be rulers of the darkness of this World Eph. 6. 12. and that in judgement to execute vengeance on them and in this respect God may be said to make them Principalities and Powers to be his executioners to inflict the soarer vengeance 15. Mights This title imports strength and ability to accomplish what they undertake In this respect they are said to be mighty in strength or as our english translate it to excell in strength Psal. 103. 20. Many instances are thorowout the Scripture given of their might and strength §. 61. Of the like Excellencies of every Angel COncerning the fore-mentioned Titles two things are to be observed 1. That many of them are not simply and properly to be taken as if Angels were indeed flames of fire or fair youths or sate on thrones but by way of similitude the more conspicuously to set out sundry excellencies in them 2. That the distinct Titles do not so much set out distinct persons or orders or degrees among the Angels as distinct properties gifts and excellencies in them as is evident by this phrase applied to Angels in four severall apparitions they four had the face of a man and the face of a Lion on the right side and they four had the face of an Oxe on the left side they four also had the face of an Eagle Ezek. 1. 10. So as one was not as a man alone and another as a Lion and a third as an Oxe and a fourth as an Eagle but all four had one likenesse Hereby it was implied that every Angel was prudent as a man couragious as a Lion laborious as an Oxe swift as an Eagle In like respects the same person was called a Prophet a Man of God and a Seer 1 Sam. 3. 20. 9. 6 11. And the same thing a Dream a Vision a Revelation Dan. 2. 28. See Chap. 2. Thus much of the Titles attributed to Angels §. 86. Of the Nature of Angels ANgels are created Spirits subsisting in themselves Every word in this brief description so makes to the nature of Angels as it distinguisheth them from all others 1. They are Spirits so they are expresly called in this verse and ver 14. This importeth both their being and also the kinde of their being Spirits are substances and have a true reall being as the souls of men have which are stiled Spirits Eccl. 12. 7. Heb. 12. 9. 23. The Offices deputed by God to Angels the great works done by them the excellent gifts wherewith they are indned as knowledge wisedom holiness strength c. do plainly demonstrate that they are true reall substances Hereby they are distinguished from all meer imaginations and phantasies which are conceptions in mens mindes of such things as never were nor ever had any true being at all as those intelligentiae which Philosophers conceit do turn the celestiall Orbes They are also hereby distinguished from physicall qualities philosophicall accidents and from meer motions affections inspirations and such other things as have no true reall being at all The Title Spirit doth further import their kinde of being to be spirituall which is the most excellent being that can be Herein it is like to the divine being For God is a Spirit Joh. 4. 24. Hereby the being of Angels is distinguished from all kinde of corporeal substances which are sensible visible subject to drowsinesse wearinesse heavinesse fainting diminutions decay destruction and sundry other infirmities to which spirits are not subject 2. They are created This was proved before § 81. Hereby Angels are distinguished from their Creator who is a Spirit but uncreated Angels are stiled Gods and Sonnes of God as was shewed § 70. and indued with sundry excellencies above other creatures yet being created neither are they to be accounted truly and properly Gods Nor any thing proper to the Deity is to be atributed or done to them 3. They subsist in themselves Though they have their being from God and are preserved sustained and every way upheld by God so as they have their subsistence from God yet God hath so ordered it as it is in themselves Angelicall Spirits have neither bodies nor any other like thing to subsist in Hereby they are distinguished from the souls of men which are Spirits Luk. 23. 46. Heb. 12. 23. but have their subsistence properly in their bodies This phrase God breathed into mans nostrils the breath of life and he became a living soul imports as much So doth this Philosophical principle The soul in infusing it into the body is created and in the creation of it it is infused True it is that the soul may be separated from the body and retain the spirituall being which it hath but so as it longeth after the body and is restlesse till it be reunited to the body We would not be uncloathed that is we do not simply desire a putting off the body from the soul but cloathed upon that is have immortality put upon our bodies without separating their souls from them 2 Cor. 5. 4. As for the souls which are separated from their bodies they cry How long O Lord holy and true Rev. 6. 10. This shews a desire of union with their bodies ugain Angels being Gods speciall Messengers they were thus constituted spirits subsisting in themselves that they might be the more fit Messengers and Ministers to execute Gods will more readily more speedily and every way more throughly For being spirits they are not hindred by such incumbrances and infirmities as bodies are And subsisting in themselves they need not such organa such instruments and parts of a body as the souls of men do This of the nature of Angels §. 87. Of the Knowledge of Angels THe Properties of Angels are many and those very excellent ones some of the principall are these which follow 1. Great knowledge For they are intellectuall or understanding creatures able to conceive any mysteries that are or shall be revealed They understand according to the spirituall power of an angelicall minde comprehending all things that they will together most easily Angels being in heaven know all the counsell of God that is there made known That which Christ saith of them Mat. 18. 10. In heaven they do alwaies behold the face of my Father implieth that they are privy to the whole counsell of God revealed in heaven yea on earth also they frequent the Assembly of Saints thereby they come to know the whole counsell of God on earth made known to the Church In this respect the Apostle saith that Unto the Principalities and Powers in heavenly places is made known by the Church the manifold wisedom of God Eph. 3. 10. They are very inquisitive after all divine mysteries For of those things which Prophets foretold and Apostles preached it is thus said which things the Angels desire to look into 1 Pet. 1. 12. This restrictive phrase no not the Angels Mar. 13. 32. importeth the great measure of knowledge which Angels have For it
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
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
evidence that we are the house of Christ in that it keepeth from falling away from Christ. It is as an Anchor of the Soul sure and stedfast Heb. 6. 19. This world is as a Sea Christs Church which is the house here spoken of as a Ship therein Satans assaults persecutions in the world all manner of troubles are as violent windes which blow against that Ship but it hath such an Anchor as holds it fast no other Ship hath the like all other Ships are tossed up and down and at length overwhelmed in the Sea If therefore we have this Anchor of Hope which holds us fast there is a good evidence that we are the house of Christ. §. 63. Of true rejoycing what it is and whence it ariseth THat Hope which giveth evidence that we are the house of Christ is here ãâã by an especial effect which is rejoycing The Greek word imports an high degree of rejoycing such an one as ãâã a glorying or boasting in a thing and so in other places it is translated It were better for me to die then that any man should make my glorying void saith the Apostle 1 Cor. 9. 15. And again Lest our boasting of r you should be in vain 2 Cor. 9. ãâã There is another like word which signifieth the same thing frequently useâ⦠The root whence the Greek words are derived signifieth a neck For they who glory in a thing will stretch forth their neck Isa. 3. 16. The word here used and applied to Hope sheweth that true Christian Hope produceth a great degree of rejoycing even such a degree as cannot be abated by ãâã fliction Rom. 5. 2 3. This rejoycing is an expression of that joy which is in a man and a ââ¦tion of ones liking of and delighting in the good which he hath Joy is a liking dilating affection Or more fully to expresse the nature of ãâã Joy is a liking affection which enlargeth the heart upon the apprehension of sooâ⦠good thing Of the general nature of an affection and of the difference betwixt liking and disliking affections See The Saints Sacrifice on Psa. 116. 1. § 4. That whereby Joy is differenced is in this word Dilating or in this phrase who enlargeth For Desire lifts up the heart after the thing desired Love unites the ãâã to the thing loved Ioy enlargeth the heart with a pleasing content in that which's apprehendeth to be good Thus it is said of the Church that in regard of the ââ¦ence of people her heart should be enlarged Isa. 60. 5. that is she should ãâã joyce Joy is contrary to Grief Now Grief contracteth and streigthneth the ãâã and consumeth it Psal. 31. 9 10. But Joy enlargeth and reviveth it Gen. 45. 27. The proper object of true Christian rejoycing is that which concerns our ãâã happinesse The Disciples who rejoyced in the power of their Ministry in thaâ⦠ãâã Devils were made subject to them were somewhat checked by Christ who said ãâã this rejoyce not that the spirits are subject unto you but rather rejoyce because ãâã names are written in Heaven Luk. 10. 17 20. Common gifts are not the ãâã ground of rejoycing Now casting out of Devils was but a common gift ãâã hypocrites had but the writing of their names in Heaven tended to their eternal happinesse therefore in this later they were to rejoyce Hope is a saving grace so as it properly produceth rejoycing so doth Faith Acts 16. 34. so do other like graces As for other things which do not make thereunto they may be enjoyed by him on whom the guilt of sinne lieth and who is himself under the dominion of sinne who is a slave to Satan over whom the wrath of God hangeth who shall be excluded out of Heaven and eternally damned What matter of true rejoycing then can there be in such things Here by the way we may be informed in the deceitfull rejoycing of most men Take a view of the ordinary matters of rejoycing and you shall finde cause to say as the Wise-man doth Vanity of vanities all is vanity yea vexation of spirit Eccles. 1. 2. 2. 11. This we may finde from the cradle to the grave The childe rejoyceth in bawbles the young maid in her beauty the young man in his propernesse the strong man in his strength the Scholar in his learning the honourable man in his dignities the rich man in his wealth the Counsellour in his great practice So others in other like things Are any of these like that power of the Disciples Ministry concerning which Christ said In this rejoyce not Luk. 10. 20. In pangs of gout and stone in sicknesse in death in the day of Judgement what Joy and rejoycing can those produce Have they not a sting in their tail Note the issue of Nebuchadnezzars rejoycing in his great Babel and Belshazzars rejoycing in his cups Daniel 4. 27 28. 5. 5. I may therefore well say to him that spends his time in pleasure In this rejoyce not To him that Dives-like is daily araied in glorious apparel and fareth delicately In this rejoyce not And of such as have great successe in their undertakings either in war or merchandizing or any other like In this rejoyce not § 64. Of the rejoycing of Hope in troubles WEll might the Apostle attribute rejoycing to Hope because Hope maketh us cast our eyes on the end of our Faith which is hoped for The salvation of our Souls 1 Pet. 1. 9. Hereby it cometh to passe that as an Husband-man beholding his ground that is sowed with corn fairly to grow up rejoyceth in expectation of a great Harvest so we that have sown here to the Spirit rejoyce in hope and expectation of reaping life everlasting Gal. 6. 8. Though believers before they come to the fruition of that end are oft in sore troubles outward and inward on body and soul in goods or good name Sometimes immediately from God and sometimes through the malice of men yea sometimes from the apprehension of their own sinnes yet there is no estate whereunto in this world they can be brought but his hope of the issue thereof and glory following thereon may produce a rejoycing The Hebrews took joyfully the spoiling of their goods knowing in themselves that they had in Heaven a better and an enduring substance Heb. 10. 34. I. Believers are subject to persecution but the cause their present assistance and future recompence do all give matter of rejoycing 1. Their cause is the most glorious that can be Christs name Act. 5. 41. 2. Their assistance is more then ordinary 2 Tim. 4. 16 17 18. Such hath been their assistance as they have sung for joy in the midst of their greatest trials Act. 16. 25. 3. The end is such as no suffering is worthy thereof Rom. 8. 2 Cor. 4. 17. Therefore Christ exhorteth his when they are persecuted To rejoyce and be exceeding glad because great is their
mutual relation to one Father Eph. 4. 6. One God and Father of all who is above all saith the Apostle When Saints depart out of this world this relation ceaseth not Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves 2. Their mutual union with one head which is Christ the Son of God 1 Cor. 12. 12. That all Saints in heaven and earth are united to him is evident Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion 3. The mutual spiritual animation by the same Spirit That Spirit which is in Saints on earth accompanieth their spirits into heaven That being ever one and the same Spirit though in divers persons draws all to a mutual communion as the same soul animating many members Quest. In what particulars consisteth this communion Answ. 1. In Gods bringing us together 2. In our mutual affection 1. God who hath chosen a set and certain number to life in his time gathers them together into that general assembly whereof before the true Catholick Church Ioh. 10. 16. This he doth outwardly by the word inwardly by the Spirit Thus as some are translated into the triumphant Church others are called into the Militant Church which are but two parts of the Catholick Church In this respect all that on earth are called come to the spirits of just ones made perfect 2. The mutuall affection of Saints is manifested both by that which Saints in heaven do for Saints on earth and also by that which Saints on earth do for Saints in heaven So little is in Scripture recorded of the affections of Saints in heaven towards Saints on earth as we have no warrant for any particular effects only from the sympathy of fellow-members and abundance of charity in them we may very probably inââ¦er two generals 1. Saints in heaven pray for them on earth that God would support them and deliver them out of all their miseries and bring them to the rest and glory where they themselves are Thus much is intended Rev. 6. 10. But it is to be taken of their ââ¦ffection to the Church in generall and not to particular members which are unknown to them 2. They rejoyce at Gods preservation of his Church on earth so as many of their fellow-soldiers are daily translated and crowned whereby their blessed society is increased For love abideth and aboundeth in heaven 1 Cor. 13. 8. and this is one speciall fruit of love On the other side Saints on earth 1. Praise God for the rest and glory which they in heaven enjoy and for their blessed departure out of this vaile of misery It s prescribed as a form of praise Rev. 14. 13. Blessed are the dead which die in the Lord c. 2. They pray for the resurrection of the bodies of those Spirits that so they may be fully both in body and soul consummate which is the substance of the second petition in the Lords prayer 3. They set them as a pattern before them and tread in their steps whereby they bring much honour to them 4. They sigh and earnestly long to be with them as Phil. 1. 23. 1. This may informe us of the blessednesse of the time wherein we have been bââ¦ed and brought up which is the time of the Gospel wherein we Gentiles are brought to those blessed Spirits to be children of their Father members under their head guided with their Spirit redeemed by their Saviour coheires of their inheritance Note Eph. 3. 12. 2. This may stir us up to acquaint our selves with the histories of them recorded by the Holy Ghost and to be provoked to an holy emulation and imitation of them according to that exhortation of the Apostle Heb. 6. 12. to be followers of them who through faith and patience inherit the promises §. 114. Of Jesus the Mediator of the new Covenant Heb. 12. 24. And to Iesus the mediator of the new Covenant THe Apostle here returnes to that excellent person who is the greatest glory of the New Testament accesse to whom is the greatest priviledge of all He is set out before in his last function Iudge of all wherewith least Saints should be too much affrighted by reason of their manifold imperfections and transgressions Here he is set out a Mediator and after this a meanes of purging from sin And to Iesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel For the name Iesus it is a Greek expression of Ioshua and signifieth a Saviour so that this title Iesus is a most honourable title intimating that full salvation which he bringeth to his people Of this name and title Iesus See more Chap. 2. v. 9. § 73. The next particular which followeth in the description of the person here is his office whereof is expressed 1. The kind of it Mediator 2. The object where about it is exercised in this word Covenant which is illustrated by the excellency of it in this particle New And to Iesus the Mediator of the New Covenant The word Mediator is derived from an adjective that signifieth middle which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance In which respect this title is oft attributed to Christ as standing betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. Of the nature of this office the end thereof the Persons that were at variance the Person that enterposed betwixt them the motive that stirred him up thereunto c. See Chap. 8. v. 6. § 23. The object whereabout this office of Christ is exercised is said to be this Covenant Of the notation of the Hebrew and Greek words translated Covenant See Chap. 7. v. 22. § 94. Of the nature of a Covenant and the kinds of Covenants mentioned in Scripture See Chap. 8. v. 8. § 39 40. The Covenant whereof Christ is the Mediator is here stiled by the Apostle NEW and that in four severall respects whereof See Chap. 8. v. 8. § 35. §. 115. Of the excellency of the Gospel above the Law and of the Mediator of the Gospel above the Mediator of the Law THe principall point intended in these words is intimated in this particle AND which hath relation to the former priviledges so to that forementioned phrase Ye are come viz. by the Gospel unto Iesus the Mediator of the new Covenant So that the Apostle doth hereby give us to understand That By the Gospel we are brought to the Mediator of the new Covenant A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel Ier. 31. 31. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iââ¦dah And the Apostle who lived under the Gospel applieth it to the time present Heb. 8. 8. The Covenant under the Law is stiled the
Samuel 1 Sam. 16. 13. Secondly By the men of Iudah 2 Sam. 2. 4. Thirdly By the Elders of Israel 2 Sam. 5. 3. Solomon twice 1 King 1. 39. 1 Chro. 29. 22. Iehu 2 King 9. 6. Ioash 2 King 11. 12. Iehoahaz 2 King 23. 30. yea they who chose Absalom to be King annointed him 2 Sam. 19. 10. In allusion hereunto Kings are stiled Annointed even the Lords Annointed 2 Sam. 19. 21. Lam. 4. 20. Annointing being performed by Gods appointment implied two things 1. A deputation to the Kingdom 2. An ability to execute the Royall Function Both these are evident in the first King that was set over Israel By Samuels annointing Saul Saul was deputed to the Kingdom and being annointed the Spirit of the Lord came upon him and God gave him another heart 1 Sam. 1. 6. 9. That wherewith Kings were annointed was oyl Samuel took a viall of oyl and poured it on Sauls head 1 Sam. 10. 1. He also took an horn of oyl and annointed David 1 Sam. 16. 13. So did Zadok annoint Solomon 1 King 1. 39. So did he that annointed Iehu 2 King 9. 6. And others that annointed other Kings All these were annointed with external material oyl but to shew that annointing had a mysticall signification they who had not such oyl poured on them are called the Lords Annointed Psa. 105. 15. Oyl and annointing therewith being mystically taken as here they are setteth out the Spirit and the gifts and graces thereof In this respect Christ saith of himself The Spirit of the Lord is upon me because he hath annointed me to preach c. Luk. 4. 18. And the Apostle Peter saith of him God annointed Iesus of Nazareth with the holy Ghost and with power Act. 10. 38. This is in speciall to be applied to the humane nature of Christ yet so as united to the divine nature both making one person For God singly and simply considered in himself never was nor can be annointed no not metaphorically as here the word is taken God cannot be deputed to any Function God needs not the Spirit to be poured on him nor needs he any gift of the Spirit to be enabled to any thing that he doth He is of himself allsufficient But Christ as man and as Mediatour between God and man was by God his Father deputed unto his Royall Function Psa. 2. 6. as he was to his Priestly Office Heb. 5. 5. yea and in that respect also God gave him the Spirit though not by measure Ioh. 3. 34. Both the Hebrew name Messiah and the Greek name Christ do signifie annointed They remain memorials of the Annointing here specified See Chap. 3. v. 6. § 64. §. 120. Of the fit resemblance of annointing with Oyl VEry fitly is this Metaphor of annointing with oyl used to set out the mystery of the Spirit and the gifts thereof especially if it be extended to the mysticall body of Christ in reference both to the head thereof and also to the members For the oyl wherewith Christ was annointed was like the oyl poured on Aarons head It ran down upon the beard and went to the skirts of his garment Psa. 133. 2 3. So the Spirit poured on Christ as head of the Church ran down upon his body and upon the severall members thereof This is to be observed because many of the particular resemblances here following cannot be applied to the annointing of the head alone but may be applied to the annointing of the body and members The resemblances betwixt oyl and the spirit shall be set forth in ten distinct particulars 1. Oyl is a nourishing kinde of food as honey and butter hereupon it is often joyned with them Iob 29. 6. Eze. 16. 13. It is also joyned with meat and drink Ezra 3. 7. with meal 1 King 17. 12. with bread Hos. 2. 5. Fine flour Lev. 2. 4. and with wine 2 Chron. 11. 11. All these are nourishing food Oyl is very wholsome to be eaten it much helpeth digestion it is therefore eaten with raw herbs and other cold things It is also a means to expell such things as annoy the stomack and it is an antidote against poyson Nothing is more nourishing and wholsome to the soul then the Spirit and the graces thereof It maketh Gods Word to give a good rellish It helps the soul well to digest the Word yea It makes it sweet and pleasant Psa. 119. 103. The Spirit expels carnall lusts of all sorts and it is a most Soveraign antidote against all poisonous corruptions 2. Oyl is of singular use to supple hard swelling tumors to ease pains in the flesh or bones to keep sores from rankling and to heal wounds Luke 10. 34. Isa. 1. 6. The Spirit molliââ¦ieth hard hearts asswageth perplexed spirits easeth troubled consciences and healeth the wounds of the soul made by Satans assault Isa. 61. 1 2 3. 3. Oyl is usefull to strengthen weak joynts to make them quick and nimble They therefore that strive for the mastery in wrastling running and other like exercises use to annoint their joynts The Spirit helpeth our infirmities Rom. 8. 26. It putteth life and spirit into us For it is a Spirit of life Rom. 8. 2. 4. Oyl makes the countenance fresh and comely it makes the face to shine Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerfull It is the Spirit and the graces thereof that makes men comely and amiable before God Angels and Saints Of the inward joy of the Spirit we shall speak in the next § 5. Oyl hath not only a sweet smell in it self but also it sendeth forth a fragrant and pleasing savour The house was filled with the sweet savour of the ointment that was poured on Christs head Ioh. 12. 3. The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savour Ministers are a sweet savour of Christ 2 Cor. 2. 15. The praiers of Saints are sweet as incense Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell Phil. 4. 18. 6. Oyl maintains the light of Lamps It causeth them to give light and by a continuall supply of oyl Lamps continue to burn and to send forth their light Under the Law oyl was prepared for the light of the Tabernacle Exo. 25. 6. and this preparation was continued day after day Lev. 24. 2 3. It is by the Spirit whereby our mindes are inlightned and by the continuall operation thereof the light of understanding increaseth more and more It is therefore called the Spirit of Revelation in the knowledge of Christ and it is given that the eyes of our understanding might be enlightned Eph. 1. 17 18. Beleevers also are said to have an unction from the Holy One to know all things the same annointing teacheth them of all things c. 1 Ioh. 2. 20 27. 7. Oyl is of a searching and piercing nature it will pierce even into the bones Psa. 109. 18. But the Spirit
this was proved before § 30. All the miracles boasted of by Papists for proof of any of their hereticall and idolatrous positions or practises are counterfeit §. 34. Of the diversity of Miracles THe miracles whereby the Gospel was confirmed are here said to be divers This may be referred to the multitude of them For though very many of them be registred in the New Testament yet it is said that Christ did many other signes Iohn 20. 30. To the multitude of Christs miracles may this also be applied There are many other things which Iesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written John 21. 25. But this word divers hath reference most properly to the different kinde of miracles as curing diseases restoring senses and limbs raising the dead dispossessing devils c. This word is attributed to such things as are many in their number and various in their kindes as to pleasures Titus 3. 3. To lust 2 Tim. 3. 6. To doctrines Heb. 13. 9. To temptations Iames 1. 2. yea and to such diseases as Christ cured Matth. 4. 24. All these are said to be divers and they are every way so divers as neither the number nor the several kindes of them can be reckoned up Concerning the diversity of miracles whereby the Gospel was confirmed God had therein respect to mens backwardness in believing and to the manifold oppositions against the Gospel If a few miracles would not serve the turn there were many If this or that kinde of miracles wrought not on men yet other kindes might according to that which is recorded of the divers signes which God commanded Moses to shew It shall come to pass if they will not beleeve thee neither hearken to the voice of the first sign that they will beleeve the voice of the latter sign and it shall come to passe if they will not beleeve also these two signs that thou shalt take of the water of the River and powr it upon the dry Land and it shall become bloud Exod. 4. 8 9. Though Pharaohs heart were out of measure hard and by nine severall plagues was not moved to let Israel go yet by another which was divers from all the rest he was moved Exo. 12. 30 31. Many blows especially with divers hammers one heavier then another will drive a great spike up to the head into such a rough piece of timber as a few blows with one light hammer could not make entrance thereinto It appears that it was the multitude and diversity of miracles that wrought upon the Jews in that they said When Christ cometh will he do more miracles then these which this man hath done Joh. 7. 31. This is one end why God in all ages hath furnished his Church with variety of Ministers indued with divers gifts that the Church might be more edified thereby When Barnabas a Son of consolation Act. 4. 36. little moves people Boanerges Sons of thunder may work upon them Mar. 3. 17. Sometimes an Apollos an eloquent man and mighty in the Scriptures and fervent in the Spirit may much help such as beleeve through grace and may convince gainsayers Act. 24 25 27 28. §. 35. Of the gifts of the holy Ghost THe fourth means whereby God confirmed the Gospel were gifts of the holy Ghost that is such gifts as the Spirit of God wrought in men The Greek word here translated gifts properly signifieth divisions or distributions This very word in the singular number is translated dividing asunder Heb. 4. 12. Another word derived from the same root that this is is translated a divider Luk. 12. 14. The Verb signifieth to divide as where it is said of Christ He divided the two fishes among them Mark 6. 41. or to distribute as where it is said God hath distributed to every man 1 Cor. 7. 17. So 2 Cor. 10. 13. Now the Church being as a body consisting of many members the holy Ghost doth divide and distribute gifts needfull for the whole body to and among the severall members thereof to one one gift to another another 1 Cor. 12. 8 c. Hence in Greek they are called divisions or distributions and because they arise not from our selves but are given by another and that most freely they are not unfitly translated gifts In other places another word is used to set out the very same things that are here intended and it properly signifieth free gifts Rom. 12. 6. The word that signifieth distributions is here translated gifts because they confirm the Gospel which is the main end why mention is here made of them as they are gifts extraordinarily given by the holy Ghost Ghost is an ancient English word that signifieth the same thing that spirit doth The word that in Greek signifieth spirit is oft translated ghost especially when it is spoken of the departing of a mans soul or spirit from his body Of Christ it is said He gave up the Ghost Matth. 27. 50 Ioh. 19. 30. He that here and in many other places is called holy Ghost is also called holy Spirit Luk. 11. 13. Ephes. 1. 13. 4. 30. Here the third person in sacred Trinity is meant This Epithete Holy is attributed to the Spirit 1. In regard of his divine property in which respect the Father Ioh. 17. 11. and Sonne also is stiled holy Acts 4. 27 30. 2. In regard of his speciall function or operation which is to make holy In this respect he is called the Spirit of holinesse Rom. 1. 4. and sanctification is appropriated unto him 2 Thes. 2. 13. 1 Pet. 1. 2. Of the holy Ghost See more Chap. 3. ver 7. § 74. Though every good gift be of the holy Ghost Gal. 5. 22. yet here such extraordinary gifts as in the Apostles times were conferred on any are especially meant Such as were before Christs exhibition foretold Ioel 2. 28 29. And after Christs ascension were abundantly poured out Acts 2. 4. That extraordinary gifts are here intended is evident in that they are here joyned with Signes Wonders and Miracles and because they are brought in for the very same end namely for confirmation of the Gospel Those Miracles were extraordinary and gave evident proof of the divine calling of them who were endued therewith and of the divine truth of that doctrine for which they were given By the gifts of the holy Ghost poured on them who on the day of Pentecost were assembled together an Apostle proves to the Jews that that Jesus whom they had crucified was both Lord and Christ Acts 2. 33 36. By like gifts did he confirm the calling of the Gentiles Acts 11. 15 16 17. Those gifts were divers as well as the miracles before mentioned This is particularly exemplified 1 Cor. 12. 4 c. They are distributed into three generall heads 1. Gifts 2. Administrations 3. Operations 1. Under
obedience are with indignation to be detested especially when they are obtruded instead ãâã Christs voice Let us learn to try the spirits whether they are of God 1 Joh. 4. 1. It is the note of Christs sheep to know the voice of their shepherd Ioh. 10. 4. ãâã this end be well exeroised in Christs Word Search the Scriptures Ioh. 5. 39. and pray for the spirit of wisdom and revelation in the knowledge of Christ Eph. 1. 17. §. 79. Of the Heart Verse 8. Harden not your hearts TO prevent an hinderance of a right hearing Christs voice The Apostle ãâã adviseth those to whom he wrote Harden not your hearts Here just occasion is given to consider what the heart is and what it is ãâã harden The heart properly taken is a little fleshy piece within the breast of the body under the left pap triangular broad at the top and sharp at the bottom It is the fountain of life the root whence all the spirits sprout forth that which first ãâã and last dieth in man Heart metaphorically is attributed to the Creator and to sundry creatures 1. To the Creator to set out the greatness of his liking or disliking a ãâã David is said to be a man after Gods own heart 1 Sam. 13. 14. Act. 13. 22. He was one whom God well liked and approved On the other side concerning the men of the old world it is said It grieved the Lord at his heart that ãâã had made man Gen. 6. 6. He much disliked and disapproved the men that ãâã lived 2. Heart is attributed to sensless creatures to set out the innermost part or midst of them because the heart is within a mans body even almost in the midst thereof Thus it is said The depths were congealed in the heart of the sea Exod 15. 8. And Christ was three daies and three nights in the heart of the earth Matth. 12. 40. 3. Heart is ascribed to reasonable creatures to signifie sometimes the whole soul and sometimes the severall faculties appertaining to the soul. 1. It is frequently put for the whole soul and that for the most part when it it is set alone as where it is said Serve the Lord with all your heart 1 Sam. 12. 20. 2. For that principall part of the soul which is called the minde or understanding I gave my heart to know wisdom Eccles. 1. 17. In this respect darknesse and blindnesse are attributed to the heart Eph. 4. 18. Rom. 1. 21. 3. For the will as when heart and soul are joyned together the two essentiall faculties of the soul are meant namely the minde and will Soul put for the Minde Heart for the Will Serve the Lord with all your heart and with all your soul Deut. 11. 13. 4. For the memory I have hid thy word in my heart saith the Prophet Psal. 119. 11. The memory is that faculty wherein matters are laid up and hid 5. For the conscience It is said that Davids heart smote him that is his conscience 1 Sam. 24. 5. 2 Sam. 24. 10. Thus is heart taken 1 Ioh. 3. 20 21. 6. For the affections as where it is said Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde Matth. 22. 37. By the minde is meant the understanding faculty By the soul the will by the heart the affections Here in this Text the heart is put for the whole soul even for minde will and affections For blindness of minde stubbornness of will and stupidity of affections go together §. 80. Of hardning the heart THere are two words used in the New Testament to set out the act of hardning as it hath reference to the heart One is taken from a Greek root that signifieth an hard brawny skin which fasteneth together broken bones or that flesh and skin on the hand or feet which is made hard and insensible by much labour or travell It signifieth also blind See § 87. Hence is derived a word oft used in the New Testament and translated hardness Mark 3. 5. and a Verb which signifieth to harden Joh. 12. 40. Mark 6. 52. The foresaid Greek root doth also signifie a stone somewhat like white Marble and the Verb thence derived signifieth to turn into a stony hardness This is a sit metaphor to express the sense of the point in hand For an hard heart is like to brawny flesh and skin which is not sensible of any smart though it be prickt or cut Nor threats nor judgements move an hard heart witness Pharaohs disposition Yea further an hard heart is resembled to a stone Ezek. 11. 19. A stone will sooner be broken all to pieces then softned by blows so a man of an hard heart will sooner be utterly confounded by Gods judgments then brought to yield to them The other word used in Scripture to set out an hard heart is taken from another Greek root which signifieth to dry up or draw out the juyce or moisture of a thing whereby it comes to be hard for moisture makes things soft driness makes them hard Hence is derived an Adjective which signifieth hard through driness Metaphorically this Epithete is in Scripture added to sundry things as an hard speech Joh. 6 60. Jude v. 15. An hard Master Matth. 25. 24. hard or fierce windes Iam. 3. 4. an hard or difficult matter Act. 9. 5. A Substantive also is thence derived which signifieth hardness Rom. 2. 5. and a Verb which signifieth to harden Rom. 9. 18. Act. 19. 9. From the foresaid root there is a compound which signifieth hardness of heart Matth. 19. 8. Mar. 16. 14. and another compound which signifieth hard or stiff-necked Act. 7. 51. Phisitians use a word derived from the foresaid Verb to set out such drugges or medicines as have a force of hardning This later metaphor is here used by the Apostle and again ver 13 15. and Chap. 4. v. 7. It is as fit a metaphor as the former and implieth that an hard heart is dry and destitute of all grace of all spirituall moisture sense and life The Apostle here sets down this act of hardning as a mans own act and that upon himself thus speaking unto them Harden not your heart I think it meet hereupon to declare 1. What hardness of heart is 2. What are the ordinary causes thereof 3. How man hardneth his own heart 4. What is the danger and dammage of a hard heart 5. How hardness of heart may be discerned 6. How hardness of heart may be prevented or redressed §. 81. Of Hardness of Heart what it is 1. HArdness of heart is an insensibleness of such means as are afforded to ãâã one from wickedness or rather a wilfull obstinacy against them for without mans will the heart cannot be hardened Therefore here and in sundry other places as Exod. 9. 34. 1 Sam. 6.
two-edged weapon as the Word is Slighting Gods Word hath been the cause of severe judgements â⦠ãâã 2. 25. 2 King 17. 14. 2 Chron. 36. 16. 3. Apply Gods Word to thy sinnes It is a sword whereby thou mayest ãâã them down As Ministers in their Ministry must do this to others so every ãâã to himself Against prophanenesse apply Heb. 12. 16. Against hypocrisie Mâ⦠24. 51. Against swearing Ier. 23. 10. Against unmercifulnesse Iames 2. â⦠Against whoremongers and adulterers Heb. 13. 4. Against liars Rev. 21. 8. So ãâã other cases 4. Let all evil doers fear This sword of the Word of all other swords shall ãâã be born in vain Rom. 13. 4. This sword pricked the Iews in their heart Act. â⦠â⦠This made Felix tremble Act. 24. 25. This struck Ananias and Saphira ãâã Act. 5. 5. Though these were extraordinary judgements and do not ordâ⦠fall out yet assuredly the souls of evil doers are ordinarily struck dead ãâã with 5. Make use of both edges of the Word because it is a two-edged sword Make use of the Law and of the Gospel for slaying thy corruptions 6. Have this sword alwaies in a readinesse As Gentlemen use to have thâ⦠swords Have the Word of God in readinesse to defend thy self against all ãâã of assaults and also to repell and drive away thy spirituall enemies 7. Let them who are in Authority lift up this sword of the Word of God in ãâã places where they have Authority for suppressing evil doers and encouraging ãâã that do well Rom. 13. 4. §. 72. Of the Word a spirituall Sword THe Apostle to make good what he had said of the sharpnesse of the Word namely that it is sharper then any two-edged sword setteth down an indectiâ⦠of sundry powerfull effects which are such as cannot be effected by any material sword No materiall sword can pierce to the dividing asunder of soul and spirit â⦠but the Word can so farre pierce Therefore no materiall sword is so sharp as the Word If we well observe the kindes of effects produced we shall finde them all to be spirituall Thence we may inferre that the Word is a spirituall sword It is iâ⦠ãâã respect styled The sword of the Spirit Eph. 6. 17. Such is the whole armââ¦â⦠God described Eph 6. 14 c. For man consisteth of a soul which is spirituall as well as of a body Thoughâ⦠materiall sword may be usefull for the body yet the soul singly considered in ãâã by it self hath no need of it Besides we have spirituall enemies whom a materiall sword can no way anâ⦠and we are subject to spirituall assaults which cannot be repelled by corpâ⦠weapons In these respects we have great need and use of a spirituall sword such as one as the Word is Hereby we have an evidence of the wise and good providence of God who ââ¦fordeth means answerable for our need every way corporall means for our ãâã spirituall means for our souls And as in wisdom he suffereth spirituall enemies to ãâã us with spirituall temptations so he furnisheth us with a weapon to resist ââ¦ose enemies and withstand those temptations It is therefore a point of egregious folly to account this sword a needlesse weapon or to be carelesse in the use of it But it will be our wisdom well to use it for our souls safety against all spirituall enemies and assaults §. 73. Of the Words dividing soul and spirit joynts and marrow THe first particular instance of the piercing power of the Word is that it divideth asunder soul and spirit The simple Verb whence the Greek participle being a compound here translated piercing signifieth to come But the Preposition with which it is compounded addes emphasis For the compound signifieth to come to or into Our English word pierce doth fully expresse as much Our former English thus translates iâ⦠ãâã through How sarre the word pierceth is demonstrated in this phrase To the dividing asunâ⦠of soul and spirit Of the Greek word translated dividing asunder See Chap. 2. v. 4. § 35. The things here said to be divided are soul and spirit Each of these words are ãâã put for the whole soul of man specially when they are singly set and joyned ââ¦ith the body by way of distinction as 1 Cor. 6. 20. Matth. 10. 28. But here both soul and spirit are put for particular distinct faculties The soul as distinguished from the spirit is put for the will and affections which are accounted inferiour faculties The spirit is put for the understanding or mind which is accounted the highest faculty commanding and guiding the rest Thââ¦s are they distinguished 1 Thess. 5. 23. Luk. 1. 36 37. The soul and spirit are as nearly and firmly knit together as any parts of the body can be yet the Word can divide them asunder and that not only by distinguishing the one from the other but also by discovering the severall desires and delights or dislikings and loathings of the soul and likewise of the castings plottings and contrivements of the spirit and all these both in good and evil things Some apply these words soul spirit to the naturall and regenerate parts of man to corruption and grace which in Scripture are commonly called flesh and spirit Gal. 5. 17. In this sense none can be here meant but such as are regenerate because none else have the spirit in that sense But the power of the Word as here intended is much manifested on those that are not regenerate These words following joynts and marrow are metaphoricall taken from the body and applied to the soul. The Greek Noun translated joynts is derived from a Verb that signifieth to fit or prepare I have espoused or fitted and prepared you saith the Apostle 2 Cor. 11. 2. Joynts are so fitted for that hollow place where they lie as they are as close and can as hardly be pierced or severed as the entire bone The substance of joynts is bony they are very bones so as a sword that easily cutteth asunder the thin skin and soft flesh may stick at the bony joynt and not cut it asââ¦nder By these joynts are meant resolute purposes of the minde obstinate resolutions of the will hard hearts feared consciences stubborn affections and passions Though a sharp two edged sword can hardly out asunder hard bony joynts yet can Gods Word easily cut asunder the aforesaid joynts of the soul. It can alter resolved purposes change obstinate wils beat down hard hearts rouze up feared consciences and subdue violent passions though they cleave so close to the soul as they may seem to be a part thereof How did Gods Word pierce the joynts of the soul of Ahab 1 King 20. 43. 21. 27. and of the Princes of Iudah Jer. 36. 16. and of Pilate Joh. 19 12. So in another kinde it pierced the joynts of the soul of Eli 1 Sam.
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde ãâã change of counsell So the Latine word also ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã componuntur ex prepositione ãâã ãâã ãâã ãâã ãâã quod significat post Act. 15. 13 Prior vox ãâã ãâã ãâã ãâã ãâã componitur ex ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã mens Tit. 1. 15. seu intellectâ⦠Phil. 4. 7. Inde ãâã ãâã ãâã ãâã ãâã intelligo confidero Matth. 24. 15. ãâã ãâã ãâã ãâã ãâã post vel iââ¦erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur ãâã ãâã ãâã ãâã ãâã posterior cogitatio qualis suit in Prodigo Luc. 15. 17. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã convertâ⦠vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. ãâã ãâã ãâã ãâã ãâã componitur ex ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã cura est Est impersonale Inde ãâã ãâã ãâã ãâã ãâã poeniteâ⦠Impersonale Est enim poenitentia posterior cura Solemus nos pââ¦itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc ãâã ãâã ãâã ãâã ãâã poenitentia ducor ãâã ãâã ãâã ãâã ãâã exponitur apud alios authores mutatio consilij sed nunquam legitââ¦â⦠novo Testamento Alij componunt ãâã ãâã ãâã ãâã ãâã ex ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mââ¦e not up repentance For they may all be where there is no true repentance Iââ¦das had them all yet was he not reformed He retained a murtherous mind foâ⦠he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessââ¦y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â⦠Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nââ¦rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are ãâã of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ⦠workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateââ¦hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atââ¦in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comââ¦orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
raign for him in which respect they are stiled Gods Psal. 82. 6. and Ministers of God Rom. 13. 4. They Iudge for the Lord 2 Chro. 19. 6. Now God is a righteous Lord and loveth righteousnesse See Chap. 1. v. 9. § 114 115. 2. Righteousnesse is the greatest ornament to a Kingdome that can be It is the very glory and beauty thereof It makes it like unto heaven Yea 't is the strength and stability of a Kingdome Righteousnesse exalteth a Nation and the throne is established by righteousnesse Prov. 14. 34. and 16. 12. When the Prophet had set down the everlasting unchangeablenesse of Christs Kingdome he addeth this as a reason thereof The Scepter of thy Kingdome is a Scepter of righteousnesse Psal. 45. 6. 3. Righteousnesse is an especiall meanes to maintain peace For all troubles dissentions tumults insurrections and warres arise from unrighteousnesse one way or other from the Agents or patients Of the benefit of peace see § 22. 1. Kings in this especiall point must shew themselves like to Melchisedec and ãâã in righteousnesse They shall thus gain a double benefit One in regard of their persons to themselves The other in regard of their place to their people 2. People must pray for their Kings that they may be Melchisedecs We have a pattern hereof Psal. 72. 1 c. This we may and must do with confidence because the Kings heart is in the hand of the Lord c. Prov. 21. 1. Pray that righteous Lawes may be made and those righteously executed Pray that the Gospell the rule of righteousnesse may be established That there may be righteous Councellers righteous Magistrates Thus will the eyes of the righteous Lord be upon it to proâ⦠it and to blesse it withall needfull blessings §. 21. Of Christ a Prince of Peace A Second mystery is taken from the place where Melchisedec raigned which ãâã Salem and signifieth peace as was shewed v. 1. § 4. In this also was Melchisedec both a type and a pattern As a type he prefigured Christ to be a King of peace This is he who is stiled the Prince of Peace Isa. 9. 6. and said to be our peace Eph. 2. 14. As an evidence hereof so soon as he was born an heavenly host sang On earth peace Luk. 2. 14. The peace and unity of Christs Kingdome is elegantly and emphatically set out Isa. â⦠4. and 11. 6. c. Two things there be which especially declare him to be a King of peace 1. That peace which he made betwixt the Creator and creatures 2. That which he made among creatures themselves God at first made all in perfect peace There was a sweet harmony and consent No discord no dissention Creatures by sin brought all out of frame For 1. Gods wrath was incensed and he made an enemy 2. Good Angels holding close to their Lord proved also enemies to such as rebelled against him and became executioners of Gods vengeance upon them 3. There was variance in man himself All the powers and parts of soul and body rising one against another and conscience accusing and terrifying him 4. Hatred malice and enmities were so betwixt man and man as they became wolves Tygers Lyons yea devils one to another But Christ being made King made up all these breaches For 1. He satisfied Gods justice pacified his wrath and reconciled man to God ãâã 3. 25. and 5. 8 9 10. 2. Christ took men and made them members of his mysticall body and having so united them to himself made Angels to be at peace with them Col. 1. 20. 3. He communicateth his Spirit unto men whereby all the powers of their souls and parts of their body are renewed and brought into a sweet harmony 4. He brake down the partition wall betwixt Jew and Gentile Eph. 2. 14. and made all one in himself Gal. 3. 28. and so alters their disposition as they may lovingly live together Isa. 11. 6. c. Object Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Three distinctions are here duly to be observed 1. Betwixt peace and peace There is a peace of the world which is conspiracy of worldlings together in evill matters and there is a peace of Christ which is spirituall The former Christ came not to send the latter he gives to all his ãâã 14. 27. 2. Betwixt persons and persons Christ came not to make wicked ones at peace with his Saints but Saints with Saints 3. We must distinguish betwixt the proper end of a thing and a consequence following therupon Thus these words I came not to send peace but a sword Maââ¦h 10. 34. intend a consequence which followed upon Christs comming into the world For the Gospell of Christ being a light and professors thereof holding out this light thereby is discovered the darknesse and lewdnesse of the men of thâ⦠world which they can no way endure but thereupon draw the sword and ãâã all manner of persecution against those that hold out this light By reason of this consequence Christ is said not to come to send peace but the sword The foresaid peace being proper to Christs Kingdome serves as a matter of tryall to discover who are of the Kingdome of Christ. The subjects thereof are men of peace and that 1. As they are at peace with God reconciled to him and made subject to his will 2. In that their consciences are pacified and they cheerfully go on in their Christin course 3. In that the severall powers of their soul and parts of their bodies consent to do Gods will 4 In regard of their peaceable disposition they pursue peace and hurt none ãâã 11. 9. Peace being the property of Christs Kingdome this is a strong attractive to draw ââ¦n unto this Kingdome and move them there to abide Who would not dwell in Salem in a Kingdome of peace If the excellency and necessity of that peace which Christ bringeth were duly weighed this would be found to be a very great priviledge All out of this Kingdome are haters of God and hated of him liable to Gods wrath Vassals of Satan heires of hell but all in and of this Kingdome are lovers of God and be loved of him his children and heires of glory §. 22. Of righteousnesse and peace joyned together THe conjunction of these two prerogatives King of righteousnesse and King of Salem with conjunction upon conjunction thus first King of righteousnesse and after that also King of Salem gives us to understand that a King of righteousnesse is also a King of peace It is said of the King which judgeth with righteousnesse that the mountaines shall bring peace to the people by righteousnesse Psal. 72. 3. In this respect righteousnesse and peace are said to meet and kisse each other Psal. 85. 10. After the Holy Ghost had set forth the righteousnesse of Christ he addeth transcendent expressions of peace Isa. 11. 4 5 6. c. This
§ 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
them and kill them Thus 1 Sam. 28. 9. 2. In regard of a suddain and unexpected event Thus a beast going or running on in his way is suddainly and unexpectedly taken in a snare or a bird liting upon a spring to peck at meat is unexpectedly taken with a snare Thus Eccl. 9. 12. In the former sense Christs comming is a snare only to the unbelievers and impenââ¦tent In the latter sense it s as a snare to all sorts for it shall suddainly come upon all Note Matth. 24. 36 c. Yet may men be provided and prepared for that which is most suddain as a wise Traveller a prudent house-keeper a circumspect Captain or Governour of a Castle Thus will be all true believers prepared instance the five wise Virgins Mat. 25. 6. and the faithfull Servant v. 19. Mat. 24. 46. 2. Object Some object that of our Saviour Luk. 18. 8. when the Son of man comâ⦠shall he find faith on the earth Answ. 1. That is not to be taken universally or generally without limitation or exception but indefinitely comparatively so few believers so little faith as compared to the multitude of unbelievers and the great measure of infidelity few or no believers observed little or no faith discerned The grounds proving it to be a prerogative of the New Testament to have accesse to the supreme Judge are these 1. The Gospell sets out mans redeemer and Saviour to be ââ¦udge and that in mans nature and as his surety who hath not only undertaken to discharge all his debts but also indeed to the full to the uttermost discharged the same II. The Gospell sets out the Judge in the manner of his judging to be most glorious to the Saints For 1. He shall come in the glory of his Father Matth. 16. 27. his humane nature which was on earth subject to manifold infirmities and at his death lasht with whips scratcht with thorns pierced with nailes and spear shall appear in a divine glory far surpassing the glory of the bright sun yea and of the most glorious Angels And he shall come with an innumerable company of those glorious Angels who on earth attended the Saints 2. Thrones shall be erected Rev. 20. 4. Not one only for the supreme Judge but many also for the Saints to be as assistants Luk. 22. 30. 1 Cor. 6. 2. ââ¦s not this a great priviledge 3. The dead in Christ that is believers shall first be raised as the Apostle ââ¦xpresseth 1 Thes. 4. 16. The Lord himself shall descend from heaven with a shout with the voyce of the Archangel and with the trump of God and the dead in Christ shall rise first So as they shall have the honour first to behold him to their unspeakable comfort 4. The Saints shall be separate from the wicked and set on the right hand of Christ as Matth. 25. 32 33. And before him shall be gathered all Nations and he shall separate them one from another as a shepheard divideth his sheep from the goats And he shall set the sheep on his right hand but the goats on the left Here the Saints are forced to complain of their mixture with the wicked Psal. 120. 5. Matth. 13. 27 28. 5. Believers shall first hear that joyfull sentence Matth. 25. 34 c. Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world For I was an hungry c. And then shall they be set on the forementioned thrones III. The Gospell sets out the issue of Christs comming to judgement to be most comfortable and glorious to Saints for 1. Their bodies as they shall be raised so they shall be changed corruption into incorruption as 1 Cor. 15. 53. This corruptible must put on incorruption and this mortall must put on immortality 2. Their souls shall again be united to them their spirits made perfect as in the next clause 3. Both souls and bodies united shall be in everlasting glory The Gospell not the Law revealeth all these This therefore is a great priviledge of the Gospell 1. This discovereth a main difference betwixt the Law and the Gospell The Law makes the thought of God the Judge of all men to be most terrible That makes them wish the Mountains and Rocks to fall on them and hide them from the face of him that sitteth on the throne as Rev. 6. 16. The Law admits no covering of sin no forgiving of sin no reward upon desert in a word as men are now since Adams fall the Law permits the Judge to give no other sentence then of eternal damnation 2. This exceedingly commendeth the Gospel which doth more then the Law possibly can In righteousnesse it s no whit inferior to the Law It no more justifieth nor countenanceth sin then the Law but it maketh an unrighteous man righteous which the Law cannot do and it makes him that hath been a sinner with comfort to appear before his Judge even such a Judge as will set upon him the Crown of ãâã as 2 Tim. 4. 8. 3. This should stir us up to blesse God for this blessed word the Gospel It s well called Gospel that is a good spââ¦ll and an Angel might well say Luk. 2. 10. Fear not I bring you tidings oâ⦠great joy which shall be to all people The ââ¦ulnesse of that gladsome message consists in this that it makes God the Judge of all to be such a priviledge as hath been shewed 4. Labour we to be well instructed in the Gospell in the admirable priviledges of the Gospell particularly in this and thereupon to believe the Gospel and to believe in him who is the main object of the Gospell thus shall we be made partakers as of other priviledges so of this great one 5. This should provoke believers to love the appearing of God the Judge of all to rejoyce therein that there is such a Judge to long for his appearing to search after the signes thereof to comfort our selves therein against all reproachââ¦s persecutions troubles afflictions or any crosses whatsoever §. 110. Of the excellency of mens souls as they are spirituall substances THe third particular whereby the members of the general assembly are set down is in this clause And to the spirits of just men made perfect These are such as are translated and made actuall members of the Church triumphant Quest. Why are these thus brought in after the Judge Answ. 1. To give evidence of the benefit of that function which God our Saviour hath undertaken viz. to be the Judge of all For by reason thereof being found truly righteous they are made perfect 2. To assure us that we also being such as they were shall in time be as they are Note 2 Tim. 4. 8. The parties here expressed are said to be Spirits This title Spirit signifieth an incorporeal spiritual substance it s oft opposed to a corporeal substance as Isa. 31. 3. Luk. 24. 37 39. Now a spirit is uncreated or created
Uncreated as God Ioh. 4. 24. Created are reasonable and unreasonable Reasonable as Angels Heb. 1. 7. and souls of men Eccl. 3. 21. Zac. ââ¦2 1. Unreasonable as the souls of beasts Eph. 3. 21. It s more cleer then needs be proved that the souls of men are here meant For God can have no perfection added to him The good Angels abide as they were created they are no more perfect then they were indeed by Christ they are confirmed and established in their first estate but that estate is not altered As for evill Angels they shall never be perfected The souls of beasts are never severed from their bodies they both perish together neither are their souls capable of the perfection here intended It s therefore most evident that by Spirits are here meant souls of men which are of a spiritual substance In which respect they are here and in sundry other places called spirits as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spirituall substance appears 1. Because they come immediatly from God as Gen. 2. 7. In this respect he is stiled the God of the Spirits of all flesh Numb 16. 22. and 27. 16. And Father of Spirits Heb. 12. 9. And mens spirits are said to return to him that made them Eccl. 12. 7. 2. God would make man after his own Image which a meer body without a spirit could not be For God is a Spirit John 4. 24. and his Image consists in spiritual endowments as knowledge Col. 3. 10. and holinesse and righteousnesse Eph. 4. 24. The Reasons why the souls of men are of a spiritual substance 1. That the divine excellencies of God might be made the more conspicuous in this admirable fabrick For by reason of the spirit united to the body man is the most admirable creature that God made he is therefore stiled a little world By his understanding he resembleth the Angels by his sight the sun and stars by his breath the aire by his sensible faculties all the excellencies of unreasonable creatures by his vegetable faculties the excellencies of all manner of plants by his flesh and bones the substance of minerals and other senselesse creatures Thus doth he contain in him the quintessence of all creatures having a Spirit to animate his body 2. Their ends for which they were made as To animate bodies to quicken them to enable them to doe those severall functions which belong to the severall parts as the eyes to see ears to hear noses to smell palat to tast mouth to speak shoulders to beare hands to handle and hold and feet to go which they cannot do without a soul instance carved bodies and idols Psal. 115. 5 6 7. Yea instance dead bodies Iudg. 19. ââ¦7 28. 3. That men might be the better enabled to glorifie their Creator for as it is in Hezekiahs thanksgiving Isa. 38. 19 20. the living the living he shall praise thee 4. That they might be according to their disposition and carriage more capable of the greater reward or punishment For Spirits are much more capable then bodies Take we a distinct view of the severall faculties of mans soul and we shall find man to be the rarest creature that God made No senselesse or unreasonable creature is comparable to man by reason of mans reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels in that he hath a body united to the soul wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels in that his nature is such an one as the Son of God was pleased to assume Heb. 2. 6. which he would not have done if a Spirit had not been united to his body Q. If a Spirit be so excellent a thing how can it be begotten seeing begetting is an act of the body as well as the soul. A. 1. The ancient and common answer is negative The soul is not begotten 1. Others answer that by vertue of the divine blessing Gen. 1. 28. the soul is propagated and that as other creatures bring forth according to their kind so man 2. How doth this aggravate the evill disposition of man that consisting of so excellent a part as a Spirit is should so pervert and abuse it as he doth by sin The aggravation of Devils sin is in this respect the greater because they are wholy and only spirituall such are their sins as no means of expiating them is afforded Though man be not wholy spirituall yet is he in part yea and in his principall part By sin is that divine part polluted and all the excellent faculties thereof perverted So that the mind is become a blind and erroneous guide The will a stubborn and rebellious servant The memory an unhappy treasure The conscience a sluggish monitor The heart a false touch-stone The affections domineering masters The senses pernicious inlets Thus all the parts are become instruments of evill What a shame is it that men who have reasonable and immortall Spirits should become worse then the unreasonable and mortall bruits such are Atheists Idolaters blasphemers profane and impious persons despisers of Governours hatefull and revengefull persons Drunkards Gluttons Adulterers Murtherers and many other such like as all notorious sinners Hath God given men Spirits to be more audacious and impudent in sinning 2. This may admonish us to take due notice of this admirable part whereof men are constituted and well to weigh what are the distinct faculties thereof what their severall functions how to be imployed and answerably to use them 1. The first and chiefest is the mind which is given to man for a guide labor to have it inlightened with Gods truth that it may be a good guide Matth. 6. 22. 2. The will ought to be Gods hand-maid ready to yeeld to Gods will revealed to the mind that we may be able to say as Samuel 1 Sam. 3. 10. Speake Lord for thy servant heareth 3. The memory must treasure up all good directions and consolations for future times that what is once learned may be of perpetuall use that we may say with David Psal. 119. 55. I have remembred thy name O Lord in the night and have kept thy Law 4. The conscience ought to be tender of the least sin and quickly smite us as it did David whose heart is said to smite him after he had numbred the people 2 Sam. 24. 10. And after he had cut off the skirt of Sauls robe 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorow repentance as it did Peter Matth. 26. 75. and then to pacifie us 5. The heart ought to be upright as Psal. 18. 23. This sweetneth all graces and shews a good respect unto God 6. All the affections must be as servants to the understanding and be ordered thereby each of them being placed on their right object and
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
he might be a mercifull High-priest Heb. 2. 17. 4. 15. 1. The common condition of mankinde makes a man more sensible of others miseries and that by experience of his own 2. It convinceth him of that need wherein he himself may stand of others help For thereby he knows that his own state is alterable and that he may be afflicted and distressed as now he seeth another is who is of the same mould and temper of the same profession who hath the same enemies and is subject to the same temptations Hard-hearted men who are no whit moved at the cases of such as are in distress do little think that they themselves also are in the body that they are subject to such distresses They provoke God to bring them to the like or to a worse distress and to harden the hearts of others against them that by experience they may learn how ill it becometh him that is in the body to be unmercifull to them that are in distresse Severe and just judgement against such is thus denounced He shall have judgement without mercy that hath shewed no mercy Iames 2. 13. But what may be thought of them who having been in the same distresse wherein they see others to ââ¦e have no bowels of compassion nor any wayes afford any succour or comfort unto them This was it for which Nââ¦hemiah was very angry at the Nobles and Rulers of Iudah that being themselves redeemed from slavery did sell their brethren Neh. 5. 6 7 8. Because the children of Israel had been freed out of the Land of Egypt where they were in bondage in memorial thereof God ordained a Law that such Israelites as had been sold unto any of their brethren should in the seventh year go out free Deut. 15. 12 c. Now because in Zedekiahs time they did not shew this mercy to their servants God threatned to give them into the hand of their enemies Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him because he forgave not his fellow servant a debt of an hundred pence was delivered to the tormentors Matth. 18. 24 c. Learn we therefore to be otherwise minded §. 31. Of the sympathy of the Members of Christs mystical Body THe mystical sense of this phrase As being in the body sheweth that the mystical union that is betwixt Christians should work a mutual compassion in Christians upon one anothers distresses For if one member suffer all the members suffer with it 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at Ierusalem Nehem. 1. 3 4. The Apostle in relation to the Members of the mystical body saith Who is weak and I am not weak Who is offended and I burn not By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls and give evidence to others both of the reality of our union with others of that mystical body and also of our perswasion of others with whom we sympathize that they also are members of the same body For it is a work of the same Spirit as a sympathy of natural members is an evidence that they are all animated by the same soul. By this sympathy we shall be also induced to be helpfull one to another and so by consequence to the very body of Christ. What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ or of the particular members thereof Are they knit together by the same Spirit then the Spirit of Christ may be thought to have lesse efficacy to work on the spiritual members of Christs body then the soul of man to work on the members oâ⦠a natural body For these do alwayes sympathize 2 Cor. 12. 26. The best that can be judged of such hard-hearted Christians is 1. That they erre in their judgements about others not thinking them to be true members 2. Or that the flesh that remains in them and the corruption thereof stupifieth their spiritual sense 3. Or that the Spirit of Christ some way or other provoked with-draweth his effectual operation from them 4. Or that they themselves are no true members but by an outward profession make a meer shew thereof Something or other is much amiss in them To prevent or redresse such hard-heartednesse these Rules are carefully to be observed 1. Let such as profess themselves to be members of the mystical body be indeed and in truth such as they profess themselves to be or else cease to profess what they are not that so there may not be expected of them that which in vain will be expected 2. Let them judge of other Professors according to the Rule of love which is to think the best and hope the best to interpret all things in the better part See § 7 9. 3. Let them take heed of grieving the Spirit of Christ Ephes. 4. 30. lest ââ¦e with-hold his operation and with-draw that efficacy which he manifesteth in others 4. Let them do what they can to suppress the remainder of corruption in them that it carry not too great a sway and make them neglect such duties as otherwise they should and would do 5. Let them quicken up their own spirits hereunto and in case of spiritual senslesness thus reason with their own spirit and say How is it O my Soul that thou art thus sensless Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christs body By arguments labour to convince thy soul that such a disposition is very much unbeseeming thy holy profession §. 32. Of the Resolution of Heb. 13. 3. THe Summe of this verse is A Christians Compassion at others misery Here are offered two parts The first concerneth such as are restrained The other such as are any way afflicted In the former is set down 1. The Duty to be performed 2. The Manner of performance As bound with them In setting down the Duty two things are expressed 1. The Act wherein the Duty is performed Remember 2. The Persons to whom it is to be performed Them that are in bonds In the later the Act is understood and two other points are expressed 1. The Object or Persons that are to be succoured 2. The Motive in this phrase As being your selves also in the body This may admit a literal interpretation and imply a like common condition with others Or it may admit a mysticall Interpretation and imply the near Union of the Members of Christs mysticall body together §. 33. Of the Instructions arising one of Ver. 3. I. COmpassion at others miseries is a fruit of brotherly-love This I gather from the Inference of this verse upon the first verse wherein brotherly-love is required II. Others in distresse must be remembred as well as strangers This I collect from the Apostles adding this exemplification of brotherly-love to the
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.
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
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
proof hereof It is a grosse errour of Aristarchus Samius Copernicus and other Philosophers who imagine that the earth continually moveth and that the heaven and the host thereof do but seem to our sight to move as the banks and trees thereon do to such as are in a Boat rowed with oars or in a Ship under Saiâ⦠This conceit cannot stand with the metaphor of a Foundation here and in other places applied to the earth §. 132. Of Heaven the work of Gods hand THat which is here spoken of the Heavens in relation to God The Heavens are the works of thine hands is to be taken metaphorically by way of resemblance to men who use with their hands to make what they make Of the second Temple it is thus said Zerubbabel hath laid the foundation of this house his hand shall finish it Zec. 4. 9. and wonders are said to be done by the hands of the Apostles Act. 14. 3. Men work with their hands Eph. 4. 27. And they do other things with their hands Hereupon Idolaters are said to make Idols with their hands Isa. 31. 7. and Idols are stiled the work of mens hands Isa. 37. 19. Jer. 10. 3 9. yea the benefit that ariseth from the thing men do is called the fruit of their hands Pro. 31. 31. and the labour of their hands Psa. 128. 2. In allusion hereunto the things which God doth or maketh are said to be the work of his hands and his hands are said to make them Job 10. 38. Because men know not how any should see without eye hear without ears speak without a mouth tred without feet do this or that without hands eyes ears mouth feet hands and other parts of man are attributed to God 1 Pet. 3. 12. Num. 12. 8. Lam. 3. 34. Psa. 119. 73. But to shew that properly God hath no hands his works are oft said to be without hands Dan. 2. 34 45. 8. 25. Job 34. 20. Yea herein lieth a difference betwixt the things of God and men that they are without hands but these with hands Col. 2. 11. Eph. 2. 11 Heb. 9. 11 24. Yea in proper speech the heaven it self that here metaphorically is said to be the work of Gods hand is elsewhere said to be made without hands 2 Cor. 5. 1. Act 17. 24. §. 133. Of Anthropomorphites THE Anthropomorphites do hereupon erre not knowing the Scriptures nor the power of God in that they literally and properly apply to God such parts of men as are metaphorically and only by way of resemblance for teaching sake attributed to him They feign God to themselves by a carnall cogitation to be after the Image of a corruptible man and that God is altogether a body imagining that whatsoever is not a body is no substance at all But they are much deceived For Spirits are not only true substances but every way the most excellent substances Bodilinesse doth but adde grossenesse heavinesse drowsinesse and sundry other weaknesses to a substance Concerning the members of God which the Scripture frequently mentioneth that no man should beleeve that we according to the form and figure of flesh are like to God the same Scripture saith that God hath wings which we have not Therefore when we hear of wings we understand protection Psa 9. 4. So when we hear of hands we must understand operation and if the Scripture mentions any other like thing I suppose it to be spiritually understood §. 134. Of the Reasons why the Heavens are said to be the works of Gods hands THE Heavens are here and in other Scriptures expresly said to be the works of Gods hands In that 1. They were made as well as the earth There be that grant that the earth and the things here below had a beginning but imagine that the heavens and the things therein were eternall without beginning The very first verse of the Bible expresly disproves this errour for there it is expresly said that the Heaven was created So also in sundry other places 2. God himself made the Heavens They were the work of his own hands made by his own power nâ⦠by Angels as the Menandrians Saturnirians Cerinthians Merinthians and other hereticks thought Nor were they made by the casuall concurrence of certain motes which they call Atomi as Democritus Lucippus and other Epicurean Philosophers dreamed They imagined their Atomi to be small indivisible bodies such as appear in the Sunne-beams when the Sunne shineth through an hole They say that by the conjunction of these all things at first were made and that into these all things at last shall be dissolved 3. The heavens were made without instruments even with Gods hands and nothing else It is one of the Epicurean Philosophers Arguments against the making of the Heavens that there could not be sufficient instruments for effecting so great a work What iron tools saith he what leavers or crows what Ministers could be had to help on so vast a fabrick O blinde and stupid Philosopher that can no better discern between divine and humane works Betwixt the first creating of things by God and the after-making of things by man God had no need of any help at all 4. The Heavens are as a canopy to cover all the earth For the use of hands especially when both hands are used is to stretch a thing and to spread it abroad The Lord in expresse terms saith My hands have stretched out the heavens Isa. 45. 12. These phrases of stretching forth and spreading out the Heavens are oft attributed unto God as Isa. 40. 22. Ier. 41. 15. Psa. 104. 2. Iob. 9. 8. 37. 18. 5. Great diligence was used in making the heavens Mention of hands in the plurall number implieth thus much For carefull and diligent persons will put both their hands to what they do Slothfull and carelesse persons will use but one hand and put the other into their bosome or pocket Pro. 9. 24. 26. 15. 6. The Heavens being said to be the work of Gods hand imply the great power of God who with his hands that is by himself can make so fair and great a work as the Heavens are Therefore the Heaven is called the Firmament of his power Psa. 150. 1. And God is said to have made the Heaven by his great power and stretched out arm and thereupon it is inferred that there is nothing too hard for him Jerem. 32. 17. 7. The heavens bear the cleavest evidence of Gods excellencies Psa. 8. 3. 19. 1. Of a picture made by Apelles which was admirable in all mens eyes they said This is the work of Apelles hands §. 135. Of the resolution of the tenth Verse Verse 10. And thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the works of thine hands THE connexion of this verse with the former set out by this copulative particle And manifesteth an addition of another argument to prove the same point Hereof see §
that whosoever beleeveth in him should not perish but have everlasting life Joh. 3. 16. §. 88. Of the necessity of Christs being man to die ON the forementioned grounds there was a necessity of Christs suffering In this respect a MUST is attributed to that which is here said It became So saith Christ of himself He must suffer Matth. 16. 21. and Thus it must be Matth. 26. 54. The Sonne of man must he lift up Joh. 3. 14. Ought not Christ to have suffered these things Luk. 24. 56 This may serve to stop the mouthes of such conceited persons as are overbusie in enquiring after Gods supream high prerogative namely whether he could not by virtue of it have forgiven mans sinne without any such satisfaction and by his grace received him to glory Since it became God to take this course and that the holy Ghost saith it must be so O man who art thou that repliest against God When Gods will is manifested it is overmuch curiosity to dispute about his prerogative Moses hath set down a singular rule for us to order our reasonings by which is this Those things which are revealed belong unto us Deut. 29. 29. It may be that these grounds It became him It must be are expressed to prevent all further disputes about this point It much becomes us who look to partake of the benefit of that which became God so to order to be very circumspect over our selves and to take heed that we pervert not that to Gods dishonour which so much became him They pervert it who take occasion from Gods grace in giving his Sonne and from the satisfaction which his Sonne hath made for our sinnes to continue in sinne This is it concerning which the Apostle with great indignation and detestation saith God forbid Rom. 6. 2. This is to turn the glory of God into lasciviousnesse Jude v. 4. This is to tread under foot the Sonne of God c. Heb. 10. 29. What greater aggravation can there be of a sinne then this §. 89. Of these phrases For whom By whom are all things THese phrases For whom are all things and by whom are all things have reference to God who gave his Sonne to death and by them is he described These two prepositions FOR BY are the interpretation of one Greek word which is the same that in the former verse is translated FOR for the suffering The variation of the cases joyned to the preposition varieth the interpretation Hereof see § 74. Of the greek Noun See § 76. The former sets out God as the finall cause for whose glory all things are In this sense it is said The Lord hath made all things for himself Prov. 16. 4. namely for his own glory To this very purpose saith the Apostle All things are to him Rom. 11. 36. These prepositions FOR and TO intimate one and the same thing which is the End Thus the woman is said to be made for the man 1 Cor. 11. 9. which is for the mans sake for his good Gen. 2. 18. The Greek phrase which signifieth To him is translated FOR him ca. 1. 16. To make this more cleer our english often addeth this particle Sake which is a note of the finall cause As for the kingdom of heavens sake Matth. 19. 12. For my Names sake saith Christ Luk. 21. 17. For the Gospels sake 1 Cor. 9. 23. The latter phrase By whom sets out God as the Efficient and Creator of all In this sense this phrase is applied to Christ By him were all things created Col. 1. 16. It is also applied to his blood as to the procuring cause of redemption He hath purchased the Church with his own blood Acts 20. 28. This generall all things is to be taken in the largest extent that can be nothing at all excepted so it is taken Ioh. 1. 3. Col. 1. 16. Heb. 1. 3. and in other places where mention is made of creation and providence See more of this generall § 66. Here it is expresly mentioned to shew the ground of Gods putting all things in subjection under Christs feet even because all things were for him and by him God had power to dispose all things as he would because all things were By him He made all And he had a right so to do because all were made For him even for him to dispose them as he would See § 37. These phrases for him and by him have reference both to Creation and also to Providence For God worketh hitherto Joh. 5. 17. namely by his providence and thereby all things are preserved Psal. 147. 8 9. and ordered Psal. 33. 13 c. In the foresaid description of God the finall cause for whom is set before the efficient by whom to shew what it was that put God on to make preserve and govern all things Surely he put himself on he aymed at himself even at his owâ⦠glory That all things might be For him all things were By him All things being for God we also all we have and all we can do ought to be for him Glorifie God in your body and in your spirit which are Gods 1 Cor. 6. 20. Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10. 31. See more hereof in my Explanat of the Lords Prayer entituled A Guide to go to God Petit. 1. § 30 31. All things being by God it is our duty to acknowledge that in him we live move aââ¦d have our being Acts 6. 28. and that as all things were created so they are preserved and governed by him Iob 38. 4 c. Psal. 104. 2 c. and thereupon to fly to him in all our needs distresses and dangers to call upon him and depend on him for every good thing to commit our souls bodies states endeavours even all that we have to him to be content with every event to submit all our purposes to his will and for all things to blesse him Iob 1. 21. We ought the rather to be thus minded because God doth nothing but what becometh him This description of God for whom are all things and by whom are all things is added to this motive it became him to shew that there is a comelinesse in all things done by him He hath made every thing beautifull in his time Eccles. 3. 11. Wherefore though we can see no reason of Gods doings yet we may see good reason to account them them the best This title by whom having reference to God as also Rom. 11. 36. giveth a full answer to the Arrians who from this phrase All things were made by him Joh. 1. 3. Inferre that the Sonne is inferiour to the Father and his instrument in making the world §. 90. Of Sonnes in relation to Christ. THis clause in bringing many Sonnes unto glory seemeth by our english Translators to have reference to him who is
set forth a meer resemblance or likenesse of a thing as Mat. 7. 26. 13. 24. But here it is taken for more then a bare resemblance even for a participation of essence In the former respect we may say of a picture It is made like such a man but in the latter respect we may say of a childe who partakes of his Fathers nature in the substance constitution disposition and manifold affections and passions He is made like unto his Father A word sprouting out of the same root is used by the Apostle to set out Christs participation of our nature as thus God sent his Son in the likenesse of sinfull flesh Rom. 8. 3. And thus Christ was made in the likenesse of man Phil. 2. 7. A like word is used to set out the identity of the glory of the Son with the glory of the Father We beheld his glory the glory as of the only begotten of the Father Joh. 1. 14. Thus this word here answereth to that likewise v. 14. See § 139. These words of likenesse are used to set out both the reality of a thing and also an apparent manifestation thereof The Apostle here intends the very same thing that he did before under these phrases All of one § 104. He also himself likewise took part § 139. He took on him the Seed of Abraham § 159. 162. All these phrases and this here in the Text with emphasis demonstrate the truth and reality of Christs humane nature that he was a man such a man as we are §. 169. Of this generall all things wherein Christ was made like to man THough every particular be comprised under this generall all things yet they may be ranked under such heads as will shew that they were very many Those Heads are these 1. The essentiall parts of mans nature which were soul and body 2. The powers of his soul as Understanding and Will together with his affections Both liking as Hope Desire Love and Joy and disliking as Fear Anger Hatred Grief and all manner of senses Both internal as the common sense phantasie and memory and external as Sight Hearing Smelling Tasting Feeling 3. The several and distinct parts of the body whether inward or outward which are very many and well known The outward especially 4. The growth of the parts of Christs body and endowments of soul. As other men so Christ at first was little He was nine moneths in his mothers womb being born he was wrapped in swadling clothes and carried in arms Luk. 2. 7 28. He also encreased in wisedome and knowledge Luk. 2. 52. Hereby is proved a growth in powers of soul and parts of body 5. Sundry infirmities of Soul Besides the affections before-mentioned He grââ¦aned in the Spirit and was troubled Joh. 11. 33. and was afflicted with other soul-sufferings whereof See § 76. Sundry infirmities of body as hunger thirst cold wearisomnesse sleepinesse fainting mortality 7. Manifold temptations Of Christs temptations and other afflictions See § 96. 8. Manifold afflictions Of Christs temptations and other afflictions See § 96. §. 170. Of Sin and Sicknesses wherein Christ was not like man TRue it is that Christ was not subject to sin He was holy harmlesse undefiled separate from sinners Heb. 7. 26. He was pure in his conception Luke 1. 35. He knew no sin 2 Cor. 5. 21. He did no sin neither was guile found in his mouth 1 Pet. 2. 22. We reade not that any sicknesse ever seised upon him Nor defect of nature as blindenesse lamenesse deafnesse dumbnesse or any other the like Hereupon a Question is moved How it can be true that Christ was made like man in this general extent all things Answ. 1. Generals admit some particular exceptions The Apostle himself thââ¦s expresseth the exception of sin He was in all points tempted like as we are yet without sin Heb. 4. 15. 2. Though sin in our nature be an inseparable adjunct yet is it not essentiall thereunto A man may be a true man though he have no sin in him instance Adam in his Innocency and glorified Saints after the Resurrection 3. Christ as Surety for sinners was like to sinful men In that our sins were imputed to him and he bare the burthen of them Thus it is said that He was made sin for us 2 Cor. 5. 21. But to be himself tainted with sin was not possible by reason of the Union of his humane nature with his divine If such a thing could have been it would have crossed the main end of his being like unto man namely to be â⦠Mediator betwixt God and man To make satisfaction for the sins of others c. As for sicknesses and other-like infirmities they were personall and not insepââ¦rable from mans nature For there are many particular men that were never blinde deaf dumb lame sick of the Palsie Pleurisie and other particular diseases Besides sicknesses and other personall infirmities would have been an hinderanee to those works which he was to accomplish for our redemption They would have kept him from going up and down to preach the Gospel and to do sundry other good things Act. 10. 38. Sight wrought compassion in him Mark 6. 34. Hearing others cries moved him to help them Mark 10. 48 49. By his speech he comforted such as were in distresse Matth. 9. 2. Had he wanted those parts he had been much hindered Obj. It is said that himself took our infirmities and bare our sicknesses Matth. 8. 17. Answ. Those phrases are used of Christs removing and taking away from sundry men sundry infirmities and sicknesses which he did with such compassion as he might seem to bear them himself in regard of a fellow feeling §. 171. Of the ends why Christ was made like to man in all things THe ends why Christ might be made like to man in the foresaid universall likenesse were such as these 1. To give a surer evidence of the truth of his humane nature Thus this is a confirmation of this great article of our Christian faith that Christ was a true man 2. To give assurance of his compassions towards us in regard of our infirmities Heb. 4. 15. 3. That no gifts or parts of Learning Wisdom Purity or any other excellency exempts men from infirmities for who more excellent then Christ. Thus this is a ground of contentation 4. To demonstrate that infirmities and afflictions simply considered in themselves are no arguments of Gods displeasure or indignation Thus this is a ground of patience 5. To be an example that we might have a pattern for well carrying our selves in such cases Thus this is a direction 6. To make them more easie to us For Christ by putting his shoulder under the burdens that lie upon us hath taken away the greatest heavinesse of them and made them to us portable This is a ground of incouragement 7. To sanctifie them unto us For whatsoever Christ underweut he sanctified He sanctified Divine Ordinances by observing
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
reward in Heaven Mat. 5. 11 12. II. Believers are also subject to wrongs and oppressions of worldlings and though not simply for the Gospel yet for their sheep-like and dove-like disposition in that they are not forward to revenge wrong He that departeth from evil maketh himself a prey Isa. 59. 15. But the Apostle Peter saith That this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully And again If when he doth well and suffereth for it he take patiently this is acceptable with God 1 Pet. 2. 19 20. That which is thank-worthy and acceptable with God is matter of rejoycing III. Beleevers likewise are as others subject to torturing and ââ¦ormenting seases yea and to the uncomfortable disease of the plague But 1. They know that these things are ordered by God in wisdome in love for their need and for their good and in that respect rejoyce A wise man is glad when a skilfull and faithfull Physician or Chyrurgion undertakes to cure him though he be forced to drink fulsom Potions to drink bitter Pils to endure cupping lancing cutting splinting searing yea sawing off a limb Much more beleevers are glad at Gods chastââ¦sements though they be grievous 2. Believers in all their pains and anguishes use to call to minde the pains of hell which their sins deserve in comparison whereof all that can be endured in this world is but as a flea-biting Now that faith which they have in ãâã freedom ââ¦rom Gods wrath from the power of sin and Satan from the curse of death and damnation makes them rejoyce in all bodily pains 3. God useth in all the distresses of his Saints whether publick or private for maintenance of the Gospel or trial of their graces to give them such a spirit of consolation as makes them rejoyce under their crosses It is Gods usual dealing to encrease the consolations of his Spirit according to the need of his servants 2 Cor. 1. 5. IV. Believers are subject to spiritual desertions But though these may seem to be as water that quencheth all the fire of spiritual joy yet the Lord reserveth some sparks of comfort and confidence in the souls of true believers as he did in ãâã Sonne who in his bitterest agony thus cried to his Father My God my God why hast thou forsaken me Mat. 27. 46. On this ground said Iob Though he ãâã me yet will I trust in him Job 13. 15. Besides that inward grief will turn into greater joy After sundry dismal showry cloudy dark dayes when the clouds are dispelled the Sunne seemeth to shine more brightly and more comfortably So the spirit of joy after such desertions Many of Davids Psalms which begin ãâã sighes and groans and expressions of much grief do end in praisings and rejoycings §. 65. Of rejoycing of hope standing with mourning weeping and brokennesse of heart Object WE are commanded to weep Ioel 2. 17. And Christ pronounceth them blessed who mourn Mat. 5. 4. and weep Luk. 6. 21. ãâã a broken spirit and a contrite heart are said to be the Sacrifices of God Psal. 51. 17. How then can rejoycing of hope stand with these Answ. 1. Those and other like charges to weep and mourn were given on special occasions and that for sinne or judgement The end thereof was to bring comfort and joy to the soul. 2. The blessing pronounced to mourning and weeping is in regard of the coââ¦sequence and event that should follow thereupon which are comfort and laughter Mat. 5. 4. Luke 6. 21. 3. There may be a mixture of joy and grief in the same person at the same time but in different respects In respect of sinne and apprehension of Godâ⦠displeasure there may be grief But in respect of Gods mercy Christs Sacrifice and faith therein there will be rejoycing A Saint while he is confessing his sinne useth to be much dejected and broken in Spirit but in the apprehension of the ââ¦tonement made by Christ his Spirit reviveth rejoyceth and praiseth God ãâã ãâã laughter the heart is sorrowfull Prov. 14. 13. So in weeping the heart may be joyfull 4. There is a time to weep and a time to laugh Eccles. 3. 4. In this respect directions to weep and directions to rejoyce having respect to their distinct and ãâã seasons do not thwart each other §. 66. Of errors contrary to the rejoycing of Hope THis property of rejoycing attributed to Hope discovereth sundry Errours some in opinion some in practice One errour in opinion is of Papists especially who make uncertainty a Property of Hope and teach That it is against the nature of Hope to be sure and stedfast Answ. 1. Herein they expresly thwart the Scripture which attributeth full Assurance to Hope and termeth Hope an anchor of the Soul both sure and stedfast Heb. 6. 11 19. In this respect it is said That Hope maketh not ashamed Rom. 5. 5. because it disappointeth him not of that which he hopeth for 2. They strip Hope of that Property which the Apostle here attributeth to it For rejoycing cannot arise from that which is uncertain or from a doubting of that which we hope for but rather from an assurance of receiving it 3. They take away the difference betwixt the Hope of Saints in reference to eternal life and of worldlings in reference to the things of this life The hope of worldlings is mixed with doubtings fears and griefs because the event of the things they hoped for is uncertain but so is not the glory which true beleevers hope for A second Errour in opinion is their conceit that think a Christians life is a life full of fear grief and perplexity Answ. I will not deny but that beleevers by reason of the mixture of the flesh with the spirit in them have many times occasions of fear grief and perplexity yet not such as depriveth them of the rejoycing here intended The beleevers sorrow is not like the sorrow of worldlings Theirs is a godly sorrow which worketh repentance to salvation not to be repented of But the sorrow of the world worketh death 2 Cor. 2 10. Many times when worldlings seem jocund they have heavinesse within them but when Christians seem outwardly pensive they have much comfort within The seeming outward joy of worldlings take it at the best is fading Aâ⦠the crackling of thorns under a pot so is the laughter of a fool Eccles. 7. 6. Prov. 11. 7. But to those that were of Christs house saith he Your heart shall rejoyce and your joy no man taketh from you Joh. 15. 22. A third Errour in opinion is that expressions of joy in special by laughter are unlawfull and thereupon advise Christians to go alwayes as mourning and to be ever dejected and for proof alledge that Christ never laughed Answ. The many exhortations in Scripture to rejoyce and approved paterns of Saints that have rejoyced yea and laughed Gen. 17. 17. 21. 6. Psal. 126. 2.
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
or private means ãâã if those means be not still used the heart will ââ¦all to its native hardness As ãâã and clay and other like things which are naturally hard will upon withholding means of softning after they have been once softened fall to their native ãâã So the heart of man Or as water though it be made scalding hot if fire be taâ⦠from it will soon wax cold of it self and as all manner of heavy things being ãâã some means or other drawn upwards will of themselves fall down again if ãâã means be taken away So the heart There is a natural proneness and inclinatioâ⦠it to hardness The indefinite expression Lââ¦st any of you implieth that all of all sorts even ãâã best were subject to this decay and to this hardning of their heart In this respâ⦠they ought all of them to be carefull in practising the fore-mentioned duty mutuâ⦠one to another among all sorts of them See v. 12. § 123. Of hardness of heart and of the great damage thereof See § 80 c. §. 148. Of the deceitfulness of sin THe Apostle doth further declare the ground of that proneness to wax hard ãâã this phrase through the deceitfulness or with the deceitfulnesse of sinnâ⦠ãâã as it is by the manifold deceits of sinne that it prevails so much as it doth upon ãâã The particular deceits hereafter specified give evident proof hereunto By sinne is here in special meant the corruption of nature that corruption ãâã which all are conceived and born which they carry about them so long as ãâã retain their mortal body It is that which in Scripture is called the ãâã opposed ãâã the Spirit It continually lusts against the Spirit Gal. 5. 17. and is ever soliciâ⦠man to evil and hindering him in every good thing that he enterprizeth ãâã 18 c. It containeth in it all manner of evil lusts Ephes. 4. 22. which are ãâã lusts of deceitfulnesse or deceitfull lusts because a man is exceedingly ãâã therewith By reason hereof deceitfulnesse is attributed to riches Mat. 13. 22. ãâã this inbred corruption maketh men so to dote on riches as they prefer them beâ⦠true godliness and heavenly happiness Though in some special respects the inward corruption may justly be stiled ãâã fââ¦ll yet is not this evil quality to be restrained only to it As ãâã damme or ãâã ther is so are her imps and brats Both innate corruption and also outward ãâã sprouting from thence are all deceitfull The Apostle attributeth this very ãâã theââ¦e ãâã to unrighteousnesse 2 Thess. 2. 10. He also cals ãâã that is mens conceââ¦ts grounded upon their own corrupt reason and sense ãâã deceit Colos. 2. 8. And another Apostle cals the lascivious practices and ãâã carriages of some formal Professors their own deceivings wherein they ãâã themselves 2 Pet. 2. 13. In all these places the word of the Text is used even six times whereof ãâã speak of our natural corruption others of the fruits thereof In this Text ãâã mââ¦y indefinitely be taken for any kinde of sin inward or outward for every ãâã deceitfull The Verb from whence the Greek Noun translated sinne is derived ãâã notation from an Hebrew root that signifieth to imbitter and provoke for ãâã sinne exasperates and provokes God See § 90 103. In that respect it hath many deceitfull devices All the devices of sinne are as fair baits whereby dangerous hooks are covered over to entice silly fish to snap at them so as they are taken and made a prey to the ââ¦isher There is a Greek word thrice used in the New Testament which is taken from that practice of a fisher Our English translate it excited Jam. 1. 14. beguiling allure 2 Pet. 2. 14 18. The Primitive root from whence the Greek word is derived signifieth deââ¦it Thence a Noun which signifieth meat or a bait whereby fish fowl or other living creatures are taken and the fore-said Verb which signifieth to lay a bait or to catch with a bait and metaphorically to entice allure and beguile This deceitfulnesse of sinne is a strong inducement to make us watchfull against it and that the rather because of our foolish disposition and pronenesse of nature to snap at every bait and to yeeld to every temptation Hereof see § 122. No man is willing to be beguiled Though most men love to be flattered and delight therein yet when they discern that their flattrries mock them they are offended That we may the better discern the mockings and cousenages of sin I will set some of them before you The deceits which sin useth are such as these 1. Sin presents it self in another dresse then its own 2 It pretends fair advantages 3. It insensibly soaketh into mens hearts 4. It so bewitcheth those that give entertainment to it as it cannot be cast off Of these four particulars See § 122. 5. It accommodates it self to particular mens humours as Zedekiah and the four hundred false prophets observing that Ahab was set to go against Ramoââ¦h-Gilead answerably ordered their Prophecies even so as best besitted his humour 1 Kin. 22. 6. Thus lust sets upon the plegmatick humour pride on the sanguine anger on the cholerick revenge on the melancholy passion of the female Sex lasciviousnesse on youth stoutness on the strong man covetousness on the old man so the like on others 6. When once it begins to tempt a man it will hardly cease till it hath prevailed against him Though the Spirit resist it yet will it continue to resist the Spirit Rom. 7. 21 23. When lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death Jam. 1. 15. 7. It works it self into a man by degrees At first it saith as Lot did of Zoar Gen. 19 20. Is it not a little one But that little one is like a little leaven which leaveneth the whole lump 1 Cor. 5. 6. At first it saith Taste a little upon that taste followeth a liking then a desire which moves him to commend it and to accustom himself thereunto Evil communications corrupt good manners 1 Cor. 15. 33. From words they proceed to deeds 8. It suggests good effects and events to follow upon yeelding to it abusing that general principle of the Apostle All things work together for good Rom. 8. 28. Though God thorow his unsearchable wisdome and Almighty power may bring good out of evil yet is not sinne the true and proper cause of good To like purpose doth it pervert this Apostolical cordial Where sin abounded grace did much more abound Rom. 5. 20. 9. It much presseth the common practice of most men charging such as yeeld not with singularity and thereby deceives many 10. It insisteth much upon moderation and alleadgeth That a man may be righteous overmuch and to cast himself into many unnecessary dangers Ecclis 7. 16. 11. It much inculcateth the power of
wildernesse All that passed through the red sea and thereby were saved from the Egyptian bondage were not baptized in the blood of Christ and thereby saved from the slavery of sin and Satan All that did eat of Manna and drink of the water out of the rock did not eat the flesh of Christ and drink his blood though all these were types and Sacraments thereof The many sacrifices under the Law did not take away sin Heb. 10. 4 yet were they types of that sacrifice that did indeed take away sin Such externall types figures and shadows were afforded to Gods people under the Law in regard of their weakness to raise up their minds and hearts to higher and greater matters and to be as looking-glasses to shew unto them Christ Jesus and such things as concerned their eternall salvation They were not ââ¦o given as to male Gods people to rest in them and not to seek after further truths We are taught hereby to take heed that we be not deceived in mistaking the mark and placing happinesse in that wherein it doth not consist Peter mistook the brightnesse and glory that appeared at Christs transfiguration for the glory of heaven and in that respect said It is good to be here Matth. 17. 4. There is great danger therein For there is no proportion betwixt earthly and heavenly things We were better be without the best things here below then so to dote and rest upon them as to neglect the things above To apply this to our times let us consider what resemblances what first-fruits what pledges what evidences God now under the Gospel giveth to us of our heavenly rest and glory Such are 1. That portion of goods those delights that health long life and like blessings which here he bestows upon his Saints 2. That fellowship and communion which Saints have one with another 3. The peace and prosperity of Churches 4. Assemblies of Saints for performing holy duties 5. Liberty of Sabbaths and Ordinances 6. Comfort of soul peace of conscience joy in the holy Ghost Though these and other like things be blessings of God which we may enjoy and for which we ought to be thankfull yet are they not wholly to be rested in For if true happinesse consisted in these then would not the holy Ghost speak of an heavenly happinesse eternall glory and everlasting life to be hereafter enjoyed §. 50. Of Truths coââ¦ched under Types THe other day here mentioned is that which hath been four times before insisted upon Sââ¦e § 45. From this other day which David mentioneth a question may be moved whether there were not a day in Ioshua's time and before his time also to enter into the rest that David afterward cals upon people to enter into If there were a day before why doth the Apostle so much urge these words Afterwards and Another after Davids time Answ. The main scope of David and of the Apostle here for both were of the same minde and aimed at the same scope their scope was to shew that ãâã time was not the only day wherein rest was to be found nor that rest which ãâã gave in ãâã the only rest to be sought after The day for seeking the rest here intended began when God made this ââ¦ning against Satan but promise to man It shall bruise thy head Gen. 3. 15. This is a promise of conquest over Satan and deliverance from his tyranny and of the rest here intended following thereupon This day was also in Moses and Ioshua's time and this rest was typified to them under sundry legall rites and types and under the Land of Canaan Spirituall and celestiall things were comprised under their externall and legââ¦ll types Their circumcision was The putting off the body of the sinnes of the ãâã Col. 2. 11. They were all baptized in the cloud and in the sea In eating Manna They did eat the same spirituall meat that we do and did all drink the same spirituall drink for they drank of that spirituall rock which was Christ 1 Cor. 10. 2 3 4. Their Passeover did typifie Christ 1 Cor. 5. 7. So did all their Sacrifices Heb. 9. 9 10 11. The blood of sprinkling set out the blood of Christ which cleanseth from all ãâã Heb. 9. 13 14. 1 Ioh. 1. 7. The legall Priesthood was a type of Christs Priesthood Heb. 4. 14. The Tabernacle set forth heaven Heb. 8 2. The Son of man was liââ¦t up before them in the brasen serpent Ioh. 3. 14 15. Not to insist on other particulars in generall it is said that the Tabernacle and the things therein was a figure namely of spirituall things Heb. 9. 9 and the ãâã had a shadow of good things to come Heb. 10. 1. Of particular Rites it is said They are a shadow of things to come but the body is Christ Col. 2. 17. Spirituall and celestiall truths and substances were comprised under externall and legall types for these ends 1. To shew that God being a spirit delighteth in things spirituall Ioh. 4. 24. In the time wherein legall services were of use they were detested by God in three ãâã 1. When they were performed in hypocrisie and shew only In this respect God thus upbraideth the ãâã This people draw near me with their mouth and with their lips do honour me but have removed their heare farre from me iii. 29 13. 2. When they made them a cloak to cover over impiety and iniquity In this respect ââ¦aith God Your new Moons and your appointed Feasts my soul hateth The reason thereof is thus rendred Your hands are full of blood Isa 1. 14 15. The ãâã is noted Ier. 7. 9 11. Matth 23. 14. 3. When people rested only on the externall performance of legall Rites and expected to be accepted for those outward performances not regarding the inward truth and substance In this respect it is thus said to God Sacrifice and ãâã thou didst not desire Psal. 40. 6 c. and God himself saith I will not reâ⦠thee for thy sacrifices c Psal. 50. 8 c. 2. To demonstrate the ground of Saints faith which was not the externall Rites that they performed but the internall truth which they believed By faith Abel ãâã unto God a more excellent sacrifice then Cain Heb. 11. 4 His saith had an ãâã upon Christ the truth not simply upon the sacrifice that was offered Abraâ⦠saw Christs day Joh. 8. 56. Moses esteemââ¦d the reproach of Christ great ãâã Heb. 11. 26. so as he suffered reproach for Christ. Of other ends why the legall Rites had their spirituall truths See § 49. We may from hence inferre that the believing Jews did not rest in the performance of outward Rites nor in the possession of Canaan nor in externall blessings but had their eye upon higher spirituall and heavenly matters We may from hence gather that it is pains worth the taking to search after the ãâã Evangelicall and Celestiall truths
therefore a Rest to the people of God THis verse sets down the conclusion of the Apostles Discourse concerning the rest of the Sabbath and of the Land of Canaan both which he had proved by sundry arguments not to be the rest intended by David Thereupon he inferreth this conclusion There remaineth a rest that is there is another kind of rest for Gods people to rest in This concluding particle Therefore doth demonstrate this to be a conclusion So it is used Rem 8. 1. Gal. 3. 7. This Conjunction is sometimes used by way of interrogation as Shall he finde faith Luk. 18. 8. So Act. 8. 30. Sometimes for confirmation of a point and tranâ⦠no doubt and truly As No doubt the Kingdom of God is among you and ãâã ye ãâã ãâã Luk. 11. 20 48. Sometimes by way of addubitation or supposition and translated Perhaps Act. 8. 22. Haply Act. 17. 27. But most frequently it is used by way of inference and translated then as then are ye bastards Heb. 12. 8. This is in a manner all one as here in my Text Therefore An expresse setting down of a conclusion is an especiall means of making ones minde and meaning clear It shews what is the main intendment and what is especially to be observed It is like a white in the Buââ¦t or a mark to such as shoot at rovers to direct the ãâã in drawing his bow and shooting out his arrow Or rather like to the lanâ⦠in the Admirall Ship which directeth all the Ships in the Navy Thus the demonstration of the main conclusion gives great light to the whole Discourse §. 54. Of the Rest to be laboured after THat which is here inferred is that there is a Rest. The Greek word here translated Rest is no where else used throughout the New Testament not in any other Greek Author except in some of the Greek Fathers who have taken it from this place The notation of it is taken from an Hebrew word which signifieth Rest and soundeth Sabbath See § 31. Hereupon the last Translators have thus turned it in the Margin Keeping a Sabbath So as the rest here intended is not simply a lying sitting or standing still without doing any thing at all but a ceasing from such things as are done here in this world These are called our own works in the next verse Of the heavenly Rest here intended See § 6 8 9. This word doth fitly set forth the Rest that is to come For as God who rested on the Sabbath from creating new creatures yet did other works of providence and as Gods people here on earth who cease from the works of their calling on Sabbath daies yet do sundry works of piety and mercy which are proper to the Sabbath So in heaven the glorified Saints who rest from the works of this world do many celestiall works which are proper to that place and time These works are excellent and glorious in their kinde The Saints there have sufficient ability to perform them according to the minde of their Lord and withall there is in them a ready willingnesse and forwardnesse to put out their ability and that to the utmost in those works §. 55. Of Rest in Heaven from Troubles on earth THat which under the word here translated Rest the Apostle doth in speciall give us to understand is that there shall be a freedom from every thing that is toylsom and grievous in this world The wise man in Ecclesiastes declareth how full of outward molestations and inward vexations this world is and that as long as men abide therein Besides the many expressions that he hath of the vanity of the things of this world sometimes in way of aggravation doubling the word and adding this note of generality ALL unto it thus Vanity of vanity vanity of vanities all is vanity Eccl. 1. 2. 12. 8. and besides the labours travels and troubles that he there mentioneth ten severall times he useth this clause Vexation of spirit But in the Rest here mentioned they rest from their labours Rev. 14. 13. and all tears shall be wiped away from their eyes Rev. 21. 4. under labours all molestations of body are comprised and under tears all vexations of spirit Labours and troubles are not the things whereunto God hath ordained man as unto his ultimate end Man by sinne hath pulled them upon himself Sin was the cause of this doom upon the woman I will greatly multiply thy sorrow c. and of this upon the man In sorrow shalt thou eat c. Gen. 3. 16 17. From sin proceeded all manner of evils even evils of punishment Obj. The Lord himself saith I create evil Isa. 45. 7. Hereupon a Prophet maketh this inference Shall there be evil in a City and the Lord hath not done ãâã Amos 3. 6. Ans. By evil in those and other like places the just punishment of sin is intended That God is said to create and do in these respects 1. God ordained that sin should be punished 2. God by his providence ordereth the punishments which are inflicted on sin and that for the kinde measure and continuance thereof 3. The Ministers and means whereby sinners are punished are appointed and sent by God On these grounds we may conclude that Gods people shall for the present be sufficiently supported in their afflictions and at length be fully freed from all 1 Cor. 10. 13. Upon expectation of the soresaid freedom and rest it is just and equall both diligently to work the work of our Lord and Master all the working time of this our Pilgrimage and also patiently to endure whatsoever the Lord shall be pleased ãâã upon us Christ hath made himself a worthy pattern herein I must saith ãâã ãâã the works of him that sent me while it is day Joh. 9. 4. And Though He ãâã a Son yet learned he obedience by the things which he suffered Heb. 5. 8. There being a freedom and rest to come Christ had an eye thereto Heb. 12. 2. So had ãâã Heb. 11. 26. When we are pinched or grieved with any work travell trouble or affliction ãâã us call to minde and meditate on this freedom and rest Marrineââ¦s passe over ãâã boisterous and dangerous seas in hope of attaining to a quiet haven Labourers toyl all the day in hope of rest at night So others in other cases Expeâ⦠of freedom rest and recompence upholds their spirits yet they may ââ¦ail of their expectation But they for whom this rest is prepared shall not ãâã thereof What then should we not do what should we not endure in hope of this rest The ãâã because hope thereof is certain and sure If the joy honour and glory which will accompany this rest were duly ãâã it would much more stirre us up to this duty §. 56. Of Rest to come OF the soresaid Rest it is here said that it remaineth The same word is here used that was used before v. 6.
points 1. That we have Christ for our Priest 2. That he is passed into the heavens do prove that Christs bodily absence ãâã not our communion with him nor our participation of the benefit of his Priesthood We have him for our Priest though he be passed into the heavens ãâã is this again set down Heb. 8. 1. 1. Though in body he be absent yet in his Divine spirit he is ever with us according to his promise Matth. 28. 20. 2. Faith hath a virtue to pierce into heaven where Christ is It seeth him who ãâã ââ¦sible Heb. 11. 27. Ioh. 20. 29. Singular comfort doth this Minister to us on earth that so great a distance as is ãâã heaven and earth cannot hinder our communion with Christ. We may by saith have recourse to him as if he were on earth And though he were on earth ãâã ââ¦cesse to him would be to little purpose without faith Mat. 13. 58. §. 86. Of Christ a Priest both God and man and of our duty thereupon TO shew distinctly who this Priest was he expresseth his Name Iesus This Name was his proper Name given to him upon his incarnation Of it See Chap. 2. v. 9. § 73. Chap. 3. v. 1. § 29. By this title the Apostle declareth Christ to be man whereby he was fit to do all works of service and suffering that were to be done and endured by a Priest He declareth himself hereby to be a Saviour See Chap. 2. v. 9. § 73. Because the Priesthood which Christ undertook required matters of Divine dignity and authority the Apostle addeth that speciall relation which Christ had to God in this phrase The Sonne of God Of this relation See Chap. 1. ver 2. § 15. By this it appeareth that our Priest was both God and man able and fit for that Function Hereby is Christ distinguished from Aaron and from all other Priests Hereof see more Chap. 2. v. 17. § 172. The duty required by virtue of Christs Priesthood is thus expressed Let us hold ãâã our profession Of the manner of the Apostles expressing his minde in the plurall number and first person whereby with others he incites himself See v. 1. § 3. By profession is here meant the true faith professed Of the word here translated profession See Chap. 3. v. 1. § 27. The Verb translated hold fast signifieth to hold a thing so fast as not to set it go again Thus it is used of holding Christ when they had apprehended him Matth. 26. 48. And of Herods holding Iohn when he bound him in prison Mark 6. 17. It is also used of the Jews holding the traditions of their Elders which they would by no means let go Mark 7. 3 4 8. It is applied to retaining of sinne in obââ¦inate persons which shall not be forgiven Ioh. 20. 23. Here it implieth perseveâ⦠In this sense is this Verb used three times by Christ namely in his Epistle to Pergamus Revel 2. 13. to Thyatira Revel 2. 25. and to Philadelphia Rev. 3. 11. Of Perseverance in the faith See Chap 3. v. 6. § 68. The inference of this duty upon the description of Christ our Priest sheweth that the ground of our Perseverance resteth on Christs Priesthood For this end doth the Apostle exhort us to consider the Highpriest of our profession Chap. 3. ââ¦ers 1. The Sacrifice which Christ as our Priest once offered up the intercession which he continually maketh and the benefits which flow from his Priesthood whereof See Chap. 2. v. 17. § 174. are both means and helps to Perseverance It becomes us even in this respect to be well informed in this mystery of Christs Priesthood much to meditate thereon and well to place our confidence on it §. 87. Of the Infââ¦rence of v. 15. Verse 15. For we have not an Highpriest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne THis verse is added to remove a scruple which might arise from the excellency of that Priest who is described in the former verse For a poor sinner upon a deep apprehension of his own unworthinesse vilenesse and cursednesse might thus reason True it is that Christ is a Priest but so great an Highpriest ãâã on a glorious Throne in heaven the very Sonne of God as I poor weak cursed sinner who am subject to many infirmities and corruptions dare not go to him for mediation To remove that scruple The Apostle here sheweth that albeit he were so great and glorious a Priest yet he was withall touched with a feeling of our infirmiâ⦠and tempted as we are so as we have good cause to believe that he will be mââ¦cifull unto us and ready to receive and relieve us Hereof See Chap. 2. v. 1â⦠§ 176. Thus this causall Conjunction FOR is here fitly added in that it pointeth ãâã a reason why we should hold fast the profession of our faith in Christ because ââ¦e is not only the Sonne of God a great Highpriest in heaven which was one rââ¦son but also because he was touched with the feeling of our infirmities and ãâã as we are which is another reason We may well hence inferre that it is necessary to be instructed in Christs ââ¦liation temptations passions and infirmities as well as in his Divine Majesty Dignity Authority and Power The sacred Scripture doth distinctly perspiceously and fully declare both Where it speaks of the one it frequently speaks ãâã the other Christs humiliation infirmities and sufferings are the means whereby we ãâã accesse to Christ They are the ground of our incouragement to ââ¦ie unto ãâã His Divine dignity and power are means of strengthening our faith and maâ⦠us wholly to rely upon him Were it not for the former we durst not approâ⦠unto him Were it not for the later we could not with confidence rest ãâã him §. 88. Of Christs fellow-feeling IN setting down the infirmities of Christ the Apostle useth two negatives ãâã We have not an Highpriest which cannot be touched c. This he doth to conviâ⦠us the more of the truth of the point Two negatives in Greek make a ãâã affirmative as was shewed v. 13. § 76. It is more then if he had said We ãâã a Highpriest that can be touched c. These two negatives intend an improbabâ⦠if not an impossibility of the point yea they imply that it cannot be otâ⦠thought but that Christ should be so touched of iâ⦠we may not make any ãâã or question The word here translated can is in this case turned able which impliââ¦â⦠fitnesse and readinesse to a thing See Chap. 2. v. 18. § 183. This phrase touched with a feeling is the interpretation of one Greek ãâã which is a compound The simple Verb signifieth to suffer the Preposiâ⦠with The compound to suffer with or to be mutually affected with oâ⦠sufferings even so as if those sufferings
parents towards him will be in him towards his parents The respects wherein it is discommendable and disgracefull to be as children are such as these 1. Ignorance and want of capacity 1 Cor. 14. 20. 2. Vanity and delighting in toyes as painted pears rattles and such like ãâã I became a man I put away childish things 1 Cor. 13. 11. 3. Levity inconstancy Eph. 4. 14. We say of a child that it is won with a ãâã and lost with the shell 4. Disability to mannage weighty affairs Eccl. 10. 16. Isa. 3. 4. Ier. 1. 6. 5. Nonproficiency and a small measure of knowledge faith and other graces In this respect children are here opposed to men well grown and babes are counted carnall and opposed to such as are spirituall This last respect is here especially meant §. 71. Of the disgrace of old Babes THe Apostle here useth this metaphor of babes in the worst part as a matter of disgrace because after sufficient means to have made them strong men they remained as babes For they who being long trained up under the Gospel grow not thereby in knowledge may well be accounted babes or young novices or fresh-men as they say in Schools or nibs or pages The Apostle cals them ãâã only babes but also carnall 1 Cor. 3. 1. It is not time and means which bringeth true honour and makes men highly ãâã be accounted of but a good use of that time and means and progresse and proficiency answerable thereunto Without these long standing and much means are but a reproach In Scââ¦oo's such an one is counted a dunce As the bodies of men have their degrees of groââ¦th so their spirit It is growth in knowledge and grace and ripenesse of understanding that maââ¦es a Christian to be accounted strong and spirituall Among other motives to provoke every hearer to improve to the best ãâã ãâã that he can the time and means which God doth afford to him this is one to avoid the reproach of an old babe These two Epithetes old and babe do not well agree Oldnesse or antiquity is a matter of glory and dignity The younger are to reverence them But for old persons to be children or babes doth not only take away their honour but also bring a reproach upon them A young babe is no disgrace but an old babe is The Philosopher observed this to be a matter of infamy and he puts no more difference betwixt a child in years then in understanding 1. The babes of whom we speak may happily be deprived of such means as they shall never get again 2. They may be made more uncapable of receiving benefit by such means 3. Upon conceit that it is a shame for them to be instructed in the first principles they may reject those means 4. Their ignorance may not be suspected and thereupon means not afforded to them Thus we see what a disgrace and damage it is to be an old babe yet what Congregation is there wherein there be not many such Some lay the blame hereof upon their Minister and I cannot deny but that there may be a fault in some Ministers by not attending their Flock as they should yet that doth not wholly excuse the dull hearer Ezek. 3. 18. But the fault is not in every Minister witnesse the Ministers whom God afforded to these Hebrews Where there have been the best Ministers most painfull most faithfull yea and prudent also in bringing forth both milk and strong ââ¦eat and that in due season there have been old babes §. 72. Of men of full age to whom strong meat belongeth Verse 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil AS the damage of non-proficiency in Christs School was set down in the former verse so here the advantage of good proficiency The Conjunction of opposition BUT sheweth that a different yea and a contrary matter is here added For contraries laid together do each of them appear more fully in their own colours On this ground the wise man doth frequently oppose contraries Prov. 10. 1 2 c. Strong meat is here opposed to milk not as directly contrary thereunto but differing in some circumstances For the same matter may be milk and strong meat Milk in the plain and easie manner of delivering it Strong meat in collecting deep and profound mysteries out of it As to shew that there is a God and but one God yet distinguished into three persons may be milk But to shew how the persons are distinguished by inward operations in relation to themselves and by outward operations in reference to creatures may prove strong meat So to declare that Jesus Christ is both God and man and our Saviour may be milk but distinctly to demonstrate what works are proper to each ãâã and what are works of authority what works of Ministry may be strong meat They are not curious School-points nor Philosophicall discourses nor Rââ¦etoricall affections which the Apostle counteth strong meat for such he proâ⦠against 1 Cor. 2. 6. Col. 2. 8. But great and deep mysteries of the word especially such as are not in direct terms expressed in the word but such as by just and necessary consequence are drawn out of the same whereof we have an instance Heb. 7. 3. The persons for whom strong meat is are said to be of full age or as it is in Greek perfect A person is said to be perfect two waies 1. Simply when he is so compleat as nothing more in that kinde wherein he is said to be perfect need to be added Thus is the word used in this phrase unto a perfect man Ephes. 4. 13. and in this That we may present every man perfect Col. 1. 28. 2. Comparatively in reference to such as have not attained to such a degree as they who are accounted perfect have Thus saith the Apostle we speak wisdom among them that are perfect 1 Cor. 26. and Let us as many as be perfect be thus minded Phil. 3. 15. Here it is comparatively taken in reference to babes So as it implieth grown men such as have well profited by the Word and attained to a great measure of knowledge and grace When any are past childhood and youth we say he is ãâã age In this respect our English translateth the word perfect thus of full age Nonage and full-age are opposites Yet he that is counted to be of full age ãâã further grow both in years and stature Therefore no absolute perfection can ââ¦e here meant nor such a state as should make men cease to learn For whilst we live in this world we know but in part 1 Cor. 13. 9. In this sense this very word is translated men in opposition to children thus Be not children in understanding but is understanding be men The right that these persons have to strong meat is in our
Ordinances of God and that with some joy in that he feels a smack of sweetness in them Mark 6. 20. Matth. 13. 20. Ioh. 5. 35. 2. In that this good word is a meanes further to build up them who have been enlightned and tasted of the heavenly gift to build them up further in grace and more and more to assure them of Gods love and of all those good and precious things which Christ by his blood hath purchased Acts 20. 32. The difference in tasting the good word of God betwixt the upright and hypocrites consisteth especially in this that the upright do not only taste the sweetness of it but also feel the power of it in their soules There is such a difference between these as is betwixt the Corn sown in the stony ground and in the good ground Matth. 13. 20. 23. Hypocrites only taste it The upright eat it also Ezek. 3. 3. Daââ¦id hid Gods word in his heart Psal. 119. 11. The Gospell came unto the Thessalonians not in word only but also in power c. 1 Thes. 1. 5. The Romans obeyed from ãâã heart that form of Doctrine which was delivered to them Rom. 6. 17. This is that hearing and keeping of the word whereupon Christ pronounceth a man blessed This neerly concernes us who have any way tasted the sweetness of this good word of God not to content our selves with a meer taste but so to eat it so to believe it so to conform our selves thereby as we may live thereby both here and hereafter Isa. 55. 3. §. 36. Of tasting the powers of the World to come THe fifth and last step whereon hypocrites ascend toward salvation is in thââ¦e words and the powers of the World to come The verb in the former clause thus translated have tasted is here understood and that in the same sense whâ⦠it was there used Many expositors do here understand the Militant Church under the Gospell to be meant by this phrase World to come as it was Chap. 2. v. 5. § 41. But 1. There is not the same Greek word here put for the World as was there The word there used signifieth a place of habitation and is frequently put for the earth But the word here used signifieth a perpetuall duration of time ãâã see Chap. 1. v. 2. § 18. 2. This Text doth not so well bear the interpretation of the Militant Church ãâã that here the triumphant Church is meant For this clause hath reference to ãâã two last principles before mentioned of the resurrection and eternall judgâ⦠Besides it is the highest step and degree that an hypocrite can attain unto 3. The things which they intend who take the World to come in this place ãâã the Militant Church are gifts conferred on the Church of the new Testâ⦠which are comprised under the third step namely partaking of the Holy Ghâ⦠I take the state of the triumphant Church in heaven to be here meant by ãâã World to come Thus is this phrase most properly and frequently used Thus it is opposed ãâã the World where here we live For every one hath two Worlds one here ââ¦sent the other to come The World to come is indefinitely put for the future glorious estate of Saints though to the reprobate the World to come is a time ãâã place of horror and torment Thus resurrection is indefinitely put for resurrection to life because resurrection to condemnation is as no resurrection for such as are raised thereto were better not be raised at all By the powers of this world to come those excellent priviledge whereof Sâ⦠are made partakers in heaven are meant These are Communion with God ââ¦ther Son and holy Spirit with glorious Angels and glorified Saints the perââ¦on and glory of their Soules and Bodies and of all the powers and parts of thâ⦠Immunity from all evill Fulness and Satlety of all happiness and these unchââ¦able everlasting These priviledges are called powers 1. Because they are evident effects of Gods mighty power 2. Because they are ensignes and trophees of power victory and triumph ãâã all our enemies 3. Because no adverse power can ever prevaile against them that are in ãâã world to come They are firmly established in Christ. Hypocrites are said to taste of these powers in that they have such an appreââ¦sion of that surpassing glory as to be enamoured and affected there with as he ãâã said Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. Balaaâ⦠ãâã a taste hereof which moved him to say Let me dye the death of the righteous ãâã let my last end be like his Num. 23. 10. Though that glory and happiness be ãâã concealed from our sight and sense yet by faith and that a temporary faiâ⦠it may be discerned and tasted Thus they who are enlightned and have ãâã of the heavenly gift and have been made partakers of the Holy Ghost and ãâã tasted the good word of God may also taste the powers of the world to come This step of an hypocrites ascending towards heaven is apparently higheâ⦠ãâã all the rest The things themselves are the greatest priviledges of Saints and a ãâã of them far surpasseth all the former tastes Hereby an hypocrite in conceipt may be as it were rapt out of his body and out of this world into heaven and he may be brought lightly to esteem all this world in comparison of the world to come It was the greatest prerogative that any had who dyed in the wilderness to seâ⦠the Land of Canaan which was vouchsafed to Moses alone Deut. 34. 1. Even so it is the greatest priviledge of any that never enter into that glory to have this taste of the powers of the world to come In this priviledge there is a great difference betwixt the hypocrite and upright in that the hypocrite contents himself with a bare apprehension of such excellencies and a presumptuous conceit of some right that he may have thereunto but he doth not thorowly examine himself whether he be fitly qualified for the same nor is ââ¦e carefull to get true and sure evidences thereof which the upright with the utter-most of his power indevoureth to do Briefly to sum up all these are the steps whereupon such as miss of salvation may ascend towards it 1. Their mind may be supernaturally enlightned in the mysteries of the word 2. They may have Faith in those heavenly promises which by the word of God are revealed 3. They may have spirituall fruits of faith wrought in them by the Holy Ghost as outward restraint from sin practise of many good things inward joy c. 4. A sweet apprehension of the Gospel to be that good word of grace which bringeth salvation unto all men 5. An inward sight and sense in spirit of that eternall glory and happiness which is provided for the Saints Seeing that an hypocrite may go thus far and yet come
thought to enter into our hearts or of a ââ¦d to slip out of our mouthes against Gods righteousness If any thing be done by God whereof we cannot see the reason we must lay our hand upon our mouth ââ¦d acknowledge that notwithstanding God is righteous therein When Iereâ⦠stood amazed in such a case he thus saith Righteous art thou O Lord when I ãâã with thee Jer. 12. 1. Gods will is the rule of righteousness It is impossible that any thing done by him should be unrighteous It is therefore righteous because it is done by him 2. This should move us in all things that fall out whether losses or any other ââ¦osses to submit our selves as to that which is just and righteous If the wicked flourish if the godly be oppressed acknowledge it to be just and righteous in reââ¦ce to God by whose righteous providence all things are ordered Such things as are unrighteously done by men are righteously ordered by God Acts 2. 23. 3. This should incite us to follow after righteousnes and therein to shew our selves the children of God The righteous Lord loveth righteousnes both in himself and in the children of men Psal. 11. 7. Be righteous therefore in the whole course of thy life righteous in all thy dealings with others Thy righteousness will be an evidence that Gods Spirit the Spirit of righteousness is in thee 4. This cannot be but terrour to unrighteous persons The Lord trieth the righteââ¦us but the wicked and him that loveth violence his soul hateth Psal. 11. 5. §. 61. Of the kindes of Gods righteousness THe word here translated unrighteous is in other places translated unjust as Matth. 5. 45. Luk. 16. 11. 1 Cor. 6. 1. For righteousness and justice are ordinarily taken for the same thing The notation of the Greek word is taken from right in that righteousness or justice consisteth in giving to every one that which is his right The Philosopher taketh the notation from a word that signifieth two parts or a dividing of things in two parts whereby is intended the same thing that there should be given to one that part which belongeth to him and to the other that which of right he ought to have See more hereof Chap. 1. vers 9. § 114. From this notation we may infer that righteousness or justice is an equall dealing In reference to God his righteousness is the integrity or equity of all his counsels words and actions This is manifested two wayes 1. Generally in ordering all things most equally In this respect Moses thus saith of him His work is perfect for all his wayes are judgement a God of truth and without iniquity just and right is l. e Deut. 32. 4. This may be called Gods disposing justice or righteousness 2. Particularly in giving reward or taking revenge and this may be called distributive justice Of both these it is thus said God will render to every man according to his deeds Rom. 2. 6. This the Apostle saith is a righteous thing with God â⦠Thes. 1. 6. This kinde of righteousness is most agreeable to the foresaid notation That kinde of Gods righteousnes which consisteth in giving reward is here especially meant The ground and cause of Gods giving reward is not onely grace and mercy but also justice and righteousness but that in reference to his promise whereby he hath bound himself For it is a point of justice or righteousness to keep ones word Thus Gods righteousness is his faithfulness Therefore these two Epithites faithfull just are joyned together as they are applied to God 1 Iohn 1. 9. This then is the intent of the Apostle that he may be well perswaded of these Hebrewes in regard of their love to God and man because God who hath promised to recompence such is faithfull and righteous §. 62. Of Gods righteousness as it implies faithfulness BY the argument of the Apostle as righteousness is put for faithfulness it is manifest that Gods righteousness is a prop to mans faith and hope Man may and must believe and expect a reward of every good thing from the righteousness of God even because he is righteous and will not faile to do what he hath promised Herewith the Apostle supporteth his own faith and hope 2 Tim. 4. 8. And herewâ⦠he labours to support the faith and hope of those to whom he wrote 2 Thes. 1. 5 7. On this ground saith the Psalmist Iudge me O Lord my God according to tââ¦y ââ¦teousness Psa. 35. 24. This righteousness of God assureth us of the continuance of his favour and mercy What grace moved him to begin righteousness will move him to conâ⦠and finish Of appealing to Gods righteousness see the Saints Sacrifice on Psal. 116. 5. § 28. 1. This informs us in the wonderfull great condescention of God to man ãâã so low as to binde himself to man and that so far as if he failed in what ââ¦e ãâã promised he is willing to be accounted unrighteous What is man O Lord ãâã shouldst be thus mindfull of him Gods grace pitty mercy truth power wisdâ⦠and righteousness are all props to our faith The Psalmist might well say ãâã praise the Lord according to his righteousness Psal. 7. 17. 2. This doth much aggravate the sin of infidelity which is not onely agaâ⦠the grace and mercy of God but also against his truth and righteousness ãâã that believeth not God hath made him a lyer 1 Joh. 5. 10. Infidelity doth as ãâã as in man lyeth make him that is not unrighteous to be unrighteous and unfaithfull Great dishonour is done unto God hereby and great wrong to the undeliever himself 3. This teacheth us how to trust to Gods mercy even so as God may be ãâã and righteous in shewing mercy Gods righteousness is manifested by perfoâ⦠his word as he hath declared it Gods promise of rewarding men is made to ãâã as are upright and faithfull as fear and obey him as turn from sin and perâ⦠in grace These are meanes in reference to Gods righteousness of sharpning oâ⦠prayers and strengthning our faith in which respect Saints have pleaded them before God as he that said Remember now O Lord I beseech thee how I have ãâã before thee in truth and with a perfect heart and have done that which is gâ⦠iâ⦠ãâã sight Isa. 38. 3. On this ground the Psalmist thus prayeth to God In tââ¦ââ¦fulness answer me and in thy righteousness Psal. 143. 1. §. 63. Of Gods remembring good THe manifestation evidence or effect of Gods being not unrighteous is thus set ãâã To forget your work c. To forget is directly contrary to remember He therefore that is not ãâã forget is righteous to remember his righteousness will move him to rememâ⦠such and such persons or things These acts not to forget or to remember are attributed to God metaphoricâ⦠ãâã way of resemblance after the manner of man They imply that
This is the meaning of this word Strong see § 145. XVI Believers make God their refuge They are here said to fly to his promise for refuge See § 146. XVII Diligence must be used for obtaining life The verb translated fled implieth diligence See § 147. XVIII Gods promise is the ground of mans hope Hope is here put for that which God hath promised and man believed See § 148. XIX God hath set a prize before us This is here implied under this phrase ãâã before us See § 149. XX. We may aim at reward It is reward that is set before us and it is here mentioned to move us to have our eye upon it See § 149. §. 153. Of Hope an anchor of the Soul Heb. 6. 19 20. Which hope we have as an anchor of the soul both sure and stedfast and which ãâã into that within the vaile Whither the fore-runner is for us entred even Iesus made an High Priest for ãâã after the order of Melchisedec IN these two verses the Apostle describeth hope whereof he made ââ¦mention in the former verse Which description is here brought in for two principall ends One as a farther argument to presse the main point in hand namely perseverance without wavering The other is a fit transition from his digression to the maine matter ãâã hand concerning Christs Priesthood See § 161. The Apostles argument is taken from that help and meanes which God affordeth to us for persevering which is a safe and sure Anchor Though hope in the former verse were taken metonymically for the thing hoped ãâã as was shewed § 147. yet here it may properly be taken for that grace whereby we quietly wait for eternall life The word hope is not expressed in the Greek but fitly supplyed in our English for the relative which hath reference thereunto Of the description of hope and of sundry other points about that grace see The ãâã Armour of God Treat 2. Part. 7. § 3. c. of Hope on Eph. 6. 17. The use of hope is excellently set forth under this metaphor of an Anchor which ãâã the nature and use of it that is to keep us steady against all temptations that we be not tossed up and down and carryed this way and that way or overwhelmed by them Saints are in this world as ships in the Sea A Sea is oft very troublesome and dangerous by reason of great waves raised by gusts and stormes of wind Thus the Devill and his instruments bring Saints into many troubles and dangers Now as an Anchor is of great use to hold a ship fast in the midst of stormes and tempests so as it cannot be whirled up and down this way and that way nor cast upon Rocks or Sands but kept steady in the place where the Anchor is cast so hope is of like use to the soul it keeps it in the midst of all temptations and troubles setled and stedfast so as they cannot remove it from the promise of God whereon this Anchor is cast nor split it upon the rocks of presumption or drive it into the sands of diffidence and despaire Hope is here stiled the Anchor of the soul to distinguish it from Iron Anchors used for ships By the soul is here meant the spirit of a man even the regenerate part Hope is a speciall meanes to keep the soul safe and in that respect stiled the hope of salvation 1 Thes. 5. 8. And the helmet of salvation Eph. 6. 17. It is one part of that spirituall armour whereby the soul is fenced and whereby it is kept safe from spirituall enemies and assaults In this regard it is the more excellent in the kind of it and more necessary for the use of it Of spirituall armour and spirituall enemies and assaults which make much to the amplifying of this Anchor of the soul see The whole Armour of God Treat 1. Part. 2. § 4. on Eph. 6. 11. and Part. 3. § 9. on Ephes. 6 12. and Treat 2. Part. 8. § 5. on Ephes. 6. 17. By this metaphor the Apostle sheweth that hope is of speciall use to keep the soul safe in all troubles and trials They that trust or hope in the Lord shall be as Mount Zun which cannot be removed but abideth for ever Psal. 125. 1. Upon Davids professing that he put his trust in God he maketh this inference I will not fear what flesh can do unto me Psal. 56. 4. In this respect the Apostle saith That hope maketh ãâã ashamed Rom. 5. 5. It doth not disappoint him of that which he expecteth so as he should be ashamed In this respect there is another metaphor whereunto the Apostle resembleth hope namely an Helmet whereof see The whole Armour of God Treat â⦠Part. 7. § 7. Hope doth as it were fasten the man in whom it is to the promise of God on whom it is fixed and to heaven which he hopeth for as by the Anchor and cable a ship is fastened to the ground on which the Anchor is cast Now Gods promise is a most firm ground and heaven is so high as nor Sathan nor any of his instruments can come thither to lose it Hope therefore must needs be of singular use to keep the soul safe 1. This giveth proof both of the necessity and also of the benefit of hope Of both these see The whole Armour of God Treat 2. Part. 7. § 9. 2. This also may quicken us up to get and preserve this needfull and usefull grace Hereof see The whole Armour of God Treat 2. Part. 7. § 13. 3. The resemblance of hope to an Anchor affordeth a direction for well using of hope Hereof also see The whole Armour of God Treat â⦠Part. 7. § 16. §. 154. Of the Certainty of Hope THese two Epithites Sure and stedfast are so expressed as they may have reference either to the grace it self which is Hope or to the Metaphor whereunto the grace is resembled For they are all of the same case gender and number In sense both references tend to the same issue for if it be referred to the metaphor it implyeth that hope is not only like an Anchor but also like a sure and stedfast Anchor The first Epithite translated sure is a compound The simple verb from whence it is derived signifieth to weaken or overthrow The verb is compounded with a privative proposition and signifieth to make fast and sure or to keep safe Matth. 27. 64 65 66. Act. 16. 28. Thence the adjective here used is derived which signifieth certain sure safe and a substantive that signifieth certainty ãâã surenesse or safety Luk. 1. 4. Act. 5. 23. And an adverb which signifieth ãâã surely safely Act. 16. 23. Mark 14. 44. This Epithite applied to an Anchor signifieth such an one as abideth fast and ãâã in the ground and suffereth not the ship to be carried away but keepeth it safe Of the other Epithite translated stedfast see Chap. 2. v.
was of one of the tribes of Israel This is here taken for granted See § 72. III. None ought to intermeddle with others function They who are of another tribe might not meddle with the function that belonged to Levi. See § 73. IV. Our own calling is to be attended vpon This phrase gave attendance implies as much See § 73. Vers. 14. V. Proofs must be cleer This I gather from the Apostles premising this phrase It is evident See § 74. VI. Christ is a Lord. This very title is here given to him See § 74. VII Christ is in speciall the Lord of the Church This is implyed under this reluive ouâ⦠See § 74. VIII Christ was man of man As a branch he sprang out of an humane stock See § 75. IX Christ was of the tribe of Iuda This is plainly expressed See § 75. X. What about Gods worship is not revealed from God ought not to be done thereaâ⦠Because Moses spake nothing of the tribe of Iuda concerning the Priest-hood therefore none of Iuda was to meddle with those duties of Gods worship See § 76. Vers. 15. XI Weighty points must be made more and more cleer Thus much is intended under this phrase And it is here far more evident See § 77. XII Christ is another Priest then Aaron was This relative another is spoken of Christ as distinguished from Aaron See § 78. XIII Christ is like to Melchisedec He is here said to be after his similitude See § 78. §. 80. Of the meaning of these words Who is made not after the Law of a carnal Commandement Heb. 7. 16. Who is made not after the Law of a carnall commandement but after the power of an endlesse life THe first proof of the imperfection of the Leviticall Priest-hood was taken from the mutability thereof See v. 11. § 61. A second proof is taken from the weaknesse of that Priest-hood which was supplied by the powerfull efficacy of Christs Priest-hood These two points are handled v. 16 17 18 19. This relative phrase who is made hath reference to Jesus Christ that oââ¦hs Priest mentioned in the end of the former verse He is said to be made in that he was appointed and deputed to his function See Chap. 5. v. 5. § 14. in the end The more to commend Christs Priest-hood the Apostle removeth from it such things as appertained to the Leââ¦iticall Priest-hood But were far before this other Priest-hood therefore he saith negatively not after the Law c. The noun translated Law is derived from a verb that signifieth to giââ¦e or to distribute or to govern for a Law sheweth what is ones own or what belongâ⦠ãâã him And by it men are governed The other noun translated commandement cometh from a verb that signifieth to command John 15. 14. and it implyeth a Declaration of his will who hath power and authority to command See a distinction betwixt Law and Commandement v. 5. § 38. Law is a more generall and comprehensive word then commandement It is indefinitly used for all or any of those things which were by God giâ⦠iâ⦠charge to his people Commandement is here restrained to such ordinances as concerned the ãâã Priest-hood It is metonymically put for the things commanded or enjoyned thereabouts Though those things were many and delivered at sundry times yet the ââ¦gular number commandement is used to shew 1. That they were in generall all of one kind 2. That they were all a like carnall 3. That they all lived and died together This Epithite carnall is derived from a noun that signifieth flesh 1 ãâã 1. 24. It is therefore translated fleshly 1 Pet. 2. 11. In the new Testament it is applied three severall wayes 1. By way of commendation Thus it signifieth that which is soft and ãâã as fleshy tables of the heart 2 Cor. 3. 3. There is a little difference in the Greek word translated fleshy but it cometh from the same root the other doth 2. By way of detestation and that in four respects as when it sets out 1. Mans naturall corruption Rom. 7. 14. 2. A childish disposition 1 Cor. 3. 3. 3. A politick and crafty intention 2 Cor. 1. 12. 4. A puffing humour making men rest on weak means 2 Cor. 10. 4. 3. By way of diminution Thus the goods of this world in opposition to spirituall gifts and graces are called carnall Rom. 15. 27. 1 Cor. 9. 11. Carnall things are much inferiour to spirituall Thus this Epithite carnall is here used For as the goods of this world are not in themselves evill but compared with spirituall graces very mean small or no account to be put upon them so the legall commandement about Aarons Priest-hood was not evill in it self but compared to the spirituall excellencies of Christs Priesthood very mean of no esteem no way to come into competition with them Thus is the foresaid commandement called carnall by way of diminution In the new Testament carnall is oft opposed to spirituall Rom. 7. 14. and 15. 27. and 1 Cor. 3. 1. If therefore we take a view of the transcendent excellency of thaâ⦠which is spirituall we shall the better discern the diminution of this Epithiââ¦e ââ¦nall That which is spirituall is 1. Internall in the spirit and soul of man 2. Divine wrought by the Spirit of God 3. Heavenly comming from above 4. Firm and stable that cannot be removed 5. Darable and perpetuall that never vanisheth In opposition hereunto things stiled carnall are 1. Externall concerning the outward man 2. Humane wrought by man 3. Earthy of things here below 4. Alterable which may be changed 5. Momenââ¦ary which lasteth but for a time In all these respects was the foresaid commandement carnall §. 81. Of the Ceremoniall Law as a carnall commandement THe foresaid Epithite given to the commandment whereby the Leviticall Priesthood was established sheweth plainly that the Jewes religion was but a carnall religion consisting of outward earthy alterable momentany matters made with ãâã haââ¦ds The meannesse thereof is further manifest by other Epithites as 1. That it was flesh Gal. 3. 3. Flesh implyeth a greater diminution then carnall It shââ¦weth that it consisted of a putrifying matter 2. The Jewes then are said to be in bondage under elements Gal. 4. 3. Those ordinââ¦nces are stiled elements in that they were the horn-book as we speak or A B C iâ⦠comparison of the deep mysteries which are revealed and learned by the Gospel Under them men are said to be in bondage in that they were as children or School-boyes kept under a mean and streight discipline 3. Those elements are called weak and beggerly Gal. 4. 9. in that they had nothing in them that could make men thrive in grace and be rich in God 4. They are stiled shadowes Col. 2. 17. which of themselves have no substance but carry only a shew and appearance of a body Take a view of the particulars
others perfect v. 11. § 61. Chap. 10. v. 1. The phrase translated evermore is the same that was used Chap. 5. v. 6. § 29. And that to set out the everlastingnesse of Christs Priest-hood Thus we see how this verse is a recapitulation of the most materiall points before set down concerning the excellency of Christs Priest-hood above the Leviticall For this is the main scope of it and here it is fitly brought in as the conclusion of all §. 118. Of the Resolution and observations of Heb. 7. 28. THe generall sum of this verse as of sundry others before it is a proof of the excellency of Christs Priest-hood above the Leviticall Hereof are two parts 1. The meannesse of the Leviticall Priest-hood 2. The greatnesse of Christs The former is set out 1. By the ground or warrant which they had The Law 2. By the kind of persons who were Priests Men. This is amplified by their condition which have infirmity The latter is set out 1. By the ground or warrant which he had The word of oath 2. By the time or order when he was confirmed since the Law 3. By the dignity of his person Son 4. By the manner of institution consecrated 5. By the continuance of his Priest-hood For evermore Doctrines I. There were High-Priests under the Law This is here taken for granted See Chap. 2. v. 17. § 173. II. The ceremoniall Law was the Leviticall Priests warrant That Law made them See v. 16. § 80. III. The legall High-Priests were subject to infirmity This is plainly expressed See Chap. 5. v. 2. § 12. IV. The warrant of Christs Priest-hood was the word of oath That made him Priest See v. 20. § 91. V. Christs Priest-hood succeeded the legall This is intended under this phrase sinââ¦e the Law See v. 19. § 87. VI. The Son of God is our High-Priest He is comprised under this title Son See Chap. 5. v. 5. § 27. VII Christ was solemnly instituted into his Priest-hood This word consecrated having reference to Gods oath importeth thus much See v. 20. § 91. VIII Christs is a perfect perfecting Priest-hood The notation of the Greek word translated consecrated proveth this extent See Chap. 2. v. 10. § 97. IX Christs is an everlasting Priest-hood See Chap. 5. v. 6. § 29. §. 1. Of the resolution of the eight Chapter to the HEBREVVS THe Apostle having proved the excellency of Christs Priest-hood in the former Chapter proceedeth to set out Christs faithfull execution thereof He doth largely insist upon this point and that thorow out this whole Chapter and the ninth and a great part of the tenth even to the 19. verse thereof To consider this Chapter singly by it self The sum of it is A Declaration of Christs execution of his Priest-hood Here about three generall points are handled 1. The Place where he executeth that office v. 1 2. 2. The Sacrifice which he offered up in executing it This is 1. Implicitly hinted v. 2. 2. Expresly proved by a necessity thereof which is 1. Propounded in the example of other High-Priests v. 3 4. 2. Proved by Gods appointing it to be so v. 5. 3. The Covenant whereabout it was exercised This is set ouâ⦠comparatively There are two parts of the comparison One sets out the excellency of this Covenant The other the insufficiency of that Covenant which went before it Both these are 1. Propounded 2. Confirmed The excellency of this Covenant is propounded v. 6. The insufficiency of the other is propounded v. 7. The proof of both is by a divine testimony Hereabout 1. The substance is expressed 2. A consequence is inferred The substance of the testimony setteth out the difference betwiâ⦠ãâã Covenants The former was violated The latter remained stable The violation of the former is 1. Implyed by Gods rebuking them v. 8. 2. Aggravated by their abusing of Gods goodness v. 9. The stability of the other Covenant is also 1. Implyed in this Epithite NEW v. 8. 2. Confirmed by the distinct promises annexed thereunto The promises are four 1. God will put his Law into our minds v. 10. 2. God will be our God v. 10. 3. God will teach us v. 11. 4. God will pardon our sins v. 12. The consequence following upon this difference is the abrogation of ãâã former Covenant v. 13. §. 2. Of the meaning of Heb. 8. v. 1. Now of the things which we have spoken this is the sum we have such an High-Priest who is set on the right hand of the throne of the Majesty in the heaveâ⦠THe particle of connection whereby this verse is knit to the former is the cââ¦junction of opposition commonly translated but which is oft used ãâã â⦠meer supplement and in that respect is here fitly translated now It is also used ãâã the close of a point after a sufficient discourse thereupon as if one should say ãâã to insist no longer on this discourse the short sum of all is this The word translated summe is a diminutive but in Greek and Latine diminitives are oft used in way of amplification This diminutive may be here fitly used in that it is but a small sum under which much matter is comprised The Greek word properly signifieth an head or a little head But in all sorts of Greek Authors it is for the most part metaphorcally used It is put for a ãâã of money Act. 22. 28. Metaphorically taken it signifieth three things 1. The chiefest and most principall point in a discourse 2. The main scope of a discourse whereunto all the particulars thereof tend ãâã whereat they aim 3. A brief compendium and abridgement of a large discourse a brief coâ⦠together of many particulars in one sum In all these three respects the word may here fitly be used for neither of ãâã crosse the other but all agree with the matter following For that which ãâã Apostle compriseth under this sum which he accounts a most principall point and which as a mark he mainly aimeth at and is here in few words comprised ãâã ãâã Christ the Priest of the New Testament is a spirituall celestiall High-Priest He is not as the Priests under the Law externall terrestriall occupied about outward ââ¦nall rites exercising and ending his function on earth but a Priest of a better Covenant exercising his function in heaven 1. This is the sum and substance of that long discourse which the Apostle in ãâã former Chapter insisted upon and confirmed by many arguments 2. This is that main scope and mark at which he aimed throughout his whole discourse 3. This is the chiefest point which above all he would have the Hebrewes to obsââ¦rve Qââ¦t How can Christs Priest-hood be accounted spirituall and celestiall when ãâã sacrifice was the body and blood of a man and he suffered on earth Answ. 1. Though he were a true man yet he was not man alone He was God-man He offered himself up by his eternall Spirit Thus was his sacrifice
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
times when it was established even in the latter times Iâ⦠2. 2. 3. In regard of the succession of it in the room of the former v. 7. 4. In regard of the perpetuall vigor thereof it is ever as new It is like unto Aaââ¦od which continued as new fresh flourishing so long as the Ark was among the Jewes Numb 17. 10. It was like to that which is planted in the house of the Lord Psal. 92. 13 14. This is a great commendation of this covenant and it is attributed to such excellent blessings as were promised to the time of the Gospell as a New Testament a nââ¦w Hierusalem a new Heaven and earth a new Name a new Commandement a new way a new heart a new Spirit and a new Song Of these see the Progresse of Gods Providence on Ezek. 36. 11. § 6. Seeing that in these times of the Gospell all things are new we also must be new creatures The Apostle maketh this inference upon this ground 2 Cor. 5. 17. This is the true learning of Christ concerning which the Apostle giveth this direction Eph. 4. 21 22 23 24. 1. Cast off the old man with the corrupt lusts thereof What was learned in the old School of corrupt nature must be unlearned in Christs School These must be cast ââ¦ay as a menstruous cloath Isa. 30. 22. 2. Be renewed in the Spirit of your mind That is in your understanding which is a ãâã Matth. 6. 22. and a guide to all the powers of the soul. 3. Put on the new man This implyeth that a man be wholly renewed in every power of soul and part of body So much is implyed under this phrase new man Illumination of the mind without renovation of the other parts causeth more stripes Luke 12. 47. 4. Let that renovation be extended to holinesse and righteousnesse that is to all duties which we owe to God and man 5. Let all be in a right manner not in shew only but in truth such an one is a ãâã Israelââ¦e Ioh. 1. 47. By these rules may we be cast into the mould and form of the doctrine of Christ Rom. 6. 17. §. 36. Of these words The house of Israel and the house of Iudah THe persons with whom the new covenant is made are thus expressed with the house of Israel and the house of Iudah In this word house there are three tropes 1. A Metonymie of the subject the house put for the inhabitants thereof or persons appertaining thereto 2. A Synecdoche of the part for the whole an house which is but a part of a nation for the whole nation or rather for the whole world 3. A Metaphor For the Church of God is resembled to an house It is to God as his house where he dwels and whereof he taketh speciall care See Chap. 3. v. 3. § 37 58 59. These two names Israel Iudah comprise under them the whole Church of God Israel was a name given to the third great Patriarch the grand-son of Abraham to whom the promises made to Abraham were again and again renewed Gen. 28. 13 14. and 35. 11 12. and 46. 3. His first name given him at his birth was Iacob Gen. 25. 26. which signifieth a supplanter The Hebrew root whence this name is derived signifieth to supplant Jer. 9. 4. This name was given him in a double respect 1. In reference to the manner of his comming out of his Mothers womb which was by taking hold on his brothers heel as striving to come out before him The Hebrew word that signifieth an heel commeth from the same root that Iacob doth 2. By way of prediction that he should supplant his brother which he did twice First in getting the birth Gen. 25. 33. and afterward the blessing Gen. 27. 28 29. In these two respects said Esau Is not he rightly named Iacob for he hath supplanted me these two times he took away my birthright and behold now he hath taken away my blessing Gen. 27. 36. This other name Israel was given him as a memoriall of his Prayer and stedfast faith whereby he prevailed with God himself and seemed to overcome him Gen. 32. 24 c. Israel is compounded of a verb that signifieth to prevaile and a noune that signifieth God According to this composition it implyeth one that prevaileth with God The Hebrew verb doth also signifie to be a Prince or to carry ones self as a Prince and thereupon this interpretation of Israel is given as a Prince thou hast power with God Gen. 32. 28. That by his fervent faithfull Prayer he had the foresaid power with God is evident by the application thereof Hos. 12. 3 4. From this Israel descended all those that till Christs ascension were the visible Church of God on earth and were named in memoriall of him Israel Exod. 4. 22. and 18. 25. Children of Israel Ioshua 1. 2. men of Israel Ioshua 9. 6. House of Israel Exod. 16. 31. and the place where they dwelt land of Israel 2 Kings 5. 2. Iudah was the fourth son of the foresaid Iacob or Israel his name according to the notation of it signifieth praise for his Mother praised God at his birth for giving her a fourth son Gen. 29. 35. Iudah was the head of one of the tribes of Israel Numb 1. 7. which was the greatest tribe most potent and counted the royall tribe by reason of the promise of the Scepter made to it Gen. 49. 8 c. After the death of Solomon ten tribes revolted from the house of David which was of the tribe of Iudah to whose posterity the royall dignity was promised 1 Kings 12. 16 19. The ten tribes that revolted because they were the greater number retained the name Israel But the tribe of Iudah and Benjamin that remained faithfull with Iudah were differenced by this title Iudah Mordecai was a Benjamite yet called a Iew Est. 2. 5. In processe of time all that remained of the twelve tribes were called Iewes So were they called in Christs and the Apostles time and to this day are they called Iewes The Greek and Latin words which we translate Ieâ⦠are apparently derived from Iudah To speak Hebrew is said to speak Iewish and to professe that religion which the people of God then professed to Iudaize or to become Iews By reason of that difference betwixt these which became two Kingdomes and thereupon two nations the Apostle here maketh expresse mention of the house of Israel and of the house of Iudah but to shew that by the new covenant the enmity that was betwixt them shall be taken away they are ââ¦th made confederates and the new covenant is made with the one as well as with the other Some refer this to the calling of the Iewes But that is not agreeable to the scope of the Apostle who speaks of all Gods confederates who at any time shall be under the new
and we in imitation thereof propitious that is pacified favourable mercifull Hence is it that Christ is called a propitiation Rom. 3. 25. 1 Joh. 2. 2. One that doth appease so as the mercy of God presupposeth the mediation of Christ. This is the ground of Gods pardoning our sins Thus much is implyed under this phrase he will be mercifull unto his land and to his people Deut. 32. 43. On this ground the Publican thus prayeth God be mercifull to me a sinner Luk. 18. 13. And on the same ground the Lord promiseth to pardon his people For where Moses thus prayeth Pardon the iniquity of this people according to the greatnesse of thy mercâ⦠the Lord returneth this answer I have pardoned according to thy word Num. 14. 19 20. ââ¦here it is said to the Lord There is forgivenesse with thee Psal. 130. 4. the word ãâã my Text is used This is a great encouragement to go to the throne of grace where is the fountain of all blessing Whereas dread of the divine Majesty and fear of divine wrath and vengeance keeps many from approaching thereunto that dread and fear is reâ⦠in that the foresaid throne is to Gods confederates a propitiatory a mercy ãâã which was prefigured by the cover of the Ark Exod. 25. 17. When David beââ¦rd that Saul was pacified towards him he was in his presence as in times past 1 Sam. 19. 7. and when Absalom heard that his fathers heart was toward him he came ãâã 2 Sam. 14. 33. Yet these were but men and prone to alter their mind Sââ¦ould not we much more upon this ground of the pacification of the immutable God boldly approach to him §. 76. Of the full pardon of all sin in Gods confederates THat which most discourageth people from approaching to the holy God is their sinfulnesse Therefore God himself doth here expresly say that he wil be mercifull to their sins The proper object of Gods mercy here intended is the ãâã God therefore is mercifull to mens sins when he is mercifull to their persons in removing their sins This is cleerly set down under this phrase ãâã mercifull to me a sinner Luk. 18. 13. See more of this word Chap. 2. v. 17. § 180. That neither the severall sorts of sins nor yet the multitude of them should keep us from approaching to the throne of grace three severall words are ââ¦ere used unrighteousnesses sins iniquities And all of them in the plurall number The first unrighteousnesses according to the proper notation of the Greek may be applyed to such acts of justice as are done to men For it is contrary to righteousnesse or justice whereof see Chap. 1. v. 9. § 114. The second word sins is a generall word and according to the notation of the Greek word may imply a not following of that which is set before are for he sinneth that followeth not the rule that is set before him by God The third word iniquities according to the notation of the Greek signifieth in generall transgressions of the Law Of the notation hereof see Chap. 1. v. 9. § 116. This word is by some appropriated to sins against God as the first to wrong against man In the Hebrew there are but two words yet so generall as they comprise all mannââ¦r of sins under them whether against God or man Hereby we are given to understand that the sins of such as God receiveth into covenant hinder not his favour towards them for he is mercifull in pardoning sins Hereupon a Prophet joyneth these two together thus To the Lââ¦rd our God belong mercies and forgivenesses though we have rebelled against him Dââ¦n 9. 9. And another thus God ââ¦eing full of compassion forgave their iniquity Psal. 78. 38. The ground hereof is the freenesse of his grace and that full satisfaction which ââ¦e hath received from his son Admirable is the comfort which hence ariseth to a poor sinner Knowledge of sin and a deep apprehension of the guilt thereof lying upon the conscience cannot be but like that hand writing which appeared to Belshazar which changed his counterarce troubled his thoughts and loosed the joynts of his loynes Dan. 5. 6. But knowledge of the ground of Gods pardoning sin and faith therein removes thââ¦t ãâã and worketh much confidence and comfort in that their sins shall not hinder the brightnesse of Gods favour from shining upon them This comfort is much amplified by the extent of that mercy of God unto all manner of sins Hereof see my Treatise of the sin against the Holy Ghost § 6. Yet further to amplifie this priviledge of pardon of siu the Lord addeth this clause I will remember them no more Of remembring a thing see Chap. 13. v. 7. § 95. It implyeââ¦h a fourfold act 1. To lay up in the mind what is conceived thereby 2. To hold it fast 3. To call it again to mind 4. Oft to think on it In that God saith I will remember their iniquities no more he implyeth that he will neither lay them up in his mind nor there hold them nor call them again to mind nor think on them but that they shall be to him as if they had never been committed Gods discharge of their sins shall be a full discharge such sinners shall never be called to account for them Both guilt and punishment of them shall be clean removed This is set forth to the full by many pertinent metaphors which the Holy Ghost useth in this case whereof see the Guide to go to God or an Explanation on tââ¦e Lords Prayer 5 Pet. § 130 c. §. 77. Of the absolute promises of the new covenant THe manner of expressing all the forementioned promises of the new covenant is absolute so as God undertaketh to perform them all thus I will put my laweâ⦠into their minds I will be to them a God All shall know me I will be mercifull to their sins Hereby it is manifest that the priviledges of the new covenant are absolutely promised to be perfomed on Gods part It is God that justifieth Rom. 8. 33. Sanctification is absolutely promised Ezek. 36. 25 c. So the parts thereof Concerning mortification it is said Sin shall not have dominion over you Rom. 6. 14. Concerning vivification it is also said He that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you Rom. 8. 11. Concerning perseverance it is said Christ shall confirm you unto the end c. 1 Cor. 1. 8. and for the blessed end of them all Christ saith It is your Fathers good pleasure to give you the Kingdome Luk. 12. 32. Experience of mans vanity and folly in forfeiting the first covenant when he had power and ability given him to keep it moveth God in his tender respect to man not to leave the receiving of the benefit of the new covenant in mans power and will but to undertake the whole
work himself and absolutely to promise both the meanes and end of all 1. Herein lyeth a main difference betwixt the covenant of works and grace In both life is promised but in the former upon condition of perfect obedience to be performed on mans part In the latter absolutely Object There is also a condition of faith and repentance required by the new covââ¦nant Mark 1. 15. Answ. 1. He that requireth that condition promiseth also to work it in us for faiââ¦h is the gift of God Eph. 2. 8. And God also worketh repentance in his consederates 2. Faith is only a meanes of receiving Christ who hath purchased life for us and repentance is a qualification to fit us for the fruition thereof 3. They are enjoyned as evidences to give us assurance that God hath prepared eternall life for us 4. God who beginneth the grace in us by his Spirit continueth that Spirit of his to nourish and increase all needfull grace till we be brought to the end of all the salvation of our souls 2. Upon these absolute promises we ought to believe that they shall be all accomplished so assuredly it shall be according to our faith In prayer for knowledge of Gods will for having it put in our hearts for pardon of sinne yea and for eternall life let our faith be fixed on Gods absolute promises thus shall we bring much comfort to our souls This is oââ¦e end of joyning Amen to the end of our prayers thereof see the guide to go to God § 242 244. Of absolute promises and the use of them see the whole Armour ãâã Gââ¦d Treat 2. Part. 6. On Eph. 6. 16. Of Faith § 75. §. 78. Of the resolution of Heb. Chap. 8. v. 8 9 10 11 12. V. 8. For finding fault with them he saith behold the dayes come saith the Lord when I will make a new Covenant with the house of Israel and the house of Iudaâ⦠V. 9. Not according to the Covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the Land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. V. 10. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my lawes into their minde and write them in their ââ¦earts and I will be to them a God and they shall be to me a people V. 11. And they shall not teach every man his Neighbor and every man his Brother saying Know the Lord for all shall know me from the least to the greatest V. 12. For I will be merciful to their unrighteousnesse and their sins and their iniquities will I remember no more IN these five verses a divine testimony is produced out of Ier. Chap. 31. v. 31 32 33 34. to prove the excellency of the new Covenant above the old In producing it two things are observable 1. The connexion of the proof with the point 2. A citation of the testimony it self By the connexion that which was supposed v. 7. is plainly affirmed see § 30. In this affirmation 1. The point it selfe is affirmed thus finding fault 2. The persons are set down These are of two sorts 1. Agent he who findeth fault The Lord in this phrase he saith 2. The Patients They who were under the old Covenant comprized under this relative with them The testimony it self is largely quoted from this place to the end of the 12. verse In setting down the testimony observe 1. The manner of propounding it in this remarkable note Behold 2. The matter This is 1. generally propounded v. 8. 9. 2. particularly exemplified v. 10 11 12. The general declares a main difference betwixt the old and new Covenant Of this difference there are two parts 1. The excellency of the new Covenant v. 8. 2. The deficiencie of the old v. 9. The former is set out 1. Simply 2. Comparatively v. 9. The simple in foure branches 1. The time when The dayes come 2. The Authour and orderer of it who is brought in 1. By another expressing him saith the Lord. 2. By himself speaking I will make 3. The excellency of the Covenant in this Epithite New 4. The persons with whom it was made These are distinguished by two Nations 1. The house of Israel 2. The house of Iudah V. 9. The new Covenant is set out comparatively in reference to the old and that negatively thus Not according c. Under this comparison he further sets out the old Covenant thereabout 2. parts 1. A description of the old Covenant 2. A Declaration of the deficiency of it The old Covenant is described 1. By the persons between whom it was made These are of two sorts 1. The Covenanter I made saith the Lord. 2. The Covenanters with whom he made it The house of Israel 2. By the time This is set out by a memorable deliverance out of the Land of Egypt and amplified by Gods manner of delivering them in two metaphors taken from a tender parent One in this phrase when I took them by the hand The other in this to lead them The deficiency of the old Covenant is noted in a double act One of the Covenantes They continued not in my Covenant The other of the Covenanters I regarded them not saith the Lord. Vers. 10. The exemplification of the new Covenant is 1. Generally propounded 2. Particularly distributed 1. In the general the point is thus expressed This is the Covââ¦nam 2. It is described 1. By the persons with whom it is made which are as before 1. Covenanter I will make saith the Lord. 2. Covenanties with the house of Israel 2. By the time after those dayes 2. The distribution is into foure promises in every of which observe 1. The matter whereof they consist 2. The manner of expressing the same 1. The matter of the first promise consisteth of two branches In both which there is 1. A distinct Act put write 2. A distinct object Lawes 3. A distinct subject their mindes their hearts 2. The matter of the second promise is a double relation 1. The Lord will be to them a God 2. They shall be to God a people V. 11. 3. The matter of the third promise is set down 1. Negatively 2. Affirmatively The negative implyeth that under the new Covenant there shall not be such need of instructing one another as under the old Hereof are foure branches 1. The Act denyed shall not teach 2. The Instructers twice set down Every man 3. The instructed his neighbor his brother 4. The substance of the Instruction know the Lord. In the affirmative we are to observe 1. The connexion by the causal conjunction for 2. The expression of the priviledge it self wherein observe 1. The kinde of priviledge shall know Amplified by the object me 2. The persons made partakers thereof These are set down 1. Generally all 2. Distributively from the least to
Thus commeth Christ to be the proper object of our faith To this purpose saith Christ Except a corn of wheat fall into the ground and die it abideth ãâã but if it die it bringeth forth much fruit Joh. 12. 24. The flower was fine to shew the purity of Christs nature Heb. 7. 26. The second particular was the quantity of flower two tenths deal in one loaâ⦠or cake One tenth deal was an Omer full Exod. 16. 36. which was about three piââ¦ts so as there were about three quarts of flower in one loaf which was almost half a peck Thus there was more then a bushel of flower for all the twelve ãâã This typified the plenty of food which we have by Christ. They who have him shall feel no want for Christ himself faith I am the bread of life he that commeth to me shall never hunger Joh. 6. 35. 3. The number of loaves were twelve Lev. 24. 5. This was in relation to the twelve tribes which mystically comprise the whole Church under them which the Apostle calls the Israel of God Gal. 6. 16. 4. The place where they were set is said to be before the Lord Exod. 25. 30. Leâ⦠24. 6. This typifieth Christ as a body containing all the elect under him and ãâã and appears before God Thus the ãâã Priest wiââ¦h the names of the ãâã tribes appeared before the Lord Exod. 28 21. This is a point of admiraâ⦠comfort whereby our faith may be much comforted in Gods respect to Christ. 5. The order in which they were set was in two rowes six in a row This typified ãâã unity or order which is in the Church of God which is the body of Christ. This unity and order of the Church is elegantly described Cant. 4. 2. c. They that ãâã carefull to preserve this unity by keeping their rank and place do thereby shew ãâã they are of the Church of Christ and that his Spirit ruleth in them See more ãâã Chap. 13. v. 23. § 188. 6. An especial appurtenance was Frankincense on every row This prefigured ãâã ãâã acceptation which all the members of Christs body have with God in the ãâã Eph. 1. 6. This is that incense which is offered up with the prayers of all Saints ãâã 8. 3. By vertue hereof the Lord smelleth a sweet favour upon all the oblatiâ⦠of his people even as he did upon Noahs burnt offering ãâã 8. 21. 7. The renewing of the shew-bread every Sabbath Lev. ãâã 8. was that bread ãâã alway appear before the Lord Exod. 25. 30. Thus is Christ continually beâ⦠God for us Heb. 10. 12. 8. The persons that were to eat that bread were Priests only Lev. 24. 9. Mat. 12. ãâã This typified that they only have a right to feed on Christ who were of the ãâã and royall Priest-hood 1 Pet. 2. 5 9. Behold here the prerogative of ãâã By feeding on Christ we are made partakers of eternal life Ioh. 6. 51. 9. The shew-bread was to be eaten in the holy place Lev. 24. 9. Christ is fit to be fed upon only in sanctified hearts He dwelleth in our hearts by faith Eph. 3. 17. ãâã are the everlasting doors which must be lift up for the King of glory to come ãâã to them Psal. 24. 7. 10. The vessââ¦ls wherein these were to be sââ¦t were of sundry sorts Exod. 25. 29. ãâã were four ãâã sorts of dishes two for the bread and two for incense One ãâã to hold the bread the other to cover it And again one sort to hold the inâ⦠the other to cover it This shewed that holy things must be charily kept ãâã 7. 6. Our hearts are these dishes which ought to be as pure as Gold In ãâã this bread of life and ãâã incense must be kept They must be kept close from the dust of wickednesse yea and of worldlinesse Of Incense and of the typicall application thereof see The Plaister for a Plague on Numb 16. 46. § 25 37 38. §. 14. Of the Sanctuarie or Holy place THe place wherein the foresaid types were was called a Tabernacle in the beginning of this verse Of that title see Chap. 8. v. 2. § 5. Here it is called Sanâ⦠The Greek word is an adjective By the termination thereof it may be of the feminine gender singular or of the ãâã gender plural which makes it ãâã Every of the types before mentioned are of the feminine gender so as this added as an epithite to each of them may imply a quality of holinesse belonging to them as an holy Candlestick an holy table an holy shewbââ¦ead But being compared with the next verse where a like phrase is thus used ãâã is called the Holiest of all it will appear to be here used in the neuter gender and plural number and put for a place Thus heaven is set out by a word of the plural number and neuter gender Eph. 1. 20. and 2. 6. and 3. 10. This is an ãâã and carrieth with it much emphasis Things are stiled holy in a double respect 1. In regard of their pure quality 2. In regard of their sacred use In the former respect God is most properly by a kind of excellency stiled ãâã Isa. 6. 3. Rev. 4. 8. For God iâ⦠both originally and also infinitely holy By vertue of communication Angels are stiled holy Mark 8 38. By reason of that holinesse wherein God at first made them and to distinâ⦠them from those Angels that fell and lost their holinesse Men also are called holy by reason of the work of the holy Ghost which sanctifyeth them and thereby reneweth that Image of God in them in which man was at first created ãâã 4. 24. In the latter respect concerning a sacred use such things are stiled holy as are by divine institution set apart to that use and that whether it be for once only as the ground where Moses stood Exod. 3. 5. Or for perpetual use Thus sundry persons vestures instruments rites dayes and places under the law are stiled holy Thus under the Gospel the word the ministery thereof Sacraments other ordinances assemblies of Saints are stilââ¦d holy Such things as in Gods word are stiled holy ought holily to be used On this ground the place whereon Moses stood was for that time holy Moses was commanded to put off his shooes Exod. 3. 5. That implyed the laying aside of ãâã affections when we have to do with God This title Sanctuary or as it is in the f Hebrew and g Greek holies was purposly given to the place to stir them up to have it in high and holy account and in an holy manner to perform the services thereof The more to heighten their esteem the title given to the other part of the Sanctuaary is doubled and to adde the more emphasis the words doubled are in the abstract thus holinesse of holinesses Exod. 26. 33. as song of songs Cant. 1.
first not so For the ãâã beheld the first out of their court but not the second and common people are ãâã to abuse sacred rites Besides Angels are most conversant in heaven 5. In the curious workmanship for this second is said to be of cunning work Exod. 26. 31. There is ââ¦ar greater cunning about heavenly things then about the things here low By both vailes the priviledge of the new covenant was set out In the Christian Church the mysteries of the Gospel are more plainly and fully revealed then they were under the law The vail is taken away and we all with open face behold as in a glasse the glory of the Lord 2 Cor. 3. 16 18. Heaven also is more clearly and fully laid open As an evidence hereof the heavens were opened when Christ was Baptized Matth. 3. 16. §. 17. Of the Matter Workmanship Pillars and use of the Vail THe first particular about the foresaid vail is the matter thereof which was of blue and purple and scarlet and fine twined linnen Exod. 26. 31. It was the finest matter that ever any vail was made of 1. The fine linnen was a type of the pure righteousness of Christ even that wherewith the Saints are clothed Rev. 19. 8. This linnen is said to be twined and that for strength which shewed the sââ¦edfastnesse of Christs righteousnesse and that as apprehended by faith The colours were most pretious such as Princes garments use to be set out with 1. Blew This colour is reckoned as a choyce colour of rich apparel Ezek. 27. 24. Ier. 10. 9. Our Knights of the Garter who are of the most honourable order amongst us weare ribons of blew colour 2. Purple The rich mans glorious attire is thus set forth he was clothed in purple Luk. 16. 19. 3. Scarlet A description of such as were delicatly brought up is thus set out They were brought up in Scarlet Lam. 4. 5. In all ages and in these our times Princes Nobles and men of great place go in purple and scarlet These colours set out blood and shew that in Christs flesh is that pure blood whereby his Church is purged Rev. 1. 5. and 7. 14. It is said of Christ that he was ãâã with a testure dipt in blood Rev. 19. 13. The colours shew the glory of Christ even in his flesh With his blood he purgeth his Church Rev. 1. 5. They further typifie the pretiousnesse of Christs blood 1 Pet. 1. 19. O trample it not under foot Heb. 10. 29. This type affords 1. A motive to endevour to be pure as Christ is pure 1 Ioh. 3. 3. 2. A means of tryal to know whether we are of Christs body Rev. 7. 14. The second particular of the foresaid vail was the curious workmanship This with the fââ¦re-named colours was a type of excellent gracââ¦s wherewith Christ in his humane nature was adorned In this respect it is thus said of him Thou art sairer then the children of men grace is powred into thy lips God thy God hath ââ¦ted thee with the oyle of gladnesse above thy fellows Psal. 45. 2 7. For God giveth not the Spirit by measure unto him Joh. 3. 34. This is the rather to be noted because of his fulnesse we all receive Joh. 1. 16. A particular instance of the foresaid curious workmanship were the ãâã that were wrought thereupon These were shapes of young men with wings They did in particular set out the attendance of Angels on Christ as he was God-man the head of the Church For the Angels are said to ascend and descend upon the Son oâ⦠man Joh. 1. 51. This is a point of great comfort for by virtue hereof they are made ministring spirits to us Heb. 1. 14. and have a charge given them to keep us in all our wayes Psal. 91. 11 12. And therefore they pitch their tents about us Psal. 34. 7. and are ready to carry our souls to heaven when we die The thiââ¦d particular of the foresaid vail were the pillars whereon it hung These ãâã in ãâã four all of ãâã wood whereof see § 12. They were covered with Gold whereof see § 8. and set in sockets of Silver Silver is also a precious mettal next to Gold and more fit for that use then Gold The hooks whereunto the vail was fastned were all of Gold Exod. 26. 32. The pillars set out the deity of Christ by which his humanity was supported in all that he did endured The lookes and sockets of silver set out the union of Christs humane nature with his divine Hereby we are taught how to believe in Christ even as he is Immanuel God with ãâã Thus our faith will be better strengthned in all his undertakings and suffeâ⦠The fourth particular concerning the foresaid vail concerns the use of it which vnto divide between the Holy place and the most Holy Exod. 26. 33. This typified ãâã division and difference between the Church militant and triumphant Though there were but one intire Sanctuary yet the parts thereof were severed So though there be but one intire Church which is the true Catholick Church yet it conâ⦠of two parts We cannot be in both together therefore we must be conâ⦠to abide here in the Church militant till the vail of morââ¦ality be removed §. 18. Of the Golden Censer Heb. 9. 4. Which had the golden censer c. IN this and the next verse sundry particular types which were in the most holy place are set down This phrase which had hath reference to that part of the ãâã which is called the most holy place The first of the types here mentioned is the golden Censer The Greek word translated Censer is ambiguous It is derived from a ãâã that signifies incense and signifieth that whereon incense is put or offered up ãâã this respect some put it for the Altar whereon incense was offered Others take it for a Censer which was an instrument made with a broad pan fit ãâã hold fier on it with a steel or handle to hold it by Thus have our English translators turned it Censer and that most properly For it ãâã here said to be in the most Holy place but the Altar of incense was in the Holy place The Altar was set before the vail not within And Incense was to be offered on it ãâã morning and evening Exod. 31. 6 7. but into the most Holy place the High Priest went only once a year v. 7. It is therefore here taken for the Censer which is described Lââ¦vit 16. 12 13. Object No mention is made by Moses of any such instrument in the most holy place Answ. Where it is said that the High Priest shall take a Censer when he entereth into the holy place Lev. 16. 12. he meaneth this Censer of gold which he took out of the holy place and with it took fire from off the Altar and so went into the holy place again I deny not but that there may be
rites for they are all burthensome 6. This phrase untill the time of reformation hath reference to the time of the Gospel wherein and whereby those bitter things which time after time are promised are accomplished and whereby that which was defective in the law is made up and perfected If we ââ¦ay all these things together we shall find the Apostles reason to be a very forcible one For meats and drinks can but nourish and refresh the body they cannot cheer the soul and quiet the conscience Meat is for the belly and the belly for meat 1 Cor. 6. 13. and 8. 8. meat commendeth us not to God for neither if we eat are we ââ¦e better neither if we eat not are we the worse The like may be said of drink and of washings water can but wash the body it cannot cleanse the soul. Though thou wash thââ¦e with Nitre and take thee much soap yet thine iniquity is marked before me faith the Lord God Jer. 2. 22. What have ordinances of the flesh to do with the spirit Carnal and spiritual do not well agree The things that lie as burthens upon men cannot pacifie the conscience then would they be no burthen Therefore it is not possible that these things should make perfect as pertaining to the conscience especially in that they have a date which implyeth imperfection and that there is a time of reformation to come after them Of this imperfection See Chap. 7. v. 18 19. § 85 86. Of the time of the Gospell being the time of better things and so in that respect the time of reformation See Chap. 2. v. 3. § 21. and chap. 8. § 35. and Chap. 8. v. 16. § 80 81 82. §. 51. Of the resolution of Heb. 9. 8 9 10. Vers. 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 Vers. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience Vers. 10. Which stood only in meats and drinkes and divers washings and cared ordinances imposed on them untill the time of reformation Vers. 8. THese three verses declare the end of legall rights That end is to rais up mens minds to more excellent things then they were This end is 1. Propounded v. 8. 2. Proved v. 9 10. In the proposition there is set down 1. The warrant of that end 2. The matter thereof The warrant is divine This is manifested 1. By the author thereof The Holy Ghost 2. By the kind of warrant in this phrase This signifying The matter was that a more excellent way to heaven was prefigured This is amplified by the time how long this continued to be prefigured while the first Tabernacle was standing Vers. 9. Two proofes are produced of the foresaid point One is taken from the nature of the legall rites which was to be a figure This is amplified by the time how long they continued so to be for the time ãâã present The other proof is taken from the impotency of those rites This latter is 1. Generally propounded 2. Particularly confirmed v. 10. In propounding the proof he declareth 1. The heads of the legall rites Herein are noted 1. The kinds of them gifts and sacrifices 2. The manner of using them were offered 2. The impotency of them Hereabout observe 1. Wherein the impotency consisted They could not make perfect 2. The persons about whom it was manifested him that did the service 3. Wherein it was manifested as pertaining to the conscience Vers. 10. The particular confirmation is double for it is confirmed 1. By an induction of sundry particular rites 2. By a declaration of the date of them The particulars are foar 1. Meats 2. Drinkes 3. Divers washings 4. Carnall ordinances These are amplified by the necessity of observing them In this phrase impâ⦠on them The declaration of the date is in these words untill the time of reformation §. 52. Of observations raised out of Heb. 9. 8 9 10. Vers. 8. I THe Apostle declared what was agreeable to the mind of the Holy Gâ⦠For he declareth that which the Holy Ghost signifieth See § 46. II. The Holy Ghost was the author of the legall types He that signified what they intended instituted them See § 46. III. The Holy Ghost ordained the legall types to be significant He signified See § 46. IV. There is a true way to heaven This is implyed under this phrase Tââ¦e waâ⦠into the holiest of all See § 47. V. The true way to heaven was not fully and cleerly manifested by the legall rites This phrase was not yet made manifest intends as much See § 47. VI. The continuance of legall rites obscured the cleer light of heavenly truth This is implied under this phrase while ãâã ãâã Tabernacle was standing See § 47. Vers. 9. VII Legall rites were figures of future truths The word figure intends amach See § 48. VIII Legall types continue in force for the time of the law only The time then presâ⦠intends the time of the law See § 48. IX Gifts were offered to God under the law See § 42. X. Sacrifices were then offered to God These two doctrines are expresly set down in their termes See § 42. XI Legall rites could not make perfect This is plainly expressed XII Observers of the legall rites were not made perfect thereby See § 49. This phrase him that did the services sets out such as observed the rites See § 49. XIII Legall rites could not purifie or pacifie the conscience This is intended under this phrase as pertaining to the conscience See § 49. Vers. 10. XIV Legall rites consisted only in externall things The enumeration of the particulars wherein legall rites consisted together with this exclusive particle ãâã demonstrated as much See § 50. XV. Legall meats cannot nourish the soul. See § 50. XVI Legall drinkes cannot refresh the soul. See § 50. XVII Legall washings could not cleanse the soul. These three are brought in as such as appertained not to the conscience See § 50. XVIII Legall ordinances were carnall So they are here called See § 50. XIX Carnall ordinances were imposed on the people under the law So they are here said to be See § 50. XX. Carnall ordinances cannot make perfect For this end they are here mentioned See § 50. XXI The Legall rites were but for a time This word untill intends as much See § 50. XXII The time of the Gospell is a time of reformation See § 50. §. 53. Of Christ an high Priest of good things Heb. 9. 11 12. Vers. 11. But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Vers. 12. Neither by the blood of goats and calves but by his own blood he entered
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
to be made without hands Col. 2. 11. By setting down this point negatively thus Christ is not entred c. It appears that things made by man are not comparable to the things made by God In which respect they are set in opposition one to the other thus which the Lord pitched and ãâã man Chap. 8. v. 2. § 6. The other oppositions about this phrase do prove as much As the workmen are so are their works but man is not comparable to God nor his works This discovers the folly of many who though they have reasonable and understanding souls whereby they may know the difference betwixt things made with hands and without hands yet preferr the former before the latter and that both in matters of Religion and in other things also How superstitiously did the Jews doââ¦e upon the outward Temple Ier. 7. 4. and on the Ark 1 Sam. 4. 3. and yet regarded not true piety and purity of heartâ⦠No nor their own souls which were the Temples of the Holy Ghost Thus many that carry the names of Christians are more addicted to goe and visit the ruines of that Temple at Ierusalem which was made with hands then to associate themselves with the true Church of God or to fit themselves for the heavenly place made without hands How are most men even in Gods Worship more taken with externall matters which are inventions of men and things made by men then with Spirit and truth notwithstanding the Father seeketh such to worship him Iohn 4. ââ¦3 This also may not unfitly be applyed to other things for what care doe Men and Women take to adorne their bodies their houses and other things and in the mean while neglect their souls O pray that you may approve things that are excellent Phil. 1. 10. duely distinguishing the things that differ and chuse that good part which shall not be taken away Luke 10 42. §. 122 Of the Legall holy places types of Heavenly places THe forementioned holy places under the Law are thus further described which are the figures of the true The Greek word here translated figures is not the same that was used v. 9. § ââ¦9 That signified a Parable or resemblance This properly signifieth a repereussion or smiting againe being compounded of a verbe that signifieth to smile and a preposition that signifieth against It is twice used in the New Testament here and 1 Pet. 3. 21. There it signifieth one type answerable to another Thus baptisme is said to be a like figure to the Arke both of them figuring and setting sorth one and the same thing in substance Here it is indefinitly taken for the simple noun and is translated patterne Chap. 8. v. 5. That it is here thus taken is evident by the word that is joyned withiâ⦠translated true This hath reference to the holy places before mentioned they were types and figures of the true holy places namely Heaven as is afterward shewed This description of the holy places under the law intendeth the same things thâ⦠these words Patternes of things in the Heavens did in the former verse The former word figures is a kind of extenuation the latter true is an amplification The holy places under the Law were but shaddows and in that respect but mean things but they were shaddowes of the true holy places which is Heaven it self and in that respect they were great and excellent things and of singular use Of these two points See v. 23. § 115 117. §. 123. Of Christs executing his Priesthood in Heaven THe Apostle having shewed into what places Christ entered not namely into those whereinto the High Priest under the Law entered he proceedeth to declare into what place he entered in these words But into Heaven it self The conjunction of opposition but implyeth this latter to be a far more excellent place then the former as the very name it self Heaven giveth proofe To make up the sentencefull the Nominative case and principal verbe is to be repeated out of the former part of the verse thus Christ is entered into Heaven iâ⦠self This is spoken of Christ as our Priest and it taketh it for granted that Christ ãâã the true Priest of the New Testament See Chap. 2. v. 17. § 17â⦠The verbe translated entered is compounded with a preposition that signifieth In and the same preposition is set before the noune as if we translated it is entered into Heaven which sheweth that Christ attained to that which he aimed at and obtained a possession thereof even Heaven it self Heaven is here properly taken for that place of blisse where God most manifesteth his glory and where Christ abideth our Priest for ever He addeth this discriminating particle it self because the word Heaven is diversly used and sometimes for the kingdome of God here on earth yea it distinguisheth Heaven here meant from the type hereof This phrase Priest presupposeth that Christ was out of Heaven this is true of his human nature wherein he lived above 33 years on earth yea by reason of the union of the divine nature with the humane he is said to descend from Heaven Eph. 4. 9. Iohn 3. 13. He was for a time on earth that he might performe all works of service and suffering He entered into Heaven that he might continue to do all things that require Merit Power and Glory So as Heaven is the place where Christ continueth to execute his Priesthood See hereof more Chap. 4. v. 14. § 84. §. 124. Of Christs appearing in the presence of God for us THe end of Christs entering into Heaven is thus set down Now to appeare in the presence of God for us The verbe translated to appeare signifieth conspicuously to manifest It is sometimes taken in the worst part as to appeare against one as adversaries in law do and to informe against him Acts 24. 1. 25. 2. Sometimes it is taken in the better part to appeare for one as a Favourite before a Prince or as an Advocate or an Attorny before a Judge In this latter sense may it fitly be applyed to Christ who is Gods favourite Mat. 3. 17. And alwaies at Gods right hand ready on all occasions to present our Petitions to God and obtaine a gracious Answer and if he observe him incensed then to pacifie him Christ is also our Advocate and Attorny to plead our cause to answer our Adversaries and to procure judgement to passe on our side Iu these respects he is said to make intercession for us Hereof see more Chap. 7. v. 25. § 106. Christ is thus said to appeare in the presence of God to shew a difference betwixt him and the Priests under the Law They appeared before the Ark and the mercy seat thereon which was but a type of Gods presence Lev. 16. 2. But Christ in the most glorious presence of God as it were before his very face The word translated presence is derived from a
one whom he absolved Go and sin no more John 8. 11. Satan if he be cast ãâã will do what he can to return again whence he came out and if he finde that ãâã empty and that party secure he will take with him seven other spirits more ãâã then himself and they all enter in and dwell there Mat. 12. 44 45. §. 8. Of remembring again sins which remain in men THe means used under the Law of remembring sin again sheweth that sins remaining must be remembred again The main injunctions under the Law for ãâã sin give good proof hereunto As Lev. 5 5. Numb 5. 7. Iosh. 7. 9. Answeââ¦ble hereunto hath been the practise of Gods Saints in all ages as Gen. 42. 21. Iudg. 10. 15. 1 Sam. 2. 19. 2 Sam. 12. 13. Dan. 9. 20. Ezra 9. 6. Neh. 1. 7. 1. Promise of forgivenesse is made to this kind of remembrance Prov. 28. 13. 1 Iohn 1. 9. 2. Upon right observing of this duty Gods promise of forgiving hath been perââ¦ed 2 Sam. 12. 13. Psal. 32. 5. 3. Threatnings are denounced against those that confesse not their sins Prov. 28. ãâã 1 Iohn 1. 8 10. 1. This manifesteth one reason of sin lying on many mens conscience festring ãâã the soul and over-pressing it The reason is because it is not remembââ¦red not ãâã or acknowledged but hid concealed and smothered Psal. 32. 3. Sin is of ãâã nature it is as corruption in a wound closed yea as an hot vapour in a ââ¦oud which causeth thunder or in the earth which causeth an Earthquake ãâã things kept close wax violent They are as fiery darts Eph. 6. 16. The Apostle in that phrase alludes to poysoned darts and bullets which are of all the most dangeââ¦s How this duty of confessing sin is to be performed to God and how to man is ââ¦inctly shewed in The Guide to go to God or explanation of the Lords prayer 5 Pet. § 117 128 129. The mention of the time here intended under this phrase every yeare sheweth ââ¦hat the people of God had a set time of confessing their sins for that circumstance of ãâã hath reference to their annual solemn day of humiliation and reconciliation Leâ⦠16. 2. c. A like solemn rite tending to the same purpose is mentioned Deut. 26. 5. c. By way of resemblance Christians may take such courses When persons of years were baptized at that solemn time they made confession of their sins Mat. 3. 6. The like course they took upon administring the Lords sââ¦pper 1 Cor. 11. 28 31. So oâ⦠Sabbath dayes fasting dayes and other solemn occasions §. 9. Of the impotency of external rites about spiritual matters Heb. 10. 4. For it is not possible that the blood of Bulls and of Goats should take away sin THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices because they consisted of the blood of bruit Beasts which could not expiate sin Or it may have immediate reference to the third verse as shewing a reason why in those sacrifices there was a remembrance again of sin namely because those sacrifices were of bruit beasts which could not take away sin so as sin remained notwithstanding those sacrifices and therefore there was a remembrance again of them Both references tend to the same purpose and may both be comprized under this causal conjunction a FOR. b The word translated not possible is the very same that is translated impossible Chap. 6. v. 18. § 141. Of the derivation and divers acceptions of the Greek word See chap. 6. § 38. Here it is taken for an impossibility in regard of an impotency in the nature of the thing it self There is such an impotency in the blood of beasts as it is impossible that sin should be taken away thereby By blood he meaneth that which was shed when the beasts were offered up for sacrifices whereby was typified the blood and death of the Lord Jesus Under these two Creatures Bulls and Goats all other clean Creatures that were offered up for sacrifices are synecdochically comprized for they were all of the same kind These two are here mentioned in reference to the solemn annual sacrifice that was offered up for sin on the day of reconciliation Lev. 16. 11 15. These ââ¦ere called sin offerings because they were types of Christs sacrifice which did indeed take away sin but they themselves could not and that by reason of the disproportion betwixt the means of cleansing on the one side and the thing cleansed together with the filth cleansed away on the other side The means were meerly external earthly and carnal namely the blood of Beasts The thing to be cleansed was the soul of man which is a spiritual substance The filth to be taken away was sin which is a spiritual pollution It is in a manner of an infinite kind because it is committed against an infinite Majesty By it Gods wrath which is infinite is provoked Now what is there in the blood of beasts to pacifie such wrath to wash away such pollution as sin and to purge such a spiritual substance as the conscience spirit and soul of man is It is not possible that so great a work should be wrought by so mean a means External and carnal things cannot work internal and spiritual effects See more hereof chap. 9. v. 9. § 49. Had not Christs humane nature been united to his divine nature it could not have merited and done so great works as it did It is in reference hereunto that Christ saith The flesh profiteth nothing John 6. 63. On this ground it is said that Christ through the eternal spirit that is his divine nature offered himself c. chap. 9. v. 14. § 77. We may from hence infer that the opinion of our adversaries concerning the Sacraments conferring grace by the very work done is erroneous and pernicious What is water in baptisme what is bread and wine in the Lords Supper simply considered in themselves more then the meats and drinks and washings under the Law yea then the Blood of Bulls and Goats here mentioned What are Ministers of the Gospel in regard of their persons and mould and outward condition more then Priests and Levites under the Law The first preacher of the Gospel who was Christs fore-runner acknowledged that he was not worthy to bear Christs shooes and that ââ¦e baptized with water Mat. 3. 11. all that he could do was to use the cutward element Other Ministers are no more worthy then he nor can do any more ãâã he did When Paul and Barnabas were by the Heathen accounted Gods they acknowledge themselves to be men of like passions with others Act. 14. 15. Though Apostles were planters and Evangelists waterers yet neither is he that planteth any ãâã neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Indeed it is true that in regard of the office that Iohn the Baptist had to be the ãâã
this circumstance of time for ever which hath reference not only to the time of this life but also to everlastingnesse They are so perfected in this world as they shall remain perfect in the world to come Of the phrase here translated for ever see v. 12. § 36. This giveth evidence of the perseverance of Saints If they be perfected for ever they shall never finally fall away The ground of this perseverance resteth on the efficacy of Christs sacrifice Of Saints perseverance see chap. 2. v. 6. § 68 c. §. 40. Of Sanctified ones THe persons that are perfected by Christ are here said to be them that are sanctified Of the meaning of this word sanctifying see Chap. 2. v. 11. § 102 103. Among other significations the word sanctified is used for setting apart to a sacred use or end and also for making a thing holy In the former sense it here implyeth that Christ perfecteth such as are set apart by his Father even such as by Gods eternal decree are ordained to life These are they that are given to Christ by his Father Ioh. 6. 37. Eight times doth Christ make this the ground of that which he did namely that such and such were given unto him of God Ioh. 17. 2 6 7 9 11 12 24. Cleerly is this manifested by the Apostles golden Chain the first link whereof is predestination Rom. 8. 30. Hence is it said that as many as were ordained to eternall life believed Act. 13. 48. 1. This cleerly manifesteth the freenesse of Gods grace towards them that are perfected by Christ. 2. It is an argument against the universality of redemption See Chap. 2. v. 9. § 81. 3 It inciteth those who are perfected to give the glory thereof to God it is he that hath made the difference betwixt them and others Matth. 11. 25. Rom. 11 35 36. In the latter sense as sanctification is put for making holy the application of that act of Christ in making perfect manifesteth that sanctification is an evidence of perfection They who are made perfect are such as are made holy Not that sanctification as distinguished from justification is perfect in this world but that it compriseth under it also justification Indeed men are perfectly justified here in this world but the perfection of their sanctification is reserved to the world to come There spirits of just men are made perfect Chap. 12. v. 23. 1. They who are made perfect are also made holy by reason of that cleansing virââ¦e which accompanieth the merit of Christs blood Chap. 9. v. 14. This was evidenced by the water and blood that issued out of Christs side on the Crosse Ioâ⦠19. 34. 2. It is a proper work of faith whereby we are justified to purifie the heart Act. 15. 9. 1. Hereby we may gain evidencence of Christs mighty work on earth in perfecting us Sanctification is a work of the Spirit in us for by sanctification soul and body with all the powers and parts of them are altered from their natural disposition So as this work is sensible yea and visible and thereupon it will be a good help to find out our spirituall disposition 2. This is a strong motive to labour after sanctification both the getting and also for the increasing of it Hereof see Chap. 3. v. 1. § 5 c. §. 41. Of the resolution of Heb. 10. v. 11 12 13 14. Vers. 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Vers. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God Vers. 13. From henceforth expecting till his enemies be made his footstool Vers. 14. For by one offering he hath perfected for ever them that are sanctified IN these four verses the perfection of Christs sacrifice is declared and that two wayes 1. Comparatively v. 11 12 13. 2. Simply v. 14. The comparison is betwixt legal Priests and Christ. This comparison consisteth of two parts 1. The insufficiency of what legal Priests did v. 11. 2. The alsufficiency of what Christ did v. 12 13. Vers. 11. In setting down the insufficiency of what Priests did is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted The evidences are five 1. The variety of persons every Priest 2. The inferiority of their services stand ministring 3. The multiplicity of sacrifices manifested hy the plural number Sacrifices 4. The frequency of offering them in these words daily oft times 5. The kind of sacrifices In this word the same The matter wherein the insufficiency of legal sacrifices consisteth is that they cannot take away sinnes They were offered for sins yet could not take them away Vers. 12. In setting down the sufficiency of what Christ did the like method is observed For there is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted 1. The evidences were 1. The singularity of the person This man 2. The unity of sacrifice one sacrifice This is amplified 1. By the manner of using it It was offered 2. By the end of it for sins 3. By the continual vigour of it for ever 3. The authority of him that offered he sat down This is amplified 1. By the height of his exaltation at the right hand of God 2. By his continuance there v. 13. Vers. 13. That continuance is 1. Generally propounded in this phrase for ever 2. Particularly described 1. By the beginning of it from henceforth This is amplified by an act of Christ in this word expecting 2. By the continuance thereof This is illustrated by an effect which is to subdue his enemies set out in this metaphor till his enemies be made his foot-stool Vers. 14. The matter wherein the sufficiency of Christs sacrifice consisteth is set out by an effect It maketh perfect This is amplified 1. by the means whereby that perfection is effected an offering Illustrated by the unity of it one 2. By the continuance thereof for ever 3. By the persons perfected them that are sanctified §. 42. Of Observations raised out of Heb. 10. v. 11 12 13 14. Vers. 11. I. THere were many legall Priests This phrase every Priest implyeth many See § 32. II. Priests ministred as servants For they stood ministring See § 33. III. Priests oft offered their sacrifices They did it daily and Often times See § 34. IV. The Priests held close to those sacrifices which God enjoyned They still offered the same and no other See § 34. V. The Priests rffered many sacrifices This is implyed under the plural number sacrifices See § 34. VI. Legal sacrifices could not take away sin This is plainly expressed See § 34. Vers. 12. VII Christ did what the Priests could not The particle of opposition BUT intends thus much See § 35. VIII Christ was the one only Priest of the New Testament This word this man intends as much See § 35. IX
by Christ and an evidence thereof See Chap. 7. v. 25. § 104. Of setting down the exhortation in the plurall number and first person See Chap. 2. v. 1. § 4. This exhortation sheweth that the priviledge of approaching to God must be used by them for whom it is procured In the former verses it was shewed that this priviledge was procured See v. 19. § 53. Here he exhorteth to use it To stir us up the more carefully to use it we have 1. Christs invitation thus expressed Come unto me Matth. 11. 28. To refuse so gracious an invitation is a point of rebellion and folly 2. Gods propensity to reach out to them that come unto him the Scepter of his grace and favour Ahashuerus was not so gracious in this kinde to Esther Eâ⦠5. 2. as God is to believers It is noted of one of the Emperours of Rome that he never dismissed any that came to him for favour with a sorrowfull minde 3. There is a promise made to such to be accepted and satisfied Iohn 7. 37. 4. They may have assurance of sufficient grace Chap. 4. 16. 5. Their drawing neer to God is an evidence of Gods drawing them Ioh. 6. 44 45. 6. Salvation is restrained to those that come to God Chap. 7. 25. On these and other like grounds we may we must draw neere to God in all our needs on all warrantable occasions §. 63 Of drawing neere with the heart THere are sundry requisites here set down by the Apostle concerning the manner of our drawing neere The first is that it be with a true heart Of the heart and the divers acceptions thereof See Chap. 3. v. 8. § 79. Here it is put for the innermost part of man even for the whole soul yet the body is not excluded for we must glorifie God in our body as well as in our spirit 1 Cor. 7. 20. But it is that which must principally be done Without the heart there can be no drawing neare to God It is not sufficient to draw neare in body nor with lips and tongue unlesse it be with heart also Give me thine heart saith the Lord Prov. 23. 26. Whatsoever you do do it heartily or from the soul Col. 3. 23. This is Gods desire Deut. 5. 29. The heart is as a Queene that hath the command over all the other parts It is a a spring and as Gods secret close Hereof see more Chap. 3. v. 12. § 126. Hereby is discovered the folly of superstitious persons and of meere civill men Superstitious persons place all their piety in externall duties They seeme to draw neare to God but not with the heart Of these there are two sorts 1. Such as performe duties which God hath enjoyned but formally and with the outward man only as the Jews Isa. 1. 11 c. 2. Such as worship God by humane inventions Matth. 15. 9. Both these are abomination to the Lord who doth as little regard externall ordinances instituted by himself performed without the heart as he doth humane inventions Isai. 66. 3. The Pharisees against whom Christ denounced many woeâ⦠failed in both these So do Papists in and by their latine service and formall Protestants who are like those that came and sat before the Prophet Ezek. 33. 31. Meere civill men are such as suppose all religion to consist in the externall duââ¦s of the second Table If they be just in their dealing true in their words bountifull in their works they think that they have done all that is required Yet the very Heathen have herein gone beyond many of them What reward can such look for of God Even Publicans may do the same Matth. 5. 45 46. §. 64. Of a true Heart TO the heart before mentioned the Apostle here addeth this epithite true and that to meete with the deceipt of Hypocrites who pretend that in heart they draw neare when in truth their heart is fast set upon Pride Covetousnesse and other corruptions Such are they who are stiled Hypocrites in heart Ioâ⦠36. 13. These are said to have a heart and a heart We translate it a double heart Psal. 12. â⦠One is the pretence of a good heart The other is a plaine evill heart It is therefore said of those who did pretend no more then what he did intend that they were not of double heart David thereforefore setteth forth a true heart under this phrase the whole heart Such a heart must be presented to God as is evident by sundry other epithites tending to the same purpose and attributed to the heart as a pure heart Psal. 24. 4. A clean heart Psal. 73. 1. A sound heart Prov. 14. 30. A faithfull heart Neh. 9. 8. An honest good heart Luke 8. 15. Upright in heart Psal. 7. 10. A perfect heart Isai. 38. 3. Yea like epithites in the abstract are atributed to the heart as uprightnesse in heart 1 King 3. 6. Singlenesse of heart Acts 2. 46. God is a searcher of the heart Acts 1. 24. Ier. 179. Great reason therefore that we draw neare unto him with atrue heart See more hereof Chap. 3. v. 12. § 26. This manifesteth the folly of hypocrites whose intents are different according to their different disposition 1. Some aime at the praises of men Matth. 6. 2. These are vaine glorious Hypocrites 2. Others aime at profit Matth. 23. 14. These are covetous Hypocrites 3. Others at mischiefe Ier. 41. 6. These are malicious Hypocrites Their sin is the greater in these and other like respects 1. They prefer man to God for if they did beare such respect to God as they do ââ¦o man they would labour to approve themselves to God which cannot be without a true heart Psal. 51. 6. 2. They delude and deceive men They make them judge amisse Man cannot brook to be mocked if therefore they knew the hypocrisie they would detest the Hypocrite 3. They carry about them an accuser a witnesse and a Judge This is their conscienc which oft proves very terrible Thus are they adversares to God to men and to their owne souls When hypocrites and profane persons shall meet together in hell for hell is their portion Matth. 24. 51. profane persons will insult over them and say where is the fruit of your drawing neere to God Of keeping the Heart See Chap. 3. v. 12. § 126. §. 65. Of drawing neere in full assurance of faith A Second virtue prescribed for a right manner of drawing neere to God is Faith which is here amplified by an especiall property thereof Assurance Of Faith in generall of the severall kinds thereof of the means of working encreasing and strengthning it and of other points thereabouts See the whole Armâ⦠of God Treat 2. Part. 6 on Eph. 6. 16. Of Faith § 11. c. This text sheweth that Faith is an especiall means to make us fit to appear before God He that commeth to God must believe Heb. 11. 6. Heere of see more in
by the perfection of it full assurance 3. By the cause thereof in this metaphor sprinkled which hath reference to the blood of Christ. This is amplified by the subject of it our hearts and by the filth purged away an evill conscience The latter namely sanctification is set out by a metaphor of washing amplified 1. By the subject washed our body 2. By the means of washing pure water Doctrines I. Priviledges procured must be used Liberty to enter into the Holiest and a way to enter there into and a guide to conduct us are all procured Therefore we must draw neer See § 62. II. What we incite others to we must endeavour our selves to do III. What we judge to be a duty for our selves we must incite others unto These two latter doctrines I gather from the manner of the Apostles direction Let us See § 62. IV. God is to be approached unto He is meant under this phrase draw near namely to God See § 62. V. Holinesse becomes those who draw near to God Holinesse in generall is compââ¦ised under this description of those that draw near to God See § 69. VI. Men must draw near to God with the heart especially This is plainly expressed See § 63. VII The heart presented before God must be a true heart This also is plainly expressed See § 64. VIII Faith makes men fit to appear before God Therefore faith also is here added See § 65 IX The excellency of faith consists in a full assurance Therefore this Epithite full assurance is here attributed to faith See § 65. X. A right application of Christs blood cleanseth the heart Thus much is intended under this phrase having our hearts sprinkled See § 66. XI Conscience is placed within a man Even in his heart For the heart must be sprinkled from it See § 66. XII Conscience may be evill This is here taken for granted under this phrase evill conscience See § 66. XIII An evill conscience must be removed This phrase sprinkled from intendeth as much See § 66. XIV Externall sanctity must be added to internall purity The body must be washed as well as the heart sprinkled See § 67. XV. The Spirit hath a cleansing vertue For it is here set forth by water See § 68. XVI The Spirits cleansing extends to the body For the body is here said to be washed with that water See § 68. XVII The Spirit himself is pure For he is here set forth by pure water See § 68. XVIII By the Spirits cleansing men are made pure The water here meant iâ⦠called pure in regard of the effect thereof that it cleanseth and so maketh pure See § 68. §. 71. Of holding fast the profession of our Hope without waverring Heb. 10. 23. Let us hold fast the profession of our faith without wavering for he is faithfull that promised IN this verse is set down an other generall duty required of Christians in regard of the priviledges which Christ hath purchased for them See § 70. I Doctrine This duty also concerneth Christians themselves The former was to gain what they wanted See § 62. This is to maintain what they have This doth point at Hope the second theologicall grace thus linked together Faith Hope Charity 1 Cor. 13. 3. Our last English translators have turned it Faith But the Greek word properly signifieth Hope It is in foure other places of this Epistle used namely Chap. 3. v. 6. Chap. 6. v. 11 18. Chap. 7. v. 19. And in all these places translated Hope So might it have been here also translated For after he had exhorted us to faith here he exhorteth us to hope As faith produceth hope So hope nourisheth faith Of Hope See Chap. 3. v. 6. § 62. This grace of hope giveth evidence of the provident care of God over his Church and people For the reason why God worketh this grace in them is the condition wherein they are and the danger whereunto they are subject in this world In regard of their condition they are as a ship in the sea and as souldiers in the field The sea lyeth open to many stormes and ships therein are subject to great danger So are souldiers when bullets as haile-stones fly about their ears Such being their condition and such the danger wherein they are God affords them in reference to the former metaphor of a ship in the sea hope as an Anchor See Chap. 6. v. 19. § 153. And in reference to the other metaphor of souldiers and the danger wherein they are he hath provided hope as an helmet Hereof see the whole Armour of God on Eph. 6. 17. Treat 2. Part. 7. § 7. Hereby we evidently see that God bringeth his people to tryals and as David caused Uriah to be set in the fore-front of the hottest battell purposely to be slain 2 Sam. 11. 15. so he suffereth them to be in manifold dangers not for their destruction but for proofe of the graces which he bestoweth on them and for manifestation of his own Power Wisdome Mercy and other divine properties in preserving them This grace of hope we are here exhorted to hold fast Of the Greek word ãâã fast See Chap. 3. v. 6. § 68. It implyeth persevering in that which is well begun The Apostle so expresseth his exhortation as he incites others as well as himself and himself as well as others to observe it For it is set down in the first person and plurall number See Chap. 2. v. 1. § 4. That wherein he would have them to persevere is the profession of their hope Of the Greek word translated profession See Cap. 3. v. 1. § 27. To hold fast implyeth an holy courage and an invincible resolution to go on in our well-begun course and a conscionable care in using means to continue in our holy profession For this end he useth this phrase without wavering This is the interpretation of one Greek word which is a compound The simple verbe in the active signifieth ãâã bow and in the passive to be bowed Luke 9. 12. and 24. 5 29. Thence this compound which is applyed to such as will not be bowed or removed from a thing This compound is no where else used in the new Testament It is here applyed to a Christians profession which must be steady and constant that iâ⦠without wavering This confirmes that which hath been before noted concerning Saints perseverance Chap. 3. v. 6. § 68. §. 72. Of Christians professing their hope THe foresaid profession being here applyed to hope sheweth that profession is to be made of that hope which is in one That profession which useth to be made in baptisme implyeth as much This is implyed under this phrase the answer of a gââ¦d conscience towards God 1 Pet. 3. 21. Such a profession was that which David made Psal. 119. 46. and Paul Act. 24. 14. So much is testified of Christ himself 1 Tiâ⦠6. 13. We are expresly enjoyned to be ready
c. See also v. 25. § 79. §. 99. Of the certainty of judgement against apostates YEt further to aggravate the foresaid judgement the Apostle addeth this effect thereof It shall devour the adversaries The word translated devour properly signifieth to eat up a thing as the seven lean kine in Pharaohs dream did eat up the seven fat kine Gen. 41. 20. Thus fire is said to eat up a thing when it burns it up and consumes it this is to devour it Yet this is not here properly to be taken for hel-fire doth not consume the damned but because that fire which consumeth a thing useth to be very hot and the hotter it is the sooner it consumeth therefore this effect is here set down to aggravate the heat of this fire and the greatnesse of their torment yea and an impossibility to be freed from it For that which is devoured cannot escape Here is further added a participle that setteth out the time to come in this word shall to shew that howsoever their doom may be spared for a while and they impudently go on in their sin yet they shall assuredly be judged and devoured as here is set down So as there is no escaping hell-torments Apostacy makes men lyable to certain judgement There is no withstanding Gods fiery indignation Of this point see The Treatise of the sin against the Holy Ghost Part 2. § 20 21 c. §. 100. Of Apostates being adversaries A Speciall reason of the severity and certainty of the aforesaid judgement upon Apostates is implyed in this title given unto them the adversaries The word in Greek is a double compound of a preposition that signifies under and another that signifieth of or from and an adverbe that signifieth contrary They have a disposition contrary to God contrary to his son Christ contrary to the Spirit of God contrary to the Children of God contrary to the Gospel of God and contrary to their own soules Yea such adversaries as having made profession of the true religion under colour thereof do the greater mischeife Some therefore translate this word secret Adversaries This sheweth that Apostates are the greatest adversaries in the Church of God The Apostle sayeth of such an one that he exalteth and opposeth himselfe above all that is called God c. 2 Thes. 2. 4. The Apostle expresly calleth such adversaries 1 Cor. 16. 9. Phil. 1. 28. 1 Tim. 5. 14. and thus he describeth them They both killed the Lord Iesus and their own Prophets and have persecuted us and they please not God and are contrary to all men 1 Thes. 2. 15. Fitly is this title given unto them 1. In regard of their mind to God 2. In regard of Gods mind to them The Apostle useth a word that setteth out both these It is translated haters of God Rom. 1. 30. which is used both actively haters of God and passively hated of God Such were the Pharisees and Alexander the Copper-smith 2 Tim. 4. 14. and Iulian the Apostate of whose story read The Recovery from Apostacy § 56. 1. This informes us in the equity of the severity of the foresaid judgement If it be equall that such as have neglected to receive Christ should be cast into hel fire Mat. 25. 42 c. How much more equall is it that adversaries such adversaries as have been described should be devoured with fiery indignation Is it not most meet that they should be judged that their consciences should be made to looke for judgement that the indignation of the Lord should be upon them that it should be a fiery indignation that it should devoure them 2. This esteeme of Apostates before God that they are adversaries and that so fearfull a vengeance doth wait upon them should make us fearefull of giving any way to this sin To be in Gods account an adversary is as to be a Devill for so the Devill is counted 1 Pet. 5. 8. §. 101. Of the Law of Moses Heb. 10. 28. Vers. 28. He that despised Moses Law died without mercy under two or three witnesses THe Apostle further proceeds to confirme the equitie of the fore-named judgement by an argument taken from the Lesse Thus The Law of Moses was lesse then the Gospel But he that despised Moses law died without mercy Therefore he that despiseth the Gospel may much more die without mercy By Moses Law is meant the Law of God delivered to the people by the ministry of Moses Thereof there were three kinds 1. Morall which a generall rule of righteousnesse for all Adams Children in the Decalogue or ten Commandements 2. The Ceremoniall which was a particular prescript forme of piety for the time of the law 3. Judicial which was the rule of policy for the politie of the Iews Some restrain this to the Judiciall law But neither of the fore-mentioned kinds must be excluded For the blasphemer sinned against the Morall law Lev. 24. 16. He that gathered sticks on the Sabbath day and was stoned Numb 15. 32 c. offended against the ceremoniall Law For howsoever the Sabbath be a part of the morall law yet the strictnesse of not kindling the fire thereon Exod. 35. 3. against which that man transgressed was a part of the Ceremoniall law The law for putting the disobedient Child to death was judiciall Deut. 21. 21. Because Moses was Gods Minister therefore Gods law is stiled Moses law For where Matthew speaks of dishonoring Parents thus he expresseth it God commanded Matth. 15. 4. An other Evangelist thus expresseth it Moses said Marke 7. 10. In like manner Moses is said to bring Israel out of Egypt Hereof see more Chap. 3. v. 16. § 164. §. 102. Of despising the law THe fault here intended is thus expressed He that despised The Greek word so translated signifieth utterly to reject a thing It is applyed 1. To rejecting of mens petitions Mark 6. 26. 2. To despising government Iude v. 8. 3. To disanulling mens wills and testaments Gal. 3. 15 4. To despising of Ministers of Christ and of God Luke 10. 16. 5. To the frustrating of Gods counsell Luke 7. 30. 6. To the casting off of faith 1 Tim. 5. 12. 7. To making void the grace of God Gal. 2. 21 8. To nullifying the law Marke 7. 9. 9. To Gods bringing mens wisedome to nought 1 Cor. 1. 19. 10. To Gods disanulling of the law Heb. 7. 18. § 85. There see more of the notation of the word By these exemplifications of the word the high pitch of the sin here spoken of is set out to the full This sheweth that there is a difference between transgressions Some are beside the law yea and contrary to it whereof see Chap. 2. v. 2. § 14 c. Others are a plain despising of the law as the word of the text here implyeth The different words in all the learned languages that do set forth sin do imply degrees therein So do the different sacrifices that were
4. 2 Cor. 1. 6. The b noun is translated affliction Mark 13. 19. tribulation Matth. 24. 21. persecution Acts 11. 19. trouble 1 Cor. 7. 28. and other like pressââ¦res This distinguished from the former of reproaches giveth Christians to understand that they must look for heavy stroaks as well as bitter words here in this world So it befell our head as he despised the shame so he endured the Crosse Heb. 12. 2 Christ foretold thus much concerning his Disciples Matth. 10. 17 18. The history of all ages and experience of our times demonstrate as much The malice of adversaries of the truth is unsatiable They think they have never done enough till they have done the uttermost that they can in word and deed We may from hence learne to prepare our selves for more and greater afflictions then words are and by this extent of enduring to shew that the spirit of the Lord Christ is in us Indeed our weake bodies are sensible of pressures and oppressions but to prepare against them will the better enable us to endure them §. 126. Of being Companions with such as suffer for the Gospel THis other distributive particle partly sheweth how these Hebrews came to have such courage as to be made a gazing stock for their profession sake namely that company which they kept with others that were so dealt withall The word translated companions is sometimes used in the abstract translated Fellowship 1 Cor. 10. 20. It properly signifieth as here translated companion one that hath a common share in such and such a case and is translated partaker Math. 23. 30. 2 Cor. 1. 7. and partner Luke 5. 10. As to be made a gazing stock was one part and evidence of their enduring a great fight of afflictions So their keeping company with other afflicted ones was another part and evidence This latter was a Christian duty as well as the former and this a matter of commendation as wll as the former Yea this also a matter of comfort and glory as well as the former Moses chose to suffer afflictions with the people of God Heb. 11. 25. It was Baruchs praise to accompany Ieremie in the prison Ier. 32. 12. And Onesiphorus who sought out Paul very diligently and found him when he was in his troubles and that to refresh him 2 Tim. 1. 16. 17. Yea Christ the great Judge promiseth to his Disciples who followed him all the time of his publike Ministery wherein he was much persecuted to sit with him on so many thrones Matth. 19. 28. To be a companion with such as suffer for Christ is an evidence of great zeal to Gods Glory Of love to the truth of undauntednesse and courage in suffering of love to Saints and of readinesse to succour such as suffer for the Gospel 1. This is a just taxation of their fear and shame who when they see their friends questioned or any way persecuted for their holy profession withdraw themselves and will not be seen in their company but rather if they be suspected to be of theiâ⦠kindred neighbour-hood friends companions or any way associated with them dââ¦ny it as Peter did Matth. 26. 70. and Iohn mark Acts 15. 38. and as Demas so sundry other professors 2 Tim. 4. 10 16. Fearfull is the doom that is denounced against such Marke 8. 38 2. This much maketh to presse that poynt that was noted § 79. about not forsaking the assembling of our selves together especially when others are questioned but we having other friends and means are suffered to live free and quiet from trouble Then are we called to shew forth our Christian Faith and courage by associating our selves with them Then will triall be made of the truth of that grace that is in us Then as a companion we ought to speak for them as Ionathan did for David 1 Sam. 19. 4. To succor them as Obediah did the Prophets of the Lord 1 King 18. 13. And to visit them as our Lord Christ doth commend those who visited such as were sick imprisoned and otherwise restrained Matth. 25. 39. §. 127. Of acknowledging Kindnesse Heb. 10. 34. For ye had compassion of me in my bonds and took joyfully the spoyling of your goods knowing in your selves that ye have in Heaven a better and enduring substance Vers. 34. A Third branch of the exemplification of their former good beginning is their compassion of this Apostle himself in his bonds These two relatives me and my do shew that that which he here speaks of had reference to himself The copulative and or both and the causal conjunction for do shew that this depends on the former as a reason and as such a reason as the former was which may be thus more fully expressed It is evident that ye were made a gazing stock and became companions of other sufferers in that ye had compassion of me in my bonds and took joyfully the spoyling of your own goods The connexion of this verse with the former by these two conjunctions for and sheweth that many are the trials whereunto Christian professors are brought Some on their own behalfe others on the behalfe of others See more hereof § 123. That for which these Hebrews are here commended in reference to their former course of life is in one word compassion The Apostle here sets it down in the verb thus ye had compassion Of the notation of that word See Chap. 4. v. 15. § 88. And of the extent of it to all of all sorts See Chap. 5. v. 2. § 9 11. The particular person on whom these Hebrews had compassion was the Apostle himself who makes this grateful acknowledgement thereof so as kindnesses even done by men are gratefully to be acknowledged The King of Sodome acknowledged Abrahams kindesse in rescuing him and his from their enemies Gen. 14. 21. So did the Egyptians acknowledge Iosephs kindnesse in saving them alive Gen. 47. 25. The like did Ionathan in acknowledging Davids kindnesse 1 Sam. 19. 4 5. To omit other instances Christ himself as the head of a mysticall body doth acknowledge kindnesses done to the members of that body Matth. 25. 30 c. 1. This argueth a good spirit to be in men which makes them take notice of the means and instruments which are used by the divine providence for their good 2. This gratefull acknowledgement is so acceptable to them that do a kindnesse as it makes them not to repent the kindnesse done but as occasion is offered to do more and more kindnesse 3. If kindnesses done by men be gratefully to be acknowledged how much more kindnesses done by God especially if we consider how free they are how great how needfull how usefull and every way commodious unto us The kindnesses of God do infinitely exceed all that man can do Besides man is but Gods Minister what good soever he doth unto us is indeed done by God Let therefore the kindnesses done by man quicken up our spirits unto
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act ãâã reference to Iacobs faith as well as the former of blessing By faith he blesâ⦠Iosephs sons and by faith he worshipped God His faith wrought in him a ãâã respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put ãâã on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the ââ¦head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God ãâã testimony of thankfulness for that oath whereby Ioseph had bound himself ãâã him with his Fathers His heart being cheered with the assurance which ãâã had given him thereof he lifteth it up to God and worshipped him ãâã testify his reverend respect to God in worshipping him he boweth his body ãâã or upon the beds-head not upon any superstitious conceit of the place ãâã ãâã his beds-head had stood East or towards the Mount where Ierusalem ãâã be built or many other like respects but to shew how he reared up himâ⦠purposely to bow his body ãâã take the beds-head to be his bolster or pillow whereupon he raised up ãâã Because a word coming from the same root and consisting of the same letters ãâã only in the points under them signifieth both a Beb 2 Kings 4. 10. ãâã a staff Numb 17. 2. Some interpret the word a bed others a staff The ãâã Text useth that word which signifieth a bed Gen. 47. 31. The LXX ãâã it by a word which signifieth a staff Because there was no difference in ãâã but rather a fit exposition of the word the Apostle quoteth the words of ãâã LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out ãâã meaning of the Holy Ghost and to the life do manifest the old mans desire ãâã ãâã the inward devotion of his soul by a reverend composing of his body to ãâã God For rising up on his beds-head hâ⦠leanes on his staff and so bowes ãâã body in worshipping God He was in his bed and raised himself to sit up ãâã against his beds-head and that in bowing his body he might be supporâ⦠he leaned upon his staff and so worshipped The word leaning is not in ãâã Greek Text but implyed under the preposition translated upon and ãâã inserted by our translators to make the sence of the place more cleer The ãâã translated Top signifieth the uppermost part of a thing as the tip of a ãâã or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition ãâã a true Saint which is a readiness on all occasions to worship God Hereof ãâã more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand ãâã it well becommeth a worshipper of God to manifest the inward devotion of ãâã soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â⦠22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â⦠§ 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name ââ¦eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
before us the pattern of Moses in this particular that is here noted and in truth say as the Psalmist did I am a companion of all thââ¦m that fear thee and of them that keep thy Precepts Psal. 119. 63. For this end 1. Enquire after Gods people 2. Associate thy self with them 3. Frequent their Assemblies 4. Set thy heart upon them 5. Take all occasions of testifying thy love to them 6. Pass by all discouragements yea though they be great afflictions §. 139. Of pleasures occasioning sin THE reddition or other part of the comparison is in these words than to enjoy c. This word than is the note of the second part of a comparison and it shews that that which followeth is meaner and less to be regarded than that which was before mentioned The thing disrespected yea even contemned by Moses is thus expressed to enjoy the pleasurs of sin for a season The first words to enjoy the pleasures are in Greek only thus to have fruition The word translated to enjoy is a substantive but it is translated by a verb to enjoy 1 Tim. 6. 17. The noun is derived from a verb that signifieth to enjoy It is taken for using or enjoying a thing with delight or pleasure and another noun from the same root signifieth delight and two adjectives likewise from the same root signifie appertaining to pleasure or given to pleasure The Apostle therefore hath used a word fit to his purpose and it is in our English fitly translated to enjoy the pleasures This word sin is here added by the Apostle to shew what kind of pleasure he intended even such as occasioned and produced sin and also to intimate that the delightâ⦠and pleasures whereunto worldly men give themselves are tainted with sin they who follow worldly pleasures can as hardly be freed from sin as they who handle pitch or tarr be freed from besmearing their hands In a like respect riches are called Mammon of unrighteousnes Luk 16. 9. because ordinarily they occasion much unrighteousnes Sin may be well attributed to the pleasures here intended because they were about such things as are used and practised in the Court of an Heathen King among Heathen people such as feared not God It was like the Court where Abraham was Gen. 20. 11. The Apostle doth hereby give us to understand that worldly pleasures are occasions of sin They brought Esau to sell his birthright Gen. 25. 27 c. It is made one cause of Babels sins that she was given to pleasure Isa. 47. 8. And a cause of Dives neglecting his soul Luk 16. 25. and of the unrighteousness of them that followed Antichrist they had pleasure in unrighteousness 2 Tim. 2 12. Pleasures are so delight some to the corrupt heart of man as they draw him from such means as might restrain him from sin They draw him from diligence in his lawfull calling whereupon the wise man saith That he that loveth pleasure shall be a poor man Prov. 21. 17. Implying that he neglecteth the means of thriving ãâã pleasures use to withdraw mens hearts from God they are lovers of pleasure ãâã than lovers of God 2 Tim. 3. 4. This title pleasures of sin plainly demonstrateth the folly and absurdity of the ãâã opinion That pleasure is a mans chiefest good Many of the Heathen ãâã have discovered the senselesnes of that opinion and manifested it the a conceit more beseeming sensual beasts than reasonable men Let us take heed of giving our selves to pleasures They are Sathans baits to alâ⦠us his snares to hold us fast his hooks to pull us down to destruction Quest. Are all pleasures and delights unlawfull Answ. No not all for many are warranted unto us by Sacred Scriptures as 1. Shooting in the bow 2 Sam. 1. 18. 2. Flinging and slinging stones Iudg. 20. 16. 1 Chro. 12. 2. 3. Hunting Gen. 27. 3. 4. Musick and that Vocal Eccl. 2. 8. and Instrumental 1 Sam. 16. 23. 2 King 3. 15. 5. Feasting Neh. 8. 10. 6. Anointing one self 2 Sam. 12. 20. 7. Putting out riddles Iudg. 14. 12. 8. Dancing 2 Sam. 6. 16. Both body and mind while we live in this frail flesh are prone to dulness and ãâã but lawfull and delightfull pleasures are a means to quicken them This ãâã was one end why Elisha called for a minstrell 2 King 3. 15. They may be also occasions of taking notice of the divine bounty in affording ãâã us not only for necessity but also delight But because sin useth so much to cleave unto pleasures as it doth it will not be ãâã to set down some cautions about using pleasures These shall have respect to the Matter Mind Maner Time Conscience of others Gods presence ãâã better things 1. The pleasures which we use in the matter of them must lawfull else do we what we can it will be pleasure of sin An unlawfull thing cannot be used without sin The lawfulness hath a double relation 1. To Gods Law 2. To such human Lawes as we live under We must not take pleasure in the things that are against either of those 2. He that useth pleasures must in his own mind and conscience be perswaded of the lawfulness thereof Rom. 14. 11 22. 3. In regard of the manner pleasures must be moderatly and sparingly used noâ⦠too much time must be spent nor too much paines taken about them They must be as sawce not as meat a little to sharpen not much to glut the appetite To sit down to eat and drink and to rise up to play is a fault Exod. 32. 6. We have too little time for necessary duties were it not for necessity in regard of our heavy bodies and dull spirits all pleasures might be spared To take overmuch paines in pleasures crosseth the main end thereof which is not to weary and weaken but to refresh and strengthen body and spirit 4. In regard of the time pleasures must be seasonably used when we are not tied to a bounden duty Therefore they are not to be used on the Lords-days nor too early in the morning or too late in the evening lest they hinder our morning and evening sacrifice Nor yet on dayes of humiliation nor when the main duties of our calling are to be performed especially when those duties tend to others good as the duty of Magistrates Mininisters Lawyers Physicians and others 5. In using pleasures respect must be had to the Conscience of others that we offend not them especially if they be our superiours and have authority over us and wise men and pious The Apostle in matters indifferent would have us tender of other mens Consciences Rom 14. 15. 1 Cor. 10. 29. 6. Especially respect must be had to God in whose presence we are at all times and who seeth us in all our actions Prov. 15. 3. Pleasures therefore ought so to be used as therein we may approve our selves unto God We must so use them as we
partiall and in just and therefore not competent 3. That if a mans maine intent and principall end be not to deceive it skilleth not though both he that propounds the question and the hearers also be deceived Thus they profess to deceive wittingly though not principally That their mental equivocation even as they themselves have set it down is unlawfull and sinfull may be proved by these Arguments 1. It is a new devise nor warranted by sacred Scriptures nor by antient Heathen Authors The great Philosopher that hath written much of sundry kinds of ambiguity never dreamt of this 2. It justifieth an apparent lie which is expresly forbidden Ephes. 4. 25. 3. It being confirmed by an oath will prove to be plain perjury 4. Many gross absurdities do follow thereupon such as these 1. Thus all manner of lies may be made truth 2. Thus no man can know whom to believe 3. Thus all honest and faithfull commerce contracts and other like dealing would be destroyed For all depend upon the truth of mens words If words be contrary to theiâ⦠mind what shall men rest upon 4. Thus there could be no end of controversies at least of such controversies as cannot be confirmed by witness for the only means to end such controversies is an oath Heb. 6. 16. But equivocation causeth a Judge to be in doubt whether that which is sworn be true or no. 5. Christian apology or open confession of the truth of Religion is hereby taken away For men are hereby taught by word to deny their Religion so they have a mental reservation to salve up the matter 6. Christians hereby make their profession odious to Turks Jewes other Infidells and Pagans who never imagined any such mentall reservation but would take us at our words The Arguments which Iesuites produce to prove this absurd position are such as these 1. Unreasonable creatures are cunning in deceiving their Hunters as Foxes Hares Badgers and sundry other would God then leave man without such cunning evasions as may deceive their persecutors 1. Answ. It can carry but an unreasonable form of an Argument that is so taken from unreasonable creatures 2. Unreasonable creatures have no rule prescribed them to go by as reasonable men have 3. Unreasonable creatures are not called to suffer as reasonable men are 4. Hunters know and can find out the means which unreasonable creatures use but no persecutors can find out the depth of equivocation 5. There are many other means which God hath afforded his servants to escape by besides mental equivocation 6. God oft calls his servants by suffering to bear witnes to his Truth should men in such a case equivocate 2. Arg. Stratagems in war are lawfull Iosh. 8. 18. Answ. There is a great difference betwixt stratagems and equivocations For 1. Actions whereof stratagems consist do expresly affirm nothing nor deny any thing as words do 2. In a stratagem there is only a seeming to do this or that when a contrary is intended but no express asseveration to do it 3. Stratagems are used by open enemies who profess to use all the slights they can to overcome The fault therefore is in the adverse party if he be deceived in that he was no more wary and circumspect But in the case of equivocation a man professeth no deceit but naked Truth 4. If stratagems be against promise or performed by lying they are unlawfull and this the Heathens themselves have judged 3. Arg. They press the many Rhetorical figures in Scripture Ans. There are Rules to find out the full sense of those figures But for finding out the full sense of mentall equivocation no rule can be given 4. Arg. They produce sundry particular instances of Saints that have as they ãâã equivocated as 1. Rebekahs and Iacobs dissembling with Isaac Gen. 27. 6 c. Ans. That is an instance of their infirmity and no pattern for imitation The like may be said of Rahabs answering the Kings Officers whereof before 2. Elishas answer to the men of Syria that came to apprehend him 2 King 6. 19. Ans. 1. This was a stratagem against a professed enemy 2. He was not demanded any question and so not bound to answer this or that 3. Isaiahs message to Hezekiah Thou shalt dy and not live Isa. 38. 1. Ans. There is nothing but plain and open truth herein for Isaiah spake as he was commanded and as he himself thought for Hezekiahs sickness was indeed deadly according to the nature of it And if God had not extraordinarily wrought upon him he had died That Isaiah knew no other but that Hezekiah should dy of that disease is evident in that the Word of God came again to him when he carried the news of the Kings recovery v. 4. 4. Ieremiahs answer to the Princes Ier. 38. 27. Ans. His answer is plain no shew of untruth therein only there was some truth concealed which makes nothing for equivocation because he was not demanded whether the King spake to him of yielding to the Chaldeans or any other thing beside what he answered 5. Iohns answer to the Jews Iohn 1. 21. Ans. Iohn answered the truth and that according to the meaning of the Iews as this particle of emphasis that Prophet implyeth for Iohn neither was a Prophet as others to foretell things to come nor was he that Prophet which Moses spake of nor was he Elijah as they meant in body or soul but only in spirit and power That he spake according to their intent and that plainly is evident in that when they asked who he was he directly answered the truth saying I am the voyce of one crying in the Wildernes John 1. 23. 6. The speech of Christ The Son knoweth not the day and houre of Iudgment Mark 13. 32. Ans. 1. Here is no question propounded to our Saviour so as it maketh nothing to the point in hand 2. Christ declareth the truth plainly for as he was man he knew not that day and houre Many other speeches of Christ are alledged whereof not one maketh for mental reservation for the ambiguity of them is either in divers acceptions of the word or in circumstances which with ãâã and due observation may be found out §. 190. Of preferring the Church before ones Country ALL the effects that are noted of Rahabs faith did give a plain demonstration that she preferred Gods Church before her own Country This is a case that admitts some limitations It will not therefore be impertinent to shew wherein ones Country is to be preferred and wherein the Church Ones own Country is to be preferred in these cases 1. In Civill affaires As if a professor of the true Religion be a subject in an Idolatrous Country that joyneth neer to that other Country whereof he is a subject and both requires his aid against their enemies or for any other secular affaires he is bound to prefer his own Country before the other 2. In differences betwixt his own
of the spirit of sanctification in him is more worth than Millions of Worlds as a rich and precious Jewel is of more worth than many loads of filthy mud 2. By reason of that benefit vvhich Saints bring to the places vvhere they are The vvorld through ignorance taketh no notice of that benefit or through obsââ¦inacy scorneth it or through malice persecute them who bring that benefit and thus shew themselves like hogs and dogs and so are not vvorthy the society of Saints In this reason two things are necessarily implied and two others plainly expressed 1. The things implied are these 1. The vvorth and benefit of Saints 2. The vvorlds esteem of them 2. The two things expressed are these 1. The vvorlds vilenesse 2. The judgement following thereon §. 266. Of the word of Saints OF the first point imployed which is the worth and benefit of Saints see Chap. 13. vers 1. § 8. One special ground thereof is Gods favour to them A mortal Kings favour may make a mean man precious and of high account Instance Pharaoh's favour to Ioseph Gen. 41. 40. c. And Darius his favour to Daniel Dan. 6. 3. And Ahashuerosh his favour to Hester and Mordecai Hest. 2. 17. and 9. 4. And the favour of other Kings to their favourites in all ages Much more will the favour of the eternal God Almighty Lord and King of Kings make men precious There is an Hebrew word which fitly answereth to our English word a favourite whereof see Saints sacrifice on Psal. 116. vers ââ¦5 § 95. 96. Another ground is their Union with Christ As Christ assumed mans nature in general So he hath united in special their persons to that mystical body whereof he is the head they are all called Christ 1 Cor. 12. 12. In this respect they must needs be the most precious Creatures of all A third ground is the aboad of the Spirit of God in them whereby they are enabled to do much good wheresoever they come 1. This is a matter of high admiration and requireth much gratulation 2. It is a great incitement to be of this society and fraternity men vvill serve seven years or more to be of a good Company but what Company like to this 3. This should make us content with this worthy estate and precious condition With what estate shall any be content if not with this The honourable man is in a slippery estate witnesse Haman The rich man holds an Eeâ⦠by the tail for Riches fly away as an Eagle Prov. 23. 5. The voluptuous man nourisheth an Adder in his bosom For he that withheld not his heart from any joy discerned all to be vanity and vexation of spirit Eccles. 2. 11. But believers when they wander have cause to be more content than they that dwell in stately Palaces and they that are clothed with Sheeps skins and Goat skins have more cause to rejoyce than Herod in his royal apparrel Act. 12. 21. When they are destitute they have more cause of content than Dives who fared sumptuously every day Luke 16. 19. When they are afflicted they are in a better condition then Belshazzar when he was most merry with his Princes Wives and Concubines Dan. 5. 3 4. When they are evil intreated they are better than they who are applauded as Herod was Act. 12. 22. When they are tormented they are in a better case than they that stretch themselves upon beds of Ivââ¦ry Amos 6. 5. 4. The worth of Saints teacheth them to walk worthy of that worth They must be like the Woman arrayed with the Sun which trampled the Moon under her feet Rev. 12. 1. Their worthy walking is to be heavenly minded and to have an heavenly conversation Their condition calls them to contemne the world and their want of a setled place in this world should put them on to wander heaven-ward And to seek that Citie which is to come So did wanderers of old vers 16. 5. The aforesaid worth of Saints is a great comfort and encouragement against the scoffs and scorns of the men of this world It is enough that whatsoever the world judge of them they are precious in Gods sight That good angels answerably have them in high esteem and that other Saints account them as Gods chiefest Treasure 6. This affords a caveat to the men of this world to take heed of abusing these wanderers These are they of whom the Lord saith Touch not ãâã anointed Psal. 105. 15. And again He that toucheth you toucheth the apple of mine eye Zech. 2. 8. God may in his unsearchable wisdom suffer his worthy ones to be tried and thereupon suffer adversaries and persecutors to prevail against them for a while but assuredly as Gods precious ones shall not be utterly forsaken so their adversaries shall not go scot-free 2 Thââ¦s 1. 6 7. §. 267. Of the worlds vile esteem of Saints THE other thing implied is the worlds esteem of Saints and that is a base and vile esteem as if they were not to be regarded For the aforesaid instances that they wandered in Sheeps skins c. doth manifest a vile esteem of them They neglected they rejected they ill entreated them Isââ¦mael had a mean esteem of Isaac manifested by mocking him Gen. 21. 9. So had Saul of David 1 Sam. 22. 11 and Michal his daughter 2 Sam. 6. 16. David's oââ¦t complaints hereof Psal. 119. 51. and 79. 4. So Iob Iob 30. 1. c. The Prophets observe this to be the common conceit of the world Isa. 62. 4. Ier. 30. 17. So doth an Apostle 1 Cor. 4. 13. Wofull experience giveth too evident proof of the truth hereof even in these our dayes This is so by reason of many corruptions in the world As 1. Ignorance both of the true worth of Saints and also of Gods high account of them The world is blinde in spiritual matters 1 Cor. 2. 14. ãâã 2. Unbelief The world will give credit to nothing revealed out of Gods word Isa. 53. 1. 3. False principles As false rules of judging which are outward shew sence and worldly glorie The world sets too high a price on external and earthly things 4. Malice This adds much to their blindnesse yea it casts dust upon the eye of their reason It becomes us to take heed of being beguiled vvith the vvorlds esteem and account of men Yea and to take heed that vve be not over credulous in believing the reports that the vvorld giveth and rumours that it spreadeth abroad of Saints What vile reports did they give of John the Baptist and of Christ himselâ⦠Mat. 11. 12 19. The like might be exemplified in every age of the vvorld §. 268. Of the Worlds unworthinesse a cause of Saints wandring THE first thing expressed in this reason of Confessors wandring is the vvorlds vileness The vvorld is not vvorthy of them This consequence is confirmed by this direction vvhich Christ giveth to his Disciples
This is done by the Spirit of Christ conveyed into us whereby we are sanctified Rom. 8. 11. 3. The Spirit enableth such as are united to Christ to stand against all assaults and to persevere in a spiritual growth till they come to be perfect men in Christ Ephes. 4. 13. 4. The receiving of the Soul to glory when it leaves the body In assured conâ⦠hereof not onely Christ Luk. 23. 46. but Stephen also Act. 7. 59. commended his soul to God 5. The Resurrection of the body to eternall life Iohn 5. 28 29. 6. The uniting of Body and Soul together again and setling them in glory eterâ⦠Matth. 22. 32. Christs Argument as it holdeth for the resurrection of the body so for the union of them with their souls For God is not the God of our bodies alone but of our persons consisting of Body and Soul All these are the degrees of mans perfection None of them may be left out In all these were believing Jews made perfect and in all these are and shall be all believing Christians made perfect And without every one of them can none of them be made perfect Quest. 1. How then is perfection denied to them as it seemeth to be denied ãâã thiâ⦠phrase that they should not be made perfect Answ. It is not simply denied but restrictively in relation to us Therefore it ãâã added without us â⦠Quest. How doth their perfection depend on us or on our perfection Ans. 1. In that the Resurrection of the bodyes of all Believers shall be at once and so their perfect consummation in body and Soul Iohn 5. 28 29. Abel the first Believer that died and all others after him must rest in their graves till the last of Gods elect be perfected 2. In that the means of perfecting believing Jewes were reserved to our times which were Christs Incarnation subjection to the Law and accomplishment thereof oblation of himself a Sacrifice Resurrection from the dead and Ascension into heaven All these were in the last dayes in the time of the Jewish Church they were not actually done If in our dayes they had not been done those ancient Believers had not been perfected But being all actually done in our dayes we thereby are perfected and they also are perfected with us For they believed that in the latter dayes they should be accomplished as indeed they were and by that Faith they were justified and sanctified in this life died a blessed death had their souls received to Heaven shall have their bodies raised and united to their souls to enjoy eââ¦ernall rest and glory as we also who believe in Christ exhibited This I take to be the cleer meaning of the text Hereby sundry errors raised from thence are plainly refuted 1. None of the Souls of the faithfull shall be in Heaven till the last day This was the opinion of many ancients as of Tertullian Vigilantius and others Among other arguments they press this text But they erre not knowing the Scriptures nor the power of God Matth 22. 29. For they apply that to the Soul separated from the body which belonged to the last union of body and soul together I deny not but that by Christs entrance into Heaven there was a great access of joy and glory to such Saints as were dead in their soules glorified before But that then their souls should first enter into heaven may and must be denied Besides they take that to be spoken of the effect which is meant of the actuall eââ¦hibition of the means Whereas the means of making men perfect which was Christ was not actually exhibited before the last dayes they deny the effects thereof which is the perfecting of Saints thereby Quest. Could the effect be before the cause Answ. 1. The highest procuring cause was before the effect which was Gods Decree and purpose 2. So also was a primary efficient cause Gods promise Gen. 3. 15. 3. So likewise the vertue and efficacy of the working cause Rev. 13. 4. 4. The instrumentall or applicatory cause which is faith Hebr. 11. 1. As they who maintain the foresaid errors mistake the maine ground thereof which is this text so they goe against the current of other Scriptures which are these and other like 2 Cor. 5. 1 2. c. Luk. 23. 43. Phil. 1. 23. A second error is this The Souls of the faithfull were in a place in the uppermost part of Hell called Limbus Patrum Of this see Chap. 8. v. 8. § 50. A third error is this The Souls of the faithfull before Christ were in a place of beatificall vision but not in heaven This is the error of some Protestants who cut but a third betwixt ãâã and Papists Hereof see more Chap. 8. v. 8. § 50. §. 279. Of the insufficiency of externall means in case of perfection THE deniall of perfection to the Jews before Christ exhibited is in regard of the means which they had Those means were not sufficient to make them perfect All the means which they had may be comprised under this word Law but the Law made nothing perfect Chap. 7. v. 19. § 86. which in this case must be the moral or ceremonial Law The morall Law cannot make perfect by reason of our impotency Rom. 8. 3. In reference to that law the Apostle saith No man is justified by the Law in the sight of God Gal. 3. 11. Of the Ceremoniall Law it is expresly said that the offerings thereof could not make him that did the service perfect Chap. 9. v. 9. § 49. and Chap. 10. v. 1. § 3. In this respect it is called a carnal Commandement Chap. 7. v. 16. § 21. And the Ordinances thereof are stiled weak and beggerly Elements Gal. 4. 9. 1. Quest. Why was that Law then ordained Answ. 1. To shew we stood in need of means to perfect us 2. To point out those means Therefore they are called â⦠shadow of good things to come 2. Quest. Were not then believing Jewes made perfect Answ. Yes But by the means which were typified under their rites This gives a demonstration of their blindness and folly who expected perfection from the observation of that Law Against such the Prophets much inveighed Isa. 1. 11. Mic. 6. 6 7. And Christ in his time Luk. 16. 15. And the Apostles in their time Gall. 4. 9. Great also is their folly who wish the continuance of that external Law yet still and also of them who think to be perfected by humane inventions If external Divine Ordinances could not make perfect ââ¦uch less can humane §. 280. Of perfecting all Believers in all ages by the same means TO shew that God did not leave his people utterly destitute of all means of perfection This phrase of limitation Without us is inserted Whereby we are given to understand that they had means to be made perfect but such as belong to us Christians and are expresly manifested in our dayes Hereof see more Chap. 7. v. 19.
signifieth a frame of wood wherein one piece is fastned acrosse unto the other fitted for Malefactors to be stretched thereon As we use to hang Malefactors upon a Gallows or Gibbet So the Romans were wont to nayle them to a crosse So was Christ being delivered by the Iewes to the Remans So as here the instrument of Christs death is Metonymically put for the kind of his death which was a most painfull and shamefull death yea and a cursed death too Gal. 3. 13. Here also under this word Crosse Synecdochically all Christs suffââ¦rings from his Conception to his Ascension may be comprised For this word Crosse both in sacred Scripture and also in other Authors is put for all manner of afflictions In this respect Christs whole life was a Crosse that is full of afflictions Christs crosses were either connaturall or accidentall Connaturall were such degrees of his humiliation as made him like unto man Hereof see Chap. 2. v. 17. § 169. Accidentall crosses were such as arose from externall causes Hereof See Chap. 2. v. 10. § 96. His heaviest Crosses were at the time of his death for that was the hower of his adversaries and the power of darknesse Luk. 22. 53. Those crosses may be drawn to foure heads 1. His apprehension 2. His examination 3. His condemnation 4. His execution 1. To apprehend him one of those whom he had chosen to be his disciples and an Apostle came as a guide This was foretold as an aggravation of the point Psal. 55. 12 13 14. Others that followed that Traitor came with swords and staves as to â⦠thiefe Luk. 22. 52. and they bound him as a notorious Malefactor Ioh. 18. 12. 2. To examin him they hurry him from one Judge to another five severall times ãâã all which places he is egregiously abused and kept waking all night and the next day to his death 1. He is brought to Annas John 18. 13. There they smote him with a staffe or wand 2. From Annas to Caiphas Joh. 18. 28. There they spit in his face and buffet him Matth. 26. 67. 3. From Caiphas they send him to Pilat Luk. 23. 1. 4. From Pilat to Herod Luk. 23. 7. There he was ill intreated by Herod and his guard 5. From Herod to Pilat again ãâã 11. There they scourged him and platted a crown of thornes on his ãâã Ioh. 19. 1 2. and smote him with their staves on the head so crowned Matth. 27. 30. 3 He is condemned 1. By the Senat of the Iewes who adjudged him worthy of death Matth 26. 66. 2. By the suffrage of the common people a Murtherer and raiser of sedition is acquitted rather then he 3. By the like suffrage it is required that he should be crucified 4. By Pilat the Judge he is condemned to the crosse meerly upon the importunity of the Iewes for the Judge professed that he found no fault in him Matth. 27. 24. 4. About his execution 1. They force him to carry his own Crosse under which by reason of his former ill usage he even fainted So as a stranger was forced to help him to beare it Compare Ioh. 19. 17. wiith Luk. 23. 26. 2. They bring him to a most noysome place Matth. 27. 33. 3. They gave him Vinegar to drink mingled with Gall. So they did againe whilst he was hanging on the Crosse Matth. 27. 34 48. 4. They disrobe him and strip him naked to all kind of weather Matth. 27. 35. 5. They nayle to the Crosse his Hands and Feet the most sensible parts of his body where store of sinnews and nerves meet together Ioh. 20. 25. 6. They caused him so nayled to hang on the Crosse till he died By the aforesaid particulars we may observe how they offended all his senses 1. His Hearing by crying Crucifie him Crucifie him 2. His Sight with scoffing and scorning gestures 3. His Smell with the noysome place of Golgotha 4. His Tast with Vinegar Gall and Myrrh 5. His Feeling with Thornes on his Head boxes and blowes on his cheekes filthy spittle on his face peircing his hands and feet with nayles cruell lashes on all his body So torne was his flesh with whipping as Pilat thought it might have satisfied the Iewes Thereupon bringing him out in that case he said Behold the Man Joh. 19. 1 5. Thus from the crown of his head to the soales of his feet there was no part not vexed not tortured Great and heavy were these crosses but his inward anguish of soul was infinitly more Hereof see Chap. 2. v. 9. § 76 And Chap. 5. v. 7. § 38 An internall curse accompanied the kind of Christs death which was upon a Crosse. By the law this kind of death was accursed Deut. 21. 23. Quest. Why this kind of death rather then any other Answ. To be a type of that curse which Christ took upon him as our surety Gal. 3. 13. The heavy weight of Christs Crosse doth 1. Much commend the transcendent love of God and of Christ to man 2. It doth aggravate the horrible nature of sin 3. It doth amplifie the invaluable price of mans redemption §. 18. Of Christs enduring the Crosse. OF the aforesaid Crosse collectively comprehending all Christs sufferings it is said that Christ endured it Of this verb See Chap. 10. v. 32. § 121. The word is sometimes used to set out a couragious standing against an hostile power Here it implyeth a so bearing the Crosse as not to be discouraged or hindred thereby in his course Among other vertues it intendeth two especially namely Patience and Constancy The verb is translated to take patiently 1 Pet. 2. 20. and the noun Patience Luk. 21. 19. It is also put for perseverance Matth. 10. 22. Act. 17. 14. Rom. 2. 7. Thus Christ most patiently endured ãâã Crosse and constantly abode under it Christs Patience had respect to God ãâã and his enemies the instruments of his troubles 1. In relation to God Christ did 1. Obediently submit himself to Gods will This was the ground of all Phil. 2. 8. In nothing did he thwart the same nor failed in fulfilling any part thereof Heb. 5. 8. 2. Contentedly he endured what was the good pleasure of his Father to lay upon him though otherwise through the great extremity of agony he could have wished that it might have passed over Matth. 26. 39. 3. He willingly endured all 4. With much humility he submitted himself He humbled himself Phil 2. 8. 5. Confidently he depended on God in his greatest extremitie This title My Father and the ingemination of this phrase My God My God shew as much Matth. 26. 39. and 27. 46. He neither doubted of his Fathers favour nor despaired of his succour 2. In relation to himself Christ most meekly and mildly endured the Crosse without any inward fretting and vexing his Spirit Indeed his Soul was troubled and very heavy but that was by some unexpressible burthen that pressed upon his Soul not by perplexing his Soul
people must needs be a grievous contradiction Further to aggravate this contradiction it is said to be against himself indeed sometimes they contradicted his Disciples to blame him thereby as in the case of not fasting Matth. 9. 14. and rubbing corn on the Sabbath day Matth. 12. 1. and eating with unwashed hands Matth. 15. 2. But even against his own self against that doctrine which he himself preached and the works which he himself wrought They regarded not the dignity of his person the integrity of his life the benefit of his works nor any other thing in him which might have restrained them from their violent contradiction but impudently they contradicted him himself By this it appears that the most excellent and innocent persons may have the most virulent oppositions by the vilest among men §. 25. Of being weary and fainting in our Christian course THat Christs pattern in enduring such contradictions as he did may be the more deeply weighed the Apostle declareth the dammage that may follow upon neglect of that means The dammage is in generall hinted in this particle lest which is the interpretation of two Greek words a that not that ye faint not It is a word of caution and prevention implying that such a dammage of mischief is like to follow upon neglect of the foresaid duty The dammage consisteth of two branches The first is thus translated ãâã wearied The Metaphor is taken from runners in a race or from such as labour and toyâ⦠in any hard work and with the difficulty thereof or rather through their own sluggishnesse and lazinesse wax weary and give over the former course I find this word used in two other places as where it is said the prayer of faith shall save him that is weary and ready to faint we translate it sick Jam. 5. 15. and where Christ saith thou hast laboured and hast not fainted Rev. 2. 3. Here is added the subject your minds wherein such may be wearied or faint In the Greek it is so placed between two verbs as it may be referred to either of them Thereupon some thus translate it lest ye be wearied in your minds and faint Others thus lest you be wearied and faint in your minds There is no great difference in referring it to the one or the other It hath reference to both and is fitly fixed betwixt them They who be wearied in their minds faint in their minds And they who faint in their minds are wearied in their minds The latter word translated faint signifieth to be loosed it is used of things fast knit whereby they remain strong and steady as a mans joynts and limbs But if they be loosed they lose their strength and become feeble and weak It is used of the fainting of the spirit or soul of man for want of food Matth. 9. 36. and 15. 32. And to such a fainting under affliction v. 5. Here it is taken in a spiritual sense ãâã appears by joyning it with this phrase in your minds And thus it is taken Gal. 6. 9. By the inference of this danger the Apostle giveth us to understand that virulent contradictions and strong oppositions may make men weary of good courses Psal. 73. 13 14. Ier. 20. 7 8 9. As those crosses are in their kind grievous so humane frailty is much perplexed therewith And because good courses are occasions of such contradictions many wax weary of their good courses Well therefore did the Apostle premise this note of caution and prevention lest We have cause to be circumspect over our selves herein and carefully use all means to encourage our selves against those temptations Hereof see more Chap. 3. v. 12. § 122. This last clause and faint in your minds is added as the reason of their wearisomenesse in good courses Howsoever the bitternesse of contradiction may give occasion of being weary yet the proper cause thereof resteth in our selves even in our own faint spirits Hereupon saith the wise man If thou faint in the day of adâ⦠thy strength is small Prov. 24. 10. David acknowledgeth thus much of himself I said this is my infirmity Psal. 77. 10. It was inward fainting that made many of them who believed in Christ to be afraid to confesse him Ioh. 12. 42. That wearinesse ariseth from fainting in mens minds is evident by the different disposition of men diversly minded For where there is the same occasion of weaââ¦inesse in all there is not the same effect In the time of the captivity many Leviââ¦es went away from the Lord but the Sons of Zadock remained faithful Ezek. 44. 10 15. And in the time of the primitive persecution many forsook Paul 2 Tim. 4. 16. yet not all The spirit of a man will sustain his infirmity Prov. 18. 14. Nothing dismaieth a man of courage instance Moses David Iob the Prophets the Apostles and Martyrs in all ages It is not simply contradiction but pusillanimity which causeth wearisomeââ¦esse It is an undue plea to pretend the grievousnesse of contradiction for excuse of mens wearisomnesse in their Christian course it becometh men rather to take notice of themselves and of their own faint-heartednesse that they may be the more humbled and brought to repentance for the same that so the Lord may be the more merciful unto them When men duly load themselves God will be ready to ââ¦ase them but if men by laying the blame elsewhere think to ease themselves the Lord will load them the more Now whether it be safe for a man to ease himself and the Lord load him or to load himself and the Lord ease him judge yee This further sheweth how needfull and usefull it is to get an undainted spirit and an invincible resolution to go on in our Christian course though all the world should contradict us Courage and resolution doth much in temporall and earthly matters yet they may in their bodies notwithstanding all their courage wax weary as in war in running a race in travelling in undertaking any other task but spiritual courage will so enable us as we shall not only well begin and hold out a good while but go on to the end of our Christian race §. 26. Of resisting unto blood Heb. 12. 4. Ye have not yet resisted unto blood striving against Sin THe Apostle doth in this verse declare how far the forementioned duty of imitating Christ in suffering is to be extended even unto blood The word which we translate resisted is a double compound Of the simple compound see Chap. 2. v. 7. § 62. The preposition added in this double compound signifieth against and is well translated resisted It is a Souldier-like word and importeth a manly standing against an enemy foot to foot spear to spear not yeelding a foot or haiââ¦es breadth as we say and that unto blood that is so long as blood or breath remains in our bodies or so long as we live Mans life remains in his blood
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.
All Chastââ¦sement seemeth not to be joyous that is as our English hath to the sense fully expressed it no Chastisement The Hebrew and Greek do oft expresse the generall with a negative though the Latine and English account a negative generall to be as a speciall 2. The Apostle useth the negative because that which he had said before might seeme to imply that there is pleasures delights and joyes in afflictions But this he expresly denyeth in this phrase not joyous 3. He adds the affirmative but grievous because sense feeles it to be so 4. The substantive in Greek is used instead of the adjective thus not of ãâã but of grief It is matter not of joy but of griefe There is much emphasis herein 5. To mittigate and mollifie the matter he addeth a limitation of the time thus for the present Hereby is meant that time wherein the affliction lyeth upon a man and wherein he feeleth the smart and grief of it 6. He addeth another limitation in this word seemeth Which is taken sometimes in opposition to truth and reality For many things seeme to be what they are not Luk. 8. 18. 1 Cor. 3. 18. But here it is taken for experimentall sense as where it is said the Ship-men deemed that they drew neer Act. 27. 27. Yet this is here so to be taken as when sense feels grief faith may conceive comfort Affliction is indeed grievous to outward sense and in that respect seemeth to be so but not to faith Thus it is a limitation §. 60. Afflictions are grievous THat which the Apostle here granteth concerning the grievousnesse of affliction giveth us to understand that God well understandeth Mans condition he understandeth the nature of afflictions the weight and smart of them He understandeth Mans sensiblenesse of them and weaknesse in enduring them God himself witnesseth as much concerning the afflictions of the Children of Israel in Egypt ãâã I know their sorrow Exod. 3. 7. He knoweth our frame Psal. 103. 14. Thou hast ãâã my trouble thou hast known my soul in adversity saith David to God ãâã 31. 7 1. It is God himself that afflicteth ãâã he must needs understand the heaâ⦠and sharpnesse thereof 2. God knoweth a man within and without Chap. 4. v. 13. § A skilfull Physician seeing a body anatomized soon discerneth the diseases and anguishes thereof This is a great comfort to us in our greatest distresses For we cannot but know that if God understand our grievous condition he will answerably support us and help uâ⦠This God will the rather do by reason of the matter here granted that afflictiâ⦠are not joyous For where affliction is joy is said to be darkned Isa. 24. 11. ãâã 5. 15. Experience giveth sufficient proof hereof Obj. We are commanded to rejoyce in afflictions Matth. 5. 12. Iam. 1. 2. Answ. Not simply for the affliction but for the cause and effect thereof Of these see verse 5. § That heavinesse in the affliction and joy in the cause and effect may stand together it is evident 1 Pet. 1. 6. This gives proof of the inhumane and more then barbarous cruelty of them who from the patience and constancy and from the comfort and alacrity of Marâ⦠infer that their sufferings are a pleasure and delight unto them and thereupon seek to lay the more load upon them Too neer to this barbarousnesse do they come who in the sore trials of Saints ââ¦antingly say now be merry now sing like the cursed Chaldeans Psal. 137. 3. This gives instance of the unconceivable work of the Spirit who can raise joy out of that which is not joyous Surely this is no lesse admirable then Gods first work Gen. 1. 2 3. The Apostle contents not himself with the negative that afflictions are not joyout but addes as a granted case that they are grievous So doth another Apostle 1 Pet. 1. 5. The grievous complaints not only of weak men women and children but also of the stoutest hearts and men of greatest courage give sufficient proof hereof They are contrary to flesh and blood whereof all consist they presse they pinch it and in that respect are grievous Consider the particulars and this generall will the more evidently appear Persecutions by imprisonment banishment sword fire sundry tortures are they not grievous so sundry diseases as Stone Gout Strangury c. so reproach losse of goods oppressions c. O Pitty and bear with them that are afflicted succour and support them in what you can Their condition being grievous it needs and requires compassion help and succour Herein shew your selves like unto God See the Saints sacrifice on Psal. 116. 5. § 29. §. 61. The grievousnesse of afflictions are especially to sense THe Apostle doth many wayes mitigate the grievousnesse of afflictions as first that it is especially to sense implied in this word seemeth Thus much is intended under this phrase Is my flesh of brasse Iob. 6. 12. It is from sense that mens complaints of afflictions are so great as they use to be Object The soul and spirit of man is oft sorely afflicted Psal. 42. 5 6. Answ. 1. That is by reason of a sympathy with the body 2. There is a sense of the soul as well as of the body Were the soul insensible spiritual judgements which are the heaviest would prove to be no judgements Hereby we may see a ground of that difference which is betwixt party and party in enduring the same kind of affliction Some will inwardly fret and vex themselves and outwardly tosse and tumble rage and roar and shew much impatience Others on the other side meekly and quietly with much humility and patience bear the affliction The reason is because the former are led only by sense as they feel so are they affected The latter have an ability above sense to endure whatsoever is laid on them and that by faith in God his properties and promises Two things may be here objected 1. They who have faith are oft much disquieted witnesse Iob and David 2. Heathen men who have no faith manifest admirable patience as Regulus Answ. To the first Believers have flesh in them as well as Spirit That flesh is so sensible of sharp afflictions as it oft hindereth the exercise of faith Matth. 26. 41. To the second Many heathen and naturall men through vain glory or some other bie and base end have taken to themselves an invincible resolution not to manifest any sense of the affliction which they endure and thereupon seeme to have no sense We Christians by a patient enduring of that which seemes not joyous but grievous may gaine and give evidence that the Spirit is more prevalent in us then the flesh For this end we must be well acquainted with the true grounds of comfort which are these Who afflicteth God our Father What moveth him his Love What aimes he at our need What will he produce our good What will follow thereupon
Tables of the Law 1. This union of these two graces discovereth the uncertainty of that note which Papists give of a true Church namely Union Concord Peace These simply in themselves cannot be a note of the true Church because they may be without holinesse but the true Church is an holy Catholick Church There may be communion and peace amongst the most impious that be If they could shââ¦w holinesse of doctrine holinesse of order and discipline holinesse of life and conversation their union were to purpose But their Idolatry Heresie manifold errors and superstitious ordinances their filthinesse and licentiousnesse take away the glory of their pretended union 2. This sheweth that the agreement of the common sort in disorderly courses which they call good fellowship is no true Christian peace because it is without holinesse 3. This manifesteth the folly of those who upon pretence of peace neglect if not reject holinesse such as these 1. They who to keep their people the faster together as they think setup a religion of their own invention and restrain them from Gods holy ordinances So did Ieroboam 2 King 10. 31. 2. They who suffer a toleration of Idolatry where the Gospell is professed upon pretence of keeping peace So Sid Solomon 1 King 11. 4 c. And Ioash 2 Chro. 24. 17. 3. They who being in Idolatrous places subject themselves to Idolatry to keep peace and avoid trouble Ezek. 23. 5 12. 4. Governors who to have the good will of their people either yeeld to an unholy act as Aaron did Exod. 32. 24. Or suffer their people to do that which is unholy as Zedekiah did Ier. 38. 5. 5. Subjects who to gain and retain peace with their governors conform themselves to their unholy pleasure Ioh. 12. 42. This may be applied to all sorts of inferiors yea and to friends and neighbors A heathen man being moved by his friend to swear for him in a false cause returned this answer that a friend must accommodate his friend so far as the Altar that is so far as may stand with holinesse Peace is a most precious thing but as gold it may be bought too deare And it is bought too deare if holinesse be let go for it 4. In all endeavours after peace either of gaining or retaining the same be sure that it want not this companion of holinesse If peace and holinesse cannot in this or that case stand together let peace depart rather then holiness These limitations if it be possible as much as lyeth in you are not to be applyed to holiness It is not in our power to let holinesse go away Neither may it be presupposed that it is impossible to attaine holinesse as peace for peace consisteth in the agreement of others as well as of our selves but holiness consisteth in a mans own disposition all the men in the world cannot keep him that hath a mind to be holy from holinesse Lotââ¦emained ââ¦emained holy in the midst of Sodome 2 Pet. 2. 8. Well therefore might the Apostle presse his exhortation to holinesse with the same emphaticall verb. §. 77. Of Seeing God TO put us on the more to endeavour after holinesse The Apostle useth this motive Without which no man shall see the Lord. Though this relative Which may seeme to have reference both to peace and holinesse For it may be of both ââ¦umbers yet the Greek putteth this doubt out of question for it is of the singular number and masculine gender as the Greek word translated holinesse is The motive is taken from the damage of wanting holinesse which is an impossibility of seeing God Of this word seeing and the diverse kinds of sight See Chap. 2. v. 9. § 72. It is here implied that God may be seen so Matth. 5. 8. 1 Ioh. 3. 2. and it is said of Iacob and Moses they saw the Lord Gen. 32. 30. Heb. 11. 27. Obj. The contrary is affirmed that no man can see God Exod. 33. 20. Joh. 1. 18. â⦠Tim. 6. 10. Therefore he is stiled invisible 1 Tim. 1. 17. Answ. Seeming contradictions in words must be reconciled by distinguishing the different significations and acceptions of them For the poynt in hand Man is said to see two wayes 1. With Corporall eyes 2. With Spirituall Both these are ordinary or extraordinary and that in this life and in the life to come Things ordinarily seen with corporall eyes are sensible and visible objects within the ordinary reach of Sight Gen. 24. 63 64. Things extraordinarily seen with corporal eyes are extraordinary visions Dan. 10. 7. or visible objects at an extraordinary distance As when Stephen on earth saw the humane nature of Christ in heaven Act. 7. 56. In the life to come after the general Resurrection Saints with their bodily eyes shall see such glorious objects as the very sight thereof will add much to their blessednesse The spiritual eyes of a mans soul are two 1. Understanding Eph. 1. 18. 2. Faith Heb. 11. 27. The former is more common for all of all sorts regenerate and unregenerate Christians and Heathen may with the eye of understanding see God in some measure that is conceive that there is an eternal Almighty most wise just and gracious God Rom. 1. 20. The latter is proper and peculiar to the Saints and in that respect stiled The Faith of Gods Elect. Tit. 1. 1 Spiritual sight of God is in this world imperfect but will be perfected in the world to come 1 Cor. 13. 9 10 11 12. To apply these distinct kinds of sight to the point in hand the forementioned seeming contradiction about seeing him who it invisible may be thus reconciled 1. God simply considered in his divine essence is a Spirit and cannot be seen with bodily eyes 2. God fully considered in his infinite excellency and majesty is incomprehensible So as no man no not with the eyes of his soul can see God to the full 1 Tim. 6. 16. Yet in some respect may God be seen both with corporall and spirituall eyes He was seen with corporall eyes in sundry apparitions and resemblances as in a cloud Exod. 13. 21. Levit. 16. 2. In brightnesse Ezek. 1. 26 27 28 29. In an humane shape Gen. 18. 3. In a true body Ioh. 14. 9. 1 Tim. 3. 16. The three former were extraordinary proper to the old times before Christ was exhibited The last was for that time that Christ lived on earth then all that would come to him might see God made manifest in the flesh even with their bodily eyes Yea after his ascension when Christ was in heaven Stephen saw him with his bodily eyes Act. 7. 55. and Paul also 1 Cor. 15. 8. At the day of judgement all men shall see him with their bodily eyes 2 Cor. 5. 10. and in heaven after that day shall Saints continually behold him 1 Ioh. 3. 2. 1 Thes. 4. 17. Some restrain this of my Text to seeing Christ in heaven and that
right to his inheritance even that heavenly inheritance which the Father hath prepared the Son purchased and the Spirit sealed up to their souls This right therefore commeth not from any worth of theirs nor from any merit of any thing done by them but from this prerogative conferr'd upon them For as the Apostle Iames expresseth Iam. 1. 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Therefore the Apostle Peter 1 Epist. 1. 3. blesseth God for this priviledge saying Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 2. This should also stir us up to search after the evidences of this our right Heirs of great inheritances will be very diligent herein yea and they will ãâã the advise of learned Councel Should not we much rather use all means to get assurance of this prerogative to be of the Church of the first-born Note the exhortation of the Apostle Peter in 2 Epist. 1. 10. If we be new born we are first-born and therefore the evidences of our new-birth are assured evidences that we are Gods first-born therefore well weigh them You had them in the foregoing Section 3. This may admonish such as are the more eminent of the Church not to despise them who are in some outward respect inferior to them be the difference in Wealth or Honour or Authority or Superiority or Learning or Witt or any gift of Body or Mind yet in Gods esteeme and in the greatest priviledge they are all one all first-born all Heires all Kings Note Gal. 3. 28. There is neither Iew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus This is it which the Apostle mainly aimes at 1 Cor. 12. 15 16 c. Well weigh this poynt ye that are any way above others and consider what the Apostle Iames sayth Iam. 2. 1 2 c. 4. This doth afford a ground of consolation to such as are of poore parentage and can expect no inheritance from their Father on earth to young brothers from whom the Elder carriethiall to females who cannot inherit they are all Gods first-born So to all that are Poore Mean Illiterate Weak or any way despicable in mans conceit A great comfort and encouragement it is to such that they are Gods first-born Note Iam. 1. 9. 5. This doth afford an use of direction First in generall to walk worthy of this priviledge and prerogative for it is a great priviledge an high prerogative In particular 1. Moderate your care for things here below For being Gods first-born ye may rest assured he will provide sufficient for the pesent and hereafter give you a kingdome On this ground doth Christ presse this poynt Luk. 12. 29 30 31 32. I may to these use the Prophets phrase Ier. 45. 5. Seeke ye great things for your selves seeke them not Will a Kings first-born carke and care for Farmes Offices or other like meanes of livelihood much lesse should Gods first-borne carke and care for these earth things 2. Patiently beare temporall losses reproaches disgraces and what else may be endured for thy profession sake The right of the first-born will recompence all Note Heb. 10. 32 33 34 35. and 11. 9 10 26 35. This also is well-beseeming Gods first-born 3. Be an example to others how to behave themselves They who in any respect are above others must be as lights unto them The advice of Christ Matt. 5. 16. Let your light so shine before men that they may see your good works c. doth especially appertaine to such Thus may we win and save others as 1 Pet. 3. 1 2. 1 Tim. 4. 16. And this is a great improvement of the talent which God commits to us whereby men bring gaine to the Lord which he will not let passe unrewarded Read Math. 25. 15 27. Thus shall we bring a good repute to our profession yea and much honour to our Father Matth. 5. 16. §. 107. Of Christians enjoying the same priviledges as the Jewes formerly did III. IN that the society to which we are brought by the Gospel is set out by this phrase Church of the first-born It doth informe us That under the Gospel all Christians are made one with Jewes For it s noted as a work of the Gospel to bring us Christians to those who by priority of time are Gods first-born This was of old promised by God Gen. 12. 13. And desired by Saints Psal. 67. 3. And foretold by Prophets Gen. 9. 27. Mal. 1. 11. And the accomplishment thereof manifested Eph. 2. 13. Gal. 3. 27. The grounds of the point may be 1. To give evidence of the extent of Gods mercy Rom. 10. 12. 2. The more to set out the honour of Christs comming For as the honour of his second comming is set out by the appearing of all people to be judged by him So of his first comming by calling all nations to beleeve in him 1. This may informe us in a main difference betwixt the Law and the Gospell The Law was proper to one only Nation the Iewes as Psal. 147. 19 20. The Gospel is common to all Heb. 4. 2. And therefore saith the Apostle Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that beleeveth to the Jew first and also to the Greek Not only so but the Law was a partition wall which kept Iewes and Gentiles one from another But by the Gospel that partition wall is broken down Eph. 2. 14. If the Law were then worhty to be had in so high esteeme as David had it in in how much higher esteeme is the Gospel now to he had Heb. 2. 2. 2. This may instruct us in the dignity and excellency of the Christian Church The Psalmist having an eye on the Church of Israel stiles it the City of God and thus saith of it Psal. 87. 3. Glorious things are spoken of thee O City of God The like glorious things and that in a far more excellent manner may be applied to the Church of Christ For this Church is brought to that and the priviledges of that Church are brought to this This was fore-told Isa. 35. 1 2. and 66. 10 11 2. In regard of the right which the Christian Church hath to the ancient Jewish Church the titles proper to that are entended to this For this is called Sion and Ierusalem and the City of God as in the foregoing verse And the members of this First-born Heirs Children of promise Children of the free woman Gal. 4. 28 31. Abrahams seed Gen. 3. 29. Israel of God Gal. 16. 16. Their maine priviledges whereof we also are made partakers were these 1. A speciall covenant betwixt God and them Gen. 17.
ordered by discretion 7. All the senses must be inlets of good as Luk. 5. 26. Acts 2. 37. and 4. 4. Blessed are they who make a right use of their Spirit and of the distinst faculties thereof §. 111. Of the meaning of the word Iust. THE next point of the description is the property IUST According to the notation of the Greek word the vertue or grace here intended is a generall vertue whereby is given to every one his due whether it be to God or man See more hereof My whole Armour of God on Eph. 61. 4. Treat 2. Part. 4. § 1. 1. It s sometimes restrained to the eighth Commandement as opposed to deceitfull and wrong dealing with men And in this restraint its used Tit. 1. 8. 2. It s used to set down the summe of the second table and compriseth under it all the duties we owe to man Thus largely it s taken when it s joyned with another generall word which compriseth under it all the duties of the first table as Mark 6. 20. 3. It s extended to the whole and compriseth under it all duties that we owe to God or man In this extent its taken for the most part when it is set alone or joyned with a word of perfection as Gen. 6. 9. Or else is opposed to a generall word that compriseth all manner of evill under it as Psal. 37 12. Prov. 3. 33. Here it s so set alone and nothing added thereto to restrain it as it must needs be taken in the largest extent and so compriseth all manner of vertues and graces under it And it s taken as a property belonging to men while here they live for it s distinguished from that heavenly qualification which followeth after this life namely to be made perfect q. d. Ye are come to those divine Spirits of men who being truly though imperfectly just while they live on earth are now made perfect in heaven So that hence we may observe 1. That men may be truly just in this world Whereof see Chap. 10. v. 38. § 144. §. 112. Of the perfection of the souls of Saints in heaven THE consummation of the Spirits of just men is in this word made perfect This sets out the estate of mens souls after they leave their bodies and ascend to heaven they are then perfect perfect I say truly and properly and fully not in part only but in degrees also not in the manner only of what they do but in the measure also not by imputation of anothers perfection or by a gracious acceptation of that which is not perfect for perfect but by a full and compleat performance of what they are bound unto So as there is no defect at all therein no not in any thing nor at any time This perfection is an universall and perpetuall perfection This is it which is intended 1 Cor. 13. 10. When that which is perfect is come Here he taketh it for granted that there is a perfection to come That place Phil. 3. 15. may be taken of the future thus whosoever will be perfect and this most fitly agreeth to the scope of the Apostle for he had before denied a present perfection in this world v. 12 13. Thus the point is there also taken pro concesso that there is a perfection to come This Christ seemes to aime at Ioh. 17. 23. That they may be perfect in one where the very word of the Apostle here is used That Christ prayeth for the future glory of such as beleeve in him is evident in the following verse Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me The Apostle Eph. 4. 13. aimeth at this perfection Most fully is this future perfection set out Eph. 5. 27. It is set out 1. Generally in this word glorious 2. Particularly in the words following And that privatively by removing all blemish and defect a glorious Church not having spot or wrinkle and positively by expressing an especiall perfection which is to be holy a property which most of all makes us like to God Eph. 4. 24. Of a more distinct meaning of these words See my Domest Duties Treat 1. on Eph. 5. 27. § 50 51 52. Take we a view of the distinct perfections of the severall faculties of a glorious soul and the compleat perfection of the whole will better appear 1. The understanding is endued with perfect knowledge Whatsoever may any way make to the glory of God or happinesse of the creature it perfectly understandeth It is ignorant of nothing that it may or must know or is any way meet to be known Neither doth it misconceive or know any thing amisse Nor ignorance nor error is in it This phrase 1 Cor. 13. 12. Then shall I know even as I am known importeth as much For our knowledge is there compared to Gods though not in equality for there is no proportion betwixt finit and infinit yet in similitude of perfection and that according to the extent of created capacity And that the comparison lyeth in such a perfection is evident by the opposition of this phrase to that which goeth immediatly before thus Now I know in part but then shall I know even as I am known 2. The will is only and wholy in every thing plyable to Gods will no reluctancy at all against it If the Lord should will it to go from heaven to earth and again to dwell in the earthly tabernacle of the body it would therein readily yeeld to Gods will Instance the soul of Lazarus that had been dead four daies and of others raised from the dead 3. The memory never le ts slip any thing that is treasured up in it and nothing is treasured up in it but that which is good heavenly and divine and every way worth the keeping and fast holding 4. The conscience is accessary to no evill that may any way disquiet or trouble it but exceedingly cheereth the soul by the witnesse it beareth to the good perfect and constant course which it taketh and to Gods approbation thereof so as it is ever quiet comfortable and cheerful 5. The heart is most pure sincere and entire It s said Rev. 14. 5. that no guilâ⦠is found in them They shine as the Sun Matth. 13. 43. They are transparent they have no cover for hypocrisie Such as make lies or love lies are without Rev. 21. 8 27. and 22. 15. 6. Their liking affections are wholly set upon the chiefest and highest good from which no inferior good can draw them So ravisht they are with God as in comparison of him they desire love and delight in nothing else at least in nothing more then in their sweet communion with him 7. There is nothing in heaven to stir up in the souls there any disliking affections as of fear grief anger hatred In this respect its said that all tears are wiped from their
eyes Rev. 7. 17. that is all matter of grief the like may be said of other disliking affections 8. That use which souls have of senses as of seeing hearing and the like increaseth that admiration which they have of those excellenâ⦠objects which they see and hear and more ravisheth them therewith 9. That utterance or expressions which they make of their mind is most divine tending only wholly continually to the praise and honour of God Note how in this respect they are set out Rev. 19. 1 6 7. 10. Souls in heaven are every way so perfect as they will be most fit to be united to glorified bodies which shall be made like the glorious body of Christ Phil. 3. 21. which are said to shine as the firmament and the stars Dan. 12. 3. Yea as the Sun Matth. 13. 43. which are incorruptible and spiritual 1 Cor. 15. 42 44. spirituall I say 1. In regard of their freedome from all dulnesse and heavinesse 2. In regard of their wonderful agility activity celerity and other like properties 3. In regard of their sustentation only by their spirits without food apparel sleep Physick or any natural help By these forementioned particulars you may discern the perfection of glorified souls which God is pleased to communicate unto them 1. Thereby to give evidence of the perfect ââ¦ulnesse of his goodnesse unto man A great evidence was given at first in mans creation A greater evidence in mans renovation and regeneration This the greatest in regard of the absolutenesse and unchangeablenesse of it 2. To magnifie the glory of the Son of God the head of Saints Note 2 Thes. 1. 10. where it is said that Christ shall be glorified in his Saints The perfection of Saints verifieth and gives proof of the fulnesse of the merit and vertue of the things which Christ hath done and suffered for mans Salvation 3. To give proof of the victorious power of the regenerating Spirit in Saints For the perfection of Saints gives demonstration of the Spirits full conquââ¦st over the flesh and all other enemies of the soul. The rest which Solomon had was a good evidence of the full conquest which David had got over all the enemies of Israel 4. To satisfie the longing desires of Saints For all they in whom the good work of grace is once begun most earnestly desire the perfection thereof This they do 1 Partly in regard of the flesh which lieth heavy on their souls as appeareth Rom. 7. 24. 2. And chiefly in regard of their earnest desire to have as neer a communion with God and as full a participation of his Image as may be note Phil. 3. 13 14. Brethren I count not my sef to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those which are before I presse towards the mark for the price of the high calling of God in Christ Iesus 1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the manifold imperfections whereunto they are here subject in this world Fitly may I apply in this case Isa. 40. 1 2. The warfare of a righteous soul against the flesh the world and the devill is accomplished as her iniquity is pardoned so is it utterly subdued and she made perfect An assured expectation hereof is the sweetest comfort that can be thought of against our present imperfections Hereon therefore meditate while here you live It s some comfort that imperfections are a common condition and that men may be truly righteous though imperfect but this is a far greater that their imperfections shall all be taken away and they made perfect 2. This may be a motive to set before us for a pattern the Spirits in heaven and that upon this ground because they are made perfect This is the main scope of the third petition in the Lords Prayer This is intended Heb. 6. 12. where the Apostle exhorteth us to be followers of them who through faith and patience inherit the promises 3. This may afford ground of exultation and rejoycing upon evidences of the approach of our dissolution because the time of our being made perfect then commeth §. 113. Of the communion of Saints on earth with Saints in heaven THe principal point intended in these last words now followeth intimated in this particle AND which hath relation as to other particulars precedent so to that phrase ye are come c. viz. by the Gospel to the spirits of just men made perfect So that the Apostle doth hereby give us to understand that by the Gospel Saints on earth have communion with Saints in heaven Here are two particulars 1. The Communion it self 2. The means thereof viz. the Gospell 1. For the first that there is a communion betwixt Saints on earth and in heaven is evident from divers places of Scripture as Eph. 1. 10. Col. 1. 20. especially Eph. 2. 19. where we are said to be fellow-Citizens with the Saints namely of all the Saints that having lived before on earth were then glorified as well as of those who then were or after should live on earth and in their time be glorified Now fellow-Citizens have a mutual communion one with another and are partakers of the same priviledges That which is set down Luk. 1. 17. for an evidence of the power of the Baptists ministery that he should turn the hearts of the Fathers to the Children do th also prove the point for by Fathers he means the ancient Jewes deceased and glorified and by Sons such as living on earth were brought to believe in Christ. By turning their hearts to them is meant an acknowledgement of them to be their genuin Children in that they be of their faith as Gal. 3. 7. Ioh. 8. 39. 2. That the Gospel is a means of this communion whereby it comes to be a priviledge of the new Testament is evident by the forementioned proofs of the point Quest. Was there not a communion betwixt Saints on earth and in heaven before Christ was exhibited Answ. 1. Not so cleerly and fully revealed Now many things in sacred Scripture are appropriated to the Gospel not simply and exclusively but comparatively in regard of the perspicuous manifestation of them as Heb. 8. 10. and 9. 8. 2. The Gospel preached in regard of the substance of it was under the Law Heb. 4. 2. Unto us saith the Apostle was the Gospel preached as well as unto them The first promise after mans fall Gen. 3. 15. contained the substance of the Gospel and that was the substance of the New Testament by vertue whereof Saints of old had all the spiritual and celestial communion which they had 3. The extent of this communion to all of all sorts as Eph. 1. 10. and Matth. 8. 11. from the east and west is proper to the Christian Church after an especiall manner The grounds of this mutuall communion betwixt heaven and earth are these 1. Their
Old Covenant Heb. 8. 13. So as the new must come in when the old is abrogated 1. This doth set forth the excellency of the Gospel above the Law and of our times above the times of the Law Well weigh the difference betwixt the Mediator of the Law and of the Gospel betwixt the old and new Covenant and the soresaid excellency will more clearly and fully be manifested 1. The Mediator of the Law was a son of man a meer man Whereas Christ the mediator of the Gospel was the Son of God and though a true man yet not meer man but God-man 2. Moses the Mediator of the Law was a sinfull man once in danger to be killed for neglect of Circumcision Exod. 4. 24 25. And after excluded out of Canaan for his incredulity Numb 20. 12. Whereas Christ the Mediator of the Gospel knew no sin 2 Cor. 5. 21. but was holy harmelesse undefiled c. Heb. 7. 26. 3. Moses the Mediator of the Law was not able himself to endure the delivery of that whereof he was a Mediator Heb. 12. 21. It is said he exceedingly feared and quaked at the delivery of the Law Whereas Christ the Mediator of the Gospel was able to dwell with that devouring fire and everlasting burnings mentioned Isa. 33. 14. He stood in that bush which burned with fire and was not consumed Exod. 3. 2. 4. Moses was a Mediator only to deliver the Law from God to the people Deut. 5. 27 31. Acts 7. 38. Gal. 3. 19. Whereas Christ the Mediator of the Gospel is our surety who hath satisfied the Law for us We therefore have beyond all comparison the better Mediator and in like manmer the better Covenant so it s expresly called Heb. 8. 6. Now hath he obtained a more excellent ministry by how much also he is the Mediator of a better Covenant which was established upon better promises It s better then the Covenant of works in the very substance of it It s better then the Covenant of grace as it was made with the Iewes 1. In the clear manifestation of it by the Gospel Eph. 3. 5. 2. In the sure ratification of it by the death of Christ Heb. 9. 15. 3. In the mighty operation of the Spirit in and by it 2 Cor. 3. 6. 2. To stir us up to take due notice of the excellency of the times of the Gospel to blesse God for reserving us thereto and to endeavour with our utermost ability to walk worthy thereof This worthy walking is in particular expressed 2 Cor. 5. 17. Eph. 4. 24. §. 116. Of the sprinkling of Christs blood Heb. 12. 24. And to the blood of sprinkling that speaketh better things then that of Abel THe last priviledge here noted as it is a distinct priviledge in it self as the copulative AND importeth so it is an amplification of that which is immediatly set before it For it is one of the prime fruits of Christs mediation Being our Mediator he shed his blood for us His blood being the blood of a Mediator it proves a blood of sprinkling Being a blood of sprinkling it speaks better c. To handle this as a distinct priviledge the meaning of the words is first to be opened By blood he meanes the death of the Mediator before mentioned For mans life is in his blood Gen. 9. 5. The shedding of a mans blood is the taking away of his life Now Christs blood was shed as the blood of beasts under the Law for a sacrifice for expiation of sin And that Gods people might have a more particular assurance of their clensing by the blood of their sacrifices it was wont under the Law to be sprinkled upon them Exod. 24. 8. and 29. 21. Lev. 14. 6 7. Hereunto alludeth the Apostle in this place And by blood of sprinkling by a figure he means blood sprinkled or as Heb. 11. 28. 1 Pet. 1. 2. sprinkling of blood Sprinkling of blood setteth out the application of the merit thereof to the particular persons that are sprinkled Now Christs blood is applied on his part by his Spirit which inwardly perswades the soul of a right it hath to Christ and to all that he hath done and endured for mans redemption And on our part by faith which moves us to rest upon Christ for a particular benefit to our selves of his obedience unto death So as the mention of blood shews the ground of atonââ¦ment sprinkling the means of receiving benefit thereby So that from the sprinkling of Christs blood the Apostle gives us to understand That Christs blood is communicable which is evident by the frequent sprinkling of that blood and of that water which under the law were types of Christs blood For by the sprinkling thereof things and persons were consecrated to an holy use and unclean things and persons were cleansed To give some particular instances The Tabernacle which was the place of the holy worship was thus sprinkled and all the ministring vessels therein Heb. 9. 21. And the Altar Lev. 1. 5. And the Mercy Seat Lev. 16. 14. And the Book of the Covenant Heb. 9. 19. So also the Priests and their garments Lev. 8. 30. And all the people Exod. 24. 8. That sprinkling of blood was a rite of consecration is evident Lev. 8. 30. Quest. Why should the forementioned things be consecrated by sprinkling of blood Answ. All things are unclean to sinful man till by Christs blood and faith therein they are sanctified So as hereby the contagion of mans natural pollution was set out Instances of cleansing unclean things by sprinkling of blood and water are these 1. Such as eat any unclean thing Lev. 11. 8. This being prohibited was a plain sin So touching or any way medling with unclean things wilfully 2. Such as unawares touched any unclean thing Lev. 5. 2. This was a casualty 3. Such as were infected with leprosie running issue or any like disease Lev. 13. and 15. So women certain dayes after child-bearing These were infirmities 4. Such as buried their dead friends or touched their corps Numb 19. 11. to typifie the danger of having to do with such as are dead in sin Like to this was the uncleannesse of him who killed the red cow who carried her out who burnt her who gathered up her ashes to make the sprinkling water withal All these were duties commanded yet because they were occasioned by sin though they were about the means of purging from uncleannesse made the performers thereof unclean All these and other like kinds of legal uncleannesse were purged with blood sprinkled on them Numb 19. 17 18. Heb. 9. 22. Thus purging vertue arising from sprinkling of blood evidently shewes that Christs blood is communicable the vertue of it extends to others for the legal purging was but a type of Christs This is further manifest by the Sacramental sprinkling of water in Baptism which is a sign of Christs blood and by the communicating bread and wine in the Lords Supper Two especial
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
4. 2. Be well informed in thine own nakednesse emptinesse nothingnesse and unworthinesse So was Abraham 18. 27. Iacob Gen. 32. 10. Iob 42. 6. David Psal. 22. 6. 143. 2. Isa. 6. 5. Paul 1 Tim. 1. 15. and others This will much amplifie our esteem of God §. 136. Of serving God with an holy fear THe second special property of our service to God is Godly fear The word in the original signifieth a good or religious circumspection which moves men cantiously or warily to enterprise what they do in that respect its translated fear The word here translated godly fear is compounded of a verb that signifieth to take and an adverb that signifieth well so as according to the notation of the word it implieth well to take or apprehend a thing Thence followeth a wary circumspection and a godly fear They who are circumspect and wary about the things which concern Gods worship are expressed under this word which our English translate devout Luk. 2. 25. It is a grace in man that hath relation and respect to God in which respect this Epithite godly is here applied to it thus godly fear This kind of word is seven times used in the new Testament as Luk. 2. 25. Act. 2. 5. and 8. 2. In these three places it s translated devout Heb. 5. 7. and 11. 7. and here In all these places it importeth a godly fear onely once I find it used to set out a natural fear viz. Act. 23. 10. By this speciall property of our service to God the Apostle evidently demonstrateth that An holy fear is a speciall means of well ordering the service we do to God The grounds whereof may be 1. That goodnesse and kindnesse which in God is mixed with greatnesse and Majesty and power and justice He is truly that which the Heathen unduly stiled their Iupiter Optimus Maximus In like manner doth God proclaim his own name Exod. 34. 6. and his Son sets him forth Matth. 11. 25. and 6. 9. Now as his greatnesse requires fear Ier. 10. 7. Mal. 1. 6. So his goodnesse requires that it be a good and godly fear 2. That alteration of our nature which is wrought by the powerful work of Gods Spirit True it is that the flesh remaineth in all while they remain in this flesh Rom. 7. 23 24. Gal. 5. 17. In this respect God gives to his even to the best of his a Spirit of fear Note 2 Cor. 5. 11. Act. 5. 11. But with this flesh there is also the Spirit in such as are regenerate This sanctifying Spirit makes that fear in them to be a good and godly fear such a fear was Noahs Heb. 11. 7. For the Spirit works love in the Souls of men Gal. 5. 22. 2 Tim. 1. 7. Now love mixed with fear makes it to be a godly fear 1. This may inform us in the condition of regenerate persons It s a kind of middle condition betwixt mans entire estate wherein God at first created man and that corrupt estate whereinto man fell In his entire estate he needed nothing but love in his corrupt estate nothing works on him but a servile slavish fear such a fear as Adam had in the garden Gen. 3. 8 10. and Gain Gen. 4. 13. and Pharaoh Exod. 12. 31. such a fear casts out love 1 Joh. 4. 18. But the regenerate estate is mixed of both and that by reason of that double principle which is in man flesh and spirit fear arising from the flesh love from the spirit But by this mixture of love servile fear is made a godly fear which is ever accompanied with love and therefore in sacred Scripture oft joyned together as Deut. 10. 12. Of this kind of fear see My Domestical Duties Treat § 4. 2. This demonstrates unto us thââ¦ââ¦xcremes whereunto most are given some in the defect some in the excââ¦sse The defect is of such as have no fear at all such commonly are the most impudent and audacious sinners like unbroken and unbrideled horses which run headlong to their own and their riders destruction These will be held from no sin that they have power and opportunity to commit Note Gen. 20. 11. Rom. 3. 18. The excesse of such fear is nothing but wrath and vengeance This is a plain servile slavish fear which is so far from being accompanied with love as by perfect love it s cast out 1 Ioh. 4. 18. It s joyned with hatred It hath two violent effects 1. It oft casts men into strange extacies as Dan. 5. 6. and makes them despair Gen. 4. 3 It s a plain diabolicall fear Iam. 2. 19. 2. It puts strange desires into mens heads and makes them wish there were no death no judgement no hell no Judge no God The godly fear here mentioned is as a vertue in the mean betwixt these two extremes 3. Upon the foresaid ground let us be exhorted to possesse our souls with this godly fear when we draw near to God to worship and serve him Such an exhortation Christ giveth about patience Luk. 21. 19. This will be a speciall meanes to make thee serve God acceptably For godly fear ariseth from faith as I have shewed in My Domestical Duties Treat 1. § 4. 4. Direction how to get this godly fear 1. Acquaint thy self with God as Eliphaz adviseth Iob 22. 21. and be well instructed in his divine properties and excellencies as in his supream soveraignty c. Of which see The Churches Conquest on Exod. 17. 11. § 43. Ignorance of the excellency of a thing makes it to be disesteemed But true knowledg thereof workes an high esteem and due respect 2. Chron. 28. 9. Hereby God wronght in Iob a godly fear Iob 42. 2 3. 2. Get all the evidences that thou canst of Gods Fatherly respect to thee Call to mind his offers of grace revealed in his word Observe his gracious dealing with thee how long he hath born with thee wherein he hath dealt better with thee then with many others Well observe what fruits of his sanctifying Spirit are wrought in thee These give evidence that God is our Father and will make us thereupon desirous to please him 3. Set this God allwaies before thee and remember that the eyes of the Lord are in every place beholding the evill and the good as Prov. 15. 3. This also will work a godly fear For it will make thee to do all things as in his presence Note Gen. 39. 9. 4. Be well informed in the horrible nature of sin how contrary it is to God and that in his chiefest excellency which is his purity and holiness Nothing more contrary to another not darknesse to light nor death to life Nothing makes a creature so loathsome in Gods sight as sin Sin only incenseth Gods wrath Sin causeth all judgements Sin makes the Devill so terrible as he is Sin puts a sting into death Sin excludes from heaven and implungeth into hel Were this thorowly
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
members of one and the same body and in regard of their spirituall condition animated by one and the same spirit and thus all of them spoken to as to one On this ground where it is said that Moses spake unto all Israel he thus expresseth his minde The Lord thy God will go before thee He it is that doth go with thee He will not fail thee nor forsake thee Deut. 31. 1 3 6. 4. God doth account all beleevers as dear unto him as if they were but one They are therefore all as one spouse to his Son Cant. 4. 8 9. 2 Cor. 11. 2 They are all heirs of the same Kingdom Iam. 2. 5. To be an heir is the property of one Gen. 21. 10. This is a good ground for every particular beleever to apply the precious promises of the Gospel to himself in particular The like may be said of the duties which God requireth of children of men For in the Decalogue or ten Commandments they are laid down as a particular precept to every person in the singular number thus THOU shalt have no other Gods THOU shalt not make to thy self c. §. 73. Of Gods not failing nor forsaking his THe substance of this promise I will not fail thee nor forsake thee giveth assurance of Gods constant and continuall carefull providence over his Concerning it the Psalmist upon his own experience thus saith I have been young and now am old yet have I not seen the righteous forsaken c. and again The Lord forsaketh not his Saints they are preserved for ever Psal. 37. 25 28. Very elegantly doth the Prophet by an argument from the less to the greater thus enforce this point Can a woman forget her sucking childe that she should not have compassion on the sonne of her womb yea they may forget yet will not I forget thee Isa. 49. 15. This negative promise is much pressed in Scripture as 1 Chro. 28. 20. 1 Sam. 12. 22. 1 King 6. 13. Isa. 41. 17. The ground hereof resteth upon the unchangeableness of Gods love God is in all things unchangeable God is immutable in his nature in which respect he thus saith I am the Lord I change not Malach. 3. 6. He is also immutable in his Counsell in his Word in his Oath Heb. 6. 17 18. and in his Love Ioh. 13. 1. Besides the relations which he hath caused to pass betwixt himself and us giveth us further assurance that he will never leave nor forsake us When my father and mother forsake me then the Lord will take me up Psal. 27. 10. Doubtless thou art our Father though Abraham be ignorant of us and Israel acknowledge us not c. Isa. 63. 16. Obj. Iob by reason of his soar and heavy crosses and Lazarus who died a beggar may seem to be left and forsaken of God Answ. Losses crosses pain penury and other afflictions are no argument of Gods forsaking men His wise providence is much manifested in ordering his childrens estate here in this world For 1. God never suffers his to be tempted above that they are able to bear He giveth strength answerable to the burden he laieth upon his We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 8 9. 2. God alwaies gives a good issue to the trials of his children 1 Cor. 10. 13. Iob had all that was taken from him doubled Iob 42. 10. The Angels carried Lazarus his soul into heaven Luk. 16. 22. 3. God recompenseth outward losses and crosses with far better things For wealth he giveth grace for bondage of body freedom of conscience for pain patience for corporall death eternall life Obj. 2. Saints themselves have complained that they have been forgotten and forsaken Isa. 49. 14. Answ. That was the misapprehension of their weak flesh which is no sufficient evidence against Gods express promise The Psalmist acknowledgeth this misapprehension Psal. 77. 10 Obj. 3. Christ himself complaineth that he was forsaken Matth. 27. 46. Answ. Christ together with our flesh took the infirmity thereof and thereupon complaineth according to his present apprehension But to shew that he did not utterly despond nor judge himself totally and finally forsaken he premiseth this clause of affiance My God my God Do they beleeve the foresaid promise of God who ââ¦aint and sink under the burden of any triall or under any fear that they shall be forsaken yet how many be there in the number of those that profess the Christian faith who upon great losses cry out and say they are utterly undone and upon some soar afflictions despairingly say they shall never be able to endure it Such are more like to Cain who said My punishment is greater then I can bear Gen. 4. 13. then to David who when he was greatly distressed encouraged himself in the Lord his God 1 Sam. 13. 6. or Iehoshaphat who in his distress said O our God we know not what to do but our eyes are upon thee 2 Chron. 20. 12. or Abraham who when Gods promise and precept seemed to cross one another about the sacrificing of his son said God will provide Gen. 22. 8. This promise of Gods not leaving nor forsaking his is of singular use to support us in all trials and distresses whatsoever It is so generall as it may be applied to spirituall and corporall distresses In such losses as Iob had Iob 1. 15 c. in such jealousies as Daniel was tried withall Dan. 6. 4. in such a prison as Paul and Silas was cast into Act. 16. 24. in such a dungeon as Ieremiah was let down into Ier. 38. 6. in such a sickness as Hezââ¦kiah fell into Isa. 38. 1. When we are falsly accused as Paul was Act. 24. 5. when we are forsaken of men as Paul was 2 Tim. 4. 16. when we are disquieted in minde as David was Psal. 42. 11. At the point of death in which case Stephen was Act. 7. 59. 60. In our thoughts and cares about our children and posterity such as came into Iacobs head Gen. 49. 1 2 c. we may and must meditate on this promise and with confidence thereon support our selves §. 74. Of the persons whom God will not forsake THe persons to whom in speciall this promise of Gods not leaving and forsaking is made is comprised under this Pronoun THEE This promise was of old by God himself made in particular to Ioshua Ioshua was a man of such courage and confidence in Gods Word as he together with Caleb stedfastly believed that God would not leave nor forsake them when the whole Congregation of Israel so fainted as they wept that God had brought them out of Egypt and murmured against the Ministers imployed in that service of bringing them out They must therefore be such as Ioshua was who have right to apply this promise to themselves Such were they to whom Moses
Herein lies a main difference betwixt the histories of Heathens and Saints It was before noted § 101. that the histories of Saints are in sacred Scripture purposely recorded for imitation §. 104. Of the benefits of imitating Guides THe direction to be observed about the right and best use concerning Guides is so to set them before us as we may endeavour to be like unto them and that whether they be living or dead whether of later or ancienter times There is mention made of a Star which certain wise men of the East so fixed their eyes upon as they followed it till at length they came to Ierusalem and from thence to Bethlehem where they found Jesus Matth. 2. 1 c. Thus must we set our eyes upon such Guides as God doth set before us and follow them till we may come to that place where Jesus now is Thus shall we honour them This is indeed the greatest honour that we can do to them Hereby we make a supply of them in Gods Church they being taken away so as the Church doth the less miss them Elijah was the less missed because Elisha was indued with his spirit This therefore brings a great benefit to the Church of God The greatest benefit of imitating our Guides redoundeth to our selves We being like to them shall receive from God such approbation and acceptation as they received we shall finde such consolation in our own souls while here we live and when we are dead partake of their glory Their virtue will live in us Abels offering his sacrifice in faith will make us so to offer up our spirituall sacrifices Enochs walking with God will make us in all things to eye God Noahs uprightness will make us upright So the graces of others will be wrought in us Finally God hereby will be much honoured in that fear service praise and other duties are perpetually performed by mortall men which have but a time to be here in this world For as they who are departed have served him in their generation others who imitate them will serve him in succeeding generations So as the eternall God will be served from generation to generation §. 105. Of setting out the Lives of Saints departed THat which hath been said of the good which followeth upon imitating Saints justifieth the laudable profitable and pious custom of setting forth the Lives of Saints after their departure The sacred Scriptures abound herein The like have the Fathers of the Christian Church done in all ages and ãâã may it be performed This is not only a means of keeping them fresh ãâã memory according to that which the Wise man saith The memory of the just is blessed Prov. 10. 7. but also many are directed and incited to follow them Had not their lives been set forth succeeding ages would have wanted both directions and encouragements True it is that abuses are committed herein by uncertain frivolous and false narrations But abuse of a good thing is no sufficient warrant clean to take away all use thereof §. 106. Of the things wherein Saints are not to be imitated THis object of the forenamed duty faith whose faith follow is a limitation of that duty of imitation and it sheweth that the doctrine and practice of other men though pious is no absolute and infallible rule The particulars that are mentioned or otherwise intended do shew wherein such and such are to be imitated as the Prophets in suffering affliction Iob in patience Iam. 5. 9 10. So others in other like things The best Saints were men and had the flesh in them as well as the Spirit and many fruits of the flesh were manifest in them as well as of the Spirit That this point may be the more distinctly understood I will endeavour to clear these two points 1. Wherein they were not to be imitated 2. Wherein they might and must ãâã ãâã 1. Concerning the negative there are three things wherein they are not to be imitated 1. Extraordinary matters These were for particular persons not for all 2. Temporary matters These were for speciall times not for all times 3. Sinfull matters These were for no persons for no times 1. It was the motion of an extraordinary spirit that moved Elijah to call for fire from heaven to consume two Captains and their fifties 2 King 1. 9 10 c. Therefore when Christs disciples alleadged this example for them to do the like Christ rebuked them and said Ye know not what manner of spirit ye are of 2. Ioshuas worshipping God on Mount Gerizin and Mount Eber was but temporary It was therefore unwarrantably brought unto a perpetuall custom by the Samaritans Joh. 4. 20 21 22. 3. It was a sinfull practice of the Jews to put away their wives for every cause Christ therefore condemneth their successors for imitating them therein Matth. 19. 3 c. If it be demanded why those things were then registred I answer That though they were not all written for our imitation yet all for our instruction and learning Rom. 15. 4. Particular instructions which we may gather from them are such as these 1. By extraordinary acts the doctrine which they delivered is confirmed 2. By temporary acts the manifold wisdom of God is manifested Eph. 3. 10. and Saints submission unto God answerably ordered 3. By sinnefull acts the weakness of Saints is evidenced and Gods goodness and patience toward them Admirable comfort may be received from thence Quest. If patterns of Saints be not rules in all things how are doctrines raised from thence Answ. Doctrines are not raised simply from the practice of Saints but from the conformity thereof to those precepts which are an infallible rule for all and from Gods approbation of them The limitation of Saints practice doth demonstrate the preposterous apology of Enthusiasts who take their warrant from such as were extraordinarily inspired And of superstitious persons who plead the practice of the Apostles about Jewish Rites which were in the time of their honourable buriall Acts 21. 24. And of impudent sinners who produce the sinnefull acts of Saints for justifying themselves in their sinnes There is scarce a sinne which might not this way be justified But I advise such to consider the evidences of Gods displeasure against such sinne and the deep humiliation and through repentance of Saints for the same §. 107. Of the things wherein Saints are to be imitated COncerning the affirmative the things wherein Saints are to be imitated are to be brought to two heads The one Generall The other Particular All Generall morall duties appertaining to all persons at all times are for imitation as fear of God zeal of his glory faith in Christ love of the Saints meekness mercifulness temperance patience and other the like The Particular head containeth under it 1. Duties of a particular calling place or condition which they that are of the same may and ought to imitate Thus the Apostle setteth before wives the commendable practises of such
and twice and thrice Matth. 26. 39 42 44. Yea that he prayed more earnestly Luke 22. 44. And it is noted concerning Peter That prayer was made without ceasing of the Church unto God for him Act. 12. 5. This is further evident by long continuance in prayer as Christ continued all night therein Luk. 6. 12. And by joyning fasting with prayer Act. 13. 3. They who content themselves with set forms of prayers never varying their course do not take that notice of the different occasions of prayer which they should nor yet of the power and efficacy of prayer and how it may like pouder by adding more store be much more prevalent §. 159. Of restraining and restoring Ministers THe particular reason which the Apostle renders of his earnest desire of their more then ordinary prayers for him was his restraint at that time implied under this phrase That I may be restored The word translated restored is a double Compound The simple Verb signifieth to set The single Compound to constitute or settle Hereof see Chap. 5. vers 1. § 3. This double Compound signifieth a restoring of a thing or person from a restraint It is used of Christs restoring a withered hand Mark 3. 5. And of restââ¦ring his Kingdom Act. 1. 6. Hereby it appeareth that the Apostle was not at this time restrained from them either by imprisonment or some other way He was in prisons frequent 2 Cor. 11. 23. Here is implied that the best of Ministers may be restrained and kept from their people If extraordinary Prophets such as Micaiah was 1 Kin. 22. 27. and Ieremiah Jer. 38. 6. And the Apostles Act. 5. 18. be proofs hereof proofs are not wanting This is so both by Gods wise permission and also by the malice of Satan and his instruments who cannot endure the light of their Ministry but seek to hinder the shining of it forth by restraining their persons The foresaid restoring is amplified by their desire of the speedinesse thereof in this word the sooner The Greek word is used sometimes positively and translated shortly v. 23. and quickly John 13. 27. And sometimes comparatively as here Ioh. 20. 4. There is a proper positive of the word and that in sundry terminations as Luk. 18. 8. Mat. 5. 25. Luk. 14. 21. This circumstance of the time is used to shew that people ought to be desirous of enjoying the presence of their Ministers as much as may be and thereupon if by any occasion they be kept from them to desire a restoring of them as soon as may be This reason is thus pressed by the Apostle That I may come unto you with joy and may with you be refreshed Rom. 15. 32. A speedy restoring of Ministers when they are restrained is to be desired by people both in regard of their Ministers and also in regard of themselves 1. Restraint of liberty is one kinde of those crosses which for the present seem not to be joyous but grievous Heb. 12. 11. And in this respect a speedy release is to be desired in behalf of Ministers restrained 2. The presence of Ministers with people procureth abundance of blessing and that by their wholsom Instructions by their savoury Exhortations by their usefull Admonitions by their pithy Perswasions and by their sweet Consolations Hereupon people have just cause when their Ministers are absent to desire their speedy return Can it now be imagined that they who care not how long their Ministers be restrained from them or be otherwise absent from them do either tender their Ministers as they should or respect their own spiritual good as becometh them Surely such ââ¦avour not the things of the Spirit of God §. 160. Of the Resolution of Heb. 13. 17 18 19. 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you 18. Pray for us for we trust we have a good conscience in all things willing to live honestly 19. But I beseech you the rather to do this that I may be restored to you the sooner IN these three verses special Duties of Ministers are declared The Duties are two One Obedience v. 17. The other Prayer v. 18 19. In setting down the former 1. He layeth down the Duty it self 2. He enforceth it with a Reason In laying down the Duty 1. He manifesteth the Persons to whom it is to be performed Them that have the rule over you 2. He expresseth the Duty in two phrases The first pointeth at the matter thereof Obey The other at the manner Submit you selves The Reason is taken from their Ministers faithfulnesse which is set out 1. By the matter thereof 2. By the manner of performing it The Matter is manifested 1. By their Act They watch 2. By the Subject of that Act For your souls The Manner is 1. Generally hinted in this particle of resemblance AS 2. Particularly expressed by having an eye upon their account This is 1. Propounded in this phrase They must give an account 2. Amplified by the manner of giving their account Which is set down two wayes 1. Affirmatively That they may do it with joy 2. Negatively And not with grief The Negative is aggravated by the Damage following thereupon For that is unprofitable for you The other Duty is Prayer This is 1. Desired vers 18. 2. Enforced vers 19. In the Desire there is 1. The thing desired 2. The reason why it is desired The thing desired is set out by the Act Pray and by the Object for us The reason is taken from their Ministers conscionable performing of their duties This is 1. Propounded 2. Proved In the Proposition there is 1. The Assertion of their conscionablenesse We have a good conscience 2. The Evidence of it we trust 3. The Extent of it In all things The proof is taken from their course of life in this word to live It is amplified 1. By the ground thereof in this word willing 2. By the manner of it in this word honestly The Enforcement of the foresaid duty of prayer is implied in this particle but and expressed in the words following Wherein are manifested 1. His Desire 2. The End thereof His desire is set out 1. Simply I beseech you 2. Relatively The rather to do this In setting down the end one thing is implied which is That he was restrained The other is expressed That he might be restored This is amplified 1. By the persons to whom To you 2. By the time the sooner §. 161. Of the Observations raised out of Heb. 13. 17 18 19. I. MInisters are rulers in Gods Church They are comprized under this phrase Them that have the rule over you See v. 7. § 96. II. Obedience is to be yielded unto Ministers People are here commanded to obey them See
they affirmed any thing in their Disputes and were asked why it was so they would answer He said it This by the Heathen themselves was counted too great a presumption in scholars to give it and in Masters to take it But in reference to God who is truth it self it is most proper to conclude He hath said and thereupon to rest as on the surest proof that can be given See Chap. 1. § 46. §. 70. Of these words Leave forsake THe promise here produced by the Apostle is expressed in Gods own Name God himself is brought in uttering it thus I will not leave thee c. Indeed God himself did first utter this to Ioshua And the Apostle by this manner of bringing it in would have every beleever set God before him and be perswaded that God in particular saith to him I will not leave thee c. The word translated leave signifieth to loose or undo a thing as where it is said of prisoners every ones bands were loosed Act. 16. 26. So of a Rudder bands Act. 27. 40. It signifieth also to put a thing from one as where the Apostle saith to Masters forbear or put away threatning Eph. 6. 9. This word being here negatively used implieth that God will not put from him such as trust in him but will hold them close to himself and not leave them loose to shift for themselves The other Greek word translated forsake is a double compound The simple signifieth to be wanting as Tit. 1. 5. Things that are wanting and Tit. 3. 13. That nothing be wanting The compound to leave or go away thus it is said of Christ leaving Nazareth he came and dwelt in Capernaum Matth. 4. 13. And of an husband it is said He shall leave father c. Matth. 19. 5. The double compound signifieth to leave one in time of danger It is nine times used in the new Testament and alwaies in this sense Where Christ on the Crosse saith to his Father Why hast thou forsaken me This double compound is used Matth. 27. 46. So 2 Tim. 4. 16. This being here negatively applied to God sheweth that we need not fear any want danger or distress as if God should leave or forsake us therein §. 71. Of Gods earnest manner of pressing his promise THe manner of setting down this promise is very emphaticall and that in four respects 1. In that it is set down negatively I will never leave This maketh the promise to be of a larger extent For it includeth all times all places all estates all danger all needs all distresses whatsoever as if he had more largely said Thou shalt never stand in need of my help and protection but thou shalt be sure to finde it An affirmative promise doth not carry such an extent For if one say I will help thee or succour thee if he do it sometimes upon some occasions the promise is kept But negatively to say I will not fail thee though succour should be afforded an hundred times and yet once and on some occasion fail that negative promise is not kept to the full but is broken 2. In that the negative is doubled yea and trebled For in the Greek it is thus expressed I will not not leave thee neither not not forsake thee There is a like trebling of the Greeek negative Matth. 24. 21. Mark 14. 25. Luke 10. 19. In Latine and other Languages two negatives make an affirmative as not no body is some body not nothing is something But in Greek doubling and trebling negatives make them much the stronger When they would set forth the impossibility of a thing they use to double the negative as Matth. 5. 18 26. In these places to shew the emphasis of doubling this negative particle it is thus translated in no wise by no means It also implieth the continuance of that which is denied and translated no more as where God saith I will remember their sinnes no more Heb. 10. 17. The doubling of the negative particle doth in this place carry the greater emphasis because in setting down the same thing it is not only twice doubled but in the later place it is trebled so as there are in all five negatives I reade not the like throughout the New Testament 3. In that the matter of the promise is set down in two words which in generall imply one and the same thing But as Ioseph said of Pharaohs two dreams which set forth the same thing The thing is doubled because it is established by God Gen 41. 32. Besides the two words do explain each other as was shewed § 69. And this later doth render a reason of the former For God doth not leave his that he might not seem to forsake them And the former sheweth a ground of the later namely that God by not leaving his doth not forsake them 4. In that the two phrases never leave nor forsake are so generall as they include all wants all needs all dangers all distresses all manner of evils that any can fall into They being spoken of God who is able and willing to do whatsoever is needfull for any His not leaving nor forsaking implieth all needfull succour It is more then if he had said I will supply thy wants I will heal thy soars I will recover thee from sickness I will ease thy pain I will free thee from thine oppressors I will break thy bonds I will deliver thee out of prison I will vanquish thy enemies or any the like particular promise For these generals comprise all manner of particulars under them Of the use of generall promises See The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 6. Of Faith § 73. God knoweth how dull we are in conceiving his carefull providence over us and backward to beleeve his gracious promises toward us and therefore he doth with such earnestness press the same It is Gods earnest desire that we should not miss but rather reap the benefit which he intends us by his promise Therefore we ought to give the more earnest heed hereunto Heb. 2. 1. The more instant and earnest God is in promising the more ready and steady must we be in beleeving §. 72. Of applying Promises every one to himself IT is further observable that the Apostle who writ this Epistle to many expresseth the person to whom the promise is intended in the second person of the singular number THEE Hereof these reasons may be given 1. God made this promise to Ioshua by name as to a single person And the Apostle would not alter one tittle in the promise 2. Every beleever is to apply the promises which concern many so to himself in speciall as if it were directed to him by name and concerned him alone The fruit the life the comfort of a promise resteth in this particular application thereof 3. Christians are considered all as one For they are