the Sea Herein we may behold the boldness of enemies in pursueing the people of God The like may be noted of the Amalekites who not long after the destruction of this great Host of the Egyptians set upon this people whom God had so preserâ—… Exod. 17. 8. And the like also of Sihon King of the Amorites and Og the King of Bashan Numb 21. 23. 33. Malice and hatred so blindeth the mindes of the enemies of Gods Church and 〈◊〉 intoxicateth their understanding as they cannot discern the danger whereinto 〈◊〉 venture They can neither think of things past nor foresee and forecast 〈◊〉 to come Our Proverb saith who so bold as blind Bayard 1. This giveth proof of that satanical spirit which ruleth in wicked men setâ—… their spirits on fire to do mischief not regarding into what danger they imâ—… themselves they are like mad bulls who will run their career though 〈◊〉 break their own necks How do bloody minded men venture their own lives 〈◊〉 take away the lives of others How doe all sinners run headlong down to their 〈◊〉 perdition to accomplish their mischievous plots 2. This doth much check the backwardness coldness and fearfulness of such 〈◊〉 prosess the truth in maintaining the same How little will men venture in Gods cause How doth every shew of danger discourage them shall adversaries be so 〈◊〉 and venturous in opposing the Truth and in persecuting the Professors thereof and shall Professors be timorous in maintaining it 3. Let this put us on to an holy zeal in the cause of God and of his Church 〈◊〉 of our own and others salvation Let the boldness of the wicked in their misâ—… courses animate and imbolden us in pious courses This is not to make us blind and mad as the wicked are by implunging our 〈◊〉 into apparent danger but to make us cast off the cloaks of sluggishness and 〈◊〉 pretending danger where is no just cause of pretence Prov. 22. 13. and 16. 13. Let us shew that there is more power in the divine Spirit to enbolden us to good than can be in a satanicall spirit to imbolden men to evill §. 170. Of Enemies perishing by that which preserveth Saints THE issue of the Egyptians forenamed boldness is expressed in this word were drowned This word is compounded of a simple verb that signifieth 〈◊〉 and a preposition that intendeth a thorough doing of a thing So as 〈◊〉 compound signifieth to drink up or as it is ordinarily translated to swallow 〈◊〉 Matth. 23. 24. 1 Cor. 15. 54. It is attributed to the Devill and translated 〈◊〉 It being here applied to waters it is fitly translated were drowned for waters swallowing up men do drown them thus we see that the presumption of the Egyptians caused their destruction The like may be exemplified in the forementioned instances of Amelek Sihon and Og and might be in a multitude of others The just vengeance of God causeth this for hereby they are brought as beasts into snares and as birds into pits Psal. 9. 15 16. and 35. 8. This is enough to disswade such as have any care even of themselves and their own safety from overmuch boldness and forwardness in persecuting such as God will protect They have cause to fear least God should make them visible spectacles of his vengeance Let such consider Gods just dealing with these Egyptians To aggravate this evidence of Gods just vengeance it is worthy our observation to consider that means of the Churches preservation proved to be the means of their enemies destruction for those waters that were a wall unto the Israelites returned and covered all the Host of Pharaoh Exod. 14. 28 29. The Lions that preserved Daniel from the plots of the Princes of the Persians were a meanes of devouring those Princes Dan. 6. 22 24. This also proveth true in the means of salvation for that word which is a savour of life to Believers is a savour of death to others 2 Cor. 2. 16. Thus may some in the Sacrament of the Lords Supper eat judgment to themselves 1 Cor. 11. 29. So Christ himself who is a chief Corner-Stone elect and precious to them that believe is unto them that be disobedient a stumbling block of offence 1 Pet. 2. 6 7 8. 1. This comes to pass through mans abuse of the means which God affords for his good as Saul abused his sword wherewith formerly he had destroyed the enemies of the Church by thrusting it into his own bowells 1 Sam. 31. 4. 2. God being provoked by such men turns blessings into curses This may afford us a good direction about the use of those means which we see to be usefull and succesfull to others For this end 1. Be sure of thy warrant for the use of such and such means These Egyptians had no warrant so to rush into the Sea as they did When the Israelites presumed to go up against the Amalekites and Canaanites without Gods warrant they were discomfited Numb 14. 44 45. 2. Use warrantable means after a right manner herein David failed 1 Chro. 15. 13. 3. Aim at a right end The King of Assyria aimed at a wrong end in the successes that God gave him Isa. 10. 12 13. 4. In all lawfull things seek Gods blessing for it is not means but Gods blessing on means whereby we come to prosper Deut. 8. 3. Prov. 10. 22. §. 171. Of passing through the red Sea Sacramentally considered THE Apostle maketh this passing of the Israelites through the red Sea to be such a Sacrament unto them as Baptism is unto us where he saith They were all Baptized in the Sea 1 Cor 10. 2. Hereupon having distinctly noted the main points of the history I hold it meet to open the Mysterie and for that end 1. To shew what kind of Sacrament their passing through the red Sea was 2. To manifest wherein that Sacrament agreeth with Baptism That Sacrament may thus be described It was one of the Jewes extraordinary Sacraments wherein by their safe passing through the Sea their preservation from the common destruction of mankind was represented and sealed up unto them 1. That it was a Sacrament is evident by this phrase they were baptized in the Sea 1 Cor. 10. 2. and in that it had the essentiall parts of a Sacrament as we shall shew in comparing it with Baptism 2. It was a Sacrament of the Iewes apperteining to that Church alone It was not for the Egyptians They were drowned in the Sea Hereby it is distinguished from the Ark which was a generall Sacrament for the whole world and also from Christian Sacraments 3. It was an extraordinary Sacrament in that it was but once for all used Hereby it was distinguished from the Jewes ordinary Sacraments which were Circumcision and the Passover 4. It is said to be one of their extraordinary Sacraments to shew that the Jews had more extraordinary Sacraments than this They had four Two answered
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 〈◊〉 by an especial effect which is rejoycing The Greek word imports an high degree of rejoycing such an one as 〈◊〉 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. 〈◊〉 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 〈◊〉 fliction Rom. 5. 2 3. This rejoycing is an expression of that joy which is in a man and a â—…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 〈◊〉 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 〈◊〉 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 â—…ence of people her heart should be enlarged Isa. 60. 5. that is she should 〈◊〉 joyce Joy is contrary to Grief Now Grief contracteth and streigthneth the 〈◊〉 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 〈◊〉 happinesse The Disciples who rejoyced in the power of their Ministry in thaâ—… 〈◊〉 Devils were made subject to them were somewhat checked by Christ who said 〈◊〉 this rejoyce not that the spirits are subject unto you but rather rejoyce because 〈◊〉 names are written in Heaven Luk. 10. 17 20. Common gifts are not the 〈◊〉 ground of rejoycing Now casting out of Devils was but a common gift 〈◊〉 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
through outward afflictions They who deny that he suffered in Soul and apply all his inward Agonies to externall causes come too neer an undue charging of Christ with overmuch discontent His not opening of his mouth and the resemblance of him to a sheep Isa. 53. 7. give evidence of his meek and quiet Spirit 3. In relation to his enemies Christs patience was manifested 1. By his continuing to do all the good he could to them notwithstanding their continuall seeking to do all the evill they could to him For 1. He continued to instruct them 2. He miraculously helped them according to their needs 3. He forbad his Disciples to strike them 4. He healed the wound that was rashly made by one of his Disciples Luk. 22. 49 51. 5. He prayed for them 6. He excused them by their ignorance Luk. 23. 3â—… Christs constancy under his sufferings was manifested 1. By his invincible resolution to endure the uttermost He so set himself thereto as he would not be kept from it Luk. 9. 51. and 12. 50. Matth. 16. 22 23. 2. By his continuing to do the things which occasioned his sufferings and that was to discover the superstition hypocrisie pride ambition and other corruptions of Priests Scribes Pharisees and others among the Jewes This he did not long before his death Matth. 23. 3 c. 3. By resisting unto bloodâ—… that is as long as he could suffer in this world 4. By finishing and accomplishing all that was to be endured as is evident by this phrase It is finished Joh. 19. 30. 1. Christs enduring the Crosse is a motive to us to endure that Crosse which God shall lay upon us for shall not we be willing to do what Christ did 2. Christs manner of enduring the Crosse affordeth a good direction for well bearing our crosses Therefore we ought duly to observe the severall circumstances of his enduring §. 19. Of the shame whereunto Christ was put ONe thing which moved Christ to set joy before him was the Crosse which he endured The other was shame Of the notation of the Greek word translated shame see Chap. 2. v. 11. § 108. Shame properly taken is a disturbed passion upon conceit of disgrace But here it is metonymically taken for that which causeth shame namely reproach or disgrace the effect being put for the cause So it is used Phil. 3. 19. Their glory iâ—… their shame that is in that which should make them ashamed they glory Thus here Christ with a kind of scorn passed by those reproaches which ordinarily cause shame This joyned with the Crosse sheweth that the Crosse useth to be accompanyed with shame that is with such reproaches and disgraces as are enough to work shamâ—… This might be exemplified in sundry sufferings of Saints but we will exemplifie it only in the examples of Christ who was put to as great shame as ever any Shame was laid on him by words and deeds By words in these particulars 1. By upbraiding to him his country Ioh. 7. 52. and his kindred and his education Mark 6. 3. 2. By casting his company into his teeth and therewith slandering him Matth. 9. 1â—… and 1â—… 19. 3. By cavilling at his doctrine Ioh. 7. 12. Matth. 5. 17. 4. By blaspheming his miracles Matth. 12. 24. 5. By slandering his whole life Iohn 9. 24. At his death the flood-gates of shame were opened against him 1. Iudas in scorn saith to him Haile Master Matth. 26. 49. 2. False witnesses charge him with false crimes Matth. 26. 60. Luk. 23. 2. 3. They accuse him of blasphemy Matth. 26. 65. 4. They blind-folded him and bid him prophecy who smote him Luk. 22. 64. 5. In scorn they say Haile King of the Iewes Matth. 27. 29. 6. One of the theeves that were crucified with him reviled him Luk. 23. 39. 7. When he was on the Crosse they bid him in derision come down Matth. 26. 41. 8. Passers by reproach him Matth. 26. 39. 9. When in the bitternesse of his agony he cried Eli Eli mockingly they replied He calleth for Elias Let Elias come and save him Matth. 26. 46 c. By deeds they put him to shame in these particulars 1. They lay hold on him as if he had been beside himself Mark 3. 21. 2. They send Officers as a malefactor to apprehend him Ioh. 7. 32. 3. They bind him as a theef when they had taken him Ioh. 18. 12. 4. The Priests men blindfold him spit in his face and buffet him Luk. 22. 64. Matth. 26. 67. 5. They preferred Barrabas a Murâ—…herer before him Matth. 27. 21. 6. Herod with his men in scorn array him with white Luk. 23. 11. 7. Pilats Souldiers strip him array him in Purple plat a Crown of Thornes on his head put a reed as a Scepter into his hand bow their knees to him as to a King but all in derision Matth. 27. 28. 8. For the greater disgrace they made him bare his own Crosse Ioh. 19. 17. 9. They put him to a shamefull death in a disgracefull place betwixt two theeves at a solemn time when all sorts assembled to Ierusalem Matth. 27. 33 c. 10. They nod their heads in mockage of him when he was on the Crosse Matth. 27. 39. 11. They give him in derision vinegar and gall to drink Matth. 27. 34 48. 12. They cause his Sepulcher to be sealed and watched as if he had been a seducer Matth. 27. 63. 13. To conceal the power of his resurrection they give it out that his Disciples stole him away Matth. 28. 13. Never was such shame laid on any and that by all of all sorts Great Mean Young Old Priest People Rulers Subjects Countrymen Strangers §. 20. Of the aggravation of Christs shame THere are three circumstances which much aggravate the shame whereunto Christ was put 1. The eminency of his person 2. The integrity of his life 3. The goodnesse of his disposition 1. To lay shame upon a Noble man an honourable person a great officer is counted Scandalum magnatum and maketh one liable to an heavy censure To lay it on a King is little lesse then treason Who in eminency of place or calling to be compared to Christ Did ever any in nobility in high and excellent offices or in any other kind of greatnesse excell him 2. To lay shame on an innocent person who hath no way deserved any blame is a monstrous defamation David doth oft aggravate the wrong which in this case was done unto him Psal. 69. 4. and 109. 3. But who is to be compared unto Christ in innocency and integrity He was holy harmlesse and undefiled 3. To lay shame upon a good man such an one that might win all of all sorts to speak well of him is an exceeding shamefull thing More then barbarous inhumanity David doth also much aggravate the undue shame that was laid on him by this circumstance Psal. 38. 20. and 109. 4 5. In goodnesse Christ exceeded all Never did any more good Never did any
meaning of the Spirit and not his own fancies and conceits And such was his happiness that he had the incomes of the same Spirit in explaining the Epistle as the Pen-man in writing though not in the same measure My Prayer unto the God and Father of mercy is that it may do as much or rather more good in the perusall then it did in the first Preaching becomming a means of conversion to the unconverted of edification comfort support and establishment to all that are already brought into Iesus Christ. SEPUâ—…CHRES March 26. 1655. Thy Servant in the work of the Gospel THO. GOUGE On this Learned Comment OUr welcome Ship the wealth of heav'n hath brought No Indian earth and she so richly fraught With worth our waiting payes An empty skiff Had sooner come and with an easie whiff Of wind had sayl'd our ship so fully laded Through th' surges deeply plow'd and slowly waded Hir wares for houses claim our hearts may I Still make my better part their Library Yea may these Volumns turn'd into my self Be chained faster to my soul than shelf They burden shelves In souls had they abode Liketh ' Elements in place they would not load Nor crave I thâ—…m alone our College cries 〈◊〉 a share in these commodities These thousand 〈◊〉 Sion is content To quarter freely Harmless 〈◊〉 Which with no â—…oe contendest but with sin Which driv'st not Students out but drawst them in Which â—…ost not eat but art the Scholars bread And in a vacant desk can'st make thy bed Whose Pistols only reasons are whose Swords Are framed onely out of Scripture words Our GOUGE who Christ ' i th' Types so clearly shews Gives light to th' Hebrews knowledge to the Jews Th' Hebrews so hard a fort scarce ere obteyn'd We Conquer now I 'm sure the works w'have gaind Finis in Page the last the end holds forth Of th' worthy Comment not the Comments worth It s clear Analysis the Text unties 'T was sad that death did th' writer Analyze On the excellent Commentator THe shady types are made in th Hebrews plain This Comment clears the Hebrews and again The Life of GOUGE expounds this Comment next We want one to explain his Life that Text A pair of Commentators joyn to clear The Dove and Serpent both must Comment there His pen goes sweetly but had we our choice We him would hear no Musick to the voice Hee s gone yet sure the worth of th son will spread Who serv'd his living Father serves him dead W. J. A NARRATIVE OF THE LIFE and DEATH OF Doctor GOUGE WIlliam Gouge was born in Stratford-Bow in the County of Middlesex Nov 1. 1575. His Father Mr. Thomas Gouge was a pious Gentleman His Mother was a vertuous and pious Daughter of one Mr. Nicholas Culverel a Merchant in London she was a Sister of those two famous Preachers Mr. Samuel and Mr. Ezekiel Culverel And her two Sisters were married unto those two famous Divines Dr. Chaderton the Master of Emmâ—…nuel College and Dr. Whitaker the Regious Professor of Divinity in Cambridge So as by the Mothers â—…ide he came of a stock of Preachers In his younger years he was first trained up in Pauls School London and afterwards was sent to a free School at Felsted in Essex where he was trained up three yeares under the publike Ministery of his Uncle Mr. Ezekiel Culverel and thereby much wrought upon and if not first begotten yet much built up in his holy faith as himself often expressed And then was sent to Eaton where he was trained up six yeares During which time he was more than ordinarily studious and industrious for when other Scholars upon play dayes took their liberty for their sports and past-times he would be at his study wherein he took more delight than others could do at their recreations At this time when he was a Scholar of Eaton he was possessed with an holy fear of God conscionable in secret praier and sanctifying the Sabbath and much grieved at the ordinary profanation thereof by publick sports and recreations then too much allowed as he did often in his life time with much thankfullnesse unto God expresse From Eaton he was chosen to Kings College in Cambridge whether he went Anno 1595. Where he first addicted himself to Ramus his Logick and therein grew so expert as in the Schooles he publickly maintained him Insomuch as on a time diverse Sophisters setting themselves to vilifie Ramus to which end the Respondent put up this Question Nunquam erit magnus cui Ramus est magnus which some of the Sophisters then hearing and knowing the said William Gouge to be an acute disputant and a stiff defender of Ramus came to the Divinity Schooles where he was hearing an act and told him how they were abusing Ramus He thereupon went into the Sophisters Schools and upon the Moderators calling for another Opponent he stepped up and brought such an argument as stumbled the Respondent whereupon the Moderator took upon him to answer but could not satisfie the doubt A Sophister standing by said with a loud Voice Do ye come to vilifie Ramus and cannot answer a Ramists argument Whereupon the Moderator rose up and gave him a box on the ear then the School was all in an uprore but the said William Gouge was safely conveighed out from among them In the time of his Scholarship he was Moderator of the Sophisters Acts in the publick Schools and began every act with a sollemn speech of his own in Latin where by much grace was added to the act which was not usuall in those daies The said William Gouge took his degrees in order performing for every one of them all the Acts publickly in the publick Schools which the Statute required He continued for three yeares together so close in the College aâ—… he lay not one night out of the walls thereof At three yeares end he was made Fellow and then went to visit his Friends He was a very close Student for as he was a Lover of Learning so very laboâ—…ious in his studies sitting up late at night and rising up early in the morning He lived in the College nine years and in all that time but when he went out of Town to his friends he was never absent from morning praiers in the Chapel which used to be halfe an howre before six yea he used to rise so long before he went to the Chappel as he gained time for his secret devotions and for reading his morning task of Scripture for he tyed himself to read every day fiveteen Chapters in English of the sacred Scripture five in the morning five after dinner before he fell upon his ordinary studies and five before he went to bed He hath been often heard to say that when he could not sleep in the night time he would in his mind run thorow distinct Chapters of Scripture in their order as if he
3. It is giuen to men of eminent place and excellent parts Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God 4. It is ascribed to Angels Psa. 8. 5. Because they are of all creatures the most excellent and the fairest representation of Gods excellency See § 107. Therefore not without cause is the word by the ancient Greek Translators turned Angels and the Apostle who was guided by the same Spirit that the Psalmist was quoting it so gives evident proof that Angels are there meant So again is the very same Hebrew word by the same Greek Interpreters translated Angel Psa. 8. 5. and justified by the Apostle Heb. 2. 7. The Chaldee Paraphrase doth in sundry other places so expound it So much also will follow by just and necessary consequence for if all Gods that is all creatures that in any respect may be called Gods are to worship Christ then Angels also §. 71. Of Angels relation to God THe Angels here spoken of are called Angels of God in sundry respects 1. They are of God as created by him the work of his hands Col. 1. 16. 2. They bear Gods Image and of all creatures are most like unto God in the kinde of their substance which is spiritual and in the glory thereof In this respect they are stifed Sonnes of God Job 1. 6. 3. They are Gods speciall and pricipal servants continually attending upon him Psa. 68. 17. 103. 20 21. Dan. 7. 10. Mal 18. 10. 4. They have ever remained stedfast with God notwithstanding other Angels left their own habitation Jude ver 6. Therefore for distinction sake the good Angels are called Angels of God but evil Angels Angels of the devil Mat. 25. 41. 2 Cor. 12. 7. § 72. Of varying from the Letter of the Text. Object THis correlative of God is not in the Originall Hebrew Text Psa. 97. 7. Answ. It is not against the Text but rather implied therein For 1. They that are stiled Gods may justly be said to be of God 2. Christ would not accept worship done to him by Angels of the devil Mar. 3. 11 12. Can we then think that the Father would command such Angels to worship his Sonne And if Angels of the devils be not there meant then they must needs be Angels of God which are intended in the place quoted 3. To take away all ambiguity the LXX addes this relative particle HIS thus worship him all ye HIS Angels and the Apostle to make the point appear more clear expresseth the correlative thus Angels of God See Chap. 13. v. 6. § 78. Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek who are oft expressed by these Letters LXX I think it meet at this first mention of them distinctly to set down their History as an ancient Father hath left it upon record thus Ptolomy the Sonne of Lagus desirous that the Library which he had made in Alexandria might be replenished with worthy Books of all sorts prayed the Jews at Ierusalem to have their Scriptures interpreted into the Greek Tongue thereupon they who were then under the Macedonians sent to Ptolomy seventy Elders such as perfectly understood the Scriptures and the Hebrew and Greek Tongue according to his desire He willing to make proof of them and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures by a mutual consent severed them one from another and commanded every one of them to interpret the same Scripture and this he did in all the Books But when they met together in one before Ptolomy and compared their Interpretations God was glorified and the Scriptures beleeved to be truly divine all of them rehearsing the same Scripture both in the same words and in the same names from the beginning to the end that even the present Gentiles might know that by the inspiration of God the Scriptures were interpreted Such additions of words or alterations of phrases as make to a more perspicuous expression of the Authors minde may well be done by such as quote his sayings For such as only cite Testimonies for proof of a point are not so strictly tied to the words as Translators are It is enough for the former to retain and expresse the true meaning of the Text which they cite though it be in other words Thus change of phrase doth oft better expresse the minde and meaning of the authour then a translation word for word Therefore a faithfull Interpreter stands not over-strictly upon the letter That which the Apostles aimed at was not to hunt after letters and syllables but to prove doctrines See Chap. 3. v. 9. § 100. Cha. 9. v. 20. § 106. This may serve in generall to answer the alteration of the person in expressing worship For the Psalmist useth the second person as speaking to the Angels thus worship him all ye Angels And the Apostle useth the third Person as speaking of the Angel thus Let all the Angels worship him Both phrases set forth one and the same sence As for the difference this reason may be given The Psalmist endeavouring to set out the magnificence of Christ in the best manner that he could amongst other very elegant expressions useth this Rhetoricall Apostrophe to the Angels worship him all ye Gods But the scope of the Apostle is only to give a proof of Christs excellency above Angels For this purpose it was the fittest expression to set it down positively thus Let all the Angels of God worship him §. 73. Of ALL Angels alike subject to Christ. THis generall particle ALL is expressed because there are many Angels For Michael had an Army of Angels to fight against the Dragon and his Angels Rev. 12. 7. And Christ could have had more then twelve Legions that is 79992. to have guarded him Mat. 26. 53. Daniel makes mention of thousand thousands yea of ten thousand thousands Dan. 7. 10. And to shew that their number exceeds all number the Apostle stiles them an innumerable company of Angels Heb. 12. 22. But be they never so many they are comprised under this particle ALL so as all and every one of them must worship Christ. Yea if there be distinct and different degrees among them and severall orders all those degrees and orders whether more or lesse eminent superior or inferior are comprehended under this universall particle ALL For as the Apostle noteth in the last verse of this Chapter they are ALL ministring spirits If they be All ministring spirits for them who shall be heirs of salvation much more are they All to worship Christ. For he is the Creator of ALL even of Thrones and Dominionâ—… and Principalities and Powers Col. 1. 16. He is the Head of ALL Col. 2. 10. and he is advanced far above them ALL
affirming that Peter was at the door say It is his Angel that is his messenger or one sent from him Angel being put for one sent of God is put for a created or uncreated messenger Created Messengers are visible or invisible Visible are extraordinary or ordinary Ordinary created visible Messengers of God called Angels are Priests under the Law Mal. 2. 7. and Ministers under the Gospel Rev. 1. 20. Extraordinary ones were Prophets Iudg. 2. 1 4. In particular Iohn the forerunner of Christ Mal. 3. 1. Mar. 1. 2. Invisible Messengers of God are the celestiall spirits that are here meant All those spirits were at first made good and so messengers according to Gods minde and heart But many of them sinned and kept not their first habitation 2 Pet. 2. 4. Jude v. 6. and became devils yet are they sent and used of God as Messengers and Ministers of his just vengeance and thereupon still called Angels 1 Cor. 6. 3. And where it is said that the Sadduces say There is neither Angel nor spirit Act. 23. 8. both good and evil Angel is meant so also Rom. 8. 30. But for the most part where this title Angel is attributed to an evil spirit some note of distinction is added thereto to demonstrate what kinde of Angell is meant as Angels of the devil Mat. 25. 41. Angels of the Dragon Rev. 12. 9. Angel of the bottomlesse pit Rev. 9. 11. Angels that sinned 2 Pet. 2. 4. Angels that kept not their first estate Jude 6. §. 83. Of the Title Angel given to Christ. THere is one eternall uncreated Angel oft mentioned in Scripture even the Sonne of God the second Person in sacred Trinity For it pleased the Father to communicate his secret counsell and sacred will to Sonnes of men by his own Sonne who was in that respect a kinde of messenger from his father to men and stiled an Angell yea and appeared to men before his Incarnation in that form and manner which Angels did yet are there manifest evidences to demonstrate that the Sonne of God is meant when this Title Angel is attributed to him such as these that follow 1. Arch-Angels Iude v. 9. By this Title the Prince and head of Angels which is Christ Jesus is set out For he is there called Michael which name is given to Christ Dan. 10. 13. 21. 12. 1. Rev. 12. 7. The notation of the name Michael who as God importeth as much He is also called Iehovah Zech. 3. 2. It is said that Iehovah buried Moses Deut. 34. 5 6. And surely the same Iehovah this Michael suffered not Satan to discover the place where Moses was buried We reade but of one Arch-Angel in sacred Scripture 2. Head of Principalities and Powers Col. 2. 10. This the Apostle speaketh of Christ. 3. Angel of the Covenant Mal. 3. 1. That Angel in whom Gods Covenant with man is made and confirmed 4. Angel of Gods presence Isa. 63. 9. Or word for word Angel of his face that is the express image of his Person who is ever before Gods face to make intercession for us 5. Gods proper Title which is Iehovah wheresoever he that appeared as an Angel and is stiled an Angel hath this Title Iehovah attributed to him there Christ Jesus is meant On this ground it is evident that the Angell which appeared to Moses in the burning bush was Christ because he is called Iehovah Exod. 3. 3 4. By a like evidence it is manifest that the Angell which spake to Iacob in a Dream was Christ because he said of himself I am the God of Bethel c. Gen. 31. 11. 19. 6. When the Name is declared to be secret or wonderfull as Iudg. 13. 8. Wonderfull is one of the Titles whereby the Sonne of God true Iehovah is set out Isa. 9. 6. 7. When divine effects are wrought by him that is stiled Angell as to deliver from all evil Gen. 48. 16. to put fear and terrour into the heart of stout enemies Exo. 14 19 24 25. And to bring Israel out of Egypt after such a manner as they were brought out Numb 20. 16. 8. When divine worship is rightly given to him that is called Angel I say rightly because divine worship may and hath been given to created Angels Col. 2. 18. Rev. 19. 10. 22. 8 9. But by divine worship rightly and duely given one of the Angels that appeared to Abraham is manifested to be Iehovah Gen. 18. 2. And the Angel with whom Iacob wrestled Gen. 32. 26. for Iacob made supplication unto him Hos. 12. 4. This uncreated Angel the Sonne of God true Iehovah is not meant by the Apostle in this Text For he speaks in the plurall number Angels as of many and those made or created yea and Ministers Nor doth he mean Sonnes of men For he stiles them spirits meaning Angelical and celestiall spirits who are usually and properly called Angels These are here intended §. 84. Of the Names given to Angels THat we may the better discern the excellency of these Angels and therewithall the excellency of Christ who is preferred before them I will distinctly note 1. The Titles attributed to them in Scripture 2. Their Nature For they are spirits See § 86. 3. Their Properties For they are a flame of fire See § 93. 4. Their Functions For they are Ministers See § 96. c. One and but one proper name is in sacred Scripture attributed to an Angel that is Gabriel Dan. 8. 16. 9. 21. Luke 1. 19. 26. According to the notation of this name it signifieth a strong man of God It may be a name comnon to any Angel deputed of God to any speciall function or sent on any speciall message There is another name attributed to him that is stiled Arch-Angel who is Christ as we shewed before § 83. There are other names meneioned in the Books called Apocrypha as Raphael Physick of God Tobit 3. 17. Uriel Fire of God 2 Esdras 4. 1. Ieremiel Mercy of God 2 Esdr. 4. 36. Salathiel asked of God 2 Esd. 5. 16. There are also sundry other names reckoned up by the Jewish Rabbins which because they want sufficient authority I passe by Other Titles are attributed to them in sacred Scripture to set out their nature or Offices or excellency in one kinde or another They are these which follow 1. Spirits This Title declares the common nature of them all which is spirituall 2. Ministers This pointeth at their generall office which is to minister to God himself to the Sonne of God and to Sonnes of men as we shall hereafter more distinctly shew 3. Men of God So was the Angel that appeared to Manoah stiled Iudg. 13. 6. 9. He is called a man because he appeared in the shape of a man and a man of God because he came from God and was sent by God Though this Angel were the Sonne of God yet the Title is given unto him as he appeared like an Angel and may be well
No corporall substance can any whit stay their course or slacken their enterprise They can pass through and pass over all such things as would stop and hinder any bodies as Castles Cities Stone-wals Iron-gates Rivers of waters Seas Woods or any other like things 2. They have no corporall gravity nor any other like quality to slacken their motion 3. They need not such space of time to pass from place to place as bodies need Even on a sudden they can be in divers places which are Millions of miles asunder as the highest heaven and earth is 4. They have a greater propensity and forwardnesse to do any task enjoyned by their Lord then other creatures This is a great means of putting them on to do what they are enjoyned with all celerity On these grounds we may well think that the Sun in his course cannot be swifter then they nor the sight of the eye Nor the lightning from Heaven more quick then they It is necessary that Angels be so quick 1. Because the extreams of heaven and betwixt heaven and earth are far remote one from another and oft occasions are offered for Angels to go suddenly from one extream to another 2. Because many Saints in the world whose distress requires present succour are very far distant one from another 3. Because devils are very swift unto mischief And it is meet the good Angels be as quick to protect as evill ones to annoy §. 93. Of the Zeal of Angels A Seventh property of Angels is Zeal Their Zeal is most fervent In this respect they are called Seraphim Isa. 6. 2. 6. Saraph signifieth to burn Thence Seraphim such as burn with zeal Hereunto the holy Ghost alludeth in this phrase a Flame of fire For Zeal is a fervour It is attributed to fire to set out the burning heat of it And it is ordinarily used to set out the ardor or fervency of the affections Now because Angels are forward and fervent in accomplishing what they undertake Zeal may well be reckoned up among their properties Zeal puts life and heat into them and that in every thing that they do It makes earnest in whatsoever is good It makes them to use the word as it is oft used in a good sense impatient at every dishonour done to God and wrong to any of his Saints This Zeal is necessary for them by reason of the fiery furie and malicious madnesse of devils and their instruments in plotting and practising against God and his glory and against Saints and their good It is requisite that Angels being Messengers of God and Ministers for Saints be in maintaining the Cause of God and his Saints as zealous as devils and wicked ones are furious against that Cause §. 94. Of Angels Constancy THe eighth Property of Angels is Constancy They are unalterably constant in good Their Constancy hath respect both to their condition and also unto their disposition In regard of their Condition they are immortall everlasting and never decay In this respect as well as in other respects men and women after the resurrection when there shall be no more death or any alteration are said to be equall unto the Angels Luk. 20. 36. Their nature giveth proof hereof For Spirits are not subject to decay In regard of their disposition as it hath hitherto so it will for ever remain good and very forward thereunto They never yet yeelded to any evil nor ever waxed weary of any good nor ever repented them of doing the good which they had done They have hitherto constantly persisted and will for ever hereafter with like constancy persist in doing the will of their Lord and that without any interruption or intermission for a time or without revolt and apostacy for ever In regard of their constancy they are said to serve God day and night R v. 7. 15. And alwaies to behold his face Matth. 18. 10. Their unalterable Constancy is requisite because their Lord whom they serve is Iehovah that changeth not Mal. 3. 6. Even the Father of Lights with whom is no variablenesse neither shadow of turning Jam. 1. 17. Should the good Angels decay or fall away where should the immortal and immutable God have constant servants Man proved a rebell against his Lord So did many of the Angels which are turned into Devils By reason of their Fall God established the good Angels that stand and this is the true cause of their unalterable constancy §. 95. Of divine expressions of the Excellency of Angels THe excellency of Angels is further set out by sundry divine expressions whereby excellent things are illustrated by applying them to Angels as the tongue of Angels 1 Cor. 13. 1. Angels food Psa. 78. 25. thereby is meant the most excellent tongue and the most excellent food that can be as if Angels did speak with a tongue they would speak with such a tongue or if they did eat any food they would eat such food The excellency of God is set out by such like phrases as a Prince of God Gen. 23. 6. An host of God 1 Chron. 12. 22. A City of God Jon. 3. 3. A mountain of God Psa. 36. 6. Cedars of God Psa. 80. 10. By these phrases it is declared that the more excellent any thing is the more it appertaineth to God and the more any thing appertains to God the more excellent it is If Gods excellency be thus set forth surely the excellency of Angels must needs be very much amplified by the forementioned phrases §. 96. Of the functions of Angels in relation to God THe functions of Angels are comprised under the signification of this word Angels which signifieth Messengers and under that other word Ministers Their functions are many They may all be brought to three heads for they are such as are performed 1. To God their supreme Lord. 2. To the Sonne of God their Head 3. To Sonnes of men Christs members First The Functions which Angels perform to God are these 1. They attend Gods presence This they do for the honour of his Majesty and to set out his magnificence This their attendance is thus set out 1 King 22. 19. I saw the Lord sitting on his Throne and all the host of heaven standing by him on his right hand and on his left By the host of heaven Angels are meant 2. They follow the Lord whithersoever he goeth In this respect they are stiled the charets of God that is such as follow him for his service That Angels are thereby meant is evident by the Psalmists own expression of himself Psal. 68. 17. the charets of God are twenty thousand even thousands of Angels And the Lord is there said to be among them because they are ever about him whithersoever he goeth 3. They are Gods Messengers to be sent up and down on Gods errands Their usuall title Angel importeth as much And so much is expresly set down Ps. 104. 4. In this respect they are said to minister
his Subjects ordering their affairs when they have to doe with their Soveraign and with their fellow-subjects Christ loveth and delighteth in the righteous and will thereupon reward their righteousnesse Thus saith the Psalmist to this purpose The righteous Lord loveth righteousnesse his countenance doth behold the upright Psa. 11. 7. And again The Lord loveth the Righteous Psa. 146. 8. §. 116. Of Christs hatred of iniquity TO Christs love of righteousnesse is added his hatred of iniquity because these two are contrary one to another Men use to be contrarily affected to contrary objects Vain intentions and Gods Law are directly contrary one to another Thereupon saith the Psalmist I hate vain thoughts but thy Law do I love Psa. 119. 113. We are commanded to hate the evil and love the good Amos 5. 5. The word translated iniquity is a generall word which signifieth a transgression of the Law and it is so translated 1 Ioh. 3. 4. It is also translated unrighteousnesse and directly opposed to righteousnesse 2 Cor. 6. 14. For righteousnesse is a conformity to the Law which is the rule of righteousnesse So as transgression must needs be contrary thereunto The word iniquity is of as large an extent as unrighteousnesse and implieth an unequall dealing which is contrary to the rule or Law of God This sheweth that Christ was so farre from dealing unjustly and doing any unrighteousnesse as he hated it even in others Hatred is directly contrary to Love And as Love importeth a delight in a thing so hatred a lothing and detesting of it A Prophet giveth this advice Hate the evil Amos 5. 15. An Apostle thus expresseth it Abhor that which is evil Rom. 12. 9. Therefore that which God hateth is said to be an abomination unto him Isa. 1. 13 14. Prov. 6. 16. By this hatred of iniquity an evident proof both of the truth of Christs love and also of the greatnesse thereof is given It was so great as it made him hate the contrary This is a great amplification of love and it shews that they which hate not iniquity do not in truth and fervency love righteousnesse It is therefore set down às anote of an unrighteous man that he abhors not evil Psa. 36. 4. Hereby may righteous Magistrates righteous Ministers righteous Masters and all righteous persons be proved That which is said of righteousnesse it self may be applied to persons qualified therewith Christ loveth the righteous and hateth the unrighteous The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousnesse Pro. 15. 9. So may we do So must we do We may we must love the righteous 2 Ioh. v. 1. and hate the unrighteous Psa. 139. 21 22. Not simply their persons but their evil qualities In regard of mens persons we are commanded to love our enemies yea though they be wicked even such as curse us and persecute us Mat. 5. 44. But in regard of their quality we must hate even the garment spotted with the flesh Jude v. 23. Christs love of righteous and hatred of unrighteous persons manifesteth the righteous government of his Kingdom in that he dealeth with every one according to his works rewarding the righteous which is a fruit of his love and punishing the righteous which is an effect of his hatred and both according to their works which is the evidence of his justice and righteousnesse Thus is Christ set forth as righteous in himself and righteous in the administration of his kingdom He is a righteous person and a righteous King who also maketh his Kingdom and the Subjects thereof all righteous §. 117. Of the meaning of this relative particle Therefore UPon the former description of Christs righteousnesse this inference is made Therefore God hath annointed thee This may be taken as the cause of Christs righteousnesse or as a consequence following from thence The Hebrew phrase is oft used to set out the cause of a thing as Gen. 18. 5. Therefore are ye come that is for this cause The same phrase is translated with a causall particle Gen. 38. 26. Because I gave her not c. It is also used to declare a consequence or an effect as Psa. 1. 5. Therefore the ungodly c. So Gen. 2. 24. Therefore shall a man leave c. The Greek phrase also used by the Apostle is sometimes put for a cause as Mat. 13. 13. Therefore spake I to them in Parables And it is thus translated for this cause Ioh. 12. 27. 1 Tim. 1. 16. It is also put for an effect or consequence as Mat. 14. 2. It may in the one or the other sense be here taken As a cause it implieth that Gods anointing Christ that is pouring his Spirit upon him made him to be so fit and able a King as he was As an effect it intendeth that Christ being most righteous and every way able and fit to govern the Kingdom God therefore annointed that is deputed him thereto In this respect it must have reference to Christs humane nature or to his person as Mediator God-man Thus God gave the Spirit unto him not by measure Joh. 3. 34 and the Spirit of the Lord was upon him Luk. 4. 18. This word of inference Therefore may also be taken as a manifestation of Gods annointing him Thus Christ loved righteousnesse therefore it was manifest that God annointed him as where Christ saith therefore the Kingdom of heaven is like unto a certain King Mat. 18. 23. It is manifest that the Kingdom of Heaven is like c. This relative Therefore as it noteth a cause hath reference to the former part thus God hath annointed thee therefore thou lovest Righteousnesse As it declareth a consequence it hath reference to the latter part thus Thou lovest righteousnesse therefore God hath annointed thee that is saw it meet to annoint thee None of these senses crosse the other but they may well stand together For God may annoint Christ and depute him to his Function because he loveth righteousnesse and Christ may manifest his love of righteousnesse because God hath annointed him Finally both the Hebrew and Greek phrase translated therefore is sometimes used for ornament sake or to begin a sentence as in English we use this phrase now then It is also used to couple sentences together §. 118. Of the meaning of this phrase God thy God THe Authour of the annointing here mentioned is set out very emphatically at least as our English and some other Translators expresse it by a rhetoricall Figure doubling the same word in the same sense thus God even thy God Hereby it is intimated that the matter here set down is true faithfull and worthy of all observation and acceptation In like manner doth the Lord set out himself in relation to his Church saying Psa. 50. 7. I am God even thy God This he doth that his people might take the more through notice thereof and
Samuel 1 Sam. 16. 13. Secondly By the men of Iudah 2 Sam. 2. 4. Thirdly By the Elders of Israel 2 Sam. 5. 3. Solomon twice 1 King 1. 39. 1 Chro. 29. 22. Iehu 2 King 9. 6. Ioash 2 King 11. 12. Iehoahaz 2 King 23. 30. yea they who chose Absalom to be King annointed him 2 Sam. 19. 10. In allusion hereunto Kings are stiled Annointed even the Lords Annointed 2 Sam. 19. 21. Lam. 4. 20. Annointing being performed by Gods appointment implied two things 1. A deputation to the Kingdom 2. An ability to execute the Royall Function Both these are evident in the first King that was set over Israel By Samuels annointing Saul Saul was deputed to the Kingdom and being annointed the Spirit of the Lord came upon him and God gave him another heart 1 Sam. 1. 6. 9. That wherewith Kings were annointed was oyl Samuel took a viall of oyl and poured it on Sauls head 1 Sam. 10. 1. He also took an horn of oyl and annointed David 1 Sam. 16. 13. So did Zadok annoint Solomon 1 King 1. 39. So did he that annointed Iehu 2 King 9. 6. And others that annointed other Kings All these were annointed with external material oyl but to shew that annointing had a mysticall signification they who had not such oyl poured on them are called the Lords Annointed Psa. 105. 15. Oyl and annointing therewith being mystically taken as here they are setteth out the Spirit and the gifts and graces thereof In this respect Christ saith of himself The Spirit of the Lord is upon me because he hath annointed me to preach c. Luk. 4. 18. And the Apostle Peter saith of him God annointed Iesus of Nazareth with the holy Ghost and with power Act. 10. 38. This is in speciall to be applied to the humane nature of Christ yet so as united to the divine nature both making one person For God singly and simply considered in himself never was nor can be annointed no not metaphorically as here the word is taken God cannot be deputed to any Function God needs not the Spirit to be poured on him nor needs he any gift of the Spirit to be enabled to any thing that he doth He is of himself allsufficient But Christ as man and as Mediatour between God and man was by God his Father deputed unto his Royall Function Psa. 2. 6. as he was to his Priestly Office Heb. 5. 5. yea and in that respect also God gave him the Spirit though not by measure Ioh. 3. 34. Both the Hebrew name Messiah and the Greek name Christ do signifie annointed They remain memorials of the Annointing here specified See Chap. 3. v. 6. § 64. §. 120. Of the fit resemblance of annointing with Oyl VEry fitly is this Metaphor of annointing with oyl used to set out the mystery of the Spirit and the gifts thereof especially if it be extended to the mysticall body of Christ in reference both to the head thereof and also to the members For the oyl wherewith Christ was annointed was like the oyl poured on Aarons head It ran down upon the beard and went to the skirts of his garment Psa. 133. 2 3. So the Spirit poured on Christ as head of the Church ran down upon his body and upon the severall members thereof This is to be observed because many of the particular resemblances here following cannot be applied to the annointing of the head alone but may be applied to the annointing of the body and members The resemblances betwixt oyl and the spirit shall be set forth in ten distinct particulars 1. Oyl is a nourishing kinde of food as honey and butter hereupon it is often joyned with them Iob 29. 6. Eze. 16. 13. It is also joyned with meat and drink Ezra 3. 7. with meal 1 King 17. 12. with bread Hos. 2. 5. Fine flour Lev. 2. 4. and with wine 2 Chron. 11. 11. All these are nourishing food Oyl is very wholsome to be eaten it much helpeth digestion it is therefore eaten with raw herbs and other cold things It is also a means to expell such things as annoy the stomack and it is an antidote against poyson Nothing is more nourishing and wholsome to the soul then the Spirit and the graces thereof It maketh Gods Word to give a good rellish It helps the soul well to digest the Word yea It makes it sweet and pleasant Psa. 119. 103. The Spirit expels carnall lusts of all sorts and it is a most Soveraign antidote against all poisonous corruptions 2. Oyl is of singular use to supple hard swelling tumors to ease pains in the flesh or bones to keep sores from rankling and to heal wounds Luke 10. 34. Isa. 1. 6. The Spirit molliâ—…ieth hard hearts asswageth perplexed spirits easeth troubled consciences and healeth the wounds of the soul made by Satans assault Isa. 61. 1 2 3. 3. Oyl is usefull to strengthen weak joynts to make them quick and nimble They therefore that strive for the mastery in wrastling running and other like exercises use to annoint their joynts The Spirit helpeth our infirmities Rom. 8. 26. It putteth life and spirit into us For it is a Spirit of life Rom. 8. 2. 4. Oyl makes the countenance fresh and comely it makes the face to shine Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerfull It is the Spirit and the graces thereof that makes men comely and amiable before God Angels and Saints Of the inward joy of the Spirit we shall speak in the next § 5. Oyl hath not only a sweet smell in it self but also it sendeth forth a fragrant and pleasing savour The house was filled with the sweet savour of the ointment that was poured on Christs head Ioh. 12. 3. The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savour Ministers are a sweet savour of Christ 2 Cor. 2. 15. The praiers of Saints are sweet as incense Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell Phil. 4. 18. 6. Oyl maintains the light of Lamps It causeth them to give light and by a continuall supply of oyl Lamps continue to burn and to send forth their light Under the Law oyl was prepared for the light of the Tabernacle Exo. 25. 6. and this preparation was continued day after day Lev. 24. 2 3. It is by the Spirit whereby our mindes are inlightned and by the continuall operation thereof the light of understanding increaseth more and more It is therefore called the Spirit of Revelation in the knowledge of Christ and it is given that the eyes of our understanding might be enlightned Eph. 1. 17 18. Beleevers also are said to have an unction from the Holy One to know all things the same annointing teacheth them of all things c. 1 Ioh. 2. 20 27. 7. Oyl is of a searching and piercing nature it will pierce even into the bones Psa. 109. 18. But the Spirit
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
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
Gifts are comprised such abilities as the Spirit freely giveth unto men to perform the duties of their functions Of these gifts the Apostles reckoneth up sundry particulars as wisdom knowledge faith c. 2. Under Administrations are comprised such callings and functions as God hath ordained for the good of his Church Of these sundry kinds are reckoned up 1 Cor. 12. 28. 3. Under Operations such fruits and effects as issue from the fore-named gifts well imployed in mens severall functions The notation of the word intimates as much §. 36. Of the difference betwixt the wonders under the Law and under the Gospel THere were indeed at the delivery of the Law thunder and lightning and other great signs distinctly set down Exod. 19. 16 c. Heb. 12. 18 c. Moses also did very great wonders Deut. 34. 11 12. Psal. 78. 12 c. Acts 7. 36. So did other Prophets especially Elijah and Elisha But the Gospel was confirmed with more and greater miracles Ioh. 7. 31. 9. 32. 15. 24. The miracles which Christ did excelled all the miracles done before him in five especiall respects 1. In the ground or power of doing them For Christ did what he did by his own power in his own name Mark 1. 27. 2. 5 6 c. but others did their great works by power received from God and in the name of the Lord. The Lord sent Moses to do all the signes and wonders which he did Deut. 34. 11. 2. In the very matter and kinde of works which Christ did Never any restored sight to one that was born blinde but Christ Ioh. 9. 32. This very work was greater then all the works that Moses did in Egypt the red Sea and wildernesse and then the standing still of the Sunne and Moon upon Ioshuas prayer Iosh. 10. 12 13. Or then the Sunnes going back at Isaiahs prayer 2 King 20. 11. Or then the miracles done by the ministry of Elijah and Elisha For in these and other miracles recorded before Christs time there was but an alteration of the ordinary course of nature but in giving sight to a man that never had sight before was a new creation Besides we never read of any devils disposessed before Christs time This is most certain that never any raised himself from the dead by his own power before Christ but herein Christ declared himself to be the Sonne of God with power Rom. 1. 4. 3. In the manner of working his great works Christ did what he did with authority and command Mark 1. 27. 2. 11. 5. 41. others did what they did with prayer and submission to Gods will 1 King 17. 20. 2 King 4. 33. 5. 11. 4. In the end Christs end in working miracles was to set out his own glory together with his Fathers to shew that he was the Sonne of God true God Mark 2. 10. and that men might be brought to beleeve in him This is evident by the question which Christ propounded to the man that was born blinde and had sight given him by Christ. The question was this Doest thou beleeve on the Sonne of God Joh. 9. 35. The Prophets did what they did with respect to God alone and to shew that what they did or spake was by commission from the Lord 1 King 18. 36. 37. 5. In the extent Christs cures of many mens bodies extended also to the cure of their souls This is evident by the pardon of sinne which he gave to the man whom he cured of his Palsie Matth. 9. 2. and also by this exhortation to another man whom he cured Behold thou art made whole sinne no more Joh. 5. 14. But the gifts of the holy Ghost which are here mentioned do beyond all exception demonstrate that the Gospel had a greater confirmation then the Law because never were such gifts given before Christs time Of these gifts see § 35. §. 37. Of Gods will in ordering works and gifts THe forementioned diversity of miracles and distribution of gifts were ordered and disposed according to the will oâ—… God This act of distributing is attributed to God 1 Cor. 7. 17. to his Sonne Ephes. 4. 7. and to his Spirit 1 Cor. 12. 11. And for kinde number and measure of gifts all are ordered by the will of this one God according to his own will not anothers the Greek word intends as much The will of God is that rule whereby all things are ordered that he himself doth and whereby all things ought to be ordered that creatures do Hereupon Gods will is distinguished into his secret and revealed will This distinction is grounded on these words The secret things belong unto the Lord our God but those things that are revealed belong unto us Deut. 29. 29. The secret will of God is called his counsell Isa. 46. 10. the counsell of his will Eph. 1. 11. his purpose Rom. 8. 28. his pleasure Isa. 46. 10. his good-pleasure Ephes. 1. 9. the good pleasure of his will Ephes. 1. 5. The other is commonly called Gods Word and that after the manner of men because the ordinary means whereby men make known their mindes is the word of their mouth therefore the revelation of Gods will is called Gods word whether it be by an audible voice from God himself as Matth. 3. 17. or by the ministry of Angels ver 2. or by the ministry of men Hos. 1. 2. This is also called the good and acceptable and perfect will of God Rom. 12. 2. This revealed will of God is that which is principally intended in the second Petition of the Lords prayer Here Gods secret will is meant This is that supreame and absolute will of God by which all things are and without which nothing can be Psal. 115. 3. Ephes. 1. 11. Rom. 11. 34. This is Gods only rule He hath nothing else to regulate any purpose or act of his but his own will As therefore he disposeth all things so in speciall the gifts of the holy Ghost according to his will See vers 9. § 78. and Chap. 6. vers 17. § 130. The grounds following do demonstrate the equity herof 1. God is the fountain whence all gifts flow Every good gift and every perfect gift is from above and cometh down from the Father of lights James 1. 17. All are his Hereupon he thus presseth his right against such as were not contented with that portion which he gave them Is it not lawfull for me to do what I will with mine own Matth. 20. 15. 2. God is the most supream Soveraign over all He is the Lord and Master of all He therefore hath power to order the places and duties and parts of all as he pleaseth according to his own will In reference hereunto thus saith David The Lord God of Israel chose me before all the house of my Father to be King over Israel for ever For he hath chosen Iudah to be the Ruler and of the house of Iudah the
10. Of mens backwardness in seeking after holiness MAny that profess the true faith and have the word of God to be their instructor may be thought to be better instructed in the worth of spirituall matters then the aforesaid men of the world yet too many of these are too too backward in seeking after holiness It is the Lords charge to seek first the Kingdom of God and his righteousness Matth. 6. 33. to seek holiness before and above all other things But commonly it is the last thing which men seek after and with least care and diligence It is said of Manna that it was Angels food Psal. 78. 25. So delightsom it was so wholsom every way so excellent that if Angels had taken any food they would have eaten that food yet the Israelites after they had some while enjoyed it accounted it light bread and loathed it Num. 21. 5. Difficulty in obtaining holiness cannot justly be pretended For an especiall means tending thereunto is that word which is very nigh unto thee in thy mouth and in thy heart that thou maiest do it Deut. 30. 14. This is the Gospel even the word of faith which we preach Rom. 10. 8. Yet how little is this word regarded I may in this case say Wherefore is there a price in the hand of a fool to get holiness seeing he hath no heart to use it Prov. 17. 16. Were carefull to get holiness more would be holy then are and they that are in some measure holy would be more holy Many in this case shew what kinde of spirit they have even a fleshly carnall sluggish spirit a spirit that savoureth not the things of God §. 11. Of following after Holiness WE that are well instructed in this excellent property ought to stirre up our spirits and put forth our strength in following holiness This doth the Apostle intend in this phrase Follow holiness Heb. 12. 14. The Greek word translated Follow signifieth a pursuing of such as fly from one as Hunters and hounds follow the game if it be possible they will get it Seâ—… such before you and thus reason with your selves Shall instinct of nature stirre up unreasonable creatures to put forth their utmost power to get what they have a minde to and shall not reason much more put us on to get so fair a game as holiness is Or further set Hunters or Runners in a race before you and thus say to your souls Shall reason put on naturall men to strive in worldly things for the mastery and shall not Religion Grace Spirituall understanding and a good conscience put us on to give all diligence for attaining this prize of holiness They do it to obtain a corruptible crown but we an incorruptible 1 Cor. 9. 25. §. 12. Of Directions to be Holy THat we may be such holy brethren as are here set down 1. Be well informed in the nature of holiness For superstition hypocriste yea and idolatry it self make pretence of holiness If the mark be mistaken the more pains we take and diligence we use the further we shall be off from it The faster a traveller goes in a wrong way the farther he may be from the place to which he desires to go The Jews being ignorant of Gods righteousness and going about to establish their own righteousness were farthest off from true holiness See § 6. of the holiness here meant 2. Cleanse your selves froâ—… all filthiness of the flesh and spirit Thus may you perfect holiness in the fear of God 2 Cor. 7. 1. It is a course which all of all sorts observe for perfecting of a thing namely first to remove the impediments thus Physitians purge our peccant humours Chirurgians draw out festring matter Husbanâ—…men sâ—…ack up broom briars thorns and all noisom weeds Every man 〈◊〉 striveth so the mastery is temperate in all things 1 Cor. 9. 25. In this respect that which Pâ—…sophers hold of privation may prove true that there must be a privation of one form before there can be an induction of another This is the constant doctrine of the Scripture Break up your fallow ground and sow not among thorns Jer. 4. 3. Wash ye make you clean put away the evil of your doings Isa. 1. 16. Put off the old man which is corrupt according to the deceitfull lusts Eph. 4. 22. Except we take this course all our labour after holiness will be in vain 3. Have speciall care of your company Avoid the society of unholy ones Associate thy self with holy ones that in you may be accomplished this Proverb Birds of a feather will fly together Depart from me you evil doers for I will keep the Commandments of my God Psal. 119. 115. he implies thereby that while he kept company with them he could not keep Gods Commandments All his delight was in the Saints Psal. 16. 3. That this means is very powerfull is evident by these Proverbs He that walketh with wise men shall be wise Prov. 13. 20. With an evil man thou shalt not go least thou learn his waies Prov. 22. 24 25. 4. Be conscionable and constant in using such means as God hath sanctified for attaining holiness For God will be found in his own way He communicated grace in and by the means which himself hath ordained for that end He hath in much wisdom ordered them and he will not suffer his wisdom to be crossed by mans foolish conceit The means are 1. Publique 2. Private 3. Secret 1. Publique means are the Word and Sacraments By the Word faith and repentance are wrought and increased In these the two kindes of holiness Justification and Sanctification consist By the Sacraments the same graces are ratified and sealed Circumcision was a seal of the righteousness of the faith which Abraham had Rom. 4. 11. Baptism was also a seal of repentance Act. 2. 38. 2. Private means are Reading Gods Word Deut. 17. 19. Act. 8. 28 17. 11. and holy conference Deut. 6. 7. 1 Thess. 5. 11. Luke 24. 32. 3. Secret means are 1. Examination of ones self Psal. 4. 4. 1 Cor. 11. 28. By this one may know his spirituall estate 2. Meditation Psal. 1. 2. 119 15 97. This must be on Gods Word and Works of mercy and judgement on our selves and others This will keep out evil thoughts and fill our minde with good thoughts 5. Be instant and constant in Prayer and that for the holy Spirit which is promised to those that ask him Luke 11. 13. This Spirit it is which makes us Holy 6. Be patient under crosses For God doth chasten his that they might be â—…takers of his holiness Heb. 12. 10. See more hereof in that place §. 13. Of Saints Calling THe Apostles good opinion of these Hebrews is further manifested under this phrase Partakers of the heavenly calling The Originall Verb signifieth to call on by voice When Christ said to his Disciples Follow me he called them Matth. 4. 19 21. This word Call is in Scripture
used diversly As 1. To give a reall being to a thing Rom. 4. 17. 2. To manifest a thing to be as it is Luke 1. 32 35. 3. To acknowledge one See Chap. 2. § 107. 4. To give a name to one whereby he is distinguished from others Mat. 1. 25. 5. To depute to a Function and that both extraordinary Rom. 1. 1. and ordinary Heb. 5. 4. Rom. 10 15. How shall they preach except they be sent that is called 6. To set in a condition or state of life 1 Cor. 7. 17 20. 7. To turn one to the true Religion 1 Cor. 1. 24. This is the calling here intended The Greek word here translated calling is eleven times used in the New Testament and only once put for a civil condition of life 1 Cor. 7. 20. In all the other places it is used in a spirituall sense and setteth out the alteration of a mans naturall condition which is a translation or bringing him out of Satans dominion unto Gods Kingdom 1 Thess. 2. 12. This an Apostle doth thus express God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that wofull and miserable estate wherein by nature men lie under the Prince of darkness in the darkness of errour and iniquity subject to utter darkness By light he meaneth the sweet and comfortable light of grace and the eternall light of glory This is stiled a calling because it is effected by the call of God The call of God is twofold 1. Outward by the Ministry of the word and that in a double respect One on Gods part only in offering the means as when he sent forth his servants to call them that were bidden to the wedding and they would not come Matth. 22. 3. The other on mans part also by an outward yielding to the call as he that came to the wedding and had not on a wedding garment Matth. 22. 11. In the former respect all that hear the sound of the Gospel are called In the later respect all hypocrites that live in the Church and profess the faith are called as Cain Ham Saul Iudas Demas Ananias Sapphira and sundry others 2. Inward by the operation of the Spirit who inwardly stirres up mens spirits heartily to accept Gods gracious invitation and so to attend to Gods Word as they do truly and savingly beleeve Thus was Lydia called Act. 16. 14. Of this calling therefore there are two parts 1. Gods invitation 2. Mans acceptation I call unto them saith the Lord they stand up together Isa. 48. 13. This is that calling which makes a link of the golden chain that reacheth from Predestination to Glorification Rom. 8. 30. These are they who are said to be with Christ being called and chosen and faithfull Rev. 17. 14. The outward calling may make men members of a visible Church yet it is an aggravation of their just damnation Matth. 11. 22 24. The inward calling wrought by Gods Spirit makes men members of the invisible Church and is the means of their eternall salvation For all things work together for their good Rom. 8. 28 c. This is the Calling here intended and it is proper and peculiar to such as are indeed holy brethren called to be Saints Rom. 1. 7. 1 Cor. 1. 2. Such were they to whom the Apostle said Ye see YOUR calling 1 Cor. 1. 26. Make YOUR calling sure 2 Pet. 1. 10. These by an excellency are styled The called §. 14. Of the Causes and Effects of Saints Calling 1. THe principall Author of the foresaid Calling is God 1 Thess. 2. 12. The Father in reference to whom this calling is styled HIS calling Eph. 1. 17 18. Sonne who came to call sinners Matth. 9. 13. and the Holy Ghost who worketh in us the graces whereby we yield to the call 1 Cor. 12. 2 c. 2. The procuring cause is Gods free grace and rich mercy For he hath called us with an holy calling not according to our works but according to his own purpose and grace 2 Tim. 1. 9. Men before their calling are dead in sinne Eph. 2. 1. and were alienated from the life of God Eph. 4. 18. If God of his meer mercy and free grace did not call them they would not they could not turn to him Men at their first calling are meer patients They have not such ears as can hear Gods call nor such eyes as can see the excellency of that calling nor such feet as can carry them to him that cals nor such hands as can receive the good things that are offered by that calling It is God that openeth ears enlighteneth eyes and enableth other parts to employ aright their distinct Functions toward the effecting of this great work It is God which worketh in you both to will and to do Phil. 2. 13. God first puts life into them that are dead and then affords continuall assisting grace for persisting and persevering in that Christian course whereunto they are called 3. The instrumental causes which God useth for the effecting this great work are Ministers of his Word These are those Servants whom he sends forth to call men Mat. 22. 3. By their preaching of the Word both that wofull estate wherein men lie by nature is discovered and also that excellent and blessed estate whereunto they are called is made known The former is ordinarily done by preaching Law whereby is the knowledge of sin Rom. 3. 20. and 7. 7. Hence ariseth sight and sense of sin grief horrour and despair for the same The latter by preaching the Gospel which is the power of God unto Salvation to every one that beleeveth Rom. 1. 16. yea Faith cometh by hearing the Gospel Rom. 10. 17. 4. The highest and chiefest end of Saints calling is the glory of Gods grace and mercy God would make known the riches of his glory on the vessels of mercy even us whom he hath called Rom. 9. 23 24. The subordinate end is in reference to man and that to make him partakers of grace here Gal. 1. 6. and of glory hereafter 1 Pet. 5. 10. 5. The effects of this calling are Faith and Repentance the Understanding being enlightned by Gods Word about the misery of mans natural condition and happinesse of his renewed estate and the Will being by Gods Spirit made inclinable and ready to receive that good that is made known in the Gospel by faith resteth on Christ for pardon of sinne and reconciliation with God and then sets himself to change his former course of life by breaking off his former iniquities and by conforming himself to the image of him that hath called him in holinesse and righteousnesse §. 15. Of the Heavenly Calling THe calling of Saints is here commended unto us by this attribute heavenly The Greek word is a compound and hath reference to the highest heaven where the Throne of God is and where Christ now is in his
propriety as 1. Christ purchased his Church Act. 20. 28. 2. He built it ver 4. In this respect it is said To whom coming as unto a living stone ye also as lively stones are built up a spirituall house 1 Pet. 2. 4 5. Aâ—… again In whom you also are builded together Eph. 2. 22. 3. God hath given the Church to his Son Psa. 2. 8. The Church being Christs own house how can we doubt but that his eye will be continually thereupon and his presence therein and that he will take especiâ—… care thereof to provide all needfull things for all The Apostle saith If any prâ—…vide not for his own and especially for those of his own house he is worse thâ—…n an 〈◊〉 del 1 Tim. 5. 8. Can any now imagine that Christ will not provide for them of his own house It is said of Ioseph That he nourished his Father and his brethren 〈◊〉 all his fathers houshold with bread according to their Families Gen. 47. 12. Mâ—… more will Christ nourish those of his own family He will in this respect do more for his Church then for all the world besides Men use to bestow more cost 〈◊〉 their own houses then others Of Comforts and Duties hence arising See 〈◊〉 next § That right which Christ hath over his Church giveth him an absolute Power to order it as he will He may establish or alter Ordinances as he will He châ—…ged the legal Ordinances into Evangelical He hath established Evangelical Ordinances to be perpetual to the end of the world No man which is but a servant hath such a power §. 58. Of those who are the house of Christ. THe Apostle to explain that metaphor of an house more fully addeth this phrase Whose house are we This Pronoun We may be taken two wayes 1. Joyntly for the whole Catholick Church which is the Society and Communion of all that ever did or shall believe in Jesus Christ. 2. Distinctly for every particular believer For the body of a particular Professor is said to be the temple of the holy Ghost 1 Cor. 6. 19. In this sense they may be taken for the house of Christ Synecdochically as particular stones of that building For they are called lively stones 1. Pet. 2. 5. Thus the priviledges of Christs house may belong to every of them Fitly are Saints in the former joynt consideration stiled an house For 1. As stones and timber they are brought together and fitly said and that for God to dwell among them 2 Cor. 6. 16. 2. As an house is set upon a foundation Luke 6. 48. So are Saints built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief cornerâ—… Ephes. 2. 20. 3. As Solomons Temple was beautified and adorned with silver gold variety of pictures and other ornaments 2 Chron. 3. 4. 1 Kings 6. 29. So Saints are decked and adorned with the various graces of Gods Spirit Gal. 5. 22 23. 4. As an house inhabited hath a Governour over them so the Society of Saints have one over them who is called the Master of the house Mat. 10. 25. 5. As in a house there is an houshold which consisteth of children servants and others So in the Church of God Mat. 15. 26. Luke 11. 7. 6. As in a great house there are variety of Officers So in the Church there are Stewards Ministers and others 2 Cor. 12. 28. 7. As in a well-govern'd house there are good orders for the good government of it So in the Church of Christ 1 Tim. 3. 15. 8. As in a house all needfull provision useth to be stored up So in this house of Christ there is bread of life water of life and needfull food and refreshing Singular Comforts must needs hence arise to those that are parts and members of this house and that by reason of 1. The sure foundation whereon it is setled 1 Cor. 3. 11. 2. The fast knitting of the parts of the house together Eph. 2. 21. 3. The excellent ornaments thereof which are the glorious graces of Gods Spirit 4. The good Laws and Constitutions for better governing the same being all contained in the word of God 5. The wise Governour thereof 6. The excellent houshold 7. The usefull Offices in it 8. The variety and sufficiency of provisions appertaining thereto That which is expected of such as are of this house is 1. That they cleanse themselves from all filthinesse of the flesh and Spirit 2 Cor. 7. 1. 6. 16 17 18 Otherwise this house of Christ may prove the devils sâ—…ie 2. That they deck and adorn themselves with the graces of Gods Spirit Colos. 3. 12. 3. That they be subject to their Governour and to the good Orders that he establisheth among them 4. That they be content with the place and portion which the Master of the houshold allots unto them 5. That they maintain unity amongst themselves For an house divided against it self shall not stand Mat. 12. 25. 6. That they improve to the best advantage they can the talent which their Lord committeth unto them Mat. 25. 20. §. 59. Of the excellency and extent of Christs house THese two relatives whose we being joyned together in reference to aâ—… house thus whose house are we do exceedingly commend the Church of God which is intended hereby All the world admired Solomons Temple but behoâ—… here a more glorious Edifice The stones hereof are living stones the ornaments thereof the graces of Gods Spirit The provision thereof such as endureth to everlasting life All things appertaining thereunto spiritual celestial It was before implied § 48. that Moses was of this house here it is said of Christians We are the house whereby it is manifest that the Church of the Old and New Testament was one and the same The Apostle speaking unto Christians who were Gentiles in reference unto the Iews saith Ye are fellow Citizens with 〈◊〉 Saints and of the houshold of God Ephes. 2. 19. And in reference to the ancient Church of the Iews it is said to the Society of Christian Gentiles Thou being â—… wilde Olive-tree were graffed in amongst them and with them partakest of the 〈◊〉 and fatnesse of the Olive-tree Rom. 11. 17. Both they and we have one God one Saviour and the same means of Salvation in regard of the substance They did eat the same spiritual meat and drink the same spiritual drink that we do 1 Cor. 10. 3 4. On this ground the Apostle exhorteth us to be followers of them Heb. 6. 12. 12. 1. On this ground they prayed for our calling Psal. 67. 3 c. We therefore ought also to pray for their re-calling and to use all the means we can to help on the same §. 60. Of the meaning of this Conjunction IF THe evidence whereby we may know whether we be of the house of Christ oâ—… no is thus set down If we hold fast the confidence c. This manner of
Supplication 1 Thess. 5. 23. 4. For Gratulation 1 Thess. 3. 8 9. 5. For Promise Mat. 10. 22. 6. For Threatning Heb. 10. 38. 7. For Recompence Rev. 12. 11. 8. For Revenge Act. 1. 17 18. Just and great Reason there is thus to presse this Point of Perseverance For 1. All the benefits that we can expect from any grace dependeth upon persevering therein Thereby the prize is obtained It is constancy that sets the Crown upon all good endeavours 2 Tim. 4. 7 8. 2. All Christian priviledges and divine promises are limited therewith as here in this Text If we hold fast If ye abide in me saith Christ Ioh. 15. 7. If yâ—… continue in the faith Col. 1. 23. 3. All the benefit of what hath formerly been done is lost if he hold not out to the end Ezek. 18. 24. As a man in a race who runs swiftly at first if he hold not out gets nothing by his former swiftnesse 4. Not the benefit only is lost but great damage ensueth thereupon The last state of that man is worse then the first Luk. 11. 26. As a man in ascending a Ladder if after he have got up many steps he let go his hold and fall down he doth not only lose the benefit of his former pains but also gets a bruised body and it may be broken bones whereby he is made lesse able to climb up again then he was before Hereupon it is said It had been better for them not to have known the way of righteousnesse then after they have known it to turn from the holy commandment How requisite it is for Saints to proceed and persist in grace Seâ—… The Saints Sacrifice on Psal. 116. 9. § 60. §. 70. Of Means for Perseverance TO help us on in holding out these graces following among others are 〈◊〉 usefull 1. Humility This is the Basis and foundation when the fore-mentioned 〈◊〉 is setled If an house want a foundation how can it stand especially agâ—… storms and tempests Luke 6. 49. Christ saith that a man which builds a sure 〈◊〉 digs deep Luk. 6. 48. Digging deep is in an humble soul. Many promises are made to the humble Micah 6. 8. God giveth grace to the humble Prov. 3. 34. For 〈◊〉 very end we are forbidden to be high-minded lest we fall Rom. 11. 20. Self â—…ceitednesse and pride make men carelesse Revel 3. 17. and God is provoked agâ—… such for he resisteth the proud Jam. 4. 6. 2. Sincerity This is an inward soundnesse If the foundation be not soâ—… the Edâ—…sice cannot be well settled on it Soundnesse is that which maketh 〈◊〉 and endure Sappy rotten timber will quickly fail Counterfeit grace will 〈◊〉 last 3. A setled Resolution to hold out to the end I have sworn and I will persue it that I will keep thy righteous judgements saith a constant servant of the Lord 〈◊〉 119. 106. Nothing will daunt or turn back such an one See more hereof in 〈◊〉 〈◊〉 â—…covery from Apostasie on Luk. 15. 31. § 44. 4. Iealousie Jealousie I say in regard of the temptations whereunto we 〈◊〉 subject and of our own weaknesse Satan is subtill 1 Pet. 5. 8. Sinne is deceâ—…full Heb. 3. 13. and we of our selves are foolish and prone to yeeld to sinne 〈◊〉 Satan If we be secure or carelesse we may be soon taken as birds in a net This a great cause of backsliding therefore we are oft admonished to fear Heb. 4. 1. Râ—… 11. 20. Phil. 2. 12. These two Resolution and Iealousie may well stand together if the former 〈◊〉 placed on Gods promises and the Spirits assistance and the later on temptatâ—… whereunto we are subject and our own weaknesse 5. Prudence For the manifestation hereof 1. Avoid occasions which may draw thee out of thy Christian course 〈◊〉 the Apostle intendeth under this phrase Cast away every weight Heb. 12. 1. 〈◊〉 avoid uncleannesse the Wise-man gives this advice Remove thy way sarre 〈◊〉 a strange woman and come not nigh the door of her house Prov. 5. 8. To prâ—… this the further he useth these metaphors Can a man take fire in his bâ—…om 〈◊〉 his clothes not be burnt Can one go upon hot coles and his feet not be burnt Proâ—… 6. 27 28. Peters thrusting himself among the servants and officers in the High-Priests hall was an occasion of the temptation which brought him to deny his â—…ster Ioh. 18. 16 17 18. 2. If occasions cannot be avoided but that thou beest forced to sojouâ—… 〈◊〉 Meseâ—…h and to dwell in the tents of Kedar Psal. 126. 5. then take heed of yeeâ—…ing to temptations Stand out against them as Ioseph did Genes 39. 9. Remâ—… righteous as Lot did in Sodom 2 Pet. 2. 8. Give no place to the devil Eph. 4 27. 〈◊〉 withstand sinne in the beginning It is not safe to dally with temptations If Satan get in a claw he will soon put in his whole paw and then head body 〈◊〉 all If waters make a little breach flouds will soon follow 3. If thou be overtaken with a temptation lie not in it but as soon as 〈◊〉 canst recover thy self Do as in this case Peter did So soon as he observed 〈◊〉 Lords beck and heard the Cock crow whereby he was put in minde of his sinâ—… presently he went out and wept bitterly Luk. 22. 60 61 62. 4. Being recovered take heed of falling back again A relapse is dangeâ—… in bodily diseases Much more in spiritual The Spirit is much grieved thereby Christ gave this advice to a woman taken in adultery and forgiven Go and 〈◊〉 no more John 8. 11. This advice he backt with a strong reason thus Sin no 〈◊〉 lest a worse thing come unto thee John 5. 14. 6. Growth in grace By this we shall be the more strengthned and the 〈◊〉 enabled to hold out Use what means are prescribed to this purpose As new 〈◊〉 babes desire the sincere milk of the Word that you may grow thereby 1 Pet. 2. 2. Sâ—… the gift of God which is in thee 2 Tim. 1. 6. Standing at a stay may occasion falling away In endeavours to grow in grace never think thou hast done enough but follow the Apostles advice Phil. 3. 13 14. 7. Walking with God By this he that never saw death pleased God all the dayes of his life compare Gen. 5. 24. with Heb. 11. 5. Of the emphasis of this phrase Walked with God See The Saints Sacrifice on Psal. 116. 9. § 58. Walking with God implieth a setting of God continually before our eyes This will make us to endeavour in all things to please him which the Apostle expresseth under this phrase Walk worthy of the Lord unto all pleasing Col. 1. 10. This will make us in all things to hold close to God and it will be an especial means to pull us in when we are about to start from God 8. Stedfast Expectation of the prize or reward that
6. 2 Chron. 36. 13. this act is applied to 〈◊〉 himself for the Will is free and cannot be compelled or forced take away freedom from the Will and you take away the nature of the Will Therefore God himself when he converteth a sinner worketh in him both to will and to do first to will then to do Phil. 2. 13. That we may the better discern how wilfulness causeth the hardness of heart 〈◊〉 spoken of we are to consider hardness of heart in a double respect as it is natural and as it is habituall 1. Naturall hardness of heart is in all men as other corruptions seized on 〈◊〉 nature by Adams fall so hardness of heart Man by nature is given to withstand and oppose against all means afforded to keep him from sinne and in this opposâ—…tion to remain obstinate so as to be confounded rather then yield This is the stony heart that is in man by nature Ezek. 11. 19. 2. Habituall hardness of heart is an increase of the former and that by 〈◊〉 further wilfulness All mankinde in Adams loins as he was a publique persoâ—… wilfully opposed against God and every one in his own person is given by 〈◊〉 more and more to oppose but some more obstinately and impenitently then others In such the Apostle joyneth hardness and an impenitent heart together and sheweth that such treasure up to themselves wrath Rom. 2. 5. Adams first sinne 〈◊〉 wilfulness in it so as there is wilfulness in mans naturall hardness Much more 〈◊〉 there wilfulness in his habituall hardness Object Against this it is Objected that God and Satan and other men do â—…den a mans heart Answ. In generall I Answer that none of those do free a man from 〈◊〉 in that hardness of heart which seizeth on him so as in this respect we may sayâ—… him that is of an hard heart O man thou hast destroyed thy self Hos. 13. 9. To clear this point more fully I will distinctly shew how God how Satan 〈◊〉 other men are said to harden a mans heart God doth it in justice Satan in malice other men in wilfulness §. 82. Of Gods hardning mans heart GOD is said to harden as a Judge inflicting hardness of heart as a 〈◊〉 Rom. 1. 24. Now because man wittingly did that which deserves that â—…ment he hardens his own heart even as a thief who is condemned by the 〈◊〉 may be said to hang himself That Gods justice may in this point be mere clearly manifested observe the particular respects wherein God is said to harden mans heart They are these 1. In that all actions and motions as they are actions and motions come from God as our very being doth For in him we live and move and have our being Act. 17. 28. But the pravity of the action or motion cometh from man Therefore man properly hardneth himself 2. In that God hinders not men from doing that which hardneth but God is the most high supream Soveraign there is none above him to bind him to do any thing He being not bound to hinder men from doing what they do who can who shall blame him Matth. 20. 15. Man himself doth the very deed 3. In that he withholdeth or withdraweth his softning spirit For mans own spirit is a resisting spirit Act. 7. 51. It must be a higher and stronger spirit which keepeth mans spirit in compass But Gods withholding or withdrawing his Spirit is in justice for some sin of man 4. In that God offereth the occasions whereby mans heart is hardened as his Word Sacraments Mercies Judgements Miracles and such like But these occasions are in themselves good their proper end is to soften It is by mans perverting them that they harden man in this case is like the spider that sucketh poyson out of sweet flowers 5. In that God giveth over to Satan who hardneth mans heart But God doth this as a just Judge Satan being his executioner Man himself brings this judgement upon himself §. 83. Of Satans and other mens hardning ones heart AS for Satan though he may enter into a man as he entered into Iudas Joh. 13. 27. and provoke men to sinne as he 〈◊〉 David 1 Chron. 21. 1. and beguiled them through his subtilty as he beguiled Eve 2 Cor. 11. 3. and sift them as he 〈◊〉 Peter Luâ—… 22. 31. yet he cannot force mans will to sin See The Whole Armour of God on Eph. 6. 12. Treat 1. Part. 3. § 17. As for other men they can less force mans Will then Satan What they do is either by counsell as the Sorcerers hardned Pharaohs heart Exod. 7. 11. or by expostulation as Iezabel hardened Ahabs heart 1 King 21. 7. or by perswasion as the Princes hardned Zedekiahs heart Ier. 38. 4 5 25. or by example as the four hundred Prophets hardened one another or were all hardened by Zedekiahs example 1 King 22. 11 12. If a man himself yield not all that other men can do will not harden him Therefore man properly hardneth himself It will stand a man in no stead to put off the blame of this sin from himself to any other This is it that keeps men from being duly humbled and from true repentance whereby the heart comes to be more hardened yet too prone are men so to do Some impute their hardness to God as Adam Some to Satan as Eve Gen. 3. 12 13. others to other men as Saul 1 Sam. 15. 21. Would we lay the blame on our selves as we ought we might be brought to such a sense of the burden that lieth on us as Christ would be moved to ease us Matth. 11. 28. §. 84. Of the Causes of hardness of heart II. THe ordinary causes of hardness of heart are such as these 1. Natural hardness This is the originall cause of habituall hardness If that be not taken away this will accompany it both will be mixed together In this respect it is said on the â—…nconverted Gentiles that they were past feeling This is set down as an effect of naturall hardness Eph. 4. 18 19. for the word going before translated blindnesse doth also signifie hardnesse as is shewed § 87. 2. Unbelief This makes men disrespect promises threatnings mercies judgements and all other means which are of use to soften or break mens hearts This was the great sinne of the Israelites who hardned their hearts in the wildernesse Deut. 1. 32. 9. 25. Psal. 78. 22 32. Therefore the Apostle to prevent hardnesse of heart admonisheth those to whom he wrote to take heed of unbelief v. 12 13. See § 120. 3. Hypocrisie By this men cover and hide their sinne whereby they wax bold in sinning It is said of obdurate sinners that they lurk privily Prov. 1. 18. and say no eye shall see us Job 24. 15. 4. Pride For this is ordinarily joyned with scorn disdain and such like vices as make men refuse and reject the means which might mollifie
their hearts Thus was Pharaohs heart hardened Exod. 5. 2. and the heart of the Jews Ier. 44. 16. 5. Presumption When sinnes are committed against knowledge conscience light of nature and motions of the Spirit they are as heavy weights that 〈◊〉 out all spirituall sense and life As a great blow so stuns one as it makes him senslesse so a presumptuous sinne will make a mans spirit senslesse After that Zedekiah had broken his oath with the King of Babâ—…l Ezek. 17. 16. his heart was hardned against all the good councell that the Prophet Ieremiah gave him Ier. 38. 17 c. 6. Oft committing or long lying in the same sinne Many small knocks or 〈◊〉 long continued do in time as much as a great blow at once Mens hands and heels use to be hardened by much work and long travell 7. Relapse To return to sinne after a man hath manifested solemn repentance as the swine after it is washed returneth to the mire especially if it be to the same sinne as the dog licketh up the vomit he had formerly cast out is to make way for the devils re-entry whereby a mans heart will be so hardned as his later end will be worse then his beginning 2 Pet. 2. 20 c. Matth. 12. 43 c. Against this doth Christ give prudent caveats Ioh. 5. 14. 8. 11. 8. Lewd company Lewd companions will by evil counsell bad example 〈◊〉 encouragement make men impudent and obstinate in sinning The wise man therefore much disswadeth from such company Prov. 1. 10 c. 9. Superstuity of the things of this world as of wealth honour ease pleasure applause and other such things as men by nature delight in These are like 〈◊〉 thorns and briers which draw out the moisture of the earth and make it dry and hard or as weights that presse out the juyce of fruits and make them 〈◊〉 These make the things of the Spirit of life to be nothing at all regarded This cause of hardning is then most prevalent when men are raised from a mean estate toâ—… great one or from a troublesom estate to a quiet and pleasing estate If iron be taken out of the fire and put into cold water it waxeth hard 10. Multitude of Crosses not sanctified These are as many blows upon the Smiths anvill King Ahaz in the time of his distresse did trespasse yet more against the Lord 2 Chron. 28. 22. The wrath of God came upon Israel and slew the 〈◊〉 〈◊〉 them for all that they sinned still Psal. 78. 31 32. §. 85. Of mans hardning himself III. MAn hardneth himself two waies 1. Privatively 2. Positively 1. Privatively by refusing or rejecting means whereby his 〈◊〉 might be softned Means of softning a mans heart are Publique Private and Secret 1. Publique means are publique Ordinances of God as the Word read 〈◊〉 preached the Sacraments Praying and Praising God yea also God works and those both of merey and judgement whether ordinary or extraordinary 2. Private means are Reading and expounding Gods Word in private places private praying and praising God repeating Sermons private instruction 〈◊〉 holy conference and such like 3. Secret means Reading the Word and other good books alone praying 〈◊〉 praising God alone meditation and examination of ones self The Jews in the Apostles time hardned their hearts by putting away from 〈◊〉 the Word of God Act. 13. 46. and in Iohn Baptists time they rejected the 〈◊〉 sell of God against themselves being not baptized of Iohn Luk. 7. 30. They refused to subject themselves to that Ordinance In Christs time they hardned their hearts by opposing against his miraculous works Matth. 12. 24. Ioh. 15. 24. About means which are to soften mens hearts men divers waies beguile themselves so as they harden their hearts thereby As 1. By putting off for the present such means as might soften them to another time as he that said to Paul Go thy way for this time when I have a convenient season I will call for thee Act. 24. 25. But that season never came 2. By thinking they have done enough when it is but little that they have done yet can say Behold what a wearinesse is it Mal. 1. 13. 3. By resting in the outward work as they who said Wherefore have we fasted and thou seest not Isa. 58. 3. 4. By doting upon humane ordinances as they who in vain worshipped God teaching for doctrines the commandments of men Matth. 15. 9. 2. Positively Men harden themselves by a slavish yielding to the causes of hardning mens hearts mentioned § 84. This they do by nourishing their naturall hardnesse by opposing against Gods truth in his promises and threatnings by hiding their sinne by pride by presumption by long lying in sin by returning to sin after repentance by setting their hearts too much on the things of this world by perverting Gods chastisements In that hardnesse of heart ariseth from ones self even from his own wilfulnesse it nearly concerns us to be the more watchfull over our selves and to withstand the very beginning of hardnesse For Satan is very subtle and seeks to beguile a man by degrees and sinne is deceitfull and of a bewitching nature It soaks into a man insensibly and we of our selves are very foolish like the silly fish that with a fair baâ—…t is soon taken Hence it is that from small beginnings many come to this high pitch even to be hardned in heart When men are tempted to sinne 1. There is a thought of committing it Gen. 38. 15. 2. A plain consent to yield to it Psal. 50. 18. 3. An actuall committing of it 2 Sam. 11. 4. 4. An iteration of it Iudg. 16. 1 4. 5. A custom therein 1 Sam. 2. 13. 6. An excusing of it 1 Sam. 15. 15. 7. A justifying it Isa. 5. 23. Luk. 16. 15. 8. A glorying in it Psal. 52. 1. 9. An habit that they can scarce do otherwise Ier. 13. 23. 10. Hardnesse of heart Rom. 2. 5. By these degrees it cometh to passe that sinne which upon the first temptation seemed horrible and upon the first committing thereof much perplexed the soul and seemed to be an insupportable burden making the sinner thus to complain Mine iniquities are gone over my head as an heavy burden they are too heavy for me Psal. 38. 4. appears in time not to be so burdensom but rather light and easie yea so unsensible as they can scarce perceive it like him that saith They have stricken me and I was not sick they have beaten me and I felt it not I will seek it yet again Prov. 23. 35. Yea further it comes by degrees to be pleasing and delightfull So sweet in his mouth as he hides it under his tongue Job 20. 12. §. 86. Of the danger and dammage of hardnesse of heart IV. THe danger whereinto men fall by hardnesse of heart and the dammage which they receive is greater then can be expressed
patience This doth God manifest himself to be 1. To set forth his own glory For when he proclaimed his Name among other excellencies he sets down this Long-suffering Exod. 34. 6. 2. To bring men to repentance Despisest thou the riches of Gods goodness 〈◊〉 forbearance and long-suffering not knowing that the goodness of God leadeth 〈◊〉 repentance Rom. 2. 4. 3. To keep us from destruction The Lord is long-suffering to us-ward not willing that any should perish 2 Pet. 3. 9. 4. To bring us to salvation Account that the long-suffering of the Lord is sâ—…vation 2 Pet. 3. 15. These being the ends which God aimeth at in his long-suffering we that have experience of this Divine property as who hath not ought to have an eye 〈◊〉 those ends And 1. To magnifie the Name of God even in and for this excellent Property 2. To endeavour after repentance and so long as God beareth us to renew 〈◊〉 repentance 3. To come out of all those courses that lead to destruction 4. To lay hold on eternall life while we have time so to do In these respects let us ofâ—… cast our eye back upon our former courses We mâ—…y many of us say If God had not long born with me I had now been in a most â—…full plight If God had cut me off and taken me out of this world at such a tiâ—… in such a course as I then eagerly pursued I could have had little or no hope Bâ—… now blessed be God I have better hope that my desperate course is made knoâ—… to me I loath it God hath given me some measure of repentance and assuraâ—… of his favour I dare cast my soul on Jesus Christ for remission of sinnes and reconciliation with God! I am perswaded that when I die I shall be saved These these are they that have cause to magnifie the patience of God We ought further in forbearance and long-suffering to set God before us 〈◊〉 to indeavour as in other graces so in this to be like unto God Colosâ—… 3. 1â—… Eph. 4. 32. We may not be hasty to take revenge upon every offence but rather try if 〈◊〉 forbearing the wrong doer may be bettered Be not overcome of evil but overcâ—… evil with good Rom. 12. 21. §. 102. Of the hainousness of sin continued in Verse 10. Wherefore I was grieved with that generation and said They dâ—… alway 〈◊〉 in their hearts and they have not known my waies THe fearfull effect of their sin is here propounded in this verse and aggravâ—… in the next This first particle Wherefore is not in the Psalm but here fitly added by 〈◊〉 Apostle to set out more distinctly both the cause of Gods grief and also 〈◊〉 effect or consequence of the peoples sinne It is the very same that was used before v. 7. § 73. It giveth to understand that long continuing in sinne grieveth Goâ—… Spirit Because they tempted God fourty years therefore God was grieved To this purpose is this time of Israels continuing fourty years to sinne against God oft pressed as Numb 32. 13. Amos 5. 25. Acts 7. 42 13. 18. This their long continuing in sin is also upbraided as a great aggravation thereof Exod. 16. 28. Nâ—…h 9. 30. Psal. 78. 40. Luk. 13. 34. For 1. Sin the longer it continueth the stronger it groweth and proves to be the more daring and outfacing and in that respect the more provoking Ierem. 44. 17. 2. Continuance in sinne is a multiplication of sinne and in that respect an addition of more fuell which maketh the flame of the fire greater Thus Gods Spirit is more grieved and his wrath more incensed whether by the same man lying in one sin or adding sin to sin or by other men children or other successors treading in the footsteps of their Fathers and predecessors This may be a forcible motive to such as have sinned to repent and not to continue in sinne As continuing in sinne causeth grief and wrath so there is jâ—…y in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. This also may be a warning to such as observe the sinnes of others to take heed that they hold not on in the same course lest they cause more grief and wrath §. 103. Of Gods grieving at sinners THe Greek word translated grieved is emphaticall Some derive it from a Noun that signifieth a bank of a river or a bunch in a mans body Thence cometh a simple Verb which signifieth to take a thing grievously For the heart of him who is grieved or offended doth as it were swell and rise up The compound here used signifieth to be much grieved and exceedingly offended There is another Greek Noun like to that before mentioned differing only in one small letter and signifieth a weight or grief and a Verb thence derived which signifieth to be pressed with a burden or to be offended Both notations or derivations of the word here used tend to the same purpose namely to set out the greatness of Gods displeasure which he took at their manifold kinds of tempting him and at their long continuing so to do The compound here used doth adde aggravation to the offence which God took at his people It is no where else used in the new Testament but here and vers 17. Yet by the Greek Interpreters of the old Testament it is frequently used It is used to set out the great grief and offence which Rebekah conceived at Esaus hatred of his brother and thus translated I am weary of my life Gen. 27. 46. and penitents loathing themselves for their former sinnes Ezek 36. 31. and a Lands â—…ing out her inhabitants for their monstrous abominations Levit. 18. 25. The same Hebrew word that is used Psal. 95. 10. and translated grieved is also used Ezek. 36. 31. the place before mentioned and translated loath These significations of this word shew that it carrieth much emphasis and imports an high degree of Gods displeasure Herein such passion by way of resemblance for teaching sake is attributed to God as is incident to Parents and other Governours who earnestly desiring the good of those that are under them are exceedingly grieved and offended when they see them stubbornly runne on in destructive courses notwithstanding all the mean that have been used to reclaim them Under the Law a parent that had a stubborn and rebellious child that regarded no admonition but despised private correction brought him forth to the Judges to stone him to death Deut. 21. 18 c. This is a manifestation of very great displeasure and much aggravates the childes stubborn disposition In this respect saith God to his people O Ephraim what shall I do unto thee O Iudah what shall I do unto thee Hos. 6. 4. And our Lord Christ O Hierusalem Hierusalem How 〈◊〉 would I have gathered thy children together even as a hen gathereth her
1 Tim. 1. 13. 17. It was an especial cause of the rejection of the Jews Rom. 11. 20. 18. It was the cause of many external Judgements v. 19. Heb. 11. 31. For it makes men run headlong into danger Exod. 14. 23. 19. It excludes from Heaven Heb. 4. 11. 20. It thrusts down to hell Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8. Can that which is in it self so hainous a sinne and which hath so many fearfull effects following upon it be accounted an infirmity Many do so account unbelief to be and thereupon give too much way unto it and nourish it too much If we would judge it as indeed it is a true proper sinne an hainous sinne a cause of many other grosse sins a sinne most dishonourable to God and damageable to our own souls we should take more heed of it and be more watchfull against it §. 130. Of preventing and redressing unbelief FOr keeping out or casting out unbelief these Directions following will be usefull 1. Use all means to get prove preserve and exercise Faith Hereof See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 17 c. as life keepeth out or driveth out death and light darknesse and heat cold and other like contraries one another So faith unbelief if not wholly For faith and unbelief may stand together in remisse degrees See The whole Armour of God Of Faith § 39. yet so as unbelief shall not bear sway in the heart 2. Set God alwayes before thee and frequently and seriously meditate on Gods Presence Providence Power Truth Mercy and other like Excellencies Due meditation on these is a singular antidote against unbelief 3. Give good entertainment to the holy Spirit of God Stir up and cherish the good motions thereof Hereby thy spirit will be quickned and revived as Iacobs was Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief 4. Do not wilfully and obstinately stand against any good councell given or duty required or direction prescribed as the Egyptians did Exod. 9. 21. Unbelief useth to be joyned with obstinacy as in Pharaoh who said Who is the Lord that I should obey his voice Exod. 5. 2. and in the Israelites who one while through diffidence return to Egypt and another while presume to go against the enemy without yea against the minde of the Lord Numb 14. 4 40 c and in that Prince who said Behold if the Lord would make windows in heaven might this thing be 2 King 7. 2. Yea and in Thomas too who said I will not believe except I shall see c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief so they do increase and aggravate it 5. When thou findest thy heart dull heavy doubting distrustfull 〈◊〉 judgement and understanding thereby reason and discourse with thy 〈◊〉 will and say as David did Psal. 42. â—… 11. Why art thou cast down O 〈◊〉 c. Why art thou so stubborn O my will Why dost thou not believe 〈◊〉 God said this and that Is he not true and faithfull Is he not able to make gooâ—… Word Of a mans reasoning with himself See The Saints Sacrifice on Psal. 116. â—… § 47 48. §. 131. Of Professors falling away UNbelief is here aggravated by a fearfull effect which is Apostasie thaâ—… pressed In departing from the living God The Greek word translated departing is acompound The simple Verb signifieth to stand Matth. 20 3 6 32. And to establish 〈◊〉 3. 31. 10. 3. The compound signifieth to depart Luke 13. 27. To fall away Luke 8. 13 refrain Acts 5. 38. To withdraw 1 Tim. 6. 5. and to draw away Acts 5. 37. 〈◊〉 Noun that signifieth Apostasie is derived from this Verb 2 Thess. 2. 3. This word here used implieth that they to whom the Apostle gave this 〈◊〉 professed the true saith and that they had given up their names to God 〈◊〉 else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession 〈◊〉 they who professe that they believe in God may depart from him The 〈◊〉 caveats given in sacred Scripture to take heed hereof do prove as much 〈◊〉 of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â—… 〈◊〉 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 dry predictions of such as fell away as Deut. 31. 16 c. 2 Thess. 2. 3. 1 Timâ—… â—… 2 Pet 2. 1 2. But especially instances of such as have departed from their â—…sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. â—…mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the 〈◊〉 Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. 〈◊〉 these words As the manner of some is whereby he gives us to understand 〈◊〉 was then usual for Professors to revolt The Greek word there translated â—…ner signifieth also custom and wont and is so translated Luke 2. 42. 〈◊〉 It was too usual with the Jews time after time to apostatize and depart frâ—… 〈◊〉 Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians 〈◊〉 20. 30. The ages after the Apostles and that from time to time even to these 〈◊〉 dayes give too evident proof hereof Are not all the Churches planted bâ—… 〈◊〉 Apostles departed from the Lord Who were those starres whom the taâ—…l 〈◊〉 Dragon drew from Heaven and threw to the Earth Revel 12. 4. were they professors of the faith How did this whole Land revolt in Queen Maries 〈◊〉 And it is like so to do again upon a like change Many make profession on bie-respects to serve the time and to serve 〈◊〉 own turns so as their profession is not seasoned with sincerity and foundâ—… which are necessary to make a good foundation Where they are wanâ—… 〈◊〉 stability can be expected Such a foundation is like the sand whereupon if 〈◊〉 be buiâ—… it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied Thou art not farre from the Kingdom of 〈◊〉 〈◊〉 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â—… 〈◊〉 is the best of every one Yet can we not absolutely conclude simply frâ—…â—…fession that such an one is a member of Christ. If a Professour revolt we 〈◊〉 〈◊〉 as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of 〈◊〉 â—…cessity of mens trying and examining themselves according to the Aposâ—… 〈◊〉 exhortation 2 Cor. 13. 5. Examination in this kinde must be 〈◊〉 soundness of mens heart and the right
Obj. 3. Christ promiseth not to blot out of the book of life the name of him 〈◊〉 overcometh Rev. 3. 5. Answ. His name was indeed written in the book of life and Christ here 〈◊〉 miseth to manifest as much Obj. Moses thus prayeth concerning himself If thou wilt not forgive 〈◊〉 blot me out of thy book Exod. 32. 32. Answ. That was a matter which in a rapture of zeal for Gods glory aâ—… love to his people he could have wished It is not to be taken for a simple 〈◊〉 absolute prayer It was like Pauls wish Rom. 9. 3. where God saith to 〈◊〉 whosoever hath sinned against me him will I blot out of my book it is to be taken of Gods manifesting him never to be written therein 2. Others object sundry suppositions as this When the righteous man turneth away from his righteousnesse c. he shall not live Ezek. 18. 24. Answ. 1. A supposition doth not inferre a necessity or certainty of a thing only it declareth a necessity of the consequence as if we should say When God fails of his promise he is not faithfull See § 60. 2. By righteous man there may be meant one that is righteous only in profession and in the judgement of charity 3. Exhortations to hold out Admonitions to take heed of falling away Heb. 12. 15. and threatnings against such as fall away Heb. 10. 38. are also objected Answ. These and such like are used as means to make men look to their standing and to make them watchfull against falling away but do not necessarily imply that they may fall especially totally and finally 4. Sundry instances of such as have fallen are alleadged as 1. The Angels that fell and Adam Answ. These are nothing to the purpose For the question is of Beleevers in Christ who are established by him Angels and Adam stood by their own strength 2. Saul Iudas and such others as clean fell away See § 131. Answ. These were hypocrites and never had any true sanctifying grace Such were they who are said to have no root in them Luke 8. 13. and the branch that is said to be taken from the Vine Iohn 15. 2. and they whose love is said to wax cold Matth. 24. 12. and they who are said to be fallen from grace Gal. 54. and to have made shipwrack of faith 1 Tim. 19. and to depart from the faith 1 Tim. 4. 1. and to erre from the faith 1 Tim. 6. 14. and to turn like a dog to his vomit and like a swine that was washed to her wallowing in the mire 2 Pet. 2. 22. and to fall away Heb. 6. 6. and to sinne wilfully after they have received the knowledge of the truth Heb. 10. 26. None of these nor any like to them had true saving grace in them Of them all it may be said If they had been of us they would no doubt have continued with us 1 Joh. 2. 19. 3. Paul Peter and such others as were elect and effectually called Answ. Though these fell into very great sinnes yet they did not sinne in such a manner as to be accounted totally to depart from God or to lose all grace The arguments alleadged in the former § do prove as much How farre such may fall shall be shewed in the next § §. 136. Of the degrees of the fals of such as are effectually called THey who are effectually called through security pride inward and outward temptations may so farre fall as to lose 1. All that joy and comfort wherewith they were before upheld 2. All assurance and sense of the Spirits abode in them so as they may in their opinion think him clean departed 3. The fruits of the Spirit and the power and efficacy of his grace so as they shall finde no growth of grace but rather a decay in faith love zeal gift of prayer and other like fruits They shall be as trees in winter They shall wax cold and remiss in the duties that formerly they performed 4. They may be given over to their own lusts and to such gross and grievous sins as naturall men would be ashamed of 5. They may have a troubled tormenting conscience and thereby be put as it were upon a rack so as that which brought them much quiet and peace before will be a terror and torture unto them yea they may be brought to the very pit of despair 6. They may be brought not only inwardly but also outwardly to feel the shame and smart of their foul fall and to have sore judgements executed on themselves children and others belonging unto them 7. They may be long under the inward and outward effects of their folly 〈◊〉 not easily recover themselves but sigh groan weep cry roar before they 〈◊〉 celve sound comfort 8. They may utterly lose the measure and degree of that grace they had before at least of their former joy and comfort and carry the grief of their fall even 〈◊〉 their grave Most of these if not all of them may be exemplified in David and that 〈◊〉 Psal. 51. For it is manifest that he lost 1. The joy and comfort that formerly he had in that he thus prayeth Râ—… unto me the joy of thy salvation v. 12. 2. The sense that he had of Gods presence with him and of the abode of 〈◊〉 Spirit in him which made him thus to pray Cast me not away from thy preseâ—… and take not thy holy Spirit from me v. 11. 3. The power and efficacy of Gods grace manifested in this clause Uphold â—… with thy free Spirit v. 12. which is as if he had said I feel my self very 〈◊〉 and unable to perform any good duty my former strength is wasted uphoâ—… strengthen inable me again by thy Spirit to perforn the duties which thou 〈◊〉 quirest 4. That he was given over to his own lusts and to other temptations is 〈◊〉 by his adultery by seeking to make Uriah drunk by contriving his death 〈◊〉 the destruction of many other of his souldiers As the title of the Psalm so 〈◊〉 part of his prayer Deliver me from blood-guiltinesse is a sufficient proof bâ—… the express history of all these 2 Sam. 11. 4 c. 5. That he had much trouble of conscience is evident by these phrases Mâ—… waxed old through my roaring all the day long for day and night thy hand was 〈◊〉 on me c. Psal. 32. 3 4. 6. The outward judgements that were executed on him are evident in the â—…ry recorded after his fall Heavy judgements were denounced against him 2 〈◊〉 12 10 c. and answerably were they executed 7. With how much ado he recovered himself is evident by his many gâ—… complaints such as these Have mercy upon me O Lord for I am in trouble 〈◊〉 eye is consumed with grief yea my soul and my belly c. Psal. 31. 9 10. 8. Whether he ever recovered his former joy and comfort again is unceâ—… Surely Sampson Solomon Asa and others did not §.
or private means 〈◊〉 if those means be not still used the heart will â—…all to its native hardness As 〈◊〉 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 〈◊〉 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 〈◊〉 some means or other drawn upwards will of themselves fall down again if 〈◊〉 means be taken away So the heart There is a natural proneness and inclinatioâ—… it to hardness The indefinite expression Lâ—…st any of you implieth that all of all sorts even 〈◊〉 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 〈◊〉 this phrase through the deceitfulness or with the deceitfulnesse of sinnâ—… 〈◊〉 as it is by the manifold deceits of sinne that it prevails so much as it doth upon 〈◊〉 The particular deceits hereafter specified give evident proof hereunto By sinne is here in special meant the corruption of nature that corruption 〈◊〉 which all are conceived and born which they carry about them so long as 〈◊〉 retain their mortal body It is that which in Scripture is called the 〈◊〉 opposed 〈◊〉 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 〈◊〉 18 c. It containeth in it all manner of evil lusts Ephes. 4. 22. which are 〈◊〉 lusts of deceitfulnesse or deceitfull lusts because a man is exceedingly 〈◊〉 therewith By reason hereof deceitfulnesse is attributed to riches Mat. 13. 22. 〈◊〉 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 〈◊〉 fâ—…ll yet is not this evil quality to be restrained only to it As 〈◊〉 damme or 〈◊〉 ther is so are her imps and brats Both innate corruption and also outward 〈◊〉 sprouting from thence are all deceitfull The Apostle attributeth this very 〈◊〉 theâ—…e 〈◊〉 to unrighteousnesse 2 Thess. 2. 10. He also cals 〈◊〉 that is mens conceâ—…ts grounded upon their own corrupt reason and sense 〈◊〉 deceit Colos. 2. 8. And another Apostle cals the lascivious practices and 〈◊〉 carriages of some formal Professors their own deceivings wherein they 〈◊〉 themselves 2 Pet. 2. 13. In all these places the word of the Text is used even six times whereof 〈◊〉 speak of our natural corruption others of the fruits thereof In this Text 〈◊〉 mâ—…y indefinitely be taken for any kinde of sin inward or outward for every 〈◊〉 deceitfull The Verb from whence the Greek Noun translated sinne is derived 〈◊〉 notation from an Hebrew root that signifieth to imbitter and provoke for 〈◊〉 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 â—…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 deâ—…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 Ramoâ—…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
two-edged weapon as the Word is Slighting Gods Word hath been the cause of severe judgements â—… 〈◊〉 2. 25. 2 King 17. 14. 2 Chron. 36. 16. 3. Apply Gods Word to thy sinnes It is a sword whereby thou mayest 〈◊〉 them down As Ministers in their Ministry must do this to others so every 〈◊〉 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 〈◊〉 other cases 4. Let all evil doers fear This sword of the Word of all other swords shall 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 places where they have Authority for suppressing evil doers and encouraging 〈◊〉 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—… 〈◊〉 respect styled The sword of the Spirit Eph. 6. 17. Such is the whole armâ—…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 〈◊〉 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 â—…fordeth means answerable for our need every way corporall means for our 〈◊〉 spirituall means for our souls And as in wisdom he suffereth spirituall enemies to 〈◊〉 us with spirituall temptations so he furnisheth us with a weapon to resist â—…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—… 〈◊〉 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 〈◊〉 put for the whole soul of man specially when they are singly set and joyned â—…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 Thâ—…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 asâ—…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 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…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 necessâ—…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 nâ—…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 〈◊〉 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 Cateâ—…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 atâ—…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 comâ—…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
humor in which he here useth this plurall number as they who in their edicts thus begin We Gregory We Pius By expressing his minde in the future tense he declareth his purpose before hand which is a lawfull and usefull course Other faithfull Ministers in all ages have so done yea and Christ himself especially about the time of his departure as Ioh. 14. 3 13 16 18 21 23. all Gods promises are such professions Such professions before hand do much support the spirits of them to whom they are made and make them expect the accomplishment of what is professed yea this is an holy tie and bond to him that maketh the profession to be faithfull in performing the same This may be a good patern for such as intend good to others freely to profess their intent before hand and that with a faithfull resolution to perform what they profess §. 25. Of the Ministry of the Word a means of going on to Perfection THe foresaid Apostolicall promise is both a meanes to lead on people forward to Perfection and also a motive to stir up people to indevour after it That it is a meanes is evident by this effect of making people to grow attributed to the Ministry of the Word In this respect saith an Apostle desire the Word that you may grow thereby 1 Pet. 2. â—… and I commend you to the Word which is able to build you up Act. â—…0 32. God hath sanctified the Ministry of the Word both for our spirituall birth and also for our spirituall growth to begin and to perfect grace in us in which respect Ministers are stiled Planters and Waterers 1 Cor. 3. 6. Fathers and instructors 1 Cor. 4. 15. Such Ministers as having well instructed their people in the first principles of Religion do there set down their staff and go no further though they may seem to have gone far yet come far short of that which becomes a faithfull Minister Should a parent that had well trained up his childe in the childhood and youth thereof then leave it and take no care of fitting it unto some good calling he would be counted both improvident and unnaturall much more Ministers that do not what they can to perfect their people This was the end why Christ gave Pastours and Teachers Eph. 4. 11 12 13. §. 26. Of Ministers helping their people to attain Perfection AS the Apostles promise was a meanes of drawing on his people to Perfection so it was a motive to incite them so to do For a Ministers patern in doing his duty is a forcible inducement unto people for them to do their duty Hereupon saith the Apostle Brethren be followers together of mee c. Phil. 3. 17. Men are much moved by the example of their guides A generous mind will count it a great disgrace to be a slothfull hearer of a diligent Preacher and to remaine ignorant under a well instructing Minister This should stir up us Ministers still to be going on in laying forth all the mysteries of Godliness that thereby we may draw on our people nearer and nearer to Perfection This is the rather to be done because it is a singular help to peoples progress which Ministers must indeavour every way they can As they incite their people to perform duty so they must direct them how to do it Where the Apostle exhorteth to covet earnestly the best gifts he further addeth And yet shâ—…w I unto you a more excellent way 1 Cor. 12. 31. See Chap. 3. v. 13. § 142. Thus there may be hope that a Ministers labour shall not be in vain Exhortation is of good use to work upon affection But directory Doctrine so worketh upon the understanding as a mans affection is thereby well ordered and directed They much fail in their Ministeriall function who are earnest in exhortation and reproof but scanty in directing the people They are like a foolish rider who letteth go the reines of his bridle and whips and spurs on his horse so as the horse may carry him much further out of the way then he was before Many cry out against ignorance and non-proficiency and earnestly exhort to knowledge and good progress in grace they complain that their people care not how they present themselves to the Lords Table yet do not such Ministers perform their duty in instructing their people and building them up from one degree of grace to another For our parts as we desire to be accounted faithfull as Moses was Num. 12. 7. and would be pure from the blood of all men let us not shun to declare unto our people 〈◊〉 the counsell of God Act. 20. 26 27. but upon the good foundation which we have laid build gold silver and precious stones 1 Cor. 3. 11 1â—… This is the way to bring people to Perfection §. 27. Of subjecting our purposes to Gods Will. THe Apostles foresaid promise is thus limited If God permit The conditionall Particle IF implyeth such a limitation as makes him subject his purpose to the guiding providence of God as if he had said I fully purpose what I promise but yet with this caution if God suffer me to do what I intend by which paâ—… we see that our purposes must be submitted to Gods permittance This is thus expresly commanded Ye ought to say If the Lord will Iam. 4. 15. and this had been the practise of Gods Saints When David had a purpose to bring the Arke of God into a setled place he thus expresseth his purpose If it be of the Lord our Gâ—… 1 Chro 13. 2. and Saint Paul thus I will return again unto you if God will Act. 18. â—…1 and again I will come to you shortly if the Lord will 1 Cor. 4. 19. and I 〈◊〉 tarry a while with you if the Lord will This submission giveth evidence of that knowledge which we have of the over-ruling providence of God of our faith therein and respect thereto For though there may be a preparation in the heart of man yet the answer of the tongue is frâ—… the Lord. And though a mans heart deviseth his way yet the Lord directeth his 〈◊〉 Prov. 16. 1 9. So as a mans purposes and promises will be all in vaine withâ—… this permission They are impious and blasphemous thoughts and speeches of men who think or say they will do this or that whether God will or no. An Heathen Poet who noteth out this speech of Ajax He that is no body may with the help of the Gâ—… much prevaile But I am confident to get this done without them withall observeth that divine vengeance followed him How much more is that Pope of Rome to be condemned who being forbidden by his Physitian to eat of a 〈◊〉 which he liked exceeding well but was hurtfull to his health blasphemously said Bring me my dish in despite of God Such speeches argue atheisticall minds They go too far in this point of Atheisme who peremptorily promise vow and binde themselves
â—…selves to the Spirit thus The Spirit of wisdome the Spirit of counsell the 〈◊〉 knowledge c. Isa. 11. 2. So the Spirit of Faith 2 Cor. 4. 13. They properly are said to be made partakers of the Holy-Ghost in whom the â—…fying Spirit hath wrought speciall spirituall Gifts such as are above nature 〈◊〉 such as cannot be attained either by the instinct of nature or by any help of 〈◊〉 without an especiall work of the Holy-Ghost Such were those morall 〈◊〉 which were wrought in him of whom it is said Iesus loved him Mark 10. 2â—… 〈◊〉 such was that counsell wherewith Achitophel was endued 2 Sam. 16. 23. and 〈◊〉 â—…bility which Saul had to govern the Kingdom 1 Sam. 10. 9. and 11. 6. and 〈◊〉 gift of prophecy and working of miracles that was bestowed on them 〈◊〉 Christ would not acknowledge Matth. 7. 22 23. and that obedience which 〈◊〉 yeelded to Iohns Ministry Mark 6. 20. and that rejoycing which the Jewes hâ—…d 〈◊〉 that light which Iohn held forth Iohn 5. 35. Quest. Can hypocrites and reprobates partake of the gifts of the sanctifying 〈◊〉 Answ. Yes they may partake of such gifts as the sanctifying Spirit 〈◊〉 though not of his sanctifying gifts They are said to be made 〈◊〉 of the Holy-Ghost because that Spirit which sanctifieth others doth work 〈◊〉 gifts in them and because many of those gifts which arewrought in them 〈◊〉 in others to be sanctifying gifts as knowledge wisdom faith repentance 〈◊〉 God temperance and such like The difference betwixt that participation of the Holy-Ghost which they 〈◊〉 are effectually called and they who are only formally called have lyeth in 〈◊〉 things especially 1. In the kind of them For the former are altered and renewed in their 〈◊〉 In this sense saith David Create in me a clean heart O God and renew a right Spirit within me Psal. 51. 10. The other are onely restrained As Saul and 〈◊〉 were This difference is herein discerned in that they who are effectually called 〈◊〉 wrought upon thorowout as David who is said to have a perfect heart but the other in some respects only as Abijam 1 Kin. 15. 3. and Herod Mar. 6. 20. 2. In the use of them Renewing gifts are for the good of the parties themselves even their own Salvation Eph. 2. 8. 1 Pet. 1. 9. Restraining gifts are for the good of others in which respect the Apostle saith that they are given to prâ—…fit 〈◊〉 1 Cor. 12. 7. such was Achitophels prudence 2 Sam. 16. 23. These gifts are as the Lanthorn in the Admiralls Ship for the good of the whole Navy 3. In the continuance of them Renewing gifts are permanent they never 〈◊〉 Rom. 11. 29. The other are like the corn sown in stony ground which endureth but for a while 〈◊〉 13. 21. If they continue the whole time of a mans life yet then they clean fall away For when a wicked man dyeth his expectation shall perish Prov. 11. 7. Quest. What difference is there betwixt the second and third step namely betwixt tasting the heavenly gift and being made partakers of the Holy-Ghost Answ. Though the second may be comprized under the third for the 〈◊〉 〈◊〉 the heavenly gift is wrought by the Holy-Ghost yet by the latter such effects as follow upon the former and are extraordinary evidences of the work of Godâ—… Spirit in men are meant The effects are such as make a difference betwixt a diâ—…bolicall and hypocriticall faith For the Devill believes and trembles Iaâ—… 〈◊〉 but many hypocrites who are outwardly called believe and rejoyce as the Jeâ—…es did Iohn 5. 35. and Herod Mark 6. 20. This joy presupposeth comfort and conâ—… and restraineth from many sins and putteth upon the practise of many duties Extraordinary evidences of Gods Spirit are those gifts which the Apostle 〈◊〉 up 1 Cor. 12. 8 9 10. These confirm the truth of Gods word to themselves and others Thus they prove the more usefull in which respect they who fâ—…ll from them are the more inexcusable That which is here said of hypocrites being made partakers of the Holy-Ghost should work care and diligence about trying and proving those gifts of the Spirit which we think we have and not upon every work of the Spirit too rashly infer that we are certainly sanctified and shall undoubtedly be saved §. 35. Of tasting of the good word of God Verse V. THe fourth step whereon hypocrites ascend towards salvation is thus expressed And have tasted the good word of God This Metaphor taste is here used in the same sense wherein it was before § 33. Of this phrase Word of God See Chap. 4. v. 12. § 69. By the good word of God he meaneth the Gospel which according to the Greek and our English notation also signifieth a good word a good speech or good message and tidings Hereof see more Chap. 4. v. 2. § 16. The Gospell brought the best tidings that ever was brought to any The sum thereof is expressed Ioh. 3. 16. The law also is called good Rom. 7. 12. but a thing may be stiled good two wayes 1. In the matter of it 2. In the effect that proceedeth from it The law in regard of the matter of it is most pure and perfect no corruption no falâ—…hood therein and in this respect it is also stiled holy and just Rom. 7. 12. The Gospell is not onely good in the matter of it but also in the profit and benefit of it The law to a sinner in and by it self brings no profit but the Gospell doth by making known a Saviour and the meanes of attaining to salvation by him yea further the Gospell is a word of power enabling sinners to observe the condition which it requireth of them In this respect it is stiled the power of God unto salâ—… Rom. 1. 16. for want of this power the law is said to be a killing letter a ministration of death 1 Cor. 3. 6 7. but the Gospel the word of life To taste of the good word is not onely to be enlightned in the truth thereof which was comprised under the first step § 32. but also to have an apprehension and sense of the benefit of it namely of Gods love to man and of his gracious offer of Jesus Christ and of pardon of sin and eternall salvation in and with Christ such a taste this may be as for the time to work a sweet smack but yet to bring no true fruit nor lasting benefit to him that hath it This degree exceeds the other three in two especiall respects 1. In that it followeth after them and presupposeth them to be first wrought in a man for upon enlightning and tasting of the heavenly gift and partaking of the Holy Ghost a man feels such sweetness in the means whereby those gifts were wrought as he doth exercise himself the more therein he reads the word and performes other duties of piety privately and frequents the publick
9. The time present may also be here used in regard of an actuall and present possession of the blessing here promised For that blessing may comprise under it both such gifts and graces as God here in this world giveth together with a continuall encrease of them and also eternall glory in the world to come This blessing is here said to be from God God blesseth with all blessing Eph. 1. 3. Iam. 1. 17. This God undertaketh to do 1. That every one might have reward for no creature can be too great to be rewarded of God and the greatest that be need his reward and he is able to reward the greatest Yea he can reward whole Families Churches and Kingdomes On the other side God is so gracious as he accounteth none too mean to be rewarded of him He raiseth up the poor out of the dust and listeth up the begger from the 〈◊〉 â—…ill 1 Sam. 2. 8. When Dives and all his house scorned Lazarus the Lord lookâ—…d on him and gave his Angels charge over him Luk. 16. 20. 2. That they might be sure of their reward That which God taketh upon him to do he will not fail to do The Lord is faithfull and will do it 1 Thes. 5. 24 3. That the reward might be worth the having God in bestowing his rewardâ—… respecteth what is meet for his excellency to give and accordingly proportiâ—… his reward As a King when he would reward a faithfull servant conteâ—…th 〈◊〉 himself to give him a little money but gives him high honours and digâ—… great Lordships faire possessions many immunities and priviledges gainfull offices and other like royall rewards Pharaoh set Ioseph over all the Land of Egâ—… Gen. 41. 41. Such a reward did Darius give to Daniel Dan. 6. 2. And Aâ—…erus to Mordecai Hest. 8. 15. As God exceedeth these and all other Monarchs iâ—… greatnesse so will his reward be greater 1. A great encouragement this is for us to do our best in bringing forth 〈◊〉 answerable to the meanes that God affordeth to us knowing that our labour 〈◊〉 be in vain in the Lord 1 Cor. 15. 58. Men may be ignorant of the good fruit which we bring forth as Iosephs Master Gen. 39. 19. Or forgetfull as Pharaâ—…s 〈◊〉 Gen. 40. 23. or wittingly wink thereat as Nabal 1 Sam. 25. 10. or misconsâ—… as Saul 1 Sam. 22. 7 8. or envy at it as Ioshua Num. 11. 29. or slander it as the Pharisees Mark 3. 22. or persecute for it as the Jewes did Ioh. 10. 32. 〈◊〉 these and all other like discouragements our eyes must be lift up to the Lord 〈◊〉 whom we may be sure to receive blessing 2. This directeth us whither to go for blessing even to God the Author and fountain thereof Be not like Israelites Ier. 2. 13. Isa. 30. 1. c. Observe the meanes which God hath sanctified for receiving blessing and in a conscionable 〈◊〉 of them depend on God for his blessing 3. Return the praise and glory to God This is to bless him who blesseth 〈◊〉 Eph. 1. 3. Rom. 11. 36. §. 48. Of rejecting that which beareth Thornes and Bryers Heb. 6. 8. THe Apostle having declared the happy condition of such as well use the 〈◊〉 of grace addeth thereunto the wofull plight of such as pervert those meanâ—… This particle of opposition BUT sheweth that these two verses set down coâ—…ry subjects In this verse the Apostle followeth the former comparison The principall sâ—…ject mentioned in the beginning of the former verse which is earth must 〈◊〉 be understood thus But the earth which bearing thornes c. As in our English so in the Greek there are different words used in the 〈◊〉 and this verse For he doth not say as he did before the earth which bringâ—… forth but which beareth This latter word in Greek is a compound and â—…cording to the composition it signifieth to carry out as men carry out a dead 〈◊〉 Acts 5. 6 9 10. It implyeth a thrusting out of that which it is not willing to â—…tain The things so brought out are here said to be Thornes and Bryers These are â—… onely unprofitable plants but hurtfull also by reason of their prickles The notation of both Greek words imply a sharpness and prickleness They are oft joyned together as here and Mat. 7. 16. So Isai. 5. 6. and 7. 23 24 25. Thornes were wreathed together and platted as a Crown on Christ's head to â—…ick and gall him With Bryers and Thornes both Gideon did teare the flesh of the Princes of Succoth Judg. 8. 7. Both of them use to grow in the Wilderness Iudg. 8. 16. and grounds untilled Isai. 32. 13. Under these Metaphors are here understood such sins as most grieve Gods Spirit and are most hurtfull to men as a renouncing of the Christian Faith blasphemy oppâ—…ession persecution and such other sins The Land that after good Tillage putteth forth such Thornes and Bryers is said to be rejected The Greek word translated rejected is a compound The simple signifieth that which upon experience and good proof is approved Rom. 16. 10. 2 Tim. â—… 15. The preposition with which it is compounded is privative so as it setteth forth such a thing or person as can no way be approved and thereupon to be utterly rejected It is oft translated reprobate 2 Cor. 13. 5 6 7. Hereby is evidently demonstrated that they who despise the meanes of grace shall be utterly rejected of God even as that Land which after much and long Tillage is so far from bringing forth a good crop as it beareth Thornes and Bryars This name 〈◊〉 is a title of rejection Hos. 1. 9. Gods taking away the hedge of his Vineyard and breaking down the wall thereof proves as much Isai. 5. 5. So doth his cutting down the Fig-tree Luk. 13. 7. and the putting of the Ax to the root of the Tree Matth. 3. 10. And leaving Ierusalem desolate Mat. 23. 38. All these threatnings are actually accomplished upon the Iewes And to shew that this case is not proper to the Jewes onely the like is threatned to Christians Rom. 11. 21. This may be exemplified in all the Churches planted by the Apostles Where now is Ephesus Where Smyrna and the other Golden Candlesticks of Asia Where Corinth Where Galatia and the rests Are they not all rejected Where is Reme is it not a foule nest of unclean birds Common justice requires as much whereupon Parents Masters all sorts of Goâ—…emors use to do the like Besides this makes much to the honour of God lest otherwise he might seem to patronise such as are past hope Yea further this makes to the advantage of such as are faithfull for they are hereby admonished to be more carefull in improving the means of grace afforded unto them lest otherwise this great mischief should befall them Queâ—… How may men be said to be rejected Answ. 1. A Nation is rejected when the Gospell is taken away
are nigh unto cursing Here observe 1. The kind of Judgement cursing 2. The limitation thereof nigh unto 3. Their end which is to be burned §. 52. Observations raised out of Heb. 6. v. 7 8. I. REasonable men may make Gods dealing with senselesse creatures a looking glass to them They may thereby see what to expect from God This ariseth from the inference of this comparison as a proof of what he had before delivered See § 45. II. Comparisons are usefull meanes of teaching This ariseth from the generall matter of these two verses See § 45. III. Mans disposition is like the earth This is it that is here resembled to the earth See § 46. IV. Gods word and Spirit are as raine They mollifie mens hearts and make them fruitfull See § 46. V. A good heart receiveth Gods word and Spirit into it even as the earth received the rain See § 46. VI. The word and Spirit are given to man This word commeth intendeth as much See § 46. VII Frequent Preaching is needfull Even as it is needfull that rain oft come upon the earth See § 46. VIII Fruit is expected of those who enjoy meanes This is here taken for granted See § 47. IX Fruit must be wholesome and pleasant So is the herb here mentioned See § 47. X. Fruit must be answerable to the means afforded This is meet fruit See § 47. XI Ministers are Gods husbandmen These are they that dress his ground See § 47. XII Fruit-bearers are blessed So they are expresly said to be See § 47. XIII Blessing is received This also is plainly expessed See § 47. XIV God is the Authour of blessing It is received from him See § 47. Verse 8. XV. The state of perseverers and revolters are contrary This is implied under this particle of opposition BUT See § 48. XVI Apostates thrust out their fruit The notation of this word 〈◊〉 declareth as much See § 48. XVII The fruit of Apostates is very pernicious It is as Thornes and Bryerâ—… See § 48. XVIII Perverters of good means shall be rejected So much is here denounced See § 48. XIX The rejected are accursed These two judgements are here knit together See § 49. XX. God oft forbears instantly to execute the deserved curse This word 〈◊〉 implyeth as much See § 49. XXI Everlasting burning will be the end of Apostates Their end is to be 〈◊〉 See § 50. §. 53. Of preventing a prejudicate opinion Heb. 6. 9 10. But beloved we are perswaded better things of you and things that accompany sâ—…vation though we thus speak For God is noâ—… unrighteous to forget your work and labour of love which ye 〈◊〉 shewed toward his Name in that ye have ministred to the Saints and do â—…ster IT was a terrible doom that the Apostle denounced in the former verses agaâ—… back-sliders Now that these Hebrewes might not thereby be induced to thâ—… that he judged them to be Apostates by a sweet insinuation he plainly and expresly declareth his own good opinion of them and entire affection toward them that so he might make the better way to his exhortation following v. 11. c. The first particle BUT as our English hath set it gives evidence of the coâ—…trary namely that he had no such opinion of them and it implyeth a preventiâ—… of a prejudicate conceit which they might have entertained thereabout The Apostles meaning may thus be more fully expressed You may happily thinke by 〈◊〉 which I have delivered about the case of Apostates that I have reference to you 〈◊〉 as if I judged you to be such But know that what I spake before I spake indefiniâ—… 〈◊〉 that estate whereinto professors of the Gospell may fall I did not say that you 〈◊〉 â—…len into such an estate neither have I cause so to think but rather the contrary â—…leeve me I account you my beloved brethren and I verily believe that your estate 〈◊〉 better then that whereof I spake yea that it is such an estate as will in the end 〈◊〉 you to eternall salvation The Apostle doth hereby give us to understand that conceipts which may alieâ—… â—…e hearts of hearers from their Ministers are as much as may be to be prevented This doth the Apostle much endeavour to do in the case of the Galathians He had in the beginning of 〈◊〉 Epistle â—…hundred out a dreadfull curse against all that â—…uld preach any other Gospell He wondred that they should hearken to any 〈◊〉 and stiled them fooliâ—… 〈◊〉 asking them who had bewitched them all which might exâ—…sperate them and alienate their hearts from him Therefore to prevent that mischief he doth thus sweetly insinuate himself into them Brethren I 〈◊〉 you be as I am for I am as ye aâ—…e c Gâ—…at 4. 12. c. So long as a prejudicate opinion of a Minister remaines in his peoples minde his Ministry cannot well rellish it cannot edifie them It is as cholâ—…r in the stomach which imbittereth the most wholesome and pleasing food that can be put into it This made Ieremiahs prophesie to be so little regarded as it was for thus they say of him This man seeketh not the welfare of this people but the hurt Ier. 38. 4 So Aâ—…ab of Micaiah He doth not prophecy good concerning me but evil 1 King 2â—… 8. This course of the Apostle in seeking to root out such roots of bitterness before they spring up and trouble us is an especial point of wisdom and worthy to be endeavoured after §. 54. Of sweet insinuations THe general and principal intendment of the Apostle is to insinuate himself into his peoples heart that they might retain a good opinion of him as he did of them The dependence of these verses upon the former the main scope of them this particle of opposition BUT this loving title Beloved the good perswasion he had of them and hope of their salvation the testimony which he gives of their love to God and man and the remembrance which he is confident God had thereof do all prove as much they are all evident demonstrations of his sweet disposition and of his desire to preserve in them such an affection towards him as he had towards them See v. 11. § 76. Of sweetning reproofs with mild insinuations See Chap. 3. v. 12. § 121. §. 55. Of Ministers loving respect to their people THis Title Beloved wherein and whereby the Apostle expresseth his affection is very observable It is that whereby God the Father expresseth his intire affection to his only begotten Son Math 3. 17. and 17. 5. and 12. 18. It is translated Beloved 1 Pet. 4. 12. Wellbeloved Mar. 12. 6 Dear Eph. 5. 1. Dearly beloved Phil. 4. 1. This title is most frequently applyed to a Son Matth. 17. 5. 1 Cor. 4. 17. Yet also to a brother Eph. 6. 21. And to a fellow-servant Col. 1. 7. Of the emphasis of this title see Chap. 3. v 1. § 17. Here it sheweth that Ministers
the Spirit reap life everlasting Gal. 6. 8. The special only ground hereof is Gods high account and good approbation of those things Hereupon he promiseth salvation now faithful is he that hath promised Heb. 10. 23. salvation therefore must needs follow upon such graces as have been before mentioned and others like unto them Herein lyeth a main difference betwixt common and renewing graces They who are endewed with the former may perish Matth. 7. 22 23. The other shall assuredly be saved Rom. 10. 9 11. This is a strong motive to stir us up to use all good means whereby we may attain unto those graces and to give no rest to our soules till we have some assurance thereof and in this assurance to rest quiet in that salvation will be the end thereof If salvation be worth the having our endeavour after those graces will not be in vain To inforce this motive see the excellency of this salvation set out Chap. 1. v. 14. § 159. And the eternity of it cap. 5. v. 9. § 51. §. 58. Of ones perswasion of anothers Salvation THe copulative particle AND which joyneth these two clauses better things of you AND things that accompany Salvation giveth proof that the Apostle was perswaded of the one as wel as of the other namely that the things that brought Salvation as well as of the better things intended so as Christians may be well perswaded of others Salvation So was he who saith I am confident of this very thing that he which hath begun a good work in you will perform it unto the day of Iesus Christ Phil. 1. 6. Who also saith of others Christ shall confirm you unto the end c. 1 Cor. 1. 8. And of others thus We are bound to give thanks alway to God for you because God hath from the beginning chosen you to Salvation 2 Thes. 2. 13. Sanctifying graces are the work of the Spirit of Christ in men which giveth evidence that they belong to Christ who hath purchased Salvation for them Object What man knoweth the things of a man 1 Cor. 2. 11. The heart is deceitfull above all things who can know it Jer. 17. 9. Many Hypocrites have long carryed a fair shew and thereby deceived many instance Demas 2 Tim. 4. 10. Answ. There is a double perswasion one of certainty which a Christian may have of himself The other of charity which is all which we can have of others but evidences of others truth may be such as may give good ground of a good perswasion The evidences we ought to take due notice of that we may conceive the better hope of Professors while they live and receive the more comfort in their departure out of this world for there is nothing that can give more sound comfort then perswasion of ones Salvation §. 59. Of threats and hope standing together THis conjunction though in this clause though we thus speak is the 〈◊〉 such disagreeing matters as may agree together but in some particular respecâ—… are diverse as 2 Cor. 4. 16. and 11. 6. Of this kinde of argument see Chap. â—… v. 8. § 46. To denounce judgements and to suppose them against whom they are denounced to be lyable to those judgements may stand together but in this Apostle they 〈◊〉 diverse for he denounced a terrible judgement yet did not think these Hebâ—… to be guilty thereof This clause though we thus speak is therefore a kinde of correction and thâ—…by we may see that denunciation of judgement doth not necessarily imply a gâ—…tiness in those to whom the denunciation is manifested much less an utter 〈◊〉 of them The Apostle doth much aggravate Gods severity about rejecting the Jewâ—… 〈◊〉 writing to the Romans and withall bids them take heed lest God spare not 〈◊〉 Yet thus he manifesteth his hope of them I am perswaded of you that you are 〈◊〉 of goodness Rom. 11. 20. c. and 15. 14. Denunciations of judgement have especiall respect to the future time in 〈◊〉 their use namely to prevent such things as cause such and such judgements Fâ—… dangers before hand declared make men circumspect and watchfull If one 〈◊〉 traveller that theeves in such and such places have robbed and killed other â—…lers or tell Marriners that Pirats have in such places surprized other ships 〈◊〉 make them the more wary in avoiding the like dangers People have on this ground just cause to bear with their Ministers in like 〈◊〉 and not to think that they account them as reprobates and past all hope 〈◊〉 they take occasion to lay forth the severity of God before them They may be â—…ter perswaded of them though they speak such and such things As Miniâ—… therefore are perswaded better things of their people so must people be perswâ—… better things of their Minister Denunciations may be used with as tender 〈◊〉 hearty affection and true love as the sweetest perswasions But as Physick is â—…times as needfull for the body as food so this kind of teaching is as needfull and usefull as that which is more milde and pleasing This minde of a Minister is to be noted by two sorts of people 1. By such as are of tender consciences it cannot but much support them to beleeve that Ministers in their threatning Doctrines are perswaded better things 〈◊〉 them 2. By men of hard hearts For such to believe that the desire and endeavoâ—… their Minister is to pull them out of the fire cannot but somewhat work upon thâ—… Happy are they who rightly and wisely apply all to themselves §. 60. Of Gods perfect righteousness Vers. 10. IN the tenth verse is laid down the reason of that good perswaâ—… which the Apostle had of these Hebrewes The causall conjuncâ—… For doth import as much The reason is taken from Gods righteousness or jâ—…stice which is set down negatively thus not unrighteous Here are two nâ—…tives one a simple conjunction the other a privative composition â—…ous These make the stronger affirmation See Chap. 4. v. 13. § 76. This negative carryeth the greater emphasis in that to do otherwise then is 〈◊〉 noted of God would be a part of injustice But to conceive any matter 〈◊〉 injustice in God is apparent blasphemy We may therefore from this negative expression of Gods righteousness 〈◊〉 〈◊〉 not unrighteous infer that God is for certain most perfectly righteous There is no unrighteousness in him The Apostle with a kind of indignation and dâ—…on removeth this blasphemous conceit For where he had propounded this â—…jection Is God unrighteous And this Is there unrighteousness with God He 〈◊〉 â—…lleth it God forbid Rom. 3. 5 6. and 9. 14. His answer implieth that no such â—…eit should enter into a Christians minde Gods righteousness is his essence He were not God if he were not perfectly righteous neither could he judge the world Rom. 3. 6. Gen. 18. 25. 1. This should make us take heed of a
God is ever miâ—…full of such and such persons to support to succour and every way to do 〈◊〉 good and withall to recompence all the good they do He that forgets noâ—… 〈◊〉 ever remember Hereupon the Psalmist professeth that the righteous shall be in â—…lasting remembrance Psal. 112. 6. So faithfull is Gods remembrance of his Saints as a Prophet herein preferres him before all parents who use to be most mindfull of their children thus Can a woman forget her sucking childe c. yea they may 〈◊〉 yet will I not forget thee Isai. 49. 15. On this ground doth the Psalmist with 〈◊〉 emphasis expostulate this case Hath God forgotten to be gracious hath he is 〈◊〉 shut up his tender mercy Psal. 77. 9. These interrogations are strong negatioâ—… they imply that God neither doth nor will nor can forget To assure us the 〈◊〉 â—…of the Holy Ghost mentioneth certain Books or Roles of remembrance 〈◊〉 before God wherein the righteous deeds of his servants are recorded How this righteousness of God is a prop to mans faith was shewed § 6â—… 1. This is a great inducement to labour after such things as God approveth If 〈◊〉 God like such a thing he will never forget it we may rest upon it that what Gâ—… hath in everlasting remembrance shall be abundantly recompenced If a subâ—… were sure that his Prince would never forget what he doth for his sake what â—…ld he not readily do This is it that Saints have in all ages trusted to and accordingly desired namely that God would remember them Nehem. 5. 19. and 13. 14. Psal. 106. 4. Isai. 38. 3. For well they knew that upon Gods remembrance they â—…ght confidently expect an abundant recompence 2. This may be an incouragement against mans ingratefull forgetfulness Many are â—…dy to forget all manner of kindness and goodness done to them as Pharaohs Butâ—… Gen. 40. 23. Hereby it comes to pass that many repent of the good they have done and wax weary in doing more But is such would raise their eyes from man to God and duly consider this evidence of his righteousness certainly they would not I am sure they need not repent of any good thing they have done for he that can most abundantly and will most assuredly recompence every good thing nor can nor will forget any He is not unrighteous to forget them §. 64. Of unrighteousness in forgetting Kindness IN that this evidence is given of Gods not being unjust because he forgetteth not that which is good it followeth that to forget a good work is a point of unrighteousness Surely Ahasuerus by the light of nature discerned thus much who when by reading of the Chronicles he was put in mind of a great good thing that Mordecai had done for him thus said What honour and dignity hath been done to Mordecai for this Ester 6. 3. For hereby that which is due to a good deed is not rendered which is appâ—…r injustice and unrighteousness 1. Hereby is discovered that palpable unrighteousness which is done by all sorts to God How are his kindnesses forgotten Moses and other Prophets have much complained hereof Of the Rock that beg at thee thou art unmindfull and hast forgotten God that formed thee Deut. 32. 18. Israel is oft taxed for forgetting the Lord their God Judges 3. 7. 1 Sam. 12. 9. Psal. 78 11. Isai. 17. 10. Who hath not cause to be humbled for this point of unrighteousness and that both in regard of the people among whom he liveth and also in regard of himself Let this be the rather well noted that we may hereafter be more righteous in this kinde 2. The unrighteousness of man to man is also hereby discovered Both superiors and inâ—…eriors in Common-wealth Church and State are too prone to forgeâ—… kindnesses done to them and therein to prove unrighteous If this were known to be a part of injustice and unrighteousness it would assuredly be more amended then it is §. 65. Of that work which God will not forget THe first particular which God is here said not to forget is thus expressed Your work Some would have this to be joyned to the next clause as a property of their love as the next word labour is as if he had thus said your working and laborious love but this cannot well stand in two respects 1. Because the pronoune Your is interposed for if these two words worke labour were two Epithites this relative your should be referred to love thus the work and labour of your love 2. Because labour comprizeth work under it in which respect the word work would be to little purpose I rather take these words your work to be a distinct clause by it self Quâ—… What kinde of work may be here meant Answ. Most interpreters take faith to be the work here intended Indeed faith is a work and this Epithite may be given unto it to set out the life and efficacy of it but I do not finde it simply stilâ—…d a work only this phrase the work of faith is used 1 Thes. 1. 3. 2 Thes. 1. 11. and this This is the work of God that ye believe 〈◊〉 〈◊〉 whom he hath senâ—… Joh. 6. 29. I will not deny but that faith taken in a large sense for a mother grace accompanyed with all her children which are all maner of fruits of faith may â—…e 〈◊〉 understood for so it is all one as the generall work of grace which I take to be here meant Work therefore is here the same which the Apostle in another place calleth a good work Phil. 1. 6. Object Thus it should rather be called the work of God then your work Answ. It may well be called both The work of God originally because God is the author of it but your work iâ—…strumentally because men assisted by Gods Spirit bring forth this fruit Both 〈◊〉 God and Man are joyned together in this work God hath begun a good work iâ—… 〈◊〉 Phil. 1. 6. God worketh in you both to will and to do Phil. 2. 13. This phrase your work generally taken excludeth not faith hope repeâ—… or any other good grace but comprizeth all under it Grace is expressed 〈◊〉 this word work to shew that it is operative and effectuall yea also to shew thâ—… is a working grace which God forgets not So as this is the point here especially intended God will not forget the good work of grace I know thy workeâ—… 〈◊〉 Christ to the Church at Ephâ—…sus Rev. 2. 2. Well mark such places of Scripâ—… mention Gods approving remembrance of a grace and you shall finde the 〈◊〉 evidence thereof to be set down as Nehem. 5. 19. Isai. 38. 3. 1. Such a work is Gods own work Every good gift and every perfect gift is 〈◊〉 above and commeth down from the Father of lights Jam. 1. 17. So as God is the â—…thor and efficient cause of it 2. In regard of the matter of it it is agreeable to Gods
Abraham was to blesse him v. 14. which compriâ—…eth under it all manner of good things that any way tend to make man blessed See v. 14. § 102. Of this word promise See v. 12. § 87. It is here said that he obtained the promise The verb obtained is in Greek a compound The simple verb signifieth as much and is oft so translated as Heb. 11. 35. Luke 20. 35. But the preposition with which it is compounded questionless addeth some emphasis It may imply an obtaining to himself He so obtained the promises as he made them his own He only and his seed did partake of the benefit thereof Thus is this compound used Heb. 11. 33. Rom. 11. 7. to exemplifie this in some particulars the good things promised which Abraham obtained may be drawn to three heads Temporall Spirituall Eternall Concerning temporall blessings 1. He was honourable in the place of his abode For the Nations accounted him a Prince of God among them Gen. 23. 16. that is a great Prince 2. He was so mighty a man as out of his own house he could raise an Army Gen. 14. 14. 3. He was very rich in Cattle Silver and Gold Gen. 13. 2. 4. He was beloved of the Nations thereabouts instance the good entertainment which Pharaoh King of Egypt in a time of Famine Gen. 12. 16. and Abimeâ—… King of the Philistines gave him Gen. 20. 14. Instance also that courteous dealing which he found at the hand of the Hittites Gen. 23. 6. c. 5. He had an heir a lovely and gracious Son a Son of promise Gen. 21. 2 c. 6. He saw his childrens children for Esaâ—… and Iacob lived some years in his time 7. He lived many dayes and those many dayes were good dayes Gen. 25. 8. 8. He was ful of years which phraise implyeth that he outlived not his good daâ—…es He was an old man and full of years and died in a good old age Gen. 25. 8. 9. He left a blessed memoriall behind him none ever a better His memory yet as a Lawrell remaineth fresh and green in Gods Church He is counted and called the Father of the faithfull Rom. 4. 11. Concerning spirituall blessings he was endued not only with those sanctifying graces which were absolutely necessary to the salvation of his soul but also wiâ—…h such as exceedingly adorned and beautified his profession and made him a good Parent a good Master a good Neighbour and every way good In regard of the eminency of those graces wherewith God endu'd him he was called the friend of God 2 Chro. 20. 7. Isa. 41. 8. Iam. â—… 23. Concerning eternall blessings he had not only a part of that rich and glorious inheritance in heaven which Christ by his blood hath purchased but in some respects he may be accounted among men the chiefest therein See more hereof § 9â—… §. 110. Of waiting for Gods promises THe points before noted of Abraham are written not for his sake alonâ—… but for us also Rom. 4. 23 24. even for our learning Rom. 15. 4. Sâ—… as from Abrahams example we may well infer these three points 1. Gods promises are to be waited for 2. Waiting for Gods promises must be with patience 3. Fruition of the good things promised will be obtained by a patient waiting for them 1. That Gods promises are to be waited for is manifest not only by Abrahams approved example but also by the example of other Patriarchs Iacob on his death bed maketh this profession I have waited for thy salvation O Lord Gâ—… 49. 18. I waited patiently for the Lord saith the Psalmist Psal. 40. 1. In the Hebrew the word is doubled thus waiting I have waited of the emphisis hereof see v. 14. § 103. As this duty is commended by sundry approved examples so it is expresly commanded Waite on the Lord Psal. 37. 3â—… Prov. 20. 22. 1. God in his wisdome oft setteth a long date for the accomplishment of his promises All which time we must waite lest we fail of obtaining the benefit of the promise 2. God waiteth that he may be gracious to us Isa. 30. 18. Should not we then wait his good pleasure 3. The time which God appointeth is the fittest season for effecting a thing That time therefore is to be waited for It is a great fault to prescribe a time to God and if iâ—… that time God accomplish not his promise to distrust the truth thereof and thereupon either to faint or to use indirect means as Sâ—… did 1 Sam. 28. 7. It was an atheisticall speech of a profane King to say 〈◊〉 should I wait for the Lord any longer â—… Kings 6. 33. §. 111. Of waiting with Patience IT was shewed § 108. that the word which the Apostle useth intendeth patience in waiting This phrase I was dumb and opened not my mouth Psal. 39. 9. 〈◊〉 the Psalmists meek and quiet spirit It is good both to hope and to be silent 〈◊〉 3. 26 that is quietly to wait for the salvation of the Lord. For in rest and 〈◊〉 shall you be saved Isai. 30. 15. The Psalmist giveth this reason thereof beâ—… Lord didâ—…t it For such ought our respect to be to God as we grudge not â—…inst any thing that he doth but contentedly and patiently expect the issue therees which will prove good to them that so wait Contrary hereunto is their perverse disposition who grudge and murmur at Gods dealing with them as when he stayeth longer then they looked for before be accomplish his promise or when he bringeth them into any straits or distresses or when some outward likelihoods appear against the promises which they have looked for Examples of these and other like cases we have of the Israelites while they were in the wildernesse and of Gods severe judgements on them for the same whereupon the Apostle giveth this admonition to christians neither murmur ye as 〈◊〉 of them also murmured and were destroyed of the destroyer 1 Cor. 10. 10. Hereby they tempted God See Chap. 3. v. 9. § 96. This discontented disposition argueth a light esteem of God and a little faith in Gods power providence wisdome truth mercy and other divine properties Though they may seem to wait yet their waiting can be no way acceptable to God §. 112. Of the benefit of patient waiting THe speciall benefit which they that patiently wait Gods time for accomplishing his promise have is that they shall obtain the good things promised This in generall was prayed v. 12. § 87 88. It might further be confirmed by Calebs and 〈◊〉 and the other believing Israelites entring into Canaan and by Davids possessing the Kingdome of Israel and by sundry other particular instances recorded in Scripture It is said of old Simeon that he waited for the consolation of Israel which was for the exhibition of the Messiah and according to his expectation he sâ—…w him before he died Luk. 2. 25 c. Especially is this verified in
appeareth that it is a great priviledge to have a right to Gods 〈◊〉 Among other priviledges belonging to the Jewes this is one that the promises â—…tain to them Rom. 9. 4. On the contrary side it is noted as a matter of inâ—…amy 〈◊〉 be aliens from the covenants of promise Eph. 2. 12. Gods promise is the ground of all our happinesse There is no other right whereby we may claim any thing Man by his fall utterly deprived himself of all 〈◊〉 happinesse wherein God made him It is Gods free promise that gives him 〈◊〉 hope of other happinesse Gen. 3. 15. But they who have a right to Gods â—…ses have a right to all things that may make to their happinesse For what good thing is there whereof God hath not made promise Beleevers have much cause to rest hereupon and to rejoyce herein Let 〈◊〉 brag of their outward priviledges The promises made in Christ whereof 〈◊〉 infidelity they have deprived themselves far exceed and excell all their 〈◊〉 Let worldings brag of their outward preferments dignities wealth and 〈◊〉 like things If they have not a right to the promises they have a right to 〈◊〉 This should stir us up in generall to walk worthy of the Lord who hath 〈◊〉 these promises Col. 1. 10. 1 Thes. 2. 12. and of the Gospell wherein and 〈◊〉 they are tendered unto us Phil. 1. 27. In particular we ought hereupon To believe the promises made unto us â—…wise we deprive our selves of the benefit of the promises Chap. 4. v. 1 6. 2. It will be our wisdome to observe the conditions annexed to those promises 3. It is just and equall that we moderate our care about the things of this world and not seek great things for our selves here Ier. 45. 5. 4. It becomes us to rest content in the state where God sets us Having such promises as God hath made unto us we have enough 5. These promises should make us with patience expect the time appointed for the accomplishment of them §. 45. Of the need that the best have of means to strengthen their Faith THis phrase him that had the promises being inferred upon Melchisedecs blessing giveth instance that the best faith needeth strengthning Melchisedecs blessing was by way of ratification and confirmation of those promises which Abraham had Now consider what a man Abraham was and how great his faith was yet this meanes of blessing was used to ratifie the same For this end God added promise to promise and his oath also See Chap. 6. v. 13. § 97. The ground hereof resteth not in our selves For 1. As we know but in part 1 Cor. 13. 9. So we beleeve but in part the 〈◊〉 have cause to say Lord I beleeve help thou my unbelief Mark 9. 24. 2. The flesh is in the best which is weak when the spirit is ready Matth. 26. 41. 3. The best are subject to many temptations The better men are the more will Satan seek to fist them Luke 22. 31. How diligent should men hereupon be in observing what meanes God hath â—…ctified for strengthning their faith and how conscionable in using the same Above all let men take heed of too much confidence in themselves God is thereby provoked to give men over to themselves which if he do Satan will soon take an advantage against them Take instance hereof in Peters example Matth. 26. 69. c. §. 46. Of undeniable Principles Vers. 7. THe generall proposition noted § 43. is here in the seventh verse expresly set down namely that he who blesseth is greater then he 〈◊〉 he blesseth So true and sure is this proposition as the Apostle premiseth this phrase of asseveration without all contradiction The Greek noun translated contradiction is the same that was used Chap. 6. 〈◊〉 16. § 121. and translated strife The notation of the word was there declared This generall particle all addeth emphasis and implieth that none that is of understanding can or will deny the truth of the foresaid assertion This manner of asseveration as it setteth forth the certainty of the thing it self so a duty on our part which is to yeeld to the truth thereof and not oppose against it From this particular instance may well be inferred this generall observation There are principles so infallibly true as they admit no doubt or despute thereabout The Apostle about another and greater principle useth a like asseveration without controversie 1 Tim. 3. 16. To like purpose this phrase is used This iâ—… a faithâ—…ull saying and worthy all accâ—…ptation 1 Tim. 1. 15. and 4. 9. 1. Some principles are expresly set down in the word of truth these are to be received without all contradiction He that commeth unto God must believe that he is c. Hâ—…b 11. 6. A must A necessity of believing it is laid upon us Such are all fundamentall principles 2. There are principles so agreeable to the light of nature to reason it self and common sense as they admit no contradiction such are these a true body is circumscribed within a place and it hath the essentiall properties of a body A Priest is greater then the sacrifice works of merit must be answerable to the reward meâ—…ited They on whom we call must be able to hear us and help us 1. The 〈◊〉 of Papists is hereby discovered in that they maintaine many hereâ—… contradictory to expresse evidence of Scripture and to principles of nature as those before named and sâ—…ndry others Therein they contradict those things which are without all contradiction 2. It will be our wisdome carefully to observe such principles and quietly to rest in them neither stirring up needlesse controversies about them nor suffering our selves to be drawn from them The Philosopher thought not him worthy to be disputed with all that denyed principles If a man deny the fire to be hot the best demonstration to prove it is to put his finger or hand into the fire §. 47. Of blessing as an act of preheminency THat principle which is here brought in to be without all contradiction is thus expessed The lesse â—…s blessed of the better or greater Of the Greek word translated â—…etter See Chap. 1. v. 4. § 39. This comparative the lesse though it be of the neuter gender yet it hath reference to Abraham who is said to be blessed of Melchisedec v. 1. The neuter gender is used because it is a generall proposition and may be extended to all sorts of things as well as persons The other comparative greater hath reference to Melchisedec who blessed Abraham v. 1. Of 〈◊〉 in generall See Chap. 6. That we may the better discern how the foresaid proposition is without all contradiction we must take notice of the kind of blessing that is here meant For men may blesse God who is infinitely greater then all men Iudg. 5. 9. Iames 3. 9. And among men the lesse in many cases blesse the greater As Solomon a King blessed his people
Abraham In a third generation Levi descended from Abraham in which respect he was in him For that which commeth out of one must needs be first in him Of this word loines and of comming out of ones loines see v. 5. § 41. This adverb of time translated yet signifieth for the most part a continuance of time as Heb. 11. 4. Abel yet speaketh that is he still continueth to speak It hath reference also to all distinctions of time as to time present thus while he yet talked Matth. 12. 46. and to the time to come Ioh. 14. 30. and to the time past Act. 21. 28. Here without question this particle hath reference to the time past and for perspicuity sake may be translated then He was then in the loines of his Father when Melchisedec met him Of Melchisedecs meeting Abraham see v. 1. § 8. §. 59. Of childrens doing what their parents do and that in their loynes LEvi is said to do what Abraham did because he was in Abrahams loines so as Parents bare in their bowels and represent the persons of all that are to come from them Not only Isaack who was Abrahams immediate Son but also Iacob his sons son yea and Levi also the son of his sons son was as the Apostle here saith in Abrahams loines and paid tithe to Melchisedec The like may be said of Aaron who was the son of the sons son of Levi. For Kohath was Levi's son Amram Kobaths son and Aaron Amrams son Exod. 6. 16 c. The like may be applied to all succeeding generations which have been and shall be to the end of the world God made this promise to Iacob Kings shall come out of thy loines Gen. 35. 11. Yet there came not Kings from Iacobs stock not Kings of Israel which are especially meant in that promise for the space of six hundred years after that This is further manifested by these metaphors wherein the extent of Gods promise was transfested Thy seed shall be as the dust of the earth Gen. 13. 16. as the stars of 〈◊〉 Gen. 15. 5. as the sand on the Sea-shore Gen. 22 17. Hereby was meant the promised seed out of which the Church should sprout yet Abraham himself had 〈◊〉 one son of that seed and that one son had but one other son and that other many sons the Grand-child had but twelve sons so as many generations succeeding 〈◊〉 after another were comprised under the seed of Abraham God in his eternall counsell hath appointed that such and such shall by 〈◊〉 come from such a stock and thereupon he accounteth them to be in that very 〈◊〉 and withall accounteth the things done by that stock to be done by all them 〈◊〉 all that time after time shall sprout from thence Hereupon as a corollary and just consequence it may be inferred that children and childrens children generation after generation stand accessary to the 〈◊〉 actions of Parents I say naturall because actions of grace are more properly the actions of Gods Spirit then our own For it is God that in that case worketh 〈◊〉 both to will and to do of his good pleasure Phil. 2. 13. All such graces are the 〈◊〉 â—… the Spirit Gal. 5. 22. This action of Levi was an action of mans common condition In regard of Gods accounting a mans posterity to be in his loynes the â—…ning against transgressors is thus enlarged I will visit the iniquity of the Fathers 〈◊〉 their children Exod. 34. 7. Object Promises also of reward upon that grace that is in Fathers is extended unto their children as well as threatning of revenge for sin Exod. 20. 5 6. Answ. True but upon a different ground The promise of reward is of 〈◊〉 grace but the threatning of vengeance is upon desert On the foresaid ground it may well be inferred that all Adams posterity did 〈◊〉 of the forbidden fruit in him Wherefore by one man sin entred into the world and death by sin and so death pussed upon all men sor that all have sinned namely in Adam And by the offence of one judgement came on all men to condemnation Rom. â—… 12 18. Herein this proverb is verified The Fathers have eaten soâ—…re grapes and the hilâ—…ens teeth are set on edge Ezek. 18. 2. Object The Jewes are blamâ—…d for using that proverb Answ. 1. They are blamed for putting sin off from themselves as if they had been punished only for their Fathers sins as they themselves in their own persoâ—… 〈◊〉 2. The foresaid proverb holdeth not in such as are true penitents neither their own nor their Fathers sins shall be laid to their charge A double instruction hence ariseth One concerning children or posterity The othâ—…r concerning parents or progenitors The former concerning children is to instract them how far they ought to ascâ—… in examining their spirituall estate and in making their confession of sin to God even to their Father and Fathers Fathers till they come to Adam A due consideration hereof will be an especiall meanes to humble our soules the more For when we shâ—…ll well weigh how to the numberlesse number of our own most â—…ctuall transgressions the sins of our fore-fathers lye upon our neck it canâ—… deeply humble us especially if we well understand the heinousnesse of Adam 〈◊〉 sin which if well considered in all the circumstances thereof will be found the greâ—…test sin thaâ—… ever was committed As Levi in Abrahams loynes by giving titâ—… testified an homage to Melchisedec so we in Adams loynes by eating the forbiddâ—…n fruit testified our homage to Satan The latter instruction concerning parents is that they be the more way and watchfull of their actions even for their children and posterity sake Because they are counted to do those things which themselves do That dammage which by our Lawes extendeth to the children and posterity of felons and traytors 〈◊〉 many that have respect to their posterity from those transgressions See mâ—…e hereof in Domest Dut. Treat 6. § 6 7. §. 60. Of the resolution and observations of Heb. Chap. 7. v. 9 10. And as I may so say Levi also who receiveth tithes paid tithes in Abraham For he was yet in the loynes of his Father when Melchisedec met him THe sum of these two verses is Levi's paying tithes in Abraham This is 1. Propounded v. 9. 2. Proved v. 10. In the proposition two points are observable 1. The manner of bringing it in thus As I may so say 2. The matter This consisteth of two Acts 1. An Act of superiority which was to receive tithes 2. An Act of inferiority Herein is laid down 1. The kind of Act He paid tithes 2. The manner of doing it in Abraham In the proof are two points Vers. 10. 1. The union betwixt parents and children A son is in the loynes of â—…is Father 2. The extent of this union unto succeeding generations This is implied under this phrase when Melchisedec met him Doctrines I. Strange phrases must
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 〈◊〉 duties on Sabbath and other dayes in duties of piety charity justice in 〈◊〉 particular callings and other occasions If this be not thorowly done we may 〈◊〉 we have done God good service when that which is done is odious in his 〈◊〉 Isa. 58. 3. This use is the rathâ—…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 〈◊〉 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 〈◊〉 performances Iâ—…habod where is the glory 1 Sam. 4. 21. The glory of our 〈◊〉 hearing praying singing partaking of the Sacrament almes-deeds and 〈◊〉 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 〈◊〉 in our best workes for we much fail therein 1 Sam. 3. 2. He well knew this 〈◊〉 said unto God Enter not into judgement with thy servant c. Psal. 143. 2. 〈◊〉 he who said We are all as an unclean thing and all our righteousnesses are as 〈◊〉 raggs Isa. 64 6. Did justiciaries well understand this it would make them 〈◊〉 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 Ioâ—…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 postâ—…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 possâ—…sseth mens soules and how all the
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. â—…here it is said to the Lord There is forgivenesse with thee Psal. 130. 4. the word 〈◊〉 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 〈◊〉 which was prefigured by the cover of the Ark Exod. 25. 17. When David beâ—…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 〈◊〉 2 Sam. 14. 33. Yet these were but men and prone to alter their mind Sâ—…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 〈◊〉 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 〈◊〉 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 â—…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 mannâ—…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 Lâ—…rd our God belong mercies and forgivenesses though we have rebelled against him Dâ—…n 9. 9. And another thus God â—…eing full of compassion forgave their iniquity Psal. 78. 38. The ground hereof is the freenesse of his grace and that full satisfaction which â—…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 thâ—…t 〈◊〉 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 implyeâ—…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 tâ—…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
§ 57. §. 77. Of Christs eternal Spirit THe ground of that valew and vertue which ariseth from the blood of Christ is thus expressed who thorow the eternal Spirit offered himself Here are two principal causes set down 1. The efficient The eternal Spirit 2. The matter or thing offered himself By eternal Spirit is here meant the divine nature of Christ. As God he offered 〈◊〉 his humane nature Object Christ denieth himself to be a spirit Luk. 24. 37 39. Answ. 1. Christ speaketh according to their imagination for they conceited him to be a ghost 2. He denyeth his body to be a spirit and thereupon bids them handle him and behold his hands and feet for a spirit hath not flesh and bones But here the word spirit is used in regard of the divine nature of Christ which is of a spiritual subâ—…ance For God is a spirit Ioh. 4. 24. and the Spirit is called eternal because it is without beginning as Christ in his divine nature it That the divine nature of Christ is here meant is evident by this act of offering him For what other Spirit could offer Christ. 1. Not the spirit of man for 1. That is polluted 2. Christ was offered for that 3. That is not eternal 2. Not an Angelical spirit This action of offering Christ is too transcendent for a created Spirit Angels are neither fit nor worthy to offer such a sacrifice as Christ nor are they properly eternal 3. Not the soul of Christ himself For that is part of the sacrifice which was offered up Thou shalt make his soul an offering for sin Isa. 53. 10. This Spirit or soul of Christ was made in time and cannot properly be called eternal 4. Not the Father himself the first person in Trinity Indeed the Father in regard of his nature is an eternal Spirit but to him was this sacrifice offered therefore he did not offer it He that offered is distinct from him to whom the offering was made 5. Not the Holy-Ghost the third person in sacred Trinity who though in regard of his proceeding from the Father and the Son he be stiled a Spirit and in his nature he be an eternal Spirit yet he hath not this function of a Priest to offer sacrifice to God and to make satisfaction for sin I will not put into this Catalogue the spirit of beasts or devils For it is blasphemy to have any conceit of their doing that which is attributed to this spirit It remaineth that no other spirit can be meant by this eternal Spirit then the deity of Christ. To which this title Spirit is oft attributed as Ioh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45. This title is here used to set out Christs divine nature 1. By way of distinction from his humane nature which was true flesh weak and srail flesh flesh created in time Observe most of the places before quoted and you shall find the word Spirit opposed to Christs humane nature and that under this title flesh 2. To shew the ground of the effectual operation of Christs offering himself This description of Christs divine nature doth confirm sundry great mysteries of our Christian faith namely these 1. Christ is true God 2. He is God eternal 3. He is of a spiritual substance 4. He is a distinct person 5. He is God and man This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legall sacrifices and the blood of Christ For it might be objected that Christs blood was a material external carnal thing How then could it have such spiritual vigour above other blood Answ. Because it was the blood of him that is an eternall Spirit and offered up by that eternal Spirit So as his blood was effectual not simply as it was materiall blood but as offered by the eternal Spirit whose blood it was In this case I may say it is the spirit that quickeneth the flesh profiteth nothing John 6. 63. This description of Christ teacheth us to worship him in spirit and truth John 4. â—…4 To offer up spiritual sacrifices unto him and with the spiritual eye of faith to look on him Heb. 11. 27. Of this Epithite eternal see § 65. Of etemity atttibuted to Christ see chap. 1. v. 10. § 129 145. and chap. 2. v. 16 § 160. Much comfort and courage may believers receive against their spiritual enemies that Christ their head and Lord is an eternal spirit hereof see more in the whole Armour of God Ephes. 6. 12 Treat 1. Part. 3. § 27. Among other Arguments against Arrius his heresie concerning Christs being a God made in time this description of Christs deity is one special one This also confirms that which hath been noted of eternal salvation chap. 5. v. 9. § 51. and of eternal redemption chap. 9. v. 12. § 65. For Christ our Priest being an eternal spirit he can provide for preserve deliver and save eternally From an eternal spirit proceedeth an eternal efficacy This is the reason why that blood which was shed in time freeth from eternal damnation because it was offered by an eternal spirit §. 78. Of Christ a Priest in both natures A Special Act attributed to the foresaid eternal Spirit is thus expressed offered himselfe The word Offer in reference to a sacrifice is proper to a Priestly function see chap. 5. v. 1. § 6. The sacrifice offered is said to be himself which comprizeth both natures of Christ see v. 12. § 57. So as Christ was Priest in both his natures in his divine as well as in his humane This is further evident 1. By the Order after which Christ was a Priest chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests chap. 7. v. 27 28. 3. By that divine relation which is manifested between him and his Father as he was Priest chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God Acts 20. 28. In this respect is he justly stiled not only an high Priest but also a great high Priest chap. 4 14. Obj. Christ as God is equal to his Father but as Priest is inferior therefore he would not be Priest as God Answ. 1. We must distinguish betwixt the natures of Christ and his person Christ in his divine nature was equal with the Father but in his person consisting of God-man he may be said to be inferior As God-man he differs from God and man in the extreams being greater then man and lesse then God 2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another may in office be inferior to him The office of Christ namely his Priesthood is a work of his person The beginning of this or that work is of the nature as to suffer is a work
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as â—…e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ—… under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he 〈◊〉 purged us from sin that we might be able to serve God This 〈◊〉 prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was râ—…presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ—… They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heâ—…ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two â—…rts 1. Blood 2. Ashes metonimichally put for the water also with which the aâ—…s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and 〈◊〉 The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned â—…ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
This was sprinkled in two respects One of it self another of the people 1 In regard of the law it self It was not able to make perfect as hath been shewed Chap. 7. v. 19. § 86. Therefore it was requisite that another means even Christs blood should be added thereto 2. In regard of children of men who by use or rather abuse made it a condemning letter it needed to be sprinkled with blood 1. This sprinkling of the book with blood and water is directly against the Popish proud conceit of justification by works All works come under the law If man could be justified by the law what need was there of sprinkling this book Object They are works dipt in Christs blood which justifie Answ. Christs blood was added to the law not to enable the law to justifie a man but to bring in a new way of justification Rom. 8. 3. Christ is therefore said to be a new and living way Chap. 10. v. 20. 2. Object Christ merited to make our works meritorious Answ. This is to make Christ to dye that we should be redeemerâ—… 2. Let us by this sprinkling of the book take notice of the necessity of Chriâ—… death without it all Covenants betwixt God and man are in vain Only in Christ the Covenant of God is made effectual to sinners 3. This sprinkling of the book giveth instance that pure and holy things are made impure to sinfull men not that they are so in themselves but in mens use of them The law that was written in this book is pure and clean Psal. 19. 8 9. Bâ—… yet to men a killing letter 2 Cor. 3. 7. yea the Gospell is made a savour of death 2 Cor. 2. 16. And the holy Sacrament judgement or damnation 1 Cor. 11. 29. 〈◊〉 Christ himself a stone of stumbling and rock of offence 1 Pet. 2. 8. The ground hereof is mans sin which turneth blessings into curses and that corruption which is in man whereby he perverteth every good thing that he useth As the sweetest herbs are made poysonous to spiders the cleer sun noysome to dunghils The purest waters that come from heaven produce weeds in ranck groundâ—… not in themselves but by reason of the venom in the spider the stanch in the dunghil and the rancknesse in the ground so is it in this case 1. Much matter of humiliation doth this minister unto us If Iohn had cause to weep because no man was found worthy to open the book Rev. 5. 4. what cause have men to mourn because the book being opened is made death to them Whether iâ—… worst not to have the book opened which endangereth life or to have the book so opened as death to follow thereupon 2. Upon sprinkling the book with blood and water great matter of gratulation is ministred unto us for hereby death is taken away God thought it not enough to give unto his people that book of the Covenant but that it might be usefull unto them he causeth it to be sprinkled with the blood of his Son §. 105. Of sprinkling all the people THe second instance of being sprinkled is here said to be all the people Thiâ—… must here be taken either representatively for the heads that represented all the rest or inclusively for all that were present This general particle all implyeth that all of all sorts are unclean Isay 64. 6. Ioh. 3. 6. Eph. 2. 3. For who can bring a clean thing out of an unclean Job 14. 4. What David said of himself every one hath just cause to say I was shapen in iniquity and in sin did 〈◊〉 mother conceive me Psal. 51. 5. This is a point to be known and acknowledged to keep us lowly and from all self conceit yea and to make us enquire after means of cleansing The sprinkling of all the people sheweth that means of cleansing are afforded to all in the Church 1 Cor. 10. 1 2 3 4. The extent of Gods covenant made to Abraham Gen. 17. 10. declares as much so doth the extent of Christs charge Matth. 28. 19. For with God is no respect of persons See § 101. 1. This is enough to strip man that remains unclean of all excuse Luk. 14. 24. They who living in the Church are not cleansed reject the means of cleansing â—…dered unto them and manifest a contradicting spirit against Christs good will towards them forcing him to say I would but you would not Matth. 22. 3â—… Let this stir us up to use the means of cleansing afforded unto us What stronger motive can we have then this general motive See the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 29 30. §. 106. Of reconciling Moses and the Apostle Heb. 9. 20. Saying This is the blood of the Testament which God hath enjoyned unto you IN this verse the Apostle by way of parenthesis joyneth together the word and sign the Covenant and Seal The sign and seal was the sprinkling of blood Here is shewed the end and use of that riâ—… â—…n this phrase this is the blood of the 〈◊〉 c. The end of the foresaid holy rites were to be signes of the Covenant betwixt God and his people This word of transition seeing implyeth that that which followeth is a declaration of the meaning of that which was done It is necessary that these two testament and blood be joyned together For a Teâ—…ent is of no validity without blood as hath been shewed v. 17. § 93 94. And 〈◊〉 is of no efficacy without a Testament This Text is taken out of Exod. 24. 8. where it is thus expressed Behold the blood of the covenant which the Lord hath made with you concerning all these words In the words of the Prophet and the Apostle there is some seeming difference but in sense there is none The difference in words is either by leaving out or altering some of them 1. This note of attention Behold is left out That being but a circumstance altereth no sense Besides it is implyed in this particle of reference This. 2. The last words concerning all these words are left out Moses in those words had reference to sundry ordinances which he read whereof because the Apostle had no occasion to mention he omitted The alterations are these 1. What Moses calleth a Covenant the Apostle stileth a Testament Answ. 1. The word which the Apostle useth signifieth both a Covenant and a Testament as hath been shewed Chap. 7. v. 22. § 94. 2. Moses wrote before the death of the Testator The Apostle after his death so as the same thing which in Moses time was a Covenant in the Apostles time was a Testament 3. Moses speaking of the matter which was an agreement betwixt God and his people stileth it a covenant but the Apostle speaking of the manner of ratifying it stiles it a Testament 2. Where Moses useth this word covenanted or made the Apostle turns it enjoyned or commanded Answ. Moses used a word
death is extended to the world Ioh. 1. 29. Ioh. 3. 16. and 6. 51. Answ. 1. The world doth not alwayes comprise every man under it For Christ maketh a difference betwixt them for whom he prayed and the world Ioh. 17. 9. So as they were not of the world And a difference also is made betwixt the Jewes and the world Rom. 11. 15. 2. The word world is an indefinite word and compriseth no more then mankind Therefore there is no necessity of extending it to every one It is sufficient that they to whom it is applyed be in the world and appertain thereunto and enough it is to satisfie that phrase that Christ died for such as are in the world Object 3. Christ is the propitiation for the sins of the whole world 1 Io. 2. 2. Answ. That phrase whole world is there used exclusively and that in reference to all nations even among the Gentiles who were excluded from means of Salvation before Christs time but Christ being exhibited he was offered to the whole world that is to all sorts of people Jewes and Gentiles Object 4. Christs death is extended to as many as Adams fall in these words As by the offence of one Iudgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life Rom. 5. 18. Answ. This comparison betwixt Adam and Christ is to be applyed to all the branches of each stock For as Adam is there set out as one stock from whence all man kind sprouted so Christ is another stock from whence all the elect of God do sprout That thus this comparison must be taken is evident by the benefit that is applyed to those that appertain to Christ which is justification Object 5. Christ died for such as perish thérefore he may die for all Elect and others To this purpose this Text is produced destroy not him with thy meat for whom Christ died Rom. 14. 15. and this denying the Lord that bought them 2 Pet. 2. 1. Answ. 1. The former Text is but an admonition or a caveat It is no expresse assertion 2. The other place is spoken of a meer profession by their profession they made many in charity to judge that they were bought by Christ. Object 6. If Christ dyed for all many are mocked in the offer of his death to them yea Gods Ministers are but lyars in offering that to men which belongs not to them Answ. He is not absolutely offered but to such as receive him According to this limitation Whosoever believeth in him shall not perish John 3. 16. Ministers indefinite offering of Christ is like the servants inviting to a marriage feast many that came not Matth. 22. 3. Ministers in tendring grace to such as partake not of it are no more lyars then Ionah was in denouncing judgement against those upon whom it was not executed Ionah 3. 4 c. Quest. Why is Christ offered indefinitely to all of all sorts Answ. 1. The Elect in this world are mixed with others and not known by Ministers Therefore as a means to draw the Elect the offer is general 2. By this means they that refuse grace are made inexcusable Thus this general offer tends to a clear manifestation of Gods mercy to the one and of his justice to the other Quest. How can they which refuse the offer be made in excusable seeing the grace is not intended unto them Answ. Even as Pharaoh was Exod. 5. 1 2. For they who refuse know not the counsel of God towards them whether it be intended towards them or no and their rejecting of the offer ariseth from a light esteem if not from a plain contempt of the grace that is offered They wittingly and wilfully reject the same §. 142. Of Christs conspicuous appearing A Consequence of Christs once offering himself is set down in these words unto them that look for him shall he appear c. The consequence is that he shal appear again The word translated appear is of the same verb that is translated we see Chap. 2. v. 8. § 68. It implyeth so clear a manifestation as may visibly be seen and discerned It is here used in the passive voyce and future tense as if it had been translated he shall be seen It is spoken of Christ in reference to his descent from heaven at the last and great day of judgement when he shall be seen not only of the Spirits now in heaven but of all Angels and men good and bad yea even of the damned men and devils in hell For all shall be cited before him The Spirits in heaven shall from thence accompany him Matth. 25. 31. The dead shall arise out of the places where they lie Rev. 20. 12 13. The then living shall suddainly be rapt up to meet the Lord in the Aire 1 Thes. 4. 17. The damned in hell shall also be drawn before him to hear their final woful doom solemnly and irrevocably ratified Rev. 20. 10. Hereby it appeareth that the Lord Jesus shall conspicuously manifest himself namely at the day of judgement The word of the Text doth intend as much The word translated comming 1 Thes. 3. 13. spoken of this appearance implyeth a personal presence of the Lord. There is another word used 1 Tim. 6. 14. which is translated appearing which according to the notation of the word signifieth an appearance above others such an appearance as shall shew him to be above others and so make him conspicuous to all The simple noun importeth a cleer or bright appearance This word is six times used in the New Testament and in every place applyed to the appearing here intended 2 Thes. 2. 8. 1 Tim. 6. 14. 2 Tim. 1. 10. and 4. 1 8. and 2. 13. Both these latter words that set out a personal presence and a conspicuous appearance of Christ are joyned together 2 Thes. 2. 8. and glory is added to his bright appearance thus the glorious appearing or the appearing of glory Titus 2. 14. This is that appearing whereof Enoch prophesied Iud. v. 14. And whereof Christ himself and his Apostles makes frequent mention If the manner of Christs comming be duly weighed we shall discern that it will be a most conspicuous appearing Among other evidences these are some 1. He shall descend from heaven 1 Thes. 4. 16. not as at first invisibly but visibly in his humane nature Act. 1. 11. Heaven being on high the opening of it and his comming out of it must needs be conspicuous 2. He shall come with an innumerable company of Angels attending him Matth. 24. 31. This troop must needs make him conspicuous 3. There shal be then a loud shril sound of an Arch-Angel which shall pierce thorow all corners of the world yea even to the deph of the earth and of the Sea and of hell it self which not only the then living but the dead also shall hear for it
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 virâ—…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
must needs be stopped A thousand other witnesses are not of such force as a mans own conscience If he deny what is testified against him by his conscience his conscience will force him to confesse it If he seeke to extenuate it his conscience will aggravate it because it is privie to all his intents and purposes yea to all his ends that he aimes at and to every particular circumstance 1. Behold here a difference betwixt perseverance and apostacy Perseverance in our holy profession maketh us looke for a crowne of glory 2 Tim. 4. 7. But this for judgement 2. This instructeth us in the folly of such obstinate sinners as thinke all is well enough because they can carry out matters bravely before men when their consciences within them is as an Accuser Witnesse Judge and Executioner like a Bankrupt or fellon that maketh great brags before strangers when he knows there are Serjeants in every streete to arrest him Judge whether such a mans tongue and behaviour can agree with his mind and heart §. 97. Of divine indignation incensed by apostacy THis phrase and fiery indignation is added as an aggravation of the former point which was stiled fearfull judgement The copulative and joyneth these two phrases fearfull looking for and fiery indignation together for they are both of the same case and both brought in in opposition to the deniall of a sacrifice thus there remaineth no more sacrifice but a fearfull looking for of judgement And again there remaineth no more sacrifice but fiery indignation The Greek word translated indignation is that which usually is put for zeal The verb from whence it is derived signifieth to wax hot or to to boyle with heat Thence the noune here used is by a metaphor put for the heat of affections and that sometimes in liking of a thing and then it signifieth heat of desire Thus it is used Col. 4. 13. In this phrase he hath a great zeal for you that is a great desire of your good and where the Apostle giveth advise desire spirituall gifts 1 Cor. 14. 1. The word desire is expressed under the verb from whence the word of my Text is derived It is also used in dislike of a thing and that either in the evill part and translated as here indignation Act. 5. 17. or in the good part anger or grief Iob. 2. 17. The zeal of thine house hath eaten me up that is anger and grief which I conceive upon the profanation of thy house hath so wrought upon me as it hath even eaten me up and consumed me In this sense some here take it and expound it fiery indignation In the Greek it is thus word for word indignation of fire The substantive fire is by an Hebraisme put for an adjective fiery This addeth much emphasis and sheweth that it is as fierce as fire can be Others take the word zeal properly for heat or fervour and so make it an Epithite to fire as if he had said fervour of fire or fervent fire The former interpretation includes this latter for by fiery indignation may be understood such indignation as causeth fire that is such torment as tortureth a man as much as any fire can do yea infinitely more This is added to shew that Apostates much incense Gods wrath The word translated indignation intendeth thus much as hath been before noted Hereupon God denounceth this threatning against them My soul shall have no pleasure in them v. 38. This is further manifest by the severall judgements denounced against the Churches of Asia for their Apostacy Rev. 2. 5 c. God destroyeth such as go a whâ—…ring from him Psal. 73. 27. Instance the old world Gen. 6. 7. The revolt of the ten tribes 2 King 17. 7 c. And Iudahs captivity 2 Chro. 36. 16. Nothing is more dishonorable to God No greater disparagement to Christs sacrifice No more despight to the Spirit of God can be done no greater disgrace to the Church of God and to the Gospel of grace and professors thereof and no greater advantage to the enemies of Gods people whether devils or wicked men then the Apostacy of professors This affords a good caveat for using all meanes that may be to avoid that sinne which incenseth such indignation The wise man saith that the Kings wrath it as the roaring of a lion who so provokes him to anger sinneth against his own soul For the â—…rath of a King is as messengers of death but a wise man will pacifie it Prov. 19. 12. and 20. 2. and 16. 14. Of meanes for avoyding Apostacy See v. 25. § 79. §. 98. Of the fiercenesse of Gods wrath THis Epithite fiery being added to the former word indignation whereby the hot wrath of God is aggravated giveth us to understand that Gods wrath is â—…oy It is fierce violent burning torturing tormenting This phrase fervor of â—…re thus expressed fiery indignation addeth much emphasis It is like this phrase in another kind the power of his might Eph. 6. 10. This fiercenesse of Gods wrath it by sundry Prophets set out to the life as Deut. 32. 21 22. c. Psal. 18. 7 8. and 21. 9. Isâ—… 30. 33. Ier. 17. 4. Ezek. 38. 19. In the New Testament the manifestation of Gods wrath is set down in the world to come as 2 Thes. 1. 8. Matth. 25. 41. Rev. 20. 10 15. and 21. 8. Quest. Is it a materiall fire wherewith the damned in hell are tormented Answ. This is too curious a point to resolve to the full but yet this answer may safely be returned It is no wasting or consuming fire but a torturing and so far corporeall as it tormenteth the body and so far incorporeall as it tormenteth the soul for it is prepared for the devill and his Angels which have no bodies Matth. 25. 41. 1. The ground of the fiercenesse of this wrath is the greatnesse of the person whose wrath is incensed as his greatnesse is so is his indignation infinite and incomprehensible 2. The heinousnesse of the sin for the punishment is proportioned according to desert 3. Want of means to quench this fire If a great fire be kindled and much fuell added and no water to quench it it cannot be but very great This affords matter of caution to take heed of kindling this fire or bringing fuelunto it Will a wise man bring fire to Gun-powder or to a stack of dry bavens Consider the care of this City in preventing and quenching fires Much more carefull should we be about the fiery indignation here mentioned It seizeth First on the bodies of men and on their soules Luk. 12. 5. Thirdly on their Families Zach. 5. 4. Fourthly on whole Cities Gen. 19. 24 25. Fifthly on nations Zeph. 3. 6. Seventhly on the whole world Gen. 7. 11. Eighthly yea for ever in the world to come Matth. 25. 41. Of rules for preventing this fiery indignation see A Plaister for the plague on Numb 16. 44. § 3 4 5
God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of grace Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again The Lord shall judge his people Vers. 31. It is a fearfull thing to fall into the hands of the living God THe sum of these six verses is in two words Apostates punishment Hereof are two parts 1 A description of their sin 2. A declaration of their punishment Both these are 1. Propounded 2. Aggravated Their sin propounded is in v. 26 and aggravated v. 29. The punishment propounded is v. 26 27. and aggravated 28 29 c. In propunding their sin two things are observable 1. The manner of propounding it in two circumstances Vers. 26. 1. By way of supposition in this particle if or participle siâ—…ing 2. By way of extention in the plurall number and first person we 2. The matter which is sâ—…t out 1. By the kind of sin wilfully 2. By the time of committing it after that we have received the knowledge of the truth This is aggravated 1. By an act received 2. By the object thereof knowledge 3. By the subject of that knowledge The truth The punishment is propounded 1. Negatively by taking away the means of pardon Where is noted 1. The kind of means Sacrifice for sins 2. The manner of taking it away There remaineth no more The positive punishment is Vers. 27. 1. Generally hinted in this conjunction of opposition But. 2. Particularly expressed In the expression there are declared 1. The kinde of punishment in two branches 1. Iudgement 2. Fiery indignation 2. The terror thereof fearfull looking for 3. An effect which shall devour This is amplyfied by the persons devoured who are stiled Adversaries Vers. 28. The punishment of Apostates is aggravated comparatively The comparison is taken from Moses law There are two parts thereof 1. The doom of obstinate transgressors of the law Here is set down 1. Their sin 2. The punishment thereof Their sin is set down 1. By the kind of Act despised 2. By the object Moses law The punishment of their sin is 1. Propounded in this word died Vers. 29. 2. Amplified by the extent without mercy And by the restraint under two or three witnesses 2. The doom of Apostates under the Gospel Hereof are two parts 1. A description of their doom 2. A farther description of their sin Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgresse the law and it setteth down three distinct poynts 1. The severity of the punishment of how much sorer punishment 2. The equity of it shall he be thought worthy 3. The certainty thereof in this phrase suppose ye 2. The sin is described by a double relation 1. of Christ 2. of the Spirit In the former relation is set down 1. The excellent name of him that is despised The Son of God amplyfied by the kind of despight who hath trodden under foot 2. The benefit that we reap by the Son of God in this phrase blood of the Covenant amplyfied by the despight don to it in this phrase hath counted unholy further amplified by the effect wherewith he was sanctified The other relation setteth down 1. The object despised The Spirit of Grace 2. The kind of despight hath done despight Vers. 30. The 30. verse produceth further proofs of the maine poynt namely of the certainty and severity of the punishment of Apostates The proofs following are taken from divine testimony Here about note 1. The manner of producing them in this phrase ye know him that hath said 2. The addition of testimony to testimony in this phrase and againe 3. The matter of the testimonies The testimonies are two Of the first there are two branches 1. Gods prerogative vengeance belongeth unto me 2. Gods performing what he undertakes I will repay saith the Lord. In the second testimony there is a threatning of divine vengeance wherein we may observe 1. The person who threateneth The Lord shall 2. The punishment threatened judge 3. The persons judged his people Vers. 31. In the 31. verse there is an elegant conclusion of all that hath been before said of the doom of Apostates In it two things are taken for granted 1. That Apostates fall into Gods hand 2. That the Lord is the living God 3. That it is a most fearfull thing for Apostates to fall into his hand §. 117. Of Doctrines raised out of Heb. 10. 26 27 28 29 30 31. I. THe utmost danger is to be set before professors Great is that danger which the Apostle here implyeth professors to be subject unto and such were they to whom he here wrote See § 87. II. Danger is to be set before our selves as well as before others The Apostle in setting down the danger of Apostates speaketh to himself as well as to others and sayeth if we sin See § 87. III. Wilfullnesse much aggravateth sin It is here brought in as a great aggravation to sin wilfully See § 88. IV. It is very dangerous to trade in sin The participle we sinning intends as much See § 89. V. The Gospel is the word of truth That is it which is here so called See § 90. VI. The Gospel hath a power to cause men to receive what they do conceive We are in this respect here said to receive the truth See § 91. VII To sin against the evidence of the Spirit is the highest pitch of impiety These are they that sin after they have received the knowledge of the truth See § 93. VIII A sacrifice is necessary to expiate sin To demonstrate this point the Apostle proveth that their sin remaineth who have no sacrifice to take away their sin See § 94. IX Sin may prove inexpiable If there remaineth no sacrifice for sin that sin cannot be expiated See § 94. X. Apostates shall not be for given These are they for whom no expiation remaineth See § 94. Vers. 27. XI They who are not pardoned shall be condemned This particle of opposition BUT intendeth as much § 95. XII Apostates cannot but look for fearfull judgements This the Apostle doth here plainly expresse See § 96. XIII Apostates incense divine wrath They make it to be a fiery indignation See § 97. XIV Gods wrath is very fierce So much is comprised under this phrase fiery indignation See § 98. XV. Iudgement against Apostates is certain It shall devour them See § 99. XVI Apostates are adversaries They are here so called See § 100. Vers. 28. XVII Gods law given by Moses was Moses law It is here so stiled See § 101. yet it remained to be the law of God XVIII To despise a law is a heinous sin So it is here accounted See § 102. XIX Despisers of Moses law were put to death This is plainly expressed See § 103. XX. In some cases no pitty was to be
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 pressâ—…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 dâ—…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
makes the difference 2. Just cause there is of exhorting one another to get assurance of this dignity It is a matter worthy our best diligence 1. It distinguisheth a true justifying Faith from all other Kinds of Faith 2. It emboldneth us to go to God in all our needs I will go to my Father saith the Prodigal Luk 15. 18. 3. It makes us rest upon God for all needful provision and protection Psal. 91. 2 3. 4. It enlargeth the heart in prayer and praise Psal. 18. 2 3. 5. Iâ—… makes us cleave to God when others fly from him Psal. 46. 5 6 7. 3. For direction Take notice of the fruits of Gods special favour to thee For God bestoweth common favours upon all of all sorts Matth. 5. 45. Yet he hath special favours for those whose God in peculiar he is as 1. All spiritual blessings Eph. 1. 3. 2. Sundry particular graces as 1. Understanding of Gods will Col. 1. 9. 2. Justifying faith Rom. 5. 1. 3. Saving hope Rom. 8. 24. 4. Brotherly love 1 Ioh. 4. 18. 5. Repentance Act. 2. 38. 6. New Obedience 7. Patience Iam. 5. 11. 3. The effects of these as Peace of Conscience Joy in the Holy Ghost Comfort in spirit All these and others like unto them proceed from the Spirit whereby we are united to Christ and so may be assured that God is our God in special 4. Nothing can minister unto a man sounder and greater comfort than this prerogative that God is his God What can such an one want What danger need he fear What good may not be expected What can more be desir'd Wherein may a man more solace himself Whereon may he be more confident On this ground we may well say Our lines are fallen to us in a fair place Psal. 16. 5 6. §. 79. Of Gods preparing a City AN evidence that God was not ashamed to be called the God of the Patriarchs is thus expressed For he hath prepared for them a City This causal a For implyeth a reason and the reason is taken from Gods care of them He was carefull to provide for them a place where they might ever be with him This also might be a reason why they sought the aforesaid heavenly Country even because God had prepared it as a City for them to abide in The verb translated prepared is derived from a noun that signifieth ready or prepared Mat. 25. 10. It implyeth a precedent act Mat. 26. 19. Ioh. 14. 2 3. Thus God is said to prepare because in his eternal counsel he did appoint it for them Mat. 20. 23. 1 Cor. 2. 9. Mat. 35. 24. This God did 1. In regard of himself to give evidence of his free grace in ordaining so great a matter for those who were not yet born and in that respect could not be imagined to deserve any thing Rom. 9. 11. Obj. It might be prepared to be bestowed on such as might afterwards merit it Answ. 1. This clean thwarts the end of Gods promise which was the glory of his grace and mercy Eph. 1. 6. Rom. 9. 15. 2. As God prepared the place so likewise the persons for whom it was prepared who are stiled Vessels of mercy which he had afore prepared unto glory Rom. 9. 23. 2. God prepared this place before hand to encourage men to walk in that way wherein they may attain to this place A reward prepared and set before one much puts him on to do what he can for attaining thereunto This encouraged Moses v. 26. yea and Christ himself Chap. 12. 2. This preparation puts us on to sundry duties 1. To enquire after this place that we may know what is prepared for us Ier. 6. 16. 2. To search after the way and means whereby we may attain thereunto Gods word is a good help herein Psal. 119. 105. 3. The way being found out to walk in it Isa. 30. 21. The two former 〈◊〉 in vain without this Luk. 12. 48. 4. To keep strait on in this way for there are divers by-paths We must therefore turn neither to the right hand nor to the left Deut. 5. 32. Heb. 1â—… 13. 5. To go on in this way well prepared and that with the whole Armour of God Eph. 6. 13 c. Wise Travellers will not go abroad without a Sword The eves and Woolves are emboldned to set upon him that hath no Weapon 6. To persevere and hold on in this way till thou come to this City otherwise thou mayst miss of it Mat. 10. 22. The place which is prepared for them is stiled a City By City is here meant â—…at heavenly Country whereof before § 76. This addeth some more emphasis There was not onely in general a Country but more particularly a City for them to be free of Heaven is stiled a City by reason of the fit resemblance betwixt it and a City whereof see v. 10. § 47. §. 80. Of the Persons for whom the heavenly City is prepared THere is a relative particle concerning the persons for whom the aforesaid City is prepared that wants not emphasis It is thus expressed for thâ—… It hath reference to those whose faith is here commended even those concerning whom it is said God is not ashamed to be called their God Thus it appeareth that Heaven is prepared for Gods peculiar people These are they whom Christ calleth a little Flock to whom it is their Fathers pleasure to give them a Kingdome Luk. 12. 32. and they whom Christ stileth the blessed of his Father The usual notes of distinction betwixt persons give further proof hereof as Elect Col. 3. 12. Heirs of salvation Heb. 1. 14. Heirs of the Kingdome Jam. 2. 5. Heirs of the grace of life 1 Pet. 3. 7. Children of the â—…surrection Luk. 20. 36. Children of the Kingdome Mat. 13. 38. Obj. Such as shall be cast out into utter darkness are also stiled Children of the Kingdome Mat. 8. 12. Answ. They are so called not in regard of their spiritual condition or disposition but meerly in regard of their seeming profession and external vocation God prepareth a place for a peculiar people to shew that what he doth towards the Children of Men he doth upon his own meer good pleasure Mat. 11. 28. Luk. 12. 32. Rom. 9. 23. 1. This doth much amplifie that great privilege of the Lords being God to a peculiar people and of that reward that followeth thereupon It is not a common privilege for all of all sorts but for them that believe This was it that enlarged Christs heart to give thanks unto God for those on whom this privilege was conferr'd Mat. 11. 28. 2. This teacheth Believers to be content with their present condition and nâ—… to envy the wealth and honours and other privileges of them for whom this City is not prepared 3. This enciteth us to give all diligence to make our Calling and Election sure If once we gain assurance that the Lord is in special
hundred-fold of that which he sowed and he waxed great and he had such possessions as the Philistims envied him Gen. 26. 12 13 14. 4. He lived more quietly and had more rest than the other two Patriarchs He was not forced from place to place as the other were We read only of his being forced by famin to go to Gerar. Gen. 26. 1. 5. Fewer failings are noted of Isaac than of either of the other two We read only of the weakness of his faith in dissembling his wife Gen. 26. 7. And of his overmuch indulgency to his prophane Son Esau Gen. 27. 3. Indeed his name after his death was least spoken of I take the reason to be this That he neither was the first root as Abraham was nor had immediatly issuing from him the heads of the twelve Tribes as Iacob had §. 105. Of Isaac's faith in blessing his Children THe act whereby Isaac manifested his faith is expressed in this verb Blessed Of the composition and various acception of this verb Blessed see Chap. 7. vers 1. § 12. It is here taken for a Prophetical prediction and paternal confirmation of the future estate of his Children This act of Isaac was partly extraordinary as he was a Prophet like to his Father Gen. 20. endued with an extraordinary spirit whereby he could certainly foretell what should befall his children in future ages it was also partly ordinary which he did as a father and that by desiring and praying for the good of his Children The extraordinary giveth proof that true faith puts on beleevers to make known the minde of God howsoever it may seem pleasing or distastfull to men Isaac in his Fatherly affection had a great mind to confer the main blessing upon his eldest Son Gen. 27. But God by a special instinct revealed unto him that Iacob should have that blessing accordingly he blessed the yonger His faith moved him to deny himself in yielding to the Lord. This act of Isaac as he was a Father and blessed his Children giveth instance that it is the duty of parents to bless their Children See more hereof in Domestical duties Treat 6. Of Parents § 59. By just and necessary consequence it will hence follow that Children ought ought to seek their Parents blessing Hereof also see Domestical duties Treat 5. Of children § 9. §. 106. Of Jacob and Esau's name relation and different blessing THe parties blessed are set down by name Iacob and Esau. The name Iacob is derived from a noun that signifieth an Heel He was so called because in coming out of the womb he held his Brother by the heel Gen. 25. 26. The verb whence that noun is derived signifieth to Supplant or to trip down which is oft done with the heel hereupon this notation of Iacobs name is confirmed by these words of his brother Is he not rightly called Iacob for he hath supplanted me these two times c. Gen. 27. 36. So as this name Iacob signifieth a Supplanter Two notations are given of Esaus name one is taken from an Hebrew word that signifieth Haire or Hairy In this notation there is a transmutation of the two first letters and a taking away of the last letter It is said that Esau was an Hairy man Gen. 27. 11. and thereupon this notation of his name is given The other notation is taken from an Hebrew verb which signifieth to Make and they say that he was called Esau because he came out of the womb as a full made man or as a grown man full of hairs on his body Hee was also called Edom which signifieth red Gen 25. 25. And this both in allusion to the colour with which he came out of his mothers womb and also in reference to his disposition which was bloody and cruell Yea also the name Edom was given by way of derision in reference to the colour of the broth for which he sold his birth-right Gen. 25. 30. Thus we see how both their names were fitted to occasions See more hereof in Domest duties Treat 6. Of parents § 20. These two children were brothers coming out of the same womb They were of the same father and mother twins and that of one birth onely one came out before the other namely Esau and in that respect was counted and called the Elder Gen. 27. 1. Thereupon the birthright belonged to him till he sold it for a song as we say even for a mess of broth or as the Apostle expresseth it for one morsell of meat in which respect he is stiled Prophane Heb. 12. 16. Though Esau were the elder yet is Iacob set before him for he was a gracious son and in Gods account more honorable than his elder brother for grace adds more honour than all outward privileges and dignities can do Hereof see more ver 4. § 11. Both these sons though they were of different dispositions are here said to be blessed by their Father but with different blessings The father neither did nor would bless the prophane son with that blessing wherewith he blessed his pious son whereupon he saith I have blessed him meaning the yonger yea and he shall be blessed Gen. 27. 33. But Esau was blessed with temporal blessings Iacob with temporal and spiritual also Thus there are blessings for all of all sorts Hereupon it is said that God satisfieth the desire of every living thing Psal. 145. 16. And our Heavenly Father is said to cause his Sun to rise on the evill and on the good Matth. 5. 45. In this respect the Living God is said to be the Saviour of all men 1 Tim. 4. 10. This the Lord doth to manifest his bounty and to try if wicked ones may be wrought upon by mercy and by consequence to aggravate their just condemnation 1. Christ teacheth us herein to set our heavenly Father before us and to bless them that curse us Matth. 5. 44. 2. This teacheth us to put difference between blessings and not to rest upon Gods Fatherly love in that he doth bestow temporal blessings upon us These may be given in wrath and taken away in wrath as a King was given to Israel and taken away from them Hos. 13. 11. They are spiritual blessings that are the sure evidences of Gods Fatherly favour §. 107. Of Isaac's faith about things to come THe subject matter whereabout Isaac blessed his two sons is expressed in these general tearms concerning things to come These things to come had respect to the posterity of both these The posterity of both of them were blessed with temporal blessings in these phrases The dew of heaven and the fatness of the earth and plenty of corn and wine Gen. 27. v. 28 39. There was this difference that Iacob's posterity should be Lords over Esau's which continued from David's time 2 Sam. 8. 14. till the reign of Ieroboam 2 King 8. 20. when the posterity of Esau brake the yoak from
of his Brethren and so hated as they could not give him a good word and that not for any desert of his but because his Father loved him even deservedly Gen. 37. 4. 2. He coming to enquire of the wellfare of his Brethren they upon the first 〈◊〉 of him conspire to slay him but being kept from that unnatural fratriâ—… by the eldest among them they strip him and cast him into a pit where when he had lien some while they take him up and sell him to strange Merchants 〈◊〉 a slave Gen. 37. 23 24 28. Psal. 105. 17. 3. He was brought into Egypt by the foresaid Merchants and there sold to 〈◊〉 Captain of the guard Gen. 39. 4. 4. In his Masters house he was impudently tempted by his Mistress 5. He was falsly accused and maliciously slandered by her that tempted 〈◊〉 6. He was unjustly cast into prison Gen. 39. 7. c. 7. In prison they so manacled and fettered him as they hurt his feet with 〈◊〉 fetters Psal. 105. 18. 8. The kindness that he shew'd to a fellow-prisoner whom he desired to reâ—… him was forgotten Gen. 40. 23. 9. He was kept all his life after he was once sold out of the visible Church 〈◊〉 was his Fathers family in a strange land where he had his wife and 〈◊〉 he died and where his bones remained for a long while Gen. 50. 26. Who may think himself free fnom trialls when as such a man as Ioseph had 〈◊〉 trialls as he had §. 117. Of the Graces that were in Joseph THe Graces wherewith Ioseph was endowed were many and excellent such as these that foâ—…low 1. Faith This is here in special commended 2. Fear of God Tâ—…is he himself doth profesâ—… of himself Gen. 42. 18. 3. Faithfulness This was manifested in all his relations as 1. To God by declaring that which God had made known to him in dreams Gen. 37. 5. 2. To his Father by â—…ringing to him the evill report of his Brethren 3. To his Master who trusted him over all he had Gen. 39. 6. 4. To his Mistâ—…ess in disswading her from unfaithfulness Gen. 39. 8. 5. To the King For what he did was to the Kings emolument Gen. 47. 20. 4. Chastity which was brought to a through proof Gen. 39. 10. 5. Sincerity He câ—…uld not in secret be brought to sin Gen. 39. 11. 6. Patience under Crosses Psal. 105. 18 19. 7. Bearing with wrongs Gen. 50. 21. 8. Forgiving 〈◊〉 Gen. 50. 17 19. 9. Overcoming evill with goodness Gen. 42. 25. and 50. 21. 10. Wisdom in ordering his affaires This was manifested 1. In his Masters house Gen. 39. 4. 2. In the prison Gen. 39. 22. 3. In the Kingdom Gen. 41. 39. and 47. 14. 11. Providence against future wants Gen. 41. 48. 12. Bowells of compassion Gen. 42. 24. and 43. 30. 13. Reverence to his Father and that when he was advanced to outward digâ—…itie above his Father Gen. 46. 29. and 48. 12. 14. Obedience to his Father Gen. 37. 14 15. and 47. 31. 15. Recompence to his Father and that 1. While his father lived Gen. 47. 12. 2. When he was dead Gen. 50. 2. 16. Care of posterity and that 1. In reference to his own Children Gen. 48. 1. c. 2. In reference to his Brethren and their Children Gen. 50. 24. Joseph may be a pattern for Servants Children Brethren Subjects Governours Prisoners Exiles such as are unduly slandered and wronged yea and for all Saints §. 118. Of Joseph's prerogatives THe prerogatives wherewith Ioseph was honoured and blessed were these following 1. His comely feature Gen. 39. 6. 2. His Fathers love Gen. 37. 3. 3. His birthright 2 Chron. 5. 1 2. 4. Gods blessing on his affairs Gen. 39. 2 23. 5. The favour of all that were over him Gen. 39. 4 21. and 41. 38. 6. An extraordinary divine spirit Gen. 37. 6. c. and 40. 8. and 41. 25. 7. High honour even next to the King Gen. 41. 40. 8. Ability and opportunity of doing good Gen. 41. 57. 9. A reservation of his own and Childrens right to the Church of God though he lived most of his dayes in strange land where he was a prime Governour and where his Children were born and brought up Psal. 48. 6. 10. A reputation to be as his father Iacob and other his forefathers a stock and head of the Church the members whereof are stiled the Sons of Iacob and Ioseph Psal. 77. 15. 11. A numerous progenie Gen. 49. 22. Two Tribes issued from him and one of them namely Ephraim was more numerous than most of the other 12. The many years that he lived which were an hundred and ten Genes 50. 22. 13. An honorable laying him in a coâ—…fin wherein he continued hundreds of years Gen. 50. 26. 14. The carrying of his bones in the aforefaid cosfin with the Israelites when they were delivered out of Egypt Exod. 13. 19. 15. His buriall in that part of Canaan which by lot fell to Ephraim and became the inheritance of the Children of Ioseph In these prerogatives of Ioseph we have an instance of the providence and bounty of God towards such as fear him §. 119. Of savoury speeches of dying men THe first point of the commendation of Ioseph's faith is about the Time of shewing it forth thus expressed when he died or dying In the Greek another word is used than was in the former verse translated when he was a dying but of the same signification both of them are participles of the same tense The root from whence this word cometh signifieth and end for Death puts an end to our life here in this world The negative is used of that which never shall have end as their worm dieth not Matth. 9. 44. It here intendeth the very same thing that was implyed of Ioseph's father in this phrase when he was a dying The phrase in this Text hath reference to that which Ioseph himself said Gen. 50. 24. I dye or I am dying This Ioseph saith in regard of his age being an hundred and ten years old and in regard of the weakness of his body and some sickness that befell him and readiness of his minde to yeeld to the good pleasure of God Having apparent signes of the neer approach of his departure he used that phrase to move them the rather to attend to that which he should say unto them for the words of a dying man use most to be heeded The prefaces which dying men have used give good proof to the point Read for this purpose Gen. 49. 〈◊〉 Deut. 32. 1. Iosh. 24. 1 2. 1 Sam. 12. 3. 2 Sam. 23. 1. 1 Kings 2. 〈◊〉 3. 〈◊〉 the speeches of understanding and wise men use to be most pertinent 〈◊〉 hearty most impartial and most profitable Then they consider what lesâ—… are fiâ—…est to be remembred after death 1. As this is commended in others of former times so it ought to be our care in our dayes to consider
Gospel is set forth by this word Matth. 1â—… 44. And the sloathfull servants talent that was put into the earth Matth. 〈◊〉 25. Thus Iesus is said to hide himself from the Jews Iohn 8. 59. and 12. 〈◊〉 And they who are afraid of the Judge are said to hide themselves Rev. 6. 1â—… 16. The reason why Moses parents hid him was a cruell edict of the King of Egypt 〈◊〉 every son that was born of an Israelite should be cast into the river Exod. 1. 〈◊〉 To prevent this destruction of Moses his parents hid him So as persons 〈◊〉 〈◊〉 may be concealed from mischievous attempts Thus Rebekah used 〈◊〉 to conceal Iacob from the fury of his brother Gen. 27. 43. Thus Rahab 〈◊〉 spyes Iosh. 2. 4. And a woman hid Ionathan and Ahimaas 2 Sam. 2. 1â—… To omit other instances it is said of God himself that he hid Ieremiah and 〈◊〉 Jer. 36. 26. Obâ—… These were extraordinary cases and they that did it were guided by an extraordinary spirit Ans. 1. They were speciall cases not extraordinary All examples are a kind 〈◊〉 instances Yet in a like case are for our warrant 2. Though in some particulars they might be extraordinary and might be 〈◊〉 by an extraordinary spirit yet the general equity of them is ordinary and 〈◊〉 Hereupon Rahab's example is set before us as a pattern ver 31. Iam. 1. 1â—… The Spies that searched Iericho were imployed in a good cause warranted by 〈◊〉 whereof Rahab was assured partly by the common fame that God had deâ—… all Canaan to destruction and partly by an inward inspiration of the Spiâ—… this respect her act is imitable It was extraordinary to hide Spies that 〈◊〉 to search her Country This she did by an extraordinary spirit But to hide 〈◊〉 as were in Gods work and in a warranted course was ordinary and imitable 1. To hide one self from foreseen evill is a point of prudence Prov. 22. 3. 〈◊〉 to be extended to others 2. It is a fruit of charity to prevent the danger of others 3. Many benefits may thence arise as 1. Protecting the innocent 2. Preventing wrongs 3. Disapointing Satans instruments 4. Preserving such as may be usefull to men and honourable to God 〈◊〉 hurt comes to none hereby 1. Quest. What if such as are hid be enquired after by authority may they then be concealed Answ. If it may be done without impeachment of truth Otherwise I make question of this question For 1. All lying is a sin Eph. 4. 25. 2. Though good may come thereby to man yet it is against God and his truth 3. It impeacheth the power and prudence of God as if he could not maintain his own servants without untruth 4. It prevents the providence of God in his own course 5. We may not talk deceitfully for God Job 13. 7. 2. Quest. What if a good end follow upon some untruth Answ. A good end is not sufficient to justifie a matter If a thing be ill in the 〈◊〉 or manner or end it is not to be done Obj. A bad end marrs a good thing by consequence of contraries a good end may justifie an evill act Answ. That is no good consequence For there is difference betwixt good and evill One circumstance maketh a thing evill but all circumstances must concur to make it good One kind of poyson is enough to take away life but there must be many ingredients to make a portion for preserving life 3. Quest. What then is to be done when Innocents and Saints are unjustly sought after Answ. We must be silent and say nothing one way or other or couragiously refuse to betray him or so prudently order our answer as nor the partie be endangered nor truth impeached The application of this point concerneth such especially as live among those who like Pharaoh and the Egyptians are persecuters of the Church oppâ—…essors of men inhuman and cruell It doth not justifie concealers of malefactors Christians must take heed of making such inferences from such approved paterns as this is Thereby they pervert the Word of God scandalize the profession of the Gospell open the mouths of enemies bring themselves under the penalty of good Laws and suffer as malefactors which is expresly forbidden 1 Pet. 4. 15. On the other side their undue timiditie and overmuch fear of danger is manifested who are ready upon undue respects to bring others into danger as 1. They who Doeg-like discover Gods servants to their enemies 1 Sam. 2. 29. and this in hatred of and malice against them 2. They who discover such to currie favour with great men as the Ziphims 2 Sam. 23. 19. 3. They who for feare of incurring danger themselves refuse to stand to Gods cause when they are questioned about it as the parents of the man that was born blind Iohn 19. 22. 4. They that denie that succour which they might and ought to their brethren for fear of men Those and such like shew how little faith they have §. 126. Of preventing danger betimes THat act of their faith in hiding their son is amplified by the time both when they began and how long they continued In regard of the former the Apostle saith that they did it when he was born This implieth a timely doeing of that act even so soon as he was born They did not invite their neighbours at her travell nor when the child was brought forth they did not make known that they had a child born so as they prevented the danger betimes This was an especial point of wisedom An Angell admonished Ioseph to carry his reputed Son Iesus out of Herods reach before he could know that he was mocked of the wise-men Mark 2. 13. Slack not thy hand from thy servants come up to us quickly and save us and help us say the men of Gibeon to Ioshua Josh. 10. 6. It is commended in Saul that he came to succour Iabesh Gilead in the morning watch 1 Sam. 11. 11. Otherwise all paines all endeavours may prove to be in vain being too late It is too late to shut the stable dore when the steed is stollen It is therefore a point of wisedom carefully to observe what danger we our selves or others especially such as are under our charge are in and to afford them seasonable succour It is noted that the man-child which the Dragon sought to devour as soon as it was born was presently caught up unto God Revel 12. 4. 5. The Apostle exhorteth us to be vigilant because the Devill seeketh whom he may devour On this ground we ought by faithfull prayer to lift up our Children to God so soon as they are born to bring them to the Sacrament of Baptism so soon as conveniently we may to instruct them so soon as they are capable to train them up to good callings and to perform other duties betimes Resist all Sathans temptations in the beginning many fair advantages are lost by delay
continuance three months The reason was a divine stamp upon the child They saw he was a proper Child The latter proof of their saith was their courage which is 1. Manifested by the contrary they were not afraid 2. Amplified 1. By the subject matter which they feared not a commandement 2. By the Author of that commandement the King Doctrines I. PArents are honoured by worthy Children For honours sake the parties are here described by their relation to their son Moses See § 124. II. Parents especially ought to have care of their Children So had Moses Parents See § 124. III. There ought be a joynt care of Fathers and Mothers For both these are comprised under the word Parents See § 124. IV. Persons in danger may be concealed from mischievous persons So was Moses from the Egyptians See § 125. V. Danger is to be prevented betimes So soon as Moses was born he was hid See § 126. VI. Care in preventing danger must be continued This phrase three months intendeth as much See § 127. VII God sets a stamp on such as he deputes to a special work Thus he did here on Moses See § 128. VIII Gods stamp works a good esteem So did this about Moses See § 128. IX Faith expells fear It was faith that made these not afraid See § 129. X. Unlawfull Edicts fright not believers Moses Parents were not afraid of such commandements See § 130. 〈◊〉 Kings in sinfull things are not to be obeyed It was the Kings Commandements that was not feared See § 130. §. 132. Of Moses acting when he was of years Heb 11. 24. 〈◊〉 Faith Moses when he was come to years refused to be called the son of Phanohs daughter THE tenth instance to demonstrate the vigor of faith is Moses himself Of the notation of this name Moses See Chap. 3. v. 2. § 37. His saith is largely set forth Three times by an elegant Anaphora is this phrase 〈◊〉 saith used in setting out the fruits of Moses faith v. 24 27 28. The first fruit is contempt of the word This he began to manifest betimes 〈◊〉 when he came to years In Greek it is word for word thus when he was 〈◊〉 This is here diversly taken For some refer it to dignity others to age They who are advanced to honour are said to be great Matth. 20. 26. They also who are grown up to years are said to be grown great or become 〈◊〉 That here it is to be referred to Moses his age is evident 1. By the history Exod. 2. 11. There the Hebrew hath such a word that sigâ—… Great as the Greek here hath The Hebrews do oft use that word in 〈◊〉 to age as where it is said the boyes grew Gen. 25. 27. And the child 〈◊〉 grew namely in years â—… Stephen having reference to this circumstance saith Moses was full 40. 〈◊〉 old Acts 7. 23. In that respect he became great This is noted to shew that Moses was of mature judgment when he did what 〈◊〉 did he was not spurred on thereto by rash youth for years teach wisdom Job 3â—… 7. 1 Cor. 13. 11. It is said of Christ that he increased in Wisdom and Staâ—… Luk 2. 52. or in Wisdom and Age as in the one so in the other As parts of body grow in bigness and strength so the faculties of the soul 〈◊〉 more capable of their several endowments and more active in exercising 〈◊〉 same This instance sheweth that weighty things are to be enterprised when men 〈◊〉 〈◊〉 well to mannage the same It is a judgment that Children shall be peoples 〈◊〉 Isa. 3. 4. And the wise man denounceth a woe against that land whose 〈◊〉 is a Child Eccles. 10. 16. The like may be applied to other functions I will not deny but that there my be a Iosiah an Edward the sixt a Samuel a Timothy but these are not orâ—… By continuing to some ripeness of years means of fitting one to a function remultiplyed and thereby a man is better fitted thereto They who come to years and remain Children in understanding wisdom and 〈◊〉 Christian graces are a shame to their profession This is upbraided as a great â—…grace Chap. 5. v. 12. 1 Cor. 3. 1. §. 133. Of Moses his Trialls BEfore I come to handle those particulars wherein the Apostle doth here seâ—… out the faith of Moses it will not be impertinent to note out the heads of Moses his Trialls Gifts and Privileges as we have done in other Worthies 1. The Trialls of Moses were these and such like 1. So soon as he was born his life was in hazard Exod. 2. 3. c. 2. He was in great danger to have been cut off from the Church by being accounted the Son of Pharaoh's daughter Exod. 2. 10. 3. He was trained up forty years in an Idolatrous court Acts 7. 22 23. 4. Though he himself lived as a Prince yet his whole Nation lay in a miserable bondage which could not but be a great trial to him As the like was to Nehemiah Neh. 1. 4. c. 5. His own people though he sought their good regarded him not 〈◊〉 2. 14. Acts 7. 25 27. 6. He was forced from the place of his education yea and from his own nation which was the Church to save his life Exod. 2. 15. 7. He served 40. years in a strange land Exod. 2. 22. Acts 7. 29 30. 8. God himself was incensed against him for neglecting to Circumcise his Son Exod. 4. 24. 9. He was sent to a cruell King with a displeasing message Exod. 5. â—… 10. His own people for whose good he was sent murmured against him Exod. 5. 21. and 6. 9. 11. His people whom he brought out of Egypt revolted from God and from him Exod. 32. 1. c. 12. His people in their streights were ready to stone him Gâ—…n 17. 4. 13. Korah and sundry others made head against him Numb 16. 1. c. 14. Hard charges were laid to his charge Numb 20. 8. 15. He was provoked to speak unadvisedly with his lips Psal. 106. 33. 16. He was excluded out of Canaan By these as by other Saints trialls we see what Saints on earth are subject unto answerably it becometh us to expect trialls to prepare for them patiently to bear them and to be comforted under them §. 134. Of Moses his Gifts 1. HE was learned in all the wisdom of the Egyptians Acts 7. 22. 2. He was mighty in words and deeds Acts 7. 22. 3. He was a man of great faith This is here proved 4. He had great zeal for Gods glory Exod. 32. 32. 5. He was of great courage in Gods cause v. 27. 6. He had great indignation against Idolaters Exod. 32. 19. 7. He was of a meek spirit in his own cause Numb 12. 3. 8. Great was his love of his Brethren Exod. 2. 12. and 32. 32. 9. He contemned the world This is here at large proved 10. Great was his patience in reference to wrongs done
treasures of Egypt Every word in this comâ—…son carrieth emphasis 1. Riches use to be in high esteem among men that which they use most of all to desire and for which they do most bend their studies and bestow their â—…ines Riches are the main end that most men aim at in getting offices in managing Trades and in following their several callings of what kinde soever they be Such even of such price did Moses account the aforesaid reproach of Christ. 2. This comparative greater doth further amplify the point for it hath reference to treasures The riches here mentioned were not small riches as the riches of one Trades-man may be greater than another and yet those greater â—…ches not very great but the riches which are meant were greater than treasures that is more worth more highly to be prised 3. Treasures imply abundance of precious things A treasure is an heap or store of many things It is derived from a verb that signifieth to heap up or as we speak to treasure up Matth. 6. 19 20. Things treasured up use not to be mean common and ordinary but choyce and precious of great worth and high account as Silver Gold Pearls Jewells and all sorts of precious stones even before these did Moses prefer the foresaid reproach 4. The place of these treasures in Egypt is specified 1. Because at that time Egypt was one of the richest Nations of the world where the greatest stoâ—…e of the choysest Treasures were to be found 2. Because Moses was then of such esteem in Egypt as he might have had the choysest of the treasures thereof yet he chose reproaches of Christ before these treasures Here then we have an instance that reproaches of Christ are precious to believers I may apply thereunto the words of the Psalmist They are better thâ—…n thousands of gold or silver Psal. 119. 72. Yea they are sweeter than hony and the hony comb This is evident by Matthew Zaccheus and other rich mens leaving their wealth to follow Christ or to associate themselves with the Church of Christ Matth. 9. 9. Luke 19. 6 c. Acts 4. 34. Such reproaches procure an exceeding recompence of reward Matth 5. 11 12. and 19. 29. By this reason were the Hebrews moved to endure reproach Chap. 10. 34. He that knowes of what worth or Diamond Pearl or Jewel is will have it in high esteem and endure much for it It is therefore a point of singular wisdom to acquaint our selves with the benefit and advantage that reproach for Christs sake doth bring that we may the more patiently contentedly and joyfully endure the same This direction is the rather to be observed because by nature we are of a Swinish disposition to trample precious things under our feet Most men are like the Cock in the Fable which preferr'd a Barly corn before a Pearl Ignorance of the worth of reproach for the Gospell is that which doth much disquiet the spirits of many by reason of that reproach and discourageth them from making open profession thereof Only let us take heed that we do not by any undue courses bring just reproach upon our selves §. 144. Of Believers discerning betwixt things that differ MOses preferring one thing before another namely Christ though accompanied with reproach before all earthly pleasures giveth proof that believers well discern betwixt things that differ Thus Abraham discerned the difference betwixt following Gods call and abiding in his own Country Geâ—… 12. 1. So Ioseph discerned the difference betwixt that which God required and his Mistress This might be exemplified in many others as Psal. 84. 10. Dan. 3. 17 18. Luk 10. 42. Acts 4. 19. The proper object of faith is Gods Word the true believer maketh that his Counseller his Judge his Guide his Instructor it is to him all in all Now Gods Word layeth down the true difference betwixt things nothing else so truly Well therefore is it called the Word of Truth Iam. 1. 18. This word hath also a vertue in it to enlighten the eyes of those that exercise themselves therein Psal. 119. 105. By this we may discern the reason of the different opinions of Believers and Worldlings They judge by faith these by sense They discern all things as they are cleared up unto them by the light of Gods word but these behold all things thorough the coloured glass of corrupt reason yea which is worse of carâ—… sense No marvell therefore that their opinions are so contrary as they are 〈◊〉 highly esteeming what the other basely accounteth of Thus they wonder 〈◊〉 at another but let the world judge as it list Let us labâ—…ur for Faith and that rightly grounded on Gods Word that by iâ—… 〈◊〉 may understand and chooâ—…e the things that are indeed most excellent §. 145. Of the recompence of reward AN especial motive whereby Moses was induced to prefer the Society of Gods people and Christ himself though accompanied with afflâ—…ction and 〈◊〉 is thus expressed For he had respect unto the recompence of reward This causal for apparently noteth out a reason or motive of that which 〈◊〉 before This phrase the recompence of reward is the interpretation of one Greek 〈◊〉 whereof see Chap. 3. v. 2. § 16. According to the notation of the word 〈◊〉 signisieth a reward whereby one is recompenced This recompence 〈◊〉 being applyed to man in reference to God who gives it as is 〈◊〉 v. 6. § 23. doth not impert any desert on mans part but abundant 〈◊〉 on Gods part who will not suffer any thing to be done or endured for 〈◊〉 without recompence That â—…eward may stand with free grace is shewed Chap. 8. v. 8. § 43. Quest. What may be the reward here intended Answ. It is not here distinctly set down but by the inference of the reward 〈◊〉 that which went before as the occasion of the reward it may be colleâ—… in general that it was higher honour better pleasure more precious treaâ—… than could be had in Egypt More particularly the recompence might be both in the Militant Church on 〈◊〉 and also in the Triumphant Church in Heaven In the Militant Church he was the chief Governor and he had much delight 〈◊〉 the manifestation of Gods glory to him and much pleasure in the assurance of Gods favour and the precious treasures of the graces of Gods Spirit In the Triumphant Church there are honors pleasures and treasures 〈◊〉 unconceivable By this it appears that there is a reward for the faithfull Of the reward of good works see Chap. 6. v. 9. § 57. Of the reward of patience see Chap. 6. v. 12. § 88. Of the reward of suffering see Chap. 10. v. 34. § 130 132. §. 146. Of a Believers respect to reward BY the aforesaid reward Moses was the more encouraged because his eye was still upon it That is implyed under this phrase he had respect The Greek word is a compound and properly signifieth to look from
by reason of his supreme authority and of his power to work the 〈◊〉 mischief The Kings wrath is as the roaring of a Lion Prov. 19. 12. And 〈◊〉 of death Prov. 16. 14. Thâ—…s then the courage of Moses is amplified by a gradation 1. He feared not man 2. He feared not the greatest of men a King 3. He feared not that which most affrights men the wrath of a King It was his faith in God that expelled this fear of man 〈◊〉 greatest fears affright not believers for what cause of greater fear could 〈◊〉 be than the wrath of such a King as Pharaoh was See more hereof ver 23. â—… 〈◊〉 §. 149. Of a Believers remaining invincible TO shew that it was no blockish stupidity nor obstinate impudence that 〈◊〉 such a resolution in Moses as not to fear the wrath of the King the 〈◊〉 thereof is thus rendred for he endured as seeing him who is invisible The argument is taken from the difference betwixt God and man for this phrase who is invisible is a description of God The argument then may be thus framed He that can see him that is invisible will not fear the wrath of a 〈◊〉 King But Moses saw him that was invisible Therefore he would not fear c. In setting down this reason There is another act of Moses thus expressed He endured This verb is derived from a noun which signifieth strength power courage so as the word of this text endured implyeth that Moses continued resolute and unmoveable he was no whit daunted but retained aâ—… invincible courage By this we see that a true and sound faith makes the Believer invincible so as no cause of human fear will daunt him He that said even in reference to God Though he stay me yet I will trust in him had such an invincible spirit Iâ—…b 13. 15. So in reference to man had Daniels three Companions Dan. 3. 17. This is to the life expressed by him that said In all these things we are more thaâ—… Conquerors through him that loved us For I am perswaded that neither death nor life nor Angells c. shall be able to separate us from the love of God Rom. 8. 37. c. True faith never faileth but retaineth a perpetual vigor and thereupon it maketh men endure and remain invincible Here behold the reason of mens fainting upon violent opposition and of shrinking in their heads through continuance of such opposition They either have not or exercise not faith as they should They acquaint not themselves with the grounds of faith which are Gods properties promises and performances If thou faint in the day of adversity thy strength is small Prov. â—…4 10. The day of adversity is the time to act faith if then a man faint when he should most manifest his faith there may be just suspition of the truth or at least of the vigor of his faith §. 150. Of believers seeing God THE ground of Moses enduring as he did is thus set down as seeing him who is invisible Of the word translated seeing see Chap. 2. ver 8. § 68. and ver 9. § 72. It is here set down in a participle of the present tense to dâ—…clare a continued act This seeing must needs be meant of a spiritual sight by the eye of the soul which is faith For he whom he eyed is said to be invisible but an invisible thing cannot be seen with a corporal eye That would imply contradiction For that which may be discerned with a bodily eye is visible But visible and invisible are contradictory This particle as is premised not by way of diminution as if it were a â—…ming to see but rather by way of amplification For 1. This particle doth sometimes imply an identitie and realitie of a thing and it is used to set forth the perspicuity and clearness thereof as where it is said The glory AS of the onely begotten Son of God John 1. 14. 2. It implyeth a kind of spiritual rapture as if Moses had been rapt into the highest Heaven and there beâ—…eld God himself incouraging him in what he did This act of Moses giveth an instance of the vertue of faith which is to set a man always before God A true believer is like Enoch who walked with God and that continually as the emphasis of the Hebrew word implyeth Gen. 5. 24. I have set the Lord always before me saith a Believer Psal. 16. 8. It was Abrahams speech The Lord before whom I walk Gen. 24. 40. God is the proper object of faith The object wherein it delights the object on which it rests The object from whom it expects every good thing the object to which it returns the glory of all Here behold the reason of a Believers courage The world wonders at it and 〈◊〉 for it seeth not him whom Believers see Gods presence is that which emboldneth Believers as here Moses was emâ—… thereby See more hereof Chap. 13. v. 6. § 78. §. 151. Of seeing him who is invisible 〈◊〉 attribute invisible is derived from the former word translated seeâ—… for a privative particle is joyned with it so as it implyeth the contrary to 〈◊〉 even that which cannot be seen 〈◊〉 Epithite is attributed to God Col. 1. 15. 1. Tim. 1. 17. and that in a 〈◊〉 respect 1. In regard of the Divine substance which is spiritual Every spirit is invisiâ—… 〈◊〉 24. 39. Much more the purest Spirit of all â—… In regard of a divine property which is to be incomprehensible in which 〈◊〉 Christ saith No man hath seen God at any time John 1. 18. And he is 〈◊〉 〈◊〉 dwell in the light which no man can approach unto 1 Tim. 6. 16. 1. This is a strong argument against all the conceits of Anthropomorphites 〈◊〉 〈◊〉 make God like unto man See more of those Chap. 1. v. 10. â—… 133. â—… It is as strong an argument against all representations of God God himâ—… 〈◊〉 presseth this Argument Yee saw no manner of similitude on the day that 〈◊〉 〈◊〉 spake unto you Deut. 4. 15. â—… It is also against all apprehensions in the mind of God in the likeness of 〈◊〉 〈◊〉 object 4 It shews that we must conceive God as he is revealed in his word He beâ—… 〈◊〉 is an object not for the eyes but for the eares not for the brain but 〈◊〉 〈◊〉 heart The mysterie of Unitie in Trinitie and the divine properties duely 〈◊〉 in the mind will raise up a great admiration and an high esteem of 〈◊〉 and a due respect towards him â—… This invisibility of God doth not keep him from seeing us Though visible 〈◊〉 cannot see things invisible yet he that is invisible can and doth see them 〈◊〉 visible The eyes of the Lord in every place behold the evill and the good 〈◊〉 15. 3. No obstacle hindereth the sight of him who is invisible How 〈◊〉 this stir us up so to carry
God and was resolved to live and dy with them Thus there was the seed of Faith in her and this was accounted a true Faith which would grow and encrease more and more Such a faith had Naaman 2 Kings 5. 15. And Nicodemus John 3. 2. And the Father of the Lunatick Mar. 9. 24. God beholds such a substance in such a kind of faith as will bring forth glorious fruits For the spirit that worketh this ever abideth and he having begun a good work will perform it unto the end Phil. 1. 6. 1. This is sweet comfort to such as find the true seed and beginning of grace in them For this inward working is an evidence of the 〈◊〉 and every true evidence thereof is a matter of much comfort When a woman that desireth children first discerneth that she conceiveth with child she is much comforted and rejoyceth in hope of bringing forth a perfect child The Israelites much rejoyced when the foundation of the house of the Lord was laid after their captivity Ezra 3. 11. in hope that the whole house in time would be perfected For the present God hath the seed of Faith in high account and for the future God wil so bless it as a grain of Mustard-seed shall become a tree Matth. 13. 31 32. 2. They who find the beginnings of grace in them who earnestly desire true grace who sensibly feel the want of it who are truly grieved for that want â—…ay hence receive comfort True grace though small will be accepted 3. Two sorts of people may receive direction from hence 1. They who have but small means Let such improve those means to the best advantage that they can So did Rahab If men well use what they have they shall have more Unto every one which hath shall be given Luk 19. 26. 2. They who have powerfull means as they find any inward working of the spirit in and by those means let them endeavour to grow thereby and answer plentifull means of grace with some competent measure of grace This is an evidence of the truth of grace Though small grace may be true yet true grace will not ever be small Things of Gods Kingdom do grow and that to admiration Ezek. 47. 3 4 5. §. 182. Of the fruits of Rahab's Faith THE person whose faith is here commended is thus set out The harlot Rahab Her example is the more rare 1. By reason of her Sex manifested in the feminine gender she was a 〈◊〉 That women may prove Worthies hath been proved v. 11. § 53. 2. By reason of her Nation She was a Gentile yea She was of the curâ—…ed Stock of the Canaanites so as God can call out into his Church the most â—…likely that may be 3. By reason of her externall condition or silthy profession she was an 〈◊〉 This doth much confirm the point last noted Her name is here said to be Rahab which in Hebrew signifieth broad 〈◊〉 large It fitly answereth both to her former and later condition To her former in regard of her impudency making herself as a broad street for â—…y to come into To the later in regard of the largeness of her heart and soul in receiving a large apprehension of Gods works and those both of his Justice and mercy 〈◊〉 2. 9. c. There is mention made of Rahab Psal. 87. 4. and 89. 10. and Isa. 51. 9. But though in English the names are of the same letters yet in Hebrew they have different letters and come from different roots one signifieth broad the other proud and is put for Egypt The fruits of her faith were such as these manifested Iosh. chap. 2. 1. She entertaineth those that were of the true Church v. 1. 2. She hides them from danger v. 4. 3. She refuseth to betray them v. 4. 4. She beguiles those that sought to apprehend them v. 5. 5. She acknowledgeth the true God v. 11. 6. She confesseth that God had affrighted the Nations v. 9. 7. She ascribeth to God and to his power the great works which he had done v. 10. 8. She is perswaded that what God had said should be v. 9. 9. She adjures them by the true God v. 12. 10. She desires mercy of Gods people when others stood out wherein she looked further than others and more profited by what she had heard v. 12. 11. Her desire of mercy is extended to all hers v. 13. 12. She keeps Covenant v. 14 21. 13. She provides a means for the escape of Gods people v. 15. 14. She incorporated herself into Gods Church for ever Iosh. 6. 25. Matth. 1. 5. This instance of Rahab giveth evidence that God had Gentiles among his people and accounted members of the true Church Jewâ—…sh writers reckon up nine famous women 1. Hagar an Egyptian in Abrahams family Gen. 16. 1. 2. Ioseph's wife Genes 41. 50. These two were the Midwives that preserved the Children of the Hâ—…brews alive against the Kings command Exod. 1. 15. 3. Shiphra 4. Puah 5. Pharaohs daughter Exod. 2. 5. There order sheweth that they mean her who took up Moses though Solomons wife may more fitly be meant 6. Zipporah Moses wife Exod. 2. 21. 7. This Rahab mentioned in my text 8. Ruth The daughter in law of Naomi Ruth 1. 16. 9. Iaell The wife of Heber the Kenite Judg. 4. 17. All these did worthy facts but whether all these were effectually converted is a question Besides these there were many others both men and women Witness the Laws that were made for strangers of both Sexes and their admittance to the Passeover and to other Sacred Rites God hereby gave evidences and pledges of the extent of his goodnes to all of all sorts and of the truth of his promise made to Abraham that in his Seed all Nations should be blessed Gen. 22. 18. Hereby the Lord sheweth himself to be no respecter of persons The like he doth now concerning the recalling of the rejected Jews Rom. 11. 25 26. There ever have been since their rejection some Jews professing the Christian faith Rom. 11. 1. c. The promise which God made for calling the Gentiles moved the Jews to entertain such Gentiles as came in to them and to pray for others The like ground have we to do the like duty on the behalf of Jews §. 183. Of Rahab being an harlot and of her prerogative THat woman who yielded forth such fruits of faith is expresly said to be an Harlot which brandeth her for an infamâ—…us woman Some question is made by the Iewish Rabbins about the Hebrew word whether it should signify an Harlot or an Hostess They suppose it a matter improbable and dishonourable for Israelites comming among Gentiles to enter into the house of an harlot not considering how Gods glory was much more magnified by her conversion for 1. By a secret providence and divine instinct was this thus ordered 2. She is called an Harlot not in reference to her present but
books of Moses and Ioshua then are here recited 2. There were without question many more in the severall ages of the world than are 〈◊〉 in the foresaid books or in any other part of the Bible It is said of Enoch that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of thâ—… men that did so are by name registred It is said of all those pious long-liv'd atriarks that lived befored and after the Flood that they begat Sonns and Daughters Gen. 5. 4 c. and 11. 11 c. No doubt but that many of those Sonns and Daughters gave good proof of their true faith Yet are they not by name registred It is of person as of things Many commendable things were done which are not set down Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in publick records 1. In regard of those Saints themselves It was enough that God took speciall notice of them registred their name in his book of life gave them evidences of his favour while they lived received their souls to glory when they died and gave them assurance of the resurrection of their bodies 2. In regard of others that from time to time lived after them it is sufficient that God hath afforded them so many patterns and examples registred in his book as he hath done By them direction and encouragement sufficient and given to run the race as they did They who are not moved by them would not be moved with millions more if they were registred 1. Considering that many Worthies have had their names buryed with their bodies let not us be over sollicitous about memorialls after our death but leave it to the divine providence and to the wisdom of our survivors There may be a good use of Chronicles and of Memorialls of some mens names and acts yet there 〈◊〉 be too great excess therein Some things that in their compass are very usefull may beyond their compass be unusefull if not hurtfull Should there be â—…emorialls of all good mens names I suppose the world would not contain them especially if thereto were added their Meditations Sermons Conferences Works and Labours 2. This may stay those who in their time and generation do the will of God faithfully imploying their talent and doing much good by their words and works and yet nothing thereof remembred after death It is enough that in their generation they have been enabled to do good and that the present age in which they liâ—…ed had the benefit thereof They may so much the more rest herein in that the 〈◊〉 living God knowes it remembers it and will aboundantly recompense it Their works will follow them Rev. 14. 13. The answer which the Apostle himself gives to his own question thus for the 〈◊〉 will fail me being a reason of his forbearing to go on in setting down more particular examples as he had done before giveth us to understand that there 〈◊〉 very many more whom he might have produced The multitude of Believers is very great very many are registred in sacred Scripture which the Apostle stiâ—… a cloud of witnesses Hebr. 12. 1. But questionless there were many more age after age whose names are concealed When Elijah thought that he had been leâ—…t alone God knew seven thousand more and that in Israel 1 King 19. 18. besides those that were in Iudah If there were before Christ was exhibited multitudes of beleevers what are there since considering these promises I will pour out 〈◊〉 Spirit upon all flesh Joel 2. 28. And many shall come from the East and West 〈◊〉 sit down with Abraham c. Matth. 8. 11. See Chap. 2. ver 10. 〈◊〉 91. This reason as it hath reference to the altering of the stile in contracting such points as he more inlarged himself upon in the former examples sheweth that â—…ediousnes must wisely be avoided Having many things to write unto you faith â—…n Apostle to an Elect Lady I would not write with paper and ink 2 Joh. v. 12. The like he saith to Gaius 3 John v. 13. Tediousnes dulls the mind wearies the spirit hinders devotion draws away affection yea and many times deprives people of that comfort which otherwise they might receive from Gods Ordinances Some who have some while given good attention and that with cheerfull affection by overmuch tediousnes have been so dâ—…lled in their devotion as their former comfort hath been taken away It is therefore a point of prudence somewhat carefully to observe ordinary times 〈◊〉 for sacred duties There are times wherein men may enlarge themselves both in praying and preaching namely when dayes are set apart for those duties for then people come prepared to hold out the day As for private duties performed by one alone as any finds the vigor of his spirit to be in him he may enlarge himself But we must not measure others spirits by our own Christ when he was alone spent nights in prayer Luk. 6. 12. But we do not read that he did so with his Disciples §. 192. Of the Apostles setting the more excellent before others UPon the foresaid transition the Apostle continues his Catalogue of Worthies but much contracted In this verse he setts them down two ways 1. By their particular name 2. By the function of some of them in this word Prophets There are six set down by name whereof four were Judges One a King One a Judge and a Prophet both which is Samuel The four Judges are as the Apostle hath set them down Gideon Barak Samson and Iephthah There were in all betwixt Ioshua their General and Saul their first King fifteen Judges 1 Othniel 2 Ehud 3 Shamgar 4 Barak 5 Gideon 6 Abimelech 7 Tola 8 Iair 9 Iephthah 10 Ibran 11 Elon 12 Abdon 13 Samson 14 Ely 15 Samuel Out of these only five are called The rest were either not worthy to be named as Abimelech who usurped that dignity by fraud and blood or had no memorable matter recorded of them in their histories as Tola Iair Ibzan 〈◊〉 and Abdon The others as Othniel Ehud Shamgar and Ely did no greater matters than those which were done by those who are named Therefore there was no great need to mention them especially in this place where the Apostle labors to contract his discourse In the particulars which are set down the precise order of the history is not observed For Gideon who is in the first place was after Barak and Samson the third was after Iephthah and David the fift was after Samuel Hereupon some say that the Apostle had an eye only on his matter to set down some choyse Worthies as they came to his head but had no respect to method or order But I suppose that he rather aimed at some special thing in altering the order of these and that might be to prefer the more excellent For thereis a double method One of
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 obsâ—…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 â—…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 Ivâ—…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 〈◊〉 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 Thâ—…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 Isâ—…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 oâ—…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. 〈◊〉 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
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 〈◊〉 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 〈◊〉 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 weaâ—…inesse in all there is not the same effect In the time of the captivity many Leviâ—…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 wearisomeâ—…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 â—…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 haiâ—…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. 〈◊〉 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. 〈◊〉 Job 25. 6. Nothing can give more then it hath But man as a man hath bâ—…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 〈◊〉 patiently penitently endure the same This is expresly enjoyned Iam. 4. 〈◊〉 1 Pet. 5. 6. The Scripture doth plentifully note out the disposition of Gods people in this 〈◊〉 as of Aaron Lev. 10. 3. of Eli 1 Sam. 3. 18. of David 2 Sam. 15. 26.
26. 3. The opportunity which they have had may soon fail Eccles. 3. 1. Gal. 6. 10. 4. Such as are lyable and ready to be wrought upon may prove inflexible Prov. 29. 21. How should this stir up all who reap any benefit by other men here in this world â—…ell to use them while they do enjoy them for that is like to be but a few dayes The shorter the time is for enjoying any good thing the more careful ought we to be in improving that time This is the main scope of that prayer that God would teach us to number our dayes Psal. 90. 12. This is more plainly expressed Eccles. 9. 10. and exemplified by Christ himself Iohn 9. 4. The main intendment of the Apostle in limiting the good which a man doth to a few dayes is to manifest an especiall difference betwixt Gods dealing and mans What God doth he doth it for ever and ever God hath power over all not only for a few daies but all the daies of this life yea and for ever hereafter Psal. 27. 10. In this respect therefore is Gods dealing with us to be more regarded then mans though he be the father of our flesh Hereof see more v. 9. § 52. §. 55. Of Mens doing things after their own pleasure AN other difference betwixt our earthly fathers and our heavenly Fathers correcting is in the end which the one and the other aimeth at The end which fathers of the flesh aime at is thus expressed After their own pleasure The end which our heavenly Father aimeth at thus For our profit This phrase after their own pleasure may thus be turned as seemeth good to themselves This is to make their own will the ground and end of what thy do to their children which in men who are subject to inordinate and perverse passions is a corrupt and dangerous rule That earthly Parents correct their Children after their own pleasure is manifest by the two extremes whereunto they are subject One in the defect which is too much lenity The other in the excesse which is too much severity Hereof see more In Domest Duties Treat 6. Of Parents § 48 49. Of rules for correcting Children See ibid. § 47. This particular giveth instance that men are prone to make their own wills their rule This all that have authority over others do much put in practise as he that said Have not I commanded you 2 Sam. 13. 28. Thus Prophets Spake the vision of their own heart Jer. 23. 16. Of others it is said Every man did that which was right in his own eyes Judg. 21. 25. These phrases They boast of their hearts desire Psal. 10. 3. Our lips are our own who is Lord over us Psal. 12. 4. We will certainely do whatsoever commeth forth out of our mouth Jer. 44. 17. Sundry corruptions in man are the causes hereof as 1. Self-conceit and an over high esteem of their own wits and wisedome as if none could better tell how to order and dispose matters This the Prophet exemplifieth in Tyrus Ezek. 28. 2 3 4. 2. A scornfull and disdainfull spirit which makes them vilifie whatsoever seemeth contrary to their own humour Such a spirit was in the men of Sodom who said of Lot He is come alone as a stranger and shall he iudge and rule Gen. 19. 9. 3. A rash and over heady humour impatient of delay or of any check or stay Whatsoever first commeth into their head that they presenly put in execution though afterwards they much repent it This sheweth the reason of those many mischeifs and inconveniences which ordinarily arise out of mens projects and performances The rule and levell of them is mans pleasure a leaden rule which may be turned this way or that way as a man listeth Yea it is a most crooked rule that hath no straitnesse in it For man is in all the powers of his soul depraved When men did what seemed good in their own eyes the worst of evils were committed as Idolatry Adultery Sodomitry and all manner of cruelty It becometh us therefore to suspect our own suddain apprehensions imaginations and to take heed of rash and suddain execution thereof It is a speciall poynt of wisedome to weigh and ponder the things that come into our minds especially before we bring them to practice We Christians if we may be brought to ponder and prove what we intend have a most certain and sure touch-stone to try them by which is Gods Word whereby if we square and alter our projects we shall not need to repent of them For so we shall do according to Gods pleasure which is the best of all and not after our own pleasure which is commonly the worst of all §. 56. Of Gods holinesse conferred on Saints GOD is so far from wronging his Children in correcting them as he doth it for their profit Herein it differeth from earthly Parents as is evident by this particle of opposiion but. The Greek word translated profit signifieth that which bringeth something with it namely some good thing 1 Cor. 7. 35. and 12. 7. In this sense it is here fitly used For God in afflicting his Children aimeth at their good Afflictions are especially comprised under those All things which work together for good to them that love God Rom. 8. 28. David upon experience averreth thus much It is good for me that I have been afflicted Psal. 119. 71. And the Church It is good for a man that he bear the yoke in his youth Lam. 3. 27. Of the particular good things which arise from Gods afflicting his Children See v. 5. § 37. and v. 7. § 45. If our own emolument be not motive enough to work patience under Gods correcting of us what can be enough The particular kind of profit here especially aimed at is thus expressed that we might be partakers of his holinesse How great a profit and benefit holinesse is hath been shewed Chap. 3. v. 1. § 7. Of the notation of the Greek word translated holinesse see Chap. 2. v. 11. § 100. The more to commend the commodity here intended unto us he thus stileth it His holinesse The relative his hath reference to God so as it is Gods holinesse that is here intended A greater commendation could not have been set upon a commodity In this respect Saints are stiled the people of Gods holinesse Isai. 63. 18. and they who walk unworthy of their holy calling are said to profane the holinesse of the Lord Mal. 2. 11. It is said to be Gods holinesse sundry wayes 1. In regard of the excellency thereof For in Canaans language excellent things are said to be of God 2. In regard of the originall of it It commeth from God Iam. 1. 17. 3. In regard of the nature and kind of it It is a divine grace of the nature of God himself This is that which is stiled the divine nature 2 Pet. 1. 4. 4. In regard of the likenesse and resemblance we
All Chastâ—…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 〈◊〉 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 〈◊〉 I know their sorrow Exod. 3. 7. He knoweth our frame Psal. 103. 14. Thou hast 〈◊〉 my trouble thou hast known my soul in adversity saith David to God 〈◊〉 31. 7 1. It is God himself that afflicteth 〈◊〉 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. 〈◊〉 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 â—…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
whom the comparison is made Fathers of our flesh 2. Their act which corrected us 3. Our respect to them notwithstanding that correction We gave them reverence In the application we are to consider 1. The manner of applying it with this emphaticall interrogation Shall we 〈◊〉 much rather 2. The matter whereof it consisteth Herein are expressed 1. A description of God the Father of spirits 2. The duty of believers to God be in subjection 3. An effect following thereupon and live Vers. 10. The illustration of the forementioned comparison is by the difference of earthly Fathers and our heavenly Fathers correcting which are these 1. The time of their nurture They for a few dayes The contrary intended of God is that he doth it so long as there is need 2. The end They after their own pleasure But God for our profit This latter is amplified by the particular benefit that thence redoundeth which is 1. Expressed in this word holinesse 2. Illustrated two wayes 1. By the excellency of it in this relative particle his that is Gods 2. In our participation thereof That we might be partakers of it Vers. 11. In removing the objection against the foresaid direction about enduring afflictions there is 1. The objection propounded 2. A solution added In propounding the objection there is 1. A concession or grant 2. A limitation thereof The concession is set down two wayes 1. Negatively No chastening is joyous 2. Affirmatively But grievous The limitation is doâ—…ble 1. In reference to outward sense seemeth namely to sense 2. In reference to the time For the present The solution is taken from the future benefit Here note 1. The intimation of the answer Neverthelesse 2. The expression thereof Wherein is set down 1. The time when the benefit is received Afterwards 2. The kind of benefit Righteousnesse Amplified by the effect thereof peaceable 3. The means of obtaining it It yeeldeth the fruit 4. The persons that partake thereof Them that are exercised thereby §. 66. Of Observations raised from Heb. 12 v. 5 6 7 8 9 10 11. V. 6. I. PEoples failings are to be made known So doth the Apostle here v. 5 Ye have forgotten See § 30. II. It is a fault to forget incouragements This fault the Apostle here expresly taxâ—…th See § 30. III. Gods word affordeth consolatory exhortations The Greek word translated exâ—…ortations implieth as much See § 31. IV. Forgetting grounds of encouragement makes men faint This is the reason why the Apostle here reprehendeth their forgetfulnesse See § 31. V. God in the Scripture speaketh unto us This word speaketh hath reference to the Scripture See § 32. VI. Gods word is for all ages That which was spoken to the Church in Soloâ—… time is here spoken to the Church in the Apostles time as is intended in this phrase unto you See § 31. VII God dealeth with Saints as a Father with children The metaphor of children here used proveth as much See § 32. VIII It is sufficient to quote the words of Scripture though Book Chapter and verse â—…e not named So doth the Apostle here See § 35. IX People are as children to their Pastor It is the Minister that here saith My son See § 33. X. Generall doctrines are intended to particular persons This hint of a particular person My son gives proof hereof See § 34. XI Divine principles are with testimonies of love to be instilled into mens hearts This compellation My Son is a testimony of love See § 33. XII Afflictions are of God They are here called the chastisement of the Lord. See 6. 36. XIII Saints afflictions are chastisements So they are expresly called See § 37. XIV There are extreames about afflictions whereinto men are ready to fall Here are two mentioned despising and fainting See § 38. XV. Extreames are to be avoyded We must neither despise nor faint See § 38. XVI To despise chastisements is a great fault It is here forbidden in the first place See § 38. XVII It is a fault also to faint under afflictions This is also reproved See § 38. XVIII God by afflictions instructeth his children The meaning of the word translated chastisement implieth as much See § 37. XIX Afflictions are convictions of sin The word translated rebuketh implieth thus much See § 39. Vers. 6. XX. God loves Sons of men This is here taken for granted in this phrase whom the Lord loveth See § 41. XXI God takes care of his children This is intended under this phrase whom he receiveth See § 41. XXII Afflictions are evidences of Gods love and care So they are here brought in See § 41. XXIII God oft sorely afflicteth his children The word scourging implieth as much See § 42. XXIV Gods love and care in afflicting his should make them willing to submit to him Thus much is intended under this causall particle FOR. See § 40 42. Vers. 7. XXV Gods grant hath its condition This is implied under this phrase If yee c. See § 43. XXVI Afflictions are made profitable by enduring This is the condition here expressed endure See § 44. XXVII God dealeth with his as Sons This is expresly set down See § 45. XXVIII Afflictions are fruits of Gods Fatherly care over Saints The inference of Gods dealing with them upon chastening proves as much See § 45. XXIX Afflictions are the common condition of all Gods children This is the intent of this emphaticall interrogative What Son is he c See § 46. Vers. 8. XXX Immunitie from afflictions is a bastards prerogative The Apostle saith of such that they are bastards See § 47. XXXI Men are hardly brought to believe that afflictions are fruits of Gods fatherly love The Apostle therefore again inculcateth this that all are partakers of afflictions and that they are not Sons who do not partake of them See § 48. Vers. 9. XXXII Argument upon argument must be used in matters hardly believed After sundry arguments the Apostle addeth this word furthermore See § 49. XXXIII Men can produce but an earthly being They are Fathers of the fâ—…esh See § 49. XXXIV Parents must correct their children as there is cause The Greek word attributed to them signifieth correctors See § 49. XXXV Genuine children do not the lesse respect their Parents for correcting them This phrase we gave them reverence intends as much See § 50. XXXVI God is the author of our spirits He is here stiled the Father of spirits See § 51. XXXVII Gods correction is patiently to be endured This is to be insubjection See § 52. XXXVIII Patience under Gods affliction bringeth life The addition of this phrase and live intendeth as much See § 53. XXXIX God is more to be respected in his dealing with us then earthly Parents This interrogative shall we not much rather imports as much See § 52. Vers. 10. XL. The good that man doth for man is but a while It is but for a few dayes See § 54. XLI Men arâ—… proue to make their
hands hanging down and feeble knees which imply weaknesse See § 67. III. Weaknesse must be strengthned This is the main intent of the Apostles exhortation See § 67. IV. Mans best endeavour must be used for obtaining strength This metaphor of lifting up hands hanging down and feeble knees proves as much See § 67. V. Strength obtained must be well ordered This ariseth from the connexion of the 13. v. being a direction with the former verse by this copulative AND. See § 68. VI. A Christians course is exemplary This phrase of making paths for their feet implyeth as much See § 68. VII A Christians course must be a right course The word translated paths implieth as much See § 68. VIII Professors are subject to inconstancy This is intended under this metaphor lame as here used See § 69. IX Inconstancy makes way to Apostacy The mention of lame turned out of the way intends this poynt See § 69. X. Inconstant persons must be established This is meant by healing the lame See § 69. XI Fear of falling must make men more carefull of recovery This is gathered from these two emphaticall particles but rather See § 69. §. 71. Of Peace Hâ—…b 12 14. Follow peace with all men and holinesse without which no man shall see the Lord. TO the forementioned duties about afflictions the Apostle addeth other duties that must grace a Christians profession and may be a means to keep them steadfast therein The first is peace Peace according to the Greek word signifieth to knit in one So as Peace is an agreement in one betwixt different parties Therefore it is stiled a bond Eph. 4. 3. And he inferreth peace upon union thus be of one mind live in peace 1 Cor. 13. 8. According to the different persons betwixt whom peace is peace useth to be distinguished The parties are of three sorts 1. God and man 2. Man and his own conscience 3. Man and man Peace betwixt God and man consists in that reconciliation which Christ hath made betwixt God and man who is in that respect stiled the Prince of peace as is shewed Chap. 7. v. 2. § 21. Indeed all peace cometh from God and thereupon is he stiled the God of peace See Chap. 13. v. 20. § 163. Peace betwixt man and his own conscience is an effect of the forementioned reconciliation apprehended by faith whereby the conscience ceaseth to trouble man and resteth quiet in it Peace betwixt man and man is an agreement betwixt them This agreement is inward and outward Inward when men are joyned together in the same mind and in the same judgement 1 Cor. 1. 10. This is properly betwixt Saints for they have one and the same word to enlighten their judgements and to ground their opinion thereon The particular unities mentioned Eph. 4. 3 4 c. demonstrate as much Outward peace betwixt man and man is a quiet and peaceable conversing together It consisteth in forbearing to wrong others and in being ready to do all good offices of love and kindnesse When this outward peace is joyned with the inward then is it most perfect Such was the peace of the Christians in the primitive Church Act. 4. 32. Yet outward peace hath an excellency though it be severed â—…from the inward in that it sheweth a readinesse in man to have as much peace with others as he can The peace here meant is the third kind peace betwixt man and man for he had before encouraged these Hebrewes to stand to their profession against all the opposition that a man could make as a means thereto he addeth this direction follow peace for by following peace the violence of adversaries may be asswaged and their opposition allayed Besides the Apostle expresly setteth down the subject of peace here meant in this phrase with all men This vertue and grace of peace is the more proper to Saints by reason of the Spirits altering and renewing their naturall disposition For by nature man is of a wrathfull revengefull tumultuous contentious disposition They are as ravenous and devouring beasts one to another but by the Spirit this disposition is altered Isa. 11. 6 7 8. 1. Obj. Many Saints are subject to contention 1 Cor. 1. 11. Act. 15. 39. Answ. 1. Gods Church on earth consists of a mixt company There are therein Children of the kingdome and Children of the world Matth. 13. 38. These latter be the contentious persons in the Church and of such may the Apostle speak 1 Cor. 1. 11. And thereupon he adviseth to mark such and to avoid them 2. They who are on earth in the best manner regenerate are but in part renerate The flesh remaines in them and that inclination which is in them to contention is from the unregenerate part and in this respect was it that two great Apostle had so great a contention betwixt them as they departed assunder one from the other Act. 15. 39. 2. Obj. Many Heathen and unregenerate men have been of a quiet and peaceable disposition and have followed peace Answ. 1. That disposition which is in heathen or in other naturall and unregenerate persons was but a meere seeming disposition it had but a shew of the grace or vertue It could not come from true love but rather from self-love aiming at by-respects This caveat of doing no wrong except provoked shewes that their peaceablenesse was no true vertue A feirce dogge may be quiet till he be provoked 2. Though the Spirit renewed not such men yet it restrained them for the good of polities and societies which otherwise could not have stood Gods Spirit by restraining grace moved the spirit of Cyrus Darius and sundry of those Kings under whom the Iewes were to afford them peace So were sundry Heathen Emperours moved to Christians §. 72. Of following peace THe word whereby the Apostle expresseth our endevour after peace is thus translated Follow It is an emphaticall word It is attributed to an eager persuit of such things as fly from one It is used of hunters and hounds which follow the game to take it if it be possible In the New Testament it is taken two wayes 1. In a bad 2. In a good sense In a bad sense for persecuting Saints which useth to be done with the greatest eagernesse that can be even from City to City Matth. 10. 23. and 23. 34. Act. 22. 4. In a good sense for using our uttermost endevour to attain the things that are good as charity 1 Cor. 14. 1. Righteousnesse 1 Tim. 6. 11. That which is good 1 Thes. 5. 15. and the Mark for the price of the high calling Phil. 3. 14. yea such things as concern peace Rom. 14. 19. We must so seek after peace as we seek after every thing that makes thereto There is another word as emphaticall used to this purpose which we translate endeavour Eph. 4. 3. But it is translated 〈◊〉 Heb. 4. 11. and study 2 Tim. 2. 15. The
eyes Rev. 7. 17. that is all matter of grief the like may be said of other disliking affections 8. That use which souls have of senses as of seeing hearing and the like increaseth that admiration which they have of those excellenâ—… objects which they see and hear and more ravisheth them therewith 9. That utterance or expressions which they make of their mind is most divine tending only wholly continually to the praise and honour of God Note how in this respect they are set out Rev. 19. 1 6 7. 10. Souls in heaven are every way so perfect as they will be most fit to be united to glorified bodies which shall be made like the glorious body of Christ Phil. 3. 21. which are said to shine as the firmament and the stars Dan. 12. 3. Yea as the Sun Matth. 13. 43. which are incorruptible and spiritual 1 Cor. 15. 42 44. spirituall I say 1. In regard of their freedome from all dulnesse and heavinesse 2. In regard of their wonderful agility activity celerity and other like properties 3. In regard of their sustentation only by their spirits without food apparel sleep Physick or any natural help By these forementioned particulars you may discern the perfection of glorified souls which God is pleased to communicate unto them 1. Thereby to give evidence of the perfect â—…ulnesse of his goodnesse unto man A great evidence was given at first in mans creation A greater evidence in mans renovation and regeneration This the greatest in regard of the absolutenesse and unchangeablenesse of it 2. To magnifie the glory of the Son of God the head of Saints Note 2 Thes. 1. 10. where it is said that Christ shall be glorified in his Saints The perfection of Saints verifieth and gives proof of the fulnesse of the merit and vertue of the things which Christ hath done and suffered for mans Salvation 3. To give proof of the victorious power of the regenerating Spirit in Saints For the perfection of Saints gives demonstration of the Spirits full conquâ—…st over the flesh and all other enemies of the soul. The rest which Solomon had was a good evidence of the full conquest which David had got over all the enemies of Israel 4. To satisfie the longing desires of Saints For all they in whom the good work of grace is once begun most earnestly desire the perfection thereof This they do 1 Partly in regard of the flesh which lieth heavy on their souls as appeareth Rom. 7. 24. 2. And chiefly in regard of their earnest desire to have as neer a communion with God and as full a participation of his Image as may be note Phil. 3. 13 14. Brethren I count not my sef to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those which are before I presse towards the mark for the price of the high calling of God in Christ Iesus 1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the manifold imperfections whereunto they are here subject in this world Fitly may I apply in this case Isa. 40. 1 2. The warfare of a righteous soul against the flesh the world and the devill is accomplished as her iniquity is pardoned so is it utterly subdued and she made perfect An assured expectation hereof is the sweetest comfort that can be thought of against our present imperfections Hereon therefore meditate while here you live It s some comfort that imperfections are a common condition and that men may be truly righteous though imperfect but this is a far greater that their imperfections shall all be taken away and they made perfect 2. This may be a motive to set before us for a pattern the Spirits in heaven and that upon this ground because they are made perfect This is the main scope of the third petition in the Lords Prayer This is intended Heb. 6. 12. where the Apostle exhorteth us to be followers of them who through faith and patience inherit the promises 3. This may afford ground of exultation and rejoycing upon evidences of the approach of our dissolution because the time of our being made perfect then commeth §. 113. Of the communion of Saints on earth with Saints in heaven THe principal point intended in these last words now followeth intimated in this particle AND which hath relation as to other particulars precedent so to that phrase ye are come c. viz. by the Gospel to the spirits of just men made perfect So that the Apostle doth hereby give us to understand that by the Gospel Saints on earth have communion with Saints in heaven Here are two particulars 1. The Communion it self 2. The means thereof viz. the Gospell 1. For the first that there is a communion betwixt Saints on earth and in heaven is evident from divers places of Scripture as Eph. 1. 10. Col. 1. 20. especially Eph. 2. 19. where we are said to be fellow-Citizens with the Saints namely of all the Saints that having lived before on earth were then glorified as well as of those who then were or after should live on earth and in their time be glorified Now fellow-Citizens have a mutual communion one with another and are partakers of the same priviledges That which is set down Luk. 1. 17. for an evidence of the power of the Baptists ministery that he should turn the hearts of the Fathers to the Children do th also prove the point for by Fathers he means the ancient Jewes deceased and glorified and by Sons such as living on earth were brought to believe in Christ. By turning their hearts to them is meant an acknowledgement of them to be their genuin Children in that they be of their faith as Gal. 3. 7. Ioh. 8. 39. 2. That the Gospel is a means of this communion whereby it comes to be a priviledge of the new Testament is evident by the forementioned proofs of the point Quest. Was there not a communion betwixt Saints on earth and in heaven before Christ was exhibited Answ. 1. Not so cleerly and fully revealed Now many things in sacred Scripture are appropriated to the Gospel not simply and exclusively but comparatively in regard of the perspicuous manifestation of them as Heb. 8. 10. and 9. 8. 2. The Gospel preached in regard of the substance of it was under the Law Heb. 4. 2. Unto us saith the Apostle was the Gospel preached as well as unto them The first promise after mans fall Gen. 3. 15. contained the substance of the Gospel and that was the substance of the New Testament by vertue whereof Saints of old had all the spiritual and celestial communion which they had 3. The extent of this communion to all of all sorts as Eph. 1. 10. and Matth. 8. 11. from the east and west is proper to the Christian Church after an especiall manner The grounds of this mutuall communion betwixt heaven and earth are these 1. Their
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 thâ—…â—…xcremes whereunto most are given some in the defect some in the excâ—…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
13. 10. 24. 1 Thes. 4. 12. 5. 11. Brotherly-love is needfull in this respect also 5. Gods patern is in this kinde more excellently set forth For in relation to Saints he is said to love them and hate others Mal. 1. 2. Saints are a peculiar treasure to him above all people Exod. 19. 5. Deut. 10. 15. This example of God is much pressed upon this point of brotherly-love 1 Iohn 4. 9 10 11. And for brotherly-love Christs example in giving himself for his Church is also pressed Ephes. 5. 25. Iohn 13. 34. 6. The Commandment for brotherly-love is as expresse as for love Iohn 15. 12. Yea it is called a new Commandment John 13. 34. Indeed the Apostle where he 〈◊〉 it a new Commandment saith withall that it is an old Commandment 1 Joh. 2. 1. In the substance of it it is the old Commandment but in many circumstances 〈◊〉 one §. 6. Of the respects wherein love is styled a new Commandment LOve is styled a new Commandment in that 1. It is renewed in the Gospel by Christ and his Apostles and in that respect called the Law of Christ Gal. 6. 2. Now an Act renewed is counted a new Act or Statute 2. It is as a new thing frequently and fervently pressed in the New Testament by Christ and his Apostles even more then by Moses and the Prophets in the Old Testament 3. It is cleared by Christ from many false glosses which the ancient teachers of the Jews called Elders had brought upon it as this Thou shalt love thy Neighbour 〈◊〉 thine enemy Mat. 5. 43 44. As silver-plate cleared is counted new so this Commandment 4. It is freed by the Gospel from many burdensome Rites with which the Law â—…ogged it and thus it is accounted a new Commandment It is said That the Eâ—…gles youth is renewed Psal. 103. 5. which is thus The beak of an Eagle in time grows so thick and hard as she is not able to eat her meat she thereupon with â—…iolence strikes her beak against a Rock and breaks it all to pieces That which remains under the shell is counted a new beak It is also said of a Snake that her 〈◊〉 grows so hard and rough that she cannot well wind her self and nimbly slide up and down She useth thereupon to thrust her self thorow some narrow cleft â—…hereby that old skin is stripped off and thus is she a new Snake Thus the law of 〈◊〉 is new 5. This is a new Commandment in regard of the manner of delivering it For it is by the Gospel delivered with such life and power as it makes men to yield to it Gods Spirit accompanying the Ministry of the Gospel which is thereupon called The ministration of the Spirit 2 Cor. 3. 8 And God is said by the Gospel to put his Laws into our mindes and to write them in our hearts Heb. 8. 10. Concerning this particular the Apostle saith That we are taught of God to love one another 1 Thess. 4. 9. that is God by his Gospel effectually perswades us to love one another 6. The Commandment of brotherly-love is ever fresh like a new thing as the shoes and apparel of the Israelites in the wildernesse waxed not old Deu. 8. 4. 29. 5. In this respect the Prophet styleth the Covenant of Grace under the Gospel a new Covenant Jer. 31. 31. It is so styled in opposition to the former which waxed old Heb. 8. 13 7. The object of brotherly-love under the Gospel is new in regard of the extent of it For of old they of Israel only were counted Brethren In this respect it is said Deut. 23. 10. unto a stranger thou mayest lend upon usury but not unto thy brother by whom he means an Israelite But now under the Gospel They who were then afarre off are made nigh and both Iew and Gentile are made one Ephâ—…s 3. 13 14. For there is neither Iew nor Greek all are one in Christ Iesus Gal. 3. 28. 8. Under the Gospel there is manifested a farther extent of brotherly-love which may be accounted as a new rule The Law saith Thou shalt love thy neighbour as thy self Levit. 19. 18. But under the Gospel it is said We ought to lay down our lives for the brethren 1 John 3. 16. Thereupon the Apostle saith I will very gladly spend and be spent for you 2 Cor. 12. 15. And again If I be offered upon the Sacrifice and service of your faith I joy and rejoyce with you all Phil. 2. 17. 9. There is under the Gospel a new patern of brotherly-love set before us namely of Gods sending his Sonne to be a propitiation for our sins Beloved if God so loved us we ought also to love one another 1 John 4. 10 11. We have also a new patern of Christ giving himself for his Church Ephes. 5. 25. Now we ought to love one another as Christ hath loved us Joh. 15. 12. 10. It is called a new Commandment by an excellency as a new Song Psal. 149. 1. that is a most excellent Song And again The Lord hath created a new thing Jer. 31. 22. that is a wonderfull thing Thus also that which is called a better Covenant is said to be a new Covenant Heb. 8. 6 8. §. 7. Of Rules for attaining to and abounding in Brotherly-love concerning Opinion THe Rules for attaining to and abounding in brotherly-love may be reduced into three heads 1. Opinion 2. Meditation 3. Practice For Opinion 1. We must be well instructed in the truth of that Religion which we and others who are accounted brethren do professe Frequent reading of Gods Word diligent attending to the preaching thereof serious meditating thereon and mutual conference thereabout are special means of instructing us in the true Religion Knowledge hereof and faith herein will knit our hearts to the profession of the same and hold us close to them Religion hath its notation a religando from knitting close and binding fast together Nothing is of more force to that end then Religion especially the true Religion Idolatrous heretical and false religions knit the hearts of the Professors thereof together yet they want that spirit of life which accompanieth the true Religion True Religion therefore must needs be of more force to knit men together 2. We must have a good opinion and be well perswaded of the truth and soundness of our brothers profession Other wise an external profession will be so far from uniting our hearts as it will rather alienate them the more one from another Hypocrites and dissemblers are detesâ—…ed of all None will dare to trust them none will care to be intimate with them Now that we may have and retain a good opinion of professours we must judge of them according to the rule of charity for we cannot judge of them according to the rule of certainty That is his prerogative who searcheth the heart and trieth
the reins Ier. 17. 10. and to whose eyes all things are naked and opened Heb. 4. 13. Charity judgeth not the hearts and consciences of men It leaveth them to God Charity believeth all things and hopeth things 1 Cor. 13. 7. that is the best it can of all It interpreteth all things in the better part By this means is brotherly-love established 3. We must as much as lieth in us be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1. 10. Union in minde and judgement is an effectual means of working and preserving union in heart and affection They who continued 〈◊〉 in the Apostles Doctrine were of one heart and one soul Act. 2. 42. 4. 32. Under the heart the affections are comprized under the soul the minde Unanimity is a great cause of brotherly-love Therefore we are oft exhorted to be of the same minde Rom. 12. 16. 2 Cor. 13. 11. Phil. 2. 2. Qu. What if all that professe the same faith cannot be brought to be in all points of one opinion so as there must needs be differences in that kinde as ever there were and ever are like to be Ans. In such cases let us dissent in love and wait till God reveal the truth to the one or to the other Differences in judgement must not cause alienations of heart and affection especially if the difference be about inferiour and indifferent things 〈◊〉 14. 2 3. 4. We must be thorowly informed about Gods love to us and get all the evidences we can thereof Gods love is as fire it heateth where it is harboured As fire kindleth fire so love kindleth and enflameth love especially when the soul is perswaded thereof Now they who truly love God will undoubtedly love such as bear the Image of God which Professors of the true faith doe 1 Iohn 4. 20 21. 5. 1. Apprehension of Gods love to us will the more enforce us to love the Brethren if withall we be perswaded of their love to us as we ought to be unlesse we see apparent evidences of the contrary Thus farre of the Rules concerning Opinion § 8. Of Rules for Brotherly-love concerning Meditation FOr Meditation 1. We must advisedly meditate on the excellency of this grace of brotherly-love All the excellencies of love have an eminency in brotherly-love Now love is set out by the Apostle as the most excellent of all graces Where he exhorts to covet earnestly the best gifts he adds this clause Yet shew I unto you a 〈◊〉 excellent way 1 Cor. 12. 31. That way is to season all with love And having reckoned up sundry singular properties and effects of love he layeth Faith Hope and Love together and concludes that of them love is the greatest 1 Cor. 13. 13. greatest in use greatest in continuance In use because all practical graces are set on work by love and love extends it self to the good of others It seeketh not her own onely Whereas Faith and Hope are as hands clasped fast holding that which makes to ones own good Love is as an hand opened dispersing that it hath to the good of others In continuance Love is greater then Faith or Hope because these end with this present life but Love continueth in the life to come and is most perfect in Heaven Besides there is no grace wherein a creature may more resemble his Creatour then Love God assumeth to himself this Title Love and that by a kinde of Property thus God is Love 1 John 4. 8 16. This doth in an high transcendent manner commend the excellency of Love and due Meditation on the excellency of a thing is an especial means of seeking after it and laying hold on it 2. We must duly consider the worth of a brother Brothers here meant are Saints by calling Whatsoever their outward condition be in this world they are most precious persons They are styled precious in Gods sight and honourable Isa. 43. 4. Excellent Psal. 16. 3. Gods jewels Mal. 3. 17. They are a chosen generation a royall Priesthood a holy Nation a peculiar people 1 Pet. 2. 9. Comparatively The righâ—… is more excellent then his neighbour Prov. 12. 26. that is then any other man not righteous And that in his birth For he is born of God John 1. 13. In his life He liveth by faith Hab. 2. 4. Gal. 2. 20. In his death Precious in the sight of the Lord is the death of his Saints Psal. 116. 15. Blessed are the dead that die in the Lord Revel 14. 13. This made Balaam to wish that he might dye the death of the righteous Numb 23. 10. God set his love on them before the world was He so dearly loved them as he spared not his dear and only Sonne but gave him to death for them Rom. 8. 32. He hath given his holy Spirit to quicken them to beautifie them to make them amiable before God and men He hath given his Angels a charge over them Psal. 91. 11. The Angels are ministring spirits for their sakes Heb. 1. 14. The whole world is preserved for them and they are reserved to glory Who should not who would not be kindly affectionated to them in brotherly-love 3. We must seriously think upon the good that may be reaped by them and from them The good is both temporall and spirituall Laban learned by experience that the Lord had blessed him for Iacobs sake Gen. 30. 27. And Potiphar saw that the Lord was with his servant Ioseph and that the Lord made all he did to prosper in his hand Gen. 39. 3. The good that those men received from Iacob and Ioseph who were both Saints was temporall Much spirituall good may also be received from such by their pious pattern prudent counsell pithy exhorrations powerfull prayer and other like means yea hereby also may our eternall salvation be promoted Due consideration of these and other-like benefits cannot but work brotherly-love towards them 4. We must diligently mark the prejudice that useth to arise from professors alienation of their hearts one from another and from dissentions following thereupon Gods blessed name is thereby blasphemed the Ministry of the Gospel standered the holy profession disgraced the faithfull ones grieved the guiltlesse miscensured the weak offended and enemies made to insult Surely they who duly consider these mischiefs will for the preventing hereof labour for this grace of brotherly-love §. 9. Of Rules for Brotherly love concerning Practice FOr practice 1. We must remove such impediments as ordinarily keep men from this grace of brotherly love One great and prime impediment is self-love Nothing more hinders the love of others especially the love of the brethren then self-love It is like the thorns among which good seed was sown Thorns use to soak out the life and heart of the ground so as good corn cannot there grow up to any maturity Self-love and brotherly love are oft opposed as 1 Cor. 10.
means of strengthening and establishing the Kingdom of Christ. It unites the subjects and members of that Kingdom in one which is a means of great stability Many weak wands fast and close bound together cannot easily be broke asunder Kingdoms Cities all manner of civil Societies are established by the mutuall love of the members thereof The Kingdom of Satan and all evil societies are strengthened by this means Should not then the members of Christs Kingdom love one another Nothing can be of more force to work union then mutuall love and nothing of more force to strengthen a society then union 9. The nearest union that is betwixt any in this world is betwixt Professors of the faith and that in their mutuall relation one to another and in the joynt relation that they all have to Christ. Resemblances of the nearest relation that be are used to set this forth as of a foundation and edifice Eph. 2. 20 21. of a Vine and branches Ioh. 15. 5. of an husband and wife Eph. 5. 32 2 Cor 11. 2. of an head and body Eph. 1. 22 23. This near union should stirre us up to brotherly love for therein we love that body which is styled Christ 1 Cor. 12. 12. 10. The worlds hatred of Saints should the more stirre us up to love them Christ enforceth this duty upon this ground Ioh. 15. 17 18 19. The world most hateth Saints and that hoc ipso nomine in this very respect because they are Saints But brotherly love is a soveraign antidote against the poyson of the worlds hatred and a precious cordiall to revive and support the Saints spirits §. 11. Of the Continuance of Brotherly love BRotherly love being the fountain out of which all other Christian duties flow and which is so needfull and usefull a duty as hath been before shewed well doth the Apostle here require that it should continue This being here required of Christians implieth that an endeavour on our part must be used for the continuance thereof To expresse this the more fully the Syriack inserts this particle in us Others to make this yet more clearly to appear thus expresse it continue in brotherly love In that the Apostle sets no limitation of time to his exhortation but indefinitely saith Let brotherly love continue he giveth us to understand that the continuance must be perpetuall It must never clean fail but continue so long as the man himself continueth in this world nor must it upon any occasion be interrupted but it must be manifested in all things at all times according to that which the Apostle saith of charity Let all your things be done with charity 1 Cor. 16. 14. The Apostle that maketh this a link of the golden chain of Christian graces 2 Pet. 1. 7. sheweth that so long as there is any grace in a Christian there must be also brotherly love St Paul therefore where he commended the Thessalonians for that brotherly love they had shewed beâ—…eecheth them to increase more and more 1 Thess. 4. 9. 10. The phrases of walking in love Eph. 5. 2. and dwelling in love 1 Joh. 4. 16. import as much For to walk is to go on It is opposed to standing still or sitting down To dwell implieth a continuall abode opposed to so journing or lodging for a while in a place Gods love to us is an everlasting love Jer. 31. 3. Those whom Christ loved he loved unto the end Ioh. 13. 1. But we must be followers of God and walk in love as Christ also hath loved us Eph. 5. 1 2. And that as in other circumstances so in continuance Hereby the truth of our brotherly love will be manifested for that grace which is true and sound will never decay They who in their younger years or when first they began to feel a sweet relish in the communion of Saints seemed to have them in high account and to have their hearts intirely set upon them and thereupon were ready to do all good offices for them but afterwards have their hearts alienated from them and withdraw themselves from communion with them not fearing to speak evil not only of some particular persons but also of the whole brotherhood yea and of the very profession it self they surely never had this excellent grace of brotherly love well setled in them Surely they give too great cause to suspect and fear that that spirit which knit the members of Christs mysticall body together was never in them It becometh us therefore who have this holy fire of brotherly love kindled in us daily to blow it up This metaphor is indefinitely used 2 Tim. 1. 6. and may fitly be applied to the point in hand §. 12. Of the meaning of this phrase Forget not Verse 2. Be not forgetfull to entertain strangers for thereby some have entertained Angels unawares THe generall duty of brotherly love is exemplified in sundry particulars The first whereof is hospitality The substance of the duty is comprised under this negative Be not forgetfull The Greek Verb is a compound The simple signifieth to forget The compound intendeth some speciall emphasis as clean to forget or utterly to forget or 〈◊〉 way to forget To forget and to remember are opposite terms Not to remember is to forget Not to forget is to remember Negative injunctions have an emphasis in them They alwaies binde to all times There is no time wherein they may be forgotten To remember importeth two things especially 1. To keep and hold fast in minde and memory what is once known In this respect Moses addeth the negative to the affirmative thus Remember and forget not Deut. 9. 7. Which intendeth that they would fast hold it and not let it sâ—…ip away 2. To call again to minde and memory what was once known but after forgotten Thus Pharaohs butler saith I do remember my faults this day c. Gen. 41. 9. Under his faults he compriseth all things that had passed betwixt his imprisonment for his faults and his advancement again to his former office among other things Iosephs interpreting his dream was an especiall one But it is said that he forgat Ioseph Gen. 40 23. In that therefore he saith thereof I do remember he meaneth thereby a calling to minde again that which he had forgotten In both these senses may this negative be not forgetfull be taken and imply these two things 1. That knowing this to be a Christian duty they should be mindfull of it and carefull to observe it so oft as occasion should be offered In this sense saith the wise man Forget not my law Prov. 3. 1. 2. That they having formerly done the duty but afterwards intermitted it they should return to it again and not forget their good beginnings In this sense saith Moses Beware that thou forget not the Lord thy God Deut. 8. 11. In the former sense it is an incitation to hold on in a good course In the
and Silas were Act. 16. 24. 4. Such as are manacled and fettered in prison as Peter was Act. 12. 6 7. 5. Such as are cast into a dungeon as the Prophet was Ier. 38. 6. 6. Such as are committed to a souldier or other officer to be kept safe Act. 28. 16. or such as are any other way restrained These cannot help themselves Therefore succour ought the rather to be afforded to them They whom the Apostle here especially meaneth were Preachers and professours of the Gospel and for the Gospel sake were so bound Malefactors use to be so dealt withall They are kept fast that they might not make an escape but be brought forth in due time to receive condign punishment The Preachers and Professors of the Gospel deserved no such matter neither was there any fear of their making any escape unduly yet were they dealt withall as malefactors This hath been more fully cleared on Heb. 11. 36. §. 26. Of succouring such as cannot seek it THE Apostle doth the rather put those to whom he wrote in minde of such as were bound and would have them to be remembred because being so bound they were not able to come themselves to make their case known to others All duties enjoyned for their sakes who are restrained of liberty are so many proofs of the equity of this point as to visit the sick Iam. 5. 14. or are in prison in a dungeon or any other place of restraint or such as are lame impotent or any way unable to seek succour themselves Christ takes special notice of this kinde of kindnesse to recompense the same Mat. 25. 36. For our Direction and Encouragement hereunto we have set before us 1. The patern of God himself He offers and affords succour to such as seek it 〈◊〉 Isa. 65. 1. Rom. 9. 30. This is set forth to the life in a Parable of a young childe cast out and left succourlesse Ezek. 16. 4 c. Woe had it been with all mankinde if God had not sought to man before man sought to God Man was so far from first seeking to God as when God first sought to man man sled from him Gen. 3. 8. But we must be followers of God Eph. 5. 1. 2. The example of the Sonne of God who in the same manner doth good as his Father doth freely of himself before it be sought of him even to such as neither did nor could seek it When we were yet without strength while we were yet 〈◊〉 when we were enemies when we were dead in sinnes Christ shewed mercy unâ—… us Rom 5. 6 8 10. Ephes. 2. 1 5. Christ professeth of himself that he came to seek and to save that which was lost Luke 19. 10. This he exemplifieth in divers Pâ—…rables Luke 15. 4 c. He first came to a people that saâ—…e in darknesse Matth. 16. In the dayes of his flesh he went unto such as could not come to him Matth. 8. 14. and offered relief before it was sought Mat. 4. 32. Iohn 5. 6. But the same minde must be in us that was in Christ Phil. 2. 15. 3. We have also the examples of such as have herein been guided by the Spirit of God When Abraham heard that Lot was taken captive he used means to rescue him though no mediation were used unto him for that purpose Gâ—…n 14. 14. When 〈◊〉 heard of the great affliction and reproach wherein the Jews were of his own accord he went to them and did great things for them Nehâ—…m 1. 4 c. When Ebed-melech heard that they had put Ieremiah in the dungeon he used means to get him out Iâ—…r 38. 7 c. Iâ—…b was eyes to the blinde and 〈◊〉 to the lame Job 29. 15. The Samaritan when he saw a man wounded and half dead he succoured him Luke 10. 30 33 34. Now we must be followers of them that â—…ollow Christ 1 Cor. 11. 1. If we be not thus minded many may perish for want of succour Ieremiah might have perished if Ebed-melech had not of his own accord first afforded him succour This manner of being good giveth evidence that a spirit of goodness is in us and that we do good for goodness sake What may we now think of such as turn their eyes ears and hearts from such as come to them make known their cases to them call and cry to them for help and succour Iob maketh a great complaint of the hard-heartednesse of his friends to him in such a case Iob 19. 14 15 c. Such are worse then he that is said neither to fear God nor regard man and yet was moved by the importunity of a 〈◊〉 widdow to succour her The doom of such is expresly set down Prov. 21. 13. and Iames 2. 13. They shall not be heard when they cry but shall have iudgement without mercy Surely their mercy is too too scanâ—…y who extend it to none but to such as by importunate clamours do in a manner force it from them Such mercy mâ—…y seem rather to be for their own ease quiet praise or self-respect some way or other then for the Lords sake their brothers sake or pity mercy and goodness sake What approbation what remuneration can such look for from the Lord It will be our wisdome and it is our duty to take notice of this extent of mercy and thereupon to be ready to hearken to such motions as shall be made unto us for such as are far off or to such as are in hold or any way bound or such as are sick or maimed or lame or any way so distressed as they cannot come to us Yea we ought to enquire after the estate of Gods Church and people and go to prisons and visit the sick and such as are any way impotent §. 27. Of making others distresses our own BOth to incite and direct the Hebrews about that duty of remembring them that are in bonds the Apostle addeth this clause As bound with them This also is is the interpretation of one Greek compound word As an incitation it implieth a due consideration of our own condition which is subject to the like case For though at one time we be at liberty and not bound yet at another time we may be bound and restrained of liberty Yea at that time wherein others are in bonds we also might have been in their case We therefore being by the Divine Providence free ought the rather to succour them that are not free As it is a direction it importeth a sympathy and fellow-feeling of others distresses and that such an one as if we our selves were in the like distresse and thereupon so pitifully and compassionately to deal with them and for them as it may be discerned that we could not be otherwise affected in our own case nor could do or desire more to be done for our selves Thus it setteth forth the manner and measure of succouring others according to the tenour of the Law thus set down Thou shalt love thy
sinners have great cause to judge themselves the rather that they may not be judged of the Lord. For if we would judge our selves we should not be judged of the Lord 1 Cor. 11. 11. Being thus deeply and duly humbled we ought earnestly to supplicate mercy and to say Enter not into judgement with thy servant Psal. 143. 2. With that earnestnesse doth David supplicate Mercy in this kinde Psal. 51. 1 c. §. 46. Of avoiding the sinnes which God will judge AMong other sinnes these and other like unto them which God will judge are most carefully to be avoided and that by reason of the difference betwixt God and men in these especiall respects 1. Many things may be concealed from men Gen. 31 35. Nothing from God Prov. 15. 3. 2. Men may be moved by friends bribes fair promises or other like means 2 Sam. 14. 21. 1 Sam. 8. 3. Ezek. 13. 22. Est. 3. 8 9. 1 King 20. 34. But God by no such means 1 Sam. 2. 25. Iob 34. 19. 3. Crimes may be extenuated before men But God knoweth all things in their utmost extremities 4. Men may be rescued from men 1 Sam. 14. 45. Act. 23. 10. But who can rescue any out of Gods hand Hos. 14. 5. Isa. 43. 13. 5. The uttermost that men can do is to kill the body but God can cast both body 〈◊〉 soâ—…l into hell Luke 12. 4 5. §. 47. Of Remedies against wheredom adultery and other sins of uncleannesse FOr the better understanding and better retaining such remedies as in this case shall be propounded I will set them forth in a plain but very pertinent comparison which is about liquor in a pot Lust in man is as such liquor in a pot over the fire Now there are four ordinary waies to keep the liquor from boyling over the pot 1. By taking off the lid 2. By stirring the liquor 3. By pulling away fuel 4. By blowing cold breath or putting some cool thing into it 1. By taking off the lid hot vapors are let out Thus may lust be let out by a lawfull using of the marriage duty which the Apostle cals due benevolence 1 Cor. 7. 2 3. For this end they that are not married ought to marry 1 Cor. 7. 2. And they who are married ought to delight in their bed-fellow Prov. 5. 19. 2. As a seething pot is cooled by stirring so may lust be kept down by mans diligence in his Calling By this means the body of man is exercised and his minde busied and thus he kept from idlenesse which is a great cause of lust Idlenesse is noted to be one of the causes of the Sodomiticall pollutions Ezek. 16. 49. This also is noted to be the cause of Davids committing adultery 2 Sam. 11. 2 3 4. As a standing pool gathereth most mud so doth lust increase in idle packs The devil is least idle when we are most idle The house which is said to be empty and swept whereunto the unclean spirit re-entred with seven other spirits more wicked then himself setteth out an idle person Matth. 12. 43 c. 3. As a pot is cooled by pulling away fuel from the fire So lust by removing occasions which are such as these 1. Fulnesse of bread that is gluttony under which drunkennesse may be comprised and fulnesse of pleasures The great sin of Sodom was lust this is one cause thereof mentioned Ezek. 16. 49. By drunkennesse was Lot brought to his uncleannesse Gen. 19. 33. 2. Corrupt communication Evil communications corrupt good manners 1 Cor. 15. 33. Therefore the Apostle forbiddeth all such communications Eph. 4. 29. 3. Immodest spectacles lascivious representations on a stage wanton places amorous books c. 4. Lewd company which is as pitch touch pitch and it defileth This is it which the wiseman intendeth about fire Prov. 6. 27 28 Young mens and maids dalliance so husbands and wives of others without just cause are occasions of whoredom and adultery 5. Garish apparell Men and womens strange apparell oft stirre up lust in themselves so likewise in others also especially when such parts as ought to be covered are left naked A strumpet is set out to allure others by her apparell Ezek. 23. 40. Pro. 7. 16. 6. Lascivious dancing and masking Matth. 14. 6 7. 4. As cool things whether breath cold water or any other like thing cool a seething pot so the graces of Gods Spirit are an especiall means to keep down lust as a fear of God Gen. 39. 9. The sinne of uncleannesse is commonly committed in secret but nothing is of more force to suppresse such things as are concealed from mans eye as a true fear of God Spirituall prudence is also of force for this end Solomon saith that wisdom and understanding will deliver a man from the strange woman Pro. 2. 15 16. Watchfulnesse also is of speciall use to keep down lust Watchfulnesse I say 1. Over the heart Lust not after her beauty in thy heart Pro. 6. 25. 2. Over the eyes For this end Iob made a covenant with his eyes Iob 31. 1. As light goeth thorow windows so lust thorow the eyes Gen. 6. 2 34. 2 2 Sam. 11. 2. 3. Over the ears that they hearken not to enticing speeches With much fair speech a strumpet caused a young man to yield with the flattering of her lips she forced him Pro. 7. 21. 4. Over the tongue For this end the Apostle adviseth that uncleannesse be not once named amongst Christians neither filthinesse nor foolish talking Eph. 5. 3 4. 5. Over the lips to be kept from wanton kisses Kissing was another means whereby the strumpet allured the young man Pro. 7. 13. 6. Over the hands from lascivious touching Whosoever toucheth a strumpet shall not be innocent Pro. 6. 29. 7. Over the feet Go not astray in her paths Pro. 7. 25. 8. Over company Be not partakers with them Eph. 5. 7. 9. Over diet that we be not overtaken as Lot was Gen. 19. 31. 10. Over our apparell Ezek. 23. 6 15 40. As watchfulnesse so fasting is an especiall means of beating down the body 1 Cor. 9. 27. whereby lust is cooled Though all these endeavours on mans part be not sufficient yet they may prove good helps to the suppressing of lust Licentious liberty about the forenamed points is a great cause of increasing lust Finally Pray earnestly and instantly against these sins even as Paul did against the thorn in the flesh which much molested him 2 Cor. 12. 7 8. §. 48. Of the words whereby Covetousnesse is expressed Verse 5. Let your conversation be without covetousnesse c. BRanches of the eighth Commandment even such as concern our estate are laid down in this verse The first branch is against Covetousnesse The word translated conversation implieth the course of a mans life or his practice and dealing with other men and intendeth that a man should so carry himself as in all his dealings to shew he hath not a covetous disposition
Of Gods readinesse to help THe later word Helper according to the notation of it signifieth one that is ready to run at the cry of another Hereof see Ch. 2. § 184. This notation implieth a willing readinesse and a ready willingnesse in God to afford all needfull succour Herein God shews himself like a tender Father Mother or Nurse who presently runs when any of them hear the childe cry to help it This therefore is spoken of God by way of resemblance to make us the better conceive Gods readinesse to help us The ground hereof resteth on his own Goodnesse He hath pity because he will have pity and sheweth mercy because he will shew mercy Exod. 33. 29. Even so Father for so it seemed good in thy sight Mat. 11. 26. A great encouragement this is in all our needs to cry unto God and to make ouâ—… case known unto him by humble and faithfull prayer §. 82. Of Gods hearing those whom he leaves not WHerein this Profession of Gods being our helper is inferred upon the fore-mentioned promise of not leaving nor forsaking it appears That those whom God forsakes not he readily and really helps in all their needs and straits God doth not content himself with the negative not to leave but adds an affirmative assistance he is an helper That God who promised Ioshuah not to fail nor forsake him Iosh. 1. 5. afterwards appeared unto Ioshua with his sword drawn and said As Captain of the host of the Lord am I now come Josh. 5. 13 14. hereby he shewed himself an helper of Ioshua This is further confirmed by the successe which the Lord gave to Ioshua's â—…ndertakings There is no mean betwixt Gods not failing and helping If he do not help he fails and if he that is able to help do not fail then help must needs be afforded Besides God will have his Presence with his Saints which his not forsaking them presupposeth make to the best advantage that can be which must be by helping of them 1. By this it is manifest that the negative Promise of not failing doth not only imply a Privative but also a Positive good 2. This doth much amplifie the comfort that was noted to arise from Gods Promise of not failing his § 53. in the end thereof 3. This may serve as a good patern unto us in reference to a friend and that by giving evidence of our not failing in him in that we afford unto him all needfull help and succour so far as lieth in our power Thus shall we shew our selves children of our heavenly Father like unto God §. 83. Of applying general Priviledges to our selves in particular WHereas the Apostle said in the plural number WE may say here he expresseth that which we should say in the singular number The Lord is MY helper he giveth us to understand That every one is in particular to apply unto himself such promises and evidences of Gods fatherly providence as belong unto many The Psalmist frequently maketh such particular applications as where he saith The Lord is my rock and my fortresse and my deliverer my God my strength my buckler the horn of my salvation my high tower Psal. 18. 2. In like manner said Ruth to Naomi Thy God shall be my God Ruth 1. 16. And the Virgin Mary My spirit hath rejoyced in God my Saviour Luk. 1. 47. Good Grounds there are of this particular application As 1. Gods indefinite offer of himself of his grace of his Sonne and of the things that Christ hath done and endured for mans Redemption and of all other needfull good things and that to every one without exception of any Isa. 55. 1. 2. Gods Truth and Faithfullnesse in making good his Word and Promise Heb. 10. 23. 3. Gods command to every one to believe and thereby to receive to his own benefit that which God offers unto him Mar. 1. 15. Ioh. 1. 12. Let us therefore not content our selves with a general knowledge of the minde of God and that we well understand that God is able and willing to help and that indeed he is a present help in all trouble But let us farther indeavour to get Assurance of Gods fatherly favour to us and special care over us that we may in faith and with confidence say The Lord is MY helper Of the great and manifold benefits of this particular perswasion See The Guide to go to God on the Preface of the Lords-Prayer § 12. §. 84. Of Fear of man AMong other benefits of Confidence in Gods Protection this is one which is here hinted by the Apostle That it expelleth fear of man which is implied under this negative Resolution I will not fear what man shall do to mee Of the notation of the Greek word translated Fear See Châ—…p 2. § 149. About this vice I purpose to shew 1. The Nature of it 2. The Evil wherein it consisteth 3. Motives against it 4. Rules to prevent or redress it I. Fear is a troubled passion upon the apprehension of evil When Zacharias was troubled at the apparition of an Angel the Angel saith to him Fear not The like he said to the Virgin Mary on the like occasion Lukâ—… 1. 13 30. Again on the other side when the Disciples were afraid at the sudden apparition of Iesus he said Why are ye troubled Luk. 24. 38. In this respect these two are joyned together Let not your heart be troubled neither let it be afraid John 14. 27. In allusion hereunto David saith of the waters They were afraid and troubled Ps. 77. 16. That this trouble ariseth from the apprehension of some evil is evident by this phrase I will fear no evil Psal. 23. 4. From hence we may infer That fear of man is a disturbed passion upon the apprehension of some evil that man will do unto him Thus Abraham apprehended that the Egyptians would kill him by reason of his wife and thereupon was afraid to profess Sarah to be his wife Gen. 12. 12. § 85. Of the Evil wherein the Fear of man consisteth II. FEar is not simply evil in it self For it is a passion that is one of mans affections which are no farther evil then they are perverted or abused as is shewed in The Saints Sacrifice on Psal. 116. 1. § 4. The abuse of a passion is in mis-placing of it upon a wrong object or in the excess thereof Now man is not simply a wrong object of fear For we are commanded to fear man Rom. 13. 7. For 1. Some men bear the Image of God and in that regard a reverent respect is due unto them That Honour which the Law requireth of Inferiours towards their Superiors is comprized under this word Fear Thus we are commanded to fear the King Pro. 24. 21. To fear Father and Mother Lev. 19 3. To fear Masters Eph. 6. 5. 2. Others have power to hurt In such a case Nature teacheth us so to fear them as prudently to avoid the mischief they may do
to death in the valley of Achor which was without the Camp Iosh. 7. 24. So Naboth 1 King 21. 13. So Stephan Acts 7. 58. As for Christ the Evangelist expresly notes that they brought him unto a place called Golgotha which is being interpreted the place of a skull Matth. 27. 53. Mark 15. 22. But though those malicious Jews did what they did in spite yet God so over-ruled their practices as he thereby brought his own Councel to passe as it is said of the Jews crucifying Him being delivered by the determinate Councel and fore-knowledge of God ye have taken anâ—… by wicked hands have crucified and slain Acts 2. 23. And as here in this Text is implied an especial type concerning him was fulfilled Thus we see how God can turn the malicious and mischievous plots and practices of Satan and his Instruments to the accomplishment of his own blessed will This gives us good ground to support our spirits against secret plots and open practices of the enemies of God and his Church and to rest upon the Divine Providence and believe that God hath a work to be effected even by them for his own glory and Churches good This suffering of Christ without the Gate was in the worlds eye a matter of ignominy and reproach which is evident by the Apostles explication thereof in this phrase Bearing his reproach ver 13. Hereby is verified that which the Apostle hath affirmed concerning Christ That he éndured the Crosse despising the shame Chap. 12. 2. Of the shame whereunto Christ was put See Ch. 6. v. 6. § 42. §. 130. Of the Resolution of Heb. 13. 10 11 12. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp 12. Wherefore Iesus also that he might sanctifie the people with his own bloâ—…d suffered without the gate THe Summe of these verses is A Declaration of the Damage which ariseth from addicting ones self to legal Rites The Damage is a depriving himself of that benefit which comes from Christ. This is 1. Propounded vers 10. 2. Illustrated vers 11 12. Of the Proposition there are two parts 1. A Declaration of the Point 2. A Description of the Persons here concerned The Point holds two things 1. The kinde of benefit in this Metaphor Altar 2. The means of partaking thereof in this other Metaphor eat The Persons are of two sorts 1. Such as partake of the benefit in this phrase We have 2. Such as misse of it In setting down the latter is noted 1. The cause of their missing of the benefit They serve the Tabernacle 2. A consequence thence arising They have no right The Illustration is by applying the truth to a type Hereof are two parts 1. The Type v. 11. 2. The Truth v. 12. The Type was the manner of burning certain Sacrifices Hereof are two parts 1. A Description of those Sacrifices 2. The place where they were burnt They are described 1. By the kinde Bodies of Beasts 2. By the use of them Hereabout are expressed 1. That part of them that was brought Bloud 2. The person by whom it was brought The Highpriest 3. The place into which it was brought The Sanctuary 4. The end why for sin The second part of the Illustration is the truth of the fore-said Type Whereof observe 1. The Inference in this word Wherefore 2. The Substance Of it there are two parts 1. The Person Iesus 2. His Suffering This is set out 1. By the place where he suffered without the Gate 2. By the end why he suffered That he might sanctifie This is set out 1. By the Subject whom he sanctified The people 2. By the means wherewith he sanctified bloud This is amplified by the kinde of bloud his own §. 131. Of the Observations raised out of Heb. 13. 10 11 12. I. CHrist is an Altar He is here set down under that Metaphor See § 122. II. Christ properly belongs to Christians They are they of whom the Apostle thus saith We have See § 122. III. Partakers of Christ believe on him This is to eat of the Altar here meant See § 123. IV. Men may deprive themselves of all right to Christ. This negative clause Have no right to eat intends as much See § 123. V. Maintainers of legal Rites have no right to Christ. Under this phrase Which serve the Tabernacle maintainers of legal Rites are meant See § 123. VI. Types are proofs of truth This causal particle FOR gives proof hereof See § 124. VII Bruit beasts were sanctified under the Law The bodies of the beasts here mentioned were sanctified VIII Bloud was a means of expiation Therefore was bloud carried into the Sanctuary on the day of expiation IX The means of expiation was presented in the place of Gods presence This was the Sanctuary X. The Highpriest was the Minister of expiation He carried in the bloud XI Expiation was made to take away sin This phrase for sin implieth thus much XII Sacrifices for expiation were burnt without the place of mens habitation This is without the Camp These six last Observations are couched under the legal Rites set down v. 11. XIII Christ purposely did and endured all to fulfill what was prefigured Thus much is intended under this particle of inference Wherefore See § 128. XIV Iesus was the substance of the legal shadows An expresse instance is here given thereof See § 129. XV. Iesus is he that sanctifieth This work is here attributed to him See § 129. XVI They are a peculiar people whom Christ doth sanctifie This word people sets out such See § 129. XVII Mens sanctification was an end of Christs suffering For so it is said He suffered that he might sanctifie See § 129. XVIII Bloud is the means of sanctifying See § 129. XIX Christ offered his own bloud These two last Doctrins are comprized under this phrase His own bloud See § 129. XX. Christs was a suffering death This word suffered intends as much See § 129. XXI Christs was a reproachfull death It was without the City where malefactors were put to death See § 129. XXII God turned mens mischievous plots to the fulfilling of what he had prefigured Christ was by the malice of his adversaries put to death without the City but thereby the type of burning the beast without the Camp was fulfilled See § 129. §. 132. Of imitating Christ. Verse 13. Let us go forth therefore unto him without the camp bearing his reproach FRom Christs accomplishing the forementioned type by suffering without the gate the Apostle raiseth a tropologicall use concerning Christians imitating Christ therein This is manifested two waies 1. By this illative Conjunction therefore Because Christ did so Christians must do the like 2. By following that metaphor of going out of the camp This particular giveth instance that
his modesty in that he doth not peremptorily say We have a good conscience but we trust we have Of his confidence in that he useth a word which implieth a full perswasion It is further observable that in setting down this confidence of a good conscience he useth the plural number thus We trust shewing thereby that he hoped of others as much as he knew of himself For the rule of charity puts us on to believe all things and to hope all things 1 Cor. 3. 7. §. 155. Of a good Conscience in all things THe word translated Conscience is a Compound The simple Veâ—…b from whence it is derived signifieth to see Matth. 2. 2. and to know John 13. 18. and a Proposition which signifieth with So as conscience implieth Knowledge with namely with some other thing The Greek Latine and our English composition imply as much Our English is taken from the Latine Conscience then implieth a double knowledge One of the minde which is a bare understanding of a thing Another of the heart so as the hearts witnessing of a thing together with the minde is conscience Where the Apostle saith What man knoweth the things of a man save the spirit of a man which is in him 1 Cor. 2. 11. By Spirit he meaneth Conscience Hence it is that some make the notation of Conscience in Latine to be the knowledge of the heart Or the double knowledge that is comprized under conscience may be of God and a mans own self God knoweth all things even the most secret thoughts Ps. 139. 2. and every man knoweth the most secret things of himself 1 Cor. 2. 11. The testimony therefore of a mans heart with his minde or rather with God is Conscience In this respect Conscience is said to bear witnesse Romans 9. 1. And the Apostle rejoyced in the testimony of his Conscience 2 Cor. 1. 12. Conscience is seated within a man for it is applied to the heart Heb. 10. 22. yea it is styled the heart Pro. 15. 15. 1 Sam. 24. 5. And it is also styled the Spirit 1 Cor. 2. 11. It is so seated within a man that it may the better perform the function which belongeth unto it It being within may see all within and without As a man within a house full of windows may see what is within the house and what is without it Where Solomon saith to Shimei Thou knowest all the wickednesse which thine heart is privy to that thou didst to David my father 1 King 2. 44. he appealeth to the conscience of Shimei That the Conscience cannot be discerned by others without is evident by these phrases Who can know the heart Jer. 17. 9. What man knoweth the things of a man 1 Cor. 2. 11. The function of Conscience is to witnesse Rom. 2. 15. For this end it hath ability to know the things of a man The witnesse of Conscience is the surest witnesse that can be It is a faithfull witnesse that will not lie Prov. 14. 5. In Courts of men a mans own Conscience is a witnesse beyond exception yet may a man with his tongue belie himself but he cannot do so with his Conscience The witnesse which Conscience giveth is of two kinds either to accuse or to excuse Rom. 2. 15. To accuse of evil to excuse by freeing from evil unjustly laid to ones charge The conscience of the Jews accused them Ioh. 8. 9. St Pauls conscience excused him Act. 23. 1. From this principal function of the Conscience followeth trouble or peace to a mans soul. Trouble if his conscience accuse him as in the case of Iudas Mat. 27. 4 5. Peace when it excuseth Rom. 5. 1. Hereby know that a man shall never want authentick witnesse wheresoever he be whether alone or in company in light or dark The Conscience which the Apostle here speaketh of is styled a good Conscience Three things especially concur to make up a good Conscience 1. The matter whereupon it worketh 2. The proper act thereof 3. An effect or consequence following thereupon 1. The matter whereupon a good Conscience worketh is a conformity in the whole man to the holy will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformable 2. Where this matter is to be found the Conscience will bear witnesse thereunto and give a true testimony thereof This is the proper act of Conscience 3. The Consequence that followeth hereupon is peace and quietnesse in the soul. For that Conscience which can give true testimony to a mans full conformity will quiet the soul and keep it from doubts fears and vexation of spirit Such a good conscience was perfect in mans entire estate but by his fall it was clean lost and became an evil conscience For 1. Every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. 2. Mans evil conscience exceedingly faileth in the proper work thereof and that sometimes in a defect sometimes in an excesse In the defect when it suffereth a man to runne into all evil and doth neither check nor trouble him for the same This is styled a scared Conscience 1 Tim. 4. 2. The excesse is when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his very life a burthen unto himself Such a conscience had Iudas Matth. 27. 3 4 5. In this respect The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt There is no peace saith my God to the wicked Isa. 57. 20 21. Since mans fall a good Conscience must needs be a renewed Conscience Two things concurre to the renovation of the Conscience and making it good One is faith in the Lord Jesus Christ whereby the Conscience is purged and purified from that natural defilement which it had For the bloud of Christ doth purge the Conscience from dead works to serve the living God Heb. 9. 14. Hereupon we are exhorted to draw near with a pure heart in full assurance of faith having our hearts sprinkled from an evil conscience Heb. 10. 22. See The whole Armour of God on Eph. 6. 26. Treat 2. Part. 6. Of Faith § 51. The other is a sanctified work of the Spirit whereby the heart is alienated from sinne and made watchfull against it and withall it is put on to conform it self to the holy will of God This conformity being true and entire without hypocrisie moveth the conscience to bear witnesse thereunto Rom. 9. 1. 2 Cor. 1. 12. This is the Conscience that is styled a pure conscience 1 Tim. 3. 9. 2 Tim. 1. 3. and a conscience void of offence Act. 24. 16. That then is accounted since mans fall a good conscience which 1. Giveth true testimony of a mans faith in Christ for the pardon of his sinnes and reconciliation
respected They are here first saluted III. All sorts of Governours are to be respected For ALL of them are here saluted IV. Saints are to be respected They are also here saluted V. All sorts of Saints are equally to be respected He saluteth ALL the Saints VI. Christians are to salute one another They of Italy were Christians and they who were saluted were Christians VII Salutations sent must answerably be performed So doth the Apostle here He maketh known to the Hebrews those who saluted them §. 196. Of the Apostles Conclusion of his Epistle Verse 25. Grace be with you all Amen THis verse sets down the Conclusion of this Epistle It is a Conclusion which St Paul constantly useth in every Epistle Hereupon he himself thus saith The salutation of Paul with mine own hand which is the token in every Epistle so I write The grace of our Lord c. Sometimes it is set down more â—…uccinctly as thus Grace be with you Col. 4. 18. 1 Tim. 6. 21. 2 Tim. 4. 22. And Grace be with you all as here and Tit. 3. 15. Sometimes more largely as The grace of our Lord Iesus Christ be with you 1 Thess. 5. 28. and The grace of our Lord Iesus Christ be with you all Rom. 16. 24. The grace our Lord Iesus Christ be with your spirit Gal. 6. 18. Philem. v. 25. And Grace be with all them that love our Lord Iesus Christ in sincerity Eph. 6. 24. The fullest expression hereof is this The grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Amen 2 Cor. 13. 14. This form therefore of salutation or benediction is for the most part used by Ministers in dismissing their people from publique Assemblies By Grace is here meant the free favour of God which compriseth under it all manner of blessings as hath been shewed Chap. 2. vers 9. § 78. Chap. 4. v. 16. § 96 97. Under this word Grace he compriseth all manner of blessing which may be a fruit of the free favour of God towards them As he desireth all good that may be needfull for them and usefull to them so he desireth that it may flow out to them from the originall fountain which indeed will make every blessing sweet and comfortable unto them and will make all redownd to their eternall happiness This is the grace here especially meant Grace is also put for every gift freely wrought in us by the Spirit of God The Apostle doth thus expresly distinguish these two The grace of God and the gift by grace Rom. 5. 15. The former is in God the later is wrought in us The former is the fountain and root of all good the later is the fruit and stream that sprouteth out and floweth forth from the said root and fountain The former is styled by the Schools Grace which makes us accepted the later Grace freely given under which all those graces which fit and qualifie us for glory are comprised This later kinde of grace may also by consequence be implied as flowing from the former Thus this salutation or benediction is very comprehensive It containeth whatsoever may make to their true happiness and it giveth evidence of his ample and large desire of their good This phrase with you intendeth their participation of the foresaid grace and also a continuance thereof That is with one which he hath and enjoyeth yea that which abideth with him and is never from him so as this is a great amplification of his foresaid good-will towards them and desire of their good Yet further is this illustrated by this universall particle All which giveth further evidence of his impartiall respect to every one of them whereof see vers 24. § 193. Of Amen See vers 21. § 177. §. 197. Of the Resolution of and Observations from Heb. 13. 25. 25. Grace be with you all Amen THe summe of this verse is An Apostolicall benediction Hereof are two parts 1. The kinde of benediction 2. The ratification thereof in this word Amen In the kinde of benediction there is set down 1. The point desired Grace 2. The parties for whom These are 1. Implied under this phrase with you 2. Amplified in this generall particle All. Doctrines I. Discourses are to be ended with benedictions This is gathered out of this conclusion of the Apostles Epistle II. Gods favour is especially to be prayed for This is intended under this word Grace III. Grace is to be prayed for on others behalf The Apostle prayeth for it in the behalf of those to whom he wrote IV Blessing is to be desired for all sorts of Saints These are they that are comprised under this word All. V. What is prayed for must be beleeved This is that which is intended under this title of ratification Amen §. 198. Of the Postscript Written to the Hebrews from Italy by Timothy THis Postscript cannot be imagined to be added by the Apostle that penned this Epistle for it is contrary to sundry passages therein Such as these 1. It is promised in this Epistle that Timothy should come to them namely after the Epistle was sent v. 23. How then could it be sent by Timothy 2. Timothy was not with the Apostle when he sent this Epistle For he looked that he should come shortly to him This Epistle then was not sent by him 3. The Apostle promised to come himself with Timothy How can we then think that he would send him before him with this Epistle 4. It is not probable that the Apostle would date his Epistle from a large Region as Italy was but rather from some Church or Town or City therein We may from these premises inferre That this Postscript is no part of Canonicall Scripture The like have sundry Expositors on other Epistles observed concerning Postscripts added to them FINIS An Alphabeticall INDEX of the most materiall points contained in this COMMENT The first figure noteth the Chapter the second the Section of that Chapter A AArons Calling 5. 20 21 Aarons Priesthood differs from Christs 7. 66 Aarons Rod that budded 9. 28 Abel what it signâ—… 11. 10 Abrahams seed Christ took on him 2. 162 Abraham and Abram differenced 6. 93 Abrahams dignities 6. 92 Abrahams faiths excellency 6. 94 Abraham saw Christ in promises 6. 95 Abrahams blessing 6. 102 109 Abrahams blessing extended and restrained to his seed 6. 104 Abrahams seed multiplied 6. 105 Abrahams faith and obedience 11. 36 37 Abraham called out of his Country 11. 38 Abraham tempted 11. 83 Abrahams offering up Isaac 11. 85 c. Abraham resembled to God in offering his son 11. 94 Abrogation of the Law 7. 68 69 70 Abrogation of old Covenant 8. 80 81 Account to be given to God 2. 129 4. 79 Accusers are of the devil 2. 146 Acknowledgement of kindness 10. 127 Additions of Papists to things perfect 7. 65 Afflictions See Trials Afflictions how to be chosen 11. 137 Afflictions
156 Endeavour of man to be used 13. 180 Enduring afflictions makes them profitable 1â—… 44 Enemies of Christ 1. 151 Enemies of Church set in array ibid. The army against them ibid. Enemies of Church shall be subdued 1. 153 154 Enoch his name 11. 16 Enoch died not 9. 133 Enter into rest 3. 116 Epistles Apostolicall 1. 6 8. Epistle to the Hebrewes a divine and excellent one 1 1 2 Epistle to the Hebrewes whereupon occasioned 1. 9 The scope and method of it 1. 10 Ephraim 11. 〈◊〉 Equivocation in oaths 6 125 Equivocation how lawfull or unlawfull 11. 189. Erre in heart 3. 106 Error to be expiated 9. 44 Esau his name 11. 106 Esaus impious disposition 12. 91 Essence of Father and Son the same 1. 51 Established we must be 13. 118 Eternity of Christ 1. 129 143 145. And 9. 77 Eternity of Christs Kingdome 11. 108 Eternal salvation 5. 51. Eternal redemption 9. 65 Eternal Priest-hood of Christ 5. 29 Events judge not actions 11. 186 Ever how taken 13. 112 Everlastingnesse See eternity Exaltation of Christ 1. 30 c. And 12. 22 Examples quicken 6. 83 Examples good to be followed 6. 83 Of this largely 13. 100 c. Excellency of Christ 1. 39 Excellency of Angels 1. 40 85 Exercise makes ready 5. 75 Exhortations usefull 3. 143 Experience of misery a ground to succor others 2. 186. Experimentall learning 5. 47 Explain ambiguous points 10. 58. External sanctity to be added to internall purity 10. 67 Eternall meanes cannot perfect 11. 279 Extreames to be avoided 12. 38 Eyes of the soul 2. 72 F FAinting Spirits soon weary 12. 25 Faint not under crosses 12. 38 Faith See Believe and Believer Faith Principles about it 6. 10 Faith supporteth 3. 152 Faith maketh partakers of Christ 3. 153 Faith maketh the word profitable 4. 19 Faith giveth a right to Gods promises 4. 23 Faith obtaines the promises 6. 85 Faith freeth from fear 6. 144 Faith of best needs strengthning 7. 45 Faith brings salvation 10 153 Faith justifying stands with other kinds 11. 2 Faith is a substance 11. 3 And an evidence 11. 4 Faiths excellencie 11. 3 4 Faith makes please God 11. 21 Faith receives what one hath not 11. 54 Faith makes many be strong 11. 56 Faith recompences 11. 57 Faith makes invincible 11. 149 Faith seeth God 11. 150 Faith of an infinite capacity 11. 152 Faith and tears may stand together 5. 45 Faith works obedience 11. 28 37 153 Faith and Prudence in preventing danger 11. 158 Faith common to all sorts 11. 165 Faith of some beneficiall to many 11. 165 Faith maketh bold 11. 166 Faith makes weak ones strong 11. 166 Faith worketh on senselesse creatures 11. 175 Faith in the seed accepted 11. 181 Faith gets good by others acts 11. 242 Faith enableth to endure much 11. 243 Faith begun and finished by Christ 12. 13 14. Faithfull God is in his promises 7. 75 Faithfull Christ is 2. 177 Faithfulness 3. 32 40 Faithfulness of Moses and Christ 3. 39 Faithfulness to him that appoints 3. 3 Faithfull servant 3. 51. Faithfulness of God in vengeance 10. 113 Fall away See Apostates Father and Son one essence 1. 51. Father and Son distinct persons 1. 51 Fathers of the flesh correct their Children 12. 49 Fathers who of old so accounted 1. 11 Fathers sins no warrant 3. 95 Fatherly relation betwixt Pastor and People 12. 33 Father of Spirits God is 12. 51 Fore-Fathers sins why registred 3. 90 Fore-Fathers sins to be observed 3. 92 Fear of death 2. 149 Fear lest thou fall 4. 5 Fear good and evill ibid. Fear was in Christ 5. 44 Fear and faith may stand together 5. 45 Fear mixed with serving God 8. 12. 12. 136 Fear of God ariseth from faith 11. 28 Fear not man 11. 129. And 13 84 91 Fear not the greatest of men 11. 148 Fearfull God is 10. 115 Fellowship betwixt Christ and Saints 1. 122. See Brethren Fidelity towards such as confide in us 11. 188 Figures See tropes Figures legall had their date 9. 48 Figures had truths 9. 122 Finish how God did all his works 4. 28 Finisher of faith Christ is 12. 14 Fire quenched by faith 11. 231 First-begooten how Christ 1. 67 First-born how Saints 1. 68 First-born were Priests 7. 63 First may be last 4. 41 Flesh. Flesh and blood 2. 137 Flesh and blood Saints 2. 138. Christ 2. 139 Flesh how purifying to it 9. 75 Flesh of Christ typified by the veil 9. 16 Fly in persecution may Professors 11. 259 Follow See Example Forget not encouragements 12. 30 Forget not strangers 13. 12 15 Fore-runner 6. 158 159. See Run Foot-stool of Christ 1. 154 Forbearance of God See Patience Forgetting kindnesses is unrighteousnesse 6. 64 Former days to be remembred 10. 118 Fornication 13. 37. 12. 89 Fornication an heynous sin 13. 38 Forsake any thing a believer will 11. 147 Foundation of world 1. 131. and 4. 29 Foundation of religion to be laid and built upon 6. 6 Free gift 2. 130 Free-will of man in what 3. 81 and 4. 63 Freedome and immutability may stand together 6. 136 Future things to be sought 13. 139 Future things foretold 10. 45 Future things object of faith 11. 108 G. GAte what it signifieth 13. 129 Generall points to be applied by every one 12. 34 Generation divine 1. 50 Generation of Christ as God and as man 1. 53 c. Generation divine and humane distinguished 1. 57 Generation of Christ how evidenced 1. 60 62 A Generation what it intendeth 3. 104 Gentlenesse See Mildnesse Gesture in worshipping 11. 113 Ghost-holy 2. 35. See Holy-Ghost Gideon his Names Infirmities and Excellencies 11. 195 196 197 Gifts of Holy-Ghost 2. 35 Gifts ordered by God 2. 37 Gifts to God 5. 6 Gifts and Sacrifices 5. 7 Gifts heavenly 6. 33 Gifts fit for function 11. 194 Goat why a sacrifice 9. 102 Goat that scaped typified Christ 9. 49 Glory for excellency 1. 19 Glory of God set out in Christs humiliation 2. 87 Glory of heaven 2. 93 Glory with which Christ Crowned 2. 60 61 Glory of which Christ counted worthy 3. 43 Glory and honour distinguished 2. 60 Glory of God the supreme end 8. 40 Go to God See Come to God God Principles concerning him 6. 9 God how he speaks 1. 11 God how he spake by his Son 1. 14 God Christ 1 107 God the God of Christ 1. 118 God entred into covenant with Christ. ibid. God set Christ at his right hand 1. 149 God not tied to means 2. 28 God continues to shew his power to opposers 3. 100 God kind to ungratefull 3 97 God how grieved 3. 103 God oft complains 3. 105 Gods favour turned into wrath 3. 113 Gods work attributed unto man 4. 48 God to be imitated 4. 62 God fully knoweth all things 4. 76 God seeth sin in justified persons 4 78 God ready to succour 4 98 Gods condescension for mans good 6. 100 139. and 8. 41 God doth more then he needed
10. 16 Types of Christ 7. 25 Types but shadowes 8. 12 Types fulfilled by Christ 13. 128 Types legall were sacred 9. 3. Types may set out many misteryes 9. 6 Types legall could not quiet the conscience 9. 49. Types legall concerned the outward man 9. 50 Type and truth greatly differ 9. 76 Types grounded on equity 9. 97 Types and truths alike 9. 98 Types how far taken away 10. 24 Types very glorious 10. 58 V VAile of the Tabernacle 9. 16 17 Vaile tipyfied Christs flesh 10. 58 Vengeance is Gods 10. 112 and 11. 158 Valour commendable 11. 236 Valour wrought by faith 11. 237 Verily 7. 37 Visit God doth 2. 56 Unbelief hardens the heart 3. 84 92 Unbelief makes an evill heart 3. 128 Unbelief hinders not Gods goodnesse 3. 97. 100 Unbeliefs damages 3. 129 171 and 4. 26 Unbelief how prevented and redressed 3. 130 Unbelief a great sin 6. 100. 143 Unbelief makes void Christs last will 9. 95 Unbelief causeth destruction 11. 18 Unbelievers excluded from Believers priviledges 4 21 39 and 11. 31 Unbloody sacrifice See bloody Unclean things under the Law 9. 74 Unclean are all things to sinners 9. 104 Unclean are all men 9. 105 Uncleanesse legall not simply sinfull 1. 28 Union of Christ hypostaticall 1. 15 Union betwixt Christ and Believers 2. 104 3 151 Union of all Nations under one covenant 8. 37 Universall obedience 8. 16 Universities See Seminaries Voice of Christ 3. 78 Voice of Christ how to be heard 3. 77 Voluntary See willing Urim and Thummim 8. § 4 W WAy to heaven not manifest under the Law 9. 47 Waies of God 3. 110 Wait upon Godswill 10. 37 Wait for accomplishment of promises 6. 110 Wait with patience 6. 111 Waiting obtaines the promise 6. 112 Wander Confessors do 11. 260 268 269 Want whereunto Confessors may brought 11. 262 War lawfull 7. 9 and 11. 227 War betwixt Professors of the true Religion 239 Watch Ministers must 13. 149 Watch. They must for Souls 13. 150 Washings legall 9. 50 Water purifying 9. 70 Whole will of God to be revealed 9. 101 Way what it is 10. 54 Way to heaven opened 10. 53 Way new and living consecrated 10. 55 56 Weake made strong 11. 233 234 Will. See Testament Will of God his rule 2. 37 Will of God revealed by parts 1. 11 Will of God many waies manifested ibid. Willingly God doth what he doth 6. 130 Will of God secret and revealed 9. 141 Will of God Christs rule 10. 19 20 Will of God makes Christs sacrifice perfect 10 26 Will of God is Saints rule 11. 27 83 Will of man free 3. 81. In what free 4. 63 Will cannot be forced 3. 83 Willing suffrers 11. 246 Willing to do good 13. 196 Willingly Christ offered himself 9. 79 and 10. 15 19 Willingly refuse honours 11. 136 Wilfulnesse aggravates sin 3. 107. and 10. 88 Wilfulnesse dangerous 3. 108 Wilfull ignorance 3. 111 Witnesse God gives to his word 2. 28 Witnesse Moses did 3. 53 Witnesses God alwayes had 3. 53. and 12. 2 Witnesse given to the Elders 11. 6 Witnesse honourable 11. 6 Witnesse of faith 11. 13 Wives faith usefull to Husbands 11. 58 Women may prove worthies 11. 53 Wonders 2. 31 32 Wonders under Law and Gospel how differ 2. 36 Word of God Principles about it 6. 11 Word of Christ powerfull 1. 25 Word of Angels what it was 1. 96. and 2. 9 Word of God stedfast 2. 11 12 13 Word of Salvation 2. 20 Word of God to be respected 2. 10 Words of Scripture to be quoted 3. 74 Word why said to be Gods 4. 69 Word of God quick and powerfull 4. 70 Word of God sharper then a sword 4. 71 Word a spiritual sword 4. 72 Word divides soul and spirit 4. 73 Word an exact critick 4. 74 Word why stiled good 6. 35 Word of God ought to be heeded with all circumspection 12. 123 Word of God ought not to be rejected 12. 125 Work of Gods hand 1. 132 134. and 4. 27 Works extraordinary work on incredulous 3. 99 Works of God how finished 4. 28 Work to be forborn on Sabbath 4. 31 Work of God attributed to man 4. 48 Works our own what are 4. 58 Works in heaven 4. 60 Works dead 6. 8. and 9. 84 Works good accompanied with Salvation 6. 57 See Charity See good Works what God will not forget 6. 65 Works of men merit not 6. 66. Works do not justifie 9. 104. and 11. 190 Works an evidence of good conscience 13. 157 Working of God continued in his 13. 174 175 Worlds how taken 1. 18. and 4. 29. and 9. 141 World not eternal 1. 129 World to come 2. 41 42. and 6. 36 World to be left 11. 32. and 13. 133 Worlds end the time of Christs suffering 9. 129 World of ungodly perish 11. 32 World disrespected by believers 11. 73 Worship divine and civill 1. 74 75 Worship due to Christ ibid. Worship not due to Angels 2. 44 Worship of God must have a warrant 7. 76 Worship on all occasions 11. 113 Worthy Counted worthy 3. 42 Worthies more then registred 11. 192 Wrath attributed to God 3. 114 Wrath of God incensed is terrible 12. 137 Writing Gods Law in mans heart 8. 63. 65. Y. YEeld of themselves do oppositions against God 11. 176 Years teach wisdom 11. 132 Yesterday how taken 13. 112 Younger preferr'd 11. 11 106 111 FINIS An Alphabeticall INDEX of the severall Greek words explicated in this COMMENTART The first Figure noteth the Chapter the second the SECTION of that CHAPTER 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 17 6. 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 111 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 82 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 4 9. 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 149 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 61 62 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 84 9. 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 111 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 18 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 51. c. 9. 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 71 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 76 10. 35 12. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercise makes prompt Vers. 11. Vers. 12. Vers. 13. Vers. 14. Verse 11. Vers. 12. Vers. 13. Verse 14. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 10. v. 5. Sect. 13. Remedies to be added to reproof a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection taken two wayes A foundation is not sufficient a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhemists cavill b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foundation well laid to be built on * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why dead works a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resipiscentia What repentance it d Terminus a quo terminus ad quem Parts of repentance a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs and Iohns Baptisme the same * Baptisma Fluminis Flaminis Sanguinis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publick persons laid hands on others Cases of laying on hands Ends of laying on hands Prayer joyned with laying on hands Enoch died not Who live at Christs comming die not The soul doth not dye Bodies onely raised How judgement eternall Terminus a quo Terminus ad quem a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good purposes may be professed a Sophocl in Ajac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Iulius 3. Balâ—…l Chron. de Act. Pontif. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—… to c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sum of these three verses The reference of them Utmost danger to be declared * Iunius in Paâ—…al Five degrees of Apostates ascent referred to five principles a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What illumination is Knowledge of hypocrites e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Once enlightned Difference betwixt knowledge of hypocrites and upright * Gustus A double kind of tasting Faith meant by tasting Christ with his benefits a Gift b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An heavenly Gift Holy-Ghost put for gifts Who partakers of the Holy-Ghost How hypocrites partake of the Holy-Ghost Difference betwixt gifts of hypocrites and others Difference betwixt tasting the heavenly gift and partaking the Holy-Ghost a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the extent of this Epithet good See Chap. 13. v. 9. Sect. 12â—… The Gospel is a good word How the Law is good What it is to taste of the good word Wherein tasting the word exceeds other gifts Difference betwixt hypocrits the upright iâ—… tasting the good word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by world to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12. 36. What be powers of the world to come d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possum How hypocrites taste of celestiall glory An hypocrites highest ascent Difference betwixt the upright and Hypocrites taste of heavenly happiness Steps whereupon such as miss of salvation may ascend towards it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers kindeâ—… of falling away d 〈◊〉 e A Toto f In Totum g Novatus ab ecclesia Râ—…mana discessit quâ—…d Cornelius Episcopus â—…os ad communionem admiserat qui in persecutione aâ—… Imperatore Deciâ—… excitata Dijs sacâ—…icaverant Niceph. Histor. Eccles. Lib. II. Cap. 14. h Tertul. Cyprian Lactant. Arnob. i Cajâ—…tan k Magdeburg l Nodum scindere non solvere m Contra lapsos inflatus qua si nulla illis reliqua esset salutis spes Euseb. Histor. Eccles. â—… 6. c. 4â—… Novaâ—…iani asserunt non 〈◊〉 Deorum tantum sed multa etiam alia esse peccata ad mortem Niceph. Hist. Eccles. lib. 14. cap. â—…4 〈◊〉 〈◊〉 benignitatem Deie medio sustulerunt Zozom Hist. Eccles. lib. 8. cap. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impossible variously taken a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Renovo f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Renovatio h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Repentance is here meant Repentance the way of recovery Repentance is not in mans power a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Apostates crucifie Christ again e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Apostates crucifie Christ to themselves f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aggravation of the sin of Apostates a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ostendo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shamefully Christ was handled See more hereof chap. 12. v. â—… Sect. 1â—… Apostates malice against Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plain teaching Comparisons usefull Rules for well ordering comparisons a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein man like the earth b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How men wel manured c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods word and Spirit as rain d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods word is drunk in by applying it e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word oft to be be preached Good fruit to be brought forth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pabu lum b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus lust is said to conceive and bring forth sin Iam. 1. 15. The same word is there and here used * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Pascuum plur Pascua Pastura d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positus Fruit answerable to Tillage Blessing what it is h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Benedictio How men blesse God How God blesseth men See Chap. 7. v. 1. Sect. 12. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing is received What the present tense intendeth God the Author of blessing And why See Sect. 102. The infâ—…rence a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉
must bear a loving respect to their people even as a Parent to his only childe or a husband to his wife or a friend to his dearest friend yea and 〈◊〉 as much also as the Apostle here doth Sundry like expressions are else-where used to give further proof hereof as brethren 1 Cor. 1. 10 My brethren Rom. 15. 14. My beloved brethren Jam. 1. 16. My brethren dearly beloved and 〈◊〉 â—…or Phil. 4. 1. Children Joh. 21. 5. Little Children My little Children 1 Joh. 2. 1â—… and 3. 18. My little Children of whom I travell in birth again Gal. 4. 19. These and other like insinuations of love do give people to understand that their Ministers do what they do in love that they instruct in love that they exhort in love that they reprove in love that they dâ—…nounce Gods judgements in love and thereupon will say Let him smite me it shall be a kindness and let him reprove me it shall be as an excellent oyle which shall not break my head Psal. 141. 5. In this respect the caveat which the Apostle giveth to Fathers Eph. 6. 4. Provokâ—… 〈◊〉 to wrath and to husbands Colos. 3. 19. Be not bitter is to be observed of all that have an occasion and calling to reprove others Provocations are as scalding hot potions which no patient can endure to drink down and bitterness in reproof is like gall in the stomach which it cannot retain but will soon vomit it up Indeed all reproofs and denunciations of judgement seem hot and bitter but testimonies of love cool the heat and sweeten the bitterness of them There must therefore 〈◊〉 manifested good evidences of love by those who desire to do good by denunâ—…ons of judgements reprehensions of vices and other like sharp kinds of teachinâ—… §. 56. Of judging the best of others THat the Apostle might not seem to flatter those to whom he gave this title â—…loved he plainly declares his opinion of them in these words We are persuaâ—… better things of you c. Of this manner of expressing his minde in the plurall number thus We are pâ—…swaded see v. 3. § 24. The Greek word implieth such an opinion as makes one confident that it iâ—… so as he conceives it to be Thus it is said They be perswaded that John 〈◊〉 Prophet Luk. 20. 6 Matthew speaking of the same thing thus expresseth it 〈◊〉 held John as a Prophet Matth. 21. 26. and Mark thus They counted John that 〈◊〉 was a Prophet indeed Mark 11. 32. By comparing these Evangelists together 〈◊〉 see that to hold or to account a thing to be indeed so and so is to be perswaded 〈◊〉 it is so Thus is this word frequently used as Romans 15. 14. 2 Tim. 1. 5. It iâ—… translated to have confidence Galat. 5. 10. and to be confident Phil. 1. 6. and 〈◊〉 assure 1 John 3. 19. In this respect this word is joyned with another that â—…eth to know as Rom. 14. 14. Philip. 1. 25. This comparative better which implyeth the things that he was perswaded of hath reference to the forementioned case of Apostates as if he had thus exprâ—…sed his mind better then to be once onlightned better then to have only tasted of 〈◊〉 heavenly gift better then to be made partakers of the common gifts of the Holy 〈◊〉 better then to have only tasted the good word of God and the powers of the world to 〈◊〉 and after all to fall clean away We are perswaded that you are better principâ—… then so and that you have laid a better and surer foundation which will 〈◊〉 sail By this pattern we learn in generall to take heed of judging others over 〈◊〉 And particularly of judging Professors to be Hypocrites and such as will 〈◊〉 Apostates This is that judging which Christ expresly forbids Matth. 7. 1. And therefore another Evangelist adds this inhibition to us condemn not Luke 6. 37. Rash judging especially in this kinde is first against Christs prerogative 〈◊〉 14. 10 11. 2. Against the rule of charity 1 Corinth 13. 7. 3. It is a meanes to 〈◊〉 the like judgement upon our selves Matth. 7. 1 2. Yet notwithstanding it is too common in these our dayes thus to judge Proâ—…sors Many put no difference betwixt a Professor and an Hypocrite for they 〈◊〉 no mean betwixt profaness and Hypocrisie if a man be not openly profane 〈◊〉 〈◊〉 then counted an Hypocrite Oh the subtilty of Satan never had he any stratâ—… whereby he got greater advantage then this There is hardly any thing wherâ—… true piety is sooner nipt in the head then by this Many seem to be more profâ—… then their conscience tels them they should be to avoid this brand of Hypocriâ—… That we be no instruments of Satan in this kind let us learn of our Apostle to 〈◊〉 and think to judge and speak the best of professors It is necessary for Ministâ—… 〈◊〉 shew some good hope of their people If they have not some hope what â—…rage can they have to Preach unto them and if people conceive they have no 〈◊〉 what comfort can they have to hear them Of the two it is better to have a good perswasion of those who inwardly are 〈◊〉 sound at least if we doe not wittingly wink at the evill which is apparent and evident to all then unjustly to censure and condemne the upright In the 〈◊〉 the rule of charity is expresly violated but not so in the former §. 57. Of salvation accompanying good works WHat those better things are the Apostle doth thus expresse Things that 〈◊〉 company salvation That these are the better things meant is evident by 〈◊〉 copulative conjunction AND For it joynes this latter as an exposition of the former Of salvation see Chap. 1. v. 14. § 159. The Greek word is of the genetive case whereby is implied that the things here intended do as it were cleave to salvation salvation cannot be separated nor taken away from them it necessarily followeth upon them To expresse more distinctly what these things are the Apostle himself mentioneth these particulars their work their labour of love their respect to Gods name that is to his glory Their Ministring to Saints and their continuance therein To these may be added saving knowledge justifying faith patient hope sound repentance new obedience humility sincerity constancy and all other sanctifying graces and perseverance in them This phrase such things as accompany salvation doth hereupon clearly demonstrate that salvation is the recompence of good works In this respect hope is stiled the helmet of salvation Ephes. 6. 17. Salvation is as an helmet upon the head of him that is possessed with hope salvation is also said to be the end of our faith 1 Pet. 1. 9. More generally it is said that to them who continue in well doing shall be eternâ—…l life Rom. 2. 7. And he that endureth to the end shall be saved Matth. 10. 22. And be that soweth to the Spirit shall of