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
XII Under the Gospel Gods whole will is revealed Herein lieth the opposition betwixt that phrase at sundry times v. 1. being spoken of Gods former dispensing of his will by parts and his revealing of it under the Gospel Ioh. 14. 26. Acts 20. 27. Hereupon a curse is denounced against such as shall teach any other Gospel Gal. 1. 8 9. and against such as shall take from or add to this Gospel Rev. 22. 18 19. XIII Under the Gospel there is one only way of making known Gods will This appears by the opposition of this phrase v. 1. in divers manners That only way is preaching as hath been before shewed § 11. XIV Christ was a Prophet For God spake by him He was as he is stiled Luk. 7. 16. a great Prophet XV. Christ hath an absolute jurisdiction He is an Heir An heir to the great King of Heaven and Earth This sets forth Christs Kingly Office XVI Christ as Mediator received his dominion from his Father He appointed him Heir XVII Christs dominion extendeth it self to all things This is expresly set down under this phrase Heir of all things Psal. 2. 8. XVIII Christ is the Creator Joh. 1. 2. Col. 1. 16. XIX The Father created by the Sonne This is expresly here set down and it is to be taken in respect of the distinction that is betwixt their persons and the order of their working The Father worketh by the Sonne and the Sonne from the Father XX. All things in Heaven and earth were created by the Sonne The word worlds implieth as much For the plural number is used to shew that the world above and the world beneath even Heaven and all things therein and earth and all things therein were created by him §. 39. Of the heads of Doctrines raised out of the third Verse XXI DIvine mysteries may be illustrated by sensible resemblances These two resemblances Brightness Character are for that end here produced There is in many visible and sensible creatures a kinde of divine stamp In that they are sensible we that are best acquainted with visible and sensible matters are much helped in apprehending things mysticall that are any wayes like them XXII The Sonne is of the same essence with the Father XXIII The Sonne is light of light very God of very God XXIV The Sonne is coeternal with the Father XXV The person of the Sonne is distinct from the person of the Father XXVI The incomprehensible glory of the Father most brightly shineth forth in the Sonne So as the Father is made conspicuous in the Sonne These and other like mysteries are very pertinently set forth under these two Resemblances Brightness Character whereof see § 19 c. XXVII Christ is the preserver and governour of all things This phrase upholding all things intendeth as much XXVIII Christ ordereth all things by his command The Greek word translated word importeth as much See § 25. XXIX Christs command is irresistible It is here stiled the word of his power whereby he disposeth all things according to his own will Psal. 115. 3. XXX Christ is a true Priest The act of purging applied to him demonstrateth as much For it is proper to a Priest to purge Lev. 14. 4 c. and 16. 16. XXXI Christ was a true man This phrase by himself sheweth that the sacrifice by which Christ purged was himself namely his body or his humane nature For Christ hath given himself for us an offering and a sacrifice to God Ephes. 5. 2. XXXII Christ was God and man in one Person As man he suffered and was made a sacrifice as God he added such merit to his sacrifice as it purged away sinne Chap. 9. 14. XXXIII Christs sacrifice was effectual to take away sinne For it is directly said that he purged our sinnes Chap. 9. 14. XXXIV Christ was exalted after he had humbled himself His purging sinne implieth his humbling of himself unto death When he had done this then he sate c. This implieth his exaltation Luk 24. 26 46. Phil. 2. 8 9. XXXV Christ having finished his sufferings ceased to suffer any more He sate down and rested Rom. 6. 9 10. As God when he had finished all the works of Creation rested Gen. 2. 2. Heb. 4. 10. so Christ after his sufferings XXXVI Christ as our Priest ever presents himself before God for us namely to make intercession for us Christs sitting implieth abode This abode being at Gods right hand is before God even in his sight This is he that purged our sinnes therefore he is there as our Priest and to make intercession for us And because there is no limitation of his sitting or abode it is to be taken for a perpetuall act All these are plainly expressed in other places as Chap. 9. 24. and 10. 12. Rom. 8. 34. XXXVII Christ as Mediator is inferior to the Father The right hand is below him that sits on the Throne Mark 10. 37. XXXVIII Christ as Mediator is advanced above all creatures The right hand is the next place to him that sits upon the Throne and above all that stand about the Throne as all creatures do 1 King 2. 19. Gen. 41. 40. Eph. 1. 20 21. Phil. 2. 9. XXXIX Christ is a King He sits on the right hand of the Majesty or of the Throne of the Majesty Chap. 8. 1. This is a royal Kingly seat Psal. 110. 1 2. 1 Cor. 15. 25. XL. The highest Heaven is the place of Christs rest and glory This phrase on high intendeth as much It is expresly said that he is set on the right hand of the throne of the Majesty in the Heavens Chap. 8. 1. And it is also said that the Heaven must receive him untill the time of restitution of all things Acts. 3. 21. §. 39. Of Christs Excellency Verse 4. Being made so much better then the Angels as he hath by inheritance obtained a more excellent Name then they THough the Apostle premised the three former verses as a Proem and therein couched the Summe of the Doctrinal part of this Epistle yet he passeth from that general Summe to the particulars so as he maketh the one depend upon the other as is evident by the Participle being made whereby that which followeth is knit to that which goeth before This verse therefore is a Transition from the geneal to the particulars for it followeth as a just consequence and necessary conclusion from the premises and it is premised as the principal Proposition of all that followeth in this Chapter The Excellency of Christs Person is the principal point proved from this verse to the end of this Chapter and that by an argument of unequals The inequality is betwixt Christ and Angels He is infinitely preferred before them The Apostle in the former verses proved Christ to be more excellent then the excellentest men even such as God extraordinarily inspired with his holy Spirit and to whom he immediately revealed his will that they might make it known to others
Such were the Patriarchs Prophets and the Heads of the People But these as all other men notwithstanding their excellencies were on earth mortall Therefore he ascendeth higher and â—…ulleth out the celestiall and immortall spirits which are called Angels Angels are of all meer creatures the most excellent If Christ then be more excellent then the most excellent he must needs be the most excellent of all This excellency of Christ is so set out as thereby the glory and royalty of Christs Kingly office is magnified For this is the first of Christs offices which the Apostle doth in particular exemplifie in which exemplification he giveth many proofs of Christs divine nature and sheweth him so to be man as he is God also and in the next Chapter so to be God as he is man also like to his brethren Chap. 2. v. 17. The comparison here made betwixt Christ and Angels is not a meer simple comparison thus Christ is more excellent then Angels but it is comparatively propounded as a comparison of a comparison thus Christ is so much better then Angels as he hath obtained a more excellent Name This comparative comparison much sets out the transcendency of the point that he is beyond all comparisons even infinitely better The word translated made is sometimes used declaratively to shew that the thing spoken of is so and so as where it is said when Iesus WAS in Bethania and sometimes efficiently as where it is said Iesus was made an high Priest Howsoever this word in relation to Christs deity cannot be taken but in the first sense only declaratively yet in regard of his humane nature and of his Person consisting of both natures and of his Offices it may be taken in both senses for in those three respects he was advanced and made so and so excellent Now the Apostle speaks of him not simply as God but as God-man King Priest and Prophet Thus it is fitly and truly translated being made namely by his Father who begat him sent him into the world and advanced him above all the world In this respect he is said to be better that is more excellent For this comparison hath not so much relation to the goodness of Christs Person as to the dignity thereof In this sense is this word oft used in this Epistle and translated by some more excellent Yea Chap. 7. v. 7. it is opposed to less and so signifieth greater the less is blessed of the better that is the greater in dignity or in office So in our English we stile such as are more excellent to be better men The Greek comparative is derived from a Noun that signifieth power But it is frequently used for the comparative of the Greek positive which signifieth good and in that respect it is oft translated better It is a general word and applied to sundry kindes of excellencies as to such things as are more commodious 1 Cor. 7. 38. and more usefull to others 1 Cor. 12. 31 and more beneficiall to ones self Phil. 1. 23. and more effectual Heb. 9. 23. and more comfortable 1 Pet. 3. 17. and less damagable 2 Pet. 2. 21. and more excellent Heb. 10. 34. and more eminent or greater in dignity Heb. 7. 7 and thus is it here to be taken §. 40. Of Angels Excellencies THe persons before whom Christ is here in excellency preferred are stiled Angels better then the Angels The signification of this name Angel the nature of Angels their special office and quality is by this our Apostle himself distinctly set down v. 7. Yet here it is meet that we consider some of the Angels excellencies that so we may the better discern both the reason why the Apostle doth give this instance of Angels and withall the surpassing excellency of Christ who excels such excellent creatures Some of the Angels excellencies are such as follow 1. Angels are spirits The substance whereof they consist is spirituall This is the most excellent substance that any creature can have and that which cometh the nearest to the divine nature for God is a Spirit Joh. 4. 24. A spirit is of substances the simplest and freest from mixture and composition the purest and finest and every way in the kinde of it the most excellent A spirit is not subject to grosseness drowsiness weariness heaviness faintness sickness diminution alteration putrifaction consumption or any like imperfections which bodies as bodies are subject unto 2. Angels as at first created and so remaining are after the image of God the purest holiest and readiest to all goodness of any meer creature In regard of their likeness to God they are stiled sonnes of God Iob 1. 6. In regard of their promptness to goodness they are thus set out Yee that do his Commandements hearkening to the voice of his words Psal. 103. 20. 3. Angels are the most glorious of all Gods creatures In glory they surpass the brightness of the Sunne To set out the glory of an Angel his countenance is said to be like lightening and his rayment white as snow and shining Matth. 28. 3. Luk. 24. 4. Upon an Angels approach into a dark prison a light is said to shine in the prison Acts 12. 7. The glory of the Lord that is surpassing incomprehensible glory is said to shine round about upon the apparition of an Angel Luk. 2. 9. So resplendent is an Angels brightness as it hath much affrighted worthy Saints Luk. 1. 12. and 2. 9. Yea St Iohn was so amazed at the apparition of an Angel as he fell at his feet to worship him Rev. 19. 10. and 22. 8. 4. Angels have the highest habitations of all creatures farre above the Moon Sunne and all the glorious hoast of the highest visible Heaven They are in the invisible Heavens where the divine glory is most conspicuously manifested In regard of the place of their residency they are stiled Angels of Heaven Matth. 24. 36. 5. Angels have the most Honourable function for they alwayes behold the face of God in Heaven Matth. 18. 10. They are as the Gentlemen of the Bedchamber to a King they minister to the most high in an especiall manner Dan. 7. 10. Their principal attendance is upon the Sonne of God made man Ioh. 1. 51. and upon his mystical body v. 14. §. 41. Of Christs Excellencies above Angels IN all the sorementioned Excellencies is Christ more excellent then Angels For 1. Christs divine nature is infinitely more excellent then an angelical spirit Yea his humane nature by the hypostatical union of it with the divine hath likewise a dignity infinitely surpassing an Angels nature 2. Christ is the express image of the person of his Father which is more then to be created as Angels were after Gods image 3. Christ is the brightness of Gods glory Therefore more glorious then the most glorious Angels Christ is in Heaven at the right hand of the Throne of the Majesty Therefore in place of residency higher then Angels 5.
Christs function to be a Mediator betwixt God and man is greater then any of the functions of Angels Therefore Christ is more excellent then Angels in their greatest excellencies Yet there is a greater excellency wherein Christ doth further excell Angels comprised under this phrase a more excellent Name This doth the Apostle largely insist upon and copiously prove and that upon this ground Superstitious persons especially the Jews among whom many extraordinary things were done by the ministry of Angels had in all ages too high an admiration of Angels so as they have deified them and yeelded divine worship unto them whereby the glory of God hath been obscured and Christ the less esteemed It was therefore requisite to set out Christs glory so as it might appear how beyond comparison Christ excelleth them which in the general is thus expressed He hath by inheritance obtained a more excellent Name then they §. 42. Of Christs Name A Name is that whereby a thing is made known and distinguished from others Gen. 2. 19 20. It is sometimes taken for a meer titular distinction as where the degenerate and apostate Jews are called the people of God the children of Israel God expresly saith They are not my people Hos. 1. 9. and Christ proveth that that they are not Abrahams Children Joh. 8. 39. Where it is said Micha 2. 7. O thou that art named the house of Iacob a meer titular name is meant And where Christ saith of Sardis Thou hast a name that thou livest and art dead Rev. 3. â—… But the Name here spoken of containeth a reality in it Christ being indeed what he is named and said to be It is not simply any of his Titles but that true relation which is betwixt God the Father and him such a relation as no meer creature is capable of What it is is expresly set down in the next verse namely to be the Sonne of God True it is that through grace and favour God vouchsafed this name to sundry creatures but not so properly as unto Christ. See § 15. This is that Name which is above every Name at which every knee should bow Phil. 2. 9 10. By vertue of this Name he became a fit Mediator between God and man a fit Saviour and Redeemer of man a fit King Priest and Prophet of his Church yea and by vertue of this Name supream Soveraignty and absolute Dominion over all creatures infinite Majesty divine Dignity and all Honour and Glory is His all Worship Service Subjection and Duty is due unto Him This Name therefore must needs be beyond all comparison a most excellent Name and in this respect Christ may well be said to have a more excellent Name then Angels because there is no comparison between them The comparative epithete translated more excellent is derived from a compound verb that signifieth to differ in excellency or to excell 1 Cor. 15. 41. It is translated to be better Matth. 6. 26 or to be of more value Matth. 10. 31. The positive of this comparative signifieth divers or different Rom. 12. 6. Of Gods Name See Chap. 2. § 112. This word of comparison more excellent is not to be taken of an exceeding in the same nature and kinde as one man is more excellent then another but in different natures and kindes the notation of the word imports as much for Christ as the Sonne of god is of a divine nature even the creator of all and preferred before all created spirits which though they be the most excellent of created substances yet not to be compared with the Sonne of God His Name is infinitely more excellent then theirs for by reason of this Name he is the Lord of Angels §. 43. Of the right which Christ hath to his Name THe right which Christ had to his foresaid Name is thus set down He hath by inheritance obtained All this is the interpretation of one Greek word which by this periphrasis is set out to the full The right of inheritance which Sarah would not that the sonne of the bond woman should have is set out by this word and is thus expounded shall not be heir or shall not by inheritance obtain or shall not inherit This right Christ hath in a double respect 1. As he is the true proper only begotten Sonne by eternal generation For the Father in communicating his essence to him communicated also this excellent Name here intended 2. As his humane nature was hypostatically united to his divine nature For though according to the flesh he was not born of God the Father in that respect he was without Father born of a Virgin yet that flesh being personally united to the only begotten Sonne of God he was born the Sonne of God In this respect an Angel speaking of his conception and birth saith That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. He was not then by grace and favour of no Sonne made the Sonne of God but as God and as God-man he was the true begotten Sonne of God and in both these respects the Name here spoken of by right of inheritance belonged to him Of Christ the Heir See v. 2. § 17. §. 44. Of the resolution of the 4th verse IT was shewed before That the excellency of the Gospel was much commended by the excellency of Christ the Author and matter thereof Thereupon the Apostle did set out Christs excellency to the life This Point he prosecuteth in this and the verses following so as the summe of all is A proof of Christs excellency This proof is by an argument of the greater compared with the less The greater or more excellent is Christ the less or inferior are Angels Now Angels are the most excellent of creatures He therefore that is more excellent then they must needs be most excellent The Argument may thus be framed He that is greater then Angels is most excellent But Christ is greater then Angels therefore he is most excellent This Argument is first propounded in this verse Secondly Exemplified in the verses following In the general here propounded two Points are set down 1. The degree of Christs dignity 2. Christs right thereunto In the degree observe 1. The Creatures before whom Christ is preferd Angels 2. The Extent how far Christ is preferd before them in this phrase so much better In Christs right is set down 1. The Kinde thereof He hath by inheritance obtained 2. The Matter or thing obtained A more excellent Name §. 45. Of the Observations of the 4th Verse I. ANgels are the most excellent of creatures This is the reason why the Apostle brings them into this comparison If there had been any creatures more excellent then Angels Christs excellency had not been so far set out as now it is For it might have been objected that though Christ were more excellent then Angels yet he was not the most excellent of
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
be rulers of the darkness of this World Eph. 6. 12. and that in judgement to execute vengeance on them and in this respect God may be said to make them Principalities and Powers to be his executioners to inflict the soarer vengeance 15. Mights This title imports strength and ability to accomplish what they undertake In this respect they are said to be mighty in strength or as our english translate it to excell in strength Psal. 103. 20. Many instances are thorowout the Scripture given of their might and strength §. 61. Of the like Excellencies of every Angel COncerning the fore-mentioned Titles two things are to be observed 1. That many of them are not simply and properly to be taken as if Angels were indeed flames of fire or fair youths or sate on thrones but by way of similitude the more conspicuously to set out sundry excellencies in them 2. That the distinct Titles do not so much set out distinct persons or orders or degrees among the Angels as distinct properties gifts and excellencies in them as is evident by this phrase applied to Angels in four severall apparitions they four had the face of a man and the face of a Lion on the right side and they four had the face of an Oxe on the left side they four also had the face of an Eagle Ezek. 1. 10. So as one was not as a man alone and another as a Lion and a third as an Oxe and a fourth as an Eagle but all four had one likenesse Hereby it was implied that every Angel was prudent as a man couragious as a Lion laborious as an Oxe swift as an Eagle In like respects the same person was called a Prophet a Man of God and a Seer 1 Sam. 3. 20. 9. 6 11. And the same thing a Dream a Vision a Revelation Dan. 2. 28. See Chap. 2. Thus much of the Titles attributed to Angels §. 86. Of the Nature of Angels ANgels are created Spirits subsisting in themselves Every word in this brief description so makes to the nature of Angels as it distinguisheth them from all others 1. They are Spirits so they are expresly called in this verse and ver 14. This importeth both their being and also the kinde of their being Spirits are substances and have a true reall being as the souls of men have which are stiled Spirits Eccl. 12. 7. Heb. 12. 9. 23. The Offices deputed by God to Angels the great works done by them the excellent gifts wherewith they are indned as knowledge wisedom holiness strength c. do plainly demonstrate that they are true reall substances Hereby they are distinguished from all meer imaginations and phantasies which are conceptions in mens mindes of such things as never were nor ever had any true being at all as those intelligentiae which Philosophers conceit do turn the celestiall Orbes They are also hereby distinguished from physicall qualities philosophicall accidents and from meer motions affections inspirations and such other things as have no true reall being at all The Title Spirit doth further import their kinde of being to be spirituall which is the most excellent being that can be Herein it is like to the divine being For God is a Spirit Joh. 4. 24. Hereby the being of Angels is distinguished from all kinde of corporeal substances which are sensible visible subject to drowsinesse wearinesse heavinesse fainting diminutions decay destruction and sundry other infirmities to which spirits are not subject 2. They are created This was proved before § 81. Hereby Angels are distinguished from their Creator who is a Spirit but uncreated Angels are stiled Gods and Sonnes of God as was shewed § 70. and indued with sundry excellencies above other creatures yet being created neither are they to be accounted truly and properly Gods Nor any thing proper to the Deity is to be atributed or done to them 3. They subsist in themselves Though they have their being from God and are preserved sustained and every way upheld by God so as they have their subsistence from God yet God hath so ordered it as it is in themselves Angelicall Spirits have neither bodies nor any other like thing to subsist in Hereby they are distinguished from the souls of men which are Spirits Luk. 23. 46. Heb. 12. 23. but have their subsistence properly in their bodies This phrase God breathed into mans nostrils the breath of life and he became a living soul imports as much So doth this Philosophical principle The soul in infusing it into the body is created and in the creation of it it is infused True it is that the soul may be separated from the body and retain the spirituall being which it hath but so as it longeth after the body and is restlesse till it be reunited to the body We would not be uncloathed that is we do not simply desire a putting off the body from the soul but cloathed upon that is have immortality put upon our bodies without separating their souls from them 2 Cor. 5. 4. As for the souls which are separated from their bodies they cry How long O Lord holy and true Rev. 6. 10. This shews a desire of union with their bodies ugain Angels being Gods speciall Messengers they were thus constituted spirits subsisting in themselves that they might be the more fit Messengers and Ministers to execute Gods will more readily more speedily and every way more throughly For being spirits they are not hindred by such incumbrances and infirmities as bodies are And subsisting in themselves they need not such organa such instruments and parts of a body as the souls of men do This of the nature of Angels §. 87. Of the Knowledge of Angels THe Properties of Angels are many and those very excellent ones some of the principall are these which follow 1. Great knowledge For they are intellectuall or understanding creatures able to conceive any mysteries that are or shall be revealed They understand according to the spirituall power of an angelicall minde comprehending all things that they will together most easily Angels being in heaven know all the counsell of God that is there made known That which Christ saith of them Mat. 18. 10. In heaven they do alwaies behold the face of my Father implieth that they are privy to the whole counsell of God revealed in heaven yea on earth also they frequent the Assembly of Saints thereby they come to know the whole counsell of God on earth made known to the Church In this respect the Apostle saith that Unto the Principalities and Powers in heavenly places is made known by the Church the manifold wisedom of God Eph. 3. 10. They are very inquisitive after all divine mysteries For of those things which Prophets foretold and Apostles preached it is thus said which things the Angels desire to look into 1 Pet. 1. 12. This restrictive phrase no not the Angels Mar. 13. 32. importeth the great measure of knowledge which Angels have For it
be referred their restraining of things hurtfull by nature from doing hurt Dan. 6. 22. Obj. How may these extraordinary instances be ordinarily applied Answ. 1. Extraordinary instances do shew what Angels are able and ready to do at the pleasure of the Lord. 2. They shew what God will put them to as he seeth cause So as on these grounds we may expect the like if God see it good 3. These extraordinary instances are as pertinent to our purpose as that reason which the Apostle useth Heb. 13. 2. to presse the duty of hospitality namely their receiving of Angels unawares 4. These are visible and sensible demonstrations of their invisible and insensible care over us 5. The argument follows from the greater to the lesse For if Angels did such extraordinary matters for Saints much more may we expect ordinary matters Such an argument is pressed Iam. 5. 17. to quicken us up to pray §. 99. Of Angels Functions over mens souls in this life IN regard of mens souls in this life Angels are 1. As Prophets or Teachers to instruct them Dan. 8. 16 17. 9. 22. Luk. 1. 15 14 15 34 35. Act. 1. 11. 2. As Consolators to comfort them in their fears and perplexities Gen. 21. 17. Isa. 6. 6 7. 3. As Coadjutors to stand with them against Satan Iude v. 9. Zee 3. 1. 4. As fellow-members to rejoyce at the conversion of sinners Luk. 15. 10. 5. As Tutors to punish them for their offences that so they might be rowsed out of their sins and brought to repentance 2 Sam. 24. 16. §. 100. Of Angels Functions to Saints in the life to come IN regard of Saints after this life Angels are 1. As Watchers to attend the separation of body and soul and instantly to take their souls and carry them to heaven Luk. 16. 22. 2. As Keepers at the last day to gather all the Elect together Mat. 24. 31. 3. As Fanners or Fishers to separate the evil from the good Mat. 13. 49. 4. As Companions in heaven to joyn with Saints in praising God Rev. 7. 9 10 11. The fore-mentioned distinct Functions of Angels do leade us on further to consider the benefits which we reap by them §. 101. Of the benefits which Saints receive by the Ministry of Angels THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls and that in this life and in the life to come They may all be reduced to these heads 1. An exceeding high honour to have such attendants For they are ministring spirits for us v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour that one of his noble Princes should wait upon him But all the noble Princes of God attend on Saints Well weigh their forementioned properties § 87. and this honour will conspicuously appear to be the greater Surely this is an undoubted evidence that Saints are the Spouse of Christ Members of his body and adopted to be Gods children and heirs of his kingdom These are the true and proper grounds of this high honour Mortall Kings use so to honour their Spouses and Children Adam in his Innocency had not such honour 2. Protection from dangers For the Angel of the Lord encampeth round about them that fear him and delivereth them Psa. 34. 7. And God hath given them a charge to keep his Saints in all their waies c. Psa. 91. 11 12. There are many many dangers from which we are time after time protected by Angels though we do not visibly see it That which the Scripture revealeth we may as safely and ought as confidently believe as if visibly we saw it The benefit of this protection is the greater in that it is against spirituall enemies and spirituall assaults Eph. 6. 12. This is a great amplification of the benefit For good Angels are more in number then devils and stronger in power They are more prudent then devils are subtle They are more speedy in coming to our succour then devils are or can be in coming to annoy us They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt They do more carefully and constantly watch for our safety then devils do or can do for our destruction though like roaring Lions they walk about seeking whom they may devour In regard of these Angelical Protectors we may say as Elisha did 2 King 6. 16. They that be with us are more then they that are against us yea though all the wicked of the world and all the fiends of hell be against us 3. Supply of all our wants They can do it They are willing and ready to doe it yea they do indeed actually do it though we do not sensibly discern it Abrahams servant saw not the Angell which went before him and prospered his journey yet an Angel did so Gen. 24. 7. Angels invisibly do many good offices for us As devils do oft work in us doubting and despair so the good Angels do oft put life and spirit into us whereby we are comforted and established An Angel strengthned Christ in the extremity of his agony Luk. 22. 43. The like they do to the members of Christ They are sent forth to minister for them ver 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them §. 102. Of the resolution of the seventh verse Verse 7. And of the Angels he saith Who maketh his Angels Spirits and his Ministers a flame of fire IN this verse is laid down the second Argument whereby the Apostle proveth Angels to be inferiour to Christ and thereupon Christ to be more excellent then Angels The Argument may be thus framed They who are made Spirits and Ministers are inferiour to him that made him so But Angels are made Spirits and Ministers by Christ. Therefore Angels are inferiour to Christ. That Angels are so made is in expresse terms set down That Christ made them so is implied in this phrase Who maketh For it hath reference to the last clause of the second verse The summe of this verse is a description of Angels Two Points are observable therein 1. The connexion of this verse with the former in this phrase And of the Angels he saith 2. The description it self This consists of two parts The first sets down the nature of Angels Spirits The second their Office Ministers Both those are amplified 1. By their principall efficient the Sonne of God Who made them 2. By their quality in this Metaphor a flame of fire §. 103. Of the Observations arising out of the seventh Verse I. GOD hath made known what is to be known of Angels This he hath made known in his Word For thereunto the Apostle referres us in this phrase And of the Angels he saith Even he that made known in his Word what is to be known of his Sonne
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
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
Ordinances of God and that with some joy in that he feels a smack of sweetness in them Mark 6. 20. Matth. 13. 20. Ioh. 5. 35. 2. In that this good word is a meanes further to build up them who have been enlightned and tasted of the heavenly gift to build them up further in grace and more and more to assure them of Gods love and of all those good and precious things which Christ by his blood hath purchased Acts 20. 32. The difference in tasting the good word of God betwixt the upright and hypocrites consisteth especially in this that the upright do not only taste the sweetness of it but also feel the power of it in their soules There is such a difference between these as is betwixt the Corn sown in the stony ground and in the good ground Matth. 13. 20. 23. Hypocrites only taste it The upright eat it also Ezek. 3. 3. Daâ—…id hid Gods word in his heart Psal. 119. 11. The Gospell came unto the Thessalonians not in word only but also in power c. 1 Thes. 1. 5. The Romans obeyed from 〈◊〉 heart that form of Doctrine which was delivered to them Rom. 6. 17. This is that hearing and keeping of the word whereupon Christ pronounceth a man blessed This neerly concernes us who have any way tasted the sweetness of this good word of God not to content our selves with a meer taste but so to eat it so to believe it so to conform our selves thereby as we may live thereby both here and hereafter Isa. 55. 3. §. 36. Of tasting the powers of the World to come THe fifth and last step whereon hypocrites ascend toward salvation is in thâ—…e words and the powers of the World to come The verb in the former clause thus translated have tasted is here understood and that in the same sense whâ—… it was there used Many expositors do here understand the Militant Church under the Gospell to be meant by this phrase World to come as it was Chap. 2. v. 5. § 41. But 1. There is not the same Greek word here put for the World as was there The word there used signifieth a place of habitation and is frequently put for the earth But the word here used signifieth a perpetuall duration of time 〈◊〉 see Chap. 1. v. 2. § 18. 2. This Text doth not so well bear the interpretation of the Militant Church 〈◊〉 that here the triumphant Church is meant For this clause hath reference to 〈◊〉 two last principles before mentioned of the resurrection and eternall judgâ—… Besides it is the highest step and degree that an hypocrite can attain unto 3. The things which they intend who take the World to come in this place 〈◊〉 the Militant Church are gifts conferred on the Church of the new Testâ—… which are comprised under the third step namely partaking of the Holy Ghâ—… I take the state of the triumphant Church in heaven to be here meant by 〈◊〉 World to come Thus is this phrase most properly and frequently used Thus it is opposed 〈◊〉 the World where here we live For every one hath two Worlds one here â—…sent the other to come The World to come is indefinitely put for the future glorious estate of Saints though to the reprobate the World to come is a time 〈◊〉 place of horror and torment Thus resurrection is indefinitely put for resurrection to life because resurrection to condemnation is as no resurrection for such as are raised thereto were better not be raised at all By the powers of this world to come those excellent priviledge whereof Sâ—… are made partakers in heaven are meant These are Communion with God â—…ther Son and holy Spirit with glorious Angels and glorified Saints the perâ—…on and glory of their Soules and Bodies and of all the powers and parts of thâ—… Immunity from all evill Fulness and Satlety of all happiness and these unchâ—…able everlasting These priviledges are called powers 1. Because they are evident effects of Gods mighty power 2. Because they are ensignes and trophees of power victory and triumph 〈◊〉 all our enemies 3. Because no adverse power can ever prevaile against them that are in 〈◊〉 world to come They are firmly established in Christ. Hypocrites are said to taste of these powers in that they have such an appreâ—…sion of that surpassing glory as to be enamoured and affected there with as he 〈◊〉 said Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. Balaaâ—… 〈◊〉 a taste hereof which moved him to say Let me dye the death of the righteous 〈◊〉 let my last end be like his Num. 23. 10. Though that glory and happiness be 〈◊〉 concealed from our sight and sense yet by faith and that a temporary faiâ—… it may be discerned and tasted Thus they who are enlightned and have 〈◊〉 of the heavenly gift and have been made partakers of the Holy Ghost and 〈◊〉 tasted the good word of God may also taste the powers of the world to come This step of an hypocrites ascending towards heaven is apparently higheâ—… 〈◊〉 all the rest The things themselves are the greatest priviledges of Saints and a 〈◊〉 of them far surpasseth all the former tastes Hereby an hypocrite in conceipt may be as it were rapt out of his body and out of this world into heaven and he may be brought lightly to esteem all this world in comparison of the world to come It was the greatest prerogative that any had who dyed in the wilderness to seâ—… the Land of Canaan which was vouchsafed to Moses alone Deut. 34. 1. Even so it is the greatest priviledge of any that never enter into that glory to have this taste of the powers of the world to come In this priviledge there is a great difference betwixt the hypocrite and upright in that the hypocrite contents himself with a bare apprehension of such excellencies and a presumptuous conceit of some right that he may have thereunto but he doth not thorowly examine himself whether he be fitly qualified for the same nor is â—…e carefull to get true and sure evidences thereof which the upright with the utter-most of his power indevoureth to do Briefly to sum up all these are the steps whereupon such as miss of salvation may ascend towards it 1. Their mind may be supernaturally enlightned in the mysteries of the word 2. They may have Faith in those heavenly promises which by the word of God are revealed 3. They may have spirituall fruits of faith wrought in them by the Holy Ghost as outward restraint from sin practise of many good things inward joy c. 4. A sweet apprehension of the Gospel to be that good word of grace which bringeth salvation unto all men 5. An inward sight and sense in spirit of that eternall glory and happiness which is provided for the Saints Seeing that an hypocrite may go thus far and yet come
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse 〈◊〉 selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall 〈◊〉 in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pâ—…ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coâ—…science manifest the truth thereof by washing their bodies with pure water 〈◊〉 will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with 〈◊〉 bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puâ—…rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy 〈◊〉 to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally â—…ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men â—…it to draw neer to God and appeare in his presence For both kinds of holinesse are 〈◊〉 set down Holinessâ—… of justification in this phrase full assurance of faith â—…aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase 〈◊〉 bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ—… â—… 8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deâ—…t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be 〈◊〉 by executing vengeance on them Levit. 10. 3. Keeâ—… 〈◊〉 〈◊〉 〈◊〉 when thou goest to the house of God Eccles. 5. 1. â—…nd be carefull to present tâ—…y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse â—…hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
41. and the mighty worke wrought upon sundry Jewes upon preaching the Gospel anon after Christs ascension Acts 2. 41. and 4. 4. 1. The matter of the Gospel consisteth in such high mysteries and so clearly and plainely revealed as moveth men to imbrace the same They are such as eye hath not seen nor eare heard nor ever entred into the heart of man 1 Cor. 2. 9. In other ages they were not made known unto the sons of men as now they are revealed unto his holy Apostles to make all men see what is the fellowship of the mysterie which from the beginning of the world hath been hid in God Eph. 3. 5 9. This excellent matter of the Gospel allures men to receive that truth 2. A secret efficacious work of the Spirit useth to accompany the ministry of the Gospel in which respect it is stiled the ministration of the Spirit 2 Cor. 3. 8. 1. The wrong which Papists do to Gods people is herein much aggravated in that they obscure this cleare and excellent ministry of the Gospel by an unknown tongue They suffer not people to read in their houses nor heare it read but in an unknown tongue in their Churches The Jewes did not so deale with people under the law Men Women and Children yea and Strangers were to heare the Law that they might learne and feare the Lord Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation both of men and women and all that could heare with understanding Neh. 8. 2. Herein they shew themselves like to the Scribes and Pharises who shut up the Kingdome of Heaven against men for neither they themselves go in nor suffer them that are entring to go therein Matth. 23. 13. We have a proverbe concerning a dog in the manger that he neither eaâ—…s provender himself noâ—… suffers the horse to eat it Such a doggish disposition have they 2. The above said power of the Gospel serves as a matter of tryall whereby we may examine our selves whether this truth hath shined on us or no. We have a proverb that tanning sheweth that a man hath been much in the sun Receiving the truth is a blessed kinde of tanning If men live where there is much sound powerfull preaching and yet no receiving of it we may well conclude that the God of this world hath blinded the minds of them which believe not 2 Cor. 4. 4. Fearefull is the doome that is denounced against such in these words God will come in flaming â—…re taking vengeance on them that know not God 2 Thes 1. 8. 3. This ministreth matter of gratulation for this evidence of Gods speciall favour to us When the Church heard that the Gentiles had received this truth They glorified God saying Then hath God also to the Gentiles granted repentance unâ—… life Acts 11. 18. 4. It gives good ground to be earnest with God to vouchsafe this truth to such 〈◊〉 yet have it not as to the Jewes Rom. 11. 25 26. and to such as have been deprived thereof 5. It giveth matter of deep humiliation on their behalfe who have long lived under the sun shine and yet are no whit at all tand Assuredly there is much wilfulnesse in such Christ in his daies thus complained against them How oft would I â—…ate gathered thy Children together even as a Hen gathereth her chickins under her 〈◊〉 and ye would not The Apostle layeth this downe as the note of a reprobate That receive not the love of the truth that they might be saved 2 Thes. 2. 10. They are like desperate patients which throw their physick into the fire or like impudent debtors that will not accept a discharge by a surety and like obstinate rebels that will not accept a pardon 6. This should stir us up among whom the aforesaid truth is preached to take heed that we be not wanting to our selves in keeping off the powerful working oâ—… it Let us read it diligently and frequent the publike ministry thereof and that with this mind to receive the truth of it As our understanding is enlightned so let us endeavour to bring our will to yeeld unto it and to receive the knowledge of it Though simply it be not in our power to believe yet it is in mans power to put away from him this word of life and so to deprive himself of the benefit of it The Apostles therefore upbraid such obstinate rebels with these words Yee put the word of God from you and judge your selves unworthy of everlasting life Acts 13. 46. Nothing makes God more complaine against people then this Isa. 5. 1 c Luke 13. 3â—… §. 92. Of rejecting meanes of grace how dangerous it is THe depth of the sin here described consisteth in the time of committing it After that we have received the knowledge of the truth This noteth out two poynts of aggravation One is a renouncing of the meanes of grace implyed in this phrase received the â—…wledge of the truth The other is a renouncing it against evidences of that truth implyed in this phrase after that we have received So as To sin against meanes of keeping us from sin makes sin the more haynous Luke 12. 47. Iohn 9. 41. Iames 4. 17. 2 Pet. 2. 20 21. 1. This implyeth a resolved and setled obstinacy against the good will of God manifested for our good It is an opposition of our wills to Gods Thus God is provoked to alter the affection of a Father into the disposition of a Judge 2. It is a demonstration of an ungratefull disposition For the Gospel is a gladsome message Never was the like sent to Children of Men. Therein is the greatest evidence of favour that a creature could desire of his Creator or the Creator bestow upon his creatures The Gospel revealeth Gods love to man so far as to give him his Son his Son incarnate his Son made a servant subject to manifold infirmities a surety a sacrifice 3. It argueth a perverse rejecting of things which concerne our own good our best good So as they are not onely excellent in their kind but beneficiall to us absolutely necessary for avoiding misery and setling us in true happinesse Let us therefore to whom the Gospel is revealed take heed of Capernaums woe She was by the excellent meanes afforded lift up to heaven but by her abuse thereof cast down to hell Matth. 11. 28. §. 93. Of sinning against the evidence of the Spirit THis circumstance of time after we have received c. giveth prooâ—… that to sin against the evidence of the Spirit is the highest pitch of impiety In this especially consisteth the nature of the sin against the Holy Ghost as hath been shewed in the Treatise of the sin against the Holy Ghost part 2. § 15. This is to do despite unto the Spirit of Grace v. 29. and to resist the Holy Ghost Acts 7. 51. This is the greatest dishonour that can be done to God
may in faith call upon God for a sanctified use and give him thanks for indulging such a liberty unto us we must use them in an holy fear not breaking out into passion nor using any indirect coursâ—… but with an humble submission to that end which by the divine providence shall fall out especially in trying masteries 7. They must not be preferred before better things Hereof we have a great instance in Moses he discerned afflictions with Gods people to be better than pleasures in Pharaohs Court therefore he chose affliction before pleasures §. 140. Of pleasures being Temporary TO discover mens vanity in doting upon pleasures the Apostle addeth this Epithite unto them for a season or Temporary for it is but one word in Greek and translated Temporal and opposed to Eternal 2 Cor. 4. 18 It is applyed to the corn sown in stony ground which continueth but a while Matth. 13. 21. Mark 4. 17. Worldly pleasures therefore are but momentary The wise man compareth the laughter of fools to the crackling of thorns under a pot Eccl. 7. 6. Instance that delight which the fool took in his abundance he thought he should enjoy them many years but he did not enjoy them one night Luk. 12. 20. The Wise man by experience found them to be vanitie Eccl. 2. 1. They must needs be Temporary because they are 1. Of this world which passeth away 1 Iohn 2. 16 17. 1 Cor. 7. 31. 2. They are only for the time of this life But this life is transitory it is as a Flower a Vapor a Shadow a Bubble a Thought Those and other like resemblances are fit both in regard of the uncertainty of life it may on a sudden vanish as soon as the foresaid resemblances and also in reference to Eternity Thus all resemblances come short in setting out mans life 3. They continue not all the time of this life There are many occasions of interrupting them as sundry sorts of sicknesses other casualties inward perplexities of soul oppressions of men manifold losses and other crosses It oft falleth out that even in laughter the heart is sorrowfull Prov. 14. 13. Instance Belshazzar Dâ—…n 5. 5. This surely is a great aggravation of their folly who pursue pleasures with the uttermost of their power and though they may in words detest the foresaid opinion of Epicures about placing happiness in Pleasures yet by their deeds they give too great approbation thereunto I may apply to pleasures that which the Wise man saith of riches Prov. 23. 5. They who give themselves most thereunto find a sting in the tail of them Let such note that answer that was given Luk. 16. 23. The foresaid Epithites of Sinfull and Temporary should move us to seek after other pleasures which are neither sinfull nor temporary but both lawfull and eternal As Christ saith of meat I may say of pleasure Labour for that which endureth to eternal life John 6. 27. §. 141. Of Believers esteem of what they choose Hebr. 11. 26. Esteeming the reproach of Christ greater riches than the treasures in Egypt For he had respect unto the recompence of the reward A Third instance of Moses contempt of the world is about riches This as the former is set down comparatively to shew how far he went in contempt of wealth The first word translated esteeming setteth out his opinion and judgment Of the meaning of the word See v. 11. § 56. There it is translated judged It is used to set out the Apostles opinion and judgment of other things compared to Christ Phil. 3. 7 8. It implieth that Moses did not rashly what is here mentioned but on mature consideration and good judgment The word is here set down in the participle esteeming to shew that it is added to the former as a like reason to that He refused the honour of Egypt because he preferred the Communion of Saints before it v. 25. Here he is content â—…o suffer affliction with Gods people because he esteemed the reproach of Christ 〈◊〉 riches than the Treasures in Egypt This giveth instance that a Believer doth what he doth upon good ground â—…ers profession is an evident proof hereof Iohn 6. 68 69. For believers have both the word as a light to shew unto them what is most excellent and also the Spirit to enlighten their understandings and make them â—…ceive what is to be esteemed and withall to perswade them to esteem that which is worthy of esteem Take notice of this evidence of Faith §. 142. Of enduring the reproach of Christ. THat which Moses esteemed so highly as to prefer it before treasures is here stiled reproach Reproach is taken two wayes 1. For that disgrace which a man justly brings upon himself by his ill behaâ—… and so is a just punishment This is intended by the Apostle where he â—…weth that a Bishop must have a good report lest he fall into reproach 1 Tim. 3. 7. 2 For that disgrace which is unjustly cast upon one for doing his duty or 〈◊〉 that which is good Thus it is taken Chap. 10. v. 33. § 124. In this sense reproach may be and hath been cast upon God himself and upon Christ Jesus Rom. 15. 3. In this sense it is here taken and taken as a kinde of persecution 〈◊〉 so is reproach as hath been shewed Chap. 10. v. 33. § 124. To prove that this kind of reproach is here meant it is stiled the reproach of Christ even that reproach which for Christs sake was cast upon him Quest. Christ was not then exibited how could then the reproach of Christ fâ—…ll upon Moses Answ. 1. Christ was promised anon after mans fall to Adam and his posteâ—… Gen. 3. 15. On that ground he was known and believed on 2. Christ was many wayes typified before he was exhibited and thereby the faith of Gods people was confirmed on him 3. By Christ may be meant his mystical body which compriseth under it the whole number of the elect which were given to Christ by Gods eternal Coun-cell Eph. 1. 4. Thus is this title Christ used Gal. 3. 16. 1 Cor. 12. 12. In this respect reproach of Christ signifieth the reproach of the Church of God so as Moses was reproached for joyning himself with the people of God Hereof see 〈◊〉 Chap. 13. v. 13. § 135. By the way we may here observe that Christ was of old made known to beâ—… and that he was acknowledged and believed in before he was made maâ—…fest in the flesh It hath been shewed that he was comprised under the great promises made to Abraham Chap. 6. v. 13. § 95. and that he was typified before he was exhibited Chap. 7. v. 3. § 25. And that he is ever the same Chap. 7. v. 24. § 98. and Chap. 13. v. 8. § 112. §. 143. Of Reproaches preferred before Riches TO amplify the high esteem which Moses had of the reproach of Christ it is said to be greater riches than the
time which he observed in the former part of his Catalogue The other of worth for Gideon had a more excellent spirit than Barak and Sampson than Iephthah As for Samuel he is put after King David immediatly before the Prophets because he was a prime Prophet We may hence infer that the greater grace men are endued withall the more honourably they are to be esteemed Grace is the best the most excellent most divine and most honourable quality that any can be endued withall Labor therefore to abound and excell in grace See v. 4. § 11. And Chap. 2. v. 10. § 91. §. 194. Of mens fitnes to their function ALL the six Worthies that are here mentioned agree in one general that they were endued with an extraordinary spirit Of their distinct and different gifts we shall speak when we come severally to â—…ouch them They all jointly and every one in particular give proof that God enables men to that whereunto he calls them The four first were extraordinarily called of God to be Judges or Generals over his people Three were Judges Gideon Samson and Iephthah Barak was a General under Deborah for she judged Israel Judg. 4. 4 6. Gideon was called by an Angel Judg. 6. 14. Barak by Deborah a Prophetess Judg. 4. 6. Samson by an Angell at his first conception Judg. 13. 5. Iephthah by the choise of the people testified before the Lord Judg. 11. 11. As for David he was expresly anointed by Gods commandement 1 Sam. 16. 12. And Samuel was called of God 1 Sam. 3. 20 21. In like manner Othâ—…iel Ehud Shamgar Deborah and other Judges and the Prophets were extraordinarily gifted because they were called to extraordinary functions Onely Abimelech who was not called of God but trecherously thrust in himself Iudg. 9. 1 5. was not endued with any spiritual gift but rather with a diabolical spirit of dissention The extraordinary gifts wherewith such as were called of God were endued are apparent evidences of Gods prudence and providence Thus God gifted them that his work might be the better effected by them 1. This extraordinary work of God affords an ordinary rule to such as enter upon any work of God to have good assurance that they are in some competent measure enabled thereto 2. It directeth those that are in place to set any apart unto Gods work to make good proof of them whether they be enabled thereunto or no. §. 195. Of Gideons names THE first particular person here mentioned by the Apostle is Gideon concerning whom we will consider as we find in his history three points 1. His names 2. His infirmitie 3. His excellencies He had two names One was Gideon which is derived from an Hebrew word that signifieth to cut down so as Gideon importeth a Destroyer How fitly this named agreed to him it is evident by that great destruction that he brought upon the enemies of Gods Church The other name was Ierub-baal This is compounded of two Hebrew words The former Ierub is derived from a verb that signifieth to contend or to plead against The latter part baal is derived from a word that signifieth Husband or Lord and it was usually attributed to an Idol The meaning then of the whole name is A pleader against Baal The reason of this name was given him from his act in throwing down the Alâ—…ar of Baal and it was by way of derision that no man might touch him for that act Iudg. 6. 31 32. Both of those names were fit names whereby a memoriall of his zeal and success against false Gods and enemies of Gods Church was preserved This giveth proof of their prudence who give significant and pertinent names to persons §. 196. Of Gideons Infirmities II. THough Gideon were in many respects a worthy Man yet he had manifold infirmities such as these 1. Doubting of Gods presence in his Church by reason of the afflictions thereof Iudg. 6. 13. 2. Opposing his meaneness against Gods express charge Iudg. 6. 15. 3. Requiring a sign after Gods will was expresly manifested Iudg. 6. 16 17. 4. Fearing death because he had seen the face of an Angell Iudg. 6. 22 23. 5. Fearing to do in the day that which he was commanded by God to do Iudg. 6. 21. 6. Not contenting himself with one sign but asking sign upon sign Iudg. 6. 17 37 39. and 7. 10. 7. Setting up a dangerous monument which was an Ephod Judg. 8. 27. An Ephod was an holy Vestment and it being so costly an one as he made it it could not be but very dangerous People are prone to Idolatrie and superstition 8. Polygamie Iudg. 8. 30. 9. Taking a Concubine to many wives Iudg. 8. 31. 10. His dotage on his Concubine manifested by the name given to the Child which he had by her Iudg. 8. 31. The name was Abimelech which signifieth Father of a King or a Chief King It was a common name of the Kings of the Philistines It was in it self too high a name and it might add somewhat to his sons ambition after the Kingdom These infirmities in such a man give instance that true justifying Faith yea that a strong and great faith may stand with many and great infirmities §. 197. Of Gideons excellencies THE excellencies noted of Gideon in his History are these 1. His Providence in time of extremity When enemies in great troops invaded the Land and spoyled what they could come by he got corn and threshed it in a secret place to keep it from the enemie that so he might thereby sustain himself and his Fathers house Iudg. 6. 11. This point of providence is commended in Ioseph Gen. 41. 48. and pressed by the wise man Prov. 6. 8. 2. His Valour Judg. 6. 12. This by the Heathen is reckoned amongst their Cardinal Vertues Such as were set apart to a weighty imployment are commanded to be Valourous Deut. 31. 7. Iosh. 1. 6 9. It is of excellent use for the managing of weighty works 3. His acknowledgment of God to be the disposer of all Iudg. 6. 13. for though he do somewhat too diffidently expostulate about Israels present case yet there is an apparent acknowledgment of God to be their former preserver and deliverer yea and to be he who brought them into trouble Perswasion hereof is an especial means to keep in our souls a true fear of God 4. His humble lowly mind Iudg. 6. 15. Though it were a weakness in him to oppose his mean estate against Gods express word Yet his acknowledgment of his meaneness argued an humble minde which is in it self a principal grace and addeth a grace to all other graces 5. His desire to have his faith strengthned in Gods promise Iudg. 6. 17. It was a weaknes to need strengthning but his care to have that which was weak made strong was commendable 6. His gratitude to him that brought him the glad tydings of his delivering Israel Judg. 6. 18. He took him
to be a man of God and answerably desired to give him such entertainment as he thought fit for him This gratitude is very acceptable both to God and man 7. His liberal hospitality Judg. 6. 19. Bounty and liberality much magnifie a courtesie 8. His fear and trembling at Gods presence Iudg. 6. 22. Indeed there was too much excess therein Yet take away the excess and the affection is commendable We ought to fear and tremble at Gods presence as Geâ—…es 28. 17. It will work in us a reverend respect towards God 9. His piety towards God manifested both by building an Altar to God which was in those days a solemn Rite of worshipping God thereby and also by the name he gave to the Altar which signifieth the Lord giving peace Thus he caused a memorial of Gods kindness to be continued to posteritie Iudg. 6. 24. 10. His Obedience to Gods charge and that both in the general substance and particular circumstances thereof Iudg. 6. 27 28. This is a real demonstration of that high esteem which we have of God and of that good respect we bear to him This is further manifested by his reducing his Army to the number of three hundred 11. His Prudence in making preparation for that work whereunto God had called him Iudg. 6. 34 35. This care of preparing means may well stand with true faith yea it is a fruit thereof 12. His care to encourage others to that whereof himself was confident Iudg. 7. 15. This argueth true Christian love whereof we have a worthy pattern Act. 26. 29. 13. His care to raise up the hearts of his Souldiers to God Iudg. 7. 18. Though he would have them acknowledge himself whom God had deputed for their Generall yet would he have them rest on God as the first Mover and chief Author of that which they went about Thus he makes God the principal himself only the instrument and so gives unto God God that which is Gods and reserve to Cesar that which was Cesars as Matth. 22. 21. 14. His Meek spirit and soft answer whereby he pacified the furious rage of the Ephraimites Iudg. 8. 1 2 3. A blessed effect followed thereupon contrary to that which is noted of Iephthah Judg. 12. 1 c. Hereby is verified that of the wiseman Prov. 15. 1. 15. His Constancy in pursuing a Victory well begun Iudg. 8. 4 11 12. Many failing herein loose the glory and benefit of their former good success which the Prophet implyeth 2 King 13. 19. 16. His care to refresh his Souldiers weary with pursuing their enemies Iudg. 8. 5 8. Ionathan doth set out the benefit hereof 1 Sam. 14. 27. 17. His just revenge on the inhuman and scornfull men of Succoth and Penuel Judg. 8. 15 c. However he might seem therein cruel yet it was both just and expedient 18. His Modesty in refusing that honor which the people would have conferred upon him Iudg. 8. 23. How few are of that mind 19. His care to preserve peace after he had got full conquest upon his enemies for it is noted that after that conquest the Countrey was in quietnes all his days Iudg. 18. 28. This is the most proper end of war 20. His Contentednes with his own private means Iudg. 8. 29. In which respect he is said to dwell in his own house The principal observation concerning Gideons Faith is that it made him 〈◊〉 three hundred unarmed men upon Gods command set upon an Army of many thousands Iudg. 7. 7. So as Faith resteth on God with small meanes as 〈◊〉 as with great 1 Sam. 14. 6. 2 Chro. 14. 11. §. 198. Of Baraks Name Infirmities and Vertues THE second particular is Barak which according to the notation of the Hebrew word signifies lightning Ezek. 1. 13. He was a terrible lightiâ—…g to Sisera and his Hoast He was chosen Generall against the Army of Iabin King of Canaan who had oppressed Israel twenty years Iudg. 4. 2 3. One infirmity is noted of him which was this that being called of God he 〈◊〉 to go except Deborah would go with him Iudg. 4. 8. This shewed both 〈◊〉 in Gods power and truth and also disobedience to Gods charge But 〈◊〉 seemeth that these came rather from the weaknes of his flesh then from the obâ—… of his disposition For he quickly recovered himself His Vertues were these 1. Prudence in preparing an Army out of those among whom he dwelt and whom he might best command and in whom he might best confide 2. Obedience in ordering matters according to the charge given unto him Iudg. 4. 6 10. 3. Courage in setting upon an huge Hoast well prepared with so few as he 〈◊〉 Iudg. 4. 3. 14. 4. Constancy in pursuing the Victory Iudg. 4. 16. 5. Piety in returning the praise to God Iudg. 5. 1. In Baraks example we have a proof that such as are weak in faith may beâ—… strong §. 199. Of Samsons Name and Sin THE third particular is of Samson Some will have his Name derived from a noun which signifieth the Sun The last letter save one of the name is relative as intimating his Sun in reference to God The last letter of all is the note of a noun Thus it implieth two things 1. That he was appointed of God 2. That he was set amongst the people as the Sun among the Stars more excellent than any of them and that by reason of the power of Gods Spirit on him This was a fit name for by reason of his unparalleld strength his fame shined thorowout the world Never was there such a man heard of for strength The Heathen report much of Hercules Certainly the ground of that strength which they divulge about their Hercules arose from some fragments that they had heard concerning this Samson Many of their reports concerning Hercules are fabulous but if all were true yet are they not comparable to that which is recorded in the Word of Truth of Samson One notorious fruit of the flesh is noted of him which was his strange doâ—…age on strange flesh For once and again he went into Haâ—…lots Iudg. 16. 1 4. Hereby he implunged himself into great dangers Once by his great strength he escaped the danger but afterwards by the impudent importunity of his cursed 〈◊〉 whom he â—…oo too much doted upon he was brought to bewray wherein his great strength â—…ay Thus he fell into his enemies hands Hereby it is manifest that God will not suffer scandalous crimes to pass unpunished no not in his dearest children I will visit their transgression with the Rod and their iniquities with Stripes saith the Lord of his dear Children Psal. 89. 32. This is a good Item to such as have evidences of the Spirits abode in them that they be not too proud too bold too secure too loose §. 200. Of Samsons Excellencies THE speciall excellencies commended in Samson were two 1. His great
else that such stones fell from heaven as Iosh. 10. 11. and thuâ—…der-bolts which were as darts This could not but cause much terror These were the signes of terrors The effects concerned beasts and men 1. Beasts might not yea durst not come neere the mount Though they had no understanding of the Law yet they were affrighted with the manner of delivering it 2. Men likewise were affrighted both of the common sort and also the most eminent and excellent amongst them all he that had greatest familiarity with God and freest accesse to him and was the strongest in spirit even Moses himself was affrighted The common people v. 19. entreated that the word should not be spoken to them any more See Exod. 20. 19. and Deut. 5. 24 25. The reason hereof is rendered in v. 20. where it is said They could not endure that which was commanded And that in regard both of the matter of the law and also of the manner of delivering it The matter is an exact observance of all that the Law requires which is impossible by reason of flesh and a curse upon every transgression Who could endure this The manner was noted before to be so terrible as none could endure it As for Moses though a man eminent in grace yet he professeth of himself I exceedingly fear and quake Our English hath well put in this adverb exceedingly For the two compounds have their emphasis This is a great aggravation that such a man as Moses should be so affrighted Quest. Where is this recorded concerning Moses Answ. 1. Some say that Moses being the Mediator for the people might say it in the peoples name But to this Answer may be replyed that thus the Apostles aggravation of the terror of the Law is taken away 2. Thomas Liranus and Cajetan apply it to Exod. 3. 6. But to their answer may be replied that 's nothing to the scope of the Apostle who spake of the Law 3. It s noted Exod. 19. 19. that in the midst of the terrors Moses spake and God answered him Moses might then speak these words and God thereupon comfort him 4. The Apostle might come to the knowledge of them by speciall inspiration or extraordinary revelation for note what the Apostle saith Gal. 1. 12. 5. This of Moses might be registred in civill Chronicles of the Jewes as 1 King 14. 19. Thus you have seene how terrible the discipline of the Law was manifested by the first manner of delivering it it s further proved in 2 Cor. 3. 6 7 9. where its called a letter that killeth the ministration of death the ministration of condemnation Many weighty reasons may be given hereof 1. To set out the Majesty of God as Psal 68. 7 and 50. 3. 2. To set out our vilenesse and weaknesse as Iob. 40. 4. and 42. 6. Isa 6. 5. Ezek. 1. 29. Dan. 10. 8. That thus much was effected by the terrible delivery of the Law it evident Exod. 20. 19. Deut. 5. 24 c. 3. To draw them from the Law that they might not rest on it for justification note Gal. 4. 21 c. 4. To seek after other means as the Apostle expresseth Gal. 3. 24. where the Law is said to be our School-master a sharp and severe School-master that it might force us to seek after another discipline 5. To work earnest desire after Christ and high prizing of him as it s said Ioh. 8. 56. Matth. 13. 17. 6. To make the ministry of the Gospell be better respected 2 Cor. 3. 6 c. 7. To keep us from despising mans ministery For that terror of the Law upon Gods delivering it shews a necessity of mans ministry This terror of the Law affords us many profitable uses as 1. Instruction in the Majesty and terror of God Where he is pleased to manifest his glory Mountains will quake and tremble Psal. 68. 8. Fire shall devour before him and it shall be very tempestuous round about him read Psal. 97. 2 3 4 5. and 18. 7 8 c. such is the glory of his Majesty such his terror as it hath frighted the most excellent of men as Isaiah Isa. 6. 5. Ezekiel Ezek. 1. 29. Daniel Dan. 10. 8. Saint Iohn Rev. 1. 17. Iacob Gen. 28. 17. Moses Exod. 33. 22. The Angels Isa. 6. 2. 2. Admonition to fear that fearfull Lord and to tremble before him A heathen King made a decree to this purpose as Dan. 6. 26. I make a decree saith King Darius that in every dominion of my Kingdome men tremble and fear before the God of Daniel who should not fear before such a God as this is Object We never saw him araied with such terror Answ. It s enough that he hath given evidence thereof and that that evidence is come to our hearing should he continually shew his glory the earth could not stand it would be turned upside down It is for mans sake that he conceals his glory so much as he doth wilt thou so far pervert his goodnesse to thee as to respect him the lesse because he tenders thy weaknesse and covers that from thee which would not only dazle and affright thee but also confound or consume thee He deales with thee as he did with Moses Exod. 33. 22. I will cover thee saith God with my hand while I passe by thee O the more then monstrous ingratitude of men Thus dealt they with Christ because he humbled himself so low as he did for our sake he was despised So much was foretold Isa. 53. 3. But â—…oe to them that now despise him He shall appear in such glory as will make such as have here lightly esteemed him to tremble Note Rev. 6. 12 c. 3. Disswasion from resting on the Law or thinking to be justified thereby It s a terrible Law a killing letter It can work no true sound confidence but terror in soul and horror of conscience In many things thou transgresseth against it and therefore art thou cursed as Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them 4. Exhortation with all due respect to use the Ministry of men though they be but as other men yet are they not to be despised Our weaknesse requireth such kind of Ministers The Israelites at the delivery of the morall Law experimentally â—…ound the need thereof Wherefore they make an humble motion for it and God granted it Therefore he hath appointed such as we are able to endure to be his Ambassadors In that respect they are to us in Gods roome Esteeme them as Gods Ambassadors receive their word as the word of God Note Luke 10. 16. and Iohn 13. 26. §. 100. Of Mount Sion a type of the Church of Christ. Vers. 22. But yee are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first borne which are written in heaven
Uncreated as God Ioh. 4. 24. Created are reasonable and unreasonable Reasonable as Angels Heb. 1. 7. and souls of men Eccl. 3. 21. Zac. â—…2 1. Unreasonable as the souls of beasts Eph. 3. 21. It s more cleer then needs be proved that the souls of men are here meant For God can have no perfection added to him The good Angels abide as they were created they are no more perfect then they were indeed by Christ they are confirmed and established in their first estate but that estate is not altered As for evill Angels they shall never be perfected The souls of beasts are never severed from their bodies they both perish together neither are their souls capable of the perfection here intended It s therefore most evident that by Spirits are here meant souls of men which are of a spiritual substance In which respect they are here and in sundry other places called spirits as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spirituall substance appears 1. Because they come immediatly from God as Gen. 2. 7. In this respect he is stiled the God of the Spirits of all flesh Numb 16. 22. and 27. 16. And Father of Spirits Heb. 12. 9. And mens spirits are said to return to him that made them Eccl. 12. 7. 2. God would make man after his own Image which a meer body without a spirit could not be For God is a Spirit John 4. 24. and his Image consists in spiritual endowments as knowledge Col. 3. 10. and holinesse and righteousnesse Eph. 4. 24. The Reasons why the souls of men are of a spiritual substance 1. That the divine excellencies of God might be made the more conspicuous in this admirable fabrick For by reason of the spirit united to the body man is the most admirable creature that God made he is therefore stiled a little world By his understanding he resembleth the Angels by his sight the sun and stars by his breath the aire by his sensible faculties all the excellencies of unreasonable creatures by his vegetable faculties the excellencies of all manner of plants by his flesh and bones the substance of minerals and other senselesse creatures Thus doth he contain in him the quintessence of all creatures having a Spirit to animate his body 2. Their ends for which they were made as To animate bodies to quicken them to enable them to doe those severall functions which belong to the severall parts as the eyes to see ears to hear noses to smell palat to tast mouth to speak shoulders to beare hands to handle and hold and feet to go which they cannot do without a soul instance carved bodies and idols Psal. 115. 5 6 7. Yea instance dead bodies Iudg. 19. â—…7 28. 3. That men might be the better enabled to glorifie their Creator for as it is in Hezekiahs thanksgiving Isa. 38. 19 20. the living the living he shall praise thee 4. That they might be according to their disposition and carriage more capable of the greater reward or punishment For Spirits are much more capable then bodies Take we a distinct view of the severall faculties of mans soul and we shall find man to be the rarest creature that God made No senselesse or unreasonable creature is comparable to man by reason of mans reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels in that he hath a body united to the soul wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels in that his nature is such an one as the Son of God was pleased to assume Heb. 2. 6. which he would not have done if a Spirit had not been united to his body Q. If a Spirit be so excellent a thing how can it be begotten seeing begetting is an act of the body as well as the soul. A. 1. The ancient and common answer is negative The soul is not begotten 1. Others answer that by vertue of the divine blessing Gen. 1. 28. the soul is propagated and that as other creatures bring forth according to their kind so man 2. How doth this aggravate the evill disposition of man that consisting of so excellent a part as a Spirit is should so pervert and abuse it as he doth by sin The aggravation of Devils sin is in this respect the greater because they are wholy and only spirituall such are their sins as no means of expiating them is afforded Though man be not wholy spirituall yet is he in part yea and in his principall part By sin is that divine part polluted and all the excellent faculties thereof perverted So that the mind is become a blind and erroneous guide The will a stubborn and rebellious servant The memory an unhappy treasure The conscience a sluggish monitor The heart a false touch-stone The affections domineering masters The senses pernicious inlets Thus all the parts are become instruments of evill What a shame is it that men who have reasonable and immortall Spirits should become worse then the unreasonable and mortall bruits such are Atheists Idolaters blasphemers profane and impious persons despisers of Governours hatefull and revengefull persons Drunkards Gluttons Adulterers Murtherers and many other such like as all notorious sinners Hath God given men Spirits to be more audacious and impudent in sinning 2. This may admonish us to take due notice of this admirable part whereof men are constituted and well to weigh what are the distinct faculties thereof what their severall functions how to be imployed and answerably to use them 1. The first and chiefest is the mind which is given to man for a guide labor to have it inlightened with Gods truth that it may be a good guide Matth. 6. 22. 2. The will ought to be Gods hand-maid ready to yeeld to Gods will revealed to the mind that we may be able to say as Samuel 1 Sam. 3. 10. Speake Lord for thy servant heareth 3. The memory must treasure up all good directions and consolations for future times that what is once learned may be of perpetuall use that we may say with David Psal. 119. 55. I have remembred thy name O Lord in the night and have kept thy Law 4. The conscience ought to be tender of the least sin and quickly smite us as it did David whose heart is said to smite him after he had numbred the people 2 Sam. 24. 10. And after he had cut off the skirt of Sauls robe 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorow repentance as it did Peter Matth. 26. 75. and then to pacifie us 5. The heart ought to be upright as Psal. 18. 23. This sweetneth all graces and shews a good respect unto God 6. All the affections must be as servants to the understanding and be ordered thereby each of them being placed on their right object and
13 14. Note Isa. 66. 3. 9. Superstitious persons who think to serve God by other mens traditions which is no other then that will-worship expresly condemned Col. 2. 23. v. 18. he calls it voluntary humility Note Matth. 15. 9. 2. Let us be exhorted to two points 1. To be well instructed in this duty of serving God 2. To be quickned thereto For the former note Rom. 12. 2. Eph. 5. 17. By the word of God maist thou be fully instructed therein 2 Tim. 3. 15 16 17. In this respect its stiled a lamp a light Psal. 119. 105. to shew us the way and a Counsellor v. 24. to advise us thereabouts We ought the rather to use this help because without it all our own or others inventions will be in vaine Matth. 15. 9. None can tell what service is to be done to God but God himself For the latter which is to quicken up our spirits to serve God we have great need thereof because we are by nature exceeding dull hereunto The more excellent a duty is the more heavenly the more divine the more nearely it concerneth God the more dull and backward we are thereto Yea and Sathan will be the more busie to hinder us We ought therefore to quicken up our spirits thereunto by a due serious frequent meditation on the excellency necessity utility equity and other like commendations of the duty What work in the kind of it can be imagined to be more excellent then to serve God To what can we be more bound what more just and equal to what are there more precious and gracious promises made from what can there be expected a greater reward Gods service consisteth in keeping his commandements and therein is great reward Psal. 19. 11. Reason with your souls hereabouts and say as the Psalmist in other cases O our souls why are ye so dull and heavy to such a duty Awake awake our spirits rise up and make no longer delay enter upon the work speedily cheerfully Thus may we put life into our spirits and bring them to do what is here required of them to do §. 135. Of serving God reverendly THe next word translated acceptably notes out the manner and that in general 1. That is said to be done acceptably which is so done as God is well pleased therewith For the word God in the Greek is so placed after both the matter and the manner as it may have fit relation to both thus Whereby we may perform service acceptable to God This importeth as knowledge of Gods will so a conscionable care to conform all that we do in and about our serving of God to his will Hereby is evidently demonstrated unto us That Our service of God must be so ordered as it may be pleasing unto him Hereof see Chap. 8. v. 5. § 17. For further explanation of his mind herein The Apostle addes two particular properties which must alwayes accompany our serving of God if we will do it acceptably 1. Reverence 2. Godly fear The Greek word translated reverence signifieth such an awful respect as works an high esteem of him whom they serve and keeps them from unseemly thoughts words or deeds against him By this speciall property added to our serving of God the Apostle giveth us to understand That God is to be served with due reverence See Psal. 2. 11. and 95. 6. and 132. 7. The ancient gesture of bowing down in the worship and service of God proveth as much as Gen. 24. 26. and 47 31. Neh. 8. 6. So kneeling 2 Chro. 6. 12. Dan. 6. 10. Luk. 22. 41. Act. 9. 40. and 20. 36. Eph. 3. 14. Yea standing as Neh. 9. 2. Luk. 18. 13. Mar. 11. 25. And Prostrating Joh. 7. 6. Ezr. 10. 1. Matth. 26. 39. 1. It importeth an high esteem of God and due respect to his glorious Majesty Subjects by their reverence testifie their good and dutiful respect to their earthly Soveraign Gen. 41. 43. How much more should we testifie it every way that we can to our heavenly Soveraign the King of Kings 2. It gaineth a good esteem in God of them who so reverence him and a gracious respect towards them Psal. 112. 1. c. Mark how Iaacobs reverence wrought upon Esau Gen. 33. 3 4. and the Sons of Iaacob on their brother Ioseph Gen. 50. 18 19. Now if men that are hard-hearted can be so moved how much more the pitiful merciful and gracious Lord and that when their reverence is sincere and hearty Note Luk. 11. 13. 1. This may serve for the taxation of sundry misdemeanors about Gods service 1. Such as have no care of preparation before hand but suddainly and rashly come to serve God their minds being stuffed with many bio worldly matters if not with sinful and abominable trash How is it possible that such should serve God with reverence such an one was he that came without his wedding garment Note his doom Matth. 22. 11 12 13. 2. Such as in serving of God suffer their thoughts to rove abroad and are not attentive upon the work they are about Can that be reverently done which is not attentively thought upon while it is in doing Can he pray reverendly that minds not what he prayeth Can he hear reverendly that heeds not what is preached Can he receive reverendly that hath not his head and heart upon the mysteries set out in the holy Sacrament 3. Such as openly proclaim their want of reverence by their outward irreverend unbeseeming gestures which are stately comming into the Assembly of Gods people even when they are serving of God with their hats on their heads sitting at prayer casting their eyes this way and that way on pictures and sometimes on Church-wals on such as are in brave apparel on proper and comely personages on beautiful faces and other like objects or talking one with another or reading books These and other like bie gestures are open testifications of much want of reverence These are like the fool that layeth out his folly Prov. 13. 16. and telleth to all that he is a fool Eccl. 10. 3. 2. This may direct us how to serve God namely reverendly We have had sufficient motive to incite us to be willing and desirous to do what is here required It remaineth therefore to declare the way and means how such may indeed attain to that which they are desirous and willing to do Let such duly observe these two rules One concerning God another concerning our selves 1. Duly weigh and advisedly consider his excellency whom thou servest This if any thing will strike thine heart with reverence When Iacob by the vision which he saw of God and by hearing God speak to him was put in mind of Gods glorious presence then did he most reverendly carry himself before God Gen. 28. 16 17. So did Isaiah 6. 5. So Ezekiel 1. 29. So Daniel 10. 11. Yea the Angels Isa. 6. 2 3. See My guide to go to God §
are such as descend from the first stock namely Adam 1 John 3. 15. or from the head of the same Nation Exed 2. 11. The Political respect whereby any are called brothers is of such as are of the same Calling as Kings 1 Kings 20. 32. Captains 2 King 9. 2 5. Priests 2 King 23. 9. The sacred respect is in reference to profession of the true faith and that spe oâ—… re according to the rule of charity so all Professors are brethren Psal. 22. 22. Matth. 18. 15. or according to the Rule of certainty as the Elect of God Thus Ananias cals Saul a chosen vessel Brother Act. 9. 15 17. and Peter cals the same Paul 2 Pet. 3. 17. There is further a joynt acception of this relative Brother which is partly natural partly mysticall or spiritual and that betwixt the Sonne of God and sons of men Hereof see Ch. 2. § 106. The word Brother is here to be taken in the sacred or spiritual respect and that according to the Rule of charity Brotherly-love then here required is Such a liking affection as knits the hearts of Professours of the true faith one to another In this respect Professors are said to be of one heart Act. 4. 32. And they are exhorted to be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1. 10. And God hath promised to give unto his one heart Jer. 32. 39. Ezek. 11. 19. § 4. Of the difference betwixt Love and Brotherly-love THe difference betwixt Love and brotherly-love consisteth in three things especially 1. The Object 2. The Subject matter 3. The Bond. 1. The object of love is of a larger extent then the object of brotherly-love That extendeth it self to all not aliens or enemies excepted Matth. 5. 44. This only to those that professe the faith as the word brother implieth 2. The Subject matter containeth the duties that the one or the other requireth In this respect the subject matter of brotherly-love is larger then of love For there is no duty that love requireth to be performed of another but brotherly-love requireth the same to be performed to a brother Yet brotherly-love requireth many duties to be done to a brother which love requireth notto be performed to all For love requireth none to cast holy things to dogs nor pearls before swine Matth. 7. 6. Where the Apostle saith 1 Cor. 5. 12. What have I to do to â—…udge them also that are without Do not ye judge them that are within He plainly sheweth that many duties that are to be performed to a Professor are not to be performed to such as are without that is to such as professe not the Gospel 3. The Bond whereby brotherly-love knits Professors together is stronger then the common bond of love In this respect the Apostle puts an emphasis upon doing good to the brotherhood Gal. 6. 10. Let us do good unto all men especially unto them who are of the houshold of faith Thus Christ himself distinguisheth betwixt those that are within and without For he is the Saviour of all men especially of those that believe 1 Tim. 4. 10. These differences shew that the excellency lieth upon brotherly-love §. 5. Of the Grounds of Love and of Brotherly love THe grounds of Brotherly-love are such as the grounds of love in general are but in a farre more excellent kinde which may be exemplified in six heads 1. Participation of the same Image On this ground the sin of murder is aggravated because In the image of God made he man Gen. 9. 6. Hence we may infer that nothing against love must be done to another but all duties of love must be performed to him because we are all after the image of God 2. Communion in the same nature which is flesh Thereupon saith the holy Ghost Hide not thy self from thine own flesh Isa. 58. 7. 3. Subjection to the same infirmities For all things come alike to all Eccl. 9. 2. This puts on love to bear others infirmities because they themselves are subject to the like It is said of the Highpriest under the Law That he can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity Heb. 5. 2. 4. The mutual need that one hath of anothers help This also puts on love to help such as need help that in case of need help by others may be afforded unto them In this respect saith the Apostle At this time your abundance may be a supply for their want and their abundance also may be a supply for your want 2 Cor. 8. 14. 5. Gods example For Christ exhorteth us to perform duties of love That we may be the children of our Father which is in heaven Mat. 5. 45. 6. Gods expresse precept Thou shalt love thy neighbour as thy self Levit. 19. 18. These also are the very grounds of brotherly-love But in a far more excellent and transcendent manner For 1. That Image of God which natural men bear is exceedingly defaced and impaired It is a very obscure and almost worn-out stamp of that glorious Image in which at first God made man I may resemble it to a Glow-worm or to certain Fish-bones which in the dark make a bright lustre but give no true light whereby we may discern one thing from another So by that remainder of Gods Image which is in natural men none could ever discern how to do any thing acceptably to God or availably to his own salvation But in Christ by the Gospel that glorious Image is renewed in Saints who are the brethren he means and they are not only exhorted to put on that new man which after God is created in righteousnesse and holinesse of truth Eph. 4. 24. but are also said to be changed into the same Image from glory to glory 2 Cor. 1. 18. 2. That nature whereof Professours are made partakers is not only an humane nature but the Divine Nature 2 Pet. 2. 4. For we are born again and that of God John 1. 13. As natural men are all one flesh so Saints are all one Spirit Ephes. 44. As they are of the flesh so these are of the Spirit John 3. 6. Wherefore as the Divine Nature is more excellent then the humane and the Spirit then the flesh so this ground of brotherly-love is more excellent then the former ground of love 3. Professors of the Gospel are subject also to many infirmities and temptations Satan most fiercely assaults them Luke 22. 31. For they are all Kings Rev. 1. 6. The devil therefore useth the policy of the King of Syria 1 King 22. 31. They are also subject to many infirmities In these respects there is great need of much brotherly-love to bear with one another Gal. 6. 2. 4. These also stand in much need of mutuall help for their spirituall good This is evident by the manifold exhortations tending to that purpose as Heb. 3.
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
their Pastors had have just cause to follow that faith This ariseth from the inference of this verse upon the former See § 112. II. Christ is a Saviour The title Iesus demonstrateth as much See Chap. 2. v. 9. § 73. III. Iesus is the anointed of God The title Christ intendeth as much See Chap. 3. v. 6. § 54. IV. Iesus Christ belongeth to Iews and Gentiles In this respect the Hebrew name Iesus and the Greek name Christ are both attributed to him See Chap. 3. v. 1. § 29. V. Christ is eternall Thus far may this word yesterday be extended See Chap. 1. v. 10. § 129. VI. Christ was to his Church before his incarnation the same that he hath been since To that time may yesterday be also applied See § 112. VII Christ is to every one in the time present what he was before and will be after This word to day implieth so much See § 112. VIII What Christ hath been and is he ever will be He is for ever the same See § 112. IX Christ is immutable This is the main substance of the verse See Chap. 1. v. 12. § 141. §. 114. Of circumspection against false doctrine Verse 9. Be not carried about with divers and strange doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein UPon laying down the only true Foundation of all sound and saving Doctrine which is Iesus Christ the Apostle fitly inferreth a disswasion from divers doctrines Hereby he sheweth that by fixing our mindes on Iesus Christ and on such things as set him out we may be brought the better to understand sound and saving doctrine Limners by eyeing the person whose picture they draw draw that picture much more to the life It therefore becomes Christians to be well instructed in the Doctrine of Iesus Christ and in those principles which concern him They who study the Gospel will thereby be established in that truth which will bring their souls to eternall salvation The first word of this Text as our English hath set it down translated carried about is a compound and fitly according to the composition turned carried about It is applied to such impotent persons as could not go of themselves but were by others carried hither and thither for cure Mark 6. 55. and to clouds carried about with windes Iude v. 12. and to other light things which are easily moved and carried up and down Eph. 4. 14. It here implieth two things 1. Levity 2. Inconstancy Levity in the disposition of men in that they are easie to be seduced and drawn aside like those whom the Apostle cals children Eph. 4. 14. and silly women 2 Tim. 3. 6 7. Inconstancy in their entertaining one opinion after another That this is mans naturall disposition is evident by the Apostles manner of expressing this disswasion Be no more children tossed to and fro Eph. 4. 14. In that he would have them to be so no more he implieth that formerly they had been such and might also again be such Wofull experience of all ages hath given too great evidence hereof Upon Moses his absence from the Israelites about fourty daies they turned to Idolatry Exod. 32. 1 c. so soon as Iehojada was dead King and people revolted from the Lord 2 Chron. 24. 17 c. Many of those Jews which in congratulation of Christ cryed Hosanna as he was coming to Ierusalem Mat. 21. 15. within few daies after cryed out against Christ Crucifie him Mark 15. 13. This levity and inconstancy in people gave occasion to St Paul thus to complain I marvel that you are so soon removed from him that called you c. Gal. 1. 6. and thus O foolish Galatians who hath bewitched you that you should not obey the truth c. Are you so foolish Having begun in the spirit are you now made perfect by the 〈◊〉 Gal. 3. 1 9. Scarce was there any false doctrine broached but it found many entertainers thereof It is said That many shall follow the pernicious wayes of false prophets 2 Pet. 2. 2. There is in this respect great need of much circumspection that we be not seduced and of labouring to be established in the Doctrine of Christ whereof see more § 118. That with which men are ordinarily seduced is here styled Doctrines This is the same word that is used Chap. 6. vers 2. § 11. but in a farre different sense 1. There it is used in the singular number and implieth the Harmony and Agreement of all sound principles making up one form of Doctrine but here the plural number is used which implieth a variousness and disagreement in false Doctrines as the word divers in this verse implieth 2. There it is taken for the Doctrine of Christ the Doctrine of Truth and Salvation here for the Doctrines which vain men teach doctrines of falshood and perdition Seducers have their doctrines as well as faithfull Ministers which they teach and wherein they instruct their Diâ—…ciples The Pharisees and Sadduces had their doctrins Mat. 16. 12. Mention is also made of the Doctrine of Balaam 〈◊〉 of the Doctrine of the Nicolaitans Rev. 2. 14 15. There is in seducers a diabolical spirit that makes them restless they think it nothing for themselves to run in the broad-way that leadeth to destruction unless they draw others with them thereunto The Scribes and Pharisees would compasse Sea and Land to make one proselyte and that two-fold more the childe of hell then themselves Matth. 23. 15. Though they were blinde yet they would be leaders Blinde leaders of the blinde Matth. 15. 14. This sheweth the necessity of a sound orthodox Ministry whereby men may be instructed in the true Doctrine of Christ and kept from these doctrins of men The Apostle setteth down this as a principall end of Christs giving to his Church Pastours and Teachers that we be henceforth no more children tossed to and fro c. Ephes. 4. 11 14. §. 115. Of divers and strange Doctrines and undue Toleration thereof TO the foresaid Doctrins of men the Apostle addeth these two Epithetes divers strange The first of these divers hath reference both to the multitude and also to the various kinds of things as is shewed Ch. 2. v. 4. § 34. Herein lieth a main difference betwixt the doctrine of God and the doctrins of men Gods doctrine is the truth it self and truth is only one plain clear firm stable but doctrins of men are erroneous and false and in that respect various ambiguous deceitfull inconstant unstable Man is full of vain inventions There is no certain rule to be found but in Gods Word The advice of the Apostle Iohn about trying the spirits whether they be of God 1 Joh. 4. 1. is very behovefull to this purpose For this end we must pray for the spirit of wisdom and revelation in the knowledge of Christ
us even for our good See chap. 2. § 83. wherefore we ought to consider him This argument Moses nseth to stâ—…r up the Israeliâ—…es to attend to God and his Law The Lord shall open unto thee his good treasure Deut. 28. 12. So doth the Wise man Prov. 4. 1 2. Nature it self pâ—…tteth on every thing to seek its own good In regard of us Christians as prudence on our own behalf in helping on our own good requires as much so gratefulnesse towards Christ. Shall the Sonne of God descend so low as he did and endure so much as he did and all for our sake and we not regard it Do ye thus requite the Lord O foolish people Deu. 32. 6. This is a great aggravation of Christians neglect of the duty implied under this note of reference Wherefore The Levites herewith aggravated the sins of the Jeâ—…s and justified Gods heavy judgements against them in that God gave them right Iudgements true Laws and good Statutes yea also his good Spirit to instruct them them and yet they regarded him not Let us for our part take due notice of all that Christ hath done and suffered for us to be throughly affected therewith and to make a right use of all §. 3. Of Brethren in reference to Saints THe Apostle to work the more upon these Hebrews manifesteth both his intire affection to them by stiling them brethren and also his good opinion of them by calling them holy and partakers of the heavenly calling Of the divers acceptation of this Title Brethren See Cha. 3. v. 1. § 3. Some take the word brethren in this place to be used in relation to Saints of Christ as it is used Chap. 2. v. 11 12. But that reference cannot well here stand The word useth to be some note of restriction when this relation is used in reference to Christ as the brethren of the Lord 1 Cor. 9. 5. or his brethren Act. 1. 14. or Christ himself is brought in so calling them as Chap. 2. v. 11 12. When a meer man speaks to others and cals them brethren this relation is to be taken betwixt him that speaketh and them to whom he speaketh Thus this title here hath relation betwixt the Apostle and those to whom he wrote Because they were Hebrews to whom in speciall this Epistle was directed it may be supposed that the Apostle useth this Title in reference to that common stock whence he and the Hebrews came as where he saith Brethren Children of the 〈◊〉 of Abraham Act. 13. 26. And my brethren my kinsmen according to the flesh Rom. 9. 3. But this attribute holy will not well admit that restriction For most of the Jews were through their unbelief cut off from the holy root All the Jews are not to be wholly exempted Such as remained not in 〈◊〉 are here intended as well as Gentiles This Title Brethren in this place is to be taken in a spirituall sense and that in reference to a mutuall profession of the same faith Thus it is taken ver 12. Chap. 10. ver 19. Chap. 13. ver 22. and in other Epistles of the Apostles for the most part In this sense all Christians of what stock or degree soever they be whether Jews or Gentiles great or mean male or female free or bond Magistrate or Subject Minister or people All sorts of Christians are knit together by a common mutuall bond They all have one Father Mal. 2. 10. Eph. 4. 4. One Mother the Church for they are born again by the Word of God which is proper to the Church 1 Pet. 1. 23. One Elder Brother who is the first-born amongst many brethren Rom. 8. 29. One and the same priviledges Eph. 4. 4 5 6. They are all one in Christ Gal. 3. 28. One and the same Inheritance belongeth to them all 1 Pet. 1. 4. 3. 7. In these and other like respects they are also stiled members of the same body 1 Cor. 12. 12. And branches of the same Vine Iohn 15 5. See more hereof § 17. 1. God hath thus nearly linked them together to shew that he is no respecter of persons Therefore that a Title which the Grecians use to give to an only Son 〈◊〉 to them all in reference to God Eph. 5. 1. Hereof See § 17. 2. Hereby is shewed that Christians should live in love amongst themselves 1 Pet. 3. 8. and maintain peace Gen. 13 8. and be of the same minde and affection 1 Cor. 1.0 and ready to help and succour one another Exod. 7. 11. and carry themselves as equals one to another Rom. 12. 16. Not swelling one against another 2 Cor. 12. 20. In a word all kinde of Christian duties are much enforced by the relation of brethren §. 4. Of this Title of insinuation Brethren THe Apostle here inserteth this Title Brethren to manifest his own minde and affection to them For hereby he professeth himself to be a brother to them of the same Father and Mother of the same houshold a co-heir with them and withall affectioned as a brother toward them yea and to be as one of their equals This he doth to insinuate his own soul more kindely into theirs to sweeten his Exhortations and Admonitions to enforce them the more to shew that what he doth he doth in love for their good To other Churches he doth somewhat more enlarge his heart even in this kinde as Rom. 12. 1. 1 Cor. 1. 10. Gal. 4. 12 19. Phil. 4. 1. Herein the Apostle makes himself a patern to Ministers Masters Tutors and all others that are in place to instruct direct incite or restrain others They may by this patern learn how to work upon those with whom they have to do Affection is rather to be shewed then authority Though I might be much bold in Christ to enjoyn thee that which is convenient yet for love sake I rather beseech thee saith the Apostle to Philemon v 9 10. I deny not but that authority and severity at some times in some cases to some persons is to be used Rebuke with all authority Tit. 2. 15. I will not spare 2 Cor. 13. 2. But if mildenesse gentlenesse and kindenesse may prevail use these rather Of that modesty and humility which is couched under this Title brethren See The whole Armour of God on Eph. 6 10. § 30. Of Christ not ashamed to call men Brethren See Chap. 2. § 107 108. Of sweetning â—…ealousies and other bitter pils herewith See § 121. of this Chap. See also Chap. 6. ver 9. § 54. §. 5. Of this Epithete Holy to whom and to what it is attributed THe Epithete which the Apostle here gives to the brethren Holy is an high and honourable Title It is elsewhere in like manner given to others as 1 Thes. 5. 27. All the holy brethren The most excellent that are have this Title Holy attributed unto them as God himself Rev. 6. 10. Father Joh.
27. 11. Sonne and Spirit Luk. 1. 35. and the excellentest of his Creatures both Persons and things and those above and below 1. Above The Heavens Heb. 9. 12. The Angels Mar. 8. 38. and glorified men 1 Thes. 3. 13. are called holy 2. Below Professors of the true faith Col. 3. 12. whether single persons male Maâ—… 6. 20. and female 1 Pet. 3. 5. and children born of such 1 Cor. 7. 14. or the whole society and communion of them These are called an holy Priesthood an holy Nation 1 Pet. 2. 5 9. An holy Temple More eminently they who are of extraordinary Functions in the Church as Apostles and Prophets are called holy Revel 18. 20. 3. The Priviledges and gifts that God bestoweth on his Church are also called holy as holy Scriptures Rom. 1. 2. Holy Law Holy Commandments Rom. 7. 12. Holy Covenant Luke 1. 72. Holy calâ—…ing 2 Tim. 1. 9. Holy faith Jude v. 20. Holy conversation 2 Pet. 3. 11. And the parts of mens bodies used in devotion as Holy hands 1 Tim. 2. 8. and Christians mutuall salutations as an holy kisse Rom. 16. 16. 4. Sundry places were so called as Ierusalem Mat. 4. 5. The holy City because it was a Type of the Church and of the Kingdom of heaven and because the Temple wherein God was worshipped was there And the Holy Mount 2 Pet. 1. 18. where Christ was transfigured And the place where God in speciall manifested his presence was called holy ground Act. 7. 33. The Hebrew word which is translated holy in the Old Testament is applied to the Temple and to the severall parts and courts thereof and to all the persons and things appertaining thereto as Priests Levites Altars Sacrifices Incense Oyl Water â—…estments all manner of Utensils Ordinances and other things which were for sacred uses When the Greek word used in the Text is set alone as a Substantive and not as an Adjective joyned with another it is translated Saint Salute every Saint Thus for the most part it is translated in the plurall number Saints which is all one as holy ones § 6. Of the causes of mens being holy and of calling them so THis excellent Prerogative of being holy cannot arise from mens selves 〈◊〉 can bring a clean thing out of an unclean Not one Job 14. 4 The 〈◊〉 whence all men sprout was most impure and unholy But every good and every perfect giâ—…t is from above and â—…ometh down from the Frther of lights Jam. 1. 17. This Father of Lights commuaicateth holinesse to Sons of men two waies 1. By imputing unto them the righteousnesse of his Son Thus we are said to be made the righteousnesse of God in Christ 2 Cor. 5. 21. and Christ is said to be 〈◊〉 of God righteorsnesse unto us 1 Cor. 1. 30. 2. By coveighing his Spirit into us who altereth their nature and disposition and enableth us to perform the works of righteousnesse In this respect he is 〈◊〉 only called the holy Ghost of which phrase see more ver 7. But also the Spirit of holinesse Rom. 1. 4. because he worketh holinesse in us And Sanctification 〈◊〉 said to be of the Spirit 2 Thes. 2. 13. because it is wrought in us by the Spirit of God Thus this excellent title Holy gives no matter of boasting unto man For whâ—… hast thou that thou didst not receive Now if thou didst receive it why dost thou 〈◊〉 as if thou hadst not received it 2 Cor. 4. 7. But it giveth just and great cause 〈◊〉 glorying in God of giving all praise to God for it and of using this divine property to the glory of his Name The Apostle here giveth these Hebrews this title not so much in regard of 〈◊〉 parenâ—…age because the root from whence they sprouted was holy Rom. 11. 16. For the partition wall betwixt Jew and Gentile was now broken down and all 〈◊〉 were of the faith of Abraham were counted to be of Abrahams Seed Gal. 3. 〈◊〉 In this respect all that were born of Parents professing the faith were counted 〈◊〉 1 Cor. 7. 14. The Apostle therefore here gives them this Title 1. In regard of their profession whereby they were distinguished from 〈◊〉 persons 2. In regard of his opinion of them For he judged them to be true 〈◊〉 of the holy Church as he did of those to whom he said Ye are wasâ—…ed ye 〈◊〉 sanctified ye are justified in the Name of the Lord Iesus and by the Spirit of 〈◊〉 God 1 Cor. 6. 11. Thus he usually stileth all to whom he wrote Saints that 〈◊〉 holy ones Quest. How did the Apostle know that they were holy Answ. By their holy profession For the ground of judging others is not â—…tainty of knowledge but the rule of love which beleâ—…veth all things and 〈◊〉 〈◊〉 things 1 Cor. 13. 7. That is the best that may be beleeved or hoped of them Thus another Apostle termeth those to whom he wrote Elect 1 Pet. 1. 2. yet Election is one of Gods secrets Besides he giveth this title indefinitely so as they that are truly holy might apply it to themselves For a Sermon may be preached or a Letter written to a whole assembly without manifesting any difference betwixt person and person when that which is preached or written is specially intended to those who in truth are such as they profess themselves to be This is not to justifie the wicked for that is an abomination Prov. 17. 15. And a â—…o is denounced against them that call evil good Isa. 5. 20. When matters are apparent judgement must answerably be given Love makes not men blinde When men are plainly discerned to be unholy to call them holy is not to think or speak the best but the worst But when we see nothing to the contrary then are we to judge the best of Professors It is better to judge an hypocrite upright if we know him not to be an hypocrite then an upright man an hypocrite For we may well judge otherwise then the truth is so we judge not otherwise then love requireth How contrary to this Apostolicall practice is the censure of many in this age who on this ground that men are carefull to keep a good conscience and fearfull to commit the least sinne judge them to be dissembling hypocrites Profession of sincerity makes many to be more vilely thought of More diametrically opposite to the rule of love is their censure who on every occasion are ready to call such as are not of their minde damned reprobates Christ saith With what judgement ye judge ye shall be judged Matth. 7. 2. What judgement then can such look for §. 7. Of the Excellency Utility and Necessity of being holy THe Apostle could not have given unto them a more excellent attribute then this Holy For 1. There is nothing wherein a creature can be more like to his Creator then in being holy It is said that God at first
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
the Cloak of shame be not ashamed of Christ or of his Gospel Note Rom. 1. 16. Heb. 12. 2. Fear and shame turn many from an holy zealous profession of the Gospel 6. Be well instructed in the mysteries of the Gospel and throughly informed and perswaded of the orthodox truth thereof Col. 2. 7. Heb. 13. 9. Thus shalt thou be kept from all false doctrines yea from heresie idolatry superstition and all error 7. Cast off the old man which is corrupt through deceivable lusts Eph 4. 22. And mortifie all the members of the flesh Col. 3. 5. So long as they bear sway in us they will make us uncapable of receiving benefit by the word Noisome weeds must be weedâ—…d out of a field or else the seed sowen therein can bring forth no good crop 8. Know Gods Ministers such as are set over you 1 Thes. 5. 12 13. If they labour in the word count them worthy of double honour 1 Tim. 5. 17. Due esteem of the Ministers of the Gospel is a means to have the Gospel it self in higher account 9. Acqnaint thy self with Gods love to man as in giving his Son so in affording his Gospel whereby the evidences of his love in Christ are cleerly and distinctly made known This will raise up thine heart aloft to work in thee an high esteem of him and of his Gospel 10. Entertain every good motion of the divine Spirit especially when it s wrought in thee at and by the ministry of the word as Act. 2. 37. Be so far from resisting and spighting the Spirit of grace as no way to grieve him Eph. 4. 30. §. 126. Of Christs speaking from heaven HItherto of the duty The motive follows which is set down under a comparison of unequals urged from the lesse to the greater in these words For if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The causal particle FOR sheweth that this is added as a motive to keep them from refusing to hear Christ. The motive is drawn from the danger and damage which is like to ensue upon such refusal Which danger is set down negatively They shall not escape 1. they shall assuredly pay for it This is ratified by Gods former dealing with such as refused Moses Law They escaped not The argument is inforced by the lesse to the greater If they who refused him who spake on earth escaped not much more shall not we escape if we turn away from him that speaketh from heaven This phrase him that spake on earth is meant of Moses who is said to speake by divine inspiration or to declare what is revealed by God So did Moses as Heb. 8. 5. In this sense the word is used severall times as Matth. 2. 12 22. Luk. 2. 26. Acts 10. 22. Heb. 8. 5. and 11. 7. and 12. 25. This therefore commends the Ministry of Moses yet hereof it s here said he was on earth Moses himself as all other meer men comming of the first Adam was as 1 Cor. 15. 47. of the earth earthy 1. In regard of the mould whence he came 2. In regard of the place where he was when he received and delivered his Lawes on earth Acts 7. 38. 3. In regard of the nature and kind of oracles which he delivered comparatively to Christs oracles they were as Heb 7. 16. carnal In opposition hereunto of Christ it is here said him from heaven The verb is not expressed therefore some understand the verb substantive him that is from heaven in which sense the words are cleare for Christ is the Lord from heaven 1 Cor. 15. 47. Heaven is his glorious palace where he dwels and heaven iâ—… the place whence being incarnat he came Iohn 3. 13. Eph. 3. 9. Others here repeat the word speaketh Quest. Hence a question may arise Did not Christ speake on earth as well as Moses Answ. 1. He was not a teacher from earth as Moses but from above Iohn 8. 23. 2. He received not his Gospel on earth as Moses did but in the bosome of his Father Iohn 1. 18. 3. His doctrine was not carnal as Moses but Spirit and Life Iohn 6. 63. Iohn 3. 12. Note Iohn 1. 17. 4. Though Christ were on earth and on earth preached yet being in heaven from heaven also he received his Fathers will This he did before his incarnation 1 Pet. 3. 19. All that is written of Gods speaking from heaven to the fathers is in speciall to be applied to the second person in sacred Trinity the Son of God that word by whom the Father spake For as by the Son the Father made all things Heb. 1. 2. Iohn 1. 3. and ordered all things Gen. 19. 24. So by him he revealed his will from time to time It was the Son of God stiled the Angel of God Gen. 21. 17. that spake to Hagar out of heaven This was Iehovah that stood upon the top of that ladder which reached up to heaven from thence spake to Iacob Gen. 28. 13. This also was Iehovah who answered David from heaven 1 Chron. 21. 26. It was his voice that came down from heaven to Nebuch adnezzer Dan. 4. 31. He from heaven made known his Fathers will to all the Prophets of God age after age He in his humane nature from heaven spake to Paul Act. 9. 4. and 22. 18. and 23. 11. So he spake to Ananias Act. 9. 10. Finally he being in heaven spake in his Apostles and still speaketh in all his faithfull Ministers Note 2 Cor. 13. 3. Luk. 10. 16. Iohn 13. 20. Not hearkning to or not obeying Christ is here stiled a turning away from him The word in the Greek is used of such as in heart are alienated from a thing as 2 Tim. 1. 15. and 4. 4. and Tit. 1. 14. Whereby he sheweth what kind of persons they be that regard not the Gospel even such as have their hearts alienated from it otherwise they could not but have it in high account Some make the difference here intended to be betwixt Gods manner of delivering the Law and the Gospel In delivering the Law God spake on earth after an earthly manner But in delivering the Gospel he spake from heaven after an heavenly manner From the different manner of giving the Law and the Gospel The Apostle giveth us to understand That as the Law was given on earth so the Gospel from heaven These phrases which Christ useth of the Gospel my doctrine is his that sent me Joh. 7. 16. and v. 17. It is Gods do shew that its from heaven St. Paul further cleareth the point Gal. 1. 11 12. In this respect its stiled a mysterie Eph. 6. 19. a great mysterie 1 Tim. 3. 16. 1. Which may inform us in the excellency of the Gospel Things from heaven are most excellent things The excellency of the bread of life is this that it is from
heaven John 6. 32. So likewise of Angels Gal. 1. 8. Of the Spirit Iohn 1. 32. Of Christ 1 Cor. 15. 47. Of the Father Matth. 6. 9. As heaven it self is most excellent so the things which are in heaven For men on earth to have a doctrine from heaven how excellent must it needs be 2. Which may stir us up to have it in high esteem and to give the more diligent heed thereto On such a ground saith the Apostle Heb. 2. 1 Therefore we ought to give the more earnest heed to the things which we have heard c. Shall God vouchsafe to speak to us from heaven and shall not we on earth regard it surely such shâ—…w themselves worse then swine Matth. 7. 6. Meditate therefore on this circumstance Saint Peter 2 Pet. 1. 17. urgeth this circumstance to this very purpose 3. Be exhorted therefore to have an heavenly disposition and conversation as Phil. 3. 20. This is to walk as becommeth the Gospel Phil. 1. 27. and to be cast into the mould thereof §. 127. Of the punishment of transgressors of the Law THe Apostle in setting down the penalty of the transgressors both of the Law and the Gospel First shews that there was an agreement in the general viz. that neither the transgressor of the one nor yet of the other escaped Secondly that there was a certainty and severity of the latter which are both expressed in these words If they escaped not who refused him who spake on earth much more shall not â—…eescape if we turn away from him that speaketh from heaven Whereby the Apostle giveth us plainly to understand two things 1. That transgressors of the Law were surely punished 2. That despisers of the Gospel shall be most surely and soarly punished For the former that transgressors of the Law were surely punished appeareth 1. From the many penalties enjoyned Exod. 21. 12 c. and 22. 1. c. Lev. 20. 2. c. 2. From many threatnings in the Scripture Gen. 17. 14. Exod. 12. 15. Lev. 26. 16 c. Deut. 27. 15 c. and 28. 15 c. 3. From the manifold executions of Gods wrath against the transgressors of his Law whereof see a Catalogue in 1 Cor. 10. 5 c. 1. Which should admonish us to take heed of offending God and transgressing his Law 2. It should direct us to acquaint our selves with Gods former courses Consider what befell Adam Cain the old world Sodom the Egyptians Canaanites and others for their sins and transgressions that so we may be the more watchful over our selves against those sins knowing that God is still the same God For the latter That despisers of the Gospel shall be most surely and soarly punished the Apostle plainly expresseth under these words Much more For if they escaped not who refused him that spake on earth MUCH MORE shall not we escape if we turn away from him that speaketh from heaven See hereof Chap. 2. v. 3. § 21. and Chap. 10. v. 29. § 107. §. 128. Of the meaning of the six and twentieth verse Vers. 26. Whose voyce then shook the earth but now he hath promised saying Yet once more I shake not the earth only but also heaven THe Apostle proceedeth to aggravate the terror of turning from Christ and that comparatively by another argument from the lesse to the greater The former comparison was betwixt persons Moses and Christ this is betwixt Majesty and Majesty or power and power It may be thus framed If he that shaketh the earth be to be feared much more he that shaketh both earth and heaven too Whereas the Apostle saith whose voyce This is meant of Christs voyce in delivering the Law Thereunto hath the particle THEN reference For then Mount Sinai was altogether on a smoak and the whole Mount quaked greatly Exod 19. 18. But now hath relation to the time of the Gospell And because that which he intendeth is a glorious and joyous matter the Apostle expresseth it in the words of a Prophet viz. Hag. 2. 6. and stileth it a promise in this word hath promised In quoting the Prophet the Apostle hath more respect to the sense then to the words Translators must hold close to the words but relators or quoters of Text are not so strictly bound thereto It s enough if they faithfully deliver so much of the sense as is pertinent to their purpose Now that we may see how the Apostle doth this let us consider the scope which the Prophet aimed at and apply it to the Apostles purpose The scope of the Prophet was to comfort the faithful Jewes who had after forty years distrubance built a new Temple but far inferior to that which Solomon had built before and were thereupon much troubled in their minds for at the sight of the foundation thereof many of them wept Ezr. 3. 12. To comfort them he tels them that the glory of this latter shall be greater then of the former Hag. 2. 9. The reason is in this Text taken from the Majesty and power of the Lord that should come into this Temple who thus saith of himself I will shake the heavens and the earth namely at the exhibition of this Lord in the flesh while this Temple stood His argument in general thus standeth At giving the Law the earth only was shaken But at bringing in the Gospel earth and heaven too were shaken Therefore the Gospel is the more glorious And therefore the Gospel is with more diligence and reverence to be heard Only the latter part of the argument concerning the shaking of earth and heaven too is here proved 1. Quest. When were these shaken Answ. At the beginning and progresse of the Gospel This is evident both by the main scope of the Apostle in this place which is to magnifie the glory of the Gospel above the Law 2. Quest. How were they both shaken 1. By evident signes 2. By powerful effects The signes are these 1. The extraordinary light that shined about the shepherds at Christs birth Luk. 2. 9. 2. The extraordinary starr Matth. 2. 2. 3. The opening of heaven at his baptisme Matth. 3. 17. and transfiguration Matth. 17. 5. 4. The Voice from heaven that was thought to be a thunder Ioh. 12. 28 29. 5. The darknesse of the Sun the renting of the veil of the temple the earth-quakes the cleaving of stones opening of graves raising of bodies out of the graves at Christs death and resurrection Mattk 27. 45 51 52 53 and 28. 2. 6. Christs entring with his body into heaven Act. 1. 9 10. 7. The sound which suddenly came from heaven as of a rushing mighty wind and the cloven tongues like as of fire Acts 2. 3. 8. The shaking of the place where the Apostles prayed together Acts 4. 31. 9. The opening of the heaven when Stephen saw Christ Acts 7. 55 56. 10. The transplendent light and voice from heaven which astonied Saul Acts 9. 3 4. 11. The opening of the