowledge that which the Greek and last English Translators have set down to be the true literall meaning of the Psalmist and thereupon inferre that both the nature and office of those celestiall creatures is noted For the word Angel points at their office Spirit at their nature In that they are or have a being they are spirits in that they do this or that they are Angels Thus the testimony taken from the Psalmist being applied to Angels is most pertinent to the proof of the point for which the Apostle doth produce it But applied to windes and lightnings it is little to the purpose It is said that the Apostle applieth that which is spoken of windes and lightnings to Angels by way of Analogy and resemblance comparing Angels to windes and lightnings and in similitude referreth that to the invisible creatures which the Psalmist attributeth to visible Answ. 1. It is the best and safest to take the Scripture literally when the Text will well bear it 2. Similitudes are no sound proof They are usually produced rather to illustrate a point then to prove it But here the Apostle â—…iteth the testimony for a proof of the inferiority of Angels to Christ as to the like purpose he cited the former testimony out of Psa 97. 7. 3. The Apostle being guided by the same spirit that the Psalmist was was not ignorant of the true sense of the Psalmists words We ought therefore to interpret them both in one and the same sense the rather because in the letter they do punctually agree §. 81. Of Angels inferiority to Christ. THese three words made Angels Ministers import inferiority In that they are said to be made they are declared to be creatures and also to be ordered to be such as they are by him that made them which was the Sonne of God So as this relative who hath reference to this clause in the second verse By whom he made the worlds This phrase who maketh being of the present tense leadeth us to a consideration of that primary work of creation as if it were still in doing that so it might be the better heeded For things in their first doing are most regarded In like manner are the other phrases of the Psalmist in the verses going before all set down in the present tense The word maketh having relation to God intimateth two things 1. Creation For where God is said to have rested from all his works which he had made Gen. 2. 2. and to have made the heaven and the earth Rev. 14. 7. it is meant created Express mention is made of the creation of Angels Col. 1. 16. 2. Ordination or disposing things to this or that use Thus God is said to have made his Annointed the Head of the heathen Psa. 18. 43. and to have made his Saints Kings and Priests Rev. 1. 6. that is to have ordered and disposed them to such and such dignities In both these senses is this phrase he maketh here used He maketh them spirits that is he createth them spiritual substances He maketh them a flame of fire that is he ordereth and disposeth them to be as a flame of fire in doing his will â—…hat this word is here in both these senses to be taken is evident by that which in the verses following is spoken of Christ in opposition to Angels Here they are stiled messengers and Ministers But he God and King v. 8. They made but he the Lord and Maker v. 10. So as there is here noted as great a difference betwixt Christ and Angels as betwixt King and Ministers Creator and creatures The inferiority therefore of Angels to Christ is very great §. 82. Of the Title Angel THe Title Angell whereby they who are here spoken of are differenced from other sorts of creatures implieth also inferiority and subjection The Title though used in most languages is taken from the Greek tongue and according to the most proper notation of it signifieth a Messenger For it is derived from a Verb that signifieth to tell report or declare a message So alfo the Hebrew word which signifieth an * Embassadour or Messenger is put for an Angell So as in the originall Languages of sacred Scripture any kinde of Messenger is stiled Angel whether sent of God or Man The Hebrew frequently useth the word for a messenger of men and that * sent in publike employments commonly called an Ambassadour or on any other message as he that brought the evil tidings to Iob 1. 14. And Iohns Messengers Luke 7. 24. Thus may the word be expounded Act. 12. 15. where the Disciples upon a maids
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
house of my Father and among the sonnes of my Father he liked me to make me King over all Israel and of all my sonnes he hath chosen Solomon my sonne to sit upon his Throne c. 1 Chron. 28. 4 5. 3. God is the wisest of all He is wise in heart Job 9. 4. yea mighty in wisdom Job 36. 5. his understanding is infinite Psal. 147. 5. He is onely wise Rom. 16. 27. He therefore best knoweth what is fittest for every one and he is fittest to order it according to his will 4. Gods will is the rule of righteousnesse Whatsoever is ordered thereby and agreeable thereto is righteous and whatsoever cometh from it is altogether righteous The Lord is righteous in all his wayes His ordering therefore of matters must needs be according to right and equity 5. The Lord fitteth gifts and functions one to another Such gifts as are needfull for such a function and such a function as is fittest for 〈◊〉 〈◊〉 The Lord gave talents to every of his servants according to his severall ability Mattl 25. 15. and having called Bezaleel to the work of the Tabernacle he filled him with the Spirit of God in wisdom and in understanding and in knowledge and in all manner of workmanship to devise cunning works Exod. 31. 2 3 c. This teacheth us every one to be content with our own measure which God hath proportioned to us for we may be assured thereupon that it is the fittest and best for us Hast thou a small measure bear it patiently that measure is fittest for thee Hast thou a great measure use it conscionably that is fittest for thee If thou grudgest thou grudgest against the most high wise righteous God the fountain of all blessings Remember Aarons and Miriams fault and Gods answer thereto Numb 12. 2 8. Let the consideration hereof suppresse in thee all murmuring and repining against that measure which others have received Object We are exhorted earnestly to covet the best gifts 1 Cor. 12. 31. and to seek to excell 1 Cor. 14. 12. and to grow up in all things Ephes. 4. 15. Answ. None of these nor any such like exhortations are contrary to Christian contentednesse For 1. Though a man covet a more excellent gift then God hath ordained for him yet when he seeth that God hath bestowed such and such a gift upon him lesse then his desire he may quietly subject himself to Gods wise disposition and rest contented therewith For the will of God being now made known unto him he may perswade himself that the gift he hath is best For him 2. Seeking to excell is not ambitiously to strive for the highest places and greatest offices in the Church as Diâ—…trephes did 3 Ioh. ver 9. but every one to strive in his one place to do most good in Gods Church This therefore is the full exhortation Seek that you may excell to the edifying of the Church 1 Cor. 14. 12. So as this teacheth us how to make the best use of the place wherein God hath set us and of the parts which he hath given us 3. A Continuall growth in grace is no more opposite to Christian contentednesse then the growth of the little finger is to the place wherein it is set Growth and contentednesse may well stand together yea they alwayes go together Growth in grace received sheweth our good liking thereof and that we think it the fittest for us and are thereupon stirred up to nourish and cherish it to keep it from decay and to increase it more and more §. 38. Of the resolution of the 2d 3d and 4th verses of the second Chapter THe summe of these verses is A motive to inforce a diligent heeding of the Gospel Two generall points are to be observed 1. The Inference 2. The Substance The Inference is in this causall particle FOR. The Substance setteth out an argument from the lesse to the greater In laying down that argument we are to observe 1. The manner of propounding it 2. The matter whereof it consisteth The manner is by way of supposition in this conditionall particle IF The matter declares the two parts of the Argument The Argument is comparitive The first part thereof setteth out Just vengeance on transgressours of the word of Angels This is the Lesse ver 2. The second part setteth out greater vengeance on transgressours of the Gospel ver 3 4. In the former we have 1. A description of that whereupon vengeance was executed 2. A declaration of the kinde of vengeance The thing described is set out 1. By the means of making it known The word spoken 2. By the ministry thereof by Angels 3. By the stedfastnesse of it was stedfast In the declaration of the vengeance is set down 1. The fault 2. The punishment The fault is expressed in two kindes 1. Transgression 2. Disobedience Both these are manifested by their extent in this particle every The punishment is set uut 1. By the kinde of it Recompence of reward 2. By the equity of it in these two words just received In the second part of the comparison we are likewise to observe 1. The manner of setting it down by an interrogation How 2. The matter Herein is declared 1. The judgment 2. The cause thereof In the judgment are noted 1. The Persons liable thereunto in this Pronoun of the first person plurall WE 2. The kinde of judgment is expressed in this word escape The cause is 1. Propounded 2. Aggravated In the Proposition there is noted 1. The act wherein the sinne consisteth neglect 2. The object Which manfesteth 1. The benefit neglected Salvation 2. The excellency of that benefit so great The aggravation thereof is manifested 1. By the publication of that salvation 2. By the ratification thereof The publication of salvation is here commended by the principall author thereof Who is set out 1. By his dignity The Lord. 2. By his Ministry Herein is expressed 1. The kinde of it in this word spoken 2. The prâ—…heminence of it at first began The ratification is there expressed was confirmed About which is further set down 1. The persons that confirm it 2. The means whereby it was confirmed The persons admit a double consideration 1. Who confirmed it 2. To whom it was confirmed The persons confirming it were 1. Men. 2. God The men were such as heard Christ. The persons to whom they confirmed it are expressed in this Pronoun of the plurall number and first person us To us The other person confirming is set out 1. By his title GOD. 2. By the kinde of ratification bearing them witnesse In setting down the means of ratification are noted 1. The kinde of them 2. The Rule whereby they are ordered The kinde of means are of two sorts 1. Works 2. Gifts Works are here set out 1. By their distinct
12. 12. 〈◊〉 none but they Of such saith the Apostle All are yours and ye are Christs 1 Cor. 3. 22 23. 1. How should this stir us up to be of this seed and to give no rest to our soulâ—… till we have some assurance thereof It would be better never to have been of Adam if we be not also of Abraham That brought us into a cursed condition This makes us blessed That we may be of this seed of Abraham let us set Abraham before us and consider how he believed that we may be of the same faith Gal. 3. 7. Let us also consider how he walked that we may walk in such steps Rom. 4. 12. Quet Is it possible that we may be such as Abraham was Answ. Yes There are the same meanes and the same Spirit to make us so and those meanes under the Gospell are more perspicuous and powerfull Besides though we have not such faith in the quantity and measure yet we may have it in the kind and quality even so far as will make us blessed 2. Let such as have assurance that they are of this seed content themselves in this that they are thereupon blessed They have no cause to envy any estate of others that are not of this seed For what can a creature desire more then to be blessed Yea what can the Creator give above that This is the Summum bonum the chief good of all §. 105. Of multiplication of seed as a part of Abrahams blessing ONe particular instance of the blessing promised to Abraham is thus expressed Multiplying I will multiply thee The verb translated multiply is derived from a noune that signifieth 〈◊〉 multitude Acts 4. 3â—… which noune is derived from another verb that signifieth to fill Luk. 5. 7 for by multiplying a thing is made full Of the Emphasis of doubling the word thus multiplying I will multiply See § 103. The Hâ—…brew and the Greek LXX on Gen. 22. 17. do adde thy seed in this last 〈◊〉 thus I will multiply thy seed But the Apostle for brevity sake leaveth it out and only repeateth this relative pronoune Thee For it is apparent that the multiplication here promised is of Abrahams seed A man cannot be multiplied but by his seed Quest. How can multiplication of seed be a part of that promise which Abraham is said to obtain v. 15. seeing in his life time he saw no great multiplication Answ. 1. Abraham saw the beginning and ground-work thereof for he had seed of his own body and that by Sarah his first wife to whom the promise was made as well as to himself Gen. 17. 16. and 18. 10. 2. He lived to see seed of that seed for Isaac had two Sons of fifteen years old 〈◊〉 Abraham lived which thus appeareth Abraham lived 175. years Gen. 25. 7. Isaac was born when Abraham was an hundred years old Gen. 21 5. Isaac was 〈◊〉 years old when Esau and Iacob were born Gen. 25. 26 They therefore lived â—…5 yeares in Abrahams time 3. I might here further adde that I shamael his Son had many children in his time 〈◊〉 that by Keturah he had six Sons Gen. 25. 2. every of which might have many children in his dayes But because the multiplication here mentioned is of the promised seed I pass by this third answer the two former are sufficient to satisfie the doubt But that which yet gives fuller satisfaction is the vigor of his faith whereby he saw the day of Christ Ioh. 8. 56. and all that seed according to the flesh and spirit which was promised him He was by faith as fully assured thereof as if he had lived to the end of the world and seen all with his bodily eyes Of the seed here especially intended see § 104. The multiplication of seed here promised being added to Gods promise of blessing Abraham giveth evidence that multiplication of seed is a blessing In this respect it is said happy is the man that hath his quiver full of them Psal. 127. 5. Blessing is thus exemplified Thy wife shall be as a fruitfull Vine by the sides of the house thy children like Olive-plants c. Thou shall see thy Childrens Children Psal. 128. 3 6. On this ground the Elders of Israel thus blessed Boaz The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel Ruth 4 11. Object Multiplication of conception is set down as a curse Gen. 3. 16. Answ. 1. It is not simply the multiplication of seed that is there made a curse but pain and sorrow and danger which accompany the same Hereupon this word 〈◊〉 is inserted thus I will greatly multiply thy sorrow and thy conception In sorâ—… 〈◊〉 shalt bring forth Children 2. In Christ that which was at first set down as a curse is made a blessing 1 〈◊〉 2. 15. Multiplication of seed is a meanes not only of encreasing and continuing the world but also of encreasing and continuing the Church in the world And in this latter respect it is a blessing It is the multiplication of an holy seed whereby Christs Kingdome is encreased and not Satans This manifesteth the undue desires of many who would have no children at all To prevent children some will not marry Others though they marry wish that they may have no children or if any only one Others that have many children with them dead Herein Christians use to be more faulty then the Jewes were What other reason can be rendred hereof then covetousness distrustfulness discontentedness and such like corruptions Let us for our parts shake off these corruptions and depend upon Gods providence for that seed which he shall be pleased to beâ—… upon us See more hereof Chap. 11. v. 11. § 54. And Chap. 13. v. 5. § 65. §. 106. Of Gods multiplying Seed COncerning multiplication of Seed we ought the rather to depend on Gods providence because he saith I multiply thee It is God that multiplieth Seed God when he had made male and female blessed them and said unto them Be fruitfull and multiply c. Gen 1. 28. The like he said to Noah after the flood Gen. 9 1. Therefore children are said to be an heritage of the Lord c. Psal. 127. 3. God is said to open the womb Gen. 29 31 33. He is also said to close the womb Gen. 20. 18. when Rachel said to her husband Give me children Iacob thus answered Ans I in Gods stead c. Gen. 30. 2. To give children is a kind of creation which work is proper to the Creator 1. Let such as desire seed seek it of him who is able to give it and multiply it 〈◊〉 〈◊〉 intreated the Lord for his wife because she was barren and the Lord was intreated of him and Rebekah his wife conceived Gen. 25. 21. The like is noted of 〈◊〉 〈◊〉 Sam. 1. 10. Many wives that have no children are ready
God then use two immutable things much more may man §. 132. Of Gods manifesting his goodnesse to men THe Greek word translated shew is a compound The simple verb signifieth also to shew When God by a vision manifested to Peter that all sons of creatures were clean Peter thus expresseth the case God hath shewed me c. Act. 10 28. So it is used Heb. 8. 5. But the compound carrieth an emphasis It signifieth fully cleerly evidently to manifest and shew a thing This word is used where it is said of Christ He shewed them his hands and his feet Luk. 24. 40. And where Apollos his convincing of the Jewes is thus expressed shewing by the Scriptures that Iesus was Chriâ—… Act. 18. 28. That is evidently demonstrating as much Thus Gods Oath added to his promise doth most fully cleerly and evidently shew and demonstrate the 〈◊〉 of his promise which is grounded on his counsell and the immutability thereof Gods counsell is the most immutable thing that can be but to men it would not have appeared so to be unlesse God had cleerly manifested as much 〈◊〉 â—…is Oath God will have nothing wanting on his part that may help to support our faith He makes matters tending thereunto cleerer then the Sun His desire is that his promises may attain the end for which they were made What now may we think of those who discern not that which is thus evidently and cleerly shewed We have too great cause to judge that the God of this 〈◊〉 〈◊〉 〈◊〉 the minds of them which believe not lest the light of the glorious Gospell of Christ 〈◊〉 is the Image of God should shine unto them 2 Cor. 4. 4. §. 133. Of Heires of Promise THe persons to whom God hath so shewed his super-abundant goodnesse are here stiled the Heires of Promise They are accounted Heires who have such and such a thing by right of inheritance Of the word inherit and of sundry instructions thence raised See Chap. 1. v. 14 § 160. Promise is here metonymically taken for the reward promised as was shewed v. 12. § 87. Abraham Isaac and Iacob are stiled Heires of Promise in reference to the Land of Canaan promised as a Type of the Celestiall Canaan Heb. 11. 9. Here in speciall are meant the children of Abraham after the Spirit For the promise that Abraham 〈◊〉 be the Heire of the world was not made to Abraham or to his seed through the 〈◊〉 but through the righteousnesse of â—…aith Rom. 4. 13. Hereupon it is said to believers Ye are Abrahams seed and heires according to the promise Gal. 3. 29. All that are justified are stiled Heires Titus 3. 7. And all that are led by the Spirit Rom. 8. 14 17. This dignity they have because they are united to Christ in which respect they are stiled joynt heires with Christ Rom. 8. 17. By vertue of that union they are adopted of God to be his children Gal. 4. 5. and also regenerat 1 Pet. 1. 3. This phrase Heires of Promise implieth an extent and a restraint An extent in relation to Abraham to shew that Gods Oath rested not only in him but extended it self to all his seed according to that which the Lord saith I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee Gen. 17. 7. It implieth also a restraint in opposition to such as are incredulous and rebellious They are not accounted heires of promise though after the flesh they descend from Abraham Hence may be inferred two generall propositions 1. The promise of blessing made to Abraham belongeth to all believers 2. None but believers have a right to the promise made to Abraham Concerning the first God in reference thereunto thus saith In thy seed shall all the Nations of the earth be blessed Gen. 22. 18. Hereupon saith Peter The promise is unto you and to your children and to all that are a farre off even as many as the Lord 〈◊〉 God shall call Act. 2. 39. And Paul saith of Gods imputing righteousnesse unto Abraham It was not written for his suke alone that it was imputed to him but for us also c. Rom. 4 23 24. There are two especiall grounds hereof One is the constant and unchangeable mind of him that makes the promise he is alwayes like himself and sheweth like favour to them who are of like faith of like disposition and like conversation The other ground is the fountain and foundation of all Gods promises Jesus Christ our head and our redeemer He properly is the true heire of all Gods promises All the promises of God in him are yea and in him Amen 2 Cor. 1. 20. that 〈◊〉 they are all propounded ratified and accomplished in him By reason hereof all that believe in him are coheires with him 1. Learn hereby how to take the promises of Gods word even as made to us to stir us up to relie on God who made them and to subject our selves unto his word The like power and benefit of Gods promises resteth in this particular application of them Admirable is the use of faith in this case It will settle the soul of a believer on Gods promises made in former times as stedfastly as if in particular they had been directed to him by name 2. This meets with an objection against the certainty of a particular mans faith Many granting that the promises of God are sure in themselves deny that thereupon they may be sure of the benefit of them because they are not particularly directed to them by name But if that promise which was made to Abraham were intended to all heires of promise thâ—…y that are of the faith of Abraham have as good right thereto as if the promise had been directed to them by name §. 134. Of the benefit of Gods promise restrained to heires of promise THe other generall proposition inferred from this phrase heires of promise is this None but believers have a right to the promise made to Abraham This the Apostle cleareth by excluding such as are not of the faith of Abraham and are not 〈◊〉 seed after the Spirit in these words They are not all Israel which are of Israel â—…ither becaâ—…e they are the seed oâ—… Abraham aâ—… they all children c. On this ground be thus concludeth The children of the promise are counted for the seed Rom. 9 6 7 8. And again thus They which are of the faith the same are the children of Abraham and blessed with faithfull Abraham Gal. 3. 7 9. They who believe not despise the counsell of God Luk. 7. 32. This is set forth to the full Act. 13. 45 46. 1. This strips the Jews of all vain confidence in their externall pedegree Because they had Abraham to their Father they imagined that the promises made to Abraham belonged â—…nto them Iohn the Baptist
§ 57. §. 77. Of Christs eternal Spirit THe ground of that valew and vertue which ariseth from the blood of Christ is thus expressed who thorow the eternal Spirit offered himself Here are two principal causes set down 1. The efficient The eternal Spirit 2. The matter or thing offered himself By eternal Spirit is here meant the divine nature of Christ. As God he offered 〈◊〉 his humane nature Object Christ denieth himself to be a spirit Luk. 24. 37 39. Answ. 1. Christ speaketh according to their imagination for they conceited him to be a ghost 2. He denyeth his body to be a spirit and thereupon bids them handle him and behold his hands and feet for a spirit hath not flesh and bones But here the word spirit is used in regard of the divine nature of Christ which is of a spiritual subâ—…ance For God is a spirit Ioh. 4. 24. and the Spirit is called eternal because it is without beginning as Christ in his divine nature it That the divine nature of Christ is here meant is evident by this act of offering him For what other Spirit could offer Christ. 1. Not the spirit of man for 1. That is polluted 2. Christ was offered for that 3. That is not eternal 2. Not an Angelical spirit This action of offering Christ is too transcendent for a created Spirit Angels are neither fit nor worthy to offer such a sacrifice as Christ nor are they properly eternal 3. Not the soul of Christ himself For that is part of the sacrifice which was offered up Thou shalt make his soul an offering for sin Isa. 53. 10. This Spirit or soul of Christ was made in time and cannot properly be called eternal 4. Not the Father himself the first person in Trinity Indeed the Father in regard of his nature is an eternal Spirit but to him was this sacrifice offered therefore he did not offer it He that offered is distinct from him to whom the offering was made 5. Not the Holy-Ghost the third person in sacred Trinity who though in regard of his proceeding from the Father and the Son he be stiled a Spirit and in his nature he be an eternal Spirit yet he hath not this function of a Priest to offer sacrifice to God and to make satisfaction for sin I will not put into this Catalogue the spirit of beasts or devils For it is blasphemy to have any conceit of their doing that which is attributed to this spirit It remaineth that no other spirit can be meant by this eternal Spirit then the deity of Christ. To which this title Spirit is oft attributed as Ioh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45. This title is here used to set out Christs divine nature 1. By way of distinction from his humane nature which was true flesh weak and srail flesh flesh created in time Observe most of the places before quoted and you shall find the word Spirit opposed to Christs humane nature and that under this title flesh 2. To shew the ground of the effectual operation of Christs offering himself This description of Christs divine nature doth confirm sundry great mysteries of our Christian faith namely these 1. Christ is true God 2. He is God eternal 3. He is of a spiritual substance 4. He is a distinct person 5. He is God and man This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legall sacrifices and the blood of Christ For it might be objected that Christs blood was a material external carnal thing How then could it have such spiritual vigour above other blood Answ. Because it was the blood of him that is an eternall Spirit and offered up by that eternal Spirit So as his blood was effectual not simply as it was materiall blood but as offered by the eternal Spirit whose blood it was In this case I may say it is the spirit that quickeneth the flesh profiteth nothing John 6. 63. This description of Christ teacheth us to worship him in spirit and truth John 4. â—…4 To offer up spiritual sacrifices unto him and with the spiritual eye of faith to look on him Heb. 11. 27. Of this Epithite eternal see § 65. Of etemity atttibuted to Christ see chap. 1. v. 10. § 129 145. and chap. 2. v. 16 § 160. Much comfort and courage may believers receive against their spiritual enemies that Christ their head and Lord is an eternal spirit hereof see more in the whole Armour of God Ephes. 6. 12 Treat 1. Part. 3. § 27. Among other Arguments against Arrius his heresie concerning Christs being a God made in time this description of Christs deity is one special one This also confirms that which hath been noted of eternal salvation chap. 5. v. 9. § 51. and of eternal redemption chap. 9. v. 12. § 65. For Christ our Priest being an eternal spirit he can provide for preserve deliver and save eternally From an eternal spirit proceedeth an eternal efficacy This is the reason why that blood which was shed in time freeth from eternal damnation because it was offered by an eternal spirit §. 78. Of Christ a Priest in both natures A Special Act attributed to the foresaid eternal Spirit is thus expressed offered himselfe The word Offer in reference to a sacrifice is proper to a Priestly function see chap. 5. v. 1. § 6. The sacrifice offered is said to be himself which comprizeth both natures of Christ see v. 12. § 57. So as Christ was Priest in both his natures in his divine as well as in his humane This is further evident 1. By the Order after which Christ was a Priest chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests chap. 7. v. 27 28. 3. By that divine relation which is manifested between him and his Father as he was Priest chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God Acts 20. 28. In this respect is he justly stiled not only an high Priest but also a great high Priest chap. 4 14. Obj. Christ as God is equal to his Father but as Priest is inferior therefore he would not be Priest as God Answ. 1. We must distinguish betwixt the natures of Christ and his person Christ in his divine nature was equal with the Father but in his person consisting of God-man he may be said to be inferior As God-man he differs from God and man in the extreams being greater then man and lesse then God 2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another may in office be inferior to him The office of Christ namely his Priesthood is a work of his person The beginning of this or that work is of the nature as to suffer is a work
Blessed Hereof see § 105. The parties whom he blessed were not his immediate sons but his sons sons 〈◊〉 sons of Ioseph for Ioseph was his youngest son save one so as Iacob was a Good-father to these whom he is here said to bless Hereby we are given to unâ—… that Grand-fathers ought to bear such respect to their Childrens Chilâ—… as to their own The like is noted of a Grand-mother For Naomi took the 〈◊〉 of her daughter in law and laid it in her bosome c. Ruth 4. 16. Grandfathers are as Fathers In the right line there are no degrees If Adam 〈◊〉 now living he should so far as he was able take care of the whole world 〈◊〉 did of Cain and Abel 1. This instructeth us in the extent of a Grand-fathers duty 2. This directeth children to manifest a Childlike affection to their Grandfathers and Grand-mothers and that by reverence obedience all manner of 〈◊〉 and recompence also In setting down the persons blessed the Apostle useth an indefinite particle which signifieth Every one which may intend many sons But because the 〈◊〉 maketh mention onely of two Ephraim and Manasseh Gen. 48. 20. 〈◊〉 translators for perspicuity sake have translated it both It is probable that at 〈◊〉 time he had but these two sons Other sons that he should have after these 〈◊〉 a kinde of generall blessing Gen. 48. 6. These two here intended were Ephraim and Manasseh Ephraim was the 〈◊〉 but purposely named before his elder brother Manasseh because God 〈◊〉 more honor to him See v. 4. § 11. Ephraim according to the derivation of the word signifieth fruitfull This 〈◊〉 Ioseph himself rendreth of that name that God had caused him to be fruitâ—… in the land of his affliction Gen. 41. 52. That name might also be given by 〈◊〉 Prophetical spirit for he proved the most fruitfull of all Iacob's sons the 〈◊〉 of Ephraim was the greatest Tribe Ephraim is of the dual number be 〈◊〉 Ioseph then had two sons Manasseh signifieth forgetfull That name was given by the father in meâ—… of that advancement whereunto God had brought him and thereby made 〈◊〉 forget all his toil c. Gen. 41. 51. These two were by this blessing made heads of two distinct Tribes whereby 〈◊〉 to pass that Ioseph had two portions which was the priviledge of the 〈◊〉 son 2 Chron. 5. 1. For Ioseph was the eldest son by whom Iacob first and 〈◊〉 loved and who was his truest wife Though Manasseh and Ephraim were the two particular persons blessed yet they are not expressed by their own names but by that relation which they had 〈◊〉 their Father and thus stiled the sons of Ioseph Ioseph is here 〈◊〉 1. For honours sake for it was an honour to Ioseph to have two sons blessed is two distinct heads of several Tribes which honour none of the brethren of Ioseph had 2. To shew a ground of that blessing which was because they were the sons of Ioseph Hereby God would manifest that his goodness extends it self to the children of belivers Ioseph was a believer possessed with a true fear of God who by no tryalls could be drawn from his God Therefore though he might seem to be cast out of the Church yet is he preserved as an head and stock thereof among others and his children though born of a woman that was a stranger and in a strange land are here naturalized by Iacob and made free Denisons of the Church yea stocks out of which the Church should sprout Thus said God to Abraham I am thy God and the God of thy seed Gen. 17. 7. And an Apostle saith to believing Christians The promise is unto you and to your children Acts 2. 39. §. 112. Of taking care of posterity at the time of our death THe time of Iacob's blessing the sons of Ioseph is here said to be when he was a dying Of the composition and meaning of the word translated dying See Chap. 7. v. 8. § 51. The participle here used implieth not only the moment of giving up the Ghost but also the neer approach of death manifested by old age sickness or any other like occasion This circumstance of the time here noted sheweth that the time of a mans departing out of this world is a seasonable time to think of posterity and to doe what lieth in his power for their good In the history it is said that the time drew nigh that Israel must dye and again it was told Ioseph that his Father was sick Gen. 47. 29. and 48. 1. when Iacob took order about matters after his death so Isaac when he intended to bless his sons thus saith Behold now I am old I know not the day of my death Gen 27. 2. When God had told Moses that he should be gathered to his people then Moses thought of a successor Numb 27. 13 16. Yea Moses himself rendred this reason concerning his Declaration of the future estate of Israel that he was an hundred and twenty years old and could no more goe out and come in among them Deut. 31. 2. This reason Ioshua rendred on the like occasion I am old and stricken in age Josh. 23. 2. At such a time God appointed such a duty to Hezekiah 2 King 20. 1. Yea Christ himself when he was upon the Cross takes care for his Mother Iohn 19. 27. So Peter at such a time manifesteth his care of the Churches 2 Pet. 1. 14. and other Apostles 1. The duty it self of taking care for posterity is an evidence of a holy zeal of Gods glory and of true love to his Church in that it contenteth us not to promote the one and the other in ourselves or in our own time but also endeavour to have it done by others after our time 2. The time of ones death is in this respect the fittest because if that time be let slip there remains no time after it for us to do any thing There is no work nor device nor knowledge nor wisdom in the grave Eccles. 9. 10. When the night cometh no man can work John 9. 4. 3. The time of a mans departure is the most seasonable time because the words of a dying man make the deeper impression 1. How many are there who as if the world were onely for themselves take no care for their posterity They neither care to instruct nor to direct nor to pray in reference to future times nor to make their will About making a will See chap. 9. v. 16. § 94. See also Domestick duties Treat 6. Of Parents § 62. 2. A generall instruction may be here raised for all who are mortal and ought to learn to dye daily daily to testify a care of posterity by instruction exhortation encouragement in good things admonitions against evill and predictions of such things as we have good ground before hand to make known See § 119. §. 113. Of Jacobs worshipping upon his staff ANother effect of
partiall and in just and therefore not competent 3. That if a mans maine intent and principall end be not to deceive it skilleth not though both he that propounds the question and the hearers also be deceived Thus they profess to deceive wittingly though not principally That their mental equivocation even as they themselves have set it down is unlawfull and sinfull may be proved by these Arguments 1. It is a new devise nor warranted by sacred Scriptures nor by antient Heathen Authors The great Philosopher that hath written much of sundry kinds of ambiguity never dreamt of this 2. It justifieth an apparent lie which is expresly forbidden Ephes. 4. 25. 3. It being confirmed by an oath will prove to be plain perjury 4. Many gross absurdities do follow thereupon such as these 1. Thus all manner of lies may be made truth 2. Thus no man can know whom to believe 3. Thus all honest and faithfull commerce contracts and other like dealing would be destroyed For all depend upon the truth of mens words If words be contrary to theiâ—… mind what shall men rest upon 4. Thus there could be no end of controversies at least of such controversies as cannot be confirmed by witness for the only means to end such controversies is an oath Heb. 6. 16. But equivocation causeth a Judge to be in doubt whether that which is sworn be true or no. 5. Christian apology or open confession of the truth of Religion is hereby taken away For men are hereby taught by word to deny their Religion so they have a mental reservation to salve up the matter 6. Christians hereby make their profession odious to Turks Jewes other Infidells and Pagans who never imagined any such mentall reservation but would take us at our words The Arguments which Iesuites produce to prove this absurd position are such as these 1. Unreasonable creatures are cunning in deceiving their Hunters as Foxes Hares Badgers and sundry other would God then leave man without such cunning evasions as may deceive their persecutors 1. Answ. It can carry but an unreasonable form of an Argument that is so taken from unreasonable creatures 2. Unreasonable creatures have no rule prescribed them to go by as reasonable men have 3. Unreasonable creatures are not called to suffer as reasonable men are 4. Hunters know and can find out the means which unreasonable creatures use but no persecutors can find out the depth of equivocation 5. There are many other means which God hath afforded his servants to escape by besides mental equivocation 6. God oft calls his servants by suffering to bear witnes to his Truth should men in such a case equivocate 2. Arg. Stratagems in war are lawfull Iosh. 8. 18. Answ. There is a great difference betwixt stratagems and equivocations For 1. Actions whereof stratagems consist do expresly affirm nothing nor deny any thing as words do 2. In a stratagem there is only a seeming to do this or that when a contrary is intended but no express asseveration to do it 3. Stratagems are used by open enemies who profess to use all the slights they can to overcome The fault therefore is in the adverse party if he be deceived in that he was no more wary and circumspect But in the case of equivocation a man professeth no deceit but naked Truth 4. If stratagems be against promise or performed by lying they are unlawfull and this the Heathens themselves have judged 3. Arg. They press the many Rhetorical figures in Scripture Ans. There are Rules to find out the full sense of those figures But for finding out the full sense of mentall equivocation no rule can be given 4. Arg. They produce sundry particular instances of Saints that have as they 〈◊〉 equivocated as 1. Rebekahs and Iacobs dissembling with Isaac Gen. 27. 6 c. Ans. That is an instance of their infirmity and no pattern for imitation The like may be said of Rahabs answering the Kings Officers whereof before 2. Elishas answer to the men of Syria that came to apprehend him 2 King 6. 19. Ans. 1. This was a stratagem against a professed enemy 2. He was not demanded any question and so not bound to answer this or that 3. Isaiahs message to Hezekiah Thou shalt dy and not live Isa. 38. 1. Ans. There is nothing but plain and open truth herein for Isaiah spake as he was commanded and as he himself thought for Hezekiahs sickness was indeed deadly according to the nature of it And if God had not extraordinarily wrought upon him he had died That Isaiah knew no other but that Hezekiah should dy of that disease is evident in that the Word of God came again to him when he carried the news of the Kings recovery v. 4. 4. Ieremiahs answer to the Princes Ier. 38. 27. Ans. His answer is plain no shew of untruth therein only there was some truth concealed which makes nothing for equivocation because he was not demanded whether the King spake to him of yielding to the Chaldeans or any other thing beside what he answered 5. Iohns answer to the Jews Iohn 1. 21. Ans. Iohn answered the truth and that according to the meaning of the Iews as this particle of emphasis that Prophet implyeth for Iohn neither was a Prophet as others to foretell things to come nor was he that Prophet which Moses spake of nor was he Elijah as they meant in body or soul but only in spirit and power That he spake according to their intent and that plainly is evident in that when they asked who he was he directly answered the truth saying I am the voyce of one crying in the Wildernes John 1. 23. 6. The speech of Christ The Son knoweth not the day and houre of Iudgment Mark 13. 32. Ans. 1. Here is no question propounded to our Saviour so as it maketh nothing to the point in hand 2. Christ declareth the truth plainly for as he was man he knew not that day and houre Many other speeches of Christ are alledged whereof not one maketh for mental reservation for the ambiguity of them is either in divers acceptions of the word or in circumstances which with 〈◊〉 and due observation may be found out §. 190. Of preferring the Church before ones Country ALL the effects that are noted of Rahabs faith did give a plain demonstration that she preferred Gods Church before her own Country This is a case that admitts some limitations It will not therefore be impertinent to shew wherein ones Country is to be preferred and wherein the Church Ones own Country is to be preferred in these cases 1. In Civill affaires As if a professor of the true Religion be a subject in an Idolatrous Country that joyneth neer to that other Country whereof he is a subject and both requires his aid against their enemies or for any other secular affaires he is bound to prefer his own Country before the other 2. In differences betwixt his own
manifest life in it by the naturall motions thereof Now in regeneration none are still-born If therefore there be no spirituall life no spirituall motions surely there is no regeneration 3. Readinesse on all occasions to go to God as to his Father and of him to seek every needfull thing To whom will Children more readily go for supply of their wants then to their Parents of whom they were begotten and born I will arise and go to my Father saith the Prodigall Luk 15. 18. 4. A constant purpose and faithfull endeavour to avoid all sin This is that which Saint Iohn 1 Epist. 3. 9. intendeth in this phrase Whosoever is born of God doth not commit sin with the inner man in the renewed part he doth not commit sin Of this inner man the Apostle speaketh Rom. 7. 17. where he sayth It is no more I that do it but sin that dwelleth in me 2. Hence we should be stirred up to use all means for the beginning and accomplishing of this blessed work This especially concernes such as upon examination find not this work begun They are to take due notice of the causes of regeneration which concur to the working thereof which are briefly these 1. The primary author is God For in this respect we are born of God God hath begotten us Jam. 1. 18. Even God the Father of our Lord Iesus Christ 1 Pet. 1. 3. 2. The procuring causes are Gods will and Gods mercy There could be nothing out of God to move him It must needs therefore arise from his own meer will So saith the Apostle Iam. 1. 18. Of his own will begat he us And there could be nothing in man to move God hereunto For man by nature is most miserable It must needs therefore arise from Gods meer mercy for misery is the proper object of Mercy On this ground it is justly said 1 Pet. 1. 3. that God according to his abundaâ—…t mercy hath begotten us againe 3. The immediat matter of regeneration is Gods Spirit In this respect we are said to be born of the Spirit John 3. 4. And regeneration is stiled the renewing of the Holy Ghost Tit. 3. 5. For it is a divine work above hâ—…m me ability 4. The ordinary instrumentall cause is Gods word so Iam. 1. 18. God begat us by the word of truth In this respect the word is stiled incorruptible seed 1 Pet. 1. 23. The Gospel is that part of Gods word which is most effectuall hereunto and it is thereupon stiled the Gospel of salvation Eph. 1. 13. And the power of God unto salvation Rom. 1. 16. 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration who are in relation to their ministry said to beget us and stiled Fathers 1 Cor. 4. 15. Philem. v. 10. All these are comprised under the efficient cause and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration being subordinate one to another and may in this order be placed together It being the will of God to shew mercy to man he ordained Ministers to cast the seed of his word into mens souls which being quickned by the Spirit men are hereby born againe II. The materiall cause of Regeneration is Christ incarnate God made manifest in the flesh as the Apostle speaketh 1 Tim. 4. 16. In this respect we are said Eph. 5. 30. to be of his flesh and of his bones III. The formall cause of Regeneration is Gods Image planted in us which consists in holinesse and righteousnessâ—… After this Image we are said to be renewed Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man IV. The finall causes next and subordinate to the glory of Gods free grace and rich mercy are especially two 1. To make men able to do good namely such good as may be acceptable and honourable to God profitable to other men and truly advantageable to themselves The Apostle therefore Eph. 2. 10. speaking of Regeneration which is a kind of creation thus expresseth this end we are created in Christ Iesus unto good works 2. To make men fit for glory For corrupt flesh cannot partake of celestiall glory Whereupon saith Christ Ioh. 3. 3. Except a man be born again he cannot see the Kingdome of God So far shall he be from being admitted into it as he shall not come so neer as to see That fitnesse for heaven is an end of Regeneration is thus declared 1 Pet. 1. 3 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible c. §. 106. Of Saints being Gods first-born II. IN that the society to which we are brought by the Gospell is set out by this phrase Church of the first-born we may observe That all they who are new born are Gods first-born For as the believing Jewes were so by vertue of their priority so the believing Gentiles being brought into the Jewes society and made partakers of their priviledge are so likewise Where the called of God are comprised under this collective word Ephraim they are stiled Gods first-born Jer. 31. 9. So where the called of God are comprised under this collective word Israel they are stiled Gods first-born Exod. 4. 22. The whole Church was comprised under the title Israel In the same respect all Saints are called Heires Rom. 8. 17. and Kings Rev. 1. 6. Yea all not only one body as 1 Cor. 12. 13. but also one spouse Cant. 5. 1. 2 Cor. 11. 2. The Reasons of Saints being Gods first-born may be 1. Their union with Christ. For they are so neerly united unto Christ as he and they make but one body which is excellently set down 1 Cor. 12. 12. By vertue of this union Christs priviledges are conferred on them As he is a King so they As he a Priest so they Rev. 1. 6. As he a Son so they Ioh. 1. 12. As he an heir so they Rom. 8. 17. As he Gods first-born Rom. 8. 29 so they 2. Gods equall and impartiall respect to them all He loves them all with the same love His heart is set on every one of them as if they all were but one and therefore they are all stiled dear Children Eph. 5. 1. 3. Their equall right to the priviledges of the First-born The forementioned titles of heires and Kings prove as much 1. This may inform us in that right which believers have to the heavenly inheritance they are first-born 1 Pet. 1. 3 4. Though all that are begotten of men are not heirs but only the first-born yet all begotten of God are because they are all first-born Esau had a birth-right yea and a blessing appertained to him as he was the first-born Gen. 27. 19 32. so Reuben 1 Chro. 5. 1. The Law expresly provideth that the first-born have the inheritance whereunto he hath a right though his Mother were hated Deut. 21. 16. Much more have Gods first-born a
Uncreated as God Ioh. 4. 24. Created are reasonable and unreasonable Reasonable as Angels Heb. 1. 7. and souls of men Eccl. 3. 21. Zac. â—…2 1. Unreasonable as the souls of beasts Eph. 3. 21. It s more cleer then needs be proved that the souls of men are here meant For God can have no perfection added to him The good Angels abide as they were created they are no more perfect then they were indeed by Christ they are confirmed and established in their first estate but that estate is not altered As for evill Angels they shall never be perfected The souls of beasts are never severed from their bodies they both perish together neither are their souls capable of the perfection here intended It s therefore most evident that by Spirits are here meant souls of men which are of a spiritual substance In which respect they are here and in sundry other places called spirits as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spirituall substance appears 1. Because they come immediatly from God as Gen. 2. 7. In this respect he is stiled the God of the Spirits of all flesh Numb 16. 22. and 27. 16. And Father of Spirits Heb. 12. 9. And mens spirits are said to return to him that made them Eccl. 12. 7. 2. God would make man after his own Image which a meer body without a spirit could not be For God is a Spirit John 4. 24. and his Image consists in spiritual endowments as knowledge Col. 3. 10. and holinesse and righteousnesse Eph. 4. 24. The Reasons why the souls of men are of a spiritual substance 1. That the divine excellencies of God might be made the more conspicuous in this admirable fabrick For by reason of the spirit united to the body man is the most admirable creature that God made he is therefore stiled a little world By his understanding he resembleth the Angels by his sight the sun and stars by his breath the aire by his sensible faculties all the excellencies of unreasonable creatures by his vegetable faculties the excellencies of all manner of plants by his flesh and bones the substance of minerals and other senselesse creatures Thus doth he contain in him the quintessence of all creatures having a Spirit to animate his body 2. Their ends for which they were made as To animate bodies to quicken them to enable them to doe those severall functions which belong to the severall parts as the eyes to see ears to hear noses to smell palat to tast mouth to speak shoulders to beare hands to handle and hold and feet to go which they cannot do without a soul instance carved bodies and idols Psal. 115. 5 6 7. Yea instance dead bodies Iudg. 19. â—…7 28. 3. That men might be the better enabled to glorifie their Creator for as it is in Hezekiahs thanksgiving Isa. 38. 19 20. the living the living he shall praise thee 4. That they might be according to their disposition and carriage more capable of the greater reward or punishment For Spirits are much more capable then bodies Take we a distinct view of the severall faculties of mans soul and we shall find man to be the rarest creature that God made No senselesse or unreasonable creature is comparable to man by reason of mans reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels in that he hath a body united to the soul wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels in that his nature is such an one as the Son of God was pleased to assume Heb. 2. 6. which he would not have done if a Spirit had not been united to his body Q. If a Spirit be so excellent a thing how can it be begotten seeing begetting is an act of the body as well as the soul. A. 1. The ancient and common answer is negative The soul is not begotten 1. Others answer that by vertue of the divine blessing Gen. 1. 28. the soul is propagated and that as other creatures bring forth according to their kind so man 2. How doth this aggravate the evill disposition of man that consisting of so excellent a part as a Spirit is should so pervert and abuse it as he doth by sin The aggravation of Devils sin is in this respect the greater because they are wholy and only spirituall such are their sins as no means of expiating them is afforded Though man be not wholy spirituall yet is he in part yea and in his principall part By sin is that divine part polluted and all the excellent faculties thereof perverted So that the mind is become a blind and erroneous guide The will a stubborn and rebellious servant The memory an unhappy treasure The conscience a sluggish monitor The heart a false touch-stone The affections domineering masters The senses pernicious inlets Thus all the parts are become instruments of evill What a shame is it that men who have reasonable and immortall Spirits should become worse then the unreasonable and mortall bruits such are Atheists Idolaters blasphemers profane and impious persons despisers of Governours hatefull and revengefull persons Drunkards Gluttons Adulterers Murtherers and many other such like as all notorious sinners Hath God given men Spirits to be more audacious and impudent in sinning 2. This may admonish us to take due notice of this admirable part whereof men are constituted and well to weigh what are the distinct faculties thereof what their severall functions how to be imployed and answerably to use them 1. The first and chiefest is the mind which is given to man for a guide labor to have it inlightened with Gods truth that it may be a good guide Matth. 6. 22. 2. The will ought to be Gods hand-maid ready to yeeld to Gods will revealed to the mind that we may be able to say as Samuel 1 Sam. 3. 10. Speake Lord for thy servant heareth 3. The memory must treasure up all good directions and consolations for future times that what is once learned may be of perpetuall use that we may say with David Psal. 119. 55. I have remembred thy name O Lord in the night and have kept thy Law 4. The conscience ought to be tender of the least sin and quickly smite us as it did David whose heart is said to smite him after he had numbred the people 2 Sam. 24. 10. And after he had cut off the skirt of Sauls robe 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorow repentance as it did Peter Matth. 26. 75. and then to pacifie us 5. The heart ought to be upright as Psal. 18. 23. This sweetneth all graces and shews a good respect unto God 6. All the affections must be as servants to the understanding and be ordered thereby each of them being placed on their right object and
FOR in this place intendeth both a proof and also an illustration which is taken from a solemn Rite under the Law which was a burning of a Sacrifice without the Camp so as the Priest who served in the Tabernacle nor might nor could eat thereof The Illustration is by way of resemblance thus As the Priest under the Law serving in the Tabernacle neither might nor could eat of that Sacrifice which was burnt without the Camp So they who under the Gospel serve the Tabernacle cannot partake of Christ who was the truth of that Type The Apostle writing to the Hebrews who were well acquainted with the legal Rites and too much addicted unto them doth oft strike on this string of the Judaical Law both in shewing the impotency of those Rites and also in framing Arguments from them to alienate their minds from them Thus he fighteth against them with their own weapons See Ch. 9. v. 13. § 68. The word translated Beasts according to the notation thereof signifieth a living creature For the Sacrifices before they were slain were living Our English according to the Latine cals them Animals and we style a man that wants understanding An Animal This word is applied to those living Spirits which attend the Throne of God Revelation 4. 6. By reason of their resemblance in Courage in Strength in Speed and other like Excellencies to some particular Beasts But here it is taken in the most usuall sense for bruit Beasts For such were offered up for Sacrifice The Beasts here meant were such clean Beasts as were appointed for Sacrifice In particular here may be understood 1. The red Heiser of whose ashes the purifying water was made Numb 19. 2 c. 2. The Bullock that was offered for the Priests sin Levit. 4. 3 c. 3. The Bullock that was for the sinne of the whole Congregation Numb 4. 14 c. 4. And that most especially the Bullock and the Goat that were both slain on the solemn annual day of Atonement Levit. 16. 27. The Body of these beasts are expresly mentioned because their life was taken away before they were burnt For they were slain at the Altar Numb 4. 4. So as by their bodies he means their carcasses under which these particulars are expressed The skin of the Bullock and all his flesh with his head and with his legs and his inwards and his dung Num. 4. 11. As for the Bloud of these Beasts it is here said to be brought into the Sanctuary Oâ—… the word Sanctuary See Chap. 8. v. 2. § 4. Here under the word Sanctuary both parts thereof are intended both the outward part called the Holy place and also the innermost called the most Holy For the bloud here mentioned was brought into both and sprinkled in them both Levit. 16. 14 15 16. This bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Therefore it is here said That the bloud was brought for sinne namely to cleanse and take away sinne both from the Priest himself and also from the people For it is expresly said That he shall offer his Bullock of the sinne offering which is for himself and make an atoâ—…ment for himself and his house Levit. 16. 6. It is also added That he shall make an atonâ—…ment for the people ver 24. Of the Priests offering for himself and the people See Chap. 5. v. 3. § 14. Yea it is said That he should make an atonement for the Holy place and the Tabernacle and the Altar Levit. 16. 16 20. For this end the bloud was sprinkled before and upon the Mercy-seat Levit. 16. 15. to shew the concurrence of Divine Justice and Mercy For that bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Gods Justice being satisfied by Christs bloud way was made thereby for approaching to the Mercy-seat and obtaining mercy The things in the Holy place and the Altar were sprinkled with bloud to take away that guilt of sin which man brings upon himself and upon all that he useth or is used for his good The word translated brought is a Compound and to expresse that composition it may be translated brought in thus brought in into the Sanctuary For the Preposition in iâ—… twice used 1. with the Verb in composition and then joyned with the Noun Sanctuary It sheweth that the beast was slain and so his bloud shed without those two holy places namely at the Altar and from thence carried into those places Thus Christ was offered up on earth there was his bloud shed but he carried it with him into heaven and there presents it to his Father at the Throne of grace Hereupon it is that his bloud or death hath a virtue and efficacy to cleanse away our sinnes and to take away the guilt and curse which we have brought upon all things that we use and upon all things that we do and undertake The foresaid bloud is here said to be brought by the Highpriest Of an Highpriest See Ch. 2. v. 17. § 172. The Highpriest is said to carry in this bloud 1. Because none else might enter into the most holy place Chap. 9. vers 7. 2. Because Highpriests were ordained for men in things pertaining to God Heb. 5. 1. 3. Because the Highpriest was an especiall Type of Christ who by presenting his own bloud at the Throne of grace maketh atonement for the sins of all Gods people Of the resemblances betwixt an Highpriest and Christ. See Chap. 8. v. 1. § 4. §. 127. Of burning beasts without the Camp THe Noun translated Camp is derived from a double compound Verb. The simple Verb signifieth to cast the single compound to cast in The double compound to cast about It is used to set forth a pitching of Tents or setting souldiers in aray The Noun is oft used for a Castle wherein souldiers lie in Garison Act. 21. 34 37. It is also put for an Army which consisteth of souldiers set in aray Hâ—…b 11. 34. And likewise for a Camp wherein souldiers lie together in their several Tents Rev. 209. In this place it hath reference to Israels abode in the wildernesse where they dwelt in Tents and their Tents were pitcht by several Standards as the Tents of souldiers use to be in a Camp The bodies then of the foresaid beasts were carried beyond all their Tents and burnt in a void place where were no Tents and in this sense are said to be burnt without the Camp The Lord who commanded the bodies of the beasts so to be burnt did thereby manifest that he would not leave the Priests to feed on those Sacrifices as they did on others and therefore to take away both liberty and possibility of eating thereof he caused them so to be burnt and that in a type as the Apostle sheweth in the next verse As these so other Sacrifices especially those which are
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
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