to others in himself and in that right that belonged unto him Matth. 17. ââ¦6 All the subjection that he yeelded to others was meerly voluntary Phil. 2. 7. ãâã 10. 18. 5. This heifer was to be slain and that without the camp This typified Christs death without the gate of the City Heb. 13. 12. 6. The blood of this heifer must be sprinkled seven times This typified the application of Christs blood from time to time so long as there was need for seven is a number of perfection And this was to be done before the Tabernacle oâ⦠the ââ¦gregation That is the Church of God Numb 19. 4. 7. The heifer must be burnt to set out the fire of Gods wrath which Christ endured 8. The skin flesh blood and dung must be all burnt Numb 9. 5. To shew that Christ suffered in the whole man and that in his suffering great reproach as dung was cast upon him 9. Cedar-wood and hysop and scarlet was cast into the midst of the burning of the Heifer These were means of sprinkling the blood so as the means used for applying Christs blood unto our selves are sanctified by the passion of Christ. 10. The Ashes of the ââ¦aid Heifer were to be gathered up and laid in a clean place The gathering of Ashes intended the continuance of the merit of Christs sacrifice The laying them up in a clean place prefigured the Church of God which Christ ãâã cleansed by his blood This circumstance without the camp may here inâ⦠the Church of the Gentiles 11. With these ashes running water must be mixed which was called a water of ââ¦tion in that it was for those who by any uncleanness were separated from the congregation but being sprinkled with this water he was purified and so again admitted to the congregation Therefore it is also stiled a purification for sin Numb 19. 9. Thus the word ashes here in the Text is synecdochically put for the water also with which it was mixed and made a purifying water and giveth evidence that God affordeth to his Church means of cleansing such as are unclean Though he that is washed needeth not to be washed all over again yet he needeth to wash his ãâã ãâã 13. 10. Though he need not another regeneration yet he needeth daily a renewing of his repentance For this end as God appointed sundry sacrifices washings and sprinklings under the law So hath he ordained the Ministery of the word administration of the Sacraments and other ordinances under the Gospel All these are conscionably to be used according to our continuall need thereof §. 71. Of severall occasions of sprinkling blood and water under the law THe manner of using the foresaid blood and water of ashes was by sprinkling them Under the law on sundry occasions they sprinkled blood and they sprinkled water also 1. At the Passe-over they sprinkled blood upon their door posts Ex. 12. 7. This was an expresse type of the benefit of Christs blood applyed by faith whereby believers are preserved from that common destruction that fals upon all others 2. At making of the covenant blood was sprinkled on the people Exod. 24. 8. to shew that by Christs blood we have a right to the covenant of grace 3. On the annual day of reconciliation blood was sprinkled on the Mercy-seat to shew that by the satisfaction which thorow Christs blood is made for our sins God comes to be merciful unto us Lev. 16. 14 15. 4. Blood was sprinkled at the consecrating of Priests to shew that even the Ministers of Gods holy ordinances here need to be cleansed from sin Exod. 29. 16. Water of purifying was to the like purpose sprinkled upon the Levites Numb 8. 7. 5. When any had sinned whether Priest or whole congregation or ruler or any particular person blood was sprinkled to make an attonement for them Lev. 4. 6 17 c. 6. At the cleansing of any unclean person blood was sprinkled Lev. 14. 7. which declared that it is Christs blood that cleanseth from all spiritual uncleannesse 7. Such as on any occasion touched a dead corps were to be sprinkled with purifying water Numb 19. 13. §. 72. Of applying Christs blood intended by sprinkling THe foresaid sprinkling of blood and water under the law intended a spiritual application of the blood of Christ to the souls of men In this mysticall sense do both Prophets and Apostles use this metaphor of sprinkling where it is said He shall sprinkle many nations Isa. 52. 15. the meaning is that Christ by his Spirit would so apply to the Gentiles his merits as they should be perswaded to trust in Christ. To like purpose saith God by another Prophet I will sprinkle clean water upon you Ezek 36. 25. Frequently doth this our Apostle in the mystical sense use this word as Chap. 10. 22. and 12. 24. So 1. Pet. 1. 2. By this mystical sprinkling or applying Christs blood all the benefit thereof redounds to us It is as laying a plaister to a sore as drinking a wholsome potion as swallowing good pils as eating and drinking meats and drinks as putting on a garment The benefit of all these ariseth from the fit application of them even so it is in the application of the blood of Christ. Quest. How is this blood sprinkled upon our souls Answ. Two wayes 1. By the Spirit of God 1 Cor. 6. 11. which inwardly perswades the soul of a right it hath to Christ and to all that he hath done and endured for mans redemption 2. By faith Act. 15. 9. This moves us to rest upon Christ for a particular benefit to our selves of his obedience unto death On this ground the Apostle gives this exhortation Let us draw neer with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and Heb. 10. 22. The ordinances which God hath sanctified unto his Church are especial meaâ⦠of conveighing Gods Spirit into us which Spirit in and by those means worketh and encreaseth faith wherefore as we desire to be sprinkled as aforesaid and to partake of the benefit of that sprinkling our care must be conscionably to attend upon those ordinances §. 73. Of Christs justifying and sanctifying persons THe Apostle referreth this sprinkling both to blood and to ashes also meaning by ashes the purifying water which was made of the ashes of the heifer and of running water Numb 19. 17. Hereby was typified that by Christ we are both justified and sanctified for blood pointeth at our justification water at our sanctification justified by his blood saith the Apostle Rom. 5. 9. And again Christ gave himself for the Church that he might sanctifie and cleanse it with the washing of water Eph. 5. 26. In this sense is this phrase the washing of regeneration used Tit. 3. 5. See Domest Duties Treat 1. on Eph. 5. 26. § 39. There is in the obedience of Christ whether active or passive both a merit and a vertue By the merit divine justice is
§ 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 ãâã 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 subââ¦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. ââ¦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
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse ãâã selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall ãâã in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pââ¦ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coââ¦science manifest the truth thereof by washing their bodies with pure water ãâã will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with ãâã bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puââ¦rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy ãâã to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally ââ¦ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men ââ¦it to draw neer to God and appeare in his presence For both kinds of holinesse are ãâã set down Holinessâ⦠of justification in this phrase full assurance of faith ââ¦aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase ãâã bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ⦠â⦠8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deââ¦t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be ãâã by executing vengeance on them Levit. 10. 3. Keeâ⦠ãâã ãâã ãâã when thou goest to the house of God Eccles. 5. 1. ââ¦nd be carefull to present tââ¦y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse ââ¦hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
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 seisââ¦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
In which we may observe 1. A description of the person from whom the priviledges of the Gospel arise and that 1. By his title Iesus 2. By his office Mediator of the New Covenant Wherein is expressed 1. The kind of his office in this word Mediator 2. The object whereabouts it is exercised in this word Covenant which is illustrated by the excellency thereof in this word New §. 122. Of Observations raised out of Heb. 12. 18 19 20 21 22 23 24. Vers. 18. I. THe legal discipline is taken away from Christians See § 98. II. The best things are reserved for the last times This ariseth from the comparison which the Apostle useth For ye are not come unto the Mount c. But ye are come to Mount Sion See § 98. Vers. 19. III. The Law and the things thereof were but earthly in comparison of the Gospell This is principally intended under this phrase the Mount which might be touched meaning Mount Sinai so called because it was an earthly Mountain which might be felt and touched opposed in Scripture to spiritual Sion See § 99. Vers. 20. IV. The Law is a terrible discipline The particular circumstances mentioned by the Apostle concerning the delivery thereof prove as much See § 99. Vers. 22. V. Sion was a type of the Christian Church See § 100. VI. The Church is a City VII The Church is a City of God Both these arise from the expresse words of the Apostle who cals the Church The City of God See § 101. VIII The number of Angels is innumerable So much the Apostle expresly affirmeth by terming them an innumerable company See § 103. IX The Christian Church is a general assembly So it is expresly termed by the Apostle See § 104. X. They who are of the true Church are new-born See § 105. XI They who are new-born are Gods first-born The Metaphor of First-born being applied to the members of Gods Church importeth both these doctrines See § 106. XII Under the Gospel all Christians are made one with the Iewes and partake of their priââ¦iledges So much ariseth from the Metaphor First-born being applied unto Christians as well as ââ¦nto Jewes See § 107. XIII The naââ¦es of the elect are enrowled in heaven So much the Apostle in plain terms expresseth See § 108. XIV It s a prerogative of the New Testament to have accesse to the supreme Iudge For this is here set down in the midst of other prerogatives under the Gospel See § 109. XV. Mens souls are of a spiritual substance In which respect they are here called Spirits which are spiritual substances See § 110. XVI Men may bâ⦠truly just in this world For this title the Apostle here giveth to Saints See § 111. XVII Saints souls in heaven are perfect So much the Apostle plainly expresseth See § 112. XVIII By the Gospel Saints on earth have ãâã with Saints in heaven This is set down by the Apostle as one special prerogative of the Gospel See § 113. Vers. 24. XIX By the Gospel we are brought to the Mediatââ¦r of the new Covenant This is set down as another speciall prerogative of the Gospel See § 115. XX. Christs blood is communicable For its ââ¦lood sprinkled See § 116. XXI Christs Sacrifice hath a continual efficacy For his blood is said still to continue speaking See § 117. XXII Dead Saints speak This ariseth from the Apostles bringing in Abel speaking after his death See § 118. XXIII Christs blood hath a more excellent vertue then others So much the Apostle expresly noteth where he saith that Christs blood speaketh better things then the blood of Abel See § 119. XXIV Participation of Christs blood is a Christians priviledge This is set down by the Apostle as one special priviledge of the Gospell See § 120. §. 123. Of Circumspection about Gods Word Heb. 12. Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Vers. 26. Whose voice then shook the earth but now he hath promised saying Yet once more shake I not the earth only but also heaven Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine Vers. 28. Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear Vers. 29. For our God is a consuming fire THe generall use of the forementioned priviledges here followes Its first propounded in these words See that ye refuse not him that speaketh Secondly its confirmed in the words following The word translated SEE is a word of circumspection and hath here an especiall emphasis much more then if he had barely said Refuse not him that speaketh He puts hereby into their hearts care and fear care in observing what he said fear of some ill effect if they neglect it The next word translated refuse commeth of a verb which properly signifieth to pray against The simple verb signifieth earnestly to pray but this compound used by the Apostle signifieth to pray against a thing which is an earnest kind of refusall as where we say God forbid that I should do this or far be it from me Whereby is implied that refusing of the Gospel is commonly joyned with indignation For the Gospel is worthy of all acceptation that it cannot be refused but with much indignation His heart must needs be set against the Gospel that refuseth it therefore many judicious expositors translate it despise not and so was our former English translation The next words him that speaketh hath relation to the blood that speaketh in the foregoing verse Indeed that is of the neuter gender having relation to blood But because it is Christ who speaketh by his blood the Apostle most fitly changeth the gender and intendeth the person himself Christ Jesus who speaketh whereupon he had good cause to infer the words following For if they escaped not who refused him who spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The Apostles manner of expressing the duty here in this word See which implies great circumspection gives us to understand That Circumspection about Gods word is very requisite This was required of Moses in regard of Gods direction about legall types Exod. 25. 40. and of the Iews in regard of their observation of the Law Deut. 5. 1. As also of Solomons proverbs Prov. 5. 1 2. And of the prophecies of Prophets as their vehement Rhetoricall Apostrophes to senselesse and livelesse creatures demonstrate Isa. 1. 2. Micah 6. 1 2. Much more ought circumspection to be used about the Gospel therefore saith our Saviour Marke 4. 3 24. Hearken Behold there went out a sower
mention of an Epistle which St Paul wrote to them to whom he himself wrote his Epistles who were Hebrews 1 Pet. 1. 1. 2 Pet. 3. 1. These proofs of the Divine Authority of this Epistle shew how justly it is accounted Canonical as it hath been in all ages of the Church for where Catalogues of Canonical Scriptures have been made this Epistle hath been put into the number and they have been accounted Hereticks that have denied it to be Canonical §. 2. Of the Excellency of this Epistle ADmirable is the Excellency of every part of sacred Scripture which savoureth of more then an humane spirit And this Epistle hath sundry Excellencies which in a peculiar manner do commend it unto us As 1. The Mysteries couched therein The greatest and profoundest Mysteries of our Christian Religion are therein propounded concerning God the Father Son and holy Ghost Concerning the Natures Person and Offices of Christ Concerning the sufficiency of Christs Sacrifice and efficacy of his Intercession Concerning the excellency of the New Covenant Concerning the life of Faith and concerning the priviledge of these later times c. 2. The variety of Histories therein recollected We have in it a rehearsal of most of the memorable Histories from the beginning of the world to the last Age thereof and not only of such as are registred in holy Writ but also of such as fell out since the Prophets ceased to record any 3. Explication of legal Types and Application of them to their distinct Truths No other book is herein comparable to this Epistle 4. Confutation of Heresies It may be termed the Maul of Popery which is a Mass of Heresies Popish Heresies are most against the Offices of Christ Especially against his Priesthood Those Heresies are so fully met withall in this Epistle as if it had been written sine Popery began God fore-seeing what poisonous heresies would be broached prepared this Antidote against them 5. The pithy Perswasions unto all holiness and new obedience the powerfull Encouragements to constancy and perseverance the dreadfull Denunciations against Apostasie and Impenitency the sweet Consolations to such as for Christs sake endure the Cross which are here and there thorowout in this Epistle mixed Thus much in general to commend this Epistle unto us The Title thereof is next to be considered §. 3. Of the Title THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS IT is not probable that this Title was set down by the first Pen-man of this Epistle For he might as well have premised his usual inscription with his Name and Calling which Apostles do in all other their Epistles as have prefixed the foresaid Title Titles before the Apostles Epistles and Subscriptions after them are not accounted Canonical as the Epistles themselves but supposed to be added by some that afterwards did transcribe the Epistles For there are gross mistakings and palpable errours in many of them And though some of them may hit the mark and declare the truth yet doth it not thereupon follow that they are Canonical Although every thing that is Canonical be most true yet every truth is not Canonical For that only is accounted Canonical which was given by inspiration of God Titles therefore and Superscriptions added to the Epistles of Apostles are no sufficient grounds of Doctrine nor may Articles of Faith or Rules for life be founded on them yet they give some light to the matter and may be handled by way of Preface As for the Title of this Epistle no just exception can be taken against it Every Particle therein is undoubtedly most true It plainly demonstrates both the Parties and the Means of the Authors declaring his minde The Parties are 1. The Pen-man or Author 2. The People to whom it was in special directed The Author is described 1. By his Name Paul 2. By his Calling The Apostle The People are described by their Parentage Hebrews The Means is by way of writing a Letter The Epistle §. 4. Of the Author of this Epistle THe proofs before produced for the Divine Authority of this Epistle give evidence that an Apostle or some other extraordinary Minister immediately inspired and infallibly insisted by the divine Spirit was the Author of it Some have supposed it to be written by Luke the Evangelist or by Clemens some by Apollos whose learning and eloquence joyned with great piety is much commended who also in speciall is said to have mightily convinced the Iews Acts 18. 24 25 28. But the evidences following do more then probably evince that Paul the Apostle was the Author of this Epistle 1. The Aucient Greek Churches accounted it to be St Pauls and thereupon prefixed this Title before it The Epistle of Paul c. And in the Catalogue of St Pauls Epistles this is reckoned up whereupon there are said to be fourteen Epistles of St Paul 2. Both Matter and Manner of penning this Epistle is agreeable to St Pauls other Epistles 3. That which St Paul stileth his token in every Epistle 2 Thes. 3. 17. is also in the close of this Epistle thus set down Grace be with you all Amen Indeed in most of his Epistles he stiles it the grace of Iesus Christ yet in both his Epistles to Timothy and to Titus it is as here 4. The mention which is made of Timothy who was St Pauls associate of whom he oft makes mention in his other Epistles and gives the same Epithete to him that is here our brother Timothy Compare with Heb. 13. 23. 2 Cor. 1. 1. Philem. v. 1. To shew that that very Paul is here meant who was immediately called by Iesus Christ and infallibly assisted by his Spirit he is described by his extraordinary function The Apostle Hereof see Chap. 3. v. 1. Thus much of the Author Objections made against this Pen-man of this Epistle are answered in their due places See Chap. 2. § 27. §. 5. Of the Hebrewes THe People to whom in speciall the Apostle directed this Epistle are stiled Hebrewes whereby that Nation which descended from Abraham is meant This Title Hebrewes is oft used in the old and new Testament It was first given to Abraham himself Gen. 14. 13. Then to Ioseph when he was a servant in Egypt Gen. 39. 14 17. Afterwards to all that stock Gen. 40. 15. Exod. 2. 6. 1 Sam. 4. 6 9. Acts 6. 1. Phil. 3. 5. Abraham the father of this people was stiled an Hebrew in two especiall respects 1. Because he came from Heber who was pronepos the third from Shem Gen. 11. 10. 14 25. Shem after the world was divided to the sonnes of Noah was the first father of the blessed Seed Gen. 9. 26. After that the whole world began again to fall from God and rebelliously conspired to build a Tower that might keep them safe from another flood so as God to hinder that work confounded their Languages but Heber separated himself from that
say unto you I say unto all may be applied to the Epistles of the Apostles For in them they intended the good of all Christians The particular inscription of their Epistles to particular Churches or persons was as the ordinary dedication of books to particular persons which are intended to the good of all St Luke dedicated his histories of the Gospel of Christ and Acts of the Apostles to one man and by name to Theophilus yet he intended them to the good of all St Paul in that Epistle which he directed only to Titus by name concludes with this generall benediction Grace be with you all Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion yet so carried as sundry generall instructions meet for all Christians to know are couched therein All Christians therefore are to read and hear the Epistles of the Apostles as heedfully as they were bound to do unto whom in speciall they were directed As for this Epistle to the Hebrews it may seem in sundry passages thereof to be written by a propheticall spirit to meet with sundry heresies that were in future times to be broached rather then such as at that time were discovered such as these A true reall propitiatory sacrifice to be daily offered up yea such a sacrifice to be unbloody Sonnes of men to be sacrificing Priests properly so called Many Intercessors and Meaiators to be under the Gospel and sundry other which have been published by Papists long since this Epistle was written So as this Epistle in sundry respects may be as usefull to us who live in the time of Popery and are much infested with popish heresies as to the Hebrews if not more Hitherto of the Title §. 9. Of the Occasion of this Epistle THe occasion of this Epistle was two-fold 1. The immortall and insatiable malice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites So implacable was their hatred of all that maintained the Christian faith as in that cause they spared not their own countrymen 1 Thes. 2. 14. St Paul while he was of the Jewish religion was highly esteemed of Priests Rulers and other Jews but when he became a Christian none was more fiercely and violently persecuted then he So dealt they with all that were of that faith and where they had not sufficient power of themselves they stirred up the unbeleeving Gentiles against all that professed the Christian faith especially if they were Jews Acts 142 19. Hence it came to pass that these Hebrews to whom in particular this Epistle was directed suffered much for their profession sake Chap. 10. 32 c. wherefore to encourage them unto all perseverance in the faith and to keep them from apostasie and falling away from the truth received the Apostle wrote this Epistle which is filled with many forcible encouragements and with terrible denunciations of sore vengeance against Apostasie St Pauls words were of old said to be thunders which is most true in this Epistle where he writes against apostasie Chap. 6. v. 4 6 8. and Chap. 10. v. 26 27 27 28 c. and Chap. 12. 25 29. This was one occasion of this Epistle to uphold them in the Christian faith 2. The Jews that lived after the truth of the Mosaicall Types was exhibited were notwithstanding so superstitiously and pertinaciously addicted to those legall rites as they would not endure to hear of the abrogation of them but in maintenance of them rejected the Gospel Yea of those that beleeved in Christ many thousands were too zealous of the Law Acts 15. 5 and 21. 20. Wherefore to root out that conceit the Apostle writes this Epistle whereby he proves that by bringing in the new Testament of the Gospel the old Covenant of the Law was abrogated and that the Law could not make perfect Chap. 8 and 9 and 10. And this was the other occasion of this Epistle §. 10. Of the Scope and Method of this Epistle THat main Point which is aimed at thoroughout the whole sacred Scripture especially in the new Testament is the principall scope of this Epistle and the main mark whereat the Apostle aimeth therein namely this that Iesus Christ is the alsufficient and only Saviour of man This was the Summe of the first Promise made to man after his fall Gen. 3. 15. This was the truth of all sorts of Types whether they were choice persons sacrifices sacraments sacred places sacred instruments sacred actions or any other sacred things This was the substance of the Prophecies that were given by divine inspiration This was intended by the great deliverances which from time to time God gave to his Church and people This was the end of writing the History of Christ by the Evangelists This is the summe of the Sermons of the Apostles recorded in the Acts and the ground of all their sufferings This is also the summe of their severall Epistles That this may the more distinctly clearly and fully be demonstrated the Apostle doth to the life set out Christs two Natures divine and humane in one Person his three Offices Princely Propheticall and Priestly together with the excellency and sufficiency of them To this do tend all the divine Instructions Refutations Exhortations Consolations Denunciations The severall points of this Epistle may all be comprised under two heads 1. Grounds of Faith 2. Rules for Life The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter Yet sometimes he falleth into pertinent digressions by way of Exhortation Consolation and Reprehension to make them thereby to give the more diligent heed to those grounds of faith The Rules for Life are set out in the latter part of the 10th Chapter beginning at the 22th verse and in the three last Chapters The Grounds of faith are all about Christ. These are 1. Summarily propounded in the three first verses 3. Largely amplified in the other parts of this Epistle In the first generall Proposition these grounds of faith are noted 1. Christs divine nature This is manifested in this Title Sonne and in this divine work making the world v. 2. 2. Christs humane nature This is intimated under this phrase purged our sinnes which presupposeth bloud for bloud only purgeth sinne chap. 9. 22. and bloud demonstrateth Christs humane nature 3. The distinction of Christs Person from the Person of the Father This also is cleared by the Title Sonne in this particle By twice used in the second verse and by those phrases Brightness of his glory Image of his person 4. The Union of Christs two Natures in one Person This phrase By himself purged our sinnes declares the sufferings of his humane nature and means it of his divine nature in one and the same person 5. His Princely or Regal Office This is set out in these three phrases Heir of all things Upholding all things by the might of his
will by speaking made known Gods will God is said to speak by the Prophets §. 12. Of Prophets THe Title Prophet in English and Latine is taken from the Greek which according to the notation thereof signifieth one that foretelleth things to come So doth also the Hebrew word Now he that foretelleth things to come must needs be instructed therein by God For it is a divine property to foretell things future Isa. 41. 22. and 48. 5. Hence is it that in a large signification he that was chosen of God to be his messenger and to declare his will unto people was called a Prophet With this Title Prophet sundry sorts of men were dignified and distinguished As 1. Heads of Families for it was their duty to instruct others in Gods will Gen. 18. 19. Such an one was Abraham Gen. 20. 7. 2. Such as gave themselves to be more then ordinarily instructed in Gods will that on all occasions they might declare it to others Of these there were Companies or Societies 1 Sam. 10. 5 10. and 19. 20. These had their Colleges 2 King 22. 14. Among them some were Masters or Seniors others Juniors called sonnes of the Prophets 2 King 2. 3. 3. Such as God used to pen sacred Scripture 2 Pet. 1. 19. 4. Such as were endued with a speciall gift of interpreting Scripture 1 Cor. 12. 29. These were especially in the Apostles times 5. All sorts of true Preachers and Ministers of Gods words Matth. 10. 41. and 13. 57 6. Most strictly and properly such are stiled Prophets as were immediately stirred up of God and extraordinarily assisted by his Spirit to such weighty matters as could not but by divine assistance be effected Ioh. 3. 2. They are therefore set out by an ancient Father under such a Title as signifieth bearers of the Spirit Some of these read such writings as by no learning or skill of man could be read Dan. 5. 17. Others discovered secret counsels 2 King 6. 12. Others brought such things to mens mindes as the men themselves had forgotten Dan. 2. 24. Others interpreted dreams Gen. 40. 14. and 41. 38. Though the dreams which which set out things to come were other mens dreams and in those dreams God shewed things to come to them that dreamed them as to Pharaoh Gen. 41. 25. and to Nebuchadnezar Dan. 2. 29. yet because they wanted understanding to conceive the meaning of those dreams they cannot be said to have the spirit of Prophecy but they rather who expounded them For prophecy appertaineth especially to the minde and the understanding Finally Others did many extraordinary and miraculous works Among these Moses excelled and is in that respect said to be mighty in words and deeds Acts 7. 22. There were also others said to propesie and called Prophets but improperly As 1. They who were used to foretell mysteries which they themselves understood not Thus Caiaphas is said to prophesie Ioh. 11. 51. 2. They who if they understood what they foretold yet had no good liking thereto They neither feared God whose counsel they revealed nor regarded Gods people for whose sake that gift was conferred upon them Such an one was Balaam who taught Balack to cast a stumbling block before the children of Israel and loved the wages of unrighteousness and yet is stiled a Prophet 2 Pet. 2. 15 16. 3. They who pretended to know the counsel of the Lord and to foretell what he had revealed to them when there was no such matter Such were Zidkiah and the four hundred that conspired with him all called Prophets 1 King 22. 6 10. 4. They who among the Heathen noted such Oracles and predictions of matters as were supposed in future times to fall out as they were foretold In such a sense Epimenides is called a Prophet Tit. 1. 12. But to leave those who are improperly called Prophets and to return to those who most strictly and properly were so called God for the clearer manifestation of his divine power in them raised them up out of all sorts of people Many of them were of the Priests as Ier. 1. 1. Ezek. 1. 3. and Levites as 2 Chron. 20. 14. Yea also there were Prophets of other Tribes Daniel was of Iudah Dan. 1. 6. Elijah of Gad 1 King 17. 1. Elisha of Ephraim 1 King 19. 16. Ionah of Zebulon z King 14. 25. Others of other Tribes As respect in choosing Prophets was not had to any one Tribe so nor to age for children were chosen Prophets 1 Sam. 2. 18. and 3. 4 c. Jer. 1. 6. nor to education for an herdman was made a Prophet Amos 7. 14. nor to sex for women were Prophetesses Iudg. 4. 4. Isa. 8. 3. 2 King 22. 14. Luk. 2. 36. These extraordinary Prophets were raised up when the ordinary spirituall guides of people as Priests and Levites failed in a due performance of their duty as in Elies time 1 Sam. 2. 12. and in Ieremiahs Jer. 26. 8. or when such employments were to be performed as ordinary Ministers could not or would not perform The employments were such as these 1. To tell Kings Priests Princes yea and a whole Kingdom of their sinnes and rebellions against God Micaiah told Ahab the truth when all besides flattered him 1 King 22. 13 14. Elijah told Ahab of his bloody sinne and denounced Gods judgement against him 1 King 21. 20 c. when all the people conspired to shed innocent blood with him Ieremiah told King Priests Princes and all the people of their apostasie Ier. 1. 18. 2. To restore Religion it being turned into idolatry So did Samuel 1 Sam. 7. 3. and Eliah 1 King 18. 21 c. 3. To foretell Gods Iudgements beforehand that beleevers might be prepared the better to bare them that impenitent might be made the more inexcusable and that the severity of Gods judgements might be the more justified Ier. 5. 13. Eze. 5. 8. 4. To make known Gods mercies in the middest of judgements and Gods minde of doing good to them after they have been scourged for their sinnes thereby to provoke them to return to the Lord Isa. 4. 2. Hos. 6. 1 2. 5. To give evidences of the Messiah thereby to establish the hope of such as should live and die before that fullness of time and to direct them how to build their faith on him and that by setting out his eternall deity his true humanity his conception birth growth doctrine miracles passion resurrection ascension intercession his first and second coming his spirituall and eternall Kingdom Acts 10. 43. Thus such as should live when and after the Messiah was exhibited might be assured that he was indeed the Christ. 6. To assure the Jews of a recalling after their rejection and to reveal the calling of the Gentiles Ezek. 37. 19. Isa. 2. 2 3. and 54. 1 2 c. The chief of these extraordinary Prophets was Moses after whose time they were very rare till Samuels time
But after Kings were once anointed and set over the people Prophets were plentifull There was never a King under whose reign there were not some Prophets and so continued till the captivity Yea in and after the captivity till the second Temple was new built God afforded extraordinary Prophets to his Church Ezra 5. 1. Concerning the Prophets here meant all they whom God imployed ordinarily or extraordinarily to declare his minde to his people are to be understood in this place Of the evidences of the Prophets faith See Chap. 11. v. 32. § 225. §. 13. Of the last dayes IT was a great benefit that the Fathers received from Gods speaking to them by his Prophets But behold a greater reserved to their children even to all sorts of Christians whether Jews or Gentiles comprised under this particle Us for he meaneth all believers of the Christian faith that have lived or shall live in these last dayes that is from the beginning of Christs executing his Ministeriall function to the end of the world These have now continued above 1600 years and how much longer they may continue God knoweth It hath pleased God that these last dayes should be many that the world might the longer enjoy the bright light of the Gospel and that all that are ordained to life might in their due time be called Quest. Why are they called the last dayes as here the last time 1 Joh. 2. 18. the ends of the world 1 Cor. 10. 11. and why in the beginning of this time was the coming of the Lord said to draw nigh James 5. 8. and the end of all things to be at hand 1 Pet. 4. 7. Answ. 1. By the exhibition of Christ the Prophesies and Promises that in former times were made of Christ were accomplished therefore as the dayes wherein these Promises and Prophesies were first made known were counted the first dayes so these wherein they were accomplished the last 2. The new Covenant of Grace is in these last dayes fully revealed by the Gospel and ratified by the death of Christ so as no clearer revelation nor former ratification can be expected and in this respect also they are fitly stiled the last dayes 3. No alteration of the state and order of Gods Church is to be expected after Christ exhibited but a finall end of all by Christs second coming unto judgement therefore these dayes may be accounted the ends of the world and the end of all things to be at hand 4. As God at first made all things in six dayes and rested the seaventh so he continueth to govern the world in six distinct times which may be accounted as six dayes of the great week of the world and eternity following an everlasting Sabbath The first of these dayes was from Adam to Noah In it the Covenant of Grace was first made to man The second was from Noah to Abraham In it that Covenant was renewed The third was from Abraham to David In it that Covenant was appropriated to Abraham and his seed The fourth was from David to the captivity of Israel In it that Covenant was established in a royal line The fift was from their Captivity to Christs coming in the flesh In it as the brightness of that Covenant was eclipsed by the Captivity so it was revived by Israels return out of the Captivity and reedifying the Temple The sixt was and still is and shall be from Christs first coming in the flesh to his second coming in glory even to the end of the world In it that Covenant most clearly and fully laid open was most firmly and inviolably ratified Now when the sixt day which is the last day is come then the end of the week may well be said to be at hand and the coming of the Lord following thereupon to draw nigh §. 14. Of Gods speaking by his Sonne IN these last dââ¦yes that is all the dayes of the Gospel it is said He hath spoken No limitation is here added as before in these phrases at divers times and in sundry manners So as Gods speaking is here to be taken simply for a full revelation of his whole will not one part by one messenger and another by another These words at divers times and in sundry manners are extenuating words God did once fully cleerly without such types visions and other obscure means which were used in the time of the Law declare his whole counsel so far as is requisite to be known by man in this world Quest. Hath not God also spoken in these last dayes by men as Apostles and others Answ. 1. Till these last dayes God spake not all by his Sonne incarnate 2. This Sonne of God first made known to his Apostles all things that he had heard of his Father Ioh. 15. 15. Acts 1. 7. 3. This Sonne sent his Spirit to instruct them and that Spirit brought to their minde all things that Christ had said to them before Ioh. 14. 26. 4. Whereas St Paul had heard nothing of Christ on earth he was rapt into Heaven and there was by Christ himself instructed in the counsel of God Gal. 1. 1 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it that St Paul and others prefix this title before their Epistles An Apostle of Iesus Christ. 5. Other Ministers declare what the Apostles have revealed to them from Christ 2 Tim. 2. 2. Heb. 2. 3. so as now God hath made known all by his Sonne This is a very great commendation of the Gospel For never was there such a Minister as the Sonne of God never shall there be nor can be the like The description of the Sonne of God here following proveth as much The Use hereof is distinctly set down by this Apostle Chap. 2. v. 1 2 3. See in particular Chap. 2. § 22 112. Quest. Why doth he not say The Sonne spake But God spake by the Sonne Answ. 1. To add the more authority for their sake who were not well instructed in the Deity of the Sonne 2. Because he speaks of his Sonne incarnate This he did to us who have do and shall live in the last dayes who are the children and successors of the Fathers being now in our time as they were in their times of the true Church So as the best things are reserved for us Christians who are in that respect greater then they The Gospel is further commended to us by the immediate Author thereof the Sonne even the Sonne of God who became alio a Sonne of man by assuming our nature and so shewed himself to be the true Immanuel God with us So is this Name expounded Matth. 1 23. §. 15. Of Christs Sonship THe particle of relation HIS inserted in our English is not expressed in the Greek yet necessarily understood and therefore well supplied for it hath relation to God before mentioned Indeed a simple expression of the phrase thus by the Sonne wants not emphasis for so it implietn a Sonne in
Persons in the Unity of Essence and the Union of God and man two distinct Natures in one Person Therefore sundry resemblances are used one to set out one point an other an other and yet all that can be used cannot to the life and full set out the Eystery Again As Christs humane nature is Hypostatically united to the divine nature Christ is visibly the character or express image of God For in Christ incarnate the divine properties were made most conspicuous as Almighty Power infinite Wisdome Truth Justice Mercy and the like In Christ as God-man dwelt all the fullness of the Godhead bodily Col. 2. 9. In this respect the glory of Christ made flesh is said to be the glory as of the only begotten of the Father Joh. 1. 14. and in that flesh saith Christ of himself He that hath seen me hath seen the Father Joh. 14. 9. Thus the resemblance here used is very fit For he that seeth the character or figure which is on the thing stamped or printed sees therein the figure that is on the instrument wherewith it was stamped §. 22. Of the Benefits arising from the relation of the Sonne to the Father BY the resemblance of a character we see what is to be sought in Christ namely whatsoever is in the Father As the former metaphor implieth that the glory of the Father is invisible till it shine forth and shew it self in the Sonne so this likewise declareth that the Fathers excellency is as it were hid and could not be known unless it were revealed and laid open in this character or express image Again As the former metaphor implieth that out of Christ who is that brightness there is no light at all but meer palpable darkness for God whâ⦠only is as the Sun light in himself and the fountain of all light to all creatures doth by this brightness only shine out to us Ioh. 1. 9. So this metaphor importeth that in Christ the Father is truly and thoroughly to be known For a character well made doth not only in part and obscurely but fully and to the life demonstrate the image that is on the stamp It is truly and properly an express image §. 23. Of the fit resemblance of the Sonne to a Character TO exemplifie this latter resemblance of a Character as we have done the former of brightness in some particulars take for instance the character or stamp that is on coyn and the engravement that is on the tool wherewith the character on the coyn is made 1. The character cometh from the engravement on the tool 2. The character is most like to that engravement 3. Whatsoever is on the engravement is also on the character 4. The engravement and the character are distinct each from the other All these were before set down in the former metaphor of brightness but yet this of a character is not unnecessarily added for by the vulgar sort it is better conceived and it doth more sensibly set down the likeness and equality betwixt the Father and the Sonne then that of brightness doth which is the principall end of using these resemblances To apply this resemblance It doth so far as an earthly resemblance can set out these mysteries following concerning God the Father and God the Sonne 1. The Sonne is begotten of the Father Psal. 2. 7. 2. The Father is made manifest in the Sonne Col. 1. 15. 3. The Sonne is equal to the Father Phil. 2. 6. 4. The Father and the Sonne are distinct each from other Ioh. 5. 32. and 8. 18. These mysteries are expresly revealed in the sacred Scriptures otherwise all the wits in the world could not have found them out by the forementioned or by any other resemblances Resemblances are for some illustration of such things as may upon surer grounds be proved §. 24. Of Christ upholding all things AS a further demonstration of Christs dignity and dominion the Apostle attributes another divine effect to him One was in these words made the worlds The other in these and upholding all things by the word of his power The copulative particle AND sheweth that as the forementioned resemblances of Brightness and express Image set out a divine dignity for copulatives are used to joyn together things of like nature so these words set out a divine dominion they are all divine The word Upholding is metaphoricall and by way of resemblance applied to Christ. It signifieth to bear carry or uphold a thing as the friends who took up and brought to Christ a palsey man And also to move carry order and dispose a thing as the windes drive and carry Ships hither and thither The LXX use this word to set out the Spirits moving upon the waters at the first forming and creating things And the Apostle useth it to set out the Spirits guiding and disposing the Prophets in penning the sacred Scriptures The word may fitly be here taken in all these significations for neither do cross the other but all well and truly stand together It is most clear that the divine providence is here described being distinguished from the former work of creation Now Gods providence is manifested in two things 1. In sustaining all things that he made 2. In governing them In that this divine work of providence is attributed to Christ he is thereby declared to be true God To shew that that phrase which the Apostle used before in a mutual relation between the Father and the Sonne about making the worlds thus By whom he made derogating nothing from Christs supream soveraignty or absolute power in that work as if he had been used for a Minister therein here most simply without any such relation he attributeth the divine work to him and extendeth it to all things that were made excepting nothing at all in this general phrase All things whether visible or invisible in Heaven on earth or under the earth Col. 1. 16. To give yet more evidence to Christs true deity he further adds this clause by the word of his power §. 25. Of Christs word of power THe particle translated word is not in the Greek that whereby Christ the Sonne of God is oft set out especially by St Iohn both in his Gospel and Epistle but an other which importeth a command in which sense it is used Luk. 5. 5. for Christ is herein resembled to an absolute Monarch who at his word hath what he will done He needs no more but command Thus it is said Psal. 33. 6. By the word of the Lord were the Heavens made and in way of exposition it is added v. 9. He spake and it was done he commanded and it stood fast Yet further to amplifie this soveraignty of Christ the Apostle addeth this epithete of power which after the Hebrew manner is so expressed to shew the prevalency of Christs word nothing can hinder it it is a most mighty word For the Hebrews use to set out a surpassing excellency
XII Under the Gospel Gods whole will is revealed Herein lieth the opposition betwixt that phrase at sundry times v. 1. being spoken of Gods former dispensing of his will by parts and his revealing of it under the Gospel Ioh. 14. 26. Acts 20. 27. Hereupon a curse is denounced against such as shall teach any other Gospel Gal. 1. 8 9. and against such as shall take from or add to this Gospel Rev. 22. 18 19. XIII Under the Gospel there is one only way of making known Gods will This appears by the opposition of this phrase v. 1. in divers manners That only way is preaching as hath been before shewed § 11. XIV Christ was a Prophet For God spake by him He was as he is stiled Luk. 7. 16. a great Prophet XV. Christ hath an absolute jurisdiction He is an Heir An heir to the great King of Heaven and Earth This sets forth Christs Kingly Office XVI Christ as Mediator received his dominion from his Father He appointed him Heir XVII Christs dominion extendeth it self to all things This is expresly set down under this phrase Heir of all things Psal. 2. 8. XVIII Christ is the Creator Joh. 1. 2. Col. 1. 16. XIX The Father created by the Sonne This is expresly here set down and it is to be taken in respect of the distinction that is betwixt their persons and the order of their working The Father worketh by the Sonne and the Sonne from the Father XX. All things in Heaven and earth were created by the Sonne The word worlds implieth as much For the plural number is used to shew that the world above and the world beneath even Heaven and all things therein and earth and all things therein were created by him §. 39. Of the heads of Doctrines raised out of the third Verse XXI DIvine mysteries may be illustrated by sensible resemblances These two resemblances Brightness Character are for that end here produced There is in many visible and sensible creatures a kinde of divine stamp In that they are sensible we that are best acquainted with visible and sensible matters are much helped in apprehending things mysticall that are any wayes like them XXII The Sonne is of the same essence with the Father XXIII The Sonne is light of light very God of very God XXIV The Sonne is coeternal with the Father XXV The person of the Sonne is distinct from the person of the Father XXVI The incomprehensible glory of the Father most brightly shineth forth in the Sonne So as the Father is made conspicuous in the Sonne These and other like mysteries are very pertinently set forth under these two Resemblances Brightness Character whereof see § 19 c. XXVII Christ is the preserver and governour of all things This phrase upholding all things intendeth as much XXVIII Christ ordereth all things by his command The Greek word translated word importeth as much See § 25. XXIX Christs command is irresistible It is here stiled the word of his power whereby he disposeth all things according to his own will Psal. 115. 3. XXX Christ is a true Priest The act of purging applied to him demonstrateth as much For it is proper to a Priest to purge Lev. 14. 4 c. and 16. 16. XXXI Christ was a true man This phrase by himself sheweth that the sacrifice by which Christ purged was himself namely his body or his humane nature For Christ hath given himself for us an offering and a sacrifice to God Ephes. 5. 2. XXXII Christ was God and man in one Person As man he suffered and was made a sacrifice as God he added such merit to his sacrifice as it purged away sinne Chap. 9. 14. XXXIII Christs sacrifice was effectual to take away sinne For it is directly said that he purged our sinnes Chap. 9. 14. XXXIV Christ was exalted after he had humbled himself His purging sinne implieth his humbling of himself unto death When he had done this then he sate c. This implieth his exaltation Luk 24. 26 46. Phil. 2. 8 9. XXXV Christ having finished his sufferings ceased to suffer any more He sate down and rested Rom. 6. 9 10. As God when he had finished all the works of Creation rested Gen. 2. 2. Heb. 4. 10. so Christ after his sufferings XXXVI Christ as our Priest ever presents himself before God for us namely to make intercession for us Christs sitting implieth abode This abode being at Gods right hand is before God even in his sight This is he that purged our sinnes therefore he is there as our Priest and to make intercession for us And because there is no limitation of his sitting or abode it is to be taken for a perpetuall act All these are plainly expressed in other places as Chap. 9. 24. and 10. 12. Rom. 8. 34. XXXVII Christ as Mediator is inferior to the Father The right hand is below him that sits on the Throne Mark 10. 37. XXXVIII Christ as Mediator is advanced above all creatures The right hand is the next place to him that sits upon the Throne and above all that stand about the Throne as all creatures do 1 King 2. 19. Gen. 41. 40. Eph. 1. 20 21. Phil. 2. 9. XXXIX Christ is a King He sits on the right hand of the Majesty or of the Throne of the Majesty Chap. 8. 1. This is a royal Kingly seat Psal. 110. 1 2. 1 Cor. 15. 25. XL. The highest Heaven is the place of Christs rest and glory This phrase on high intendeth as much It is expresly said that he is set on the right hand of the throne of the Majesty in the Heavens Chap. 8. 1. And it is also said that the Heaven must receive him untill the time of restitution of all things Acts. 3. 21. §. 39. Of Christs Excellency Verse 4. Being made so much better then the Angels as he hath by inheritance obtained a more excellent Name then they THough the Apostle premised the three former verses as a Proem and therein couched the Summe of the Doctrinal part of this Epistle yet he passeth from that general Summe to the particulars so as he maketh the one depend upon the other as is evident by the Participle being made whereby that which followeth is knit to that which goeth before This verse therefore is a Transition from the geneal to the particulars for it followeth as a just consequence and necessary conclusion from the premises and it is premised as the principal Proposition of all that followeth in this Chapter The Excellency of Christs Person is the principal point proved from this verse to the end of this Chapter and that by an argument of unequals The inequality is betwixt Christ and Angels He is infinitely preferred before them The Apostle in the former verses proved Christ to be more excellent then the excellentest men even such as God extraordinarily inspired with his holy Spirit and to whom he immediately revealed his will that they might make it known to others
Such were the Patriarchs Prophets and the Heads of the People But these as all other men notwithstanding their excellencies were on earth mortall Therefore he ascendeth higher and ââ¦ulleth out the celestiall and immortall spirits which are called Angels Angels are of all meer creatures the most excellent If Christ then be more excellent then the most excellent he must needs be the most excellent of all This excellency of Christ is so set out as thereby the glory and royalty of Christs Kingly office is magnified For this is the first of Christs offices which the Apostle doth in particular exemplifie in which exemplification he giveth many proofs of Christs divine nature and sheweth him so to be man as he is God also and in the next Chapter so to be God as he is man also like to his brethren Chap. 2. v. 17. The comparison here made betwixt Christ and Angels is not a meer simple comparison thus Christ is more excellent then Angels but it is comparatively propounded as a comparison of a comparison thus Christ is so much better then Angels as he hath obtained a more excellent Name This comparative comparison much sets out the transcendency of the point that he is beyond all comparisons even infinitely better The word translated made is sometimes used declaratively to shew that the thing spoken of is so and so as where it is said when Iesus WAS in Bethania and sometimes efficiently as where it is said Iesus was made an high Priest Howsoever this word in relation to Christs deity cannot be taken but in the first sense only declaratively yet in regard of his humane nature and of his Person consisting of both natures and of his Offices it may be taken in both senses for in those three respects he was advanced and made so and so excellent Now the Apostle speaks of him not simply as God but as God-man King Priest and Prophet Thus it is fitly and truly translated being made namely by his Father who begat him sent him into the world and advanced him above all the world In this respect he is said to be better that is more excellent For this comparison hath not so much relation to the goodness of Christs Person as to the dignity thereof In this sense is this word oft used in this Epistle and translated by some more excellent Yea Chap. 7. v. 7. it is opposed to less and so signifieth greater the less is blessed of the better that is the greater in dignity or in office So in our English we stile such as are more excellent to be better men The Greek comparative is derived from a Noun that signifieth power But it is frequently used for the comparative of the Greek positive which signifieth good and in that respect it is oft translated better It is a general word and applied to sundry kindes of excellencies as to such things as are more commodious 1 Cor. 7. 38. and more usefull to others 1 Cor. 12. 31 and more beneficiall to ones self Phil. 1. 23. and more effectual Heb. 9. 23. and more comfortable 1 Pet. 3. 17. and less damagable 2 Pet. 2. 21. and more excellent Heb. 10. 34. and more eminent or greater in dignity Heb. 7. 7 and thus is it here to be taken §. 40. Of Angels Excellencies THe persons before whom Christ is here in excellency preferred are stiled Angels better then the Angels The signification of this name Angel the nature of Angels their special office and quality is by this our Apostle himself distinctly set down v. 7. Yet here it is meet that we consider some of the Angels excellencies that so we may the better discern both the reason why the Apostle doth give this instance of Angels and withall the surpassing excellency of Christ who excels such excellent creatures Some of the Angels excellencies are such as follow 1. Angels are spirits The substance whereof they consist is spirituall This is the most excellent substance that any creature can have and that which cometh the nearest to the divine nature for God is a Spirit Joh. 4. 24. A spirit is of substances the simplest and freest from mixture and composition the purest and finest and every way in the kinde of it the most excellent A spirit is not subject to grosseness drowsiness weariness heaviness faintness sickness diminution alteration putrifaction consumption or any like imperfections which bodies as bodies are subject unto 2. Angels as at first created and so remaining are after the image of God the purest holiest and readiest to all goodness of any meer creature In regard of their likeness to God they are stiled sonnes of God Iob 1. 6. In regard of their promptness to goodness they are thus set out Yee that do his Commandements hearkening to the voice of his words Psal. 103. 20. 3. Angels are the most glorious of all Gods creatures In glory they surpass the brightness of the Sunne To set out the glory of an Angel his countenance is said to be like lightening and his rayment white as snow and shining Matth. 28. 3. Luk. 24. 4. Upon an Angels approach into a dark prison a light is said to shine in the prison Acts 12. 7. The glory of the Lord that is surpassing incomprehensible glory is said to shine round about upon the apparition of an Angel Luk. 2. 9. So resplendent is an Angels brightness as it hath much affrighted worthy Saints Luk. 1. 12. and 2. 9. Yea St Iohn was so amazed at the apparition of an Angel as he fell at his feet to worship him Rev. 19. 10. and 22. 8. 4. Angels have the highest habitations of all creatures farre above the Moon Sunne and all the glorious hoast of the highest visible Heaven They are in the invisible Heavens where the divine glory is most conspicuously manifested In regard of the place of their residency they are stiled Angels of Heaven Matth. 24. 36. 5. Angels have the most Honourable function for they alwayes behold the face of God in Heaven Matth. 18. 10. They are as the Gentlemen of the Bedchamber to a King they minister to the most high in an especiall manner Dan. 7. 10. Their principal attendance is upon the Sonne of God made man Ioh. 1. 51. and upon his mystical body v. 14. §. 41. Of Christs Excellencies above Angels IN all the sorementioned Excellencies is Christ more excellent then Angels For 1. Christs divine nature is infinitely more excellent then an angelical spirit Yea his humane nature by the hypostatical union of it with the divine hath likewise a dignity infinitely surpassing an Angels nature 2. Christ is the express image of the person of his Father which is more then to be created as Angels were after Gods image 3. Christ is the brightness of Gods glory Therefore more glorious then the most glorious Angels Christ is in Heaven at the right hand of the Throne of the Majesty Therefore in place of residency higher then Angels 5.
then the High-Priests yet were they not types in all things that appertained to them They were of the Tribe of Levi They offered Sacrifices for their own sinnes They oft renewed their Sacrifices They had Successors when they died In none of these were they types of Christ. See Ch. ver 5. § 12. But the excellent prerogatives heaped up together have not relation to Solomon alone The Prerogatives as they are propounded to David in the Name of the Lord are these in order 1. I will set up thy seed after thee which shall succeed out of thy bowels 2 Sam. 7. 12. 2. I will establish his Kingdom Ibid. 3. He shall build a House for my Name 2 Sam. 7. 13. 4. I will establish the Throne of his Kingdom for ever Ibid. 5. I will be his Father and he shall be my Sonne 2 Sam. 7. 14. 6. I will settle him in my House and in my Kingdom for ever 1 Chr. 17. 14. 7. He shall be a man of rest and I will give him rest from all his enemies c. 1 Chro. 22. 9. These at least most of them were literally meant of him who by name is expressed Solomon Yet not singly and simply considered in himself alone but as a type of Christ For David and his posterity had their royall dignity conferred upon them not so much for their own sakes as that they might be a fore-going type and a visible representation of Christs royall dignity and of that redemption and salvation which he should bring to the people of God So as those excellencies which in the Letter are spoken of David Solomon and others are mystically truly and principally foretold of Christ whereby the benefit of those promises was infinitely encreased and the comfort of true beleevers above measure enlarged This the Apostles who were inspired with a divine Spirit well knew and thereupon on all occasions applied those types to their intended truth as here in this place True it is that Davids Sonne by Bathsheba was named Solomon but the mysticall truth of this name as of the name of Melchisedech chap. 7. v. 7. was manifested in Christ Jesus Reade the 72 Psalm which carrieth this Title For Solomon and it will be found that Christ is the true Prince of Peace which Solomons name importeth and that all things there set down are fullfilled in Christ. But to compare the type and truth together in such particulars as are mentioned in the promise made to David 2 Sam. 7. 12. these instances following are to be observed 1. Solomon was a man of Rest and Christ was the Prince of Peace Isa. 9. 6. God gave Solomon rest from all his enemies such as were the Philistins Aramites Moabites Ammonites and others like them But Christ so judgeth among the Nations as they beat their swords into plough-shares c. Isa. 2. 4. and the Wolf shall dwell with the Lamb c. Isa. 11. 6 7 8 9. Yea God in giving Christ hath raised up an horn of salvation for us in the house of his Servant David that we should be saved from our enemies and from the hand of all that hate us Luk. 1. 69 71. not only from men but from devils also For he hath spoiled Principalities and Powers Col. 2. 15. 2. God gave peace and quietnesse to Israel in Solomons daies But Christ is our Peace Eph. 2. 14. and it pleased the Father to reconcile all things to himself by Christ Col. 1. 20. 3. Solomon was the seed that proceeded out of Davids bowels whom God set up after David But Christ was that promised seed that by an excellency and property was called the Sonne of David Matth. 1. 1. who also by lineall descent proceeded out of Davids bowels An ancient Father expounding this phrase Out of thy bowels thus Out of thy belly as the LXX and vulgar Latin do hath this comment upon it If you simply take this of Solomon it is ridiculous For then might David be thought to have brought forth Solomon as a Mother Hereupon he applieth this to the Virgin Mary out of whose womb Christ came But that Father mistook the mark For the Hebrew word properly signifieth the bowels as our English turns it and it is elsewhere applied to men as Gen. 15. 4. 2 Sam. 16. 11. And in 1 Chr. 17. 11. it is thus expressed which shall be one of thy sonnes therefore Solomon must not be clean excluded but be immediatly intended yet as a type and Christ most principally as the truth and substance 4. God established Solomons Kingdom but much more Christs whose Kingdom cannot be moved Heb. 12. 28. as Solomons was For first ten Tribes fell away from his Sonne 1 King 12. 20. and afterwards the whole Kingdom was translated from Solomons race to Nathans Compare Mat. 1. 12. with Luk. 3. 27. where therefore it is further said I will establish the Throne of his Kingdom for ever If this be applied to Solomon it must be taken improperly for long date but applied to Christ it is most truly and properly spoken For he shall reign over the house of Jacob for ever and of hiâ⦠Kingdom there shall be no end Luke 1. 33. So as this extent of the promise to everlastingnesse evidently proves that Christ is here principally intended 5. Where it is further said that the promised Sonne of David should build an House for the Name of the Lord this is true of the earthly Temple built of Stone and Timber and garnished with gold silver silk and other like ornaments which was a typicall House for Gods Name 1 King 5. 5. But Christ built the mysticall spirituall true House of God which is the Church of the living God Hebr. 3. 3 6. 1 Tim. 3. 15. Well therefore and that most fitly and properly may this part of the promise I will be a Father to him and he shall be a Son to me be applied to Christ. To Solomon it was spoken in a type To him indeed God was a Father in favour and love and he was a Sonne to God as he bare Gods image being a King and through the grace of adoption and regeneration But God is a Father to Christ by begetting him and communicating his whole essence to him and Christ is a Sonne to God by being properly begotten of God and of the same essence with him Thus is this testimony as pertinent to the Apostles purpose as the former Father and Son being here properly taken in a like mutuall relation of one to another Quest. How then is this set down in the future tense as of a thing to come I will be He shall be seeing the divine generation is eternall Answ. As in the former testimonies so in this the Apostle setteth out the Sonne of God incarnate whereby he was visibly manifested to be the true proper only begotten Sonne of God So as this promise is of a future conspicuous declaration of an eternall relation As if the
3. It is giuen to men of eminent place and excellent parts Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God 4. It is ascribed to Angels Psa. 8. 5. Because they are of all creatures the most excellent and the fairest representation of Gods excellency See § 107. Therefore not without cause is the word by the ancient Greek Translators turned Angels and the Apostle who was guided by the same Spirit that the Psalmist was quoting it so gives evident proof that Angels are there meant So again is the very same Hebrew word by the same Greek Interpreters translated Angel Psa. 8. 5. and justified by the Apostle Heb. 2. 7. The Chaldee Paraphrase doth in sundry other places so expound it So much also will follow by just and necessary consequence for if all Gods that is all creatures that in any respect may be called Gods are to worship Christ then Angels also §. 71. Of Angels relation to God THe Angels here spoken of are called Angels of God in sundry respects 1. They are of God as created by him the work of his hands Col. 1. 16. 2. They bear Gods Image and of all creatures are most like unto God in the kinde of their substance which is spiritual and in the glory thereof In this respect they are stifed Sonnes of God Job 1. 6. 3. They are Gods speciall and pricipal servants continually attending upon him Psa. 68. 17. 103. 20 21. Dan. 7. 10. Mal 18. 10. 4. They have ever remained stedfast with God notwithstanding other Angels left their own habitation Jude ver 6. Therefore for distinction sake the good Angels are called Angels of God but evil Angels Angels of the devil Mat. 25. 41. 2 Cor. 12. 7. § 72. Of varying from the Letter of the Text. Object THis correlative of God is not in the Originall Hebrew Text Psa. 97. 7. Answ. It is not against the Text but rather implied therein For 1. They that are stiled Gods may justly be said to be of God 2. Christ would not accept worship done to him by Angels of the devil Mar. 3. 11 12. Can we then think that the Father would command such Angels to worship his Sonne And if Angels of the devils be not there meant then they must needs be Angels of God which are intended in the place quoted 3. To take away all ambiguity the LXX addes this relative particle HIS thus worship him all ye HIS Angels and the Apostle to make the point appear more clear expresseth the correlative thus Angels of God See Chap. 13. v. 6. § 78. Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek who are oft expressed by these Letters LXX I think it meet at this first mention of them distinctly to set down their History as an ancient Father hath left it upon record thus Ptolomy the Sonne of Lagus desirous that the Library which he had made in Alexandria might be replenished with worthy Books of all sorts prayed the Jews at Ierusalem to have their Scriptures interpreted into the Greek Tongue thereupon they who were then under the Macedonians sent to Ptolomy seventy Elders such as perfectly understood the Scriptures and the Hebrew and Greek Tongue according to his desire He willing to make proof of them and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures by a mutual consent severed them one from another and commanded every one of them to interpret the same Scripture and this he did in all the Books But when they met together in one before Ptolomy and compared their Interpretations God was glorified and the Scriptures beleeved to be truly divine all of them rehearsing the same Scripture both in the same words and in the same names from the beginning to the end that even the present Gentiles might know that by the inspiration of God the Scriptures were interpreted Such additions of words or alterations of phrases as make to a more perspicuous expression of the Authors minde may well be done by such as quote his sayings For such as only cite Testimonies for proof of a point are not so strictly tied to the words as Translators are It is enough for the former to retain and expresse the true meaning of the Text which they cite though it be in other words Thus change of phrase doth oft better expresse the minde and meaning of the authour then a translation word for word Therefore a faithfull Interpreter stands not over-strictly upon the letter That which the Apostles aimed at was not to hunt after letters and syllables but to prove doctrines See Chap. 3. v. 9. § 100. Cha. 9. v. 20. § 106. This may serve in generall to answer the alteration of the person in expressing worship For the Psalmist useth the second person as speaking to the Angels thus worship him all ye Angels And the Apostle useth the third Person as speaking of the Angel thus Let all the Angels worship him Both phrases set forth one and the same sence As for the difference this reason may be given The Psalmist endeavouring to set out the magnificence of Christ in the best manner that he could amongst other very elegant expressions useth this Rhetoricall Apostrophe to the Angels worship him all ye Gods But the scope of the Apostle is only to give a proof of Christs excellency above Angels For this purpose it was the fittest expression to set it down positively thus Let all the Angels of God worship him §. 73. Of ALL Angels alike subject to Christ. THis generall particle ALL is expressed because there are many Angels For Michael had an Army of Angels to fight against the Dragon and his Angels Rev. 12. 7. And Christ could have had more then twelve Legions that is 79992. to have guarded him Mat. 26. 53. Daniel makes mention of thousand thousands yea of ten thousand thousands Dan. 7. 10. And to shew that their number exceeds all number the Apostle stiles them an innumerable company of Angels Heb. 12. 22. But be they never so many they are comprised under this particle ALL so as all and every one of them must worship Christ. Yea if there be distinct and different degrees among them and severall orders all those degrees and orders whether more or lesse eminent superior or inferior are comprehended under this universall particle ALL For as the Apostle noteth in the last verse of this Chapter they are ALL ministring spirits If they be All ministring spirits for them who shall be heirs of salvation much more are they All to worship Christ. For he is the Creator of ALL even of Thrones and Dominionâ⦠and Principalities and Powers Col. 1. 16. He is the Head of ALL Col. 2. 10. and he is advanced far above them ALL
Christ. Therefore Angels are inferior to Christ. In setting down these Arguments such a connexion is used as was before v. 5. in producing two testimonies thus and again The main Argument is set down in a charge about which two points are noted 1. The time when the charge was given 2. The duty charged The time is set out by an act of God when he bringeth This is amplified 1. By the Object The first begotten 2. By the Place Into the world In the duty is expressed 1. The Kind worship 2. The Persons These are of two sorts 1. They who are to perform the duty Angels Angels are here described 1. By their generallity All. 2. By their excellency of God 2. The person to whom the duty is to be performed is expressed in this relative Him namely the first-begotten §. 77. Of the Doctrines arising out of the sixt Verse I. ARgument must be added to Argument to prove the same Point For here is an other Argument then that which was produced v. 5. to prove the excellency of Christ. This is evident by this transition and again In the former verse testimony was added to testimony to confirm the same Argument here Argument is added to Argument to prove the same Point That which God saith to Moses concerning two signes Exod. 4. 8. It shall come to pass if they will not beleeve thee neither hearken to the voice of the first signe that they will beleeve the voice of the latter signe may be applied to two Arguments See § 63. II. The Sonne of God is begotten of the Father See the 7th Doctrine on v. 5. § 65. III. Christ is the first-begotten of the Father In what respects this is to be taken is distinctly shewed § 67. IV. God visibly manifested his Sonne to men on earth The word of bringing in implieth a manifestation Under world men on earth are comprised Read Ioh. 1. 14. 1 Tim. 3. 16. 1 Ioh. 1. 1. V. God speaketh in the word Ver. 1. Chap. 3. 7. Acts 4. 25. VI. Divine worship is due to Christ Psal. 2. 11. Matth. 2. 11. v. 2. Luk. 24. 52. For Christ is the Sonne of God true God And the Father wills that all men should honour the Sonne even as they should honour the Father Ioh. 5. 23. VII Creatures are bound to worship Christ. The charge here set down importeth as much VIII The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent and they are here enjoyned to do it IX No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoyned to them all none exempted X. Angels are Gods special attendants In this respect they are here stiled Angels of God §. 76. Of the Coherence of the seventh Verse Verse 7. And of the Angels he saith Who maketh his Angels spirits and his Ministers a flame of fire TO amplifie the former Argument whereby the Apostle proved the excellency of Christ above Angels taken from the inferiority of Angels manifested by their worshipping him he addeth another evidence of their inferiority manifested by their manner of serving him And to shew that there is as good ground and reason for this as for the former and that Angels are as much bound to this as to that he premiseth in this verse the like preface as in the former thus And of the Angels he saith even HE that said Let all the Angels worship him saith also He maketh them spirits Thus may this verse have relation to that which goeth before as a fit dependence thereon and so this copulative AND joyn two evidences of the inferiority of Angels together It may also have a fit reference to that which followeth in the 8th verse and that as an evidence of the infinite disparity betwixt Angels and Christ which the Apostle proveth by a third Argument taken from the high soveraignty of Christ in the verses following In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels The other parts are in the 8th and 9th verses The disparity is this Angels are minister but Christ a Lord and King The adversative particle BUT in the beginning of the 8th verse which is a note of an assumption or of opposition importeth this latter reference In this preface of the Angels he saith there is some ambiguity in the particle translated OF For properly and usually it signifieth TO But it apparent in the Text quoted that he speaketh not to Angels For he useth not the second but the third person The Apostle therefore imitateth the Hebrew who put the particle which signifieth TO for that which signifieth OF or Concerning He expresseth the Title Angels to shew distinctly what kinde of Spirits and Ministers the Psalmist meaneth and also how pertinent the Text which he quoteth is to the point in hand There is in the Greek an ordinary d note of asseveration as is oft translated verily See Cha. 3. v. 5. § 50. §. 79. Of the various acception of Angels Spirits Ministers flame of fire THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle as it was long before by the Greek LXX But because many of the words are of divers significations sundry Expositors do otherwise take them For 1. The word translated Angels is oft put indefinitely for messengers even such as are sent of man Gen. 32. 3. or of God and these both corporall substances Isa. 42. 19. Mal. 3. 1. and also spirituall Gen. 32. 1. 2. The word translated Spirits is put for windes Ezek. 37. 9. For souls of men Num. 27. 16. For Angels ver 14. and for the holy Ghost Gen. 1. 2. Mat. 4. 1. 3. The Hebrew word translated Ministers is applied to such as do service to God whether in the invisible heaven as Angels or in the visible heavens as stars windes clouds and other meteors Psa. 103. 21. or on earth as children of men Isa. 61. 6. The Greek word according to the notation of it setteth out such as are deputed to publike services in which respect their Ministery is the more honourable I finde it five times used in the New Testament in every of which places it importeth a publique employment Epaphroditus who was publiquely employed by the Church is so stiled Phil. 2. 25. and Governours of Common-wealths Rom. 13. 6. and an Apostle of Iesus Christ Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place The more honourable their function was the more is Christs dignity amplified thereby in that such honourable Ministers were inferiour to him See Cha. 8. v. 2. § 3. 4. This phrase a flame of fire or flaming fire as it is literally taken for flaming fire on earth Psa. 83. 14. and for the lightning falling down from heaven Psal 29. 7. So it is mystically used to set
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 aââ¦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 ââ¦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 ââ¦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
affirming that Peter was at the door say It is his Angel that is his messenger or one sent from him Angel being put for one sent of God is put for a created or uncreated messenger Created Messengers are visible or invisible Visible are extraordinary or ordinary Ordinary created visible Messengers of God called Angels are Priests under the Law Mal. 2. 7. and Ministers under the Gospel Rev. 1. 20. Extraordinary ones were Prophets Iudg. 2. 1 4. In particular Iohn the forerunner of Christ Mal. 3. 1. Mar. 1. 2. Invisible Messengers of God are the celestiall spirits that are here meant All those spirits were at first made good and so messengers according to Gods minde and heart But many of them sinned and kept not their first habitation 2 Pet. 2. 4. Jude v. 6. and became devils yet are they sent and used of God as Messengers and Ministers of his just vengeance and thereupon still called Angels 1 Cor. 6. 3. And where it is said that the Sadduces say There is neither Angel nor spirit Act. 23. 8. both good and evil Angel is meant so also Rom. 8. 30. But for the most part where this title Angel is attributed to an evil spirit some note of distinction is added thereto to demonstrate what kinde of Angell is meant as Angels of the devil Mat. 25. 41. Angels of the Dragon Rev. 12. 9. Angel of the bottomlesse pit Rev. 9. 11. Angels that sinned 2 Pet. 2. 4. Angels that kept not their first estate Jude 6. §. 83. Of the Title Angel given to Christ. THere is one eternall uncreated Angel oft mentioned in Scripture even the Sonne of God the second Person in sacred Trinity For it pleased the Father to communicate his secret counsell and sacred will to Sonnes of men by his own Sonne who was in that respect a kinde of messenger from his father to men and stiled an Angell yea and appeared to men before his Incarnation in that form and manner which Angels did yet are there manifest evidences to demonstrate that the Sonne of God is meant when this Title Angel is attributed to him such as these that follow 1. Arch-Angels Iude v. 9. By this Title the Prince and head of Angels which is Christ Jesus is set out For he is there called Michael which name is given to Christ Dan. 10. 13. 21. 12. 1. Rev. 12. 7. The notation of the name Michael who as God importeth as much He is also called Iehovah Zech. 3. 2. It is said that Iehovah buried Moses Deut. 34. 5 6. And surely the same Iehovah this Michael suffered not Satan to discover the place where Moses was buried We reade but of one Arch-Angel in sacred Scripture 2. Head of Principalities and Powers Col. 2. 10. This the Apostle speaketh of Christ. 3. Angel of the Covenant Mal. 3. 1. That Angel in whom Gods Covenant with man is made and confirmed 4. Angel of Gods presence Isa. 63. 9. Or word for word Angel of his face that is the express image of his Person who is ever before Gods face to make intercession for us 5. Gods proper Title which is Iehovah wheresoever he that appeared as an Angel and is stiled an Angel hath this Title Iehovah attributed to him there Christ Jesus is meant On this ground it is evident that the Angell which appeared to Moses in the burning bush was Christ because he is called Iehovah Exod. 3. 3 4. By a like evidence it is manifest that the Angell which spake to Iacob in a Dream was Christ because he said of himself I am the God of Bethel c. Gen. 31. 11. 19. 6. When the Name is declared to be secret or wonderfull as Iudg. 13. 8. Wonderfull is one of the Titles whereby the Sonne of God true Iehovah is set out Isa. 9. 6. 7. When divine effects are wrought by him that is stiled Angell as to deliver from all evil Gen. 48. 16. to put fear and terrour into the heart of stout enemies Exo. 14 19 24 25. And to bring Israel out of Egypt after such a manner as they were brought out Numb 20. 16. 8. When divine worship is rightly given to him that is called Angel I say rightly because divine worship may and hath been given to created Angels Col. 2. 18. Rev. 19. 10. 22. 8 9. But by divine worship rightly and duely given one of the Angels that appeared to Abraham is manifested to be Iehovah Gen. 18. 2. And the Angel with whom Iacob wrestled Gen. 32. 26. for Iacob made supplication unto him Hos. 12. 4. This uncreated Angel the Sonne of God true Iehovah is not meant by the Apostle in this Text For he speaks in the plurall number Angels as of many and those made or created yea and Ministers Nor doth he mean Sonnes of men For he stiles them spirits meaning Angelical and celestiall spirits who are usually and properly called Angels These are here intended §. 84. Of the Names given to Angels THat we may the better discern the excellency of these Angels and therewithall the excellency of Christ who is preferred before them I will distinctly note 1. The Titles attributed to them in Scripture 2. Their Nature For they are spirits See § 86. 3. Their Properties For they are a flame of fire See § 93. 4. Their Functions For they are Ministers See § 96. c. One and but one proper name is in sacred Scripture attributed to an Angel that is Gabriel Dan. 8. 16. 9. 21. Luke 1. 19. 26. According to the notation of this name it signifieth a strong man of God It may be a name comnon to any Angel deputed of God to any speciall function or sent on any speciall message There is another name attributed to him that is stiled Arch-Angel who is Christ as we shewed before § 83. There are other names meneioned in the Books called Apocrypha as Raphael Physick of God Tobit 3. 17. Uriel Fire of God 2 Esdras 4. 1. Ieremiel Mercy of God 2 Esdr. 4. 36. Salathiel asked of God 2 Esd. 5. 16. There are also sundry other names reckoned up by the Jewish Rabbins which because they want sufficient authority I passe by Other Titles are attributed to them in sacred Scripture to set out their nature or Offices or excellency in one kinde or another They are these which follow 1. Spirits This Title declares the common nature of them all which is spirituall 2. Ministers This pointeth at their generall office which is to minister to God himself to the Sonne of God and to Sonnes of men as we shall hereafter more distinctly shew 3. Men of God So was the Angel that appeared to Manoah stiled Iudg. 13. 6. 9. He is called a man because he appeared in the shape of a man and a man of God because he came from God and was sent by God Though this Angel were the Sonne of God yet the Title is given unto him as he appeared like an Angel and may be well
be referred their restraining of things hurtfull by nature from doing hurt Dan. 6. 22. Obj. How may these extraordinary instances be ordinarily applied Answ. 1. Extraordinary instances do shew what Angels are able and ready to do at the pleasure of the Lord. 2. They shew what God will put them to as he seeth cause So as on these grounds we may expect the like if God see it good 3. These extraordinary instances are as pertinent to our purpose as that reason which the Apostle useth Heb. 13. 2. to presse the duty of hospitality namely their receiving of Angels unawares 4. These are visible and sensible demonstrations of their invisible and insensible care over us 5. The argument follows from the greater to the lesse For if Angels did such extraordinary matters for Saints much more may we expect ordinary matters Such an argument is pressed Iam. 5. 17. to quicken us up to pray §. 99. Of Angels Functions over mens souls in this life IN regard of mens souls in this life Angels are 1. As Prophets or Teachers to instruct them Dan. 8. 16 17. 9. 22. Luk. 1. 15 14 15 34 35. Act. 1. 11. 2. As Consolators to comfort them in their fears and perplexities Gen. 21. 17. Isa. 6. 6 7. 3. As Coadjutors to stand with them against Satan Iude v. 9. Zee 3. 1. 4. As fellow-members to rejoyce at the conversion of sinners Luk. 15. 10. 5. As Tutors to punish them for their offences that so they might be rowsed out of their sins and brought to repentance 2 Sam. 24. 16. §. 100. Of Angels Functions to Saints in the life to come IN regard of Saints after this life Angels are 1. As Watchers to attend the separation of body and soul and instantly to take their souls and carry them to heaven Luk. 16. 22. 2. As Keepers at the last day to gather all the Elect together Mat. 24. 31. 3. As Fanners or Fishers to separate the evil from the good Mat. 13. 49. 4. As Companions in heaven to joyn with Saints in praising God Rev. 7. 9 10 11. The fore-mentioned distinct Functions of Angels do leade us on further to consider the benefits which we reap by them §. 101. Of the benefits which Saints receive by the Ministry of Angels THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls and that in this life and in the life to come They may all be reduced to these heads 1. An exceeding high honour to have such attendants For they are ministring spirits for us v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour that one of his noble Princes should wait upon him But all the noble Princes of God attend on Saints Well weigh their forementioned properties § 87. and this honour will conspicuously appear to be the greater Surely this is an undoubted evidence that Saints are the Spouse of Christ Members of his body and adopted to be Gods children and heirs of his kingdom These are the true and proper grounds of this high honour Mortall Kings use so to honour their Spouses and Children Adam in his Innocency had not such honour 2. Protection from dangers For the Angel of the Lord encampeth round about them that fear him and delivereth them Psa. 34. 7. And God hath given them a charge to keep his Saints in all their waies c. Psa. 91. 11 12. There are many many dangers from which we are time after time protected by Angels though we do not visibly see it That which the Scripture revealeth we may as safely and ought as confidently believe as if visibly we saw it The benefit of this protection is the greater in that it is against spirituall enemies and spirituall assaults Eph. 6. 12. This is a great amplification of the benefit For good Angels are more in number then devils and stronger in power They are more prudent then devils are subtle They are more speedy in coming to our succour then devils are or can be in coming to annoy us They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt They do more carefully and constantly watch for our safety then devils do or can do for our destruction though like roaring Lions they walk about seeking whom they may devour In regard of these Angelical Protectors we may say as Elisha did 2 King 6. 16. They that be with us are more then they that are against us yea though all the wicked of the world and all the fiends of hell be against us 3. Supply of all our wants They can do it They are willing and ready to doe it yea they do indeed actually do it though we do not sensibly discern it Abrahams servant saw not the Angell which went before him and prospered his journey yet an Angel did so Gen. 24. 7. Angels invisibly do many good offices for us As devils do oft work in us doubting and despair so the good Angels do oft put life and spirit into us whereby we are comforted and established An Angel strengthned Christ in the extremity of his agony Luk. 22. 43. The like they do to the members of Christ They are sent forth to minister for them ver 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them §. 102. Of the resolution of the seventh verse Verse 7. And of the Angels he saith Who maketh his Angels Spirits and his Ministers a flame of fire IN this verse is laid down the second Argument whereby the Apostle proveth Angels to be inferiour to Christ and thereupon Christ to be more excellent then Angels The Argument may be thus framed They who are made Spirits and Ministers are inferiour to him that made him so But Angels are made Spirits and Ministers by Christ. Therefore Angels are inferiour to Christ. That Angels are so made is in expresse terms set down That Christ made them so is implied in this phrase Who maketh For it hath reference to the last clause of the second verse The summe of this verse is a description of Angels Two Points are observable therein 1. The connexion of this verse with the former in this phrase And of the Angels he saith 2. The description it self This consists of two parts The first sets down the nature of Angels Spirits The second their Office Ministers Both those are amplified 1. By their principall efficient the Sonne of God Who made them 2. By their quality in this Metaphor a flame of fire §. 103. Of the Observations arising out of the seventh Verse I. GOD hath made known what is to be known of Angels This he hath made known in his Word For thereunto the Apostle referres us in this phrase And of the Angels he saith Even he that made known in his Word what is to be known of his Sonne
made known also what is to be known of Angels Angels are invisible spirituall and celestiall substances So as we could not know any thing to the purpose concerning them except God had revealed it Search therefore the Scriptures thereby to learn what thou wouldst know of them and content thy self with that which is revealed in the Scriptures concerning them II. Christ is the Creator of Angels This relative who hath reference to Christ. This doctrine is expresly set down Col. 1. 16. III. Christ is the Lord of Angels He ordereth and disposeth them to such offices and services as he pleaseth The Participle of the present tense Who maketh implieth a continuall act of Providence In this respect Christ is said to be the head of all Principality and Power Col. 2. 10. IV. Angels are Spirits They are here expresly so called See § 86. V. Angels are Ministers See § 96. c. VI. Angels are very fervent in their enterprises This Metaphor a flame of fire imports as much See § 93. §. 104. Of the connexion of the 8th verse with the former HEB. 1. 8. But unto the Sonne he saith Thy Throne O God is for ever and ever a Scepter of Righteousnesse is the Scepter of thy Kingdom THe inferiority of Angels to Chriist being sufficiently proved in the former verses the Superiority and dignity of Christ is further prosecuted in the six verses following The first particle BUT importeth an opposition betwixt this that is here set down and that which went before For the dominion of Christ is here opposed to the subjection of Angels The Sonne here meant is that very Sonne of God of whom mention was made before v. 2. 5 6. See § 15 49 51. This phrase he saith is not in the originall yet of necessity to be understood to make the sentence perfect The learned languages when they have occasion in divers sentences together to use the same verb account it an elegancy to leave it out in the latter clauses It is here to be taken in the same sense wherein it was taken v. 6 7. and it implieth that there is as good proof of the dignity of Christ as there was of the inferiority of Angels even divine testimony God that testifieth the one testifieth the other He saith of the one as well as He saith of the other §. 105. Of the main scope of the 45. Psalm THe testimony intended under this phase He saith is taken out of Psal. 45. 6 7. That Psalm is an expresse prophesie of Christ. Many take that Psalm to be a congratulatory Hymn upon the marriage of Solomon and so expound it historically Most of the Jewish Rabbins apply it wholly that way But there are many Points therein which cannot with any probability be applied to Solomon To let passe sundry other passages in other parts of the Psalm few of the points noted in the two verses which the Apostle hath quoted out of that Psalm can fully come up to Solomon Nay some of them cannot well and truly be applied to him as this Apostrophe O God as here simply set down nor that continuance of time comprised under this phrase for ever and ever For Solomons Throne did not properly for ever continue Besides his Scepter was not in all things a Scepter of righteousnesse witnesse the many Wives and Concubines that he had many of them being strangers which was directly against the Law witnesse also the Idolatry that he yeelded to 1 King 11. 1. c. And witnesse the heavy burthens which he laid upon the people intimated 1 King 12. 4. Finally the extent of that anointing above all others mentioned in the Psalm cannot properly be applied to Solomon though he had many endowments above sundry other men Such transcendnet excellencies are applied to the person intended in this Psalm as some of the Jews themselves do apply them to the Messiah and two or three times use this phrase O King Messiah in applying sundry passages to him It is sufficient for us Christians to perswade us that the Sonne of God and his excellency is set out in that Psalm because an Apostle guided by the same spirit that the Psalmist was doth so directly and expresly apply it to Christ as here it is applied §. 106. Of Christs Throne THe manner of setting out Christs dignity is very elegant and emphaticall It is by a rhetoricall Apostrophe Thy Throne O God It imports a joyfull congratulation of Christs glory and dignity For this Relative THY hath reference to the Sonne mentioned in the beginning of the verse An Apostrophe when it is used in commendation of a person addeth much emphasis and putteth life into the Speech It doth in a manner single out the person to whom it is declared to be observed of all As here it is applied to Christ it further shews that Christs excellencies may be spoken of to himself even face to face for they are his due and there is no fear of vain-glory in him Rev. 4. 10 11. See 125. in the end A Throne is a Royall seat a seat proper to a King so much is intended by this phrase Only in the Throne will I be greater then thou Gen. 41. 40. That was spoken by a King upon advancing one above all his Subjects only he excepts his own royall dignity which he setteth out under this word Throne These two words Throne Kingdom are oft joyned together thus The Throne of his Kingdom 2 Sam. 7. 13. Deut. 17. 18. and it is called a Royall Throne Esth. 5. 1. A Kingly Throne Dan. 5. 20. A Throne is metonymically put for a Kingdom 2 Sam. 7. 16. 1 King 1. 37. Kings used to sit on their Throne when they would set out their royalty 1 Kin. 22. 10 19. Act. 12. 21. And when they executed publike judgement 1 King 7. 7. In this respect it is stiled a Throne of Iudgement Pro. 20. 8. and Thrones are said to be prepared for Iudgement Psa. 9. 7. 122. 5. and God is said to sit on a Throne judging Psa. 9. 4. In allusion to this right Christ thus saith to his Disciples Ye shall sit upon twelve Thrones judging Mat. 19. 28. This Metaphor is here applied to Christ to set out his Kingly Office together with his dignity royalty and majesty For the Throne whereon Christ is said to sit is stiled a Throne of Majesty Heb. 8. 1. yea also Christs supream Function of judging all is hereby intimated For God ordained him to be Judge Act. 10. 42. Now Christ is truly and properly a King the most high supream Soveraign over all And this he is 1. As he is true God For the Lord is King Psal. 10. 16. God is King Psal. 47. 7 8. 2. As he is the Sonne of God the second Person in sacred Trinity Psalm 98. 6. Isa. 33. 22. 3. As he is God-man the Messiah Zech. 9. 9. This last respect is here especially intended For it is the main scope
that their faith might be the more strengthened thereupon The notation of the Hebrew Title translated God implieth God to be of might and power and is by some translated the strong God The Hebrew Noun is of the plurall number but the Verb annointed to which the Hebrew Title hath reference is of the singular number which intimateth a plurality of persons and unity of essence The Title God as here used in the first place may be of the vocative case as it is in the former verse and translated O God and by an Apostrophe applied to Christ for this particle even which is a note of apposition joyning two words together which have reference to one and the same thing is neither in the Hebrew nor Greek Text but inserted by our English Translators In Hebrew Greek and Latine this Title is both in the Nominative and Vocative case the very same for syllables and letters In the Nominative case it is spoken of the Father as our English sets it down In the Vocative case it is spoken to the Sonne Many of the ancient Fathers and Pater-Expositors take it in the Vocative as spoken to the Sonne It may be objected that thence it will follow that God is of God Answ. I deny not but that it will so follow and therein is nothing against the Orthodox faith For the Sonne of God is very God of very God See § 19. In regard of his divine Essence he is very God Rev. 4. 8. In regard of his distinct persons as the Sonne in relation to his Father he is of God In this respect as we may say O Sonne thy Father so O God thy God Besides the Sonne of God assumed mans nature hereby God and man became one person Thus he is God and God is his God He is God in regard of his divine nature and God is his God in regard of his humane nature yea and in regard of both natures united in one person In this latter respect as Christ is God-man God may be said to be his God three waies 1. As Christs humane nature was created of God and preserved by him like other creatures 2. As Christ is Mediatour he is deputed and sent of God Ioh. 3. 34. and he subjected himself to God and set himself to do the will of God and such works as God appointed him to do Ioh. 4. 34. 9. 4. In these respects also God is his God 3. As Christ God man was given by God to be an head to a mysticall body which is the Church Eph. 5. 22. God thereupon entred into Covenant with him in the behalf of that body Isa. 42. 6. 49. 8. Thus is he called the Messenger Mal. 3. 1. and Mediatour of the Covenant Heb. 8. 6. Now God is in an especiall manner their God with whom he doth enter into Covenant as he said unto Abraham I will establish my Covenant between me and thee c. to be a God unto thee c. Gen. 17. 7. As God made a Covenant with Abraham and his Seed so also with Christ and his Seed which are all the Elect of God even the whole Catholique Church This is the Seed mentioned Isa. 53. 10. So as by this speciall relation betwixt God and Christ God is his God in Covenant with him God also is in an especiall manner the God of the Elect through Christ. This speciall relation thy God having reference to Christ is under the Gospel Gods memoriall as under the Law this Title was The God of Abraham the God of Isaac and the God of Iacob For with them God made his Covenant and in them with their Seed Gen. 17. 7. 26. 3 4. 28. 13 14. This Title The God of Abraham Isaac and Iacob God assumed to himself Exo. 3. 15 16. and the Seed of those Patriarchs oft called on God by that title and pleaded it before him to enlarge their desires and to strengthen their faith This they did by calling to minde that relation which was betwixt God and their Fathers with whom God had made an everlasting Covenant to extend to them and their Seed Exo. 32. 11. 1 King 18. 36. 1 Chro. 29. 18. How much more may we have our desires enlarged and faith strengthned in that relation which is betwixt God and Christ and how may we pleade it and say O God of thy Sonne Iesus Christ Remember thy Covenant made with him and in him Hereupon it is that Christ saith Verily Verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you Joh. 16. 23. When the Children of Israel were in great distresse the Lord was gracious unto them and had compassion on them and respect unto them because of his Covenant with Abraham Isaac and Iacob c. 2 King 13. 23. How much more will God be gracious to us because of his Covenant with his Sonne Christ This is the truest and surest ground of Christian confidence and boldnesse in approaching to the Throne of grace The Psalmist who lived many hundred years before the Apostles having by the spirit of truth registred this relation betwixt God and the promised Messiah giveth evidence thereby that the understanding and beleeving Jews conceived that Messiah to be true God the Sonne of God and that God was the God of that Messiah in speciall and by vertue thereof the God of Abraham Isaac and Iacob Exod. 4. 5. The Lord God of Israel Exod. 5. 1. The Lord God of the Hebrews Exod. 9. 1. The God of the Iews Rom. 3. 29. The God of Ieshurun Deut. 33. 26. The Lord of Eliah 2 Kin. 2. 14. The God of Daniel Dan. 6. 26. The God of Shadrach Meshech and Abednego Dan. 3. 28. Gentiles Rom. 3. 29. My God Exod. 15. 2. Our God Ex. 5. 8. Thy God Deut. 10. 14. Your God Gen. 43. 23. His God Exo. 32. 11. Their God Gen. 17. 8. All these and other speciall relations to God do give evidence of Gods singular respect to those who are in Covenant with him and whose God he is In reference hereunto they are called Gods peculium a peculiar treasure unto him his proper stock or flock Exo. 9. 15. Mal. 3. 17. They are also called a peculiar people 1 Pet. 2. 9. All this ariseth from that speciall relation which Christ hath to God that God is his God Ye are Christs and Christ is Gods saith the Apostle 1 Cor. 7. 21. Hereupon it was that Christ said I ascend to my Father and your Father and to my God and your God Joh. 20. 17. §. 119. Of Gods annointing his Sonne GOD who was in speciall the God of his Sonne is here said to have annointed him This is metaphorically spoken in reference to an ancient continued inaugurating and setling of Kings in their Kingdom which was by annointing them or powring oyl upon their heads As Saul 1 Sam. 10. 1. David three times first by
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
19. Luk. 8. 28. Did wicked men persecutors prophane persons and all that oppose Christ his Church his Gospel or Ordinances know and beleeve as much as the devils do in this case they could not but tremble A great encouragement this is to the members of Christ that the Church is assisted with a divine power able to subdue all the enemies so as they need not fear what any of them or all of them can do §. 154. Of making enemies a footstool THE manner of expressing the destruction of Christs enemies is in this phrase Thy footstool I will make thine enemies thy footstool Both the Hebrew and the Greek double the word foot and thus expresse it The footstool of thy feet The Latine also doth herein imitate them The Hebrew word translated footstool is six times used in the Old Testament and hath alwaies the word feet added to it as 1 Chro. 28. 2. Psa. 99. 5. 132. 7. 110. 1. Isa. 66. 1. Lam. 2. 1. The LXX who translated the Hebrew into Greek do herein follow the Hebrew so do the pen-men of the New Testament who wrote in Greek and that in eight severall places as Mat. 5. 35. 22. 44. Mar. 12. 36. Luk. 20 43. Act. 2. 35. 7. 49. Heb. 1. 13. 10. 13. Once the word footstool is singly used without the addition of that other phrase of feet Jam. 2. 3. The addition of the word feet under the footstool of thy sect importeth emphasis and implieth the lowest dejection that can be But because this addition soundeth not well in our English our Translators leave it out A foot-stool is that which one puts under his feet and sets his feet upon It is in Scripture used two waies 1. In reference to a place 2. In reference to persons 1. To set out a place where one delights to set his feet or to abide 2. To set out such persons as in indignation one tramples under his feet When this metaphor of a footstool in relation to God is applied to a place it intendeth his gracious presence Thus the earth in generall is stiled his footstool Isa. 66. 1. From thence Christ maketh this inference that men swear not by the earth because it is Gods footstool Mat. 5. 34 35. In particular the Temple is stiled Gods footstool 1 Chro. 28. 2. In this respect the Church is advised to worship at his footstool Psa. 99. 5. And the Church complaineth Lam. 2. 1. that God remembred not his footstool 2. When in relation to God this metaphor of a footstool is applied to persons it intendeth such enemies as God utterly subdueth and on whom he executeth just and severe revenge as Psa. 110. 1. which Text is oft quoted in the New Testament namely by Christ Mat. 22. 44. by Peter Act. 2. 35. and by Paul in this place This Apostle doth plainly expresse the meaning of it in this phrase He hath put them under his feet 1 Cor. 15. 25. The metaphor is taken from the practice of men who when they have utterly vanquished their deadly enemies in testimony of that full conquest and absolute power they have over them yea also of their indignation against them and revenge of them will set their feet upon them and trample on them so did Ioshua make the Captains of his Army put their feet upon the necks of the Kings of those cursed Canaanites whom they subdued Iosh. 10. 24. Thus Iehu also trod Iezabel under foot 2 King 9. 33. Thus also it is said of Christ I will tread them in mine anger and trample them in my fury Isa. 63. 3. By this it appears that Christs enemies shall be utterly subdued In allusion hereunto David as a type of Christ thus saith Thou hast given me the necks of mine enemies that I might destroy them that hate me I did beat them small as the dust before the winde I did cast them out as the dirt in the streets Psa. 18. 40 42. and again He iâ⦠is that shall tread down our enemies This is so done that the whole mysticall body of Christ might have rest and quiet which were not possible unlesse such malicious and mischievous enemies were totally and finally subdued This is a strong inducement for us to stand and fight against these enemies and to expect and wait for this day of conquest for this gives us assurance of a full and finall conquest The phrase importeth as much §. 155. Of the Apostles manner of proving his Point ver 14. THE second part of the Assumption mentioned § 148. is here proved It was this Angels are Ministers That it may be the better discerned what kinde of Ministers they are their nature that they are Spirits and their office ministring and their warrant sent forth and their charge for whom they minister such as shall be heirs of salvation are expresly set down ver 14. The manner of setting down these Points is emphaticall It is by way of Interrogation An Interrogation about things affirmed implies a strong affirmation as if it were a matter unquestionable undeniable and so clear as whosoever duely considereth it cannot but acknowledge it to be most true Where God saith to Cain If thou do well shalt thou not be accepted Gen. 4. 7. He declares it to be so manifestly true that Cain himself could not deny the truth of it By such a manner of declaring a matter he that propounds the point leaves it to the judgement of him to whom the Question is propounded to judge of the truth thereof §. 156. Of the excellency of the Ministers here mentioned and of their Warrant IN setting down the Ministry of Angels the Apostle mentioneth their nature that they are spirits to amplifie their Ministry This Epithete a ministring in Greek is derived from that word which is translated b Ministers v. 7. It sheweth that their Ministry is a speciall and publike Function and that an honourable one also and yet they are inferiour to Christ. See § 79. Spirits are the most excellent substances of all creatures the most glorious of best understanding and greatest prudence the purest the strongest freest from all bodily infirmities such as cannot be hindred by any incumbrances Of all these excellencies See § 86. c. The act attributed to them in this word to minister is in Greek from another root and so expressed as it also implieth an office thus c for the Ministry So is this phrase translated 1 Cor. 16. 15. 2 Tim. 4. 11. A publike Officer of the Church is set out by a d Title that is derived from the same root and translated Deacon Phil. 1. 1. 1 Tim. 3. 8. Thus it intendeth as much as the former did Both of them are joyned together and thus translated e administration of service 2 Cor. 9. 12. This word then declareth that Angels do not only some services for Saints but that they have an office to minister for them as Deacons had for the poor
heirs of salvation or as it is in the Greek who shall inherit salvation so as they are set out by that estate whereunto they were ordained and by the right which they have thereunto Salvation is that whereunto they are ordained and their right is a right of Inheritance §. 159. Of Salvation THE word here translated Salvation is frequently used in the New Testament I finde it three times put for temporal preservation or deliverance as Act. 7. 25. where this phrase give salvation is thus translated according to the true meaning deliver and Act. 27. 34. where the same word is turned health and Heb. 11. 7. where this phrase to the salvation is thus expounded to the saving The Hebrew word which the LXX use to interpret by the word in this Text translated salvation sets out for the most part some temporary preservation or deliverance But in the New Testament it sets out except the three fore mentioned places the eternall salvation of the soul and that as it is begun and helped on in this world Luk. 19. 9. 2 Cor. 16. 2. or perfited in the world to come 1 Pet. 1. 5 9. There is another Greek word derived from the same root and translated salvation four times used in the New Testament namely Luk. 2. 30. 3. 6. Act. 28. 28. Eph. 6. 17. But for the most part put metonymically for the authour and procurer of Salvation The Lord Jesus Christ. The primary root from whence all the Greek words are derived which signifie not only safe exempt and free from all evil danger and fear but also entire and perfect So as it setteth out both the privative part of blessednesse full freedome from sin Satan death hell and all fears and also the positive part thereof integrity and perfection of soul and body and of all gifts and graces appertaining to them and withall immortality agility beauty and other excellencies even of the body Phil. 3. 21. By the salvation here mentioned is meant that blessed and glorious estate which is in heaven reservd for the whole mysticall body of Christ. Well may that estate be called salvation in that all that have attained or shall attain thereunto are delivered out of all dangers freed from all enemies and set safe and secure from all manner of evil Into heaven where that rest safety security and salvation is enjoyed no devil no evil instrument can enter to disturb the same There shall God wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain Rev. 21. 4. All contentment agreement tranquillity unanimity joy pleasure and what can be desired shall be there everlastingly enjoyed There shall be a continuall communion with glorious Angels glorified Saints yea with Christ the head and husband of his Church and with God himself whom we shall in his glory so farre behold as our nature is capable of beholding such glory This beatifical vision will not only fill our heads with admiration but our hearts also with joy and delight These are the things which eye hath not seen nor ear heard neither have entred into the heart of man 1 Cor. 2. 9. §. 160. Of our right to salvation by Inheritance THe right which Saints have to salvation is thus expressed Who shall inherite so as the right is by inheritance The Greek word that signifieth to inherite is compounded of a Noun that signifieth a lot or portion and a Verb to give distribute or set apart For an Inheritance is a lot or portion given and set apart for one most properly such a portion as a Father sets apart for his Sons to possesse and enjoy Iosh. 17. 14. 1 King 21. 3. Of all Titles an inheritance useth to be the surest and that which hath no date See v. 2. § 17. In this respect this metaphor of inheriting is applied to eternall life Mat. 19. 23. To a Kingdom Mat. 25. 34. To the Promises namely to those blessed things in heaven which are promised Heb. 6. 12. and to all things namely all the joys of heaven Rev. 21. 7. Salvation is also called an Inheritance Act. 20. 32. Eph. 1. 14 18. Col. 3. 24. 1 Pet. 1. 4. And they to whom salvation belongs are called heirs Gal. 3. 29. Tit. 3. 7. Iam. 2. 5. This right of Inheritance is the best right that any can have The ground of it is the good-will grace and favour of a Father Luk. 12 32. and that from all eternity Mat. 25. 34. The Persons to whom it belongs are children of God Rom. 8. 17. Such as are begotten again 1 Pet. 1. 3 4. and adopted Rom. 8. 15 17. and united to Christ Ioh. 17. 21. The time of enjoying that Inheritance is everlasting Heb. 9. 15. 1 Pet. 1. 4. Herein lieth a difference between Leases which have a date and Inheritances which have no date The quality of this Inheritance is incorruptible and undefiled §. 161. Of the time and certainty of inheriting Salvation THE fruition of the aforesaid priviledge is expressed in the future tense Shall inherit Saints are while here they live heirs They have a right to salvation so soon as they are regenerate The first-born is an heir while he is a childe before he come to possesse the Inheritance Gal. 4. 1 5 7. We are therefore said to be begotten again to this Inheritance 1 Pet. 1. 3 4. And it is said to Saints ye shall receive the reward of the Inheritance Col. 3. 24. namely when this life is ended For the soul when it leaves the body presently enjoys the Inheritance The Apostle intendeth the spirits of Saints where in the time present he saith They inherit the Promises Heb. 6. 12. And at the resurrection both body and soul shall enjoy the same for to such as are raised and have their bodies and souls united will the great God say Inherit the Kingdom Mat. 25. 34. Though the possession of this Inheritance be to come while the heirs thereof here live yet is it sure and certain What Title so sure among men as an Inheritance Much more sure is this Inheritance of salvation then any earthly Inheritance can be For 1. It is prepared for us from the foundation of the world Mat. 25. 34. 2. It is purchased by the greatest price that can be the precious bloud of the Son of God Eph. 1. 14. 1 Pet. 1. 19. 3. It is ratified by the greatest assurance that can be the death of him that gives it Heb. 9. 14. 4. It is sealed up unto us by that holy Spirit of promise which is the earnest of our Inheritance Eph. 1. 13 14. 5. Gods promise is engaged for it therefore they who possesse it are said to inherite the Promises Heb. 6. 12. 6. The Faith of Beleevers addeth another seal thereto Ioh. 3. 33. 7. It is reserved in heaven for us 1 Pet. 1. 4. In heaven
96. The Apostle therefore may here have reference to the Law and that may be one word of Angels here meant But this must not be restrained only to the giving of the Law but rather extended to other particulars also which at other times Angels delivered from God to men For before the Gospel was established in the Christian Church God frequently delivered his will to men by the ministry of Angels as we shewed in the first Chapter § 96. And wheresoever any judgment was executed upon any person for any light esteem of that message which was brought by an Angel the same may be here understood and applied to the point in hand §. 10. Of the respect due to Gods Word by any Minister delivered SOme take the word Angels in the larger sense for any manner of messengers from God that brought his Word to his people Of this large extent of Angels see on the first Chapt. § 79 82. If Angels be here thus largely taken under the word of Angels may be comprised every declaration of Gods will by any Minister whether ordinary as Prophets and Levites or extraordinary as Prophets or coelestial as the heavenly spirits For the word or message of any messenger sent of God is to be received as spoken by God himself Isa. 13. 20. Gal. 4. 14. 1 Thes. 2. 13. In this sense the comparison will lie betwixt the Ministry of Gods Word before the exhibition of Christ and after it and proves the ministry of the Word since Christ was exhibited to be the more excellent This comparison will well stand with the main scope of the Apostle which is to incite Christians to have the Gospel and the Ministry thereof in high esteem But that which the Apostle hath delivered in the former Chapter and further delivereth in this Chapter ver 5 7 16. of coelestial Angels clearly manifesteth that such heavenly spirits are here principally intended By just and necessary consequence it may be inferr'd that the word of all Gods Ministers before the time of the Gospel was such as the word of Angels is here said to be stedfast c. §. 11. Of the stedfastnesse of Gods word OF the foresaid word of Angels it is said that it was stedfast that is firm stable inviolable that which could not be altered that which might not be opposed gainsaid or neglected It is attributed to Gods promise which never failed Rom. 4. 16. to an Anchor that fast holdeth a ship Heb. 6. 19. and to a Testament ratified by the Testators death which no man altereth Heb. 9. 17. Gal. 3. 15. The reason hereof resteth not simply on the authority or infallibility of Angels who delivered the word but rather on the authority and infallibility of the Lord their Master who sent them For the word of an Angel was the word of God as the word of the Lords Prophet was the word of the Lord 1 Sam. 15. 10. and as the word of an Ambassadour or of an Herauld is the word of the King or of him that appointed him For if they be faithfull as good Angels are they will deliver nothing but that which is given them in charge and that they will also deliver in the Name of their Master that sent them The word of Angels therefore being the word of the Lord it must needs be steadfast For with the Lord there is no variableness neither shadow of turning James 1. 17. I am the Lord saith God of himself I change not Mat 3. 6 §. 12. Of the stedfastness of the severall kindes of Gods Law SOme object the abrogation of the Law which is said to be delivered by Angels against the stedfastness thereof For a fuller Answer hereunto I will endeavour to shew in what respect the several kindes of Gods Law may be said to be stedfast notwithstanding any abrogation of any of them Gods Law is distinguished into three kinds Iudiciall Ceremoniall and Morall 1 The Iudiciall Law was steadfast so long as the Polity to which the Lord gave it continued 2 The Ceremoniall Law was steadfast till it was fully accomplished in the truth and substance thereof and in that accomplishment it remains everlastingly steadfast 3 The Morall Law which is here taken to be especially intended was ever and ever shall be a steadfast and inviolable Law It endureth for ever Psal 19. 9. This is it of which Christ thus saith It is easier for heaven and earth to pass then one title of the Law to fail Luke 16 17. Indeed Christ hath purchased for such as believe in him a freedom from the Law in regard of sundry circumstances Such as these 1 In regard of an end for which it was at first instituted namely to justifie such as should in themselves perfectly fulfill it The end is thus expressed The man which doth those things shall live by them Rom. 10. 5. The man namely he himself in his own person not by another nor a Surety for him Which doth namely perfectly without failing in any particular Those things namely all the things in their substance and circumstances that are comprised in the Law Our freedom from the Law is thus expressed We have beleeved in Iesus Christ that we might be justified by the faith of Christ and not by the works of the Law Gal. 2. 16. 2 In regard of the penalty of the Law which is a curse for every transgression according to this tenour thereof Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3. 10. Our freedom from this curse is thus set down Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. And thus There is no condemnation to them which are in Christ Iesus Rom. 8. 1. 3 In regard of the rigor of the Law which accepts no endeavours without absolute perfection The tenour of the curse imports as much for it pronounceth every one cursed that continueth not in all things Gal. 3. 10. Our freedom from this rigour is thus exemplified If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. 4 In regard of an aggravating power which the Law hath over a naturall man For a naturall man committeth sin even because the Law forbids it and in despite of the Law and thus the Law makes sinne exceeding sinfull Rom. 7. 13. From this we are freed by the grace of Regeneration whereby we are brought to delight in the Law of God after the inward man and with the minde to serve the Law of God Rom. 7. 22 25. But notwithstanding our freedom from the moral Law in such circumstances as have been mentioned that Law remaineth most steadfast and inviolable in the substance of it which is an exact form and declaration of that which is good and evil just and unjust meet and unmeet and of what is due
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 ãâã 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 woââ¦d here translated Church and Congregation Act. 13. 43. in generall signifieth ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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
Gal. 3. 28. The eight unities mentioned by the Apostle Eph. 4. 4 5 6. intend thus much For all beleevers make one body They have all one Spirit They are all called in one hope They are all servants of one Lord There is one Faith belonging to them all and one Baptism They have all One God and ãâã Father In reference to that one Father all beleevers are stiled dear children Eph. 5. 1. Great is the emphasis of the Greek word translated dear It signifieth a beloved one one that is so loved as all love is cast on him It is most properly attributed to an only childe where God saith to Abraham Take thine only Son Gen. 22. 2. The LXX thuâ⦠translate it Take thy beloved Son He who in Hebrew is called an only Sonne is in Greek called a beloved Sonne So also do other Authors use that Greek word both of male and female as an only sonne an only daughter So when one hath but one only eye that eye in Greek is called a beloved eye This title beloved one is oft attributed to Christ and that most properly for ââ¦e is the only begotten of God This title beloved one is indeed oft used in the plurall number including many as Eph. 5. 1. Rom. 1. 7. 11. 28. But they are all in Godâ⦠account as an one only childe Thus they are all as one spousâ⦠to Christ Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs Rom. 8. 17. and Kings Rev. 1. 6. and thâ⦠of the same inheritance and of the same Kingdom Now there useth to be bââ¦t one heir of the same inheritance and one King of the same Kingdom These therefore are as one For they have all one Spirit Eph. 4. 4. and they all make oâ⦠mysticall body which body is styled Christ 1 Cor. 12. 12. In this respect the duties which are required of us as brethren § 3. are by this unity further pressed upon us 2. They to whom the Apostle wrote were internally and effectually called To be partakers of a thing is not only to have a right thereto by reason of our profession but also to have a part and a share therein and that really actually Thâ⦠we are said to be partakers of Christ v. 14. And to be partakers of Gods chastisements Heb 12. 8. The husbandman is said to be partaker of his hope in that he doth in very deed partake of the benefit thereof 1 Cor. 9. 10. The Apostle doth use this emphaticall word Partakers and applies it to them all as he did that former excellent style Holy brethreu Of giving such titles to all members of the Church See § 6. §. 18. Of Signes of Saints Calling THe excellency utility and necessity of the heavenly calling gives us all ãâã cause thorowly to search and examine our selves thereabout that we be noâ⦠deceived in a matter of so great consequence and think we are internally and effectually called when our calling is only externall and formall This use is the rather to be made of this point because the evidences of an effectuall calling are especially inward in the soul and spirit of a man and what ãâã knoweth the things of a man namely such as are within him save the spirit of ãâã which is in him It will be therefore not unseasonable to give some signes of ãâã Calling They are such as follow 1. Illumination Hereby I mean in speciall a distinct understanding of the mysteries of godliness particularly of the work of the Law and the Gospel on us Our calling is from darkness to light 1 Pet. 2. 9. They therefore who still remain in darkness the darkness of ignorance and cannot finde themselves to be enlightned with true knowledge are not called Of those who are called the Lord saith They shall all know me Jer. 31. 34. Though this be not sufficient yet it is necessary 2. Sense and feeling of that wofull estate wherein by nature men are Such they are whom Christ thus invites and cals Come unto me all ye that labour and are heavy ââ¦en Matth. 11. 28. As for such as think themselves righteous and that their estate iâ⦠good enough such as never were brought to feel the heavy burden of sinne Christ saith I am not come to call the righteous Matth. 9. 13. 3. Detestation and loathing of ones former estate and wicked course of life together with a true and sound turning from the same which is repentance For Christ came to call sinners to repentance Matth. 9. 13. They therefore that are not brought to repentance but continue to live lie and delight in sinne are not called 4. Sanctification and renovation of the whole man and a delight in holiness For God hath called us to holiness 1 Thess. 4. 7. 5. Contempt of this world of the promotions profits and pleasures thereof For Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. To this purpose tends the call of the Lord Come out from among them and be ââ¦e separate saith the Lord and touch not the unclean thing and I will receive you 2 Cor. 6. 17. 6. Peace and unity This the Apostle intends in these words Let the peace of God rule in your hearts to the which also ye are called Col. 3. 15. He cals it the peace of God because God hath setled and established it among his people God hath called us to peace 1 Cor. 7. 15. 7. Readiness to bear all manner of afflictions which by God shall be laid on us or persecutions which by man shall be inflicted for the Gospels sake For even hereunto are we called 1 Pet. 2. 21. 8. Love of God Hereby they who are called are described These two are joyned together them that love God and them that are called Rom. 8. 28. 9. Love of the brethren The Apostle presseth this point by this argument As ye are called in one hope of your calling Eph. 4. 4. 10. A cheerfull expectation of eternall happiness For God hath called us to eternall glory 1 Pet. 5. 10. §. 19. Of sundry uses of Saints Calling THis point of the heavenly Calling of Saints affords matter of Consutation Humiliation Reprehension Admiration Gratulation Consolation Direction Exhortation 1. The errour of attributing such free will to man in his corrupt estate as to be able thereupon to turn from darkness to light is confuted in that unless God both outwardly by his Word and inwardly by his spirit call him he cannot come No man can come to me saith Christ except the Father draw him Joh. 6. 44. The word calling refutes another errour about the universality of it For we are called out from others 2. That wofull plight wherein our selves were before our calling and wherein others still lie which are not yet called gives great matter of Humiliation For it is an estate of darkness and death
who had received grace were exhorted to persevere therein § 69. So they who have not yet attained grace are to be exhorted to accept the means ãâã grace ââ¦endred To day Even now while the Word soundeth in your ears hear and harden not your hearts Behold now is the accepted time Behold now is the by of salvotion 2 Cor. 6. 2. Put not off to day much lesse let childehood put off ãâã youth or youth to man-age or man-age to old-age or old-age to death-bed Of the common allegation of the thiefs repentance on the Crosse See the ãâã Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. §. 77. Of hearing aright THis phrase If ye will hear his voice containeth in the substance of it the most principall and proper duty that is required of Christians in relation to Christs Propheticall Office In the manner of setting it down it implies a forcible motive against hardning our hearts For they who harden their hearts cannot hear Christs voice as they should Some expound this conditionall conjunction IF with a conjunction of the time thus When ye will hear his voice harden not your heart Which way soever we take it it intendeth a duty and such a duty as compriseth much more then the bare hearing the sound of a voice with the outward ear For he whose heart is hardened may so hear Pharaoh himself whose heart was exceedingly hardened so heard the voice of God Where Christ saith He that hath an ear let him hear what the Spirit saith Rev. 2. 7. implieth that a man may hear the Spirit inwardly speaking to the soul as well as an outward audible voice Of that inward spirituall hearing there are three acts 1. To understand what is outwardly heard by the ears of the body Where the Prophet rebukes the people for being without understanding he saith They have ears and hear not that is understand not and thereupon adviseth them to hear Ier. 5. 21. 2. To beleeve what they understand Where Christ reproveth the Jews for not beleeving he addeth He that is of God heareth Gods words ye therefore hear them not that is ye beleeve them not because ye are not of God Joh. 8. 46 47. And where he said Ye beleeve not because ye are not of my sheep he addeth my sheep hear my voice that is beleeve it Ioh. 10. 26 27. 3. To obey it Where the Israelites upon hearing the Law in great terrour delivered thus said to Moses Speak thou with us and we will hear Exod. 20. 19. In another place it is thus expressed We will hear it and do it Deut. 5. 27. In all these senses is this word hear to be taken in this Text and Isa. 55. 3. and Matth. 17. 5. To hear only with the ears of the body and not to understand beleeve or obey is so farre from a full duty and true vertue as it makes us liable to judgement To hear and not to understand is to be like the path way upon which the corn is cast but because it is not covered with earth the fowls pick it up and it doth not sructifie Matth. 13. 19. To hear and not beleeve makes us like to them whom the Word preached did not profit not being mixed with faith Heb. 4. 2. To hear and not to do is to be like a foolish man which built his house upon the sand Matth. 7. 26 27. It is therefore our duty when the Word of God is preached 1. To open the ears of our head for they are the doors to let in Gods Word This is one main end why ears are given to us and they cannot be better used 2. So to heed the Word heard and meditate thereon so as we may understand the minde of God therein This is it which Christ requireth Matth. 15. 10. For this end the Apostle prayeth for the spirit of wisdom and revelation Eph. 1. 17. This grace is promised to the wise but denied to the wicked Dan. 12. 10. 3. Mix faith with hearing else the word will lose its power For it is the power of God unto salvation to every one that beleeveth Rom. 1. 16. God gives Preachers that men should hear the word and beleeve Act. 15. 7. 4. Adde obedience All blessing is annexed to this Luk. 11. 28. This giveth evidence of our right understanding the Word and beleeving the same They who thus hear have hearing ears such ears to hear as Christ requireth Matth. 13. 9. Rev. 2. 7. And they who thus hear will be kept from hardness of heart This supposition If ye will hear and the consequence inferred thereupon harden not your hearts doth evidently demonstrate that a right hearing will prevent hardness of heart especially hearing of Christs voice that is the Gospel It is the Gospel that maketh and keepeth a soft heart See Chap. 2. v. 3. § 20 21. See also The whole Armour of God Treat 2. Part. 5. on Eph. 6. 15. § 4 5 6. Ibââ¦l Part. 6. on Eph. 6. 16. § 21. §. 78. Of Christs voice THe particular object of hearing as aforesaid is Christs voice For this relative HIS hath reference to Christ. We shewed before § 75. that the Psalmist spake of Christ. More evident it is that the Apostle speaketh of Christ in all the precedent verses so as without all question Christs voice is here meant namely his Word which in the daies of his flesh he uttered by his own lively voice and afterwards by the voice of his Apostles The substance of all being written and registred is further made known by the voice of his Ministers age after age Thus may we still hear Christs voice See Chap. 2. v. 12. § 112. In generall by Christs voice is meant the Word of God which is the only proper object of a saving hearing of hearing to life Ioh. 5. 25. In particular the Gospel is intended under Christs voice See Chap. 2. v. 3. § 20 21 22 23 24. We may not in regard of this particular reference to Christ put difference betwixt the Word of God of Christ and of the Spirit for they are all one Therefore Christ blameth them who hear not God Ioh. 8. 47. And God commandeth to hear his Sonne Matth. 17. 5. And Christ commandeth to hear ãâã Spirit Rev. 2. 7. But there is a direct difference betwixt the Word of God and the word of man as man To teach for doctrines the commandments of men is blameable ãâã 15. ãâã Only Gods Word is the ground of faith and rule for obedience and that ãâã in regard of Gods high supream Soveraignty who hath power to promise ãâã command what he will and also in regard of the perfection and purity of his Word The Turks Alcheron the Jews Cabala the Papists Traditions the Dictaââ¦es ãâã Philosophers or Poets or any other inventions of men which are by ignorant ãâã foolish persons made the grounds for their faith and rules for their
patience This doth God manifest himself to be 1. To set forth his own glory For when he proclaimed his Name among other excellencies he sets down this Long-suffering Exod. 34. 6. 2. To bring men to repentance Despisest thou the riches of Gods goodness ãâã forbearance and long-suffering not knowing that the goodness of God leadeth ãâã repentance Rom. 2. 4. 3. To keep us from destruction The Lord is long-suffering to us-ward not willing that any should perish 2 Pet. 3. 9. 4. To bring us to salvation Account that the long-suffering of the Lord is sââ¦vation 2 Pet. 3. 15. These being the ends which God aimeth at in his long-suffering we that have experience of this Divine property as who hath not ought to have an eye ãâã those ends And 1. To magnifie the Name of God even in and for this excellent Property 2. To endeavour after repentance and so long as God beareth us to renew ãâã repentance 3. To come out of all those courses that lead to destruction 4. To lay hold on eternall life while we have time so to do In these respects let us ofâ⦠cast our eye back upon our former courses We mââ¦y many of us say If God had not long born with me I had now been in a most ââ¦full plight If God had cut me off and taken me out of this world at such a tiâ⦠in such a course as I then eagerly pursued I could have had little or no hope Bâ⦠now blessed be God I have better hope that my desperate course is made knoâ⦠to me I loath it God hath given me some measure of repentance and assuraâ⦠of his favour I dare cast my soul on Jesus Christ for remission of sinnes and reconciliation with God! I am perswaded that when I die I shall be saved These these are they that have cause to magnifie the patience of God We ought further in forbearance and long-suffering to set God before us ãâã to indeavour as in other graces so in this to be like unto God Colosâ⦠3. 1â⦠Eph. 4. 32. We may not be hasty to take revenge upon every offence but rather try if ãâã forbearing the wrong doer may be bettered Be not overcome of evil but overcâ⦠evil with good Rom. 12. 21. §. 102. Of the hainousness of sin continued in Verse 10. Wherefore I was grieved with that generation and said They dâ⦠alway ãâã in their hearts and they have not known my waies THe fearfull effect of their sin is here propounded in this verse and aggravâ⦠in the next This first particle Wherefore is not in the Psalm but here fitly added by ãâã Apostle to set out more distinctly both the cause of Gods grief and also ãâã effect or consequence of the peoples sinne It is the very same that was used before v. 7. § 73. It giveth to understand that long continuing in sinne grieveth Goâ⦠Spirit Because they tempted God fourty years therefore God was grieved To this purpose is this time of Israels continuing fourty years to sinne against God oft pressed as Numb 32. 13. Amos 5. 25. Acts 7. 42 13. 18. This their long continuing in sin is also upbraided as a great aggravation thereof Exod. 16. 28. Nââ¦h 9. 30. Psal. 78. 40. Luk. 13. 34. For 1. Sin the longer it continueth the stronger it groweth and proves to be the more daring and outfacing and in that respect the more provoking Ierem. 44. 17. 2. Continuance in sinne is a multiplication of sinne and in that respect an addition of more fuell which maketh the flame of the fire greater Thus Gods Spirit is more grieved and his wrath more incensed whether by the same man lying in one sin or adding sin to sin or by other men children or other successors treading in the footsteps of their Fathers and predecessors This may be a forcible motive to such as have sinned to repent and not to continue in sinne As continuing in sinne causeth grief and wrath so there is jââ¦y in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. This also may be a warning to such as observe the sinnes of others to take heed that they hold not on in the same course lest they cause more grief and wrath §. 103. Of Gods grieving at sinners THe Greek word translated grieved is emphaticall Some derive it from a Noun that signifieth a bank of a river or a bunch in a mans body Thence cometh a simple Verb which signifieth to take a thing grievously For the heart of him who is grieved or offended doth as it were swell and rise up The compound here used signifieth to be much grieved and exceedingly offended There is another Greek Noun like to that before mentioned differing only in one small letter and signifieth a weight or grief and a Verb thence derived which signifieth to be pressed with a burden or to be offended Both notations or derivations of the word here used tend to the same purpose namely to set out the greatness of Gods displeasure which he took at their manifold kinds of tempting him and at their long continuing so to do The compound here used doth adde aggravation to the offence which God took at his people It is no where else used in the new Testament but here and vers 17. Yet by the Greek Interpreters of the old Testament it is frequently used It is used to set out the great grief and offence which Rebekah conceived at Esaus hatred of his brother and thus translated I am weary of my life Gen. 27. 46. and penitents loathing themselves for their former sinnes Ezek 36. 31. and a Lands ââ¦ing out her inhabitants for their monstrous abominations Levit. 18. 25. The same Hebrew word that is used Psal. 95. 10. and translated grieved is also used Ezek. 36. 31. the place before mentioned and translated loath These significations of this word shew that it carrieth much emphasis and imports an high degree of Gods displeasure Herein such passion by way of resemblance for teaching sake is attributed to God as is incident to Parents and other Governours who earnestly desiring the good of those that are under them are exceedingly grieved and offended when they see them stubbornly runne on in destructive courses notwithstanding all the mean that have been used to reclaim them Under the Law a parent that had a stubborn and rebellious child that regarded no admonition but despised private correction brought him forth to the Judges to stone him to death Deut. 21. 18 c. This is a manifestation of very great displeasure and much aggravates the childes stubborn disposition In this respect saith God to his people O Ephraim what shall I do unto thee O Iudah what shall I do unto thee Hos. 6. 4. And our Lord Christ O Hierusalem Hierusalem How ãâã would I have gathered thy children together even as a hen gathereth her
which God sweareth to inflict ãâã them is deprivation of his promised Rest thus set down in our English ãâã shall not enter into my rest The Rest here meant as it hath reference to those Israelites who provoked ãâã to sware is the Land of Can ââ¦an This is called rest in reference to their many travels and troubles that they ãâã the wilderness and in the Land of Egypt The Hebrew word used by the Psalmist is derived from a root that ãâã to rest from trouble or labour This is evident by the reason which Lamech ãâã of the name which he gave to his son Noah Noah cometh from the same ãâã and signifieth Rest. The reason which his father gave thereof is thus ãâã He shall comfort us concerning our work and toil of our hands Gen. 5. 29. Lamech by divine inspiration fore-saw that God in Noahs time would ease the earth of that intolerable burden of wickedness wherewith the multitude of Gyants who were cruell tyrannical persons over-loded it So as by the ceasing of that violence there should be rest He had therefore a name of rest given him because rest should be in his dayes as e Solomon which signifieth Peace had that name given him because peace was in his dayes 2 Chron. 22. 9. The Greek Noun here used is a compound The simple Verb signifieth in general to cease or leave off Luke 5. 4. 11. 1. It is in particular applied to the allaying or ceasing of storms as Luk. 8. 24. and to mischievous opposition against truth Act. 13. 10. and to appeasing uproars Act. 20. 1. and to leaving off violent beating Act. 21. 32. and to leaving off sin 1 Pet. 4. 1. The Verb compounded with the Preposition here used signifieth to restrain Act. 14. 18. It is used sometimes intransitively without governing any case as in this phrase God did rest Chap. 4. v. 4. So ver 10. Sometimes transitively as in this phrase Iesus gave them rest or Ioshua made them rest that is he procured rest for them Ch. 4. v. 8. A Noun that cometh from this compound Verb is here used and signifieth Reââ¦t even such a rest as freeth from travels and troubles Fitly is this word used in this place for the rest here spoken of whether it be taken litterally for Canaan or mystically for Heaven is a freedom from travels and troubles Eight several times is this Noun used in this and the next Chapter and translated Rest. There is another word once only used in the New Testament and translated Rest which according to the notation of it signifieth the keeping of a Sabbath Ch. 4. v. 9. § 31. The children of Israel were under sore bondage and subject to much labour toil and oppression in the Land of Egypt and in the wilderness they had no setled place of abode but were forced to remove from station to station In Canaan they were a free people under no bondage and according to their several Tribes and Families they had a set and setled habitation which as an inheritance was given to them and their posterity In this respect Canaan had this title given unto it Rest. This title Rest doth both amplifie Gods great care over his Church and also aggravate the judgement here denounced 1. It amplifieth Gods providence in this that howsoever in wisdom he may suffer his Church for some time to be under sore pressures and to be brought to sundry straits yet Rest shall be the end of all This he prepareth this he will give to his After that the Israelites had been setled in Canaan they were for their sins ãâã by their enemies yet God gave them rest again Iudg. 3. 11 32. 5. 31. So after Davids wars and troubles God gave Israel Rest on every side 1 Chro. 22. 18. Yea after they had been seventy years in Captivity he brought them to this land of rest again Ezra 2. 1. In the Apostles time after some persecution the Churches had rest Act. 9. 31. And in Constantines time after the ten persecutions And in Queen Elizabeths time after the Marian persecution This the Lord thus ordereth here in this world to uphold the spirits of his servants that they should not saint under their troubles and trials but hold out upon an expectation of Rââ¦st Men labour and travell all the day in hope of rest in the night But Heaven especially is that rest which God hath prepared for all his This is that Rest which remains to the people of God Heb. 4. 8. Herein the Israelites were a type of the Church of God in this world This world is as an Egypt and a wildernesse to the Church of God But Heaven is their Canaan As Christ for the joy that was set before him endured the Crosse despising the shame Heb. 12. 2. So let us for this Rest that is set before us Of the true Rest See Chap. 4. v. 1. § 8. 2. This title Rest doth aggravate the judgement inflicted upon the Israelites in that it was a deprivation of that which might most of all uphold and support ãâã spirits in their troubles and travels which was that they should have rest Rest ãâã prepared for them but they through their incredulity and manifold rebellionâ⦠deprived themselves thereof See § 118. They so farre deprived themselves of that rest as God sware they shall ãâã enter into it They should be so farre from having any possession therein and long living dying and being buried therein as they should not so much as ãâã a foot therein or have their bones carried thereinto as Iosephs were Exod. 13. 1â⦠Iosh. 24. 32. Our English doth interpret the Greek word in the full latitude thereof thus Eââ¦nter into For it is a compound The simple Verb signifieth to go or to come ãâã the Preposition into This compound is used to set out the utter exclusion of ââ¦pocrites other wicked and all unregenerate persons out of Heaven Mat. 5. 20. ãâã 7. 21. Iohn 3. 5. Rev. 21. 27. In this the type which is Canaan fitly answereth the truth which is Heaven This emphasis of the word which setteth forth their utter exclusion out ãâã Canaan doth aggravate their judgement §. 117. Of rest stiled Gods rest THe fore-mentioned Rest is further amplified by appropriating it to God ãâã cals it My Rest. By an excellency is that Rest called Gods rest and that in sundry respects 1. It was a rest which God had promised to their Fathers 2. By God they were conducted and brought out of Egypt through the wildeness unto it 3. By God they who entred in were setled therein 4. God had his habitation there among them There was his Tabernacle and Ark and afterward his Temple set In what ââ¦spect Heaven is called Gods rest See Chap. 4. v. 1. § 9. God doth here purposely appropriate this rest unto himself to make them ãâã enjoyed it and sound the
the continuance therein alwaies The later is set out 1. By a deficiency They knew not 2. By the object thereâ⦠My waies 2. Gods righteous indignation is manifested in his Oath which is 1. Generaly expressed I sware 2. Particularly described Gods Oath is described 1. By the provoking cause Wrath. 2. By the form of it implied in this particle IF 3. By the matter which is deprivation of what otherwise they might have hââ¦d This deprivation is aggravated 1. By their utter exclusion Shall not enter 2. By the place from whence they were excluded The place is illustrated 1. By the commodity of it Rest. 2. By the excellency of that commodity in reference thereof to God My ãâã §. 120. Of Observations collected out of Heb 3. 7 8 9 10 11. I. CHrists faithfulness must make Christians heedfull in attending to him The ââ¦ticle of inference Wherefore intends thus much See § 73. II. The Apostle delivered what was agreeable to the minde of the Spirit ãâã wrote as the holy Ghost spake This particle AS sheweth the agreeablenâ⦠See § 74. III. The holy Ghost is the Authour of the Old Testament He therein spake ãâã § 74. IV. The Word written is as a Sermon spoken The testimony here alleadged is taken out of the Word written yet of it this Verb saith is used See § 74. V. The first opportunity for grace is to be taken This is intended under this word Today See § 76. VI. Gods Word is mans rule Gods word is implied under this phrase His voice which is here set down as our rule See § 78. VII Gods Word is to be heeded We must hear it See § 77. VIII Hearing Gods Word is a means to prevent hardnesse of heart The manner of premising this duty with this conditionall particle IF intends thus much See § 77. IX Mans heart may be hardened This is here taken for grant in that he admonisheth them not to harden their hearts See § 80 c. X. Man may harden his own heart This Relative Your hath reference to those that are admonished not to harden their hearts See § 85. XI Hardnesse of heart is an hindrance to profitable hearing In that he inferres this admonition not to harden their heart upon the duty of hearing he sheweth that they whose hearts are hardened cannot well hear Gods Word See § 77. XII Sinnes of Predecessours are to be avoided This note of resemblance AS hath reference to their Predecessours to whom they must not be like See § 89. XIII Notice is to be taken of the sinnes of former ages These two titles Provocation Temptation are records of former sinnes that so succeeding persons may take notice thereof See § 90. XIV Mans continuing in sinne is a day of sinning For this end is the Israelites continuing to tempt God called the day of temptation See § 91. XV. Kindnesse works not oâ⦠incredulous Many and great were the kindnesseâ⦠which God shewed to the Israelies in the wildernesse yet in the wildernesse they remained obstinate See § 92. XVI Straits are no just cause of distrust The Israelites are blamed for their unbelief in the wildernesse though therein they were brought to many straits See § 93. XVII Sinnes of forefathers are no warrant to successors The children that came from the Israelites in the wildernesse are here warned to take heed of their fathers sins See § 95. XVIII It is a great sinne to tempt God Tempting of God is here set down as an high provocation of God See § 96. XIX God is kinde to the ungratefull This word proved being added to tempted sheweth that they who tempted God had sundry proofs of his goodnesse See § 97 98. XX. Extraordinary works work not on incredulous Who ever saw greater works of God then the Israelites in the wildernesse They saw these works and yet believed not See § 99. XXI Mans unbelief straitneth not Gods power Though the Israelites in the wildernesse believed not yet God all that time even fourty years continued to do wonders they saw his works See § 100. XXII God is of long suffering He continued to be grieved fourty years together See § 101. XXIII Continuance in sinne much aggravates sinne This particle of inference Wherefore having reference to Gods swearing vengeance upon their fourty years provocation proveth as much See § 102 109. XXIV Mans obstinacy grieves God It was Israels obstinacy that provoked God to say I was grieved See § 103 XXV Conspiracy of many in sinne is one aggravation XXVI Continuance after others in the like sinne is another aggravation These two Observations arise from the meaning of this word Generation See § 104. XXVII God is oft forced to complain of his people This word said as here used is a word of complaint See § 105. XXVIII Wilfulnesse aggravateth sin Erring in heart is a kinde of wilfulnesse This is here set down as an aggravation See § 106 107. XXIX Gods works are his waies Therein he makes himself to be seen as it ãâã walking before us Therefore they are here called his waies See § 110. XXX Some ignorance aggravateth sin Their not knowing is here set down as ãâã aggravation See § 111. XXXI Gods patience may be turned into just vengeance This particle so sheweth that by abuse of patience God was brought to swear judgement ãâã § 113. XXXII God may be brought to swear vengeance This is here plainly expressed See § 114. XXXIII God may be incensed to wrath For here he saith of himself I sware ãâã wrath See § 114. XXXIV Men must be tender of imprecations The manner of Gods oâ⦠whereby the imprecation is left to be understood intendeth as much See § 11â⦠XXXV There is a rest prepared for Gods people This is implied under this ãâã Rest. See § 116. XXXVI The rest of Gods people is in speciall manner Gods rest For thus Gods ãâã leth it My rest See § 117. XXXVII Men may deprive themselves of the benefit of Gods promises God ãâã promised this rest to the children of Israel yet these Israelites deprived themselâ⦠thereof See § 118. §. 121. Of this title Brethren used in Admonitions and Reprehensions c. Verse 12. Take heed Brethren lest there be in any of you an evil heart of unbelâ⦠ãâã departing from the living God HEre the Apostle beginneth distinctly to lay down the use which we are to ãâã of Christs Propheticall Office The use in generall is that we cleave close to Christ and never start ãâã him In laying down this use the Apostle hath an eye to the forenamed Divine ââ¦mony as to the groundwork of this use Hereupon he maketh a fit applicâ⦠thereof to those in particular to whom he wrote ver 12 13 14. and addeth ãâã unto a clear exposition of many passages in that testimony in the other verses oâ⦠ãâã Chapter In his application he useth a pithy disswasion from backsliding v. 12. and ãâã a good direction to prevent the same v.
1. In that there might be many hypocrites among them For visible Churches are mixed Societies Matth. 22. 14. Hypocrites have evil hearts They have a heart and a heart Psal. 12 2 one is an outward seeming fair heart whereby they beguile men the other an inward evil heart after which they themselves do walk Ier. 7. 24. 11. 8. 2. In them that are effectually called there is a remainder of an evil heart For they are but in part regenerate while here they live Some evil doth still cleave to their heart ââ¦o as without taking good heed more evil will increase upon them It is said of some that they proceed from evil to evil Jer. 9. 3. and that they wax worse and worse 2 Tim. 3. 13. This may in part befall such as are regenerate if they be not watchfull over themselves True it is that there is in every one by nature an evil heart Yea every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. Every word in this description of a natural mans heart hath its Emphasis As 1. The heart which is a spring from whence all words and actions flow 2. The thoughts which are the innermost motions of the heart 3. The imagination that is the first rise or ground-work of those thoughts 4. Every imagination not only some few but all of them 5. Is evil It is not only somewhat tainted but plainly evil 6. Onely Evil not in part only as if there were some good mixed but wholly altogether evil 7. Continually evil not for a time or at fits as if sometimes it might be good but at all times without intermission evil This is the disposition of every natural mans heart There is further an acquired evil more evil added to that natural evil an increase of evil There may be aâ⦠increase of evil in his heart who is regenerate In this respect it will be a part of prudence to avoid all occasions whereby ãâã may be brought to wax worse then they are Of avoiding occasions and observing other rules for preventing all backsliding See § 70. §. 128. Of unbelief the cause of an evil heart THe cause of the foresaid evil heart is here hinted to be unbelief Our ãâã doth fitly and fully answer the Greek which is a privative compound and directly contrary to belief or faith Unbelief and faith are set in opposition ãâã to the other as Rom. 4. 20. 11. 20. So the Adjective believing and unbelieving or not believing Ioh. 20. 27. And believers and unbelievers or such as believe not as 1 Cor. 14. 22. 2 Cor. 6. 15. So also the Verb to believe and not to believe Mark 16. 16. Act. 28. 24. Answerably these contraries have their contrary operations By faith the heart is purified Act. 15. 9. By unbelief the heart is made evil ãâã here and the minde and conscience is defiled Tit. 1. 15. Unbelief was the door by which sinne first entered into mans heart For wheâ⦠the Devil had said contrary to Gods express word about eating of the tree ãâã knowledge Gen. 2. 17. Ye shall not surely die Gods word was not believed ãâã thereupon the first sin was committed Gen. 3. 4 5 6. Unbelief makes void all the means which God affordeth to keep evil out of the heart as are Directions Instructions Perswasions Distwasions Promises ââ¦nings Blessings Judgements None of these nor any other means like these will any whit at all prevail with an unbelieving heart The word preached did not ãâã sit them not being mixed with faith in them that heard it Heb. 4. 2. There is ãâã grace for which the Word doth not afford sufficient encouragement to labour ãâã it There is no sin against which the Word doth not afford sufficient ground to seesake it Yet neither the one nor the other are any whit at all available with an ãâã believer Of the hainousness of unbelief See The whole Armour of God Treat 2. Part 6. ãâã Eph. 6. 16. Of Faith ibid. § 133 134. We are advised to look diligently lest any root of bitternesse springing up ãâã Heb. 12. 15. Among other roots we are especially to take heed lest unbelief ãâã up This is a root of much bitterness Therefore carefully to be rooted out ãâã inward corruptions it is one of the greatest breeders Faith is the mother of all graces See The whole Armour of God Treat 2. Part ãâã Of Faith § 8. and unbelief is the mother of all vices The unbeliever regards neither promises nor threatnings nor any other part of Gods word so as the ãâã of God cannot possesse his heart and if no fear of God then no conscience ãâã any sinne Abraham said Because I thought surely the fear of God is ãâã in ãâã place they will slay me c. Gen. 20. 11. When the Apostle reckons up a ãâã of grosse sins he concludes all with this There is no fear of God before their ãâã Rom. 3. 18. Hereupon Christ having said That the Spirit will reprove or ãâã the world of sinne addeth because they believe not on me Joh. 16. 9. whereby ãâã giveth us to understand That unbelief is the cause of all sinne For the ââ¦liever hath no right to Christ and in him that is out of Christ nothing ãâã can be found Of the hainousnesse of unbelief See ver 18. § 171. §. 129. Of the damages of Unbelief IT is a dangerous thing not to believe men when they declare such truths as ãâã for our good Instance the case of Gedaliah wherein his incredulity cost ãâã his own life and the lives of all his friends with him Ier. 40. 14 16. 41. 2 3. ãâã more dangerous must it needs be not to believe God all whose words are ãâã and for our good if we rightly use them Many and great are the damages which in Scripture are set down to ensue ãâã unbelief Such as these 1. Unbelief hardens mens hearts against means afforded for their good 2 King 17. 14. Exod. 9. 19 21. 2. It keeps them from being established in the way of God Isa. 7. 9. 3. It makes them reject those whom God sends Ioh. 5. 38. Mat. 21. 32. 4. It takes away the profit of Gods word Heb. 4. 2. 5. It perverts the plainnest manner of teaching Ioh. 3. 12. 10. 25. 6. It makes miracles not to be regarded Iohn 12. 37. 7. It enrageth mens mindes against the truth Act. 17. 5. 8. It mov'd the Apostles to depart from people Act. 19. 9. 9. It makes men unfit to call on God Rom. 10. 4. 10. Unbelievers can in nothing please God Heb. 11. 6. 11. They are no sheep of Christ Ioh. 10. 26. 12. They are under Satans power 2 Cor. 4. 4. 13. To unbelievers nothing is pure Tit. 1. 15. 14. The gifts which Christ bestows upon them are fruitless and without power Mat. 17. 20. 15. Christs own power is stinted to them Mat. 13. 58. 16. Unbelief makes men do detestable acts
That he who believeth shall not be confounded 1 Pet. 2. 6. Believe in the Lord so shall you be established said Iehoshaphat to his people 2 Chron. 20. 20. This is of force to stir up such as have not faith to get it and such as have it to nourish it Of both these see The whole Armour of God Treat 2. Part. 6. Of Faith on Eph. 6. 16. § 17. c. § 64 c. §. 153. Of Faith making us partakers of Christ. FAith being the grace here intended it appears that by faith we are made ãâã kers of Christ Christ dwelleth in our hearts by faith Eph. 3. 17. And ãâã ãâã the faith of the Son of God Gal. 2. 20. For faith is that instrument which God ãâã Spirit worketh in us to lay hold on Christ to be united unto him and so to beâ⦠partakers of him God in his wisdom doth use this instrument of faith to that purpose upâ⦠ãâã especial grounds 1. Because faith of all graces makes most to Gods honour Hereof see Tâ⦠Armour of God Treat 2. Part. 6. on Eph. 6. 16. Of Faith § 7. 2. Because faith doth most strip man of all conceit in himself For faith is ãâã which a man stretcheth out to another to receive what is needfull for him ãâã he shews that he cannot finde it in himself but that which he looks for iâ⦠ãâã to whom he stretcheth his hand to receive it Against the fore-said Doctrine it may be objected That Hereby we knâ⦠we dwell in Christ and Christ in us because he hath given us of his Spirit ãâã 4. 13. Hereupon another Apostle faith If any man have not the spirit of ãâã he is none of his Rom. 8. 9. By these and other-like Texts of Scripture ââ¦pears that we are made partakers of Christ by his Spirit Answ. It is true that we are united to Christ by his Spirit but that ãâã not our union also by faith Both may stand together For there is a double ãâã of our spiritual union with Christ One on Christs part which is the Spiriâ⦠ãâã other on our part which is faith Christ by his Spirit layeth hold on us and ãâã faith lay hold on Christ. If Christ be worth the having and that it be a priviledge to be made pâ⦠of Christ How blinde are they that see it not What sots are they that ãâã it not then labour to get preserve and well use faith which is the means ãâã hath appointed to that end Here of see The whole Armour of God in the placeâ⦠ãâã quoted §. 154. Of Faiths increase THe Greek word translated beginning may be taken either for ââ¦dation whereupon an Edifice is built or for the first breeding or ãâã a thing In the former sense it is used Heb. 6. 1. and translated Principle ãâã the Margin the true sense of the Greek word is thus expressed The ââ¦ning That the word beginning doth there signifie 1 foundation is evident by this ãâã following Not laying again the foundation c. Beginning and foundation ãâã put for one and the same thing In the later sense as it signifieth the first being of a thing it is most freqâ⦠used as The beginning of the Gospel Mark 1. 1. By the Gospel he ãâã preaching thereof Now because Iohn was the first Minister thereof ãâã thing of it is called the beginning of the Gospel So the first miracle that ãâã wrought is called The beginning of miracles John 2. 11. In the former sense the Apostle takes it for grant that there had ãâã foundation of faith laid among them Why else should he call upon ãâã hold it fast This is it which is called The form of sound words 2 Tim. 1. 13. ãâã foundation Heb. 6. 1. On that place there will be a more just occasion to ãâã this Point In this place as beginning signifieth the first being of a thing it sheweâ⦠ãâã where it is begunne it must be preserved and increased The Apostle ãâã stified to the Colossians That he heard of their faith in Christ addeth that ãâã not to pray that they might encrease and be strengthned therein Col. 1. 4 9 10 ãâã Grace is not perfect at the first 1 Cor. 13. 9. By growth it attains to ââ¦ction Besides growth in faith is an evidence of the truth of faith This is a point needfull to be pressed in these declining dayes Christ may well say to England as he did to Ephesus Thou hast left thy first love Revel 2. 4. Where there is a stay in grace there will be a decay We have need to stirre up the gift of God that is in us 2 Tim. 1. 6. We that are made partakers of Christ ought to grow up into him in all things Ephes. 4. 15. Hereof see The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 6. Of Faith § 64 c. §. 155. Of Perseverance an evidence of our right to Christ. THese words If we hold stedfast unto the end are the same that were used before â⦠6. and in the same sense Of this Particle IF See § 60. Of the Emphasis of these words Hold fast to the end See § 68. This inference being here set down as a Proviso sheweth that it is perseverance in faith which giveth sure evidence that we are made partakers of Christ. Hereof Seeâ⦠â⦠6. § 68. §. 156. Of the Resolution and Observations of Heb. 3. 14. 14. For we are made partakers of Christ if we hold the beginning of our confidence stedfast to the end THe Summe of this verse is An evidence of our right to Christ Herein we are to observe 1. The Inference in this causal particle FOR 2. The Substance Wherein is set down 1. A Priviledge 2. An Evidence thereof In setting down the Priviledge two points are expressed 1. The kinde of Priviledge Partakers of Christ. 2. The ground thereof in this Verb We are made About the Evidence we may observe 1. The manner of expressing it by way of supposition in this particle IF 2. The matter Wherein is declared 1. An Act. 2. The Subject The Act is 1. Propounded in this word Hold. 2. Amplified and that two wayes 1. By the Extent in this Epithete Stedfast 2. By the Continuance thereof Unto the end The Subject points at 1. The Beginning 2. The grace it self Confidence or Faith Doctrines I. Men may be partakers of Christ. This is here plainly expressed and taken for grant See § 151. II. To be partakers of Christ is a supernatural gift This phrase We are made implieth as much See § 151. III. Our right in Christ must make us faithful to him So faithful as we never depart from him nor be hardned against him The causal particle For intends thus much See § 151. IV. Faith upholds them that have it In this respect faith is here stiled substance or that which supports See § 152. V. Faith makes men partakers of Christ. In that continuance in faith is here set
true faith See hereof The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 5. Of Fââ¦th § 36. 2. That what we know of our selves we ought to judge of others who profess what we do So did the Apostle in these words Knowing brethren beloved your eleâ⦠of God 1 Thess. 1. 4. And again God hath from the beginning chosen you to salvation 2 Thess. 2. 13. Thus another Apostle cals those to whom he wrote A chosen generation 1 Pet. 2. 9. To these Hebrews saith this Apostle Beloved we are perswaded of you the things that ãâã salvation Heb. 6. 9. The rule of judging others is charity But charity believeth all things hopeth all things 1 Cor. 13. 7. It believeth and hopeth the best that may be believed and hoped of another How contrary to the Apostolicall practice is the practice of most men who are very rash and unjust censurers of others Like to the Pharisee Luke 18. 9 c. §. 23. Of Faiths giving right to Gods promise THe qualification of such as reap the benefit of Gods promise is thus set down which have believed To believe is to yeeld such credence to the truth of Gods promise as to rest on him for participation of the thing promised Of Faith See The whole Armour of God on Eph. 6. 16. Treat 2. Part. 5. § 14 c. The word here used by the Apostle is expressed in the time past which have believed to shew that we can have no assurance of the thing promised till we do believe the promise After that ye beleeved you were sealed with the holy Spirit of promise Ephes. 1. 13. I know whom I have believed saith the Apostle and thereupon maketh this inference and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1. 12. This Christ manifested by the condition which he required of those whom he cured thus If thou canst believâ⦠things are possible c. Mark 9. 23. It is faith that setleth the right thereof upon us As many as received Christ ãâã them gave he power to become the Sons of God even to them that believe on his naâ⦠John 1. 12. This gives us just occasion to examine our selves whether we be in the faith 2 Cor. 13. 5. Hereof see The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 5. Of Faith § 40 c. Of the persons to whom this Rest belongeth See § 57. §. 24. Of future good things set down in the Present Tense THe thing promised is expressed in these words We do enter into rest Of the rest here intended and of entring into it See § 6 8 9. This is here set down in the Present tense We do enter in a double respect 1. In regard of the certainty of the thing It is as sure as a thing in present possession The Prophets did use to ââ¦et out future things which were sure and certain in the Present tense as Isa. 62. 11. Zech. 9. 9. As for the point in hand Assuraââ¦ce is attributed to saith as a special property thereof Heb. 10. 22. He that said I ãâã that my Redeemer liveth and though after my skin worms destroy this body yet in my flesh shall I see God c. Iob 19. 25 26. was sure of enjoying this rest So he who said I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1. 12. And again I am perswaded that neither death c. Rom. 8. 38. For true believers are fully perswaded that what God hath promised he is able also to perform Rom. 4. 21. It therefore becomes all that would be accounted true believers to get this evidence of the truth of their faith 2. In regard of the beginning of that rest which is here actually enjoyed Of the beginning of heavenly Rest here on earth enjoyed See § 6. The beginning of that Rest is like that Olive-leaf which the Dove brought to Noah in the Ark which shewed that the earth was sending forth her fruit Gen. 8. 11. And like the cluster of grapes and the pomgranats and the figs which the searchers of the Land of Canaan brought and gave evidence of the fertility of that Land Numbers 13. 23. And like the first fruits that gave hope of a future harvest 2 King 4. ââ¦0 Even so the beginning of rest here enjoyed gives evidence of a full perfect and glorious rest to come These first fruits the Lord here bestoweth on us to strengthen our faith in the full possession of that Rest which is to come to keep us from doubting and to uphold us against the difficulties which we are like to meet withall and against the obstacles that lie in the way to that Rest. Behold here the good care of God over man He hath prepared a Rest for him but he seeth it meet to reserve it for time to come and to bring men thorow many troubles thereunto and thereupon gives grounds of assurance thereof before-hand §. 25. Of Gods speaking by Prophets Verse 3. As he said As I have sworn in my wrath if they shall enter into my rest c. THese words As he said c. may have a double reference One immediate to the words next before So they are a proof of them by the rule of contraries Such a proof was noted before in this verse § 21. The force of the argument resteth on that ruled case which the Apostle taketh ãâã grant v. 6. namely that some must enter into that rest which God hath promised Hereupon this argument may be made If some must enter then believers or unbelievers But not unbelievers for God by Oath hath protested against them Therefore believers shall enter The other reference is more remote to the later part of the former Verse If ââ¦e first clause of this verse be included in a Parenthesis the reference of this unto ââ¦former verse will appear to be the more fit For it sheweth that unbelievers ãâã no benefit by the word of promise because God hath sworn that such shall not ãâã into his rest This relative HE in this clause As HE said hath reference to God It was the ãâã that said and swore that they should not enter into his rest That which HE said was in and by David v. 7. and that in Psal. 95. 11. It was God that spake in and by the Prophets as was noted Chap. 1. v. 1. § 11. The holy ãâã spake what the Prophets spake Yea though that which is here quoted were the written word yet he sets it out ãâã by word of mouth thus he said See Chap. 3. v. 7. § 74. §. 26. Of the certainty of Iudgement sworn by God THis particle of resemblance AS hath on the one side reference to the sin and punishment of the Israelites and on the other side to Gods swearing that ãâã
derived useth to be applied to such as are in great distresse as to blinde men Matth. 9. 27. to men affrighted and in danger Matth. 14. 26 30. to a woman in travell Revel 12. 2. to lamenters of great desolations Revel 18. 18 19. to such as ãâã others destruction and to such as seek pardon for others sinnes Acts 7. 57 60. There is also another Verb derived from this Noun that carrieth a greater emphasis and is attributed to the woman who cried after Jesus for her childe grievously vexed with a devil Matth. 15. 22. to them that would have ãâã crucified Ioh. 18. 40. 19. 6 15. and to them that would have Paul destroyed Act. 22. 23. yea it is used to set out Christs cry at the raising of ãâã Ioh. 11 43. This Noun is applied to that cry which was raised about the dissention ãâã ãâã and Sadduces Acts 23. 9. To the Angell that called for Divine ââ¦geance Rev. 14. 18. and to the cry that shall be at Christs coming to judgement Matth. 25. 6. Thus the word it self intendeth vehemency and ardency Whether we take crying for extension of voice for so much is noted of ãâã on the Crosse Matth. 27. 46. and it may be that he did so in his agony in the Gaââ¦den Matth. 26. 39. or to the inward extention earnestnesse and ãâã of his spirit as Exod. 14. 15. Psal. 119. 145. Lam. 2. 18. It implieth one and the same thing namely ardency in prayer Christ manifested his ardency both waies by voice Matth. 27. 46. in spirit Luk. 22. 44. To shew further that it was more then ordinary ardency this epithere strong is ãâã thereunto This epithete is derived from a Noun that signifieth power Thence a Verb ãâã signifieth to be able It useth to be applied to such things as are extraordinarily ãâã as a strong man Mat. 12. 29. a strong winde Mat. 14. 30. a strong or mighty ãâã Luk. 15. 14. a strong or mighty City Rev. 18. 10. a strong or mighty thunâ⦠Revel 19. 6. a strong Angel Revel 5. 2. and to the strong Lord Revel 18. 8. Strong crying then implieth an extraordinary great crying This is yet further illustrated by adding tears thereunto For tears are signs of ãâã prayer Of this see The whole Armour of God Treat 3. Part. 2. Of ãâã on Ephes 6. 18. § 97. Tears are an effect of inward anguish Ier. 31. 15. They are attributed to the anguish of hell Matth. 8 12. §. 38. Of Christs grievous Agony IN these words With strong crying and tears the Apostle hath an especial relation to Christs Agony partly in the Garden and partly on the Crosse. Christs tears are not mentioned in his Agony Yet on other occasions they are ââ¦entioned For he wept at Lazarus grave Iohn 11. 35. and he wept over Ieruâ⦠Luk. 19 41. As for Christs Agony it may be well supposed that he also then shed tears For ãâã is not credible that he which wept at the fore-sight of Ierusalems calamity had ââ¦ry eyes in his own bitter Agony Can we think that his sweat should be as it ãâã great drops of bloud Luk. 22. 44. and that no tears should gush out of his eyes It doth not follow that he shed no tears because no mention is made thereof Many other things did Iesus which are not written John 20. 30. That which the Apostle here saith of Christs strong crying and tears gives evidence of the great anguish that Christ endured Christ had not a childish womanish faint spirit Never any so manfully endured so much as Christ did If other circumstances be compared with these it will appear that never such effects of anguish were manifested in any other To omit his falling to the ground and groveling thereon his falling down to prayer and rising up again and again his bloudy sweat the matter of his prayer If it be possible let this Cup passe Why hast thou for saken me and the descent of an Angel to strengthen him All which do shew that never any mans agony was ãâã to his Beside these evidences the Scripture saith That at the time of his Agony he began to be sorrowfull to be sore troubled and to be very heavy and that in his Agony his soul was exceeding sorrowfull even unto the death Matth. 26. 30 39. Mââ¦k 14. 33 34. and troubled Joh. 12. 27. Hence it appears that Christs anguish was very great The cause hereof was our sinne and the just desert of it For he became our surety and took upon him our debt In this respect it is said That he was made sinne for us 2 Cor. 5. 21. And that he hath born our griefs and carried our sorrows Isa. 53. 3 c. yea it is said That he was made a curse for us Gal. 3 13. In this case two things caused his foresaid Agony 1. The weight of the burden that lay upon him 2. The weaknesse of his humane nature 1. The weight must needs be great for it was the punishment of all the sins of all the Elect. Sinne being committed against God hath a kinde of infinite hainousnesse and the punishment must be proportionable The punishment is Gods wrath and thereupon infinite The reprobate because they are not able to stand under it themselves nor have any to hear it for them lie eternally under it Obj. Christ was the Sonne of Gods love and never provoked his wrathâ⦠How then could it lie upon him Answ. 1. To speak properly God was never angry with his Sonne nor did his wrath lie upon him but rather the effects thereof God was as well pleased with the person of his Sonne even then when he was in his greatest Agony and said Why hast thou forsaken me as he was at his Baptism and transfiguration when he said This is my beloved Son in whom I am well-pleased 2. We must distinguish betwixt the person and undertaking of Christ Though Christ in his Person was the beloved Sonne of God yet by his undertaking to be a Surety he stood in the room of sinners and though he himself never provoked Gods wrath yet they whose Surety he was had provoked it and for their sakesâ⦠endured the heavy burthen thereof Object 2. The effects of Gods wrath for sin is to be cast into hell to lie in ââ¦nesse to be tormented with fire and all this everlastingly Answ. The place the distinct kindes of torments and other like circumstances are but accidents belonging to the punishment of sinne God can in any place maâ⦠the creature feel the fiercenesse of his wrath As for darknesse fire worm and other like expressions of hell torments they are but metaphors to aggravate ãâã torment in our apprehensions Concerning the Eternity of hels torment it is because the damned are not able to bear it in time and they have none to deliver thâ⦠But Christ being supported by his Divine power was able at once to
Baptismes yet are they not to be severed they are but two parts of one and the same Sacrament and both of them indeed make but one Baptisme 4. Others think that the Apostle hath reference to a threefold Baptisme one of water another of the Spirit a third of blood which they say Martyrdome is For this they alledge 1 Ioh. 5. 8. and compare together Ioh. 3. 5. and Matth. ââ¦0 2â⦠this is the reason ordinarily rendred by Popish expositors But they mistake the meaning of this word blood mentioned Ioh. 5. 8. it is not the blood of Martyrs but the blood of Christ which the Apostle there meaneth 5. Some of our best expositors are of opinion that this plurall number Baptisââ¦es is here used in reference to the many persons which were Baptized together and to the severall set times when Baptisme was administred which reason is confirmed by that name which in our ancient Ecclesiasticall Authors is given to the dayes wherein Baptisme was solemnly administred for they were called dayes of Baptismes 6. Baptisme may here Synecdochically be put for both Sacraments and to shew that the Lords Supper is included under the Sacrament of Baptisme the plurall number Baptismes is used §. 13. Of principles about Sacraments WE cannot imagine that the Sacrament of the Lords Supper was clean left out of the Catechisme used in the primitive Church This therefore will be the fittest place to observe the principles about a Sacrament in generall and in particular about Baptisme and the Lords Supper Wherefore about a Sacrament there might be delivered such principles as these Christ instituted Sacraments in his Church A Sacrament was a Seal of Gods Covââ¦nant There were two parts of a Sacrament the outward signe and inward grace A Sacrament was of use to ratifie Gods promise and to strengthen our faith It was of singular use in regard of our dulness to conceive and backwardness to beleeve The resemblance betwixt the signe and the thing signified was of use to help our understanding in the mysteries set out in a Sacrament There are onely two Sacraments of the new Testament One a Sacrament of regeneration The other a Sacrament of spirituall nourishment §. 14. Of principles about Baptisme BAptisme is a Sacrament of regeneration The outward signe in Baptisme is water The inward thing or substance thereof is the blood of Christ. The powring or sprinkling of water upon the party baptized setteth out the inward cleansing of the Holy Ghost The form of Baptisme is In the name of the Father and of the Son and of the Holy-Ghost Baptisme is to be administred by a Minister of the word They who profess the true faith are to be Baptized The children also of such are to be Baptized By Baptisme we are ingrafted into Christs mysticall body Baptisme setteth out both our dying to sin and also our rising to righteousness Baptisme is but once to be administred The force and efficacy of Baptisme lasteth as long as a man liveth Of Baptisme See more in Domest Duties on Eph. 5. 26. Treat 1. § 40. c. §. 15. Of principles about the Lords Supper THe Lords Supper is a Sacrament of spirituall nourishment It is added to Baptisme to shew the spirituall growth of such as are new born There are two outward signes thereof bread and wine These set out the body and blood of Christ. The bread sheweth that Christs body is spirituall nourishment ãâã wine that his blood is spirituall refreshing Those two elements shew that Câ⦠is sufficient nourishment The bread and wine at the Lords Table differ from other bread and wine in use onely not in substance The form of that Sacramâ⦠consisteth in the Sacramentall union betwixt the signes and things signified A Minister of the word must administer that Sacrament They who have been baptized and are fit and worthy may partake thereof The Minister is to bless ãâã elements to break the bread to powre out the wine and to give them to the pââ¦ple The people are to take the elements and to eat the one and drink the ãâã The body of Christ is eaten and his blood drunk spiritually by faith This Sacrââ¦ment is oft to be received in regard of the weakness of our faith and repenâ⦠which need oft to be renewed and that Christ might oft be remembred §. 16. Of Imposition of Hands THe fourth principle is thus set down Of Imposition of Hands This ãâã been an ancient right in the Church of God no other so long continued ââ¦cob when he blessed the Sons of Ioseph laid his hands upon them Gen. 48. 14. Under the Law it was usuall to lay hands on the Sacrifices that were offered up ãâã 4. 15. and 16. 21. Num. 8. 12. But because we have to doe with the time of the Gospell and with a rite ãâã used we will pass over the times of the law and shew about this rite of ãâã of Hands 1. By what persons 2. In what cases 3. To what ends 4. ãâã what exercises it was used 1. They were publique persons that used it as Christ. Mar. 10. 16. Luk. 4. ââ¦0 his Apostles Act. 8. 17. other publique Ministers and Elders 1 Tim. 4. 14 ãâã 5. 22. 2. It was used in extraordinary and ordinary cases The extraordinary ãâã spirituall or temporall Spirituall extraordinary cases wherein Imposition ãâã hands was used were the giving of extraordinary gifts oft expressed under ãâã title the Holy Ghost Act. 8. 17 19. and 19. 6. extraordinary temporall cases were ãâã extraordinary manner of restoring health and other like miracles Luk. 4. ãâã Mar. 6. 5. Act. 28. 8. Ordinary cases wherein Imposition of Hands was used were 1. Blessing children Mar. 10. 16. 2. Setting men apart to a publique function as Ministers of the word 1 ãâã ãâã 22. and Deacons Act. 6. 6. 3. Deputing men to some speciall work Act. 13. 3. 4. Confirming such as had been instructed in the principles of Religion This last particular is not expresly set down in Scripture but gathered out oâ⦠it by the ancient orthodox Fathers and with a joynt consent acknowledged by ãâã Divines not Papists only but Protestants also It hath indeed been much abuâ⦠by Papists with their manifold superstitioââ¦s additions and vain opinions theââ¦bout which hath been I suppose one cause of Protestants much neglecting it Imposition of hands for confirming him on whom hands were laid was of old used in two cases 1. When one of age having been well instructed in the principles of Christian religion was brought to the Church to be Baptized 2. When such as had been Baptized in their infancy and afterwards well instructed in the foresaid principles were judged fit to be made partakers of the Lords Table §. 17. Of laying on of hands at Ordination THis rite of laying hands on them that were to be set apart to the Ministry is most expresly set down in Gods word For Timothy was set apart by laying on ãâã the hands of the Presbytery
righteous and of the wicked The righteous shall be taken with Christ into the highest heaven where they ââ¦all enjoy such glory and happiness as the tongue of man cannot express nor heart of man conceive It shall never be altered but be everlasting and therefore called eternall life Matth. 25. 46. The wicked shall be cast down into hell fire prepared for the devill and his angels where they shall be tormented in soul and body which torment shall be endless and remediless and therefore called eternall fire Iud. v. 7. Many more principles especially such as may be counted strong meat might have been reckoned up But the principles intended by the Apostle are such as may be comprised under the metaphor of Milk In that respect we have reckoned up no more Yet these which are reckoned up do evidently demonstrate that the six principles named by the Apostle are such as may comprise a compleat Catechisme even all the fundamentalls of Religion §. 22. Of the resolution of Heb. 6. 1 2. Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God Of the Doctrine of Baptismes and of laying on of hands and of resurrection of the dead and of eternall judgement THe sum of these two verses is an exhortation to progress in the Christian Religion Hereabout are two points 1. An inference Therefore 2. The substance The substance is set down two wayes 1. Negatively 2. Affirmatively The Negative declares from what we must proceed The Affirmative to what The Negative is 1. Propounded 2. Repeated In the Proposition there is 1. An act required leaving 2. The object to be left Herein is shewed 1. The kinde of object the principles of the Doctrine 2. The Author thereof Christ. The Affirmative also noteth 1. An act to be done Let us go on 2. The mark to be aimed at unto perfection In the repetition of the negative another act is inhibited not laying again And another object is specified and that is 1. Generally set down in a Metaphor the foundation 2. Particularly exemplified in six heads The first declares a duty of repentance and the subject thereof from dead workes The second manifesteth a grace of faith and the object thereof towards God The third hinteth two speciall meanes of grace Doctrine and Baptismes The fourth pointeth at an ancient rite laying on of hands The fifth reveales a speciall priviledge resurrection and the persons to be made partakers thereof the dead The sixt declareth the last act of Christ as Mediator judgement and the continuance or the issue thereof eternall §. 23. Of the Doctrines raised out of Heb. 6. 1 2. I. TO reproof instruction must be added This Chapter containes many instructions which the Apostle addes to his reproof in the latter end of the former Chapter See § 2. II. Christians must not alwayes stick in first principles This is the meaning of this word leaving See § 3. III. The principles taught in Christs Church must be the Doctrine of Christ. This is here expressely set down See § 3. IIII. Christians must daily grow in grace This is to go on See § 4. V. Perfection must be a Christians aime This is it whereunto he must go oâ⦠See § 5. VI. A foundation of Religion must be laid This is implied under the Metaphor of a foundation here used See § 6. VII The foundation must be but once laid It is here forbidden to be laid again See § 6. VIII The primitive Church had a set Catechisme The distinct principles here set down import as much See § 7. IX The naturall mans workes are all dead So here they are said to be See § 8. X. Repentance is necessary It 's here set down as the first principle See § 8. XI God is to be known For this end mention is here made of God See § 9. XII Faith is a true grace It is therefore here expressely required See § 10 XIII Faith is to be fixed on God This is the meaning of this phrase towards God See § 10. XIIII Gods word is the Churches Doctrine It is that wherein the members of the Church are to be instructed See § 11. XV. Baptisme is the Churches priviledge It is here reckoned among the priââ¦ledges which belong to the Church See § 14. XVI There is an inward and outward Baptisme This may be one reason of using the plurall number Baptismes See § 12. XVII Baptisme is common to many This may be another reason of the plurall number See § 12. XVIII Imposition of hands is an evangelicall rite It is one of the principles of the Christians Catechisme See § 16. XIX Ministers may be set apart by imposition of hands Hereabout was this ãâã used in the Apostles time See § 17. XX. Our bodies are subiect to death This is here taken for granted See § 19. XXI Our dead bodies shall be raised The resurrection here mentioned is of our bodies See § 20. XXII There shall be a generall judgement This also is here taken for graâ⦠See § 21. XXIII The sentence at the last judgement will be inalterable In this respect it ãâã stiled eternall judgement See § 21. §. 24. Of the sense of these words And this will we do Heb. 6. 3. And this will we do if God permit THe Apostle to his exhortation made to the Hebrewes that they would go ãâã persection by this copulative particle AND addeth a promise of his OWN indevour to do what in him lyeth for helping them on in that progress The relative THIS hath reference to that generall point which he intended about leaving principles and going on to persection There about he maketh this promise We will do namely that which belonged to a Minister to help on peoples going to perfection which was not to lay the foundation again but to open deeper mysteries as he doth in the seventh and other Chapters following In setting down the promise he useth the plurall number We will do 1. In reference to other Ministers For there were other Ministers of this Church besides the Apostle himself who were all of the same minde as the Apostle testifeth of himself and Titus thus Walked we not in the same Spirit 2 Cor. 12. 18. 2. To set forth the disposition of other Ministers in his own example as where he saith We Ambassadours for Christ as though God did beseech you by us we pray ãâã 3. In relation to the indevour of them to whom he wrote For being perswaded that they would make progress according to that Doctrine which should be delivered to them by him he saith this will we do I in Doctrine and you in proââ¦iency will go on to perfection Thus he includes them with himself where he saith in the plurall number and first person Let us go on vers 1. Thus it appeares that it was not an ambitious episcopall
from them and given to another Nation Mat. 21. 43. 2. A particular assembly is rejected when good pastors are taken away and instead of them idle and idol Shepheards are set over them whereby they fall from that which before they seemed to have 3. Particular persons are rejected when they are given over to hardnesse of heart as the Iewes were Isai. 6. 10. Thus they may stand as dead Trees in an Orchard but at length they shall be cut down All particular impenitent persons are utterly rejected by death Object So all may be rejected Answ. Not so for such as bring forth good fruit are by death transplanted from the nursery of Gods Militant Church to his glorious Orchard of the Triumphant Church Take heed that you provoke not God to complain and say What could have been done more to my vineyard that I have not done in its Isa. 5. 4. God hath sent us many Ministers time after time and they have taken great paines in plowing digging dunging and God hath sent down rain time after time what then can be expected if instead of herbs we beare Briers and Thornes §. 49. Of being nigh unto Cursing TO adde the greater terror the Apostle thus aggravateth the fearfull case of the fore-mentioned sinners in this phrase And is nigh unto Cursing The Greek word translated Cursing is a compound The simple nouâ⦠signifieth Cursing namely such cursed speech as proceedeth out of the bittered spirit of corrupt man Rom. 3. 14. It seemeth to be derived from an Hebrew ãâã which signifieth to curse The simple noune is but once used in the New Testaâ⦠The preposition with which the word of my Text is compounded addeâ⦠a kind of aggravation It is put for the curse of the Law Gal. 3. 10 13. And tâ⦠participle compounded with this preposition is applied to such as are devoted to hell-fire Mat. 25. 41. The word here signifieth that the curse which God will inflict is not only by word of mouth but also in act and deed Yet by way of mitigation this word nigh is added Where he spake of good ground he absolutely said in the time present It receiveth blessing but here as pââ¦ting off revenge for a time he saith is nigh cursing This gives proof of Gods Pââ¦tience whereof see Chap. 3. v. 9. § 101. The connexion of this cursing upon the forementioned rejecting is an evidâ⦠ãâã Gods curse following such as are rejected of him Instance Saul the nation of tâ⦠Iewes and other Churches before mentioned Such seem to be past hope They have deprived themselves of blessing and so made themselves liable to Cursing This is a further aggravation §. 50. Of Apostates end to be burned THe last clause of this verse in these words whose end is to be burned is a farther prosecution of the foresaid Metaphor for of old men were wont to burn ãâã fields which after much and long Tillage would bring forth nothing but Bâ⦠and Thornes That which the Apostle here especially intendeth is that such as are rejected ãâã God and cursed shall assuredly be cast into hell fire This is that unquenchâ⦠ãâã whereof the Baptist speaketh Mat. 3. 12. And which Christ intendeth Mâ⦠â⦠43 c. This is thus made known lest men should lightly esteem that which waâ⦠bââ¦fore spoken of rejecting and cursing When God is not seen in shewing mercy ãâã will shew himself the more terrible in his judgement Many thinke it is no great matter to be rejected and cursed They will say ãâã if we be deprived of our Ministers what if the Gospell be taken away so long as ãâã enjoy peace and plenty But if the burning here intended were well known ãâã believed those forerunners thereof would not be so lightly esteemed The Greek noune translated burning is not elsewhere used in the New ââ¦stament It is here applied to the earth for this relative whose hath ââ¦rence to the earth v. 7. Yet the verb from whence it is derived is used to ãâã out the burning of hell-fire Rev. 19. 20. and 21. 8. And this word is here intenâ⦠to set out under this comparison the torment of hell for there is no greater ââ¦ment then that which commeth by burning The burning here meant is made the end of Apostates For many are prone ââ¦on present prosperity to put off the fear of this burning The Apostle therefore ãâã them in minde of their latter end Though God in his patience and long suffâ⦠may bear with them some time as he did with the Fig-tree Luk. 13. 7. Yet ââ¦ing and that in hell shall be their end Their end is to burning as the Gââ¦eek phrase soundeth Burning is the Goale whereunto at last they shall come ãâã ãâã of the wicked shall be cut off Psal. 37. 38. This is exemplified in sundry Paâ⦠Matth. 3. 10. and 13. 42 50. Fret not thy self therefore because of evill doers Psal. 37. 1. though they ãâã ââ¦ly to prosper Consider their end Read to this purpose Psal. 73. §. 51. Of the resolution of Heb. Chap. 6. v. 7 8. Vers. 7. For the earth which drinketh in the rain that commeth oââ¦t upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God Vers. 8. But that which beareth Thornes and Bryers is rejected and is nigh unto cursing whose end is to be burned IN these two verses the difference between persevering and revolting professors is laid down both of them in a comparison taken from the earth One from good land v. 7. the other from bad v. 8. In setting down this comparison we may observe 1. The occasion of bringing in this comparison in this particle FOR. 2. The expression of the point it self Hereof are two parts 1. The state of persevering Professors 2. The state of Apostates 1. About the state of the former four branches are expressed 1. The condition of professors They are as earth 2. The means afforded for their growth rain This is amplyfied two wayes 1. By the comming of it upon the earth 2. By the frequency of that comming oft 3. Their entertaining the meanes This is manifested two wayes 1. They drink it in 2. They bring forth fruit This is amplified 1. By the kind of fruit herbs 2. By the qualification thereof Meet for them by whom c. 4. The issue This is set down 1. By their act they receive 2. By the subject matter which they receive amplified 1. By the kind of it blessing 2. By the Authour of it from God Vers. 8. 2. About the state of the latter who are Apostates is set down 1. The opposition betwixt them and such as persevere in this particle BUT 2. A Declaration of their condition This is set down 1. By their effect which is 1. Generally propounded they bear 2. Particularly exemplified in two kindes of fruit Thornes Bryers 2. By the issue and that in two branches 1. They are rejected 2. They
Scripture strip this grace of much joy and comfort which it bringeth in afflictions and take away the difference betwixt the hope of Christians and worldlings Quest. Is not then that true hope which wants assurance Answ. Not the truth but the perfection of hope consisteth in this assurance That which the Apostle saith of knowledge 1 Cor. 13. 9. may also be applyed unto hope and to other Christian graces we hope in part So long as we remain in this flesh the flesh remaineth in us as well as the Spirit From the flesh commeth doubting wavering and all manner of weakness Mat. 26. 41. But as the Spirit getteth strength and prevaileth over the flesh so will this doubting and wavering be more and more dispelled and assurance more and more increased Hereof see more in The whole Armour of God Treat 2. part 6. of Faith on Eph. 6. 16. § 39 Some take hope in this place to be put for Faith Indeed these two graces do in many things so fitly agree as not unfitly one may be put for the other The matter is not great whether the one or the other be here meant In the exemplification of this point both faith and hope are expressed Faith v. 12. Hope v. 18. But because hope is here named by the Apostle and that which is here spoken of it may agree to hope as well as to faith I take the litterall expression to be the best and safest Of hope what it is Of assurance of hope Of the agreement and disagreement betwixt it and faith Of the use and need of Hope See the whole Armour of God Treat 2. Part. 7. of Hope on Eph. 6. 17. § 3 4. c. The Apostle here gives us to understand that Christians may by diligence attain unto assurance of hope God will blesse his in a diligent and carefull use of such meanes as he hath appointed for attaining such and such graces yea and the measure of them This discovers the reason why many long continue wavering and never get assurance They take no pains they use no diligence they think God should work in them this assurance without any paines of their own Such may wish as Balaam did Numb 23. 10. for that which they shall never attain Let not us be wanting to our selves If we thinke assurance of hope worth the ãâã let us do to the utmost what God enableth us to do for attaining thereunto ãâã ãâã acquaint our selves with the grounds of hope Gods promises and propertâ⦠and frequently and seriously meditate thereon Let us conscionably attend Gods Ordinances and earnestly pray that God would adde his blessing to our en ãâã We are of our selves backward dull and slow to believe and hope we ãâã much prone to doubting In these respects we ought to use the more diligence ãâã to quicken up our spirits unto this full assurance and not cease till we have atââ¦ined some evidence thereof This last phrase unto the end is in sense and almost in words the same that was used Chap. 3. 6. The difference is onely in the prepositions which are two diâ⦠ãâã in letters but both signifie one and the same thing It is hereby intended that perseverance must be added to diligence Perseverance I say as long as we live For the word End hath reference to the time of ãâã life See more hereof Chap. 3. v. 6. § 68. §. 81. Of slothfulness about sanctifying graces Verse 12. THe Apostle to enforce his exhortation unto diligence addeth an inference against the contrary vice thus that ye be not slothfull c. By this inference it is implyed that if they be not diligent slothfulness will seize upon them Which if it do they cannot attain to the forementioned assurance The Greek word translated slothfull is the same that was interpreted dul Chap. 5. 11. § 58. There is shewed the notation and emphasis of the word In reference to the mind it importeth dulness in reference to practise it intendeth slothfulness slothfulness I say in use of meanes whereby grace may grow and gather strength The word is properly used of such as are slow of pace as an old man or an Asse It is contrary to quickness Here it seââ¦teth out not so much a naturall imperfection as an acquired vice which seized upon them by their carelesness They had not exercised themselves in Gods word thereby to sharpen their wits and make themselves more capable of the mysteries of godliness they had not acquainted themselves with the promises treasured up in the word nor with the properties of him who made those promises and thereupon became dull of hearing and slow of believing Object The Apostle commended their diligence in the former verse and desireth ãâã still to shew the same diligence why then doth he here forewarn them of slothââ¦lness Answ. 1. He that admonisheth one to do what he doth commends him for so doing 2. ãâã commended their diligence in charity but admonisheth them to take ãâã of slothfulness in matters of faith hope and other like graces It appeareth that herein they were not so diligent therefore he desireth that they be not slothfull therein For 1. They who are forward in duties of love to man may be dull and slothfull in knowledge faith hope c. Saul is thus commended He cloathed the daughters of ãâã Scarlet and put on ornaments of Gold upon their apparell 2 Sam. 1. 24. Yet was he slothfull about sanctifying graces 2. Duties of love to others are more outward and in that respect more easie Object Love is a fruit of faith Gal. 5. 6. Answ. Indeed true Christian love is so yet there may be many specious shewes of such a love as sprouts not from faith As Saul in his time was diligent in seeking and procuring the good of his people yet slow in believing Gods promises and backward in relying aââ¦d trusting on Gods providence So others in other ages and in this our age also Many that have been abundant in workes of charity have been of mean knowledge and weak faith if they have had any faith at all See ãâã hereof § 79. §. 82. Of avoyding vices contrary to duties required THe slothfulness here disswaded is directly contrary to the forementioned diligence and mention is thereof made to shew that for the more prosperoâ⦠flourishing of a vertue the contrary vice is to be avoided This is oft ãâã by the Holy Ghost in generall termes thus Cease to doe evill learn to dâ⦠well Isâ⦠â⦠16 17. Put off the old man put on the new man Eph. 4. 22 24. Let us lay aside ââ¦ry weight and let us run with patience the race which is set before us Heb. 12. 1. 8 in this particular Prov. 12. 24 27. As vertue and grace is a fruit of the Spirit so vice and sin of the flesh ãâã these are contrary the one to the other Gal. 5. 17. If the lusts of the flesh be nouriâ⦠and not
Abraham was to blesse him v. 14. which compriââ¦eth under it all manner of good things that any way tend to make man blessed See v. 14. § 102. Of this word promise See v. 12. § 87. It is here said that he obtained the promise The verb obtained is in Greek a compound The simple verb signifieth as much and is oft so translated as Heb. 11. 35. Luke 20. 35. But the preposition with which it is compounded questionless addeth some emphasis It may imply an obtaining to himself He so obtained the promises as he made them his own He only and his seed did partake of the benefit thereof Thus is this compound used Heb. 11. 33. Rom. 11. 7. to exemplifie this in some particulars the good things promised which Abraham obtained may be drawn to three heads Temporall Spirituall Eternall Concerning temporall blessings 1. He was honourable in the place of his abode For the Nations accounted him a Prince of God among them Gen. 23. 16. that is a great Prince 2. He was so mighty a man as out of his own house he could raise an Army Gen. 14. 14. 3. He was very rich in Cattle Silver and Gold Gen. 13. 2. 4. He was beloved of the Nations thereabouts instance the good entertainment which Pharaoh King of Egypt in a time of Famine Gen. 12. 16. and Abimeâ⦠King of the Philistines gave him Gen. 20. 14. Instance also that courteous dealing which he found at the hand of the Hittites Gen. 23. 6. c. 5. He had an heir a lovely and gracious Son a Son of promise Gen. 21. 2 c. 6. He saw his childrens children for Esaâ⦠and Iacob lived some years in his time 7. He lived many dayes and those many dayes were good dayes Gen. 25. 8. 8. He was ful of years which phraise implyeth that he outlived not his good daââ¦es He was an old man and full of years and died in a good old age Gen. 25. 8. 9. He left a blessed memoriall behind him none ever a better His memory yet as a Lawrell remaineth fresh and green in Gods Church He is counted and called the Father of the faithfull Rom. 4. 11. Concerning spirituall blessings he was endued not only with those sanctifying graces which were absolutely necessary to the salvation of his soul but also wiââ¦h such as exceedingly adorned and beautified his profession and made him a good Parent a good Master a good Neighbour and every way good In regard of the eminency of those graces wherewith God endu'd him he was called the friend of God 2 Chro. 20. 7. Isa. 41. 8. Iam. â⦠23. Concerning eternall blessings he had not only a part of that rich and glorious inheritance in heaven which Christ by his blood hath purchased but in some respects he may be accounted among men the chiefest therein See more hereof § 9â⦠§. 110. Of waiting for Gods promises THe points before noted of Abraham are written not for his sake alonâ⦠but for us also Rom. 4. 23 24. even for our learning Rom. 15. 4. Sâ⦠as from Abrahams example we may well infer these three points 1. Gods promises are to be waited for 2. Waiting for Gods promises must be with patience 3. Fruition of the good things promised will be obtained by a patient waiting for them 1. That Gods promises are to be waited for is manifest not only by Abrahams approved example but also by the example of other Patriarchs Iacob on his death bed maketh this profession I have waited for thy salvation O Lord Gâ⦠49. 18. I waited patiently for the Lord saith the Psalmist Psal. 40. 1. In the Hebrew the word is doubled thus waiting I have waited of the emphisis hereof see v. 14. § 103. As this duty is commended by sundry approved examples so it is expresly commanded Waite on the Lord Psal. 37. 3â⦠Prov. 20. 22. 1. God in his wisdome oft setteth a long date for the accomplishment of his promises All which time we must waite lest we fail of obtaining the benefit of the promise 2. God waiteth that he may be gracious to us Isa. 30. 18. Should not we then wait his good pleasure 3. The time which God appointeth is the fittest season for effecting a thing That time therefore is to be waited for It is a great fault to prescribe a time to God and if iâ⦠that time God accomplish not his promise to distrust the truth thereof and thereupon either to faint or to use indirect means as Sâ⦠did 1 Sam. 28. 7. It was an atheisticall speech of a profane King to say ãâã should I wait for the Lord any longer â⦠Kings 6. 33. §. 111. Of waiting with Patience IT was shewed § 108. that the word which the Apostle useth intendeth patience in waiting This phrase I was dumb and opened not my mouth Psal. 39. 9. ãâã the Psalmists meek and quiet spirit It is good both to hope and to be silent ãâã 3. 26 that is quietly to wait for the salvation of the Lord. For in rest and ãâã shall you be saved Isai. 30. 15. The Psalmist giveth this reason thereof beâ⦠Lord didââ¦t it For such ought our respect to be to God as we grudge not ââ¦inst any thing that he doth but contentedly and patiently expect the issue therees which will prove good to them that so wait Contrary hereunto is their perverse disposition who grudge and murmur at Gods dealing with them as when he stayeth longer then they looked for before be accomplish his promise or when he bringeth them into any straits or distresses or when some outward likelihoods appear against the promises which they have looked for Examples of these and other like cases we have of the Israelites while they were in the wildernesse and of Gods severe judgements on them for the same whereupon the Apostle giveth this admonition to christians neither murmur ye as ãâã of them also murmured and were destroyed of the destroyer 1 Cor. 10. 10. Hereby they tempted God See Chap. 3. v. 9. § 96. This discontented disposition argueth a light esteem of God and a little faith in Gods power providence wisdome truth mercy and other divine properties Though they may seem to wait yet their waiting can be no way acceptable to God §. 112. Of the benefit of patient waiting THe speciall benefit which they that patiently wait Gods time for accomplishing his promise have is that they shall obtain the good things promised This in generall was prayed v. 12. § 87 88. It might further be confirmed by Calebs and ãâã and the other believing Israelites entring into Canaan and by Davids possessing the Kingdome of Israel and by sundry other particular instances recorded in Scripture It is said of old Simeon that he waited for the consolation of Israel which was for the exhibition of the Messiah and according to his expectation he sââ¦w him before he died Luk. 2. 25 c. Especially is this verified in
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 ãâã 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 ãâã ââ¦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 ãâã ãâã ãâã the minds of them which believe not lest the light of the glorious Gospell of Christ ãâã 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 ãâã be the Heire of the world was not made to Abraham or to his seed through the ãâã but through the righteousnesse of ââ¦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 ãâã 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 ãâã 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 thââ¦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 ãâã seed after the Spirit in these words They are not all Israel which are of Israel ââ¦ither becaââ¦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 ââ¦nto them Iohn the Baptist
metaphor taken from runners in a race who use to put on with all the speed they can This sense seems to be the more pertinent in this place because the words following have reference thereunto For 1. To lay hold hath reference to a prize for which runners in a race make the more speed 2. The hope here mentioned is that prize 3. This word set before useth to be spoken of runners in a race before whom the prize is set Heb. 12. 1. 4. There is mention made of a fore-runner v. 20. â⦠Our old English translation have reference hereunto for thus they translate it Which have fled to hold sast the hope laid before us In this sence do most Expositors ãâã take this word Thus the word implyeth that diligence must be used for attaining that which is ãâã for hereof see Chap. 4 v. 11. § 64. The Greek word here translated to lay hold upon is the same that is used Chap. 4 v. 14. § 86. and there translated hold-fast As there so here it implyâ⦠perseverance in our Christian course till we have attained to the end thereof Of perseverance see Chap. 3. v. 6. § 68. Hope is here taken metonymically for the thing hoped for as promise for the thing promised v. 12. § 87. That which was hoped for is the very same as was promised even eternall life For this is the reward that is here said to be set before us §. 148. Of heaven a believers hope THat which before the Apostle termed the promise he here stileth the hope to shew the mutuall correspondency betwixt Gods promise and mans hope What God promiseth man hopeth for and man cannot in faith hope for any thing but that which God hath promised See more hereof in The Whole Armour of God Treat â⦠Part 7. § 3. Of Hope on Ephes. 6. 17. If it be demanded what that hope is which is set before us A ready answer may be gathered out of the two next verses which shew that it is heaven it self and the glory thereof which is hoped for Heavenly glory is that which true believers hope for Hereupon their hope is ãâã the hope of the glory of God Rom. 5. 2. namely that glory which with God they shall injoy in heaven It is also stiled the hope of salvation 1 Thes. 5. 8. and the hope of eternall life Titus 3. 7. It is in this respect called The hope which is laid up for us in Heaven Col. 1. 5. And that blessed hope Titus 2. 13. an hope that maketh us blessed And the hope which shall be gladnesse Prov. 10. 28. 1. Herein is manifested a main difference betwixt the hope of them that are regenerate and them who remain in their naturall estate The utmost of the hope of these men is within the compasse of this world Hereupon their hope is said to perâ⦠Prov. 11. 7. For the promises of things to come belong not to them Besides they want the eyes of faith whereby things invisible are seen Heb. 11. 27. They walk by sense 2. Herein further is manifested the ground of a believers boldnesse The righteâ⦠are bold as a Lion Prov. 28. 1. He is bold in peace and trouble in safety and danger in life and death And well may he be so by reason of the hope that is sââ¦t before him Hereupon the righteous hath hope in his death Prov. 14. 32. This is that hope whereof in a proverbiall speech it is said Were it not for hope the heart would break This provââ¦rb holdeth most true in the hope that here we speak of the hope of eternall life If in this life only we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. §. 149. Of setting reward before us THis phrase ââ¦et before is the interpretation of one Greek participle the root whereof signifiââ¦th to be set Phil. 1. 17. The compound is only used in this Epistle and that three times here and Chap. 12. 1 2. It implieth a setting a thing before us as for direction Heb. 12. 1. to shew how we should attain it so also for imitation to stir us up tâ⦠use our best endevour for attaining it It is set before us by God himself in his word We may therefore have our eye upon this hope namely upon that reward which is promised and thereupon we may well hope for it As God hath set it before us so may we set it before our selves and thereby be encouraged to hold out in our Christian course It is said of Christ that for the joy which was set before him he endured the Crosse Heb. 12. 2. If Christ used this meanes to encourage him to endure the Crosse much more may we by this meanes encourage our selves to do and endure whatsoever God shall call us unto Yea I may adde that we must have our eye on that that is set before us For be that commeth to God must believe that he is and that he is a rewarder of them that diligently seek him Heb. 11. 6. Thus Abraham looked for an ãâã City and Moses had ãâã unto the recompence of the reward Heb. 11. 10 26. With this doth the Apostle thus perswade Christians to hold out under all their pressures our light affliction which is but for a moment worketh for us a far more exceeding ãâã eternall weight of glory 2 Cor. 4. 17. 1. The weaknesse of our flesh needeth this support The spirit may be willing when the flesh is weak Matth. 26. 41. 2. The difficulty of our task for doing and suffering what we are bound ãâã requires such an encouragement because strait is the gate and narrow is the way which leadeth unto life Matth 7. 14. 3. The imperfection of the sanctification of the best while here they are in this world needeth such an help For we know in part 1 Cor. 13. 9. and of all other graces we have but a part If we were now as Adam in his innocency was ãâã glorified Saints now are we should need no such meanes 4. Reward especially the hope here spoken of namely of eternall life iâ⦠the end of our practise Rom. 6. 22. and of our faith 1 Pet. 1. 9. Therefore we may have our eye fixed on it 5. God having promised that which we hope for we may well set it before us For whatsoever good thing any man doth the same shall he receive of the Lord ââ¦ans 6. 8. and in due season we shall reap Gal. 6. 9. 6. None condemns this point of prudence in temporall things Who ãâã the hââ¦sband man for sowing bountifully that he may reap bountifully â⦠Cor. 9. 6. It is by way of commendation said The husband man waiteth for the precious ãâã of the earth James 5. 7. He that striveth for a mastery doth it to obtain a ãâã Crown 1 Cor. 9. 25. All Tradesmen Merchants Mariners Souldiers and otââ¦ers have that which they hope for in their eye 1.
ariseth partly from their endeavour after peace and partly from Gods blessing upon their endeavour Great are the benefits which peace brings to a Kingdome Therefore righteous Kings seek it and God gives it as a blessing to them Of the benefits of peace See the Churches Conquest § 96. 1. This may serve as a just taxation of those that delight in war who are never well when they are out of war They will therefore pick quarrels thinking to get a name thereby to live on spoiles to trample under and triumph over others Such are no Kings of righteousnesse They are more fit to live in wildernesses among tygers and other ravenous beasts yea in hell among Devils then among men 2. Hereby Kings and others may testifie their righteous disposition namely by love of peace hereunto we are much exhorted Rom. 12. 18. Heb. 12. 14. Christ would have us not only keepers of peace but also makers of peace Matth. 5. 9. Holinesse and peace must go together Heb. 12. 14. Neither must the unrighteousnesse of others make us break peace nor must love of peace make us lose righteousnesse 3. Pray that these two may ever go together that Melchisedec may dwell in Salem Pray that the wars begun may end in peace and that that peace may be a peace of righteousnesse 4. Be thankfull to God for that peace that we have so far as it meeteth with righteousnesse and for the benefits that we enjoy thereby §. 23. Of Mysteries couched under Histories IN the third verse there are four mysteries taken from things concealed They are all spoken of Melchisedec as a type respectively because they are not by the holy Ghost expressed For in those Scriptures where mention is made of Melchisedec there is not any mention made of his Father Mother descent birth or death But all those things are spoken of Christ the truth simply and properly The ãâã though it go from the words and from the sense also applyed to Christ yet in relation to Melchisedec giveth the right sense thus whose Father and Mother are not written in the Genealogies nor the beginning of his ãâã nor end of his life A learned interpreter of the New Testament thus translates it who was ãâã ãâã unknown Father c. This phrase without descent thus The originall of ãâã stock cannot be declared Though these may shew the meaning of the words as applyed to the type ãâã they lose the emphasis of them and obscure the mysteries contained in them Object There are many men mentioned in Scripture whose Father Mother descent birth and death are not recorded in Scripture as Obadiah Habbakuk ãâã ãâã and others Answ. The parentage kindred birth and death of these and sundry otherâ⦠ãâã passed over because there was no great end of knowing them But these were ââ¦cealed in the History of this man purposely to imply a mystery Quest. How may we know this Answ. Because the Apostle who was guided by the same Spirit that ãâã ãâã ãâã were hath observed as much For the Spirit knoweth his own meaning ãâã one inspired by the Spirit of God had not revealed this mystery all the ãâã spirits of men that ever were could not have found it out for it is a deep ãâã and as closely couched in the History as ever any was We may learn hereby diligently to compare the Old and New Testament ââ¦ther thus may many profound mysteries be discovered Thus thou shalt find ãâã Ark. 1 Pet. 3. 21. the cloud the red-sea the Rock and Manna 1 Cor. 10. 2 3. to be such Sacraments as ours Thus thou shalt find the two children of Abraham ãâã born of a bond-woman the other of a free-woman to set forth children of ãâã flââ¦sh and of the spirit and their two mothers the two testaments Gal. 4. 24. c. Thus shalt thou find many legall rites and ceremonies applyed to their proper ãâã and substance and many dark and obscure prophecies cleerly revealed and opened §. 24. Of mysteries spoken of Melchisedec applyed to Christ. THe first three Greek words translated without Father without Mother without descent are here only used in the New Testament They are all compound words and that with the privative preposition that implyeth a plain negation of a thing 1. This without Father must needs be applyed to the humane nature of Christ. For as God the second Person in sacred Trinity he is the Son of the first Person which is his Father Ioh. 5. 17. But as man he had no proper Father he was born of a pure Virgin Isa. 7. 14. Matth. 1. 23. Luk. 1. 35. As for Ioseph the husband of his Mother it is said That he was supposed to be his Father Luk. 3. 23. and that to hide this great mystery from such as were obstinately malitious 2. This Epithite without Mother must needs have reference to Christs divine ââ¦ture for we shewed before that as man he had a Mother he was born of the Virgin Mary The History of his birth is distinctly set down by the ãâã But it is blasphemy to think that as God he should have a Mother The great Lord of heaven and earth is not like the gods of the heathen who were imagined to ãâã their wives and some of them to be born of Mothers Object The Virgin Mary is stiled the Mother of God Answ. That is by reason of the hypostaticall union of his two natures in which respect that which is proper to one nature is attributed to the other ãâã the Son of man is said to be in heaven Joh. 3. 13. because the divine Nature to which Christ humane Nature was united was in heaven So God is said to ãâã the Church with his own bloud Act. 20. 28. because the blood of that humane Nature which was united to the divine was shed to that end 3. This Epithite without descent or without pedigree or without kindred ãâã also be meant of his divine nature in reference whereunto he had no ancestors ãâã posterity In reference to his humane nature both Matthew and Luke set down his distinct Genealogie Matt. 1. 1. c. Luke 3. 23. c. In regard of his divine nature he was begotten of his Father by an eternal unalterable unconceivable generation 4. The last mystery consisteth of two branches One that he had no beginning of ãâã The other Nor end of life These two set down a true proper eternity without beginning and end See hereof The Explanation of the Lords Prayer § 224. This most properly and principally is to be taken of his divine nature As God he is Alpha and Omega Rev. 1. 8. Of Christs Eternity see Chap. 1. § 129. 143. 145. Christ as man had his beginning in the Virgins wombe after many hundred Generations had passed in the world even in the 3928 year of the world and about 34. yeares after there was an end of his mortall life in this world for he was
to God Thus iâ⦠Iesus Christ the same yesterday and to day and for ever Heb. 13. 8. The Son abideth for ever Joh. 8. 35. So cleer was this point that the adversaries of Christ could say we have heard out of the Law that Christ abideth for ever ãâã 12. 34. His humane nature being united hypostatically to the divine nature it was not possible that he should be holden of death Act. 2. 24. Object Christ did die Matth. 27. 50. Answ. 1. It was no forced death but that whereunto he voluntarily subjected himself Iohn 10. 18. For when it pleased him he took up his life again Ioâ⦠2. 19. Rom. 1. 4. 2. He continued under the power of death but three dayes 3. Christs death was a part of the execution of his Priestly function so aâ⦠it caused no intermission of his office 4. Christ being raised from the dead dieth no more death hath no ãâã dââ¦on over him Rom. 6. 9. This is he that saith of himself I am he that liveth and ãâã dead and behold I am a live for evermore Rev. 1. 18. This is the enduring ãâã whereof the Apostle here speaketh 1. Great ground of confidence hence ariseth It was the ground of ãâã ââ¦nfidence that his redeemer lived Job 19. 25. By reason of the mysticall and spirituall union that is betwixt Christ and beleevers they may rest upon it that so long as the head liveth the members shall not be utterly destroyed Because I live yee ãâã all ãâã also saith Christ Iohn 14. 19. God hath given unto us eternall life and this life ãâã ãâã his Son 1 Joh. 5. 11. Your life is hid with Christ in God Col. 3. 3. 2. The Apostle layeth down this as a speciall point wherein we should be ãâã unto Christ Rom. 6. 11. For this end we must labour to feel the life of Christiâ⦠ãâã Gal. 2. 20. And we must nourish the Spirit of Christ in us Rom. 8. 11. 3. This is a forcible motive to draw us unto Christ and to make us hold close unto him and never depart from him Christ being the living God is to be truââ¦ed in 1 Tim. 4. 10. and 6. 17. Peter and the rest of the Disciples would not depâ⦠from Christ because he had the words of eternall life and was the Son of the being God John 6. 68 69. We cannot go from him but to death and damnation 4. On this ground we need not fear man for his breath is in his nostrils Is. 2. 22. Hezekiah was encouraged against the railings of a potent enemy because he reproached the living God Isa. 37. 17. §. 99. Of the unchangablenesse of Christs Priest-hood AN especiall consequence that followeth upon Christs abiding ever is thus expressed He hath an unchangable Priest-hood Of the Greek word translated Priest-hood See v. 11. § 61. The adjective translated unchangable is here only used in the New Testament It is a double compound The simple verb whence it is derived signifieth ãâã The first compound to go or passe over This compound is in the New Testament used metaphorically to transgresse a Law Matth. 15. 2 3. 2 Iohn v. 9. This double compound is with a privitive preposition It signifieth that which cannot passe away and perish In which respect some translate it everlasting Our last English translators unchangable It signifieth also that which cannot passe from ãâã to another This our last English translators have noted in the margent thus which passeth not from one to another This I take to be here especially intended Though both be true yet the latter is most proper and pertinent It giveth proof that the Priest-hood of Christ is inseparably annexed to his own person It cannot passe from him nor be transferred upon another As the meaning of the word so the force of the Apostles argument declares as much For herein lyeth a main difference betwixt the Leviticall Priest-hood and Christs that that passeth from party to party but this not so The type doth excellently clear this For Melchisedec had no predecessor no successor Hence is it that Christs sacrifice was but one and but once offered up v. 27. 1. There is no need that Christs Priest-hood should passe from himself because he is sufficient of himself to do all things required thereby Three things make Christ a sufficient Priest of himself 1. His Almighty power 2. The perpetuall vigour of his sacrifice Heb. 9. 28. 3. His continuall abode at Gods right hand Heb. 10. 12. 2. There is none able to go on in it if he should passe it over and that in three respects 1. The impotency of creatures in so great a work 2. Their unworthinesse to have any hand in such a work 3. Their mortality This is an unanswerable argument against Popish Priests who they say succeed Christ. In this and the former verse there are four arguments against that Hereticall position 1. The difference betwixt Christ who is only one able to do all of himself and them who are many 2. Their mortality 3. Christs eternity 4. The inseparablenesse of Christs Priest-hood from himself This one Heresie is enough to make us separate from the Church of Rome and have no communion with her Learn we as to stick close to Christ our only Priest so to rest us wholy and only upon his Priest-hood which passeth not away from him §. 100. Of the resolution and observations of Heb. 7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death Vers. 24. But this man because he endureth ever hath an unchangeable Priest-hood THe sum of these two verses is a difference between Christ and the Leviticall Priests The difference is especially about the continuance of the one and of the other There are two parts 1. The mutability of the Leviticall Priest-hood v. 23. 2. The stability of Christs Priest-hood v. 24. There is to be considered in both 1. The substance 2. A consequence In the substance of the former is set down 1. The point it self They continued not 2. The reason thereof By reason of death The consequence thereof is implyed in this word Many In the substance of the latter is set down 1. The point it self he endureth 2. The extent thereof for ever The consequence hereof is that he hath an unchangeable Priest-hood Doctrines Vers. 23. I. The Leviticall Priest-hood did not alwayes continue This is ââ¦sed See § 97. II. Death is an imperious Lord. This phrase suffered not implyeth as ãâã See § 96. III. Death hinders a perpetuall abode on earth It suffers not to continue See § 97. IV. Gods service on earth is continued by succession This is intended under ãâã noun of multitude Many See § 97. Vers. 24. V. Christ still exerciseth his Priest-hood In this respect he is said to ââ¦dure See § 98. VI. There is no end of Christs Priest-hood As Priest he endureth ever See § 9â⦠VII
any just occasion to neglect the other On this ground we ought with greater conscience to attend the duties of our parâ⦠places for they use to be pressed with speciall Items and great earnestnesse ãâã Let the wise see that she reverence her husband Eph. 5. 33. With much earnestâ⦠doth the Apostle presse upon Timothy the duties of his particular calling â⦠ãâã 4. 15 16. 2 Tim. 4. 2 5. § 16. Of doing all things which God giveth in charge THe substance of the charge which God gave to Moses is that he do what God ãâã to be done which was to make the things shewed unto him This word make must here be taken metonymically for procuring or causing to be made For Moses called Bezââ¦leel and Aââ¦oliab and every wise hearted man c. ãâã unto the work to do it Exod. 36. 2. Thââ¦s God said that Solomon should bââ¦ild ãâã for his naââ¦e which yet Solomon did not with his own hands but caused it to be done 2 Sam. 7. 13. In like manner it is said The ââ¦ands of Zernbbabel have ãâã ãâã foundation of this house his hands shall also finish it Zec. 4. 9. Yet he proâ⦠others to do it Of Christ it is said that he made and baptized more Disciples ãâã ãâã ââ¦hough Iesus himââ¦elf baptized not but his Disciples Ioh. 4. 1 2. This Meââ¦onymie hath an emphasis and implyeth that they who have the charge of a work must be as carefull to see it well done by others as if they did it themâ⦠with their own hands For God will exact an account of them to whom he giveth the charge the defaults and defects of the workmen shall be laid to the charge of them that seâ⦠them on work Instance Saul 1 Sam. 15. 13 c. The gââ¦nerall point here to be observed is this Gods charge is to be fulfilled In this case Christ laid a must upon himself saying I must work the workes of him that ãâã me Joh. 9. 4. and his Apostle a necessity Necessity saith he is laid upon me yea ãâã is unto me if I preach not the Gospell 1 Cor. 9. 16. 1. God is an high supreme Lord to whom we all owe obedience 2. God hath power to call us to account and so he will do Matth. 25. 19. ãâã 16. 2. It well becomes them who take God for their Lord and would be accounted his servants to take notice of that charge that the Lord layeth on them and to make ãâã of observing what he requireth There is a word of extent all things added by the Apostle which is not in ãâã Hebrew yet necessarily intended Tââ¦us sounds the charge in Hebrew Look ãâã make them Exod. 25. 40. This indefinit relative them hath reference to ãâã thing that God had shewed Moses in the Mount Such an indefinite proposiâ⦠ãâã ââ¦quivalent to a generall As to make clear the full sense of an inhibition ãâã inscrââ¦ed this exclusive particle only Compare Deââ¦t 6. 13. with Matth. 4 10. So the Apostle here to make clear the full meaning of this admonition addeth this generall adjective all things Hereby he expresly teacheth that every particular which God appointeth to be done must answerably be done The three reasons which an Apostle rendereth for keeping the whole Law Iam. 2 10 11. may be applyed to this point 1. The Authour of the Law who is one for he that said do not commit adulââ¦ery ãâã do not stââ¦al So the same Lord that giveth one part of a charge giveth also the other Now if a man observe one part and observe not every part he is a transgressor of his will who gave the whole charge 2. The nature of the Law which consisteth of many lincks insomuch as he that breaketh one linck breaketh the whole chain which is made up of those lincks So is a charge that consisteth of many particulars 3. The guilt of the Law which extendeth to every single transgression For he that offendeth in one point is guilty of all So is it in every charge that God giveth consisting of severall branches They who make conscience of doing any thing which God enjoyneth must learn hereby to make conscience of every thing and to adde unto somethings all things The Apostles good conscience was extended to all things Heb. 13. 18. Herein lyeth a main difference between a renewed spirit and a spirit only restrained between an upright and an hypocriticall heart The hypocrite whose spirit is only restrained may in some things seem to begin well but fails before he hath finished all or he may do such things as seem to come near to his own humour and clean neglect other things but the regenerate spirit and upright heart hath his eye and heart on God and observeth what is his will and pleasure in all things to do the same Thus was the charge given to Moses observed according to all that the Lord commanded Moses so the children of Israel made all the work Exod. 39. 42. Herein men testifie that what they do they do in a conscionable respect to God and his charge whereupon they may with greater confidence expect to be accepted approved and rewarded by God But they whose obedience is partiall who may do something but fail in other things loose the comfort glory and recompence of the things which they may think to be well done This is a point of egregious folly Partiall obedience as it is unsound so it is dangerous For he who on one by respect neglecteth one part of his charge may on another by respect neglect another part yea and on other occasions omit every part and do nothing that is enjoyned him §. 17. Of the right manner of doing duty THis phrase according the pattern hath reference to the manner of doing what was enjoyned even so as was prescribed For duty must be performed in due manner The Law requireth thus much Thou shalt love the Lord thy God This sets down the matter and substance of the first table With all thy heart and with all thy soul and with all thy mind This sets down the manner of observing it The like is noted of the second table Thou shalt love thy neighbour as thy self Matth. 22. 37 39. Thus in the Gospell this phrase As it is in heaven added to the third petition declares the manner of Evangelicall obedience Thus the Apostle prescribeth the manner of Church-officers performing their duty Rom. 12. 8. These epithites added to graces work of faith labour of love patience of hope intend the manner of exercising those graces 1 Thess. 1. 3. So do these phrases serve God acceptably with reverence and godly fear Heb. 12. 28. See Chap. 13. § 157. 1. The same Lord who enjoynes the manner prescribes the manner 2. As great respect is manifested to God in the manner of doing what he requires as in the matter In this was David commended 1 King 3. 6. This was it that Hezekiah pleaded
before God 2 King 20. 3. 3. Herein lyeth a main difference between the upright and hypocrite instance the difference betwixt Abels and Cains offering Gen. 4. 4 5. 4. That which is good is altered and perverted by failing in the manner good is thereby turned into evill and duty into sin 5. Failing in the manner makes God reject that which in the matter he requireth Isa. 1. 11. 6. God detests things commanded by himself when they are done in an ill manner Isa. 66. 3. 7. In this case he that doth the work of the Lord is accursed Ier. 48. 10. 1. This giveth just cause of examining our selves even about the good things that we do This is to be done in ordinary and extraordinary duties in publick and ãâã duties on Sabbath and other dayes in duties of piety charity justice in ãâã particular callings and other occasions If this be not thorowly done we may ãâã we have done God good service when that which is done is odious in his ãâã Isa. 58. 3. This use is the rathââ¦r to be observed because every one best knowâ⦠his own failings in the manner of what he doth 1 Cor. 2. 11. 2. Upon due examination we cannot but be deeply humbled ever for our failings ãâã the manner of doing good things I know nothing which ministreth more matâ⦠of humiliation to professors then this In this respect it may be said of their ãâã performances Iââ¦habod where is the glory 1 Sam. 4. 21. The glory of our ãâã hearing praying singing partaking of the Sacrament almes-deeds and ãâã duties is hereby taken away which if prophane men knew they would inâ⦠over professors 3. This giveth just occasion of Abnegation and of renouncing all confidence ãâã in our best workes for we much fail therein 1 Sam. 3. 2. He well knew this ãâã said unto God Enter not into judgement with thy servant c. Psal. 143. 2. ãâã he who said We are all as an unclean thing and all our righteousnesses are as ãâã raggs Isa. 64 6. Did justiciaries well understand this it would make them ãâã down their gay Peacocks-Feathers They would not be so conceited of themâ⦠as the proud Pharisee but rather as the humble Publican Luk. 18. 11 12 13. There is nothing of such force to work in us this lesson of denying our selves as a consideration of the manner of doing the good things we do This consideraâ⦠would soon put an end to all conceipts of fulfilling the Law of meriting of doing workes of supererogation and sundry other proud apprehensions 4. Upon the foresaid ground be exhorted to learn as well how to do what we enâ⦠as what we do God loves adverbs We were as good be ignorant of the day itself as of the manner of performing it To know what ought to be done and not to know how it ought to be done will be a great aggravation of sin 5. For well doing that which is good observe these few rules 1. Exercise thy self in Gods word diligently read it hear it and meditate on it This is an excellent help and the best that I can prescribe for Gods word doth expresly and distinctly declare both what is to be done and how it is to be done Gods word is a lamp unto our feet and a light unto our path Psal. 119. 105. 2. Think on duty before hand and endevour to prepare thy self thereto Sudden hasty rash unprepared enterprizing a sacred duty is one occasion of failing in the manner of doing it Eccles. 5. 2. 3. Consider with whom thou hast to do in all things even with him who is the searcher of the heart This will make thee circumspect in every circumstance Conceipts that we have to do with man alone makes us look only to the outward duty read 2 Cor. 2. 17 4. In penitent confessions acknowledge thy failing in the manner of doing duty Thus maist thou gain assurance of forgivenesse for former failings and be made more watchfull for the future Humble free serious confession is an especiall meanes of obtaining pardon for what is past and power against the like for the future For the former note Psal. 32. 5. For the latter Act. 19. 18 19. For both 1 Ioh. 1. 9. 5. Pray for ability even about the manner of doing duty Of our selves we are not sufficient to think any thing as of our selves 2 Cor. 3. 5. The work of the Spirit is herein especially manifested we know not what we should pray for as we ought Herein the Spirit helpeth our infirmities Rom. 8. 26. In praying for the Spirit plead Christs promise Luk. 11. 13. Unregenerate persons may pray read hear fast receive the Sacrament give almes do just acts and perform other good duties in the substance Rom. 2. 14. But none can do good in a right manner except the regenerating Spirit be in him and help him 6. For comfort in this case we must have our eye upon our Surety in whom was no failing at all Heb. 6. 26. As Iohn was comforted upon hearing that Christ could do that which none else could do Rom. 5. 4 5. so may we be comforted in the perfection of our Surety in that what he did he did in our stead and for us In regard of our impotency we have as great cause to weep as Ioââ¦n had and in regard of our Sureties perfection as good ground of comfort as he had Wherefore in all thy performances when thou appeareth before God let thine eye be fast fixed upon thy Surety §. 18. Of Gods care in giving directions for his worship THat Moses might know both what to do and how to do it a pattern was shewed him Of the Greek noun translated pattern See § 13. Of the Greek verb translated shewed and of the noun translated example thence derived See Chap. 4. v. 11. § 66. This act of shewing a pattern hath reference to God who thus said to Moses according to all that I shall shew thee c. Exod. 25. 9. Hereby God manifested his care over his Church in giving direction for the right manner of worshipping him We heard before Chap. 7. v. 14. § 76. that warrant must be had from God for divine worship God therefore is carefull to give instructions and directions thereabouts for this end God appeared of old to the Fathers by dreames visions revelations and ministry of Angels and thereby declared his will unto them After that he caused Moses to give sundry Lawes to his people and to write them down for postââ¦rity He gave also Prophets to make known his mind After all these he sent his Son who was in the bosome of his Father and declared him He also sent forth Apostles to whom he gave his Spirit and caused them not only by preaching to reveal his will but also by writing to leave it to succeeding ages The Lord well understands what ignorance folly and superstition possââ¦sseth mens soules and how all the
great soever it be appertaineth to Gods peculiar people In the Greek there is a double negative which addeth much emphasis and iâ⦠as if he had said and they shall in no wise teach Of this emphasis see chap. 13. v. 5. § This phrase shall not teach is not to be taken of a carelesse neglect of means in such as have a charge over others as if they should no way seek to instruct them but rather of that great measure of knowledge which all should have as they should not need to be taught or instructed The teacher or instructer is indefinitely set down thus Every man and that twice for emphasis sake It implyeth that no manner of teacher shall be needfull nor particular Neighbour nor Master nor Parent nor Tutor nor Schoolmaster nor Minister nor any other These two words Neighbour Brother are oft indefinitely used and comprise all of all sorts For every one with whom we have any relation or any commerce or any thing at all to do is in Canaans language stiled a Nââ¦ighbour Luke 10. 29. and a Broââ¦her Mat. 5. 22. These two Titles ãâã ââ¦sed ââ¦o shew that duty which all men owe to another and that respect which they should bear one to another A Neighbour must every way be helpful to his Nââ¦ighbour much more a Brother to a Brother Such are bound and ought to be ready to instruct one another as need requireth If they do it not who can be thought to be ready to do it and if such need not instruction who may be thought to need it That knowledge wherein they shall so much abound is set down under this phrase Know the Lord. Vnder this is comprised knowledge of the whole will of God and of all the mysteries of godlinesse which by the word of the Lord are revealed The phrase is used 1. For distinction sake to shew that the knowledge under the new Covenant is not of State-matters and worldly affairs but of such matters as have especial respect to the Lord to know how we may be accepted of him and enjoy his favour and how we may please and honour him 2. For excellency sake The excellency of knowledge much consisteth in the object whereabout our knowledge is exercised or thing known Therefore to shew that the best knowledge is here meant The Lord is made the object thereof The word know implyeth more then such a general knowledge as reprobates and Divels may have It implyeth such a knowledge of the Lord as vvill make them vvho have it account the Lord the only true God and both rest on him as on the fountain of goodnesse for all good things and subject themselves to him as to the absolute Soveraign over all The affirmative part is brought in by way of a reason as is evident by this causal particle For or Because And it is a forcible reason forâ⦠if all shall know the Lord one need not instruct one another It implyeth that the Lords confederates under the new Covenant shall prove so good proficients as they shall have good understanding of every thing that is needful to be taught them This general particle All is to be restrained to all thaâ⦠in truth belong to the new Covenant Lest this general all should be too much restrained to some sorts of people under the new Covenant as to Divines Scholars Nobleâ⦠rich men men grown in years or other like this distinction from the least to the greatest is added whereby none at all is excepted whether great or mean Minister or People Vniversity or Country all of all sorts shall attain to the knowledge here intended Thââ¦se two superlatives least greatest are in the Greek positives and so translated Act. 26. 22. Rev. 11. 18. and sundry other places But to shew that none at all are here exempted the supââ¦rlative is used so Act. 8. 10. §. 71. Of the different interpretation of the eleventh verse THe foresaid literal sense of this verse being so highly transcendent seemeth at first sight to be impossible and thereupon by divers persons is diversly interpreted 1. Some apply it to the state of Saints in Heaven because here we know in part but tââ¦en shall we know as we are known 1 Cor. 13. 12. Answ. Though that application may fitly stand with the letter yet it is not agreeable to the scope of the Apostle which is to set forth the priviledges of the Church under the Gospel 2. Others apply this priviledge to the Apostles themselves to whom Christ promised to send the spirit of truth who should guide them into all truth Joh. 16. 13. Answ. These restrain the words too much Though the Apostles may not be excluded but rather accounted the chief and principall of that number to whom this priviledge is promised yet this is no more to be restrained to them alone then other priviledges of the new Covenant Besides an Apostle thus ââ¦aith of himself now I know in part 1 Cor. 13. 12. 3. Others apply it to the Churches planted by the Apostles who are said to be ãâã in all knowledge 1 Cor 1. 5. and to abound in knowledge 2 Cor. 8. 7. and to ãâã ââ¦ll things and not to need that any man teach them 1 Joh. 2. 20 27. ãâã 1. Though this application extend the priviledge further then the former ãâã yet it restrains it too short of the extent intended For it is intended to all ãâã the new covenant even unto Christs second comming 2. The Churches in the Apostles time had need of further instructions for which ãâã were appointed to water what the Apostles had planted and ordiâ⦠pastors were setled in particular congregrations and the Epistles of the Apoâ⦠were added for the Churches furââ¦her instruction â⦠Others restrain it to the recalling of the rejected Jewes which shall be at the ãâã of the world For they suppose that a greater light of knowledge shall then ãâã ââ¦orth then ever did before and that then there shall not be such need of means ãâã hath been before Answ. 1. Though it be granted that knowledge shall then abound more then formerly yet to restrain this priviledge to that time will much impare the extent of Gods goodnesse to all his confederates under the new covenant 2. Though knowledge shall then abound yet shall it be by Gods blessing on the ãâã that then shall be used neither can it be imagined that this promise shall ãâã literally be accomplished 5. Others extend this priviledge far enough even to all ages of the Church but in this extent they stretch the priviledge it self too far namely to immediate inspiration they infer that all of the true Church have such understanding of the myâ⦠of godlinesse and that by immediate inspiration and revelation as there iâ⦠no need of any ministry On this ground they cry out against Schooles of learâ⦠Colleges Universities Arts Tongues and other means of attaining knowledge
he is white 2. On this ground we ought to endevour to purge our selves as he is pure 1 Ioh. 3. 3. 4. The taste of Manna was like wafers made with honey that is sweet and pleasââ¦re Wisd. 16. 20. It had abundance of all pleasantness in it it was pleasing to every mans taste Thus it was the better relished yea thereby the bounty of God was the better ââ¦eemed who did not only provide wholsome but also delight some food This typified the delectableness that is in Christ to them especially that have their spiritual appetites well ordered These are they that say Oh taste and see that the Lord is good Psal. 34. 8. If once we taste rightly of Christ the bread of life we shall say Lord evermore give us this bread Joh. 6. 34. There is no fulson eness in this bread neither is there any saciety therein We condemne the Israelites of egregious folly for lothing Manna Numb 21. 5. and preferring the cucumbers and the ãâã and the leeks and the onions and the garlick before it Numb 11. 5. What ãâã may we judge of them who loath Christ the bread of life and prefer any thing here below before him §. 24. Of the Manner of giving Manna A Fift particular circumstance is about the manner of giving gathering and using Manna â⦠Concerning the giving of Manna it was both freely and plentifully given 1. It must needs be freely given in that by their murmuring they deserved to have perished Exod. 16. 2. 2. Plentifully it was given in that God saith I will rain bread from heaven for you and in that they gathered every man according to his eating Exod. 16. 4 18. Thus is Christ freely given and he that commeth to Christ shall never hunger Joh. 6. 35. On this ground all are invited to come to Christ Isa. 55. 1. Ioh. 7. 37. 2. It was sent with dew Exod. 16. 14 Numb 11. 9. Thus Christ is sent down from heaven with the dew of the Spirit and accompanyed with all graces full of grace and truth so as of his fulnesse have all we received and grace for grace Joh. 1. 14 16. Hereby it is that Christ is such nourishment and refreshment to us as he is 3. Manna was given only to Israel which was then the onely Church of God So Christ is given to the spiritual Israel which is the Catholick Church For he is the Saviour of his body Eph. 5. 23. He shall save his people Matth. 1. 21. Behold the priviledge of Saints great in it self and great in that it is appropriated to them 4. Manna was given from time to time so long as the children of Israel were in the wilderness till they came to Canvar Exod. 16. 35. Iosh. 5. 12. Thus hath Christ been preached hitherto and shall continue to be preached in the wilderness of this world till he come to the Celestiall Canaan Matth. 28. 20. In heaven there shall be no need of preaching him §. 25. Of the manner of gathering Manna FOr gathering Manna those circumstances are observable 1. Every one rich and poor gathered it Exod. 16. 16. So must every one that will partake of Christ use the means wherein and whereby he is offered to the Church For Christ commandeth to preach the Gospel to every creature Mark 16. 15. meaning every reasonable creature capable thereof There is neither Iew ãâã Greek there is neither bond nor free there is neither male nor female for ye are all ãâã in Christ Iesus Gal. 3. 28. 2. They went out to gather it So saith the Lord The people shall go out and gather Exod. 16. 4. We may apply this to Christs going out of the Camp Heb. 13. 13. and by ââ¦semblance to our going out of the world from the vanities thereof and out of ãâã old man from the iniquities thereof Christ is not to be found in the tents of ãâã one or the other 3. There was a time limited for gatheeing Manna after which time it would ãâã be found They gathered it every morning and when the sun was hot it melted Exod 16. 21. Thus there is a time for seeking and finding Christ. Seek ye the Lord while ãâã may be found Esai 55. 6. This is the time accepted the day of salvation 2 Cor. 6. 2. when such a time was overslipt the spouse to hergreat grief sought Christ but could ãâã find him Cant. 5. 6. The foolish virgins by this means utterly lost him ãâã 25. 11 12. Take heed therefore of putting off the opportunity afforded by God for ââ¦ing Christ. §. 26. Of the manner of using Manna 1. FOr using Manna it is expresly noted that the people ground it in mils ãâã ãâã ãâã in a morter and baked it in pans and made cakes of it Numb 11. 8. These set out the manifold sufferings of Christ whereof read Esai 53. Christ himself expresly saith in reference to himself except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit ãâã 12. 24. Behold what Christ endured for us what should we refuse to endure for Christ. 2. It is expresly noted that if Manna was otherwise used then God appointed it bred worms and stanâ⦠Exod. 16. 20. Thus is Christ to the incredulous and rebellious he is a savour of death 2 Cor. 2. 16. He is a stone of stumbling and a rock of offence 1 Pet. 2. 8. Finally for the means of reaping benefit by Manna It was to be eaten Eat that to day saith Moses Exod. 16. 25. Thus to partake of the true benefit by Christ we must believe on him Iohn 6. 47. this is spiritually to eat Christ. See Chap. 13. v. 10. §. 27. Of the golden pot wherein Manna was kept THe vessel is here said to be a pot yea a golden pot Into this was the Manna put that it might remain as a memorial for future generations About this circumstance we are to consider 1. The matter of this pot It was of Gold 2. The quantity of it so much as would hold an Omer full 3. The place where it was set before the Lord. 4. The end to be kept for generations Most of these points are expresly set down Exod. 16. 33. In generall the Lord would have a pot to hold it for that was the fittest vessel to keep the grain together from scattering It was a small and round grain and might soon have been scattered and lost if it had not by some such means been kept together This vessel sets out the ordinances of God wherein Christ and the precious things appertaining unto him are kept together In them is Christ to be found 1. The matter of this pot is not set down in the history but expressed by the Apostle who was guided by the same Spirit thaâ⦠Moses was and therefore to be taken for truth as if Moses himself had expressed it It was of the same matter the
their life yet neither their bodies nor their cloathes were consumed Let. 10. 5. A like instance of Mercy remembred in judgement was given in that Prophet who was slain but not devoured by a Lyon 1 King 13. 24. To the fourth This phrase his iniquity is upon him implyeth that he himself was the cause of the judgement he justly deserved it It implyeth the same thing thâ⦠this phrase doth he shall bear his iniquity which is spoken of him that onely makes himself accessary to anothers sin by not making it known Lev. 5. 1. To the fift The Apostles resemblance is of unequals his argument is drawn from the lesse so as that place rather maketh against them then for them It is as if he had said If a sin lesse then the sin against the Holy Ghost escaped not ãâã how much sorer punishment c. This by the way I have noted to keep some weak ones from despaire who from the forenamed Text Numb 15. 30 have inferred that every presumptuous sin is unpardonable But to return to the main point the Apostle useth such a word as compriseth under it all manner of sins and that both in the nature of the word because every sin proceedeth from errour in judgement and also by just consequence for ãâã sins which may seem to have some extenuation by reason of errour of judgement must be expiated by blood much more more haynous sins Heb. 10. 28 29. Thus it appeareth that all sins must be expiated by blood even the least of them as a sin thorow ignorance Lev. 4. 2. c. Numb 15. 27. On this ground it is said that Christ was delivered to death for our slips Rom. 4. 25. The least slip is against the law which is so strict as it denounceth a curse against every transgression Gal. 3. 10. 1. This discovereth the vain distinction betwixt mortall and veniall sins Hereof see Chap. 5. v. 2. § 10. 2. This manifesteth their deceit who think to excuse themselves because they sinned on ignorance and errour See Chap. 5. v. 2. § 10. 3. A like conceit or rather deceit is theirs who count it a point of puritanisâ⦠to make conscience of every small sin Christ saith that every idle word that ãâã shall speak they shall give an account thereof in the day of judgement Matth. 12. 36. 4. We may hence learn throughly to examine our selves that if it be possible we may finde out our errors and acknowledge them and crave pardon for them and apply the blood of Christ to them Who can understand his errours Psal. 19. 12. 5. This should make us very watchful against all manner of sins even errors 6. Ministers on this ground ought so to instruct their people as they may be kept from errors 7. It concerns people to use all means for attaining such knowledge as may keep them from errors §. 29. Of the Resolution of and Observations from Heb. 9. 7. THiâ⦠verse setââ¦eth down special sanctions of an High Priest Hereof are two ãâã 1. The place where he performed his functions 2. The particular duties that he performed 1. The place is propounded in this word the second 2. It is amplified two wayes 1. By a restraint in these two words alone once 2. By the extent every year The duties that he performed were two 1. That he carried in blood He went not without blood 2. That he offered This is illustrated 1. By the persons for whom he offered These are of two sorts 1. For himself 2. For the people 2. By the sins for which he offered errors Doctrines I. The Law had an High-Priest He is here expresly named See § 40. II. Under the Law there was a difference of holy places There was the second as well as the first Tabernacle See § 40. III. The High-Priest alone went into the most holy place So much is expresly set down See § 40. IIII. The High-Priest went every year into the most holy-place This also is expresly set down See § 41. V. The High-Priest went but once in a year into the holy place See § 41. VI. Means must be used for expiation of sin by those that appear before God See § 43. VII Blood is the means of expiating sin This phrase not without blood intendeth these two points See § 43. VIII The High-Priest was subject to sin See § 44. IX The High-Priest was to use means for expiating his own sin These two points arise from the High-Priests act in offering for himself See § 44. X. The High-Priest was to use means for expiating the sins of others He was to offer for the people See § 44. XI All sorts of sins are to be expiated This ariseth from the word errours See § 44. §. 46. Of the Holy Ghost testifying the uses of the legal types Heb. 9. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing THe Apostle having declared both the legall types and services which were done by all sorts of Priests he proceedeth to set out their end and uses v. 8 9 10. The generall end and principal use of them all was to raise up Gods peoples mindes unto things to come which were more spirituall and powerfull then the things that they enjoyed To move them to whom he wrote more diligently to heed what he should deliver here-about he bringeth in the holy Ghost testifying the truth of that which he was about to deliver thus The holy Ghost this signifying Moses declared those types and services which signified that which is here set down But as other holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. So did Moses Oâ⦠the Holy-Ghost testifying See chap. 3. v. 7. § 74. The word translated signifying implyeth a clear and full manifestation of a matter It is derived from an adjective that signifieth evident certain and manifest as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7. Another Apostle useth this very word of Christ testifying unto him the kind of his death And it is translated shewed Hence then it appeareth that the testimonies of the holy Ghost are sure and cerâ⦠He is the spirit of truth and leadeth into all truth All credence therefore and all obedience is to be yielded to that which the holy Ghost testifieth In that it is said the holy Ghost signifieth that such and such types services had such uses as hereafter follow it is evident that both the types and services themselves and also their use were of divine institution This is further evident in that Moses was admonished of God to do thereabout what he did chap. 8. v. 5. Such was their institution that they might be for their time more religiously observed And that the faith of Gods people built upon the truths typified by them might have a sure ground and firm foundation as divine
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ⦠evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riââ¦e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the ãâã See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase ãâã much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it ãâã See § 82. XXIII The purging virtue of Christs blood extendââ¦th it self to the soul of man So much is ââ¦ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly ãâã down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the ãâã ãâã ãâã redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the Äovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ⦠It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
is a compound Both the compound and also the simple verb whence this noun is derived signifieth finish Well might this noun be here used because all the types prophesies and promises concerning the sufferings of Christ were accomplished in the end of the world The Greek word here translated world is not the same that was so translated in the former part of this verse That former word in this phrase foundation of the world hath a notation from beauty and comlinesse for God in the beginning made a most beautiful and comly world Of this notation see chap. 4. v. 3. § 29. This latter word in this phrase the end of the world is derived from a word that signifieth age or continuance in that the world had then continued many ages Of this notation see chap. 1. v. 2. § 18. Under the end of the world all those dayes are comprized which have passed and ââ¦all passe betwixt the ascension of Christ into Heaven and his last coming unto judgement Hereof see more chap. 1. v. 2. § 13. This instance of Christ appearing in the end of the world giveth proof that the best things prepared for the Church were reserved for the last dayes The Prophets who foresaw and foretold those best things applied their prophesies to the last dayes Isa. 2. 2. Ier. 31. 31. Act. 2. 17. 1. This the Lord did to try the faith and patience of Saints in former times For this end after God had promised unto Abrahams seed and withall that his seed should inherit the Land of Canaan he foretold that his seed should be a stranger in a Land that was not theirs four hundred years For this end the day of the full restitution of all things hath been put off sixteen hundred years and more Rev. 6. 11. And how long it shall yet further be put off who knoweth 2. He thus ordered it that the good things promised might be the more longed for as it is said that many Prophets and righteous men desired to see those things Matth. 13. 17. 3. To make those good things more welcome when they came This manifesteth the happinesse of that time whereunto we are reserved and it ought to provoke us to all thankfulness and worthy walking see more hereof Chap. 2. v. 3. § 21. §. 130. Of the best things reserved to the last daies THe manner of Christs comming into the world is thus expressed He appeared The Greek word is the same that is translated made manifest v. 8. § 47. There it is negatively used for it is spoken of former time wherein that was not made manifest which now is manifest and clearly appeareth Of old Christ was shadowed out obscurely in types now he is manifested in the flesh 1 Tim. 3. 16. So as the very substance of such things as were before obscurely shadowed are now most clearly revealed This clear revelation is to the life set out by the Apostle 2 Cor. 3. 18. We all saith he not only some extraordinary persons endued with an extraordinary Spirit but all the Saints and people of God With open face or as the Greek word implyeth uncovered face for this is opposed to the vail mentioned v. 14. whereby the brightnesse that now shineth forth was exceèdingly obscured but now there is no vail to hinder the brightnesse of the Gospell We behold as in a glasse He means a clear looking glasse which doth most lively represent that which is beheld in it The glory of the Lord The excellency of his mercy of his truth of his wisdome of his justice and other divine properties By the sight or understanding of that glory we are changed into the same Image that is we are made partakers of the divine nature 2 Pet. 1. 4. namely in holinesse and righteousnesse from glory to glory from one degree to another By reason of this clear and bright appearing of Christ and the mysteries of the Gospell the Apostle saith that that is now revealed which in other ages was not made ãâã Eph. 3. 5. 1. This clear manifestation of truth typified much maketh to the honour of God in that his forementioned properties are hereby made very conspicuous 2. It makes much to the advantage of the Church in that hereby many nations are brought in to believe in the Lord Jesus What cause is here given of bewailing the great ignorance coldnesse and deadnesse but little love and life that is in many among whom Christ by his Gospell hath conspicuously appeared By this appearing of Christ many are exalted unto heaven who by their not laying hold of heaven shall be brought down to hell Mat. 11. 23. Let us by this gracious dispensation of the Lord endeavour to answer the abundant means of grace afforded ââ¦to us with some competent measure of grace that according to the clear manifestation of the things obscurely made known under the law we may abound in knowledge be strengthned in faith established in hope mad rich in good works and be constant unto the end Thus will it not repenâ⦠the Lord that he hath reserved those best things to our times and us to enjoy those best things §. 131. Of Christs putting ââ¦way sin by the Sacrifice of himself AN especial end of Christs coming into the world is here thus expressed to put away sin The word translated to put away is a noun and may word for word be thus turned to the putting away of sin The sense is the same in both only the noun carrieth somewhat the more emphasis This word is used Chap. 7. v. 18. § 85. and translated disanulling Putting away doth more fully answer the composition of the Greek word From the emphasis of this phrase some infer that God seeth not sin in persons that are justified Of this errour see Chap. 4. v. 13. § 78. Others infer that there is no sin in justified persons 1. This is contrary to the current of Scripture For there is no man that sinneth not 1 Kings 8. 46. If we say that we have no sin we deceive our selves and the truth is not in us yea we make God a lyar 1 Joh. 1. 8 10. 2. It is contrary to the confessions of all Saints In ãâã David Psal. 51. 2. Dan. 9. 5. Ezra 9. 6 7 c. 3. It is contrary to the main scope of the two last petitions in the Lords Prayer 4. It is contrary to the conscience of them who have not a cauteriââ¦ed and dead conscience To passe by these two errours we may well infer from the foresaid phrase that sin is so far removed from such as are pardoned as if they had no sin in them God imputeth not their sins to them He will remember them no more This is a particular branch of the new covenant as is shewed Chap. 8. v. 11. § 76. The manner of bringing in this fruit of Christs appearing sheweth that Christ came into the world for this very end
to free us from our sins He appeared to put away sin So clearly is this revealed to Christians by the Gospell as an Apostle saith to them ye know that the was manifested to take away our sins 1 Joh. 3. 5. An Angel before the birth of Christ declaring by what name he should be called giveth this reason thereof Thou shalt call his name Iesus for he shall save his people from their sins Matth. 1. 21. And his forerunner upon Christs first appearing publickly thus set him out Behold the Lamb of God which taketh away the sin of the world Joh. 1. 29. 1. Sin was it that implunged man into so wofull a plight as it had been better for him not to be then not to be freed from sin 2. Such was his case as neither he himself nor all creatures in the world were able to free him 3. God was pleased to take pitty on man in that miserable condition On these and other like grounds Christ appeared to take away sin This is such an instance of Gods love to man as exceedeth all expression all apprehension If it be demanded how far sin is taken away I answer in a double respect 1. In reference to the condemning power of sin Rom. 8. 1. This is set out in Scripture by many metaphors whereof see The Guide to go to God or An Explanation of the Lords Prayer 5 Petit. § 130 c. 2. In reference to the domineering power of sin for by Christ that power is subdued Sin hath not power in believers to make them slaves to it Object Sin remains in the best and maintains a combate in them Rom. 7. 21 23. Answ. Sin remains in the regenerate as one that hath a deadly wound which can never be cured yet may retain life and so struggle and strive This the Lord suffereth for the tryall and exercise of his Saints These two respects about the condemning and domineering power of sin may be the more fitly applyed to this taking away of sin by reason of that double law which concerneth sin One is a law against sin which is the law of God The other is the law of sin whereby sin hath a kind of command Of this speaketh the Apostle Rom. 7. 23 25. The word here used of putting away is applyed to the ceremonial law and translated a disanulling Heb. 7. 18. and it may imply in some respect a disanulling of the foresaid double law about sin This taking away of sin affords great matter of comfort to poor sinners who know the nature of sin and feel the burthen hereof Were it not for knowledge of this doctrin and faith therein they could not but be cast into Belshazzars passion Dan. 5. 5. But by this doctrine that fear is taken away and matter of thanks is ministred Rom. 7. 25. Yea also of an holy triumph 1 Cor. 15. 55 56. When therefore we have accesse to God for pardon of sin let us think on this But withall let us by the latter namely freedome from the domineering power of sin gain assurance of the former which is freedome from the condemning power of sin For where the Apostle ââ¦aith there is no condemnation to them which are in Christ he addeth who walk not after the flesh but after the Spirit Rom. 8. 1. They deceive themselves who being held as slaves under sin dream of freedome from the punishment of sin For the wages of sin is death Rom. 6. 23. The means or rather the true proper cause of taking away sin as aforesaid is thus expressed By the Sacrifice of himself The Sacrifice according to the notation of the Greek word implyeth blood yeâ⦠death even that which is slain so as Christ put away sin by his death See v. 22. § 111. This Sacrifice was of himself even his own blood See v. 12. § 57. and Chap. 1. v. 3. § 29. These are great amplifications of Christs good respect to us §. 132. Of the resolution of Heb. 9. 25 26. And observations thence raised Vers. 25. Nor yet that he should offer himself often as the high Priest entereth into the Holy place every year with blood of others Vers. 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself Vers. 25. THââ¦se two verses set down another difference betwixt Christ and legall Priests The difference is 1. Propounded v. 25. 2. Proved v. 26. The difference as propounded consisteth in two things especially 1. In the things offered For Christ offered himself but the high-Priest offered the blood of others 2. In the time for Christ did not offer himself often but the high-Priest every year offered the blood of others This latter part of the difference is amplified by the place whereinto the high-Priest entered here sââ¦iled the Holy place Vers. 26. The proof is taken from the kind of Christs offering which was a suffering 1. This is set down by way of supposition then must he often have suffered which is amplified in the time since the foundation of the world 2. An inference is made thereupon The inference is thus expressed he hath appeared And it is enlarged 1. By the time which admits a double consideration 1. One that it was but once 2. The other that it was in the end of the world 2. By the end to put away sin This is illustrated by the means whereby he put away sin the Sacrifice of himself Doctrines I. Christ brought an offering Vers. 25. II. The offering that Christ brought was himself These two doctrines are here taken for granted See § 126. III. Christ did not often offer himself This is here expressed See § 126. IV. Christ in not offering himself often was unlike the legall high-Priest The negative particle nor applyed to Christ and the note of comparison as applied to the high-Priest proves this point See § 127. V. There was an high-Priest under the law See § 127. VI. The high-Priest under the law entered into the tabernacle That was the holy-place here mentioned See § 127. VII The legall Priest oft offered Sacrifice Every year his solemne Sacrifice was offered up See § 127. VIII The legal Priest appeared before God with blood This is here intended under this phrase with the blood See § 127. IX The blood which the legal Priest carried before the Lord was the blood of beasts Under this word others beasts are understood See § 127. X. Christ offering himself was a suffering to death This is raised from the meaning of this word suffered as it is inferred as a reason of Christs not offering himself See § 128. XI Christ must not oft have suffered This is here taken for granted See § 128. XII There was but one Sacrifice of Christ from the beginning of the world to the end This is implyed under this phrase since the foundation of the world See § 128. XIII Christ hath
is intended under this phrase After those dayes X. Christians are as precious to God as the Iewes of old were This relative Them hath reference to Christians and it intendeth those who by the Prophet are stiled the house of Israel and the house of Iudah Jer. 31. 31. XI God would have his people to be distinctly informed in the mystery of his counsell For this end the particular branches of the covenant are here distinctly set down XII God undertakes to do what is requisite in the new Covenant Of the general and of every particular God here saith I will XIII God work is an effectuall work He puts in ââ¦e writes in XIV Gods work is perfect He informes the mind he reformes the heart Under these two words the whole soul of man is comprised XV. God sanctifyeth those whom he justifyeth This of putting his laws into mens hearts and writing them in their minds have respect to their sanctification that which followeth to their justification Vers. 17. XVI Iustification consisteth in the pardon of sin So it is here described to be XVII It is God that pardoneth sin It is the Lord that saith in reference hereunto I will XVIII All sorts of sins are pardoned to Gods people These two words sins iniââ¦es comprise under them all sorts XIX God fully pardoneth sin He remembreth it no more XX. The promises of the new covenant are absolute This phrase in all of them I will proveth as much Vers. 18. XXI Gods not remembring of sin is a pardoning it See § 48. XXII There is remission of sin This is here taken for granted See § 48 XXIII Remission of sin is procured by a sacrifice This is here implyed under this phrase offering for sin XXIV The one sacrifice of Christ once offered is sufficient This phrase There is no ââ¦re intends as much XXV Many sacrifices imply imperfection in that which is offered Were they perfect there would be no more offering §. 52. Of joyning exhortations with doctrines Vers. 19. Having therefore Brethren boldnesse to enter into the Holiest by the blood of Iesus HItherto hath been handled the Doctrinall part of this Epistle The practicall part thereof now followeth The Apostle passeth from one to the other by a pertinent transition v. 19 20 21. As this illative particle therefore sheweth In that transition he layeth down the ground of that which he mainely intendeth namely That these Hebrews should remaine constant in their holy profession of Christ. The first ground is in this verse which is boldnesse to enter into the most holy place Or free liberty to enter thereinto He beginneth this practicall part with a very milde insinuation in this word brethren which may have reference to the same stock whereof he and they were for he also was an Hebrew Phil. 3. 5. In this respect he stileth them Brethren Act. 13. 26. Rom. 9. 3. Yet questionlesse he useth this title here in a more excellent and transcendent relation even in regard of that spirituall kindred of all the members of Christ. Thus he ordinarily applyeth this title even to the Gentiles in the Epistles which he wrote to them In this sense it implyeth both a mutuall communion and also a mutuall affection Hereof see more Chap. 3. v. 1. § 3. The using of this title in the beginning of his exhortation manifesteth the Apostles desire to insinuate himselfe even into their Souls that his exhortations might be the better regarded Hereof see Chap. 6. v. 9. § 54. This phrase having boldnesse is a further branch of insinuation It is as if he had said this which is here declared is to move you to make the right use thereof so as practise is the end of knowledge Christ oft joyneth them together as where he saith Whosoever heareth those sayings of mine and doth them c. Matth. 7. 24. And againe If you know these things happy are ye if ye doe them John 13. 17. The former without the latter is not onely in vaine Iam. 1. 23. but also damageable Hereof see more in the Saints Sacrifice on Psal. 116. v. 9. § 59. This affordeth a good direction both to Minister and People 1. It teacheth Ministers how to handle the word even so as the whole man may be edified the Understanding being enlightened the Will encouraged the Heart inflamed the Conscience comforted the Affections well ordered They who are wholly in doctrine may lift men on high and shew the Kingdome of God and the glory thereof as the Devil did the Kingdomes of the World to Christ Matth. 4. 8. Or rather as Moses in Mount Nebo saw all the land of Canaan Deut. 3â⦠1. but entered not thereinto So many men by doctrines see much of heaven but partake of no part thereof Againe they who are onely in perswasions may bring people to follow them but as Elisha brought the Syrians into the Citie of their enemie 2 King 6. 19. Or as they who going without the Ark were destroyed by their enemies Numb 14. 44 45. The former kind of Ministry may keepe men from errours but to suffer them to lye in their secret corruptions The latter may make them devout but erroneously or superstitiously 2. This practise of the Apostle teacheth people how to heare and read the word profitably namely by applying it putting it into practise People herein may go beyond Ministers For no man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2. 11. I will therefore conclude this point with that ordinary benediction which Christ hath taught us Blessed are they that heare the word of God and keepe it Luk. 11. 28. §. 53. Of Entring into Heaven by the blood of Iesus THat whereunto the Apostle here exhorteth is to use that priviledge which God bestoweth on us namely to go boldly to the Throne of Grace Hating boldnesse saith he that is seeing God do vouchsafe unto us this liberty so as Christians may and ought to use that liberty which God doth afford unto them Of this phrase and of this point See Chap. 4. v. 16. § 93. The thing whereunto Christians have a liberty is to enter into the holiest This phrase to enter into is the exposition of a Greek noune which signifieth entrance or entring and so is translated 1 Thes. 1. 9. and 2. 1. and 2 Pet. 1. 11. It is a compound word The simple noune signifieth a way Matth. 3. 3. The preposition into A way into a place is an enterance into it It presupposeth that that way which was shut against sinners is opened to believers So as they may enter into it That place is here stiled the holiest The Greeke word signifieth holy but being of the plurall number and applyed to a place it is used to set out the most holiest place in the Temple and here it is put for that truth which was tipified thereby even Heaven it self See more hereof Chap. 8. v. 2.
the Churches Conquest on Exod. 17. 11. § 43. There is no grace wherein and whereby God is more honored then by Faith Heereof see more in the whole Armour of God on Eph. 6. 16. § 7. Great also is that good which Faith bringeth unto man see ibid. § 8. Besides Faith of all graces doth most strip a man of self-conceipt For boasting is excluded by the Law of Faith Rom. 3. 27. Faith is as an hand stretched out to receive what a man knowes he hath not of himself yea it is stretched out as far as God himself Hereby the believer giveth evidence 1. That he needeth such and such blessings 2. That they are not to be had in himself 3. That they cannot be received from any creature If they were he would not reach out his hand so far beyond all creatures Faith therefore so drives a man from himself and from other creatures as it maketh him rest wholy and only upon God This teacheth us how to make our appearing before God acceptable to him and withall how to make our prayers powerfull and prevalent with him namely by Faith Faith resteth on Christ for acceptance with God and faith is to prayer as fire to powder See hereof the Churches Conquest on Exod. 17. 11. § 43. There also are directions given for exercising faith in prayer The Apostle amplifieth this gift of faith by this property thereof full assurance In this assurance consisteth the excellency of faith Such a faith had Paul Rom. 8. 38. and Abraham Rom. 4. 21. and Iob 19. 25. and the disciples of Christ Iohn 6. 69. Yea and all sound Christians 1 Iohn 4. 16. Obj. These had an extraordinary spirit Ans. The Apostle indefinitely saith of all sound Christians We have the same Spirit of Faith 2 Cor. 4. 13. Papists make this a doctrine of presumption others of desperation To these both may this text be opposed Papists are ignorant of the ground of assurance which is not simply in faith as an act of ours but in Gods promises and the truth of them It is not in our holding Christ but as is it an evidence of Christs holding us Rom. 8. 39. 39. If the differences betwixt faith and presumption be duely weighed we shall finde that assurance is farr from presumption Of the difference betwixt these See the whole Armour of God on Eph. 6. 16. Treat 2. Part. 7. Of Faith § 88. Those other which make assurance a doctrine of desperation do not well weigh the degrees of assurance For so much as there is of the truth of Faith so much there is of assurance Of a strong faith there is a full assurance of a weake faith but a weake assurance even such as may stand with doubting Hereof see the whole Armour of God on Eph. 6. 16. § 39. This teacheth us to use all means whereby we may attaine to this assurance A direction for attaining hereunto is set down in the Churches Conquest on Exod. 17. 11. § 43. §. 66. Of Conscience and the evill thereof THe third vertue required for a right manner of drawing neere to God is Sanctiââ¦ie which is thus expressed having our hearts sprinkled from an evill conscience and our bodies washed with pure water This sheweth that sanctification consisteth in the renovation of soul and body The former is set down in these words having our hearts sprinkled c. The latter in these and our bodies washed c. The heart is the innermost part of a man as hath been shewed Chap. 3. v. 8. § 79. It is here put for the whole soul of a man as is evident by the other part of a man from which this is there distinguished namely the body He useth the plurall number hearts because he giveth his advice to many even to all that professe the Christian faith This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons uncleane to clense them See hereof Chap. 9. v. 13. § 71 72. A right applying of Christs blood to sinful souls is hereby intended Foâ⦠nothing but Christs blood can cleanse mans heart from sin To be sprinkled from an evill conscience is by sprinkling to be freed or cleansed from an evill conscience To shew that his own heart needed clensing as well as others he useth the ãâã person plurall our hearts The filth from which he would have the heart to be clensed is here stiled ãâã evill conscience Of the notation of the word conscience of the nature of it of the kindâ⦠of it Good Evill and renewed and of the extent of it See Chap. 13. v. 18. § 155. The Conscience is evill when through sluggishnesse it neglecteth to performe the dutie for which it was placed in man which was to check him and restrain him from sin or otherwise iâ⦠so out of measure clamorous as it bringeth man to dispaire By this description it appeareth that the very heart is polluted See Chap. 3. v. 1â⦠§ 127. But withall it is here manifested that the blood of Christ applyed unto us clenseth us from the pollution of conscience As is shewed Chap. 9. v. 1â⦠§ 82 83. How great a benefit this is iâ⦠made evident in the recovery from Apostacy on ãâã 15. 31. § 21. Where the damage of a restlesse and senselesse conscience is discovered The evill of no other power of the soul can more to the full set out mans misery then the evill of conscience The conscience iâ⦠evill in two respects 1. In regard of the quality of it for as all other powers of soul and parts of body it is deprived of that integrity wherein it was first created and also depraved with a contrary qualitie The depravation thereof is manifested either by not doing that dutie which properly belongeth to it or by doing it amisse 2. In regard of the object when there remaineth evil in the soul for the conscience to work upon that past present future yet the conscience doth not that work which it should For sin past and present it believes not the pardon of them And as for sin to come there remaines a purpose to continue in it as Ier. 44. 17. and so no reâ⦠Thus is conscience accessary to all the evill of a mans soul and in that respect very evill in it self Hence it followeth by just consequence that it is necessary that a mans soul be pââ¦ged from an evill conscience They who have retained an ill conscience have bââ¦n much blamed 1 Tim. 4. 2. Tit. 1. 15. But men have rejoyced in the testimony of a good conscience Heb. 13. 18. and of a clear conscience Acts 23. 1. and of â⦠pââ¦re conscience 1 Tim. 3. 9. with such kinds of conscience an evil conscience cannot stand no more then darknesse with light There can be no peace where there is an evill conscience Isa. 57. 21. The terror of an evill conscience will manifest its self either
41. and the mighty worke wrought upon sundry Jewes upon preaching the Gospel anon after Christs ascension Acts 2. 41. and 4. 4. 1. The matter of the Gospel consisteth in such high mysteries and so clearly and plainely revealed as moveth men to imbrace the same They are such as eye hath not seen nor eare heard nor ever entred into the heart of man 1 Cor. 2. 9. In other ages they were not made known unto the sons of men as now they are revealed unto his holy Apostles to make all men see what is the fellowship of the mysterie which from the beginning of the world hath been hid in God Eph. 3. 5 9. This excellent matter of the Gospel allures men to receive that truth 2. A secret efficacious work of the Spirit useth to accompany the ministry of the Gospel in which respect it is stiled the ministration of the Spirit 2 Cor. 3. 8. 1. The wrong which Papists do to Gods people is herein much aggravated in that they obscure this cleare and excellent ministry of the Gospel by an unknown tongue They suffer not people to read in their houses nor heare it read but in an unknown tongue in their Churches The Jewes did not so deale with people under the law Men Women and Children yea and Strangers were to heare the Law that they might learne and feare the Lord Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation both of men and women and all that could heare with understanding Neh. 8. 2. Herein they shew themselves like to the Scribes and Pharises who shut up the Kingdome of Heaven against men for neither they themselves go in nor suffer them that are entring to go therein Matth. 23. 13. We have a proverbe concerning a dog in the manger that he neither eaââ¦s provender himself noâ⦠suffers the horse to eat it Such a doggish disposition have they 2. The above said power of the Gospel serves as a matter of tryall whereby we may examine our selves whether this truth hath shined on us or no. We have a proverb that tanning sheweth that a man hath been much in the sun Receiving the truth is a blessed kinde of tanning If men live where there is much sound powerfull preaching and yet no receiving of it we may well conclude that the God of this world hath blinded the minds of them which believe not 2 Cor. 4. 4. Fearefull is the doome that is denounced against such in these words God will come in flaming ââ¦re taking vengeance on them that know not God 2 Thes 1. 8. 3. This ministreth matter of gratulation for this evidence of Gods speciall favour to us When the Church heard that the Gentiles had received this truth They glorified God saying Then hath God also to the Gentiles granted repentance unâ⦠life Acts 11. 18. 4. It gives good ground to be earnest with God to vouchsafe this truth to such ãâã yet have it not as to the Jewes Rom. 11. 25 26. and to such as have been deprived thereof 5. It giveth matter of deep humiliation on their behalfe who have long lived under the sun shine and yet are no whit at all tand Assuredly there is much wilfulnesse in such Christ in his daies thus complained against them How oft would I ââ¦ate gathered thy Children together even as a Hen gathereth her chickins under her ãâã and ye would not The Apostle layeth this downe as the note of a reprobate That receive not the love of the truth that they might be saved 2 Thes. 2. 10. They are like desperate patients which throw their physick into the fire or like impudent debtors that will not accept a discharge by a surety and like obstinate rebels that will not accept a pardon 6. This should stir us up among whom the aforesaid truth is preached to take heed that we be not wanting to our selves in keeping off the powerful working oâ⦠it Let us read it diligently and frequent the publike ministry thereof and that with this mind to receive the truth of it As our understanding is enlightned so let us endeavour to bring our will to yeeld unto it and to receive the knowledge of it Though simply it be not in our power to believe yet it is in mans power to put away from him this word of life and so to deprive himself of the benefit of it The Apostles therefore upbraid such obstinate rebels with these words Yee put the word of God from you and judge your selves unworthy of everlasting life Acts 13. 46. Nothing makes God more complaine against people then this Isa. 5. 1 c Luke 13. 3â⦠§. 92. Of rejecting meanes of grace how dangerous it is THe depth of the sin here described consisteth in the time of committing it After that we have received the knowledge of the truth This noteth out two poynts of aggravation One is a renouncing of the meanes of grace implyed in this phrase received the ââ¦wledge of the truth The other is a renouncing it against evidences of that truth implyed in this phrase after that we have received So as To sin against meanes of keeping us from sin makes sin the more haynous Luke 12. 47. Iohn 9. 41. Iames 4. 17. 2 Pet. 2. 20 21. 1. This implyeth a resolved and setled obstinacy against the good will of God manifested for our good It is an opposition of our wills to Gods Thus God is provoked to alter the affection of a Father into the disposition of a Judge 2. It is a demonstration of an ungratefull disposition For the Gospel is a gladsome message Never was the like sent to Children of Men. Therein is the greatest evidence of favour that a creature could desire of his Creator or the Creator bestow upon his creatures The Gospel revealeth Gods love to man so far as to give him his Son his Son incarnate his Son made a servant subject to manifold infirmities a surety a sacrifice 3. It argueth a perverse rejecting of things which concerne our own good our best good So as they are not onely excellent in their kind but beneficiall to us absolutely necessary for avoiding misery and setling us in true happinesse Let us therefore to whom the Gospel is revealed take heed of Capernaums woe She was by the excellent meanes afforded lift up to heaven but by her abuse thereof cast down to hell Matth. 11. 28. §. 93. Of sinning against the evidence of the Spirit THis circumstance of time after we have received c. giveth prooâ⦠that to sin against the evidence of the Spirit is the highest pitch of impiety In this especially consisteth the nature of the sin against the Holy Ghost as hath been shewed in the Treatise of the sin against the Holy Ghost part 2. § 15. This is to do despite unto the Spirit of Grace v. 29. and to resist the Holy Ghost Acts 7. 51. This is the greatest dishonour that can be done to God
the glory which shall be revealed in us Rom. 8. 18. For our light affliction which is but for a moment worketh for us a ââ¦ar more exceeding and eternall weight of glory 2 Cor. 4. 17. Gods bounty and magnificence puts him on hereunto In all things he sheweth himself like a God And in all things exceeds man None shall repent the losse of any thing for his sake This added to the former is a strong incitement to do undergo let go and endure whatsoever God calls us unto The husbandman waiteth for the precious fruit of the earth c. Jam. 5. 7. And should not we waite and endure for this precious recompence Hold not wealth too dear cast not away this recompence of reward â⦠This latter property enduring implieth an everlastingnesse in the reward here intended Hereof see Chap. 5. v. 9. § 51. §. 131. Of Saints assurance of heaven THat the reward here spoken of might not be mistaken he expresseth the place where it is to be enjoyed in Heaven This is plentifully proved in the new Testament especially The place addeth much to the excellency of it Hereof see chap. 2. v. 10. § 93. This is the true Paradice 2 Cor. 12. 4. This is that City for the setting out whereof the most pretious things of this world are used Rev. 22. 10. 1. This amplifieth the bounty of God He seeketh not on earth that which satisfieth him to bestow on his therefore he provideth an inheritance in Heaven for them Indeed if man be regarded earth may seem an habitation good enough for him notwithstanding all he can do or endure But it seemeth not enough to the divine Majesty to bestow 2. Who would not serve such a Master who would not depend on such a Father 3. Much may this comfort Saints against their ordinary condition in this world Were it not for their hope in Heaven they would be of all men the most miserable 1 Cor. 15. 19. But expectation of Heaven is enough to uphold their heads and hearts 4. Sundry duties may hence be inferred 1. Heaven is on high therefore set your affections on things above Col. 3. 2. 2. Heaven is invisible Look up to it with faith the eye of the soul Heâ⦠11. 27. 3. Heaven is farre off Therefore wait till the Lord come Matth. 25. 14. 4. Heaven is a pure and clean place Therefore cleanse your selves from all filthinesse 2 Cor. 7. 1. 2 Cor. 6. 6. 5. Heaven is not for external pharisaical righteousnesse Matth. 5. 20. Let us make our Robes whiââ¦e in the blood of the Lamt Rev. 7. 14 15. 6. Heaven may be forfeited by the things of this world Therefore be ready to let them go for Christs sake 7. Heaven is to come Therefore look for it chap. 9. 28. 8. The Keyes of the Kingdom of heaven are Gods Ordinances Mat. 16. 19 Let them therefore be observed and kept pure To all that hath been said about reward the Apostle annexeth this evidence knowing in your selves This is sometimes set down as a duty Eph. 6. 8. And sometimes as a priviledge implying that God by his Spirit giveth his Saints even here while they live on earth this prerogative to know they have such a reward layd up for them in heaven It hath been shewed chap. 1. v. 14. § 161. That Saints are sure of salvation and by those evidences whereby it is made sure to them they may know it It hath also been proved in The whole Armour of God Treat 2. Part. 6. Of faith § 36 37. c. That true faith may be known Now faith is the substance of things hoped for that is the reward in heaven They therefore that know they have faith may also know that they have in heaven an enduring substance §. 132. Of holding fast confidence Heb. 10. 35. Cast not away therefore your confidence which hath great recompence of reward THe illative conjunction therefore sheweth that this verse is added as a conclusion of the former point Namely that we should persevere in our holy profession because it hath so great a reward By this inference it is evident that true Christians may have their eye upon the reward that is set before them in suffering for the Gospels sake See more hereof chap. 6. v. 18. § 149. The duty enjoyned upon aiming at reward is set down negatively thus cast noâ⦠away your confidence Of the composition and diverse acception of the word translated confidence see chap. 3. v. 6. § 61. The word signifieth in general a free profession Some refer it to an open profession of the Christian faith before men Thus they make it contrary to a mans drawing back v. 38. But most interpreters take it to be a firm confidence in God which maketh us free in uttering our mind to him In this sense it importeth the cause of a free profession of the faith which is confidence in God This being attained must be maintained which for the greater enforcement the Apostle thus expresseth negatively cast not away The word used by the Apostle is a compound the simple verb signifieth to cast or lay aside Rev. 2. 22. 4. 10. The compound to cast away as the blind man that made haste to Christ cast away his Garment Mark 10. 50. They that do not fast hold their confidence cast it away Of fast holding confidence see chap. 3. v. 6. § 68. Hereby the folly of proud secure carelesse and fearful Christians is discovered who after evidence of some confidence given cast away the shield of faith like a fearful bragadocia after one skirmish casteth away his Armour and brings upon himselfe a perpetual reproach of a coward To encourage Christians to stand to their cause and to hold their confidence to the end The Apostle expresly declareth the issue of perseverance in this phrase which hath great recompence of reward The relative which hath reference to confidence for it is of the same gender and giveth us plainly to understand that perseverance procures a blessed recompence See chap. 3. v. 6. § 69. These two words recompence of reward are the interpretation of one greek compound word whereof see chap. 2. v. 2. § 16. Here it is taken in the better sense for that reward which is mentioned before § 130. concerning which Christ saith be that endureth to the end shall be saved Mat. 10. 22. Hereupon Christ himself at the end of his work saith I have finished the work which thou gavest me to do and ãâã O Father glorifie thou me c. John 17. 4 5. And this Apostle thus I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousnesse 2 Tim. 4. 7 8. The reward is given at the end of the work as in a race it is given at the Goale and in the battel he that overcometh is recompenced Revel 2. 7. Of the benefit
and confidence before they must not now cast it off See § 132. XXXII Perseverance brings the reward This is it that hath a reward See § 132. XXXIII The reward of perseverance in the true faith is great So it is here expresly said to be See § 132. §. 135. Of the increase of patience for perseverance Heb. 10. 36. For ye have need of patience that after ye have done the will of God ye might receiââ¦e the promise HEre the Apostle beginneth to lay down such means as may be helps to perseverance The means are of two sorts Patience and faith The word here translated patience is derived from that verb which is translated endured v. 32. § 121. The causall particle for implieth a reason of that which went before If then it be demanded why they have need of patience this inference giveth a ready answer that they may persevere In this respect patience may be resembled to an Anchor which holdeth a ship so fast as by a storm it cannot be carried away and the Apostle doth fitly resemble it to shoââ¦es or legg-harnesse whereby men are enabled to hold out in their way See The Whole Armour of God on Eph. 6. 15. Treat 2. Part. 5. § 2 15. These Hebrews were before commended for their enduring v. 32. § 121. which implieth patience yet the Apostle here saith ye have need of patience Whereby he gives them to understand that grace may be begun in a Christian and yet not ââ¦ully perfected he may have need of it namely need to hold increase and perfect it A Prophet exhorteth those whom he calleth meek to seek meeknesse Zeph. 2. 3. The Apostle acknowledged that God had abounded towards the Ephesians in all wisdome and prudence yet he prayeth that God would give unto them the Spirit of wisdome Eph. 1. 8 17. And he giveth witnesse to the love of the Thessalonians yet beseecheth them to increase more and more 1 Thess. 4. 10. Grace is wrought by degrees 1 Cor. 13. 9. and that for these ends 1. That the increase of Gods goodnesse may be more sensibly discerned 2. That means of growth may more conscionably be used 3. That men be not puffed up with a suddain fulnesse of grace as Ionaâ⦠was with the goard which grew in a night 4. That continuall matter of thanks may be ministred to men This affords a good direction to such as have attained some measuââ¦e of grace well to consider what yet is further wanting and to presse on to that which is before Phil. 3. 13 14. Take heed of boasting in what thou hast like the Church of ãâã Rev. 3. 17. Or in being secure as if thou needest no more Of the grace of patience and need thereof see Chap. 6. v. 12. § 86. §. 136. Of reward upon doing Gods will THe gift of patience is here pressed as a meanes of obtaining a reward of God Thus much is intended by the manner of inferring the promise with a particle that setteth out the finall cause that ye have need of patience THAT you ãâã receive Hereupon saith Christ he that endureth or hath patience to the end ââ¦e shall be saved Matth. 10. 22. On this ground it is said of ancient Saints that through patience they inherit the promises See chap. 6. v. 12. § 88. 111 112. One special ground of patience is thus laid down done the will of God We ââ¦ust therefore patiently hold out in our Christian course because therein the will of God is done for it is the will of God we should so do This ground sheweth that Gods will is mans rule and that Gods will must be practised See chap. 10. v. 7. § 20. and chap. 13. v. 21. § 173. Of Gods secret and revealed will see chap. 9. v. 28. § 141. Gods revealed will is that which is our rule Deut. 29. 29. And this is not only to be known but also to be done and practised by us See the Saints sacrifice on Psal. 116. 9. § 59. Upon doing the will of God the reward is promised and thereupon it may be expected See v. 35. § 132. The word done is a participle of the time past and may be word for word thus translated having done The sense of it is thus fitly and fully expressed after we have done so as reward is to be expected after the work is ãâã Not before to incite us to continue working yet after to testifie Gods truth faithfulnesse and bounty that we may know it shall not be in vain to hold out in doing his will 1 Cor. 15. 58. This demonstrateth a double folly 1. Of those who work not yet expect a reward like the foolish Virgins and ãâã servant Mat. 25. 11 18. 2. Of those who think it is in vain to work Mal. 3. 14. Both these conceits make men dissolute and carelesse but this order of expecting reward after the work is done is an antidote against both those poysons The reward is expressed under this word promise promise is here metonymically put for the reward promised To shew that Gods promise is the ground of reward See chap. 6. v. 12. § 87 88. Of the greek word translated receive see chap. 10. v. 19. § 100. §. 137. Of the meaning of Heb. 10. 37. Heb. 10. 37. For yet a little while and he that shall come will come and will not tarry THis verse is apparently added as a reason of that which goeth before This causall particle for giveth proof thereof It is a reason of two points 1. Of the main point here handled perseverance in that the Lord for whose ãâã they suffered would surely and ââ¦peedily come to succour them 2. Of the reward that is promised in the former verse where it was shewed that patience should be rewarded This must needs be so because that he that giveth the reward shall surely and speedily come Both these references tend to the same scope namely to encourage Christians to hold out Many conceive that this verse as well as the next is taken out of Hab. Chap. 2. v. 3 4. and I will not deny but that it may so be There is indeed some discrepancy betwixt the words of the Prophet and Apostle First where the Prophet saith The vision is for an appointed time the Apostle thus renders it yet a little while whereby he sheweth that that set and appointed time was of no long date The Apostles expression of his mind is very elegant and emphaticall he useth a word that signifieth a little while yet a little while am I with you saith Christ Iob. 13. 33. So here yet a little while The Apostle for further emphasis addeth another particle by way of diminution thus a very little while Yea he doubleth that particle thus a very very little while This is to be taken respectively and that 1. In regard of the many ages that were past 2. In regard of the eternall recompence that
books of Moses and Ioshua then are here recited 2. There were without question many more in the severall ages of the world than are ãâã in the foresaid books or in any other part of the Bible It is said of Enoch that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of thâ⦠men that did so are by name registred It is said of all those pious long-liv'd atriarks that lived befored and after the Flood that they begat Sonns and Daughters Gen. 5. 4 c. and 11. 11 c. No doubt but that many of those Sonns and Daughters gave good proof of their true faith Yet are they not by name registred It is of person as of things Many commendable things were done which are not set down Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in publick records 1. In regard of those Saints themselves It was enough that God took speciall notice of them registred their name in his book of life gave them evidences of his favour while they lived received their souls to glory when they died and gave them assurance of the resurrection of their bodies 2. In regard of others that from time to time lived after them it is sufficient that God hath afforded them so many patterns and examples registred in his book as he hath done By them direction and encouragement sufficient and given to run the race as they did They who are not moved by them would not be moved with millions more if they were registred 1. Considering that many Worthies have had their names buryed with their bodies let not us be over sollicitous about memorialls after our death but leave it to the divine providence and to the wisdom of our survivors There may be a good use of Chronicles and of Memorialls of some mens names and acts yet there ãâã be too great excess therein Some things that in their compass are very usefull may beyond their compass be unusefull if not hurtfull Should there be ââ¦emorialls of all good mens names I suppose the world would not contain them especially if thereto were added their Meditations Sermons Conferences Works and Labours 2. This may stay those who in their time and generation do the will of God faithfully imploying their talent and doing much good by their words and works and yet nothing thereof remembred after death It is enough that in their generation they have been enabled to do good and that the present age in which they liââ¦ed had the benefit thereof They may so much the more rest herein in that the ãâã living God knowes it remembers it and will aboundantly recompense it Their works will follow them Rev. 14. 13. The answer which the Apostle himself gives to his own question thus for the ãâã will fail me being a reason of his forbearing to go on in setting down more particular examples as he had done before giveth us to understand that there ãâã very many more whom he might have produced The multitude of Believers is very great very many are registred in sacred Scripture which the Apostle stiâ⦠a cloud of witnesses Hebr. 12. 1. But questionless there were many more age after age whose names are concealed When Elijah thought that he had been leââ¦t alone God knew seven thousand more and that in Israel 1 King 19. 18. besides those that were in Iudah If there were before Christ was exhibited multitudes of beleevers what are there since considering these promises I will pour out ãâã Spirit upon all flesh Joel 2. 28. And many shall come from the East and West ãâã sit down with Abraham c. Matth. 8. 11. See Chap. 2. ver 10. ãâã 91. This reason as it hath reference to the altering of the stile in contracting such points as he more inlarged himself upon in the former examples sheweth that ââ¦ediousnes must wisely be avoided Having many things to write unto you faith ââ¦n Apostle to an Elect Lady I would not write with paper and ink 2 Joh. v. 12. The like he saith to Gaius 3 John v. 13. Tediousnes dulls the mind wearies the spirit hinders devotion draws away affection yea and many times deprives people of that comfort which otherwise they might receive from Gods Ordinances Some who have some while given good attention and that with cheerfull affection by overmuch tediousnes have been so dââ¦lled in their devotion as their former comfort hath been taken away It is therefore a point of prudence somewhat carefully to observe ordinary times ãâã for sacred duties There are times wherein men may enlarge themselves both in praying and preaching namely when dayes are set apart for those duties for then people come prepared to hold out the day As for private duties performed by one alone as any finds the vigor of his spirit to be in him he may enlarge himself But we must not measure others spirits by our own Christ when he was alone spent nights in prayer Luk. 6. 12. But we do not read that he did so with his Disciples §. 192. Of the Apostles setting the more excellent before others UPon the foresaid transition the Apostle continues his Catalogue of Worthies but much contracted In this verse he setts them down two ways 1. By their particular name 2. By the function of some of them in this word Prophets There are six set down by name whereof four were Judges One a King One a Judge and a Prophet both which is Samuel The four Judges are as the Apostle hath set them down Gideon Barak Samson and Iephthah There were in all betwixt Ioshua their General and Saul their first King fifteen Judges 1 Othniel 2 Ehud 3 Shamgar 4 Barak 5 Gideon 6 Abimelech 7 Tola 8 Iair 9 Iephthah 10 Ibran 11 Elon 12 Abdon 13 Samson 14 Ely 15 Samuel Out of these only five are called The rest were either not worthy to be named as Abimelech who usurped that dignity by fraud and blood or had no memorable matter recorded of them in their histories as Tola Iair Ibzan ãâã and Abdon The others as Othniel Ehud Shamgar and Ely did no greater matters than those which were done by those who are named Therefore there was no great need to mention them especially in this place where the Apostle labors to contract his discourse In the particulars which are set down the precise order of the history is not observed For Gideon who is in the first place was after Barak and Samson the third was after Iephthah and David the fift was after Samuel Hereupon some say that the Apostle had an eye only on his matter to set down some choyse Worthies as they came to his head but had no respect to method or order But I suppose that he rather aimed at some special thing in altering the order of these and that might be to prefer the more excellent For thereis a double method One of
pardon for a sin to be committed It is like the prayers of single Combatants who immediatly before their seeking to kill one another make pretence of praying to God This their pretence is an evidence against them This should move people to take heed of Tempting God It was the answer that Christ gave to the Devill when he tempted him to cast himself down from a pinacle of the Temple whereby he might have killed himself Matth. 4. 7. For preventing this sin 1. Give no place to the Devill Ephes. 4. 27. 2. Resist the Devill stedfast in the Faith 1 Pet. 5. 9. 3. Pray against spirituall desertions Psal. 51. 11. 4. Oft meditate on the horrible nature and fearfull issue of this sin 5. Take heed of solitarines 6. Set God always before thee and reason as Ioseph did Gen. 39. 9. §. 206. Of Samson being a Type of Christ. SAmson and David were two of the most eminent Types of Christ that are registred in the Old Testament It will therefore be meet distinctly to declare in this place wherein Samson was a Type of Christ. This will appear in the Particulars following 1. The Name Samson and notation thereof which is his Sun See § 199. Christ is called the Sun of righteousnes Mal. 4. 2. 2. The prediction of his conception compare Iudg. 13. 3 c. with Luke 1. 31. 3. His Sanctification in his mothers womb Compare Iudg. 13. 5. with Luke 1. 32. 4. His speciall separation to be a Nazarite Compare Iudg. 13. 5. with Matth. 2. 23. 5. His miraculous birth Samson was born of a barren woman Iudg. 13. 3. Christ was born of a Virgin Luke 1. 34 35. 6. His principall function which was to deliver Gods people Iudg. 13. 5. So Christ. Matth. 1. 21. 7. His growth to admiration Iudg. 13. 24. So Christ. Luke 2. 52. 8. His Marriage to a Philistine Judg. 14. 1. c. So Christ was espoused to the Gentiles ãâã His great strength Judg. 13. 25. Christ is said to travell in his strength ãâã 63. 1. 10. The subject whereabout his strength was manifested as a Lion Iudg. 14. 5 6. and the enemies of Gods people who were the Philistines Judg. 14. 4. So Christ exercised his strength upon the Devill who is a roaring Lion 1 Per. ãâã 7. and in rescuing Gods people from their enemies Luk. 1. 7. 4. 11. His manner of teaching by riddles Judg. 14. 12. So Christ by Paâ⦠12. The hony that Samson took out of the Lion whom he had ãâã Iudg. 14. ãâã Much sweetness comes from the destruction of the Devill 13. Samsons binding Judg. 15. 13. and 16. 8. So Christ was bound when they apprehended him Iohn 18. 12. 14. His breaking the bonds with which he was bound Iudg. 15. 14. So Christ brake the bonds of death Act. 2. 24. 15. His ââ¦hirst Judg. 15. 18. So Christ thirsted Iohn 19. 28. 16. His Subjection under his enemies for a time Judg. 16. 21. So was Christ for a while under the power of his enemies Matth. 27. 2. 17. His being sold for a summe of mony Iudg. 16. 18. So was Christ Mat. ãâã ââ¦5 18. Gods seeming to forsake him for a time Iudg. 16. 20. Christ complained ãâã Math. 27. 46. 19. The scorn whereunto he was put by men Iudg 16. 25. so Christ was scorââ¦ed of men Mat. 27. 39. 20. His victorious death Iudg. 16. 30. Much more victorious was Christ's death Col. 2. 15. §. 207. Of Jephtha's Name and Birth THE fourth particular mentioned in this brief Catalogue is Iephthah his History is recorded Iudg. 11. and 12. About him we are to consider 1. His Name 2. His Birth 3. His Infirmities 4. His Excellencies I. His name is derived from an Hebrew verbe which signifieth to open It is oft used of drawing a sword out of the scabbard Psal. 37. 14. The first letter useth to be prefixed before nounes according to the notation Iephthah implyââ¦th one that openââ¦th It was a fit name for in his time the Israelites were so kept ãâã by the Ammonites as there was none to open a way of liberty for them ãâã to draw a sword in their defence Iephthah first drew out his sword vanâ⦠the enemies and opened a free passage for the Israelites II. His birth was infamous for he was basely born Iudg. 11. 1 2. Bastardy ãâã in all ages been accounted a great infamy God by his Law barred them from publick functions even unto the tenth generation Deut. 23. 2. This number of yeares is the greatest that we read of any sort of people ââ¦o barred Bastards by the Law of many nations have been excluded from inheritances He is not accounted an heire by out Law He is said to be no mans child States have thus judged them in sundry respects 1. In detestation of the foul sin of uncleanness 2. In reference to that evill disposition that is for the most part in them God laying a curse on such a corrupt brood 3. In respect of their dissolute education Bastards use much to be neglected therein This phrase of the Apostle if ye be without chastisement then are ye bastards Heb. 12. 8. Seemeth to allude thereunto Yet God here in an especiall and extraordinary manner conferreth his Spirit on this Iephthah and advanceth him to the highest dignity and function amongst his people and prospered him exceedingly By this it appeareth That no outward condition be it never so base is an hindrance to Gods grace witness Rahab an harlot Ruth a gentile Iudah and Thamâ⦠adulterers Phares born in Incest All these reckoned up in the Catalogue of Christs progenitors Matth. 1. 3 4 5. Many like instances are registred in Sacred Scripture God hereby sheweth the freenes of his grace extended to unworthy ones and the riches of his mercy conferred upon the worst kind of sinners and the power of his Spirit whereby Valleys are exahed and crooked things made streight and rough places plain Isa. 40. 4. 1. This may be an incouragement even to those who are base born to be diligent in using means of grace and fervent in prayer for grace setting before their eyes this instance of Iephthah 2. This may be a direction to others as they see any evidences of Gods Spirit even in such as are base born to take notice thereof and to make the best use thereof that they can The Elders of Gââ¦lead took notice of a more than ordinary Spirit in Iephthah and answerably made use thereof and hadgood success thereby Iudg. 11. 6. 29. 3. This should quicken up such as being base born are made partakers of a new birth to be the more thankfull and to walk the more worthy of that priviledge 1 Tim. 1. 12 13 14. and say thus hath the Lord dealt with me to take away my reproach among men It is a great means to enlarge the heart unto all thankfulness well to weigh our former vile condition Ephes. 2. 11 12 13. §. 208. Of
effect it perswades a man of the truth revealed in it So ãâã what Gods word revealeth may safely and ought to be confidently believed It is not so with humane writings Quest. Why then doth the Apostle produce matters to be believed out of humane writings Answ. The holy Ghost so assisted the Apostles as they were able to discerne betwixt truth and falshood so as what they took out of humane Writers was without question most true and by their quoting the same they have made them authentick The like may be said of those Testimonies which the Apostle quoted out of Heathen Poets as Aratus Act. 17. 28. Menander 1 Cor. 15. 33. Epimenides Tit. 1. 12. The Apostles quoting these hath now made them to be sacred Thus can none do but they who have such a spirit The same judgement is to be given of Traditions Apostles by the immediate assistance of Gods spirit could judge what Traditions were true and Divine but we cannot It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture 2 Tim. 3. 15. c. Some say that those stories whereunto our Apostle hath here relation might be part of Canonical Scripture but now lost Answ. That conceipt that part of the Canonical Scripture is lost is not to be admitted For 1. It impeacheth that Scripture which we have of imperfection or else that which is lost of needlesnesse 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost 3. It layeth a blemish on the fidelity of the Church which is the pillar of truth 4. It takes away some means of our learning and grounds of our comfort and hope For whatsoever things were written aforetime were written for our learning c. Rom. 15. 4. As for the instances given of books of Scripture lost they are either of politick records and Chronicles as 1 King 14. 19. or of Phylosophical discourses 1 King 4. 33. or of such books as are yet extant but under other titles as Chr. 29. 29. §. 245. Of Professors torments THE first particular pressure wherewith Saints of old hath their Faith tried is thus set down were tortured not accepting deliverance that they night obtain a better resurrection The pressure it self is in this word tortured The other words are an amplification thereof The Greek word translated tortured signifieth to stretch out or to beat with bats The root from whence it is derived signifieth to beat thence a noun which signifieth a bat or a staff It signifieth also a drum the heads whereof being skins are stretched out very hard and stiff and used to be beaten upon with drum-sticks In reference hereunto a rack whereon mens bodies use to be stretcht and whereon being so stretcht they were wont to be beaten such a rack I say or instrument of torture was called by the same name that a drum is and they who are so rack't and beaten were said to be streââ¦cht and beaten as a drum or to be drummed Thereupon our former English translators thus turned this word were rack'd but our last translators taking the word more generally turned it thus were tortured so as here is a double trope 1. A Metaphor taken from stretching and beating a drum 2. A Synecdoââ¦h a particular kinde of torment being put for any kinde It is probable that the Apostle here hath some reference to the sufferings of Saints registred in the book of Machabees for the torment whereunto Eleazar was put is expressed under a Greek word that ordinarily signifieth a drum but is their translated torment 2 Mach. 6. 19 28. Yea it is said that Eliazar might have been delivered and would not vers 22. 30. It is also noted of a Mother and her seven Sons that they would not ãâã their persecutors promises be delivered in hope to be raised up again 2 ãâã 7. 14 29. This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake It is said of Ioseph that they hurt his feet with fetters Psal. 105. 18. True it is that he was so dealt withall upon a false accusation and upon suspicion of violence offered to his Mistresse but if his fear of God had not kept him from committing folly with his Mistresse he had escaped that torment Ieremiah was apparently east into a Dungion where he sunck in the mire for his faithfulnesse in delivering the word of the Lord Ier. 38. 6. upon the same ground Michaiah was cast into prison and fed with bread of affliction and with water of affliction 1 King 22. 27. Iob also was miserably tormented even for his integrities sake Iob 2. 3. c. The things which Christ endured and his Apostles and all sorts of Martyrs after their time give further proof hereunto see § 255. 1. For the more through trial of his Champions that their courage faith patience and other graces might be the more manifest 2. To seaâ⦠up that truth which they profess more firmly 3. To establish other professors 4. To give them some sensible evidence of what Christ endured for them 5. To make them the better to conceive the torments of Hell for if they whom God loves and whom in love he suffereth to endure what they endure be grievously tortured what may we think of those torments which God in wrath inflicteth upon those whom he hateth 2. Satan and his instruments inflict such torments on professors of the truth in malice Their delight is in cruelty and they have mischievous ends which are to discourage professors to draw them from their holy profession and ââ¦o triumph over them 1. This teacheth professors well to weigh what their profession may cost them what they may undergo and endure for it This is it which Christ adviseth his unto Luke 14. 27 28 c. 2. In that an holy profession may bring on it such torment it becomes professors to take unto themselves an invincible courage and resolve to endure whatsoever by man or Devil can be inflicted A full resolution in this case is of singular use §. 246. Of suffering willingly THE amplification of believers enduring the foresaid torment is set out two wayes 1. By the manââ¦er of their suffering not accepting deliverance 2. By the end which they aimed at a better resurrection Of the Greek word translated accepting See Chap. 10. v. 34. § 129. Of the other word translated deliverance See Chap. 9. v. 13. § 89. This phrase of not accepting deliverance hath reference to their persecutors offering them freedom from those torments in case they would renounce their profession Macc. 6. 21. c. and 7. 24. c. which offer on such condition they would not accept so as this phrase they accepted not is not simply to be taken but relatively to such terms as thy could no way approve This deliverance in this place is taken for setting one free from torment intended The whole phrase in
general implyeth that true Professors willingly endure ãâã for their professions sake they are not as Bears hailed to the stake and brought per force to endure the baiting biting and tearing of ãâã dogs ââ¦ut willingly yield In another kind of suffering it is said of Moses that he reâ⦠honours and chose to suffer affliction v. 24 25. § 136 137. It is in this respect said of Aquila and Priscilla that they layd down their necks Rom. 16. 4. which implyeth a voluntary yielding to suffer so doth this phrase I am reaâ⦠to dy for the Name of the Lord Iesus Acts 21. 13. They discern much good and great advantage to accrew by their sufferings and that 1. To God whose glory in having such servants is set out 1 Pet. 4. 14. 2. To the Truth which is maintained and ratified thereby Phil. 1. 17. 3. To other Professors who are encouraged and emboldned thereby Phil. 1. 14. 4. To succeeding ages whose ground of Faith being by their Predecessors left sealed unto them they are made more confident in standing to it Hence arose this Christian Proverb The blood of Martyrs is the seed of the Church 5. In reference to enemies who cannot be but much daunââ¦ed and disappointed hereby 6. To themselves whose present joy and comfort is the more abundant 2 Cor. 1. 5. and whose recompence shall be great Matth 5. 12. This is a worthy pattern for us to set before us when we are called to suffer for the Name of Christ by yielding thereto willingly and cheerfully we make a verâ⦠of necessity and we make that which we endure more acceptable to God For God who loveth a cheerfull giver 2 Cor. 9 7. doth much more love a cheerfull sufferer All the sacrifices that we offer unto God must be freewill offerings much more this oblation of our selves Quest. Ought professors to offer themselves to martyrdom Answ. In this case we must distinguish betwixt the ordinary course wherein all ought to walk and extraordinary occasions In an ordinary course Professors are not bound to offer themselves There is no precept nor approved pattern in Gods Word to enforce this The liberty that is granted for escaping when a fair way is opened by the divine providence maketh against this conceit Matth. 10. 23. Yea if persecutors do freely let them go they may go and escape so did the Apostles Acts 4. 21 23. But if God do give to any such a Spirit as openly to make known himself and so to offer himself to any persecution we are to account it a speciall motion and not over-rashly to censure them Verianus and Marcellianus in the time of Decius the Emperour seeing Secundianus led to Martyrdom cryed out that they also were Christians and thereupon were apprehended and cruelly tortured to death So many others Polycarpus being sought after might have escaped but would not saying as Paul did Acts 21. 14. the will of the Lord be done Apollonia leaped into the fire while they were moving her to recant God hath in all ages been pleased to put more than an ordinary spirit into many of his servants §. 247. Of Persecutors offering release from tortures THIS phrase not accepting deliverance presupposeth that deliverance was offered to them otherwise they could not have rejected it For there not accepting was a rejecting That offering of deliverance was by their persecutors but upon condition that they should yield to them This is evident by that which Nebuchadnezar said to Daniel's three Companions when they were accused for not worshipping his Idol which was this If ye be ready to fall down and worship the Image he thereby implies that they should be spared for he addeth If you worship not you shall be cast into a fiery fornace Dan. 3. 15. Most evident is this in those to whom this Apostle hath reference 2 Maccab. 6. 22 30. and 7. 24. So also Act. 4. 18. This was usuall with the persecuting Emperors and Governors under them in the first ten persecutions against Christians and also with Antichristian persecutors and particularly with such persecutors in England in Queen Maryes dayes 1. Their envy and and malice is more against the truth professed than against the professors thereof If therefore the professors will relinquish the truth they shall find fauour enough That their malice is not so much against the persons of professors as against the truth professed is evident in that they persecute strangers whom they knew not before It is said of Paul that if he found any such he brought them bound Act. 9. 2. Yea if the dearest to them as Father Child Brother or any others linked unto them by neer bond shall profess the Truth they will prosecute them Matth. 10. 21. Truth is a light that discovereth their darkness therefore they persecute all that hold out that light Iohn 3. 19. 2. They aime at a corrupt triumph over the Truth In this respect they can be content to spare such as they hate that they may get matter of this boasting thinking thereby to justifie themselves 1. This is a great aggravation of the wretched and cursed disposition of persecutors It is against Gods Truth against Gods manifested Will yea and against God himself so as indeed they are haters of God Will God let such go scot-free He may use them for a while as his rod but at length the rod shall be cast into the fire 2. This may encourage Professors of the Truth more willingly and patiently to suffer what shall be inflicted upon them in that they suffer more for the Truth yea and for God himself than for themselves Will not God stand by such Will he not give sufficient assistance to them Yea and an abundant recompence too 3. It is a matter of great comfort and content to Martyrs that Gods Truth yea and God himself suffers in them and with them and that more directly than they themselves §. 248. Of the meaning of these words That they might obtain a better Resurrection THE end of Professors suffering what they do is thus set down That they might obtain a better Resurrection Of the derivation of this word obtain see Chap. 6. v. 15. § 109. It here importeth again that they aimed at For the verbe here to obtain signifieth to get something by that which we do undergo or let go To get I say not upon merit but upon Gods promise To shew that it was mo small gain he expresseth it under this word Resurrection The Greek word translated Resurrection is a compound of a simple verb that signifieth to settle or establish from thence a compound with a preposition that in composition signifieth again The compound verb is sometimes used neutrally and signifieth to rise Rom. 14. 9. and sometimes transitively to raise Act. 2. 24. Thence this word Resurrection It presupposeth a former life so as such rise or are raised again to a new life Here in this place is
been freed from all manner of afflictions Nay tell me if you have read of any such in the records of truth It is therefore most evident that afflictions are the common condition of all Gods children See more hereof in the Whole Armour of God Treat 2. Part 5. on Eph. 6. 15. § 12. Hereupon it becomes every child of God to prepare for trials and to treasure up consolations and encouragements tending thereunto §. 47. Of bastards being without correction Heb. 12. 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not Sons IT appears that this point of enduring chastisement is of great concernment in that the Apostle so long insisteth upon it and returneth unto it again and again The former interrogative What son c. carried great emphasis yet behold here a more emphatical expression under the denial of the said point If ye be without chastisements then are ye bastards c. This followeth as a necessary consequence from the former general point and that by the rule of contraries If all Sons are chastised then they who are not chastised are no Sons This particle of opposition but implieth the contrary consequence Of the word chastisement see v. 5. § 36. It implieth such correction as is for instruction to prevent or redresse evill so as if God let loose the raines to a professor and suffer him to run riot and to follow his own carnal lust and worldly delights and restrain him not by some afflictions he is assuredly no child of God but a bastard The Greek word is here only in the New Testament used It implieth one that is not born in lawful wedlock He hââ¦re mââ¦aneth one that is supposed to be a child being in the house in appearance as a child but not begotten of the Father of the house thereupon not nurtured as a Son nor estranged of any unlawful liberty but suffered to run into all loosnesse and licentiousnesse The Greek word is by other Authors put not only for one born in adultery but also for a strange child a child that is not a mans own and thereupon the lesse care taken of it By some it is here taken for a changeling They professe themselves and answerably are taken to be Gods children but never were put in by God This is here brought in to meet with an objection thus There are in the Church who are without chastisement Answ. It may bâ⦠so but then they are not of the Church they are bastards or changelings To make this argument more full and clear the Apostle inserteth the general point as in a parenthesis thus whereof all are partakers By way of explanation he addeth not sons as if he had said Though they may be thought by reason of some outward profession to be sons yet indeed they are none The main point here intended is to shew that immunity from crosses is a bastards prerogative If it be a prerogative it is of such an one as may be in the Church partake of divine ordinances professe himself to be a Saint and be so supposed by others but not so accounted by God himself Dives may be supposed to be such an one Luk. 16. 25. So the rich fool Luk. 12. 19. Not correcting when there is need and who is he that liveth in the flââ¦sh and needeth not correction implieth a neglââ¦ct of him as if he were not cared for A child left to himself brings his Mother to shame Prov. 29. 15. Thereupon Father and Mother are accounted carelesse of their duty If two children be committing evill together a wise Father will take his own child and correct him but will let the other alone Who more wise who more righteous who more mercifull thââ¦n God 1. By just consequence that false note of continuall peace and prosperity or temporal felicity as they call it of the Church is manifested Surely if this Text be true as true it is that cannot be a true note of a true Church That hath hitherto been the true Church which hath suffered for the truth purity and power of religion 2. This sheweth their condition to be in truth a miserable condition who so boast of all things according to their hearts dââ¦sire as they know not what pain is or sicknesse or losse or restraint of liberty or any other crosse Such are to the life described Iob 21. 8 9 c. By this Apostles verdict if they live in the Church they are bastards If any state give us just cause to question Gods Fatherly care over us it is all manner of external contentment to the flââ¦sh and freedome from all crosses An heathen man that had all his life time enjoyed much prosperity being delivered from an accidentall calamity with which many others were destroyed thus cryed out O fortune to what misfortune hast thou reserved me §. 48. Of the Apostles much pressing the benefits of afflictions THis clause whereof all are partakers hath been before and is hereafter again and again inculcated and that at least twelve times 1. By the Apostles intimation of Gods mind v. 5. he speaketh unto you as unto children 2. By the title which in the name of the Lord is given to the afflicted thus My Son v. 5. 3. By making correction a fruit of love whom the Lord loveth v. 6. 4. By extending it to every Son v. 6. 5. By making affliction an evidence of Gods respect v. 7. 6. By inculcating Gods usual dealing interrogatively What Son is it c v. 7. 7. By accounting such as are not so dealt withall to be bastards v. 8. 8. By returning to the same again in this phrase whereof all are partakers v. 8. 9. By paralleling the like dealing of earthly parents with their children v. 9. 10. By noting the different ends of earthly parents and Gods v. 10. 11. By removing what might be objected against it v. 11. 12. By shewing the blessed fruits of afflictions v. 12. We may not think that these are so many tautologies or vain repetitions of the same things for the Apostle was guided by a divine Spirit which made him well to poise all his words and not set down a phrase or word rashly There are sundry weighty reasons for repeating and inculcating one and the same thing whereof see The Saints Sacrifice on Psal. 116. 16. § 48. A special point hence to be observed is this That men are hardly brought to believe that afflictions are fruits of Gods love It is not a novices lesson it is not learned at first entrance into Christs School Christs Disciples though they had Christ himself to be their instructer could not at first apprehend it This made Christ very frequently inculcate this principle of taking up the Crosse and following him Ignorance of this made many Christians in the Apostles times faint and fall away 2 Tim. 4. 16. Yea some of Gods worthies have in the triall made doubt hereof
Psal. ãâã 7 8 9. Iob 23. 24 25. Lam. 2. 4. This principle is against common sense and natural reason yea against experimentall feeling I may say of them who are perswaded of the truth thereof as Christ did of Peter Flesh and blood hath not revealed it unto you but my Father which is in heaven Matth. 16. 17. The rule according to which natural men judge matters is bodily sight outward sense such experience as flesh and blood useth to take No marvell then though they be so hardly brought to believe this truth This may be a good incitement to labor after faith that we may walk by it rather then by sense §. 49. Of Fathers of the flesh correcting their Children Heb. 12. 9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live THat which the Apostle had formerly set down simply in reference to God he doth further amplify by way of comparison and that betwixt our earthly Fathers and our heavenly Father The first particle furthermore sheweth that this is a further proceeding in the same point The Argument which the Apostle addeth is taken from the lesse to the greater and it is so layed down as the equity of our duty in enduring Gods chastisement is thereby proved For the Apostle here declareth what subjection nature teacheth Children to yeeld to their earthly Parents even in correcting them Much more ought Gods Word and Gods Spirit teach Saints how to subject to their heavenly Fathers chastisements By Fathers of the flesh he meaneth such as under God are the instruments or means of our bodily and earthly being Our former English hath translated it Fathers of our bodies But the Greek word properly signifieth of the flesh Flesh is oft used to set out our humane nature as Iohn 1. 14. And also our corrupt estate Rom. 7. 18. In both senses it is used Ioh. 3. 6. And in this place may well be so taken as is evident by the opposition of this word Spirit For God is both the Father of our souls Gen. 2. 7. and gives unto us that spirituall estate which we have even the Spirit Iohn 3. 6. In regard of our spirituall estate which is oft called Spirit we are said to be born of God John 1. 13. The opposition thus taken betwixt our corporall and spirituall estate maketh the argument the more evident For if means for our temporall good be well taken much more for our spirituall good Our earthly Fathers are here said to be word for word correctors which is very emphaticall it sheweth that they take that care and burthen upon them to order it as seemeth good to themselves for their Childrens good This description of our Parents on earth taketh it for granted that they can give but an earthly being Hereupon they that come from them are stiled Sons of men Psal. 8. 4. Flesh John 3. 6. Clay Isa. 64. 8. Dust and ashes Gen. 18. 27. ãâã Job 25. 6. Nothing can give more then it hath But man as a man hath bââ¦t an earthly being 1. This is enough to make men humbly minded 2. In particular this should teach Parents to use all the means they can that their Children may have another being then they have from themselves Hereof see more in Domest Duties Treat 6. Of Parents § 4. This office here attributed unto Fathers to be correctors giveth proof that it is a Parents duty well to nurture his Child and that by correction as occasion requireth See more hereof in Domest Duties Treat 6. Of Parents § 46 c. §. 50. Of Childrens reverencing the Parents that correct them FRom the forementioned office of Fathers about correcting their Children the Apostle maketh this inference We gave them reverence The Greek word is a compound the simple verb signifieth to turn This compound being of the middle voyce signifieth to reverence one which is manifested by turning to him It is negatively used Luk. 18. 2. It here intendeth that filial respect which dutifull Children beare to their Parents It is here brought in as a granted case which the very light and instinct of natute teacheth Children making them so far from disrespecting their Parents or rebelling against them for correcting them as they stand the more in aw of them and are the more fearfull to offend them and carefull to please them Hereupon he thus bringeth it in as a ruled case We gave them reverence So as genuine Children do not the lesse respect Parents for correcting them Correct thy Son and he shall give thee rest Yea he shall give delight unto thy soul Prov. 29. 17. See more hereof in Domest Duties Treat 5. Of Children § 33 34. §. 51. Of God the Father of spirits FRom the forementioned reverence which nature teacheth Children to yeeld to their earthly Parents that correct them the Apostle maketh this inference Shall we not much rather be in subjection to the Father of spirits It is God who is here stiled the Father of spirits and that in opposition to Fathers of our flesh so as hereby he intendeth that God is the author of our spirituall being Iohn 1. 14. Iohn 3. 6. Numb 27. 10. This he is in that 1. He createth immediatly from himself that part of man which is called spirit Gen. 2. 7. Eccles. 12. 7. 2. He worketh in men the gifts of the spirit even that ability which their spirits have to act any thing Exod. 35. 31. Numb 11. 27. Iudg. 13. 25. In this respect God is said to give a spirit to such and such Exod. 31. 3. Numb 11. 25. Iudg. 13. 25. 1 Sam. 10. 9. To be a Father of spirits is a divine work for it is a new creation and in that respect proper to God On this ground 1. Use all means which Gd hath sanctified for obtaining such a spirit as may make us new creatures 2. In the use of means call on God for his Spirit for this he hath promised Luk. 11. 13. 1 Cor. 3. 7. 3. Ascribe the glory of this work to God Rom. 11. 35. 4. Use the Spirit and the gifts thereof to the glory of God 1 Cor. 10. 31. §. 52 Of subjection to Gods Correction THat which is required of us by reason of the foresaid prerogative of God that he is the Father of spirits is that we be in subjection to him Of the emphasis of the Greek word be in subjection See Chap. 2. v. 5. § 43. And Domest Duties on Eph. 5. 22. Treat 1. § 12. It hath here an especiall reference to Gods correction that we should humbly ãâã patiently penitently endure the same This is expresly enjoyned Iam. 4. ãâã 1 Pet. 5. 6. The Scripture doth plentifully note out the disposition of Gods people in this ãâã as of Aaron Lev. 10. 3. of Eli 1 Sam. 3. 18. of David 2 Sam. 15. 26.
and 16. 11. and Hezekiah 2 King 20. 19. and sundry others Simple and absolute ãâã is to be yielded to God This is the rather to be done because all the comfort and fruit that we can exâ⦠from Gods correction ariseth from our subjection thereunto See more hereof 1. 7. § 44. This subjection unto God is much enforced by this comparative interrogative shall we not much rather So as God is more to be respected in his dealing with ãâã then man in his In reference hereunto saith the Lord of Miriam If her Father ãâã but spit in her face should she not be ashamed seven dayes Nââ¦mb 12. 14. And ãâã his Sons If one man sin against another the Iudge shall judge him but if a ãâã sin against the Lord who shall intreat for him 1 Sam. 2. 25. So Iob 34. 18 19. Mââ¦l 1. 8. Luk. 12. 4 5. Acts 4. 19. 5. 29. There is an infinite difference betwixt God and man and that in every thing wherein man may seem to have any excellency The highest soveraignty and supremest power that any earthly Monarch hath is but servitude and villanage to Gods The wisdom of the most prudent is but foolishnesse to Gods The power of the strongest men is but weaknesse to Gods So in other things How base is their disposition who to sooth men sin against God as flattering subjects men-pleasing Servants servile Children and other such like Let our care be frequently and seriously to meditate on the difference betwixt God and man that we may know how to prefer the more excellent Let all such as on conscience or in policy testifie respect to superiours on earth ãâã occasion to raise up their hearts to God and say Shall I not much more testiâ⦠all dutiful respect to my Lord my Husband my Father in Heaven §. 53. Of Life the effect of Gods Correction TO enforce the aforesaid subjection to God the Apostle addeth this blessed effect thereof and live If we be in subjection to the Father of spirits we shall live Hereby he means such a spiritual life as will bring us to eternal life In this respect saith the wise man he is in the way of life that keepeth instruction c. Prov. 10. 17. Eliââ¦u noteth this to be a means of delivering a man from going down to the pit Iob 33. 24. Yea it is said of earthly Parents correction thou shalt deliver his soul from hell Prov. 23. 14. A due consideration of the distinct kindes of life will clearly demonstrate the equity thereof 1. By afflictions men are restrained from such distempers as would shorten their dayes Yea and from capital crimes which cause many to be cut off by the Magistrates Sword This is one reason why Childrens obedience to Parents is said to prolong their dayes Exod. 20. 12. To this purpose may fitly be applyed that which the Psalmist saith Psal. 94. 12 13. 2. By afflictions many who before they were afflicted ran on headlong in the wayes of death and destruction are pulled out of those wayes and brought to walk in the wayes of life Psal. 119. 67. 2 Chron. 33. 12. Luk. 15. 17. 3. By afflictions here eternal death is in many prevented 1 Cor. 11. 32. and eternal life assured 2 Cor. 4. 17. This discovereth the woful plight of such as are suffered to spend all their dayes in ease liberty pleasure wealth honour and what else their corrupt hearts can desire and are not afflicted as other men They are like those who have mortall and incurable diseases insensibly breeding upon them and no means to prevent or redresse them This very fruit of afflictions life is enough to move us humbly contentedly and patiently to subject our selves to Gods visitation The life here intended will make full satisfaction for all What will not men endure for life temporal life makes men willing to take any thing prescribed by Physitians or to endure any thing done by Chirurgions Iob 2. 4. But it is a spiritual and eternal life which God aims at in correcting his and it is the fruit that will follow thereupon §. 54. Of mans doing good but a few dayes Heb. 12. 10. For they verily for a few dayes chastened us after their own pleasure but he for our profit that we might be partakers of his holinesse THis verse is added as a reason further to enforce subjection to Gods chastisement The causal particle for intends as much The reason is taken from other differences betwixt earthly Fathers and our heavenly Father To make it the more heeded he inserteth this note of observation verilâ⦠whereof see chap. v. § The first difference here set down is in reference to the time thus expressed for a few dayes 1. This circumstance of time may be referred to the minority of Children or the time of their Child-hood or at the uttermost to the time of their mortal life on earth Of expressing that time under the title of dayes see chap. v. § In the former respect it compriseth but the fourth part of an old mans life twenty years at the most and in that respect but a few dayes Very few Children are kept in awe by their Parents correction so long Well therefore doth he insert this clause for a few dayes 2. The time here may have reference to the Parents life or abode with his Children which oft falleth out to be but a short time For many Parents are taken away in their Childrens minority and among these some sooner some later Thus they can keep them in awe but a few dayes 3. It may also be referred to the whole life of a Child For the life of a man is usually set out by dayes by reason of the short continuance of life Psal. 90. 9. Yea it is set out by few dayes Gen. 47. 9. Thus taken it may have respect to the end which most Parents aim at in correcting their Children which is that in this life they may carry themselves civilly and honestly and that they may restrain them from riot and excesse in this world But Gods end is to keep his from everlasting destruction 1 Cor. 11. 32. and to bring them to eternal glory 2 Cor. 7. 14. This in general sheweth that the good which man doth to man is but for a while Thus much is implied of an Heire that is under Tutors and Governourâ⦠until the time appointed of the Father Gal. 4. 2. Manasseh had his Father to tutor him but till he was twelve year old he might have done better if he had enjoyed him longer 2 King 21. 1. The good which Kings do for people is but for a few dayes for they may of good prove naught or else they may in their prime be taken away The like may be said of good Ministers Husbands Masters and others Men in this world are subject to many changes 1. Their minde may soon alter Ier. 34. 10 11. 2. They may lose their ability to do good Ezek. 3.
own will their rule This phrase after their own pleasure declares as much See § 55. XLII Mens own will puts them on to correct their children They chastened after their own pleasure See § 55. XLIII God in afflicting his children aimes at their good He doth it for their profit See § 56. XLIV Afflictions work holinesse This is the particular profit here expressed See § 58. XLV Men are made partakers of Gods holinesse This relative his hath reference to God See § 56. XLVI Saints receive that holinesse which they have They are made partakers of it See § 57. Vers. 11. XLVII Conceipts which thwart truth are to be removed Here the Apostle removes an objection which might keep men from yeelding to that truth which he had delivered See § 59. XLVIII God well understandeth mans condition He here granteth that afflictions are grievous See § 60. XLIX Afflictions are no pleasing things in themselves Thus they are not joyouâ⦠See § 60. L. Afflictions are grievous Thus much is here granted See § 60. LI. The unpleasingnesse and grievousnesse of afflictions is especially to sense This word seemeth implieth as much See § 61. LII The unpleasingnesse and grievousnesse of afflictions is for a while It is here said to be for the present See § 62. LIII Granting truth impeacheth not a just cause This is implied under this particle neverthelesse See § 62. LIV. Afflictions as ordered by God are profitable The profit is here set down in this verse See § 62. LV. The profit of affliction ariseth after enduring it This word of time afterward implieth as much See § 62. LVI Righteousnesse is the proper fruit of affliction It is here expresly set down See § 63. LVII Afflictions produce quietnesse of mind This Epithite peaceable hath a generall reference to afflictions See § 63. LVIII Righteousnesse is the root of quietnesse It is therefore stiled a peaceable fruit of righteousnesse See § 63. LIX Afflictions arâ⦠a means of exercising Saints They are exercised thereby See § 64. LX. Afflictions prove fruitfull by Saints exercising themselves therein Unto them It yeeldeth the foresaid fruit See § 64. §. 67. Of the meaning of Heb. 12. 13. Vers. 12. Wherefore lift up the hands which hang down and the feeble knees Vers. 13. And make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed THe first illative wherefore sheweth that this verse hath reference to the former as an use to be made thereof and that by prescribing meanes for the better observing the foresaid point of well enduring afflictions The means are set down metaphorically The Metaphors are two One in this phrase Lift up the hands which hang down This is taken from Fencers or Wrestlers or Souldiers or other like Champions The other in this phrase And the feeble knees This is taken from runners in a race Champions use their hands runners their leggs made usefull by the joynts in the knees Both these parts in the body are very pertinently produced because they are of all parts most active and most usefull for acting and effecting any thing This phrase which hang down is the interpretation of one compound Greek word which signifieth slack or loose It is derived from a simple verb which signifieth to send or let go The epithite here used applyed to hands signifieth dangling hands hands that have lost their strength A body that hath lost its ability agility or vigor by inordinate pleasures hard labours much sicknesse or old age is called a spent or wasted or weak body The other epithite applyed to the knees is also a Greek compound we translate it feeble It is derived from a simple verb that signifieth to loose Luk. 13. 15. The compound participle here used is oft taken by way of a substantive and translated taken with a Palsey and the disease it self namely a Palsey hath in Greek a derivation from the same root A Palsey is a resolution of the nerves sinews arteries and other ligaments By this means a mans knees and other joynts come to be very weak and unfit for their function Fitly therefore is the word here translated feeble Concerning the foresaid dangling hands and feeble knees the Apostle here exhorteeth to lift them up The word here used is derived from a noun that signifieth right and properly signifieth to rectifie re-edifie or make up againe that which is decayed Acts 15. 16. Luk. 13. 13. It is a very fit word to expresse the Apostleâ⦠intent about redressing that which is amisse The things which are here spoken of the parts of the body hands and knees are meant of the Soul and the faculties thereof Thus are they used Iob 4. 3 4. Isa. 35. 3. The meaning of the Apostle may more plainly and fully be expressed in this paraphrase Considering that most precious and glorious fruit ariseth out of the afflictionâ⦠whereunto Gods Children in this world are subject be not dejected in your mindâ⦠nor faint in your spirits by reason thereof but as Champions use their armes and hands with their best ability and runners in a race use their knees and legs with their best agility and in case their hands or knees begin to faile they will with their utmost endeavour raise them up againe So do ye in your Souls be couragious and in case your spirits begin to faile quicken them up againe and endeavour to renew your spirituall strength and courage Quest. How can such as have hands hanging down and feeble knees lift them up Such hands and knees import weaknesse but lifting up strength Answ. 1. Christians in their greatest weaknesse have some strengthâ⦠for weak grace presupposeth some grace and some spirituall life Where there is life there is some ability to move to stir to do this or that Herein lyeth the difference betwixt those that are spiritually dead and weak The dead can do nothing at all The weak may do somewhat 2. There are degrees of strength Some strength is in so small a degree as it may be rather counted weakness then strength Thus much is hiââ¦ed in this phrase I beleeve help my unbeleef Mark 9. 24. If lifting up be taken for an act of strength in the highest degree weaknesse cannot lift up but in some low degree it may A sick man may go though not so strongly as an healthy man 3. God is so gracious in accepting the truth of mans endeavour as if he offers to lift up his hand and knees he will accept thereof yea he will thereupon give strength and enable them indeed to lift up §. 68. Of the meaning of these words Make straight paths for your feet TThe Apostle in the thirteenth verse followeth the metaphor taken from runners in a race who as they fit and prepare their parts to run nimbly and speedily So they are very carefull to keep the right way which will bring them to the goale
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 Hââ¦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 ââ¦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 ãâã Heb. 4. 11. and study 2 Tim. 2. 15. The
respects there are wherein Christs blood may well be stiled blood of sprinkling and truly said to be communicable One in regard of the merit The other in regard of the vertue of it The merit whereby the guilt and punishment of sin is taken away The vertue whereby the dominion and power of sin is abated and subdued The former was especially typified under the Law For the sprinkling of the blood of beasts was for cleansing such as were unclean whereby both the guilt and punishment of their uncleannesse was taken away as the uncleannesse of the Leper Lev. 14. 7 8. and the uncleannesse of him that touched a dead corps or were any other way unclean Numb 19. 18 19. Hereunto alludeth the Apostle Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoyned they might freely and boldly do service to God otherwise it was death Numb 19. 13 20. But the sprinkling of Christs blood that is a right application thereof by the Spirit of Christ on his part and by faith on our part wrought by the said Spirit doth every way cleanse from all sin taking way the guilt and freeing from the punishment in which respect the beloved Disciple Iohn saith 1 Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sin Yea also it hath a vertue and power to subdue in us the power of sin and to free us from the dominion thereof in which respect Christ is said thereby Heb. 9. 14. to purge our conscience from dead works to serve the living God And Heb. 10. 22. we are said to be sprinkled in our hearts from an evill conscience These phrases import a freedom from the power as well as from the guilt of sin In this respect Act. 15. 9. God is said to purifie our hearts by faith because faith applieth Christs blood to the soul. 1. This doth inform us of the means whereby Christs blood is made useful and profitable to us His blood is shed and being shed it is expiatory and satisfactory But how may we be made partakers of the benefit of it this legal rite sheweth even by having it sprinkled upon our souls Though the Paschal Lamb were slain and the blood thereof poured into a Bason yet if it had not been sprinkled on the door the destroyer would have entered in So though Christs blood be shed and preached by the Gospell and represented in the Sacraments yet if it be not sprinkled on us it doth us no good we may be destroyed with the rest of the wicked Our heart is as the door of the soul Psal. 24. 7. if that be sprinkled with Christs blood the destroyer dares not enter in Therefore as the Apostle admonisheth Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water 2. This may teach us how to have this blood sprinkled on our hearts It s sprinkled by a particular application thereof to our selves which is done by faith For by faith we apply unto our selves in particular that which in the word is indefinitely revealed concerning Christs death and the benefit thereof By faith we apply the merit thereof By faith we draw a speciall vertue from thence By faith we apply Christs intercession and there place all our confidence for acceptance §. 117. Of the continuall efficacy of Christs Sacrifice THis phrase that speaketh is an elegant Prosopopeia whereby the vertue and efficacy of Christs blood is set out to the life This phrase shews it to be so great aâ⦠if Christ with all his wounds opened and with all his blood in a vessel brought to his Father should earnestly call and cry to his Father for pardon he could not more prevail It hath respect to Christs intercession and importeth a perpetuall efficacy of Christs sacrifice Therefore it s set down in the present tense participle Whereby the Apostle giveth us to understand That Christs Sacrifice hath a continuall efficacy Those principles of our Christian Religion and articles of our Christian faith which are noted to follow hereupon do prove as much as resurrection ascension and intercession His resurrection shews Christ he being sacrificed was not as the legal sacrifices swallowed up of death and utterly consumed so as they were but for one only turn and for the present use But as he liveth after death so he continueth to speak His ascension shews that he was not as the Priests under the Law who being dead could no more enter into the holy place But he after death entred into the true holy place Herein the Apostle makes a difference betwixt the typicall Priests and the true Priest Heb. 7. 23 24. His intercession sheweth the end of the two former He rose and ascended into heaven that he might continue the use power and efficacy of his sacrifice which he doth by his intercession So as hereby the point is evidently confirmed That these three followed upon his death is evident Rom. 8. 34. In regard of this continuall efficacy of Christs sacrifice he is said Heb. 7. 25. ever to live to make intercession for us Christs continuall intercession is that which is intended under this Metaphor of speaking for to intercede is to speak for one This is attributed to Christ by way of resemblance See more hereof Chap. 7. v. 25. § 106. §. 118. Of dead Saints speaking MOre fully to expresse the efficacy of Christs blood the Apostle sets out the matter thereof comparatively thus Better things then that of Abels To understand the meaning thereof we must search out what it is that Abel or that his blood speaketh Most Greek Copies set down an article of the Masculine gender and so refer it to the person It seems that learned Erasmus met with some Copies that have the article in the neuter gender and so refer it to blood Our English so taketh it for it saith not then Abels but then that of Abel viz. that blood Now we read of both namely of Abel himself even his person that he being dead yet speaketh Heb. 11. 4. And also of his blood that it being shed the voyce of it cried unto God from the earth Gen. 4 10. 1. Abel himself speaketh in that his faith and the fruits thereof being in everlasting records to all posterity call upon all that read or hear them to be followers of him as evidently as if his voyce were heard 2. Abels blood speaketh in that at first the shedding of it could not be concealed and thereupon required judgement against his brother that slew him Yea still it remaineth crying against all such fratricides and homicides as Cain was 3. Both Abel himself and also his blood speaketh in that his soul is among the soulâ⦠of them that were slain who under the Altar cry with a loud voyce saying how long O Lord holy and true dost thou not judge and aveââ¦ge our
to sow and v. 24. Christ said Take heed what ye hear So likewise Luke 8. 18. Rev. 2. 7. The grounds and reasons thereof may be taken 1. From the excellency of it As God himself is without question the most excellent of all so his word See a commendation hereof Psal. 19. 7 8 9. Prov. 8. 6 c. 2. From Sathans malicious endeavour to steal it from us that so it should do us no good In that respect he is resembled to fouls which pick up the seed that is sown Matth. 13. 4 19. 3. From our own in disposition thereto The more divine heavenly and excellent any thing is the more dull and heavy we are thereto by nature Our hearts being naturally earthly and sensuall And therefore saith the Apostle 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God It is God that must open the heart as he did the heart of Lydia Act. 16. 14. before we can attend unto the word of God This reason is rendred why the Iewes received not the word Matth. 11. 25. and 13. 11. 1. This may inform us in the reason of that small profit which by many is made of Gods word Gods word is in it self a word of great price and worth Psal. 19. 10. Yea it is sweet and comfortable It hath also a great power and efficacy in it Rom. 1. 16. Heb. 4. 12. It s an excellent light and guide Psal. 119. 24 105. How is it then that it is no more regarded Surely by reason of mens supine negligency and carelessenesse they do not see to this matter they do not heed it they do not consider the worth the benefit the comfort of it and the need wherein we stand of it If they did more advisedly and seriouslly see to and consider this matter they would have the word in more high esteem and reap more benefit by it 2. How should this stir us up to give diligent heed to Gods word unto that which above all other things is to be regarded See to it that it be not any way slighted It s the most excellent Prov. 3. 14 15. the most comfortable Psal. 119. 50. and every way most profitable 1 Tim. 3. 16. §. 124. Of Christ speaking to us in the Gospel THe matter whereof the inhibition consisteth follows wherein 1. One thing is implied 2. Another expressed 1. The thing implied is that in the Ministry of the Gospel Christ speaketh to his Church This is here presupposed and taken for granted for if Christ speak not he could not be refused 2. the thing expressed by way of inhibition is to refuse Christ speaking From the former we may observe That Christ speaketh to us in the Gospel That which is spoken of the revelation Rev. 1. 1. where it s called The Revelation of Iesus Christ may be applied to the whole Gospel and to all the mysteries thereof It s therefore oft stiled the Gospel of Iesus Christ Mark 1. 1. Rom. 1. 16. 2 Cor. 4. 4. Gal. 1. 7. 2 Thess. 1. 8. because Christ is the revealer of as well as the subject matter of it 1. Obj. Christ delivered the Law The Angel mentioned Act. 7. 38. was the Angel of the Covenant Jesus Christ so stiled Mal. 3. 1. Thereupon it s said Exod. 20. 1. God spake all these words and v. 2. I am Jehovah the Lord thy God For that Angel was Iehovah true God And by him the Father alwaies made known his mind to the Church In which respect he is stiled the word John 1. 1. yea the word of God Rev. 19. 13. Answ. What is spoken of Christs revealing his Fathers will before his exhibition in the flesh is intended of him as the Son of God the second person in sacred Trinity So as true God he spake by his divine Spirit as 1 Pet. 3. 19. But the Gospel was revealed by him as Emmanuel God with us Matth. 1. 23. The word was made flesh John 1. 14. And so God manifested in the flesh 1 Tim. 3. 16. 2. Obj. Rom. 2. 16. The Gospel is termed the Gospel of Paul So likewise in Rom. 16. 25 2 Cor. 4. 3. 1 Thess. 1. 5. 2 Thess. 2. 14. Answ. A thing is said to be a mans own many waies 1. As he is the author and orignall cause of it Luke 6. 44. 2. As he hath a just right and title unto it Matth. 20. 15. Prov. 5. 17. 3. As the care and custody of it is committed to his charge Numb 17. 9. 2 Tim. 4. 5. In this last sense the Gospel is said to be Pauls and other Ministers Rom. 1. 1. and 15. 16. 1 Thess. 2. 4. 1 Pet. 1. 12. But in the two former respects it is the Gospel of Christ yea also as Christ is the subject matter of it But distinctly to explain the point In five severall respects Christ is said to speake in and by the Gospel and the ministry thereof 1. Before the time of the Gospel Christ incarnate spaââ¦e not but upon the revelation of it being incarnate he spake visibly audibly with his own voice In this sense the Apostle Heb. 1. 1 2. God who in times past spake unto the Fathers by the Prophets hath in these last daies spoken unto us by his Son 2 Christ incarnat made known the Gospel and all the mysteries thereof to his Apostles Ioh. 15. 15. Act. 1. 3. And whereas St. Paul had heard nothing out of Christs mouth while he lived on earth being called to be an Apostle he was wrapt into heaven and there by Christ himself was instructed in the mysteries of the Gospel Gal. 1. 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it St. Paul and others prefix this title before their Epistles An Apostle of Iesus Christ. 3. Christ after he had ascended from earth to heaven sent his Spirit further to instruct his Apostles and to bring to their minds all that he had revealed to them before Iohn 14. 26. 4. Other Ministers living in the Apostles times declared what the Apostles had revealed to them from Christ 2 Tim. 2. 2. Heb. 2. 3. 5. Ministers suceeding the Apostles age after age preach the mysteries which are by Evangelists and Apostles written and recorded from Christ himself If any do otherwise he is pronounced accursed Gal. 1. 8. Rev. 22. 18. Thus we see how Christ still speaketh to his Church under the Gospel The reasons proving Christ to speak unto us in the Gospel may be 1. The profundity of the mysteries in themselves They are such as eye hath not seen nor ear heard neither have entred into the heart of man c. 2. The excellency of them 1 Tim. 3. 16. None but the Son of God was fit to reveale them Rev. 5. 4 5. 3. The kind of mysteries of the Gospel They all concern the free grace and rich mercy of God to man in Christ Jesus The summe of all is this God so loved the world that
pointeth at Gods Providence his brother hath need this manifesteth a brothers necessity Iohn 3. 17. We may from hence infer That the mercy which by many is very highly esteemed cometh short of the true extent of mercy and is too too scanty Some particular instances hereof are such as follow 1. Some having a minde to build Almes-houses hospitals or other like ãâã of charity or piety will do nothing to any in their distresse upon conceit that that is enough for them to do Such works rightly done are warrantable and commendable but yet such as so carry the matter may seem to be more vain-glorious then truly charitable 2. The like may be said of such as intending to leave a liberal Legacy to some Colledge or Hospital to maintain poor Scholars and impotent persons neglect all other opportunities of shewing mercy 3. There be some that will be content to contribute some money to help those that are in distresse but utterly refuse to visit the sick to go to prisoners to take any pains about relieving others Though the former ought to be done yet the latter should not be neglected Their Charity is too lazy a kinde of Charity 4. On the other side There be others will take great pains in visiting prisoners and sick folks and with wholsome words will seek to comfort them that are in distresse but will not part with a peny to relieve any This is too covetous a Charity 5. There be that will much solicit others to be charitable but do nothing themselves This is a self-condemning Charity 6. Of a contrary disposition are others who will prosesse to do what they can themselves for relief of the distressed but they will not stir up any others This is an unneighbourly kinde of Charity If they think it a good duty for themselves to do Why do they not also provoke others to do good and to partake of the reward Besides this kinde of Charity may prove too scanty in that one alone cannot to purpose do that which by the help of many may be done Many hands will lift up a heavy burthen 7. There be that say They will pray for such as are in distresse but that is all which they will do This is a disgracefull kinde of Charity it bringeth a reproach upon the profession 8. Many that are bountifull to Friends and Kindred will do nothing at all to such as are strangers This kinde of Charity savoureth too much of self-love Thus some sail one way some another and thereby lose the glory of that which in part is well done Like the King of Israel who smiting his arrows on the ground thrice and then staid lost that full conquest over his enemies which otherwise he might have got 2 Kin. 13. 18 19. Let us that are charitably minded extend our charity to all sorts of persons to all kinde of cases according to the Rule of charity before-mentioned Thus shall we do the more good to others and receive the more comfort to our own souls neither will failing in one needfull point take away the glory of all Therefore as an Apostle adviseth to adde grace to grace 2 Pet. 1. 5 6 7. So I advise in this case to joyn to brotherly-love hospitality to the succouring such as are restrained by sicknesse imprisonment bonds or any other way To these joyn distribution to the necessity of the Saints Hereunto Intercession for the oppressed consolation to the troubled in conscience and finally prayer for all For he that said of one work of Charity Do this said also of other works Do this and this also What God hath joyned together let not man put asunder Matth. 19 6. §. 29. Of the meaning of this phrase As being your selves also in the body AS an Incitation and Direction to the forementioned extent of mercy the Apostle addeth this clause As being your selves also in the body This is translated word for word as it is in the original Some take it in the very same sense as the former clause was As bound with thââ¦m and understand the principal Verb as repeated in this clause thus Remember them that are afflicted as if ye your selves also were afflicted in the body In this sense they take the word body synecdochically for the person as if he had thus said As if you your selves also were afflicted in your own person This is a sense agreeable to the Apostles words but not fully expressing the extent of the Apostles intent and emphasis of his phrase 2. Others by this phrase being in the body take a mans common natural condition to be meant even a frail weak changeable estate subject to all kinde of miseââ¦ies as others are and thereupon thus set out the sense of the phrase As being in the body of those that are afflicted 3. There be that take the word body mystically for the mysticall body of Christ as if the Apostle had pressed the spirituall union of Christians under Christ their Head for a motive to work mutuall compassion And indeed it is a very forcible motive It is plainly and pertinently pressed 1 Cor. 12. 26. Though in the general the former clause As bound together and this As in the body may aim at the same scope yet in particular they may be distinguished one from another as the manner from the cause the former especially setting out the manner that is with much compassion and fellow feeling As bound with them The later leading us to a cause of mercy even our common condition being in the body as others and also our spiritual union being of the same mystical body §. 30. Of Compassion wrought by consideration of the common condition of all THe literal acception of this phrase As being your selves also in the body doth shew that that common condition whereunto all are subject should work compassion towards them which are in any adversity in that we our selves are also in the body and are of such a constitution as others are subject to the like adversity This doth the Apostle thus presse Restore such an one is fallen in the spirit of meeknesse considering thy self lest thou also be tempted Gal. 6. 1. This is that thing which Iob aims at where he saith to his friends If your soul were in my souls stead I would strengthen you with my mouth Job 16. 4 5. Hereby he intimates to his friends that they might be in such a case as he was 'T is oft pressed upon the Israelites that they should remember that they were servants in the Land of Aegypt and that thereupon they should shew mercy to servants Deut. 5. 14 15. And that they should not oppresse a stranger because they were strangers in Egypt Exod. 23. 9. God made men subject to like infirmitiââ¦s that other are to be Priests that ãâã might have compassion on the ignorant Heb. 5. 2. Yea Christ himself took on him not only the nature of our infirmities but also the infirmities of our nature that
points as declare the hainousnesse of them both and then such aggravations as make Adultery to exceed Whoredom The hainousnesse of Fornication and Adultery is herein manifested that these sins are committed against God our Neighbour and Our selves Against God in that This is the will of God even our sanctification that we should abstain from fornication 1 Thess. 4. 3. A Prophet thus aggravateth this sin Have we not all one Father Why do we deal treacherously every man against his Brother Mal. 2. 10. The treachery there meant is the sin here spoken of and that is committed against God as our Father It is also committed against the Sonne of God In which respect the Apostle thus expostulateth this caââ¦e Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid 1 Cor. 6. 15. And it is likewise committed against the Spirit of God For the Apostle thus again expostulateth the same case What know ye not that your body is the Temple of the holy Ghost which is in you which ye have of God 1 Cor. 6. 19. Thus is this sin committed against each person of the Trinity 2. Against our Neighbour and that is sundry respects 1. Against the party with whom the sinne is committed for it is alwayes committed with another Hereupon the brethren of Dinah whom Shecbââ¦m defiled said Should he deal with our Sister as with an Harlot Genesis 34. 31. 2. Against the children that are born in Fornication which are in that respect bastards These by Gods Law could not inherit The sonne of the bonawoman shall not be heir with my sonne saith Sarah Gen. 21. 10. which sentence God approved By Gods Law a bastard was not to enter into the Congregation of the Lord to his tenth generation Deut. 23. 2. By entring into the Congregation of the Lord is meant some special office and service whereby he had liberty to enter into the house of God That which is noted of Gileads sons thrusting out Iephthah and saying unto him Thou shalt not inherit in our Fathers house for thou art the sonne of a strange woman Judg. 11. 2. sheweth that it was a custom among Gods people to keep bastards from inheriting The opposition which the Apostle makes betwixt bastards and sons in this phrase Then are ye bastards and not sons Heb. 12. 8. sheweth that bastards have not a right to the priviledge of true sons 3. Against the friends kindââ¦ed and alliance of each party It is expresly said of a Priests daughter that playeth the whore That she profaneth her Father Levit. 21. 9. And the brethren of Dinah took themselves dishonoured in that their sister was defiled Gen. 34. 7. 4. Against the whole family For this sin is a fire that consumeth to destruction Job 13. 12. God thus threatneth David The sword shall never depart from thy house because thou hast taken the wife of Uriah the Hittiââ¦e to be thy wife 2 Sam. 12. 10. 5. Against the very Town City and Nation where such unclean birds do roost For severe judgements have been executed upon those places as we shall afterwards shew This is one of the sins for which the Prophet saith The Land shall mourn Hos. 4. 2 3. 6. Against the Church For by the lawfull use of Marriage among Professors of the truth a godly seed is preserved Mal. 2. 15. This is the seminary of the Church but by this sin a spurious brood is brought forth and the Church thereby destroyed 3. This sin is committed against our selves even against our Souls Bodies Name and State and against these in an especial manner 1. It is expresly said of him that committeth adultery That he destroyeth his own soul Prov. 6. 32. 2. It is said that he that committeth fornication sinneth against his own body 1 Cor. 6. 18. He maketh this very body the instrument whereby that sin is committed Other actual sins are said to be without the body that is some other object that is without the body is abused and made the instrument of sin in other cases as wine in the sin of drunkennesse 3. Who so committeth adultery getteth a wound and dishonour and his reproach shall not be wiped away Prov. 6. 32. Infamy or an ill name is hereby set out 4. Such bring themselves to extream poverty For by means of a whorish woman a man is brought to a piece of bread Prov. 6. 26. that is his state is much impaired and even consumed he hath not enough for his own sustenance Thus hath the holy Ghost set forth the hainousnesse of both their sins of uncleannesse Adultery admits of further aggravations §. 39. Of the Aggravations of Adultery above Fornication 1. ADultery is expresly mentioned in the seventh Commandment which is this Thou shalt not commit adultery Exod. 20. 14. It is counted an aggravation of a sin to be by name expressed in any of the ten Commandments For therein it is made an head of many other sins 1. Adultery makes the nearest and firmest bond wherewith two persons are joyned together dissoluble That bond is marriage whereby two distinct persons are made one flesh Gen. 2. 24. It is by Gods Ordinance an inviolable bond and ought not to be dissolved but by diremption which is by severing man and wife by death Com. 7. 2. But that adultery makes this bond of marriage dissoluble is evident by this restriction of Christ saving for the cause of fornication Mat. 5. 32. meaning adultery 3. Adultery nullifies a special Covenant of God This phrase The wife of thy Covenant Mal. 2. 14. intendeth a Covenant made before God whereof God is the Author Gen. 2. 18. and a witnesse Mal. 2 14. and in that respect called the Covenant of God Prov. 2. 17. 4. Adultery makes an incurable wound For jealousie is the rage of a man therefore he will not spare in the day of vengeance he will not regard any ransom c. Prov. 6. 34 35. It is not so in the case of fornication for a recompence is set down in that case Deut. 22. 29. 5. By adultery the affections of married persons are so alienated as they are brought many times to wish and practise one anothers death 6. By adultery a spurious brood may be put in the room of legitimate children and false heirs enjoy that inheritance which belongeth to true children which we have shewed in the former Section to be against Law and Right Genes 21. 10. Iud. 11. 2. 7. By adultery the Goods of the family cannot be but much wasted the adulterous husband spending that wherewith he should provide for his family on his harlot and the adulterous wife purloining what she can from her husband Herein they shew themselves worse then Infidels 1 Tim. 5. 8. 8. Adultery is by Gods Law judged to be a capital crime Deut. 22. 22. But fornication not so Deut. 22. 29. 9. The very Heathen by the light of nature
the sinne of Covetousnesse and is of much force to work Contentment To coveâ⦠more then God who hath promised never to leave thee nor forsake thee seeth meet to bestow on thee is a reall deniall of the truth of that Promise and in that respect it maketh God a liar On the other side to be content with such things as thou hast addeth a seal to the truth of this promise and in that respect avoucheth Gods truth and faithfulness yea also it giveth evidence that thou confidently restest upon the accomplishment of that Promise Therefore Covetousness is a vice very dishonourable to God But Contentedness is a virtue very honourable to him §. 68. Of applying to others Promises made to some QUestion is made Where God should say that which is here set down Some think that it is gathered out of the usuall and common Doctrine of the sacred Scripture as if it were thus more distinctly expressed The Lord doth here and there even every where almost throughout the Scripture faithfully promise to be alwayes present with his children to provide for them to succour them according to their need and never to leave them succourless nor utterly to cast them off Thus such an indefinite testimony is used in these words Wherefore he saith Awake thou that sleepest c. Eph. 5. 14. That testimony is not in express terms set down in any particular Text of Scripture But because it is the general Doctrin of the Scripture it is brought in as a divine testimony thus he saith For the holy Ghost in the Scripture very oft cals upon those that sleep in sinne to awake and repent This general interpretation of a Testimony may well stand where the expresse words cannot be found in any distinct place But the Testimony here in this Text quoted by the Apostle is in so many words set down by God himself Iosh. 1. 5. Object That Promise being in particular made to Ioshua how can it be extended to all Saints Answ. It containeth a truth that concerneth all Gods children and therefore as God on one occasion applied it to Ioshua to encourage him against the many and mighty Nations with whom he was to fight So on other occasions it may be applied to others For Gods presence with his and care over them encourageth them against enemies makes them content in any state makes them patient under all crosses heartneth them against all temptations and imboldneth them against all dangers Of that grace which God shewed to Abraham in counting to him his faith for righteousness Gen. 15. 6. the Apostle thus ââ¦aith It was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed c. Rom. 4. 24. That which is said of Promises may also be applied to Threatnings and Judgements For thus saith the Apostle of the judgements that were executed on the Israelites in the wilderness These things were our examples And again All these things hapned unto them for ensamples and they are written for our admonition c. 1 Cor. 10. 6 7. Yea the Apostle tels that Whatsoever things were written aforetime were written for our learning Rom. 15. 4. It was usual with the Apostles to apply sundry points delivered by the Prophets to the Jews unto Christians as Rom. 12. 9 16 17 20 1 Cor. 9. 9. 1 Pet. 1. 16. Thus Gods former dealing with Saints in Mercy in Judgement by Promises by Threatnings or any other way may and ought to be applied to every one of us as if the Promises or Threatning had in particular been directed to us For God is of himself and in himself unchangeable With him is no variablenesse Jam. 1. 17. He is as holy as mercifull as just as true as ever he was God being alwayes like himself he answerably dealeth with such as are like those that lived before them God is no respecter of persons Act. 10. 34. He is equal and impartial in his dealings with men in what age soever they live Whosoever believeth on him as Abraham did their faith shall be counted for righteousnesse Whosoever trusteth as Ioshua did shall finde God to be with them and not to fail nor forsake them Whosoever murmur and rebell against him as the Israelites shall also be punished as they were We may here observe one special reason of that small profit which many reap by the Word They reade it and hear it only as an History of former times not thinking that it concerneth them at all This Promise of God made to Abraham I will be thy God and the God of thy seed they conceive to be an especial evidence of Gods favour to Abraham but in that they apply it not to themselves nor take it as spoken to themselves their own faith is little strengthned thereby and small comfort redoundeth to their own souls The like may be said of this Promise to Ioshua and of other Promises to other Saints in former times Hence we may learn a good Direction for reaping much profit from former Promises Threatnings Mercies Judgements Precepts and other points in Gods Word This may be by applying them unto our selves and taking them as directed to our selves in particular Thus will Directions to others put us into the right way and Admonitions to others make us wary and Promises to others encourage us and Threatnings against others restrain us from sinne Thus whatsoever things were written aforetime will prove good Instructions to us Thus shall we not need to wish that we had such extraordinary Ministers as the Prophets and Apostles were For those things which by the Spirit were revealed to them were revealed for us and for our sake they remain upon perpetual record See § 79. See also Chap. 3. v. 15. § 158. Of avoiding the sins of former ages See Ch. 3. v. 8. § 89 90 95. §. 69. Of this phrase He hath said THe Promise here expressed is thus indefinitely set down He hath said There is no antecedent mentioned by the Apostle whereunto this Relative HE hath reference But because the expresse words of the Promise are in the Old Testament it is taken for grant that God is here meant For it was the Lord that made this Promise to Ioshua Josh. 1. 5. and where the said Promise is made to the Congregation of Israel He that makes the Promise is thus set out The Lord thy God Dââ¦ut 31. 6. Of the divers wayes of citing Texts of Scripture See Chap. 2. vers 6. § 50. This indefinite expression of him that made the Promise by this Relative HE giveth us to understand That whatsoever is registred in the Old Testament is to be taken for Gods Word and thereupon to be rested on without making any question thereof or opposition against it The Disciples of an ancient Philosopher had their Master in such high account as they accounted what he had said to be so true as no question was to be made thereof When
doth apply it Deut. 31 6. It cannot be denied but that Gods generall providence is extended to all of all sorts For in him all live and move and have their being Act. 17. 28. And he maketh his sunne to rise on the evil and on the good and sendeth rain on the just and on the unjust Matth. 5. 45. But his speciall care is on them that beleeve on him 1 Tim. 4. 10. In this case the Psalmist maketh an apparent difference betwixt the wicked and the righteous Psal. 37. 17 18 c. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust to be punished 2 Pet. 2. 9. The Apostle exemplifieth this in the good Angels that were not left nor forsaken and the evil Angels that were cast down into hell and in Noah and his family whom God saved when he brought the flood upon the world of the ungodly and in Lot whom God delivered when he destroyed four Cities and the inhabitants thereof This providence of God in not leaving nor forsaking his might further be exemplified in the three great Patriarchs Abraham Isaac and Iacob and in sundry of their posterity Hundreds thousands millions of instances might be given for the proof hereof I dare boldly avouch that from the beginning of the world to this day not one that trusted in God was left or forsaken §. 75. Of the Inference of vers 6. on vers 5. Verse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me IN this verse there is an inference made upon the former promise of Gods not leaving nor forsaking his The Conjunction translated so that implieth an inference and such an inference in this place as teacheth us to make a good use of the forenamed promise The use here set down is double one is confidence in God the Lord is my helper the other is courage against man I will not fear c. In the former verse the Apostle alledged the promise to disswade from covetousness and perswade to contentedness Here he addeth two other ends or use thereof Hereby it appeareth that Gods promise of never leaving nor forsaking his is of manifold use and therefore it is the more stedfastly to be rested on and more frequently and seriously to be meditated upon Hereby it farther appeareth that many Inferences and sundry Uses may be made of the same Doctrine This profession The Lord is my helper may also have a more remote reference both to the vice of covetousnesse forbidden and also to the virtue of contentednesse commanded and that as another disswasion from the one and perswasion to the other For if God be our helper what need we covet more then he seeth meet to bestow upon us and why shall we not be content with that which he seeth meet for us If God be our helper we may rest upon it that he will help us to whatsoever he seeth needfull and good for us Hereupon we need not fear mans spoiling us of that which God seeth fit for us neither need we fear any thing that man can do to disturb us in that wherein we rest content This Pronoun WE being of the first Person and Plural number hath reference to him that wrote this Epistle and to those unto whom he wrote it who lived many hundred years after the fore-mentioned promise was made to Ioshua yea it hath reference to all Christians that have lived since this Apostles time and shall live to the end of the world So as hereby is confirmed that which was noted § 68. of applying Promises made to Saints of old to such as should live long after them As this particle WE hath reference to the words following which were the words of David it sheweth that not only Gods promises but also the speeches and actions of Saints in former ages are left upon record for our use that we upon like grounds and occasions should speak as they did and do as they did We may say saith the Apostle namely as the Psalmist did in the words following The same ground of saying what he did we also have We have the Lord to be our God as well as they of old had God is set forth unto us in all those Divine Excellencies of Power Wisdom Truth Righteousnesse Goodnesse Grace Compassion and Patience he was unto them We have also the same Spirit to work in us Knowledge Faith Hope Courage and otherlike Graces that they had On this ground thus saith the Apostle We having the same Spirit of faith according as it is written I believed and therefore have I spoken We also believe and therefore speak 2 Cor. 4. 13. Faith in such Promises as Saints of old had will make Saints in later times freely speak such things as they in former times did Hereof see more in The Saints Sacrifice on Psal. 116. 10. § 67. §. 76. Of Confidence and Boldnesse arising from Gods Promise THe word translated boldly is in the Greek a Participle and may thus be translated word for word So that we being confident may say The root from whence the Greek word here used cometh doth signifie Conââ¦idence And the Verb to be confident This word is alwayes in the New Testament used in the better sense and translated Sometimes to be of good chear or to be of good comfort Matth. 9. 2 22. Sometimes to be confident 2 Cor. 5. 6 8. or to be bold 2 Cor. 10 1 2. But boldnesse in that and this Text is to be taken in the better part for a virtue implying the very same thing that confidence doth It is here the rather translated boldly because it is opposed to fear mentioned in the last clause of this verse For boldnesse and fear are opposed one to another Fear keeps a man from being bold and boldnesse drives away fear In this respect saith Christ Be of good chear or be bold it is I be not afraid Matth. 14. 27. This word therefore here inserted sheweth That Gods Promise duly believed will make men bold or confident in all distresses Ioshua was hereby moved with great resolution and courage to fight against all those Nations which God promised to give into his hands Iosh. 1. 5 10 c. A like promise moved the Israelites boldly to venture thorow the red Sea Exod. 14. 13 c. Iehosaphat was hereby moved to go against that numerous Army that came against him 2 Chrââ¦n 20. 15 c. The like may be noted of Barak Jud. 4. 7. Gideon Judg. 7. 7 c Paul Act. 27. 24 c. and sundry others David professeth that this was it that caused him to hope The Ground hereof resteth in God who maketh the Promise and in those excellent Properties whereby he hath made known himself unto us As 1. In his unsearchable Wisdom in ordering the kinde of Promise he makes to children of men He maketh no promise but what he
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 thââ¦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 ãâã 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.
their Pastors had have just cause to follow that faith This ariseth from the inference of this verse upon the former See § 112. II. Christ is a Saviour The title Iesus demonstrateth as much See Chap. 2. v. 9. § 73. III. Iesus is the anointed of God The title Christ intendeth as much See Chap. 3. v. 6. § 54. IV. Iesus Christ belongeth to Iews and Gentiles In this respect the Hebrew name Iesus and the Greek name Christ are both attributed to him See Chap. 3. v. 1. § 29. V. Christ is eternall Thus far may this word yesterday be extended See Chap. 1. v. 10. § 129. VI. Christ was to his Church before his incarnation the same that he hath been since To that time may yesterday be also applied See § 112. VII Christ is to every one in the time present what he was before and will be after This word to day implieth so much See § 112. VIII What Christ hath been and is he ever will be He is for ever the same See § 112. IX Christ is immutable This is the main substance of the verse See Chap. 1. v. 12. § 141. §. 114. Of circumspection against false doctrine Verse 9. Be not carried about with divers and strange doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein UPon laying down the only true Foundation of all sound and saving Doctrine which is Iesus Christ the Apostle fitly inferreth a disswasion from divers doctrines Hereby he sheweth that by fixing our mindes on Iesus Christ and on such things as set him out we may be brought the better to understand sound and saving doctrine Limners by eyeing the person whose picture they draw draw that picture much more to the life It therefore becomes Christians to be well instructed in the Doctrine of Iesus Christ and in those principles which concern him They who study the Gospel will thereby be established in that truth which will bring their souls to eternall salvation The first word of this Text as our English hath set it down translated carried about is a compound and fitly according to the composition turned carried about It is applied to such impotent persons as could not go of themselves but were by others carried hither and thither for cure Mark 6. 55. and to clouds carried about with windes Iude v. 12. and to other light things which are easily moved and carried up and down Eph. 4. 14. It here implieth two things 1. Levity 2. Inconstancy Levity in the disposition of men in that they are easie to be seduced and drawn aside like those whom the Apostle cals children Eph. 4. 14. and silly women 2 Tim. 3. 6 7. Inconstancy in their entertaining one opinion after another That this is mans naturall disposition is evident by the Apostles manner of expressing this disswasion Be no more children tossed to and fro Eph. 4. 14. In that he would have them to be so no more he implieth that formerly they had been such and might also again be such Wofull experience of all ages hath given too great evidence hereof Upon Moses his absence from the Israelites about fourty daies they turned to Idolatry Exod. 32. 1 c. so soon as Iehojada was dead King and people revolted from the Lord 2 Chron. 24. 17 c. Many of those Jews which in congratulation of Christ cryed Hosanna as he was coming to Ierusalem Mat. 21. 15. within few daies after cryed out against Christ Crucifie him Mark 15. 13. This levity and inconstancy in people gave occasion to St Paul thus to complain I marvel that you are so soon removed from him that called you c. Gal. 1. 6. and thus O foolish Galatians who hath bewitched you that you should not obey the truth c. Are you so foolish Having begun in the spirit are you now made perfect by the ãâã Gal. 3. 1 9. Scarce was there any false doctrine broached but it found many entertainers thereof It is said That many shall follow the pernicious wayes of false prophets 2 Pet. 2. 2. There is in this respect great need of much circumspection that we be not seduced and of labouring to be established in the Doctrine of Christ whereof see more § 118. That with which men are ordinarily seduced is here styled Doctrines This is the same word that is used Chap. 6. vers 2. § 11. but in a farre different sense 1. There it is used in the singular number and implieth the Harmony and Agreement of all sound principles making up one form of Doctrine but here the plural number is used which implieth a variousness and disagreement in false Doctrines as the word divers in this verse implieth 2. There it is taken for the Doctrine of Christ the Doctrine of Truth and Salvation here for the Doctrines which vain men teach doctrines of falshood and perdition Seducers have their doctrines as well as faithfull Ministers which they teach and wherein they instruct their Diââ¦ciples The Pharisees and Sadduces had their doctrins Mat. 16. 12. Mention is also made of the Doctrine of Balaam ãâã of the Doctrine of the Nicolaitans Rev. 2. 14 15. There is in seducers a diabolical spirit that makes them restless they think it nothing for themselves to run in the broad-way that leadeth to destruction unless they draw others with them thereunto The Scribes and Pharisees would compasse Sea and Land to make one proselyte and that two-fold more the childe of hell then themselves Matth. 23. 15. Though they were blinde yet they would be leaders Blinde leaders of the blinde Matth. 15. 14. This sheweth the necessity of a sound orthodox Ministry whereby men may be instructed in the true Doctrine of Christ and kept from these doctrins of men The Apostle setteth down this as a principall end of Christs giving to his Church Pastours and Teachers that we be henceforth no more children tossed to and fro c. Ephes. 4. 11 14. §. 115. Of divers and strange Doctrines and undue Toleration thereof TO the foresaid Doctrins of men the Apostle addeth these two Epithetes divers strange The first of these divers hath reference both to the multitude and also to the various kinds of things as is shewed Ch. 2. v. 4. § 34. Herein lieth a main difference betwixt the doctrine of God and the doctrins of men Gods doctrine is the truth it self and truth is only one plain clear firm stable but doctrins of men are erroneous and false and in that respect various ambiguous deceitfull inconstant unstable Man is full of vain inventions There is no certain rule to be found but in Gods Word The advice of the Apostle Iohn about trying the spirits whether they be of God 1 Joh. 4. 1. is very behovefull to this purpose For this end we must pray for the spirit of wisdom and revelation in the knowledge of Christ
his modesty in that he doth not peremptorily say We have a good conscience but we trust we have Of his confidence in that he useth a word which implieth a full perswasion It is further observable that in setting down this confidence of a good conscience he useth the plural number thus We trust shewing thereby that he hoped of others as much as he knew of himself For the rule of charity puts us on to believe all things and to hope all things 1 Cor. 3. 7. §. 155. Of a good Conscience in all things THe word translated Conscience is a Compound The simple Veââ¦b from whence it is derived signifieth to see Matth. 2. 2. and to know John 13. 18. and a Proposition which signifieth with So as conscience implieth Knowledge with namely with some other thing The Greek Latine and our English composition imply as much Our English is taken from the Latine Conscience then implieth a double knowledge One of the minde which is a bare understanding of a thing Another of the heart so as the hearts witnessing of a thing together with the minde is conscience Where the Apostle saith What man knoweth the things of a man save the spirit of a man which is in him 1 Cor. 2. 11. By Spirit he meaneth Conscience Hence it is that some make the notation of Conscience in Latine to be the knowledge of the heart Or the double knowledge that is comprized under conscience may be of God and a mans own self God knoweth all things even the most secret thoughts Ps. 139. 2. and every man knoweth the most secret things of himself 1 Cor. 2. 11. The testimony therefore of a mans heart with his minde or rather with God is Conscience In this respect Conscience is said to bear witnesse Romans 9. 1. And the Apostle rejoyced in the testimony of his Conscience 2 Cor. 1. 12. Conscience is seated within a man for it is applied to the heart Heb. 10. 22. yea it is styled the heart Pro. 15. 15. 1 Sam. 24. 5. And it is also styled the Spirit 1 Cor. 2. 11. It is so seated within a man that it may the better perform the function which belongeth unto it It being within may see all within and without As a man within a house full of windows may see what is within the house and what is without it Where Solomon saith to Shimei Thou knowest all the wickednesse which thine heart is privy to that thou didst to David my father 1 King 2. 44. he appealeth to the conscience of Shimei That the Conscience cannot be discerned by others without is evident by these phrases Who can know the heart Jer. 17. 9. What man knoweth the things of a man 1 Cor. 2. 11. The function of Conscience is to witnesse Rom. 2. 15. For this end it hath ability to know the things of a man The witnesse of Conscience is the surest witnesse that can be It is a faithfull witnesse that will not lie Prov. 14. 5. In Courts of men a mans own Conscience is a witnesse beyond exception yet may a man with his tongue belie himself but he cannot do so with his Conscience The witnesse which Conscience giveth is of two kinds either to accuse or to excuse Rom. 2. 15. To accuse of evil to excuse by freeing from evil unjustly laid to ones charge The conscience of the Jews accused them Ioh. 8. 9. St Pauls conscience excused him Act. 23. 1. From this principal function of the Conscience followeth trouble or peace to a mans soul. Trouble if his conscience accuse him as in the case of Iudas Mat. 27. 4 5. Peace when it excuseth Rom. 5. 1. Hereby know that a man shall never want authentick witnesse wheresoever he be whether alone or in company in light or dark The Conscience which the Apostle here speaketh of is styled a good Conscience Three things especially concur to make up a good Conscience 1. The matter whereupon it worketh 2. The proper act thereof 3. An effect or consequence following thereupon 1. The matter whereupon a good Conscience worketh is a conformity in the whole man to the holy will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformable 2. Where this matter is to be found the Conscience will bear witnesse thereunto and give a true testimony thereof This is the proper act of Conscience 3. The Consequence that followeth hereupon is peace and quietnesse in the soul. For that Conscience which can give true testimony to a mans full conformity will quiet the soul and keep it from doubts fears and vexation of spirit Such a good conscience was perfect in mans entire estate but by his fall it was clean lost and became an evil conscience For 1. Every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. 2. Mans evil conscience exceedingly faileth in the proper work thereof and that sometimes in a defect sometimes in an excesse In the defect when it suffereth a man to runne into all evil and doth neither check nor trouble him for the same This is styled a scared Conscience 1 Tim. 4. 2. The excesse is when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his very life a burthen unto himself Such a conscience had Iudas Matth. 27. 3 4 5. In this respect The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt There is no peace saith my God to the wicked Isa. 57. 20 21. Since mans fall a good Conscience must needs be a renewed Conscience Two things concurre to the renovation of the Conscience and making it good One is faith in the Lord Jesus Christ whereby the Conscience is purged and purified from that natural defilement which it had For the bloud of Christ doth purge the Conscience from dead works to serve the living God Heb. 9. 14. Hereupon we are exhorted to draw near with a pure heart in full assurance of faith having our hearts sprinkled from an evil conscience Heb. 10. 22. See The whole Armour of God on Eph. 6. 26. Treat 2. Part. 6. Of Faith § 51. The other is a sanctified work of the Spirit whereby the heart is alienated from sinne and made watchfull against it and withall it is put on to conform it self to the holy will of God This conformity being true and entire without hypocrisie moveth the conscience to bear witnesse thereunto Rom. 9. 1. 2 Cor. 1. 12. This is the Conscience that is styled a pure conscience 1 Tim. 3. 9. 2 Tim. 1. 3. and a conscience void of offence Act. 24. 16. That then is accounted since mans fall a good conscience which 1. Giveth true testimony of a mans faith in Christ for the pardon of his sinnes and reconciliation
Hebrews himself but also to bring Timothy with him Thus much is intended under this phrase with whom For this Relative hath reference to Timothy 1. It appeareth that Timothy had been some time with these Hebrews before and as an Evangelist had watered that seed which their first planter had sown and thorow Gods blessing on his labour drawn the hearts of the Hebrews to him which made the news of his liberty to be the more joyfull unto them This Apostle therefore to encrease their joy the more is desirous to bring Timothy in his company to them Both the one and the other were restrained and therefore the sight of them both must needs encrease their joy 2. The Apostle would go in company with him that as occasion was offered he might use his Ministry and service either in tarrying longer with the Hebrews then the Apostle himself could or in sending him to some other Church upon some special imploiment 3. The Apostle is desirous to go with him that it might appear they two agreed in the same faith and consented in the same doctrine whereby the Churches might be the further confirmed and edified therein For this end the Apostle oft joyned him with him in the inscription of sundry of his Epistles as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thess. 1. 1. 2 Thess. 1. 1. Great is the benefit of Ministers mutuall consent and the manifestation of the same by associating themselves together and accompanying one another as occasion serveth It is expresly noted that Christ sent out his seventy Disciples two and two Luk. 10. 1. And that the Apostles sent Peter and Iohn to Samaria Act. 8. 14. And that the Spirit said Separate me Barnabas and Saul for the work whereunto I have called them Act. 13. 2. When upon occasion Paul and Barnabas departed asunder Paul chose Silas to go along with him Act. 15. 40. As agreement and consent is very commendable and gracefull among all Christians so especially among Ministers of the Word and it is more earnestly to be endeavoured after and more carefully to be manifested It is here further observable that there was great difference many waies betwixt Paul and Timothy and that in years in Function in esteem of the Churches 1. Paul was an aged man when Timothy was a young man 1 Tim. 4. 12. 2. Paul was an Apostle and a planter of Churches Timothy but an Evangelist and a waterer of what Paul had planted 1 Cor. 3. 6. 2 Tim. 4. 5. 3. Paul was counted a Father by the Churches Timothy but an Instructer 1 Cor. 4. 15 17. Notwithstanding these differences Paul here speaks of him as of an equall with him and gives him the title of Brother and maketh it a matter of as great joy to the Church that Timothy should come to them as that himself should come This is a worthy president for Ministers §. 189. Of preferring the substance before circumstance IN the promise of the Apostles coming to see the Hebrews with Timothy this caution is inserted If he come shortly The Greek Adverb translated shortly is the very same that is translated sooner v. 19. § 159. By this caution it appeareth that Timothy was not at that time present with this Apostle but he shortly expected him If there should fall out any occasions of keeping the Apostle and Timothy one from the other as that Timothy upon his delivery should again be restrained or importuned there to abide with some Christians or upon weighty occasions go to another place the Apostle would not for want of his company be kept from the Hebrews This circumstance therefore much amplifieth the Apostles desire of seeing the Hebrews He was very loth to go without Timothy and greatly desirous of his company yet herein he had rather deny his own mind and desire about Timothy then about seeing the Hebrews Of the two desires this later was the more weighty This was the main substance of his desire The other concerning Timothies company was but a circumstance He would not therefore suffer a circumstance to hinder the substance If both might stand together he accounted it the best but howsoever he meant himself to see the Hebrews Nay he would not suffer the foresaid circumstance of Timothies company to procrastinate or put delay to his coming and therefore saith If he come shortly It is a point of wisdom well to discern things that differ and to preferre the things that are most needfull and usefull §. 190. Of the Resolution and Observations of Heb. 13. 23. 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you THe summe of this verse is A declaration of good news Here of are two parts 1. The kinde of news 2. The consequence following thereupon In the kinde of news is expressed 1. The evidence of it in this phrase Know ye 2. The substance of it Wherein is declared 1. The person whom it concerneth He is described 1. By his name Timothy 2. By his relation our brother 2. The benefit is set at liberty In the consequence there is 1. A promise 2. A caution In the promise the persons whom it concerns which are 1. He that promiseth I. 2. He for whom he engaged with whom The thing promised is in these words will see you The caution is in this phrase if he come shortly Doctrines I. Good news is to be made known This ariseth out of the generall summe of the first part of the verse See § 184. II. News is to be told upon sure grounds So as they to whom the news is sent may know it See § 184. III. Significant names are commendable Such a name was Timothy See § 185. IV. Ministers are brethren The Apostle saith in reference to this Timothy our brother See § 186. V. Ministers may be restrained of liberty This is here implied in that he was set at liberty See § 186. VI. Ministers restrained may be set at liberty This is plainly expressed See § 186. VII Faithfull Ministers desire to be present with their people This made this Apostle to promise to see these Hebrews See § 187. VIII Good Ministers will associate themselves together This ariseth from this phrase with whom See § 188. IX Circumstances must not hinder a substance This is gathered out of this caution if he come shortly See § 189. §. 191. Of Salutation Verse 24. Salute all them that have the rule over you and all the Saints They of Italy salute you THe Apostle upon testification of his desire to see them manifesteth his inward entire affection and good will towards many among them yea towards them all by saluting them For salutation is a manifestation of the good will of one to another Our English word is taken from the Latine which signifieth to wish for health or sarety The Greek word translated salute properly signifieth to embrace and so it is translated Act.
Shame despised by Christ 12. 21 Sââ¦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. 1ââ¦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. 1ââ¦0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slââ¦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 giââ¦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 Sââ¦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
humane nature This Compound is in the New Testament used eighteen times Six times in this Epistle and every where to set forth such things as belong to the highest heavens or tend thereunto It is here in this place attributed to Saints calling 1. To distinguish it from earthly callings Thus our heavenly Father is distinguished from earthly Fathers Matth. 18. 35. and heavenly bodies from earthly 1 Cor 15. 40. 2. To shew the excellency thereof For excellent things are called heavenly great deep excellent mysteries are called heavenly Joh. 3. 12. 3. To deelare the end of this calling which is to bring us to an heavenly kingdom 1 Thes. 2. 12. namely an inheritance incorruptible reserved in heaven 1 Pet. 1. 4. In regard of this excellency The calling of Saints is also called an high calling Phil. 3. 14. and an holy calling 2 Tim. 1. 9. This particular excellency here mentioned by the Apostle is of force to enamoâ⦠our souls the more therewith and to raise up our hearts unto heaven seeking the things that are above It doth also instruct us how to walk worthy of this calling namely by an inward heavenly disposition and an outward heavenly conversation § 16. Of the Priviledges of Saints calling THis Epithete heavenly implieth a great priviledge of the calling of Saints For it implieth one speciall end thereof which is to fit us for heaven There ãâã also sundry ends noted in other places which are as so many other priviledges such as these that follow 1. Spirituall life This the Apostle intendeth where he joyneth these two together God quickneth the dead and calleth c. Rom. 4. 17. Before men are called they are dead in sins Eph. 2. 1. But when Christ effectually calleth any his voice pierceth into their soul as powerfully as it did into the body of the damsell which was new dead Mar. 5. 41 42. Or of the young man that was carrying out on a Beer to be buried Luke 7. 13 14 15. Or of Lazarus that had been dead four daies Iohn 11 43 44. This is evident by this promise of Christ The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. This is such a priviledge as scarce a greater can be desired All that a man hath will he give for his temporall life Job 2. 4. what then for spiritual life 2. Light and sight These I joyn together because one without the other is of no use Of what use is light to a blinde man And of what use is sight to him that hath no light to see by Besides by these two an effectuall calling is distinguished from a meer formal calling They who are only outwardly called have light shining upon them in that they have the Word preached unto them In this respect it is said The light shineth in darknesse and the darknesse comprehendeth it not Joh. 1. 5. But they who are inwardly called have also sight given unto them the eyes of their understanding are opened I have called thee saith the Lord to his Son to open his blinde eyes Isa. 42. 6 7. And the Apostle saith that he was sent to open mens eyes and to turn them from darknesse to light Act. 26. 19. That this is a priviledge of Saints calling is evident by this phrase God hath called you out of darknesse into his marvelluus light 1 Pet. 2. 9 Though this priviledge be not simply greater then the former yet it addes much thereunto For what is life to them that live in darknesse but a kinde of death It is very uncomfortable Therefore darknesse and death are oft joyned together Isa. 9. 2. Iob 10. 21 22. So on the coutrary life and light are joyned together Ioh. 1. 4. to shew that life is no life without light Eternal death is in Scripture set out by darknesse Mat. 8. 12. 3. Holinesse God hath called us unto holinesse 1 Thes. 4. 7. How great a priviledge this is hath been before shewed § 7. 4. Liberty The Apostle expresly saith that we are called unto liberty Gal. 5. 13. Before we are called we are in bondage under Satan sinne and death Eph. 2. 2. Rom. 6. 17. Heb. 2. 5. yea under the rigour and curse of the Law Gal. 3. 10. and under the infinite wrath of God Eph. 2. 3. Now according to the Lords under whom we are in bondage is our bondage the more grievous From all the aforesaid bondage we are called and set at liberty This priviledge much amplifieth the benefit of both the former To bondslaves what is life even worse then death And light and sight are of little use to such as have no liberty to use them but rather an aggravation of their misery 5. Communion or fellowship of Iesus Christ 1 Cor. 1. 9. By vertue of their effectuall calling Saints are engrafted or incorporated into Christ Jesus and made members of his mystical body 1 Cor. 12. 12. Hereby we come to be his and he to be ours and we to have a right to all that is his as our Mediatour 1 Cor. 3. 22 23. This is a greater priviledge then all the other Without this the other are no priviledges at all Without Christ life is but a death light but darknesse sight but blindenesse liberty but bondage By vertue of this fellowship God is our Father Ioh. 20. 17. Christ our head and husband Eph. 5. 23 32. yea our brother Heb. 2. 11 12. The holy Ghost is our comforter and instructer Ioh. 14. 26. Angels our attendants Heb. 1. 14. Heaven our Inheritance 1 Pet. 1. 4. All things are ours 1 Cor. 3. 22 23 6. Eternal life and salvation Lay hold saith the Apostle on eternal life whereunto thou art called 1 Tim. 6. 12. God hath called you to salvation 2 Thes. 2. 13 14. This is stiled Gods kingdom and glory 1 Thes. 2. 12. This in reference to our good is the main end of all that Christ did and suffered for us It must needs therefore be a very great priviledge The first priviledge was spiritual life the last is eternal life §. 17. Of the sense of this word Partakers THE good opinion of the Apostle about their calling to whom he wrote iâ⦠especially manifested in this Word Partakers For hereby he sheweth that he was perswaded that they had a part therein Of the notation of the Greek word translated Partakers See chap. 1. § 122. Chap. 2. § 139. Here two things are especially intended under this word Partakers 1. All Saints have a like share in the heavenly calling They being Partakers thereof have every one g part therein as well as a right thereto All the Israelites were in this sense partakers of the same priviledges They were all under the cloud and all passed through the Red Sea and were all baptized c. and did All eat the same spirituall meat and did All drink the same spirituall drink 1 Cor. 10 2 3 4. Ye are all one in Christ Iesus
faithfull For this end the faithfulnesse of Christ and Moses is here set down See § 39. VII Christ of all was most worthy of glory This is the main point proved in these verses See § 42 43 44. VIII Moses was an eminent Minister Moses among others is here called out to be compared with Christ. His Prerogatives are distinctly set down § 45. IX Christ was more excellent then Moses This is expresly set down See § 45. X. A builder is more excellent then the thing built This Metaphor is used to set out Christs excellency above others See § 46. XI Ministers have received what they are or have This is implied under this phrase Every house is builded See § 48. XII Christ is true God He is here so called See § 49. XIII Christ is the Creator of all This is intended under this Metaphor He that built all things See § 49. XIV The Church is built up by Christ. This is the special thing intended under this phrase He that built all things is God See § 49. XV. A servant must be faithful This is here intended in the patern of Moses See § 50 XVI Governors are servants So was Moses See § 51 52. XVII Ministers are Gods witnesses As Moses so all other Ministers are for a Testimony See § 55. XVIII God before hand makes known his pleasure So much is intended under this phrase Those things which were to be spoken after See § 55. XIX Christ is the anointed This title Christ importeth as much See § 54. XX. Christ is Gods Son This is intended under this relative Son See § 55. XXI Christ is the Governor of the Church This Preposition over importeth a government See § 59. XXII The Church is Christs own It is his own house See § 57. XXIII Saints are Christs house This Pronoun WE means Saints See § 58. XXIV Believers under the Law and Gospel make one house Moses was under the Law and we are under the Gospel See § 59. XXV They who stand must take heed lest they fall So much is hinted under this conjunction IF See § 60. XXVI The best have need to look to their standing The Apostle puts himself under this caution by using a verb of the first person If WE hold fast XXVII Confidence is one evidence of our right to Christ. Mention is made of confidence to that end See § 61. XXVIII Hope also is an evidence of our right to Christ. To this end it is added unto confidence See § 62. XXIX Rejoycing ariseth from hope It is therefore here added as an Epithete to hope See § 63. XXX Perseverance is an evidence of soundnesse It is here set down for that ãâã by way of supposition if we hold fast See § 68. XXXI Perseverance must be without intermission For this end this Epithete ãâã is added See § 68. XXXII True Perseverance holds out till death So much is intended under ãâã phrase to the end See § 68. §. 73. Of the inserence of that which follows upon that which went before Verse 7. Wherefore as the holy Ghost saith To day if ye will hear his voice FRom the beginning of the second verse to this the Apostle hath lââ¦rgely ãâã down Christs faithfulnesse in executing his Propheticall Office and that toward us who are his house Hereupon he inferreth a disswasion from disrespecting Christ which is continued to the end of this Chapter This first particle Wherefore is a note of Inference This is the first place in this Epistle where the Greek word is used yet other Greek words to the same sense have been used as v. 1. ch 2. v. 1 17. This inference may have reference either to all that hath been spoken before ãâã Christs excellency and faithfulness thus Because Christ was so excellent and faithfull a Prophet as never any the like We must therefore take heed that we hardee not our hearts against him nor depart from him or more immediatly to the ãâã clause of the former verse thus Because if we hold fast the confidence c. ãâã give evidence thereby that we are the house of Christ We ought therefore to ãâã heed that we harden not our hearts and depart from Christ. The former reference sheweth that Christs care in executing his Function ãâã our good ought to make us carefull in attending to him and cleaving close ãâã him The latter reference sheweth that we ought in this respect to take heed that ãâã fall not from Christ because holding fast our confidence is an evidence ãâã communion with him namely that we are his house and he our Lord. Hence ãâã followeth that means must be used for holding fast confidence I take the former reference to be the more proper to this place and so it ãâã the same point that was before noted § 2. This note of inference Wherefore looking backward may intend either ãâã Point that immediatly followeth in the divine testimony or that which is set ãâã v. 12. c. If thus then the testimony must be included in a Parenthesis and ãâã particle Wherefore be taken as joyned with the 12th verse thus Wherefore ãâã heed c. §. 74. Of expressing ones minde in the words of the holy Ghost THE Apostle expresseth his minde concerning the use which we are to ãâã of Christs faithfulnesse in his Office under the very words of sacred Scripture which questionlesse he doth to make it the more regarded For to expresse ãâã minde in his own words addeth great weight to the Point The Apostle doth ãâã like chap. 2. ver 6 7. and in sundry other places of this Epistle A very great ãâã thereof is penned in Scripture words and phrases For he wrote to the ãâã brews who were well exercised in the Old Testament and had it in high ãâã count In quoting the testimony he expresseth neither book nor Psalm nor verse ãâã this manner of quoting Scripture See more ch 2. § 50. but the words of ãâã are so expressly set down as it may be found out where they are especially by ãâã as are so exercised in the Scriptures as these Hebrews were The Apostle faithfully declareth the minde of God therein though there be ãâã little difference in words especially in their order or joyning together which ãâã shall note in due place The testimony continueth from this verse to the 12. and it is taken out of ãâã v. 7 8 9 19 1â⦠David was the Penman of this as of the other Psalms Therefore Davids name is sometimes expressed before Texts quoted out of that Book of Psalms as Ch. 4. 7. Mat. 22. 43. Luk. 20. 42. Act. 2. 25. Rom. 4. 6. 11. 9. To shew that the holy Ghost spake what David uttered in the Psalms Peter useth this phrase The holy Ghost by the mouth of David spake Act. 1. 16. And again speaking to God thus saith Who by the mouth of thy Servant David hast said Act. 4. 25. The Apostles manner of quoting
this testimony thus The holy Ghost saith doth demonstrate sundry principles of our Christian faith as 1. The holy Ghost is true God For God spake by the mouth of David Act. 4. 25. where David said The Spirit of the Lord spake by me he addeth The God of Israel said 2 Sam. 23. 2 3. All Scripture is given by inspiration of God 2 Tim. 3. 16. And God spake by the Prophets Heb. 1. ãâã and they spake as they were moved by the holy Ghost 2 Pet. 1. 21. 2. The holy Ghost is a distinct person This phrase The holy Ghost saith intendeth as much 3. The holy Ghost was before Christ was exhibited in the flesh for he spake by David whose Son Christ was many generations after David Yea mention is made of this Spirit of God to be before any creatures were Gen. 2. 2. So as the holy Ghost is God eternal 4. The Scriptures of the Old Testament are of divine authority Holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. Of this Title holy Ghost See ch 2. v. 4. § 35. The Apostle useth this particle of resemblance As to shew that what he delivereth afterwards is agreeable to the minde and words of the holy Ghost This particle may have reference to ver 12. and to expresse the minde of the Apostle more fully the other particle of resemblance SO may be there inserted thus As the holy Ghost saith So take heed c. Though the testimony quoted were written yet it is expressed under this word saith to shew that the word is as a Sermon preached that so we should give the more heed thereto Here is not expressed to whom he saith because it is intended to every one and everyone should attend unto it as spoken to him in particular §. 75. Of the Apostles fit applying a divine testimony THE main scope of this testimony as it was first uttered by the Psalmist is to admonish such as from time to time should live in the Church to take heed of rebelling against Christ as the Israelites in the wildernesse had done Many Interpreters both ancient and modern apply that Psalm to Christ For this Title The rock of our Salvation or as the LXX render it Our Saviour v. 2. doth most properly belong to Christ and Christ is that Shepherd whose Sheep we are Luk. 13. 20. And it is expresly said of the Israelites in the wildernesse that they tempted Christ 1 Cor. 10. 9. Hereupon this adverb of time To day is applied to the time of grace wherein God speaks to us by his own Son ch 1. v. 2. In this respect this testimony is most pertinently quoted for the Point in hand For David fore-knowing that God would send his Sonne to be a Saviour and Shepherd of his Church exhorteth all the members thereof to rejoyce in him with all reverence to worship him and to take heed of being like to the rebellious Israelites in the wildernesse Now because the Apostle had set forth the faithfulnesse of the said Son of God in his Prophetical Office He fitly putteth the Hebrews in minde of that seasonable admonition of the Psalmist to keep them from being like their Fore-fathers and to quicken them up to a more diligent heeding of Christs word which is the Gospel §. 76. Of taking the first opportunity of grace THe first word of the foresaid divine Testimony To day is diversly taken as was shewed ch 1. v. 5. § 61. Here it signifieth the time present yet so as it includes a continuance of a time present As that present time wherein David lived was to him and to those that then lived To day So that present time wherein the Apostle and other Christians with him lived was to them To day and the time wherein we now live is to ãâã To day This word then To day intends that instant wherein God affords an opportenity of getting grace or obtaining any blessing It may here have reference to that which immediatly followeth of hearing Christs voice as if he had said If ye will now hear his voice while he speaketh unto you Or it may have reference to the inhibition of not hardening their heart as if he had said If ye will hear Christs voice then harden not your heart in this time that he is speaking unto you In the Greek there is a comma put after this word To day whereby is intended the latter reference In the generall both references tend to the same scope which is that the present opportunity of Gods offering grace must be taken we must hearken to him while he speaketh and we may not harden our hearts against him when he speaketh When Samuel though he were but a childe understood that the Lord called him he presently answered Speak for thy Servant heareth 1 Sam. 3. 10. Ruth was but a young woman yet she understanding that the God of Naomi was the only true Lord saith to her Mother in Law Thy God shall be my God and thereupon would needs go with her to be among the people of that God Ruth 1. 16. c. Zacheus in his man-age coming to know Iesus to be the promised Messiah readily entertained him Luk. 19. 5 6. The penitent thief at the time of his death knowing Christ to be the promised King beleeved on him and confessed him ãâã 23. 41 42. Thus in what estate of our age soever means of calling us to Christ are afforded we must even then without delay To day take that opportunity Iââ¦sh haste and delaied not saith the Psalmist Psa. 119. 60. When Christ called ãâã he made haste and came down Luk. 19. 6. When Christ called Simon and Andreâ⦠they straightway left their nets and followed him Mat. 4. 20. When it pleased God ãâã reveal his Son in Paul immediatly he preached him Gal. 1. 16. 1. It is God which worketh in us both to will and to do Phil. 2. 13. and no man ãâã come to Christ except the Father draw him Joh. 6. 44. Is it not then a point of wisedome to yeeld when God draws The Church promiseth as much saying ãâã me I will run after thee Cant. 1. 3. If we harden our hearts and hear not ãâã speaking to us to day how can we expect that he should hear us to morrow They shall call upon me but I will not answer saith Wisedom Pro. 1. 28. 2. Thou knowest not what a day may bring forth Therefore put not off the grace that is offered thee to day Boast not thy self of to morrow Pro. 27. 1. The ãâã fool that thought to enjoy his goods many years was taken from them that night Luke 12. 19 20. 3. By putting off an opportunity men make themselves more unfit for another opportunity For sin the longer it groweth the stronger it groweth and the heart useth to be more hardened by putting off means of softening As they