that their faith might be the more strengthened thereupon The notation of the Hebrew Title translated God implieth God to be of might and power and is by some translated the strong God The Hebrew Noun is of the plurall number but the Verb annointed to which the Hebrew Title hath reference is of the singular number which intimateth a plurality of persons and unity of essence The Title God as here used in the first place may be of the vocative case as it is in the former verse and translated O God and by an Apostrophe applied to Christ for this particle even which is a note of apposition joyning two words together which have reference to one and the same thing is neither in the Hebrew nor Greek Text but inserted by our English Translators In Hebrew Greek and Latine this Title is both in the Nominative and Vocative case the very same for syllables and letters In the Nominative case it is spoken of the Father as our English sets it down In the Vocative case it is spoken to the Sonne Many of the ancient Fathers and Pater-Expositors take it in the Vocative as spoken to the Sonne It may be objected that thence it will follow that God is of God Answ. I deny not but that it will so follow and therein is nothing against the Orthodox faith For the Sonne of God is very God of very God See § 19. In regard of his divine Essence he is very God Rev. 4. 8. In regard of his distinct persons as the Sonne in relation to his Father he is of God In this respect as we may say O Sonne thy Father so O God thy God Besides the Sonne of God assumed mans nature hereby God and man became one person Thus he is God and God is his God He is God in regard of his divine nature and God is his God in regard of his humane nature yea and in regard of both natures united in one person In this latter respect as Christ is God-man God may be said to be his God three waies 1. As Christs humane nature was created of God and preserved by him like other creatures 2. As Christ is Mediatour he is deputed and sent of God Ioh. 3. 34. and he subjected himself to God and set himself to do the will of God and such works as God appointed him to do Ioh. 4. 34. 9. 4. In these respects also God is his God 3. As Christ God man was given by God to be an head to a mysticall body which is the Church Eph. 5. 22. God thereupon entred into Covenant with him in the behalf of that body Isa. 42. 6. 49. 8. Thus is he called the Messenger Mal. 3. 1. and Mediatour of the Covenant Heb. 8. 6. Now God is in an especiall manner their God with whom he doth enter into Covenant as he said unto Abraham I will establish my Covenant between me and thee c. to be a God unto thee c. Gen. 17. 7. As God made a Covenant with Abraham and his Seed so also with Christ and his Seed which are all the Elect of God even the whole Catholique Church This is the Seed mentioned Isa. 53. 10. So as by this speciall relation betwixt God and Christ God is his God in Covenant with him God also is in an especiall manner the God of the Elect through Christ. This speciall relation thy God having reference to Christ is under the Gospel Gods memoriall as under the Law this Title was The God of Abraham the God of Isaac and the God of Iacob For with them God made his Covenant and in them with their Seed Gen. 17. 7. 26. 3 4. 28. 13 14. This Title The God of Abraham Isaac and Iacob God assumed to himself Exo. 3. 15 16. and the Seed of those Patriarchs oft called on God by that title and pleaded it before him to enlarge their desires and to strengthen their faith This they did by calling to minde that relation which was betwixt God and their Fathers with whom God had made an everlasting Covenant to extend to them and their Seed Exo. 32. 11. 1 King 18. 36. 1 Chro. 29. 18. How much more may we have our desires enlarged and faith strengthned in that relation which is betwixt God and Christ and how may we pleade it and say O God of thy Sonne Iesus Christ Remember thy Covenant made with him and in him Hereupon it is that Christ saith Verily Verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you Joh. 16. 23. When the Children of Israel were in great distresse the Lord was gracious unto them and had compassion on them and respect unto them because of his Covenant with Abraham Isaac and Iacob c. 2 King 13. 23. How much more will God be gracious to us because of his Covenant with his Sonne Christ This is the truest and surest ground of Christian confidence and boldnesse in approaching to the Throne of grace The Psalmist who lived many hundred years before the Apostles having by the spirit of truth registred this relation betwixt God and the promised Messiah giveth evidence thereby that the understanding and beleeving Jews conceived that Messiah to be true God the Sonne of God and that God was the God of that Messiah in speciall and by vertue thereof the God of Abraham Isaac and Iacob Exod. 4. 5. The Lord God of Israel Exod. 5. 1. The Lord God of the Hebrews Exod. 9. 1. The God of the Iews Rom. 3. 29. The God of Ieshurun Deut. 33. 26. The Lord of Eliah 2 Kin. 2. 14. The God of Daniel Dan. 6. 26. The God of Shadrach Meshech and Abednego Dan. 3. 28. Gentiles Rom. 3. 29. My God Exod. 15. 2. Our God Ex. 5. 8. Thy God Deut. 10. 14. Your God Gen. 43. 23. His God Exo. 32. 11. Their God Gen. 17. 8. All these and other speciall relations to God do give evidence of Gods singular respect to those who are in Covenant with him and whose God he is In reference hereunto they are called Gods peculium a peculiar treasure unto him his proper stock or flock Exo. 9. 15. Mal. 3. 17. They are also called a peculiar people 1 Pet. 2. 9. All this ariseth from that speciall relation which Christ hath to God that God is his God Ye are Christs and Christ is Gods saith the Apostle 1 Cor. 7. 21. Hereupon it was that Christ said I ascend to my Father and your Father and to my God and your God Joh. 20. 17. §. 119. Of Gods annointing his Sonne GOD who was in speciall the God of his Sonne is here said to have annointed him This is metaphorically spoken in reference to an ancient continued inaugurating and setling of Kings in their Kingdom which was by annointing them or powring oyl upon their heads As Saul 1 Sam. 10. 1. David three times first by
conâ—…er grace upon sinners yet he suffereth them not to continue in sin Rom. 6. 1 2. Vnder Repentance all sanctifying graces are comprised that tend to mortification and vivfiâ—…cation which are the two parts of repentance Repentance required by virtue of the Covenant of grace is to be considered as a qualification for participation of that glory which God hath freely promised for the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. no unclean thing shall enter into it Rev. 21. 27. Besides Faith and repentance are not so in mans power as that obedience was which by the former Covenant was required of him God by his Spirit worketh encreaseth and continueth these graces in us Jer. 31. 33. Ezek. 11. 19 20. 10. The ratification of this Covenant is manifold It is ratifyed 1. By Gods word and promise Gen. 3. 15. 2. By Gods Oath Deut. 29. 12 14. Isa. 54. 9 10. 3. By Sacraments whereof God had divers in the several ages of his Church as the Ark in Noahs time 1 Pet. 3. 21. Circumcision enjoyned to Abraham and his seed Gen. 17. 10. the Passeover under the Law Exod. 12. 11. Their passing through the red Sea The Cloud Manna The Rock in the Wildernesse 1 Cor. 10. 2. c. Baptisme and the Lords Supper under the Gospel Mat. 28. 19. 26. 26. 4. Christs blood and that typified before his exhibition by sundry sacrifices even from the beginning Gen. 4. 4. and actually shed upon the Crosse. Ioh. 19. 34. §. 46. Of the uses of the covenant of grace THe covenant of grace is of singular use for instruction consolation incitation direction and gratulation 1. It instructeth us in Gods special love to man Man was a sinner and retained a rebellious disposition against God when God made the foresaid covenant of grace with him There was no reason that could be found in man to move God hereunto VVhen we were enemies we were reconciled Man neither offered to God nor desired of God any attonement The whole cause therefore resteth in God even in his free grace and undeserved love This love of God to man the Apostle layeth down as the true reason of the covenant of grace Tit. 3. 4 5. See more hereof in a plaster for the plague on numb 16. 46. § 34. 2. It instructeth us in the desperate condition of those that reject this covenant of grace and still stand at odds with God This is to count the blood of the covenant an unholy thing which is a great aggravation of sin Heb. 10. 29. That blood which is there intended is the blood of the Sonne of God shed to ransom us from our 〈◊〉 It is the most precious thing that could have been offered up to the Creator and to man the more precious because it was the blood of the covenant that is that blood whereby Gods covenant with man for remission of sins reconciliation with God all needful grace and eternal blisse is sealed up Thus the covenant was made a Testament that is unalterable and inviolable Heb. 9. 16 17. so as that blood was most precious in it self and to man most useful and beneficial To count this an unholy thing cannot be but a great aggravation of sin The word which the Apostle useth in this aggravation which we translate unholy properly signifieth common which implyeth that those persons do account it to have no more virtue and efficacy then any other blood In the law-phrase things prophane and unholy were called common Mark 7. 2. 2. The Covenant of grace affordeth singular comfort to poor sinners who on apperhension of their sinfulness and unworthinesse fear least they should be utterly 〈◊〉 off But let such call to mind this Covenant of grace how God for his own 〈◊〉 on his free grace and favour hath entered into Covenant with men to give 〈◊〉 life in Christ requiring nothing of them but that they reach out the hand of 〈◊〉 to receive this grace and to repent of their former rebellions against him to come into him and to accept of attonement and reconciliation Poor penitent 〈◊〉 whose hearts are broken with sight and sense of sin and beleeve in Christ 〈◊〉 from hence receive much comfort See more hereof in a plaster for the plague on 〈◊〉 16. 46. § 36. 3. We may be incited with an holy boldnesse and confidence to go to Gods throne of grace and there to seek grace to help in time of need Heb. 4. 16. God 〈◊〉 entered into a Covenant of Grace and given a Mediator who is also a Surety see chap. 7. v. 22. § 93. We may therefore take courage to our selves and not fear to go to the Throne of Grace 4. The said Covenant affordeth us a good direction in our addresses and accesses to God which is to have the eye of our soul fast fixed upon this Covenant of Grace to plead it before God and to ground our faith and hope thereupon This will encourage us notwithstanding our sinfulnesse and unworthinesse to powre 〈◊〉 our whole souls before God God is said to remember his Covenant when he 〈◊〉 kindnesse to his people Exod. 2. 24. 2 Kings 13. 23. and this have Saints pleaded Psal. 74. 20. Ier. 14. 31. This hath moved God to refrain his wrath Psal. 8â—… 34. and to repent of his judgements Psal. 106. 45. 5. Great matter of gratulation doth Gods Covenant of Grace afford unto man 〈◊〉 it is the ground of all that hope that we can have of any favour or blessing from God Iâ—… gratulation be due to God for any blessing at all then for this especially which is the ground-work and foundation of all If the particulars about this 〈◊〉 set down § 45. be well weighed namely the Authour of this Covenant God our Father the Mediator Jesus Christ the procuring cause free grace the subject matter full happinesse Gods condescention to man and binding himself to him the ratification thereof by the death of his Son and other like branches we shall finde great and just cause of hearty gratulation even for this Covenant §. 47. Of the agreement betwixt the two Covenants of Works and Grace THe two Covenants of Works and Grace agree 1. In their principal Authour which is God though in a different consideration namely as a Creator and a Saviour In which respect the Prophet thus saith Thy Maker is thine Husband and thy Redeemer the holy one of Isael the God of the whole earth shall he be called Isai. 54. 5. Deut. 32. 6. 2. In the general procuring cause which is Gods good pleasure without any desert of man Eph. 1. 11. Rom. 11. 35 36. 3. In the parties between whom the Covenants passed which were God and 〈◊〉 Gen. 2. 8 9. and 3. 15. and 17. 7. 4. In the good promised by both which is life even eternal happiness Rom. 10. 5. 〈◊〉 3. 16. 5. In a mutual stipulation that is on mans part Though there be
new doth both discover sundry errors and also instruct us in sundry principles of religion Of those instructions see § 51. 1. Errors discovered thereby are such as these 1. That none but temporall blessings were promised under the Law This was an error of Servetus and sundry others They do not consider that the temporall blessings promised were types of heavenly hereupon it is said of the Patriarks and other believing Jewes that they desired a better country that is an heavenly Heb. 11. 16. As the covenant made with them was the same in substance with that which is made with us so they had the same object of faith and hope that we have See v. 5. § 13. 2. That there was one way for attaining salvation under the law and another under the Gospell This was one of Socinus his errors By this the covenant of works is revived and the Church under the Law subjected to that covenant By this an essentiall difference is made between the old and new Testament whereas in 〈◊〉 stance they are both one and the same as is shewed § 49. By this position the 〈◊〉 which Gods word made different as the covenant of works and the old covenant of grace are made one and the things which God makes one and the same in substance are in substance made different as the old and new covenant 3. That the souls of the faithfull before Christ passed not into heaven the place of glorious Angels and glorified Saints but into a supposed place under the earth which they call Limbus Patrum This is the error of Papists They make four places for the souls of those who depart out of this world under the earth 1. Hell properly so called which is the lowest an everlasting place of intolerable torment for such as die in mortall sins 2. Purgatory which they place next above Hell where are intolerable torments but only for a time for such as dye in veniall sins 3. A place called Limbus Infamum which they place immediatly above â—…gatory and make it a place of darknesse without pain but also without heavenly blisse and this for such infants as dye unbaptized there to abide everlastingly 4. The foresaid limbus patrum which they make the uppermost of them all a place of darknesse but free from thâ—… paines of hell and purgatory and withall from the joyes of heaven Here they say the soules of the faithfull that dyed before Christ were reserved but freed from thence by Christs descent into hell All these places except hell are fictions of their own brain and have no ground in sacred Scripture Concerning limbus patrum for the other fictions I passe by the conceit thereof is directly against the identity of the two covenants of grace in substance For if the same covenant in substance were made with the faithfull before Christ that is made with the faithfull since Christ surely then they all partake of the same substantiall priviledges They before Christ believed on Christ as we do Rom. 4. 3. They obtained remission of sins Rom. 4. 7. They were reconciled unto God and adopted to be Gods children Why then should not they partake of the same glory that we do Christ implyeth that they do so Matth. 8. 11. The translation of Enoch Gen. 5. 24. and rapture of Eliiah into heaven 2 King 2. 11. are evidences hereof See Chap. 9. v. 15. § 90. 4. That the souls of the faithfull before Christ passed into a place of rest and refreshing but not into that place whither now the souls of the faithfull 〈◊〉 Christs ascention do passe There is an error of Arminius and his followers Many of them deny the foresaid limbus patrum But yet come too neer unto it They cannot determine where this place of refreshing is Even their opinion is refuted by the Identity of the old and new covenant of grace Christ was a lamb slain from the beginning of the world Rev. 13. 8. that is his sacrifice was to all purposes 〈◊〉 effectuall before it was offered up as after and thereupon he is said to be the same yesterday today and for ever Heb. 13. 8. §. 51. Of Instructions raised from the Identitie of the covenant of grace distinguished into the old and new THe Identity of the covenant of grace distinguished into old and new 〈◊〉 us in sundry principles 1. That the efficacy of Christs merit is everlasting even from that time wherein he was first promised Gen. 3. 15. Therefore there were Sacrifices from the beginning Gen. 4. 4. to typifie Christs Sacrifice It is said of the law and of all the types thereof that they were a shadow of things to come but the body is of Christ Col. 〈◊〉 17. Heb. 10. 1. If by vertue of the everlasting merit of Christ they who lived before he was exhibited might in faith rest thereon how much more may we how much more ought we with strong confidence rest thereon Heb. 9. 13 14. 2. That there is the same extent of the Sacrament of initiation under the new corenant as was under the old If infants might partake of the Sacrament of regeâ—… before Christ was exhibited then much more since That which the Apostle saith of the Ark in relation to Baptisme 1 Pet. 3. 21. that it was a like fiâ—… may be said of circumcision All their Sacraments were like figures not types of ours The Apostle maketh an expresse analogie betwixt circumcision and Baptisme Col. 2. 11 12. 3. That there is but one Catholick Church and that the Church of believing Jewes and Gentiles is the same and that the same circumstantials appertained there unto For all believers before and after Christ are partakers of the same covenant of grace in substance One God and Father One Lord Iesus Christ 1 Cor. 8. 6. One spirit one body Eph. 4. 4. 2 Cor. 4. 13. One Mediator 1 Tim. 2. 5. One Gâ—…spell Heb. 4. 2. One Faith Gal. 3. 7. 4. That the inheritance which they looked for is even the same which we look for see § 50. Error 3 4. §. 52. Of the difference between the covenant of grace as it is stiled old and new III. THe difference betwixt the old and new covenant is 1. In the time The old was before Christ exhibited the new since Heb. 1. 1 2. 2. In the manner of delivering The old was more obscurely delivered under types and prophecies the new more clearly 2 Cor. 3. 13 14. 3. In the extent The old was restrained to a select people Psal. 147. 19 20. The 〈◊〉 is extended to all nations Matth. 28. 19. 4. In the Mediator Moses a meer man was made the Mediator of the old Gal. 3. 19. But Jesus Christ God-man the Mediator of the new Heb. 8. 6. 5. In the ratification The old was ratified by the blood of beasts Exod. 24. 8. The new by the blood of the Son of God Heb. 9. 12. 6. In the efficacy The old comparatively was
shewed to male factors They must die without mercy See § 104. XXI There must be good ground for punishing malefactors It might not be done without two or three witnesses See § 105. XXII The Gospell denounceth heavier judgements then the law This phrase of how much sorer punishments implieth us much See § 106. XXIII Severest vengeance followeth contempt of the Gospell Of this contempt it is said of how much sorer punishment shall â—…e â—…e thought worthy See § 107. XXIV So clear is Gods proceeding against apostates as any may suppose it to be as it is Therefore the Apostle appealeth to their conscience and saith suppose ye See § 108. XXV Sinners deserve what they suffer They are worthy of it See § 109. XXVI God hath a speciall Son This is his own proper begotten only begotten Son See Chap. 1. XXVII God gave his only begotten Son to man See Chap. 1. v. 2. § 15. XXVIII Apostates trample under-foot this Son of God See § 110. XXIX Gods own Son shed his blood for man This is that blood that is called the blood of the Covenant See § 110. XXX The Son of God shed his blood to ratifie the Covenant betwixt God and man Therefore it is called the blood of the Covenant See § 110. XXXI Men are sanctified by the blood of the Covenant So much is here expressed See § 110. XXXII Apostates count that blood which Christ shed to sanctifie them an unholy thing See § 110. XXXIII The Spirit of God is given to men This is here implied by the mention that is made of the Spirit See § 110. XXXIV The Spirit worketh grace in men He is therefore stiled the Spirit of grace See § 110. XXXV Apostates do despight unto the Spirit of grace This is in these very termes set down See § 110. XXXVI Apostates with scorn disrespect the most precious thing that can be They trample under foot the Son of God See § 110. XXXVII Apostates with scorn reject the most beneficial thing that is They count the blood of the Covenant an unholy thing See § 110. XXXVIII Apostates despise the most efficacious thing that is Even the operation of the Spirit of grace These three last doctrines follow by just and necessary consequence See § 110. Vers. 30. XXXIX God is well known in his dealings with men This ariseth from this phrase we know him See § 111. XL. The Scripture is well known by the very naming of the words of Scripture by such as are well exercised therein This phrase we know him that hath said intendeth thus much See § 111. XLI Vengeance belongeth unto God This phrase vengeance belongeth unto me saith the Lord intends as much See § 112. XLIII God will execute that vengeance which belongeth to him It is God that saith I will recompence See § 113. XLIV Testimony may be added unto testimony This phrase and again implieth as much See § 114. XLV Iust revenge is a part of judgement Thus the point of Gods taking vengeance is expounded God shall judge See § 114. XLVI Outward profession exempteth not from divine vengeance Externall hypocriticall professors are such as are here called Gods people See § 114. Vers. 31. XLVII Divine revenge is a sore revenge This is the generall scope of the Apostles conclusion in the one and thirtieth verse and the five verses before it See § 115. §. 118. Of calling to remembrance former daies Heb. 10. 32. But call to remembrance the former daies in which after ye were illuminated ye endured a great fight of affliction HItherto the Apostle hath insisted upon Gods just and severe proceeding with Apostates Now he proceeds to another kind of motive wherein he endeavoureth to shew that he had a better opinion of them according to that which he had said Chap. 6. v. 9. We are perswaded better things of you and things that accompany salvation though we thus speake So as Ministers must testifie the good opinion they have of their people and the good respect which they bear to them See Chap. 6. v. 9. § 53 54 55 56. As by the former minatory arguments he disswaded them from Apostacy so by his exhortatory arguments which follow he perswades them unto perseverance For this particle of connexion or rather opposition but sheweth that they are arguments of differing sorts His arguments tending hereunto are of two sorts One taken from their former course of life v. 32 c. The other from their future reward v. 35. That which concerneth their former course of life is their holy and zealous profession of the faith and that unto suffering for the same This he would have them call to remembrance The Greek word translated call to remembrance is a compound Of the composition and emphasis thereof See v. 3. § 6. In Generall this sheweth that a Christians thinking upon his former good profession is an especiall means of perseverance Nehemiah by calling to mind such a matter was moved couragiously to hold out in his cause for saith he should such a man as I flee Neh. 6. 11. To revolt after an holy profession is both most disgracefull for the time present and also most dangerous to soul and body for the future Consider this all ye that hear me this day for this your assembling together giveth evidence of your holy profession Call that therefore to remembrance and let that be one means of preventing revolt That which he would have them call to remembrance is thus in generall set down The former daies In this word daies there is a double trope 1. A Metonymie daies put for those things that were don or endured in those daies 2. A Synecdoche a particular time of daies put in generall for time This Synecdoche is frequent in Scripture as Gen. 47. 9. Psal. 90. 10 12. The reason of this trope is the swiftnesse of time which passeth away as a day and the brevity of mans time which is but as a day yea man hath not assurance of one day in which respect the Psalmist prayeth that God would teach us to number our daies Psal. 90. 12. The word translated former is a kind of adjective which useth to be applyed to both numbers to all persons and genders Chap. 4. v. 6. § 1 Pet. 1. 14. By former daies he meaneth that time which was past from their first conversion and profession of the Gospel of Christ to that present In generall this sheweth that our former course of life is oft to be thought on This is true of daies ill spent concerning which sayeth the Apostle Remember that ye being in time passed Gentiles c. Eph. 2. 11. Yea of himself he sayeth I was before a Blasphemer c. 1 Tim. 1. 13. But especially this is to be done in regard of that ability which God hath given us to do his will or to suffer for his truth This is the end why the Apostle here willeth them to call to remembrance their former daies This is further
Old Covenant Heb. 8. 13. So as the new must come in when the old is abrogated 1. This doth set forth the excellency of the Gospel above the Law and of our times above the times of the Law Well weigh the difference betwixt the Mediator of the Law and of the Gospel betwixt the old and new Covenant and the soresaid excellency will more clearly and fully be manifested 1. The Mediator of the Law was a son of man a meer man Whereas Christ the mediator of the Gospel was the Son of God and though a true man yet not meer man but God-man 2. Moses the Mediator of the Law was a sinfull man once in danger to be killed for neglect of Circumcision Exod. 4. 24 25. And after excluded out of Canaan for his incredulity Numb 20. 12. Whereas Christ the Mediator of the Gospel knew no sin 2 Cor. 5. 21. but was holy harmelesse undefiled c. Heb. 7. 26. 3. Moses the Mediator of the Law was not able himself to endure the delivery of that whereof he was a Mediator Heb. 12. 21. It is said he exceedingly feared and quaked at the delivery of the Law Whereas Christ the Mediator of the Gospel was able to dwell with that devouring fire and everlasting burnings mentioned Isa. 33. 14. He stood in that bush which burned with fire and was not consumed Exod. 3. 2. 4. Moses was a Mediator only to deliver the Law from God to the people Deut. 5. 27 31. Acts 7. 38. Gal. 3. 19. Whereas Christ the Mediator of the Gospel is our surety who hath satisfied the Law for us We therefore have beyond all comparison the better Mediator and in like manmer the better Covenant so it s expresly called Heb. 8. 6. Now hath he obtained a more excellent ministry by how much also he is the Mediator of a better Covenant which was established upon better promises It s better then the Covenant of works in the very substance of it It s better then the Covenant of grace as it was made with the Iewes 1. In the clear manifestation of it by the Gospel Eph. 3. 5. 2. In the sure ratification of it by the death of Christ Heb. 9. 15. 3. In the mighty operation of the Spirit in and by it 2 Cor. 3. 6. 2. To stir us up to take due notice of the excellency of the times of the Gospel to blesse God for reserving us thereto and to endeavour with our utermost ability to walk worthy thereof This worthy walking is in particular expressed 2 Cor. 5. 17. Eph. 4. 24. §. 116. Of the sprinkling of Christs blood Heb. 12. 24. And to the blood of sprinkling that speaketh better things then that of Abel THe last priviledge here noted as it is a distinct priviledge in it self as the copulative AND importeth so it is an amplification of that which is immediatly set before it For it is one of the prime fruits of Christs mediation Being our Mediator he shed his blood for us His blood being the blood of a Mediator it proves a blood of sprinkling Being a blood of sprinkling it speaks better c. To handle this as a distinct priviledge the meaning of the words is first to be opened By blood he meanes the death of the Mediator before mentioned For mans life is in his blood Gen. 9. 5. The shedding of a mans blood is the taking away of his life Now Christs blood was shed as the blood of beasts under the Law for a sacrifice for expiation of sin And that Gods people might have a more particular assurance of their clensing by the blood of their sacrifices it was wont under the Law to be sprinkled upon them Exod. 24. 8. and 29. 21. Lev. 14. 6 7. Hereunto alludeth the Apostle in this place And by blood of sprinkling by a figure he means blood sprinkled or as Heb. 11. 28. 1 Pet. 1. 2. sprinkling of blood Sprinkling of blood setteth out the application of the merit thereof to the particular persons that are sprinkled Now Christs blood is applied on his part by his Spirit which inwardly perswades the soul of a right it hath to Christ and to all that he hath done and endured for mans redemption And on our part by faith which moves us to rest upon Christ for a particular benefit to our selves of his obedience unto death So as the mention of blood shews the ground of atonâ—…ment sprinkling the means of receiving benefit thereby So that from the sprinkling of Christs blood the Apostle gives us to understand That Christs blood is communicable which is evident by the frequent sprinkling of that blood and of that water which under the law were types of Christs blood For by the sprinkling thereof things and persons were consecrated to an holy use and unclean things and persons were cleansed To give some particular instances The Tabernacle which was the place of the holy worship was thus sprinkled and all the ministring vessels therein Heb. 9. 21. And the Altar Lev. 1. 5. And the Mercy Seat Lev. 16. 14. And the Book of the Covenant Heb. 9. 19. So also the Priests and their garments Lev. 8. 30. And all the people Exod. 24. 8. That sprinkling of blood was a rite of consecration is evident Lev. 8. 30. Quest. Why should the forementioned things be consecrated by sprinkling of blood Answ. All things are unclean to sinful man till by Christs blood and faith therein they are sanctified So as hereby the contagion of mans natural pollution was set out Instances of cleansing unclean things by sprinkling of blood and water are these 1. Such as eat any unclean thing Lev. 11. 8. This being prohibited was a plain sin So touching or any way medling with unclean things wilfully 2. Such as unawares touched any unclean thing Lev. 5. 2. This was a casualty 3. Such as were infected with leprosie running issue or any like disease Lev. 13. and 15. So women certain dayes after child-bearing These were infirmities 4. Such as buried their dead friends or touched their corps Numb 19. 11. to typifie the danger of having to do with such as are dead in sin Like to this was the uncleannesse of him who killed the red cow who carried her out who burnt her who gathered up her ashes to make the sprinkling water withal All these were duties commanded yet because they were occasioned by sin though they were about the means of purging from uncleannesse made the performers thereof unclean All these and other like kinds of legal uncleannesse were purged with blood sprinkled on them Numb 19. 17 18. Heb. 9. 22. Thus purging vertue arising from sprinkling of blood evidently shewes that Christs blood is communicable the vertue of it extends to others for the legal purging was but a type of Christs This is further manifest by the Sacramental sprinkling of water in Baptism which is a sign of Christs blood and by the communicating bread and wine in the Lords Supper Two especial
times when it was established even in the latter times Iâ—… 2. 2. 3. In regard of the succession of it in the room of the former v. 7. 4. In regard of the perpetuall vigor thereof it is ever as new It is like unto Aaâ—…od which continued as new fresh flourishing so long as the Ark was among the Jewes Numb 17. 10. It was like to that which is planted in the house of the Lord Psal. 92. 13 14. This is a great commendation of this covenant and it is attributed to such excellent blessings as were promised to the time of the Gospell as a New Testament a nâ—…w Hierusalem a new Heaven and earth a new Name a new Commandement a new way a new heart a new Spirit and a new Song Of these see the Progresse of Gods Providence on Ezek. 36. 11. § 6. Seeing that in these times of the Gospell all things are new we also must be new creatures The Apostle maketh this inference upon this ground 2 Cor. 5. 17. This is the true learning of Christ concerning which the Apostle giveth this direction Eph. 4. 21 22 23 24. 1. Cast off the old man with the corrupt lusts thereof What was learned in the old School of corrupt nature must be unlearned in Christs School These must be cast â—…ay as a menstruous cloath Isa. 30. 22. 2. Be renewed in the Spirit of your mind That is in your understanding which is a 〈◊〉 Matth. 6. 22. and a guide to all the powers of the soul. 3. Put on the new man This implyeth that a man be wholly renewed in every power of soul and part of body So much is implyed under this phrase new man Illumination of the mind without renovation of the other parts causeth more stripes Luke 12. 47. 4. Let that renovation be extended to holinesse and righteousnesse that is to all duties which we owe to God and man 5. Let all be in a right manner not in shew only but in truth such an one is a 〈◊〉 Israelâ—…e Ioh. 1. 47. By these rules may we be cast into the mould and form of the doctrine of Christ Rom. 6. 17. §. 36. Of these words The house of Israel and the house of Iudah THe persons with whom the new covenant is made are thus expressed with the house of Israel and the house of Iudah In this word house there are three tropes 1. A Metonymie of the subject the house put for the inhabitants thereof or persons appertaining thereto 2. A Synecdoche of the part for the whole an house which is but a part of a nation for the whole nation or rather for the whole world 3. A Metaphor For the Church of God is resembled to an house It is to God as his house where he dwels and whereof he taketh speciall care See Chap. 3. v. 3. § 37 58 59. These two names Israel Iudah comprise under them the whole Church of God Israel was a name given to the third great Patriarch the grand-son of Abraham to whom the promises made to Abraham were again and again renewed Gen. 28. 13 14. and 35. 11 12. and 46. 3. His first name given him at his birth was Iacob Gen. 25. 26. which signifieth a supplanter The Hebrew root whence this name is derived signifieth to supplant Jer. 9. 4. This name was given him in a double respect 1. In reference to the manner of his comming out of his Mothers womb which was by taking hold on his brothers heel as striving to come out before him The Hebrew word that signifieth an heel commeth from the same root that Iacob doth 2. By way of prediction that he should supplant his brother which he did twice First in getting the birth Gen. 25. 33. and afterward the blessing Gen. 27. 28 29. In these two respects said Esau Is not he rightly named Iacob for he hath supplanted me these two times he took away my birthright and behold now he hath taken away my blessing Gen. 27. 36. This other name Israel was given him as a memoriall of his Prayer and stedfast faith whereby he prevailed with God himself and seemed to overcome him Gen. 32. 24 c. Israel is compounded of a verb that signifieth to prevaile and a noune that signifieth God According to this composition it implyeth one that prevaileth with God The Hebrew verb doth also signifie to be a Prince or to carry ones self as a Prince and thereupon this interpretation of Israel is given as a Prince thou hast power with God Gen. 32. 28. That by his fervent faithfull Prayer he had the foresaid power with God is evident by the application thereof Hos. 12. 3 4. From this Israel descended all those that till Christs ascension were the visible Church of God on earth and were named in memoriall of him Israel Exod. 4. 22. and 18. 25. Children of Israel Ioshua 1. 2. men of Israel Ioshua 9. 6. House of Israel Exod. 16. 31. and the place where they dwelt land of Israel 2 Kings 5. 2. Iudah was the fourth son of the foresaid Iacob or Israel his name according to the notation of it signifieth praise for his Mother praised God at his birth for giving her a fourth son Gen. 29. 35. Iudah was the head of one of the tribes of Israel Numb 1. 7. which was the greatest tribe most potent and counted the royall tribe by reason of the promise of the Scepter made to it Gen. 49. 8 c. After the death of Solomon ten tribes revolted from the house of David which was of the tribe of Iudah to whose posterity the royall dignity was promised 1 Kings 12. 16 19. The ten tribes that revolted because they were the greater number retained the name Israel But the tribe of Iudah and Benjamin that remained faithfull with Iudah were differenced by this title Iudah Mordecai was a Benjamite yet called a Iew Est. 2. 5. In processe of time all that remained of the twelve tribes were called Iewes So were they called in Christs and the Apostles time and to this day are they called Iewes The Greek and Latin words which we translate Ieâ—… are apparently derived from Iudah To speak Hebrew is said to speak Iewish and to professe that religion which the people of God then professed to Iudaize or to become Iews By reason of that difference betwixt these which became two Kingdomes and thereupon two nations the Apostle here maketh expresse mention of the house of Israel and of the house of Iudah but to shew that by the new covenant the enmity that was betwixt them shall be taken away they are â—…th made confederates and the new covenant is made with the one as well as with the other Some refer this to the calling of the Iewes But that is not agreeable to the scope of the Apostle who speaks of all Gods confederates who at any time shall be under the new
covenant whether Jewes or Gentiles so as the Jewes are not excluded though this be not appropriated to them alone §. 37. Of the union of all nations under the new covenant THe conjunction of the two foresaid houses Israel and Iudah setteth out the union of all manner of nations who by the Gospell shall be brought under the new covenant This is expresly proved Eph. 2. 14 15 16 17. There 1. The point it self is plainly expressed in these phrases made nigh one one body and one new man The Gentiles who were before two being out of the Church of another profession and conversation are made nigh by being in the Church and professing the true faith yea they being two before two distinct people having divers lawes and ordinances are now one in all priviledges all of one body under one head Jesus Christ and one new man by the grace of adoption and regeneration 2. The meanes whereby this union is made is declared to be by the blood and â—…sse of Christ that is by his death for at the death of Christ the vaile of the Temple was rent Matth. 27. 51. and thereby the partition wall betwixt Jew and Gentile was broken down 3. The manner of uniting them is by making them all one new man 1. This is a motive to all that live under this new covenant to endeavour to keep the unity of the Spirit in the bond of peace This was foretold Isa. 2. 4. 2. This also is a motive to pray for the recalling of the Jewes For as the Gentiles are comprised under the house of Israel and Iudah so much more the Jewes That Jewes may be Christians is shewed Chap. 3. v. § 28. Of their calling See the â—…rogresse of divine providence in a Sermon on Ezek. 36. 11. § 17. This new covenant is made with the seed of the Jewes as well as with the Gentiles Such Jewes as shall believe are accounted to be of the spirituall stock and house even of the house of Israel and Iudah As we ought to take notice of all Gods promises and pray for the accomplishment of them Ezek. 36. 37. so of this particular concerning the calling of the Jewes and pray for the accomplishment thereof This is so much the rather to be done because the time was when we were out of Christ and then they prayed for us so as zeale of Gods glory desire of the enlargement of Christs Kingdome and gratefulnesse to that stock whence they come ought to stir us up to do what lies in us for the accomplishment of Gods promise concerning their call §. 38. Of Gods like respect to the Church of the Gentiles as to the antient Iewes THe conjunction of these two houses Israel Iudah further giveth evidence that Christians of what nation soever are as pretious to God as the Jewes were before their rejection for Gentiles are comprised under Israel and Iudah In this respect believing Gentiles are called the children and seed of Abraham Gal. 3. 7 29. and sons of Zion Zechary 9. 13. and the Church of the Gentiles is stiled Hierusalem Rev. 3. 12. and Sion Zech. 9. 9. and Ministers of the Gospell are stiled Priests and Levites Isa. 66. 21. This is further evident by the application of prerogatives of old belonging to the Jewes to believing Christians For proof hereof compare 1 Pet. 2. 9. with Deut. 7. 6. and Exod. 19. 5. The same reason that moved God to choose them at that time moveth him to choose us Gentiles in these latter dayes to be his Church namely his own good pleasure and love This reason for them is rendred Deut. 4. 37. and 7. 7 8. and Ezek 16. 6 7. And for the Gentiles it is rendred Eph. 2. 4. and Tit. 3. 4. Learn hereby in reading the old Testament to observe the many great promises made to the Jewes and the accomplishment of them and withall the great works which God did for them and the many deliverances which from time to time he gave them and make these grounds of thy faith and as occasion serveth plead them before God Apply all the evidences of Gods love manifested to the Jewes apply them to your selves you believing Gentiles The promise which God made to Abraham the Apostle teacheth us to apply to our selves Rom. 4. 23 24. What soever things were written afore time were written for our learning c. Rom. 15. 4. When enemies arise against us let us call to mind the prayers and supplications which the faithfull Jewes made and how they put God in mind of his covenant and of his promises and of his ancient love Let us do so likewise and with like steadfastnesse of faith expect a blessing from him We have such grounds of faith as they had This also may be applyed to such judgements as God inflicted on them to move us to take heed of those sins for which these judgements were inflicted The Apostle setteth down a particular Catalogue of these and thus concludeth All these things happened unto them for ensamples and they are written for our admonition 1 Cor. 10. 6. c. §. 39. Of a covenant divine and humane THere being expresse mention made in this verse of a new covenant my purpose is to endeavour to set it forth at large and for that end distinctly to note 1. What a covenant in generall is 2. What kinds of covenant are mentioned in Scripture 3. What is the difference betwixt the old and new covenant Of the notation of the Hebrew and Greek words translated covenant See Chap. 7. v. 22. § 94. I. A covenant in generall intendeth an agreement An agreement is sometimes on one part only and setteth out an absolute promise Thus Gods promise of not destroying the earth any more with a flood is called his covenant Gen. 9. 9 11. In this respect a Testament is called a covenant See Chap. 7. v. 22. § 94. But for the most part a covenant is put for an agreement betwixt two if not two single persons only yet two sides Then it consisteth of two parts 1. A promise of one party 2. A restipulation or retribution by the other party In the latter sense a covenant is taken tropically or properly Tropically when by a synecdocke a part is put for the whole thus the promise is called a covenant Exod. 2. 24. or by a metonimy the seal or signe of the covenant is put for the covenant it self Gen. 17. 10. Properly a covenant is taken when with a promise there is a kind of retribution or restipulation of performing some duty Thus a covenant binds each to other as Deut. 26. 17 18. A covenant thus taken is either divine or humane Humane betwixt man and man Gen. 21. 27. Divine betwixt God and man This is twofold One is made by God with man The other by man with God In this man to obtain some speciall blessing from God binds himself to some speciall duty to God In this respect saith
that order which is here by him obsâ—…rved for which good reason may be given 1. The first promise is so set down as it sheweth the difference betwixt the manner of declaring the old and new Covenant That was in Tables of stone this in mens hearts 2 Cor. 3. 3. Therefore in this respect it may well have the first place 2. The next promise is the ground of all the other and in that respect may fitly be set before them that follow 3. The third promise is an apparent evidence of the last and better seen and discerned 4. The last promise v. 12. is that wherein the blessedness of man consisteth Psal. 32. 15. and as the sweetest and chiefest of all the rest reserved to the last place §. 63. The different writing Gods Law in mens hearts under the old and new Covenant THe first promise according to the Prophets and Apostles method concerning the new covenant is thus brought in by God himself uttering it I will put 〈◊〉 Lawes into their minde c. A question is here raised how this can be a priviledge of the new Covenant seâ—…ing it is said of natural men that they shew the works of the Law written in their hearts Rom. 2. 15. Answ. 1. The Apostle there hath reference to mans innocent estate when the law was indeed engraven in mans heart but that which was then engraven was by his fall defaced and obliterated therefore the Apostle saith they then the 〈◊〉 or effect of the Law written in their heart that is they give evidence that the 〈◊〉 was once written in their heart 2. The evidences of that former engravement yet remaining are but as small deâ—… reliques having only a lustre to make men inexcusable but no clear light to 〈◊〉 them in the way of happinesse Therefore notwithstanding their lustre they 〈◊〉 said to be not only dark but darknesse Eph. 5. 8. 2. Quest. Had not the faithful before Christs time Gods law wirtten in their heart Answ. 1. It cannot be denyed but that they had God promiseth as much unto them Deut. 30. 6. And David oft professeth that Gods law was his delight and the joy of his heart and that he applyed his heart thereto Psal. 119. 77. 111 112. and in his time he said of a man truly righteous that the law of his God is in his heart Psal. 37. 31. But yet we are to put difference betwixt the old and new Covenant the Covenant made with the Church before Christs time was delivered under dark and obâ—… types figures shadows promises and prophesies of things to come So as it was not so clearly nor so ordinarily nor so fully written in their hearts There were but few Davids in that time But by the effectual work of Gods spirit under the new Covenant the law is more ordinarily more plentifully and more thoroughly writ in the hearts of Gods confederates The opposition therefore is comparatise and the comparison is not betwixt the law and law-writing and writing but betwixt the manner of writing one and the same law in the hearts of confedeâ—… under the old and new covenant By lawes are meant Gods will made known unto his people which is called a law because it bindeth all to whom it is revealed unto obedience A law is given 〈◊〉 them and necessity lyeth upon them to observe it The plural number laws is used because the precepts and promises of Gods covenant are many but all binding as so many laws These two words put write intimate in general one and the same thing namely Gods effectual work upon his people whereby he maketh his word to enter into their inward parts even into their soul. This latter word write is added 1. To shew that the new covenant is as well written as the old but yet after a more excellent manner that in Tables of stone this in fleshly Tables of the heart â—… Cor. 3. 3. 2. To shew the continuance of this effectual work for things written abide These two words also minde heart do in general intend one and the same thing which is a mans soul. Some to distinguish them understand under the former phrase illumination of the minde under the latter renovation of the will and whereas both the Prophet and Apostle expresly set down illumination in the third promise or priviledge of this new Covenant they answer that there is as an apparent difference betwixt illumination here intended and there as betwixt the cause the effect for here is noted the work of God in putting his lawes into their minde there the effect of that work which is their knowing of God We may the rather take minde and heart to signifie one and the same thing because in Hebrew there is no such distinction made for there it is thus expressed I will put my Law in their inward parts and write it in their hearts Ier. 32. 33. The heart is ordinarily put for the middle or innermost part of a thing so as by those two phrases one and the same thing may be meant The lxx translate that phrase in the inward part thus In their minde and the Apostle followes them §. 64. Of Gods working on maâ—… IN that God is thus brought in saying I will put and write it clearly shews that it is God who worketh so effectually upon his confederates under the new Covenant as they are wrought upon I will put my fear into their hearts that they shall not depart from me saith the same Lord Ier. 32. 40. And again I will put my spirit within you and cause you to walk in my statutes Ezek. 36. 27. This was evidenced in the Lords opening the heart of Lydia Act. 16. 14. 1. Man of himself is utterly uncapable of any such engravements or writing Nâ—… man can come to me saith Christ except the Father draw him John 6. 44. The natural man receiveth not the things of the spirit of God of and by himself for they aâ—…e spiritually discerned 1 Cor. 2. 14. 2. The Ministry of man is insufficient of it self to work upon the inward parts of others 1 Cor. 3. 7. 2 Cor. 3. 5 6. 1. This ought to move Ministers to adde prayer to their learning reading study conference meditation and other like helps Prayer is a means sanctified to obtain divine help Ministers therefore ought in their ministry thus to pray Lord open the eyes of these men 2 Kings 6. 20. Commendable in this respect is the custom of praying before and after Sermon so ought they to do before and after private râ—…ading and studying even in their closet Neglect hereof makes much pains to be fruitlesse 2. People may hereby learn to depend not wholly or only on the outward ministry but rather on Gods blessing Indeed means are sanctified but the blessing resteth in God Deut. 8. 3. If God put not and write not his Lawes in our inward parts all that man can do is nothing Two extreams are hereupon carefully to
From this proud conceit they are called Enthusiasts Answ. This of all the rest is the falsest glosse and grossest error directly against the evidence of Scripture and common experience Scripture warranteth means experience sheweth that the learning and knowledge which men have is attained by the use of ordinary means There are two grounds of this error 1. They take that simply which is spoken comparatively as we shall after heare 2. They sever the priviledge from the means which ought not to be done in those things for which God hath sanctified means 6. Others apply this priviledge of knowledge to faith in Christ love of God joy in the Holy Ghost and other like Christian graces to which they say Gods confederates need not be exhorted because they are forward enough thereto of themselves and all of them shall have a sufficient measure thereof This their exposition they ground upon the Chalde Paraphrase which thus expoundeth the words of 〈◊〉 They shall not teach every man his neighbour and every man his brother 〈◊〉 know to â—…ear the Lord for all shall learn to know the fear of me He putteth knowledge of the fear of God for knowledge it self Answ. 1. A Paraphrase is not a sufficient rule to expound the word of God 1. That exposition no whit resolveth the doubt for it is as much if not more to love and fear God to believe and joy in him then to know him all these and other like graces presuppose knowledge They cannot be without knowledge yet knowledge may be wiâ—…hout them If therefore this prophesie be true of such graâ—… much more may it be true of knowledge 7. To apply this priviledge to the knowledge here expressed and to extend it to all of Gods covenant yet not to puâ—…fe up any with vain conceipts this which is here promised is to be taken comparatively and respectively 1. Comparatively in reference to those who lived under the old covenant when the mysteries of godlinesse were so obscurely and darkly in rites types and prophecies as very few conceived those mysteries They that did conceive any thing conceived but some few generall notions thereof They needed to be taught what was the mystery of the Tabernacle of the Altar of the Sacrifices of the â—…ncense of the manifold washings and of other like externall rites 2. Respectively and that in two especiall respects 1. In respect of the revelation of the mysteries of God 2. In respect of opening our understandings to conceive them 1. In respect of the revelation of the mysteries of the Gospell The whole counsell of God is so fully and distinctly so plainly and perspicuously made known that any person under the new covenant of any mean capacity that diligently attends upon the ministry of the Gospell may understand the same so as now there is not such need as under the law to stir up men to know God or to instruct them in the meaning of this or that article of faith which is revealed by the Gospell because it is so clearly revealed 2. In respect to the manner of opening mens understandings it is much more powerfull and effectuall then under the old covenant We have not only the ministry of man but also the anoynting of the Spirit 1 Joh. 2. 20 27. There is a kind of oyntment called eye-salve wherewith the sight will be quickned though it were dim and dark before To this doth the Apostle allude yea and Christ himself Rev. 3. 18. By this annoynting we come more clearly to see all the mysteries of the word then possibly they could be seen before Object The Saints under the old covenant had this annoynting whereupon David thus prayeth open thou mine eyes that I may behold wondrous things 〈◊〉 of thy law Psal. 119. 18. And the law is said to â—…nlighten mâ—…ns eyes Psal. 119. 8. Answ. That annoynting was nothing so powerfull as the annoynting undâ—…r the Gospell nor the enlightning § 72. Of knowledge a priviledge of the new Covenant ONe generall point intended in this third promise of the new covenant is this knowledge of the Lord is one of the prerogatives of the new covenant This promise is intended to them my people shall know my name they shall know in that day c. Isay 52. 6. and Hos. 6. 3. These and other like prophecieâ—… are thus manifested to be accomplished The new man is renewed in knowledge Col. 3. 10. 〈◊〉 have an unction from the holy one and ye know all things and ye need 〈◊〉 that any man teach you 1 Joh. 2. 20 27. This must needs be a priviledge of the new covenant because it is the ground work of all graces If the understanding be not well enlightned the will cannot follow that that is good nor the affections be duly ordered If thine eye be single thy whole body shall be full of light but if thine eye be evill thy whole body shall be full of darknesse Matth. 6. 22 23. 1. By this priviledge sundry erroneous positions are discovered as 1. Ignorance is the mother of devotion See Chap. 3. v. 10. § 112. 2. An implicite â—…aith is sufficient that is as Papists expound it an assent to what the Church holdeth though he that pretendeth to assent know not what the Church holdeth This is the ground of much error and the bane of all sound confidence 3. The Scripture is not to be translated into the vulgar tongue This is an error so grosse as Papists dare not stand to it but have themselves translated it 4. The word is to be publickly read in Latine The Apostle doth mainly oppose against this error 1 Cor. 14. 2. c. 5. It is unlawfull for lay people to read the Scripture Thus they shew themselves like those who shut up the Kingdome of heaven against men c. Matth. 23. 13. yea they are like dogs in the manger which neither â—…ateth provinder nor suffereth the horse to eat it wretched guides are they and their followers a miserable people The guides are Satans 〈◊〉 their followers are Satans prey There is no one thing whereby Satan getteth greater advantage against people then by the foresaid positions of ignorance 2. The foresaid priviledge of the new covenant should quicken us up who are reâ—… to the time of this covenant to seek after knowledge As an help hereunto 〈◊〉 〈◊〉 Whole Armour of God Treat 2. Part. 8. on Eph. 6. 17. of Gods Word § 7. §. 73. Of that knowledge which every one under the new covenant hath THe priviledge of knowledge under the new covenant is extended to all that appertain thereunto All shall know me saith the Lord from the least to the greatest 〈◊〉 children shall be taught of the Lord Isa. 54. 13. Christ gives witnesse to the acâ—… hereof Ioh. 6. 45. God takes an especiall care of every one of his confederates and will not suffer 〈◊〉 to remain without instruction Hereby may we give proof whether we be admitted into this
unity of their minds and mutuall consent This is a divine and heavenly property 4. With their faces towards the Mercy-seat Exod. 25. 20. This manifested their desire to know the depth of Gods counsel concerning his mercy to man for from the Mercy-seat God caused his will to be knoâ—… Exod. 25. 22. In reference hereunto it is said which things the Angels desire to look into 1 Pet. 1. 12. How much more ought we to search after those mysteries The benefit of thâ—… redounds to us §. 33. Of a Teachers wisdome in desposing his matter AFter the Apostle had distinctly mentioned the principall type in both parts of the Tabernacle he thus concludes Of which things we cannot now speak particularly This he doth to shew the mind he had speedily to pass to the services that were performed in those places so as there is wisdome in ordering the matter which a teacher delivereth sometime briefly passing over some things other times insisting upon them more largely 〈◊〉 Why then have you so distinctly and largely insisted upon these types Answ. 1. The Apostle laid a foundation Preachers and expositors raise up an edifice Now the building useth to be larger then the foundation 2. There would be no end of expounding Scriptures if they should be as concise as the Scripture it self is 3. The Apostle himself here intends to be more large even in these points and 〈◊〉 either by preaching before them or by after writing more unto them This is â—…plyed under this particle now we cannot now speak implying that here after â—…e â—…ght speak more particularly of those things 4. If types recorded be not applyed to their truth and the meaning of them sâ—…â—…rth of what use are they under the Gospel For now they are no more services 〈◊〉 religion This was an especiall end why God hath caused these mysteries to be 〈◊〉 to his Church that the truth of them being cleerly and fully revealed under the Gospel the full sense of them might be the better discerned In which it is veryâ—…dfull and usefull that the substance and equity of those types to be made known §. 34. Of the resolution of Heb. 9. 2 3 4 5. Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Shew-bread which is called the Sanctuary Vers. 3. And after the second Vaile the Tabernacle which is called the Holiest of all Vers. 4. Which had the goldeâ—… Censâ—…r and the Ark of the Covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the Covenant c. Vers. 5. And oâ—…er it the Chernbims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe sam of these verses is An enumeration of sundry sacred types Herein two points are considerable 1. The matter propounded 2. The manner of concluding the same The matter noteth out two things 1. The place where those types were 2. The distinct kind of types The place is 1. Generally propounded in this word Tabernacle 2. Distinguished by the parts thereof and titles given to it The parts were the first and second distinguished by a Vaile The titles were 1. The Sanctuary or Holy place 2. The Holiest of all In the former place three distinct kind of types are mentioned 1. The Candlestick 2. The Table 3. The Shew-bread In the latter place are set down seven other types 1. The golden Censer 2. The Ark amplyfied 1. By the Covenant in it 2. By the gold overlaid round about it 3. Manna amplified by the golden pot in which it was 4. Aarons rod amplyfied by the fruit that budded 5. The Tables of the Covenant 6. The Mercy-seat 7. The Cherubims amplyfied 1. By their glory 2. By their place over the Ark. 3. By their act shadowing the Mercy-seat The manner of concluding all in these words Of which we cannot now speak particularly §. 35. Of observations out of Heb. 9. 2 3 4 5. V. 2. I. GOd had a place for divine worship This was the Tabernacle II. The place of Gods worship was distinguished according to distinct uses There was the first and second Tabernacle III. Christ is light unto his Church IV. The Church holds out that light These two doctrires are raised out from the typicall Candlestick See § 7 8. V. Christ is a means of communion with God This is in generall the use of a tabâ—…e See § 12. VI. Christ is bread of life He was typified by the shew-bread See § 13. VII The place of Gods worship under the law was holy It is called a Sanctuary â—… Holy place See § 14. Vers. 3. VIII Christs flesh was set forth by a vail See § 16. IX Heaven was prefigured by the most Holy place See § 15. Vers. 4. X. Christ is a means of attonement betwixt God and man This the goldâ—… Censer typified See § 18. XI Christ hath all Gods treasures hid in him In this respect he was typified by 〈◊〉 Ark. See § 20. XII Christ is the Mediator of the Covenant See § 20. XIII Christ is spâ—…uall food He is the true Manna See § 22. XIV God will have memorials of his mercies This was the end of reserving a 〈◊〉 of Manna See § 27. XV. God can make dry things to flourish So did Aarons rod that budded See § 28. XVI Christ from death was raised to glory This was typified by the fruit which Aarons dry rod brought forth See § 28. XVII God wrote the old Covenant in tables of stone These were the tables of the covenant See § 30. XVIII Christ is a Mercy-seat A means of Gods shewing mercy to man The mercy-seat typified as much See § 31. XIX Angels are glorious Spirits They are here stiled Cherubims of glory See § 32. XX. The glorious Angels attend Christ. Thus much is intended by the Cherubiâ—…s shadowing the Mercy-seat See § 32. XXI Teachers may as occasion serveth forbear enlargements The Apostle here would do no more then name the foresaid types See § 33. §. 36. Of preparation for Gods service Heb. 9. 6. Now when these things were thus ordained the Priest went alwayes into the first â—…nacle accomplishing the service of God FRom the holy types the Apostle proceedeth to the sacred service of God He beginneth with that kind of service which was performed in the Holy plaâ—… and that generally in this sixt verse Wherein he first hinteth the preparation made 〈◊〉 that service in this phrase Now when these things were thus ordained The adverb of time Now is in Greek â—… conjunction of opposition but which is diversly taken and well enough here translated This relative these things hath reference both to the places and types before mentioned Of the verb translated ordained See Chap. 3. v. 3. § 46. The meaning of these words is this When the Tabernacle was made and the parts thereof fitly distinguished one from the other and all the holy types made and set in
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider 〈◊〉 another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ—… whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ—… the Son of God and hath counted the blood of the Covenant an unholy thing and â—…ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ—… who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
offered up for different sins whereof read Lev. 5. 6. and 6. 6. and 4. 3. and Numb 15. 31. and 1 Sam. 3. 14. So also do the divers punishments inflicted upon different sinners Luke 12. 47 48. Maâ—… 11. 22. And finally expresse testimonies as Gen. 15. 18. Ezek. 16. 13 51 52. Ioh. 9. 41. and 19. 11. §. 103. Of putting despisers of Gods Law to death THe punishment here mentioned of despisers of the law is in generall set down under this phrase died Of the derivation of the Greek word See Chap. 7. v. 8. § 51. It is here spoken of a violent death inflicted by a magistrate who stood in Gods room and bare his image and it sheweth that even in case of religion for despising the divine law the despiser might be put to death A capitall punishment might be inflicted on such an one This was not only permitted but also enjoyned Lev. 20. 1 c. Deut. 13. 5. Answerably hath that course been practised Numb 15. 36. Lev. 24. 23. This was thus enjoyned by God and practised by his people 1. To prevent further mischief for if such should live longer they might be brought to do more hurt 2. To keepe others from being infected a limb that begins to be gangrene useth to be cut off to prevent the infecting of other parts 3. To be a terror to others Deut. 13. 11. 4. To be a means of salvation to the parties themselves 1 Cor. 5. 5. Iosh. 7. 17. This justifieth the practise of Magistrates in like cases Only let them take care that that which is lawfull in it self be done in a right and due manner for it is a matter of great consequence to take away the life of a man Therefore 1. The cause must be just 2. It must be weighty 3. It must appear to be so Here the crime is set down to be despising of Gods law and to this have the proofs before alleged speciall reference 1. God is the highest Soveraign over all he is King of Kings 1 Tim. 6. 15. So as despising his law is the highest treason that can be 2. Gods lawes are the rule of righteousnesse from them all lawes take their equities 3. If despisers of Gods law should be sufferred to live God would be provoked to take the sword into his own hand and Gods stroak would reach far and cut deepe In this particular we may see how little respect States and Governours have to God and to his law Many that are very severe against dispising humane lawes suffer Hereticks Idolaters Blasphemers Apostates and sundry other like to them to walk up and down unpunished How can such expect divine protection How can they not but expect divine Vengeance As publick Magistrates So Masters Parents Tutors School-Masters and others in authority shew themselves in this case much blame-worthy in that they can suffer such as are under them to despise Gods Lawes unpunished and yet be severe enough in other cases §. 104. Of Cases wherein Iustice is to be executed without pitty BEcause the taking away of a mans life doth ordinarily work compassion in men the law in the case of despising his Law would have no pitty or compassion to be shewen The Greek word here translated Mercy commeth from a root that signifieth pitty or compassion The word of my text is five times used in the New Testament It is twice attributed to God Once as he is the subject thereof and stiled Mercies of God Rom. 12. 1. An other time as he is the Father and fountain of mercies 2 Cor. 1. 3. Twice the word that signifieth bowels is joyned with it as Bowels and mercies Phil. 2. 1. And bowels of mercies Col. 3. 12. The fist place is my Text. A negative being added to this word as here it is without mercies sheweth that there may be cases wherein no pitty is to be manifested This is exemplified in Gods peoples dealing with the Canaanites Deut. 7. 2. and with Idolaters Deut. 13. 7 c. and with wilfull murtherers Deut. 19. 13. Though God himself be infinite in mercy yet there are cases wherein the Lord will have no mercy Isa. 9. 17. Ier. 13. 14. Hos. 1. 6. This may be by reason 1. Of the hainousnsse of the sin 2. Of the obstinacy of the sinner 3. Of the contagion whereby others may be infected This may be a good admonition to such as are in place of authority to consider the kinds of offences the disposition of persons offending and the danger that may follow upon undue pitty In these and such like cases they that stand in Gods room and bear his Image must set God before their eyes continually and labour to have their hearts possessed with such a zeal of Gods glory as their ears may be stopped against the cries of such malefactors and their eyes closed against their teares or other signes of anguish §. 105. Of punishing malefactors on good ground BEcause severity may not be shewed rashly but upon very good ground he addeth in the close this limitation Under two or three witnesses Though one man may be so malicious as to accuse another unjustly and Swear falsly against him yet it is not probable that two or three will agree together therein They will fear lest they should betray one another It is said of the witnesses that came against Christ that there witness agreed not together Marke 14. 56. Had there been but one witnesse he might have agreed with himselfe though not with the truth The Law therefore doth much insist upon this and tha both affirmatively and negatively Deut. 17. 6. and 19. 15. Hereunto alludeth Christ under the Gospel Matth. 18. 16. 1. All punishments are grevious if therefore they be unjustly inflicted they do exceedingly exasperate 2. Capitall punishments if they be wrongfully inflicted are irreparable who can restore life when once it is taken away As therefore in all cases we are to proceed on good grounds so especially in cases of severity Thus shall we justifie our selves before God and man Thus shall we have the more peace in our own consciences Thus shall we have a good warrant against â—…urers and gaine-sayers By this kinde of proof undue prejudice rash suspition and false calumniation will be prevented Where there are two or three witnesses by diligent sifting and examination if the matter be doubtfull the truth may the better be found out §. 106. Of the meaning of these words Of how much sorer punishment Heb 10. 29. Of how much sorer punishment suppose yee shall he be thought worthy who hath trâ—…dden under foot the Son of 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 THe reddition or application of the former argument is here set down The former part sheweth the great and just vengeance that despisers of the law brought upon themselves This application thereof sheweth that far greater
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
been freed from all manner of afflictions Nay tell me if you have read of any such in the records of truth It is therefore most evident that afflictions are the common condition of all Gods children See more hereof in the Whole Armour of God Treat 2. Part 5. on Eph. 6. 15. § 12. Hereupon it becomes every child of God to prepare for trials and to treasure up consolations and encouragements tending thereunto §. 47. Of bastards being without correction Heb. 12. 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not Sons IT appears that this point of enduring chastisement is of great concernment in that the Apostle so long insisteth upon it and returneth unto it again and again The former interrogative What son c. carried great emphasis yet behold here a more emphatical expression under the denial of the said point If ye be without chastisements then are ye bastards c. This followeth as a necessary consequence from the former general point and that by the rule of contraries If all Sons are chastised then they who are not chastised are no Sons This particle of opposition but implieth the contrary consequence Of the word chastisement see v. 5. § 36. It implieth such correction as is for instruction to prevent or redresse evill so as if God let loose the raines to a professor and suffer him to run riot and to follow his own carnal lust and worldly delights and restrain him not by some afflictions he is assuredly no child of God but a bastard The Greek word is here only in the New Testament used It implieth one that is not born in lawful wedlock He hâ—…re mâ—…aneth one that is supposed to be a child being in the house in appearance as a child but not begotten of the Father of the house thereupon not nurtured as a Son nor estranged of any unlawful liberty but suffered to run into all loosnesse and licentiousnesse The Greek word is by other Authors put not only for one born in adultery but also for a strange child a child that is not a mans own and thereupon the lesse care taken of it By some it is here taken for a changeling They professe themselves and answerably are taken to be Gods children but never were put in by God This is here brought in to meet with an objection thus There are in the Church who are without chastisement Answ. It may bâ—… so but then they are not of the Church they are bastards or changelings To make this argument more full and clear the Apostle inserteth the general point as in a parenthesis thus whereof all are partakers By way of explanation he addeth not sons as if he had said Though they may be thought by reason of some outward profession to be sons yet indeed they are none The main point here intended is to shew that immunity from crosses is a bastards prerogative If it be a prerogative it is of such an one as may be in the Church partake of divine ordinances professe himself to be a Saint and be so supposed by others but not so accounted by God himself Dives may be supposed to be such an one Luk. 16. 25. So the rich fool Luk. 12. 19. Not correcting when there is need and who is he that liveth in the flâ—…sh and needeth not correction implieth a neglâ—…ct of him as if he were not cared for A child left to himself brings his Mother to shame Prov. 29. 15. Thereupon Father and Mother are accounted carelesse of their duty If two children be committing evill together a wise Father will take his own child and correct him but will let the other alone Who more wise who more righteous who more mercifull thâ—…n God 1. By just consequence that false note of continuall peace and prosperity or temporal felicity as they call it of the Church is manifested Surely if this Text be true as true it is that cannot be a true note of a true Church That hath hitherto been the true Church which hath suffered for the truth purity and power of religion 2. This sheweth their condition to be in truth a miserable condition who so boast of all things according to their hearts dâ—…sire as they know not what pain is or sicknesse or losse or restraint of liberty or any other crosse Such are to the life described Iob 21. 8 9 c. By this Apostles verdict if they live in the Church they are bastards If any state give us just cause to question Gods Fatherly care over us it is all manner of external contentment to the flâ—…sh and freedome from all crosses An heathen man that had all his life time enjoyed much prosperity being delivered from an accidentall calamity with which many others were destroyed thus cryed out O fortune to what misfortune hast thou reserved me §. 48. Of the Apostles much pressing the benefits of afflictions THis clause whereof all are partakers hath been before and is hereafter again and again inculcated and that at least twelve times 1. By the Apostles intimation of Gods mind v. 5. he speaketh unto you as unto children 2. By the title which in the name of the Lord is given to the afflicted thus My Son v. 5. 3. By making correction a fruit of love whom the Lord loveth v. 6. 4. By extending it to every Son v. 6. 5. By making affliction an evidence of Gods respect v. 7. 6. By inculcating Gods usual dealing interrogatively What Son is it c v. 7. 7. By accounting such as are not so dealt withall to be bastards v. 8. 8. By returning to the same again in this phrase whereof all are partakers v. 8. 9. By paralleling the like dealing of earthly parents with their children v. 9. 10. By noting the different ends of earthly parents and Gods v. 10. 11. By removing what might be objected against it v. 11. 12. By shewing the blessed fruits of afflictions v. 12. We may not think that these are so many tautologies or vain repetitions of the same things for the Apostle was guided by a divine Spirit which made him well to poise all his words and not set down a phrase or word rashly There are sundry weighty reasons for repeating and inculcating one and the same thing whereof see The Saints Sacrifice on Psal. 116. 16. § 48. A special point hence to be observed is this That men are hardly brought to believe that afflictions are fruits of Gods love It is not a novices lesson it is not learned at first entrance into Christs School Christs Disciples though they had Christ himself to be their instructer could not at first apprehend it This made Christ very frequently inculcate this principle of taking up the Crosse and following him Ignorance of this made many Christians in the Apostles times faint and fall away 2 Tim. 4. 16. Yea some of Gods worthies have in the triall made doubt hereof