§ 57. §. 77. Of Christs eternal Spirit THe ground of that valew and vertue which ariseth from the blood of Christ is thus expressed who thorow the eternal Spirit offered himself Here are two principal causes set down 1. The efficient The eternal Spirit 2. The matter or thing offered himself By eternal Spirit is here meant the divine nature of Christ. As God he offered 〈◊〉 his humane nature Object Christ denieth himself to be a spirit Luk. 24. 37 39. Answ. 1. Christ speaketh according to their imagination for they conceited him to be a ghost 2. He denyeth his body to be a spirit and thereupon bids them handle him and behold his hands and feet for a spirit hath not flesh and bones But here the word spirit is used in regard of the divine nature of Christ which is of a spiritual subâ—…ance For God is a spirit Ioh. 4. 24. and the Spirit is called eternal because it is without beginning as Christ in his divine nature it That the divine nature of Christ is here meant is evident by this act of offering him For what other Spirit could offer Christ. 1. Not the spirit of man for 1. That is polluted 2. Christ was offered for that 3. That is not eternal 2. Not an Angelical spirit This action of offering Christ is too transcendent for a created Spirit Angels are neither fit nor worthy to offer such a sacrifice as Christ nor are they properly eternal 3. Not the soul of Christ himself For that is part of the sacrifice which was offered up Thou shalt make his soul an offering for sin Isa. 53. 10. This Spirit or soul of Christ was made in time and cannot properly be called eternal 4. Not the Father himself the first person in Trinity Indeed the Father in regard of his nature is an eternal Spirit but to him was this sacrifice offered therefore he did not offer it He that offered is distinct from him to whom the offering was made 5. Not the Holy-Ghost the third person in sacred Trinity who though in regard of his proceeding from the Father and the Son he be stiled a Spirit and in his nature he be an eternal Spirit yet he hath not this function of a Priest to offer sacrifice to God and to make satisfaction for sin I will not put into this Catalogue the spirit of beasts or devils For it is blasphemy to have any conceit of their doing that which is attributed to this spirit It remaineth that no other spirit can be meant by this eternal Spirit then the deity of Christ. To which this title Spirit is oft attributed as Ioh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45. This title is here used to set out Christs divine nature 1. By way of distinction from his humane nature which was true flesh weak and srail flesh flesh created in time Observe most of the places before quoted and you shall find the word Spirit opposed to Christs humane nature and that under this title flesh 2. To shew the ground of the effectual operation of Christs offering himself This description of Christs divine nature doth confirm sundry great mysteries of our Christian faith namely these 1. Christ is true God 2. He is God eternal 3. He is of a spiritual substance 4. He is a distinct person 5. He is God and man This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legall sacrifices and the blood of Christ For it might be objected that Christs blood was a material external carnal thing How then could it have such spiritual vigour above other blood Answ. Because it was the blood of him that is an eternall Spirit and offered up by that eternal Spirit So as his blood was effectual not simply as it was materiall blood but as offered by the eternal Spirit whose blood it was In this case I may say it is the spirit that quickeneth the flesh profiteth nothing John 6. 63. This description of Christ teacheth us to worship him in spirit and truth John 4. â—…4 To offer up spiritual sacrifices unto him and with the spiritual eye of faith to look on him Heb. 11. 27. Of this Epithite eternal see § 65. Of etemity atttibuted to Christ see chap. 1. v. 10. § 129 145. and chap. 2. v. 16 § 160. Much comfort and courage may believers receive against their spiritual enemies that Christ their head and Lord is an eternal spirit hereof see more in the whole Armour of God Ephes. 6. 12 Treat 1. Part. 3. § 27. Among other Arguments against Arrius his heresie concerning Christs being a God made in time this description of Christs deity is one special one This also confirms that which hath been noted of eternal salvation chap. 5. v. 9. § 51. and of eternal redemption chap. 9. v. 12. § 65. For Christ our Priest being an eternal spirit he can provide for preserve deliver and save eternally From an eternal spirit proceedeth an eternal efficacy This is the reason why that blood which was shed in time freeth from eternal damnation because it was offered by an eternal spirit §. 78. Of Christ a Priest in both natures A Special Act attributed to the foresaid eternal Spirit is thus expressed offered himselfe The word Offer in reference to a sacrifice is proper to a Priestly function see chap. 5. v. 1. § 6. The sacrifice offered is said to be himself which comprizeth both natures of Christ see v. 12. § 57. So as Christ was Priest in both his natures in his divine as well as in his humane This is further evident 1. By the Order after which Christ was a Priest chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests chap. 7. v. 27 28. 3. By that divine relation which is manifested between him and his Father as he was Priest chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God Acts 20. 28. In this respect is he justly stiled not only an high Priest but also a great high Priest chap. 4 14. Obj. Christ as God is equal to his Father but as Priest is inferior therefore he would not be Priest as God Answ. 1. We must distinguish betwixt the natures of Christ and his person Christ in his divine nature was equal with the Father but in his person consisting of God-man he may be said to be inferior As God-man he differs from God and man in the extreams being greater then man and lesse then God 2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another may in office be inferior to him The office of Christ namely his Priesthood is a work of his person The beginning of this or that work is of the nature as to suffer is a work
to be made without hands Col. 2. 11. By setting down this point negatively thus Christ is not entred c. It appears that things made by man are not comparable to the things made by God In which respect they are set in opposition one to the other thus which the Lord pitched and 〈◊〉 man Chap. 8. v. 2. § 6. The other oppositions about this phrase do prove as much As the workmen are so are their works but man is not comparable to God nor his works This discovers the folly of many who though they have reasonable and understanding souls whereby they may know the difference betwixt things made with hands and without hands yet preferr the former before the latter and that both in matters of Religion and in other things also How superstitiously did the Jews doâ—…e upon the outward Temple Ier. 7. 4. and on the Ark 1 Sam. 4. 3. and yet regarded not true piety and purity of heartâ—… No nor their own souls which were the Temples of the Holy Ghost Thus many that carry the names of Christians are more addicted to goe and visit the ruines of that Temple at Ierusalem which was made with hands then to associate themselves with the true Church of God or to fit themselves for the heavenly place made without hands How are most men even in Gods Worship more taken with externall matters which are inventions of men and things made by men then with Spirit and truth notwithstanding the Father seeketh such to worship him Iohn 4. â—…3 This also may not unfitly be applyed to other things for what care doe Men and Women take to adorne their bodies their houses and other things and in the mean while neglect their souls O pray that you may approve things that are excellent Phil. 1. 10. duely distinguishing the things that differ and chuse that good part which shall not be taken away Luke 10 42. §. 122 Of the Legall holy places types of Heavenly places THe forementioned holy places under the Law are thus further described which are the figures of the true The Greek word here translated figures is not the same that was used v. 9. § â—…9 That signified a Parable or resemblance This properly signifieth a repereussion or smiting againe being compounded of a verbe that signifieth to smile and a preposition that signifieth against It is twice used in the New Testament here and 1 Pet. 3. 21. There it signifieth one type answerable to another Thus baptisme is said to be a like figure to the Arke both of them figuring and setting sorth one and the same thing in substance Here it is indefinitly taken for the simple noun and is translated patterne Chap. 8. v. 5. That it is here thus taken is evident by the word that is joyned withiâ—… translated true This hath reference to the holy places before mentioned they were types and figures of the true holy places namely Heaven as is afterward shewed This description of the holy places under the law intendeth the same things thâ—… these words Patternes of things in the Heavens did in the former verse The former word figures is a kind of extenuation the latter true is an amplification The holy places under the Law were but shaddows and in that respect but mean things but they were shaddowes of the true holy places which is Heaven it self and in that respect they were great and excellent things and of singular use Of these two points See v. 23. § 115 117. §. 123. Of Christs executing his Priesthood in Heaven THe Apostle having shewed into what places Christ entered not namely into those whereinto the High Priest under the Law entered he proceedeth to declare into what place he entered in these words But into Heaven it self The conjunction of opposition but implyeth this latter to be a far more excellent place then the former as the very name it self Heaven giveth proofe To make up the sentencefull the Nominative case and principal verbe is to be repeated out of the former part of the verse thus Christ is entered into Heaven iâ—… self This is spoken of Christ as our Priest and it taketh it for granted that Christ 〈◊〉 the true Priest of the New Testament See Chap. 2. v. 17. § 17â—… The verbe translated entered is compounded with a preposition that signifieth In and the same preposition is set before the noune as if we translated it is entered into Heaven which sheweth that Christ attained to that which he aimed at and obtained a possession thereof even Heaven it self Heaven is here properly taken for that place of blisse where God most manifesteth his glory and where Christ abideth our Priest for ever He addeth this discriminating particle it self because the word Heaven is diversly used and sometimes for the kingdome of God here on earth yea it distinguisheth Heaven here meant from the type hereof This phrase Priest presupposeth that Christ was out of Heaven this is true of his human nature wherein he lived above 33 years on earth yea by reason of the union of the divine nature with the humane he is said to descend from Heaven Eph. 4. 9. Iohn 3. 13. He was for a time on earth that he might performe all works of service and suffering He entered into Heaven that he might continue to do all things that require Merit Power and Glory So as Heaven is the place where Christ continueth to execute his Priesthood See hereof more Chap. 4. v. 14. § 84. §. 124. Of Christs appearing in the presence of God for us THe end of Christs entering into Heaven is thus set down Now to appeare in the presence of God for us The verbe translated to appeare signifieth conspicuously to manifest It is sometimes taken in the worst part as to appeare against one as adversaries in law do and to informe against him Acts 24. 1. 25. 2. Sometimes it is taken in the better part to appeare for one as a Favourite before a Prince or as an Advocate or an Attorny before a Judge In this latter sense may it fitly be applyed to Christ who is Gods favourite Mat. 3. 17. And alwaies at Gods right hand ready on all occasions to present our Petitions to God and obtaine a gracious Answer and if he observe him incensed then to pacifie him Christ is also our Advocate and Attorny to plead our cause to answer our Adversaries and to procure judgement to passe on our side Iu these respects he is said to make intercession for us Hereof see more Chap. 7. v. 25. § 106. Christ is thus said to appeare in the presence of God to shew a difference betwixt him and the Priests under the Law They appeared before the Ark and the mercy seat thereon which was but a type of Gods presence Lev. 16. 2. But Christ in the most glorious presence of God as it were before his very face The word translated presence is derived from a
4. 2. A false witnesse Matth. 26. 60. A false Prophet Matth. 7. 15. A false Christ Matth. 24. 24. A thing falsly called 1 Tim. 6. 20. That which is here intended to be impossible for God is to faile in performing his promise especially that which is confirmed by oath We shall not heare need to speak of that which God confirmeth by oath for it was shewed § 140. that Gods oath is inviolable and it will by necessary consequence follow that if it be impossible that God should faile in any word at all It would much more be impossible that he should faile in that which he confirmeth by oath For the generall that God cannot in any case lie or faile of his word is evident by an Epithite attributed to him which we thus translate that cannot lie Titus 1. 2. It intends as much as this phrase It is impossible for him to lie The foresaid Epithite is compounded with a privative preposition that implieth an utter privation of such a thing and that there is no inclination thereunto As God is light and in him is no darknesse 1 John 1. 5. so he is truth and in him there can be no lie The strength of Israel will not lie 1 Sam. 15. 29. herein is made a difference betwixt God and man God is not a man that he should lie Num. 23. 19. For God to lie were to deny himself but God cannot deny himself 2 Tim. 2. 13. Gods truth is infinitely perfect it admits no variablenesse neither shadow of turning Jam. 1. 17. Yea Gods truth is essentiall to him so as his essence may as soon be brought to nothing as his truth to a lie §. 143. Of inferences from the impossibility of God to lie 1. THe impossibility of God to lie is a great aggravation of the heynousnesse of unbelief For he that believeth not God hath made him a lier 1 Joh. 5. 10. which is in effect to make God no God This is the rather to be noted to stir up in us a diligent watchfulnesse against this sin which many account no sin but a meer infirmity See more hereof v. 13. § 100. 2. This is a strong motive to believe a greater cannot be given for as there is no will so neither power in God to lie Men who are conscionable and faithfull in keeping their word and promise are believed yet being men they are subject to lye Rom. 3. 4. How much more should God be believed who cannot possibly lye If God cannot lye what promise what threatning of his shall not be accomplished 3. This should make Ministers who stand in Gods room and speak in Gods name to be sure of the truth of that which they deliver for Gods word else they make God a lyar for their word is taken for Gods Col. 2. 13. They are Gods Ambassadors An Ambassadors failing is counted his Masters failing Therefore the Apostle useth this asseveration I say the truth in Christ I lye not my conscience also bearing we witnesse in the Holy Ghost Rom. 9. 1. False Prophets are branded for prophesying 〈◊〉 〈◊〉 Gods name Jer. 14. 14. For preventing this we must hold close to Gods word 4. Though we cannot attain to such an high pitch of truth yet every one ought to endevour to be like God herein namely in avoyding lying Lying is a sin â—…beseeming any man but most unbeseeming a professor of the true religion Generall arguments against lying are these 1. Lying is condemned by those who were led by no other light then the light of nature as Philosophers Orators Poets Saint Paul quoteth a verse out of 〈◊〉 〈◊〉 whereby the Cretians were condemned for their frequent lying Titus 1. 12. To 〈◊〉 them the more for this vice to lye was in a proverbiall speech said to 〈◊〉 or play the Cretians 2. Every mans conscience condemnes lying If one be not impudent he will blush when he tells a lye and infinite shifts are ordinarily made to cloake a lye which shew that he is ashamed thereof and that his conscience checketh him for it 3. No man can endure to be accounted a lyar No word more provoketh rage than this Thou lyest It is the cause of many duels 4. Lying overthrowes all society For what man knoweth the things of a man 1 Cor. 1. 11. A mans purposes must be made known and speech is the best meanes thereof If his speech be deceitfull how shall his mind be made known If not what commerce can there be with him and others 5. A man taken tripping herein will be suspected in all his words and actions He that is not true in his words can hardly be thought to deal honestly in his deeds Arguments against lying in professors of the Christian religion are these 1. Lying is expresly forbidden in Gods word Lev. 19. 11. Eph. 4. 25. 〈◊〉 3. 9. Thus it is against the rule of Christians 2. It is against knowledge and conscience For a lyar doth deceitfully utter for truth that which he knoweth to be false 3. It is a filthy rag of the old man and one of the most disgracefull and therefore first set down in the particular exemplification of those filthy ragges Eph. 4. 22 25. 4. It is most directly opposite to God who is truth it self and concerning whom we heard that it was impossible that he should lye 5. Nothing makes men more like the devill for he is a lyar and the father 〈◊〉 Joh. 8. 44. A lying spirit is a diabolicall spirit A lyar carrieth the image of the devill and doth the work of the devill and therein shewes himself a child of the devill 6. As a lye is hatefull to God so it makes the practisers thereof abominâ—…ble Prov. 6. 16 17. and 12. 22. 7. Lying causeth heavy vengeance In generall it is said The Lord will 〈◊〉 them that speake lyes Psal. 5. 6. In particular both temporall and eternall judgements are threatned against such Temporall Hos. 4. 2 c. Eternall by excluding from heaven Rev. 21. 27. And by thrusting into Hell Rev. 21. 8. Memorable was the judgement on Gehazi 2 King 5. 27. And on Ananias and 〈◊〉 Act. 5. 5 10. §. 144. Of comfort arising from faith in Gods promise THe end of the two immutable things which God used is thus expressed That we might have c. These words in generall declare that it was for our good 〈◊〉 God so far condescended as was shewed v. 17. § 131. The particular good aimed at therein is in these words A strong consolatiâ—… Of the verb whence this Noune consolation is derived see chap. 3. v. 13. § 143. Among other acceptions the verb from whence this noune is derived signifieth to comfort Col. 4. 8. Hereupon the Holy Ghost who is the originall cause of all 〈◊〉 sound comfort is stiled the comforter The word of my Text is sometimes translated exhortation Heb. 13. 22. and sometimes consolation Luk. 2.
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
will by speaking made known Gods will God is said to speak by the Prophets §. 12. Of Prophets THe Title Prophet in English and Latine is taken from the Greek which according to the notation thereof signifieth one that foretelleth things to come So doth also the Hebrew word Now he that foretelleth things to come must needs be instructed therein by God For it is a divine property to foretell things future Isa. 41. 22. and 48. 5. Hence is it that in a large signification he that was chosen of God to be his messenger and to declare his will unto people was called a Prophet With this Title Prophet sundry sorts of men were dignified and distinguished As 1. Heads of Families for it was their duty to instruct others in Gods will Gen. 18. 19. Such an one was Abraham Gen. 20. 7. 2. Such as gave themselves to be more then ordinarily instructed in Gods will that on all occasions they might declare it to others Of these there were Companies or Societies 1 Sam. 10. 5 10. and 19. 20. These had their Colleges 2 King 22. 14. Among them some were Masters or Seniors others Juniors called sonnes of the Prophets 2 King 2. 3. 3. Such as God used to pen sacred Scripture 2 Pet. 1. 19. 4. Such as were endued with a speciall gift of interpreting Scripture 1 Cor. 12. 29. These were especially in the Apostles times 5. All sorts of true Preachers and Ministers of Gods words Matth. 10. 41. and 13. 57 6. Most strictly and properly such are stiled Prophets as were immediately stirred up of God and extraordinarily assisted by his Spirit to such weighty matters as could not but by divine assistance be effected Ioh. 3. 2. They are therefore set out by an ancient Father under such a Title as signifieth bearers of the Spirit Some of these read such writings as by no learning or skill of man could be read Dan. 5. 17. Others discovered secret counsels 2 King 6. 12. Others brought such things to mens mindes as the men themselves had forgotten Dan. 2. 24. Others interpreted dreams Gen. 40. 14. and 41. 38. Though the dreams which which set out things to come were other mens dreams and in those dreams God shewed things to come to them that dreamed them as to Pharaoh Gen. 41. 25. and to Nebuchadnezar Dan. 2. 29. yet because they wanted understanding to conceive the meaning of those dreams they cannot be said to have the spirit of Prophecy but they rather who expounded them For prophecy appertaineth especially to the minde and the understanding Finally Others did many extraordinary and miraculous works Among these Moses excelled and is in that respect said to be mighty in words and deeds Acts 7. 22. There were also others said to propesie and called Prophets but improperly As 1. They who were used to foretell mysteries which they themselves understood not Thus Caiaphas is said to prophesie Ioh. 11. 51. 2. They who if they understood what they foretold yet had no good liking thereto They neither feared God whose counsel they revealed nor regarded Gods people for whose sake that gift was conferred upon them Such an one was Balaam who taught Balack to cast a stumbling block before the children of Israel and loved the wages of unrighteousness and yet is stiled a Prophet 2 Pet. 2. 15 16. 3. They who pretended to know the counsel of the Lord and to foretell what he had revealed to them when there was no such matter Such were Zidkiah and the four hundred that conspired with him all called Prophets 1 King 22. 6 10. 4. They who among the Heathen noted such Oracles and predictions of matters as were supposed in future times to fall out as they were foretold In such a sense Epimenides is called a Prophet Tit. 1. 12. But to leave those who are improperly called Prophets and to return to those who most strictly and properly were so called God for the clearer manifestation of his divine power in them raised them up out of all sorts of people Many of them were of the Priests as Ier. 1. 1. Ezek. 1. 3. and Levites as 2 Chron. 20. 14. Yea also there were Prophets of other Tribes Daniel was of Iudah Dan. 1. 6. Elijah of Gad 1 King 17. 1. Elisha of Ephraim 1 King 19. 16. Ionah of Zebulon z King 14. 25. Others of other Tribes As respect in choosing Prophets was not had to any one Tribe so nor to age for children were chosen Prophets 1 Sam. 2. 18. and 3. 4 c. Jer. 1. 6. nor to education for an herdman was made a Prophet Amos 7. 14. nor to sex for women were Prophetesses Iudg. 4. 4. Isa. 8. 3. 2 King 22. 14. Luk. 2. 36. These extraordinary Prophets were raised up when the ordinary spirituall guides of people as Priests and Levites failed in a due performance of their duty as in Elies time 1 Sam. 2. 12. and in Ieremiahs Jer. 26. 8. or when such employments were to be performed as ordinary Ministers could not or would not perform The employments were such as these 1. To tell Kings Priests Princes yea and a whole Kingdom of their sinnes and rebellions against God Micaiah told Ahab the truth when all besides flattered him 1 King 22. 13 14. Elijah told Ahab of his bloody sinne and denounced Gods judgement against him 1 King 21. 20 c. when all the people conspired to shed innocent blood with him Ieremiah told King Priests Princes and all the people of their apostasie Ier. 1. 18. 2. To restore Religion it being turned into idolatry So did Samuel 1 Sam. 7. 3. and Eliah 1 King 18. 21 c. 3. To foretell Gods Iudgements beforehand that beleevers might be prepared the better to bare them that impenitent might be made the more inexcusable and that the severity of Gods judgements might be the more justified Ier. 5. 13. Eze. 5. 8. 4. To make known Gods mercies in the middest of judgements and Gods minde of doing good to them after they have been scourged for their sinnes thereby to provoke them to return to the Lord Isa. 4. 2. Hos. 6. 1 2. 5. To give evidences of the Messiah thereby to establish the hope of such as should live and die before that fullness of time and to direct them how to build their faith on him and that by setting out his eternall deity his true humanity his conception birth growth doctrine miracles passion resurrection ascension intercession his first and second coming his spirituall and eternall Kingdom Acts 10. 43. Thus such as should live when and after the Messiah was exhibited might be assured that he was indeed the Christ. 6. To assure the Jews of a recalling after their rejection and to reveal the calling of the Gentiles Ezek. 37. 19. Isa. 2. 2 3. and 54. 1 2 c. The chief of these extraordinary Prophets was Moses after whose time they were very rare till Samuels time
But after Kings were once anointed and set over the people Prophets were plentifull There was never a King under whose reign there were not some Prophets and so continued till the captivity Yea in and after the captivity till the second Temple was new built God afforded extraordinary Prophets to his Church Ezra 5. 1. Concerning the Prophets here meant all they whom God imployed ordinarily or extraordinarily to declare his minde to his people are to be understood in this place Of the evidences of the Prophets faith See Chap. 11. v. 32. § 225. §. 13. Of the last dayes IT was a great benefit that the Fathers received from Gods speaking to them by his Prophets But behold a greater reserved to their children even to all sorts of Christians whether Jews or Gentiles comprised under this particle Us for he meaneth all believers of the Christian faith that have lived or shall live in these last dayes that is from the beginning of Christs executing his Ministeriall function to the end of the world These have now continued above 1600 years and how much longer they may continue God knoweth It hath pleased God that these last dayes should be many that the world might the longer enjoy the bright light of the Gospel and that all that are ordained to life might in their due time be called Quest. Why are they called the last dayes as here the last time 1 Joh. 2. 18. the ends of the world 1 Cor. 10. 11. and why in the beginning of this time was the coming of the Lord said to draw nigh James 5. 8. and the end of all things to be at hand 1 Pet. 4. 7. Answ. 1. By the exhibition of Christ the Prophesies and Promises that in former times were made of Christ were accomplished therefore as the dayes wherein these Promises and Prophesies were first made known were counted the first dayes so these wherein they were accomplished the last 2. The new Covenant of Grace is in these last dayes fully revealed by the Gospel and ratified by the death of Christ so as no clearer revelation nor former ratification can be expected and in this respect also they are fitly stiled the last dayes 3. No alteration of the state and order of Gods Church is to be expected after Christ exhibited but a finall end of all by Christs second coming unto judgement therefore these dayes may be accounted the ends of the world and the end of all things to be at hand 4. As God at first made all things in six dayes and rested the seaventh so he continueth to govern the world in six distinct times which may be accounted as six dayes of the great week of the world and eternity following an everlasting Sabbath The first of these dayes was from Adam to Noah In it the Covenant of Grace was first made to man The second was from Noah to Abraham In it that Covenant was renewed The third was from Abraham to David In it that Covenant was appropriated to Abraham and his seed The fourth was from David to the captivity of Israel In it that Covenant was established in a royal line The fift was from their Captivity to Christs coming in the flesh In it as the brightness of that Covenant was eclipsed by the Captivity so it was revived by Israels return out of the Captivity and reedifying the Temple The sixt was and still is and shall be from Christs first coming in the flesh to his second coming in glory even to the end of the world In it that Covenant most clearly and fully laid open was most firmly and inviolably ratified Now when the sixt day which is the last day is come then the end of the week may well be said to be at hand and the coming of the Lord following thereupon to draw nigh §. 14. Of Gods speaking by his Sonne IN these last dâ—…yes that is all the dayes of the Gospel it is said He hath spoken No limitation is here added as before in these phrases at divers times and in sundry manners So as Gods speaking is here to be taken simply for a full revelation of his whole will not one part by one messenger and another by another These words at divers times and in sundry manners are extenuating words God did once fully cleerly without such types visions and other obscure means which were used in the time of the Law declare his whole counsel so far as is requisite to be known by man in this world Quest. Hath not God also spoken in these last dayes by men as Apostles and others Answ. 1. Till these last dayes God spake not all by his Sonne incarnate 2. This Sonne of God first made known to his Apostles all things that he had heard of his Father Ioh. 15. 15. Acts 1. 7. 3. This Sonne sent his Spirit to instruct them and that Spirit brought to their minde all things that Christ had said to them before Ioh. 14. 26. 4. Whereas St Paul had heard nothing of Christ on earth he was rapt into Heaven and there was by Christ himself instructed in the counsel of God Gal. 1. 1 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it that St Paul and others prefix this title before their Epistles An Apostle of Iesus Christ. 5. Other Ministers declare what the Apostles have revealed to them from Christ 2 Tim. 2. 2. Heb. 2. 3. so as now God hath made known all by his Sonne This is a very great commendation of the Gospel For never was there such a Minister as the Sonne of God never shall there be nor can be the like The description of the Sonne of God here following proveth as much The Use hereof is distinctly set down by this Apostle Chap. 2. v. 1 2 3. See in particular Chap. 2. § 22 112. Quest. Why doth he not say The Sonne spake But God spake by the Sonne Answ. 1. To add the more authority for their sake who were not well instructed in the Deity of the Sonne 2. Because he speaks of his Sonne incarnate This he did to us who have do and shall live in the last dayes who are the children and successors of the Fathers being now in our time as they were in their times of the true Church So as the best things are reserved for us Christians who are in that respect greater then they The Gospel is further commended to us by the immediate Author thereof the Sonne even the Sonne of God who became alio a Sonne of man by assuming our nature and so shewed himself to be the true Immanuel God with us So is this Name expounded Matth. 1 23. §. 15. Of Christs Sonship THe particle of relation HIS inserted in our English is not expressed in the Greek yet necessarily understood and therefore well supplied for it hath relation to God before mentioned Indeed a simple expression of the phrase thus by the Sonne wants not emphasis for so it implietn a Sonne in
and an exceeding vileness of things by substantives Thus the most mighty voice arm hand and rod of the Lord is stiled a voice arm hand rod of power and the mighty Angels Angels of power Yea to amplifie the almightiness of Gods power it is stiled a power of might On the other side to set out the excessiveness of evil the most wicked spirits are called spirits of wickedness and most rebellious men children of disobedience Thus we see what the emphasis of this Hebrew phrase is which sets out the irresistible power of Christs word whereby he supports and disposeth all things And that such is the power of Christs own word is evident by this reciprocal particle HIS for it hath not relation to the Father as it hath in this phrase his person but it reflecteth upon Christs own person The Greek makes an apparent distinction by a different spirit over the head of the first letter Our English oft maketh a difference by adding to the reciprocal word this particle own as if here it had been thus translated by the word of his own power or by his own word of power Thus is the royal function of Christ set out to the life §. 26. Of Christs sufficiency for his Priesthood THe manner of expressing the forementioned excellencies of Christ is observable They are set down in Participles thus who BEING the brightness c. and UPHOLDING all things c. This sheweth that they have relation to that which followes and that as an especial cause thereof Now that which followes sets out Christs Priesthood and that in both the parts thereof which are 1. Expiation of our sinnes 2. Intercession at Gods right hand For the full effecting of these divine dignity and ability were requisite There fore to give evidence of Christs sufficiency to that great function he premiseth that excellent description of Christs dignity and dominion and that in such a manner as shews him to be a most able and sufficient Priest For these phrases being the brightness and upholding all things imply the ground of this sufficiency as if he had more fully and plainly said Seeing Christ is or because he is the brightness c. And because he upholdeth all things c. By himself he purgeth our sinnes and having done that he sate down on the right hand of the Majesty on high Had he not been such a brightness and had he not had such power as to uphold all things he could not have purged away our sinnes This work required a divine efficacy nor could he have sate at Gods right hand This advancement required a divine dignity Thus we see what respect the Apostle had to the order of his words and manner of framing his phrases §. 27. Of Christs purging FRom the Regal function of Christ the Apostle proceeds to his Priesthood the first part whereof is noted in these words When he had by himself purged our sinnes The purging here mentioned compriseth under it the expiation which Christ made by his death on the Cross which was an especial act of his Priestly function for it belonged to the Priests under the Law to offer up Sacrifices whereby expiation was made for peoples sinnes The Metaphor of purging is taken from the Law For almost all things are by the Law purged with blood Heb. 9. 22. The word here used is sometimes put for the means of purging Ioh. 2. 6. and sometimes for the act it self of being purged Mar. 1. 44. To make purgation as the Greek phrase here soundeth is to do that which is sufficient to purge and by a metonymie of the cause it also implieth the very act of purging Now Christ by shedding his blood hath done that which is sufficient to purge away sinne yea that which he hath done doth indeed purge the soul when it is rightly applied In both these respects it is said The blood of Christ cleanseth from all sinne 1 Joh. 1. 7. The purging therefore here meant compriseth under it both the merit of Christs sacrifice whereby the guilt and punishment of sinne is taken away and also the efficacy thereof whereby the power and dominion of sinne is subdued This word purged expounds two words of the original Greek which the Rhemists in imitation of the vulgar Latin translating as they suppose verbatim word for word do extenuate the sense and come short of the minde of the Apostle They translate it thus making purgation of sinnes Herein first they miss the emphasis of the tence which implieth a thing finished The Latines wanting that tence are forced to use the passive and to change the case thus purgatione facta or a periphrasis by premising a conjunction of the time past thus postquam purgationem fecisset So our English when he had purged very fitly according to the sense But we have in our tongue a particle which joyned to the Verb doth fully express the emphasis of the tence and voice thus having purged Besides they that translate it by the present tence thus making purgation imply that Christ is still tempering the medicine as if the purgation were not absolutely finished while Christ was on earth I deny not but that Christ still continueth to apply the merit and efficacy of this purgation but there is difference betwixt making and applying a thing The Verb whence the Greek word is derived is sometimes put for clensing or purging the soul from the guilt of sinne and it importeth justification and is distinguished from sanctification as where it is said that Christ gave himself for his Church that he might sanctifie it having cleansed or purged it Sometimes it is put for purging the soul from the inherent filth of sinne as where it is said Christ gave himself for us that he might redeem us from all iniquity this notes out our justification and purifie or purge us this notes out our sanctification And sometimes it compriseth under it both these benefits as where mention is made of Gods purifying or purging our hearts by faith Faith applies the merit of Christs sacrifice for our justification and drawes vertue from him for our sanctification In this last and largest signification is this metaphor of purging here used whereby it appears that Christs purging is a perfect purging §. 28. Of our sinnes purged by Christ. TO discover the filth that by Christ is purged away the purgation here mentioned is stiled a purgation of sinnes Sinne is the worst filth that ever besmeared a creature It makes the creature loathsome and odious in Gods sight It makes it most wretched and cursed for it pulleth upon the sinner Gods wrath which is an unsupportable burthen and presseth the soul down to hell By sinne Angels of light became Devils and by reason of sinne they are called foul and unclean spirits Mark 9. 25. Rev. 18. 2. Matth. 10.
3. It is giuen to men of eminent place and excellent parts Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God 4. It is ascribed to Angels Psa. 8. 5. Because they are of all creatures the most excellent and the fairest representation of Gods excellency See § 107. Therefore not without cause is the word by the ancient Greek Translators turned Angels and the Apostle who was guided by the same Spirit that the Psalmist was quoting it so gives evident proof that Angels are there meant So again is the very same Hebrew word by the same Greek Interpreters translated Angel Psa. 8. 5. and justified by the Apostle Heb. 2. 7. The Chaldee Paraphrase doth in sundry other places so expound it So much also will follow by just and necessary consequence for if all Gods that is all creatures that in any respect may be called Gods are to worship Christ then Angels also §. 71. Of Angels relation to God THe Angels here spoken of are called Angels of God in sundry respects 1. They are of God as created by him the work of his hands Col. 1. 16. 2. They bear Gods Image and of all creatures are most like unto God in the kinde of their substance which is spiritual and in the glory thereof In this respect they are stifed Sonnes of God Job 1. 6. 3. They are Gods speciall and pricipal servants continually attending upon him Psa. 68. 17. 103. 20 21. Dan. 7. 10. Mal 18. 10. 4. They have ever remained stedfast with God notwithstanding other Angels left their own habitation Jude ver 6. Therefore for distinction sake the good Angels are called Angels of God but evil Angels Angels of the devil Mat. 25. 41. 2 Cor. 12. 7. § 72. Of varying from the Letter of the Text. Object THis correlative of God is not in the Originall Hebrew Text Psa. 97. 7. Answ. It is not against the Text but rather implied therein For 1. They that are stiled Gods may justly be said to be of God 2. Christ would not accept worship done to him by Angels of the devil Mar. 3. 11 12. Can we then think that the Father would command such Angels to worship his Sonne And if Angels of the devils be not there meant then they must needs be Angels of God which are intended in the place quoted 3. To take away all ambiguity the LXX addes this relative particle HIS thus worship him all ye HIS Angels and the Apostle to make the point appear more clear expresseth the correlative thus Angels of God See Chap. 13. v. 6. § 78. Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek who are oft expressed by these Letters LXX I think it meet at this first mention of them distinctly to set down their History as an ancient Father hath left it upon record thus Ptolomy the Sonne of Lagus desirous that the Library which he had made in Alexandria might be replenished with worthy Books of all sorts prayed the Jews at Ierusalem to have their Scriptures interpreted into the Greek Tongue thereupon they who were then under the Macedonians sent to Ptolomy seventy Elders such as perfectly understood the Scriptures and the Hebrew and Greek Tongue according to his desire He willing to make proof of them and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures by a mutual consent severed them one from another and commanded every one of them to interpret the same Scripture and this he did in all the Books But when they met together in one before Ptolomy and compared their Interpretations God was glorified and the Scriptures beleeved to be truly divine all of them rehearsing the same Scripture both in the same words and in the same names from the beginning to the end that even the present Gentiles might know that by the inspiration of God the Scriptures were interpreted Such additions of words or alterations of phrases as make to a more perspicuous expression of the Authors minde may well be done by such as quote his sayings For such as only cite Testimonies for proof of a point are not so strictly tied to the words as Translators are It is enough for the former to retain and expresse the true meaning of the Text which they cite though it be in other words Thus change of phrase doth oft better expresse the minde and meaning of the authour then a translation word for word Therefore a faithfull Interpreter stands not over-strictly upon the letter That which the Apostles aimed at was not to hunt after letters and syllables but to prove doctrines See Chap. 3. v. 9. § 100. Cha. 9. v. 20. § 106. This may serve in generall to answer the alteration of the person in expressing worship For the Psalmist useth the second person as speaking to the Angels thus worship him all ye Angels And the Apostle useth the third Person as speaking of the Angel thus Let all the Angels worship him Both phrases set forth one and the same sence As for the difference this reason may be given The Psalmist endeavouring to set out the magnificence of Christ in the best manner that he could amongst other very elegant expressions useth this Rhetoricall Apostrophe to the Angels worship him all ye Gods But the scope of the Apostle is only to give a proof of Christs excellency above Angels For this purpose it was the fittest expression to set it down positively thus Let all the Angels of God worship him §. 73. Of ALL Angels alike subject to Christ. THis generall particle ALL is expressed because there are many Angels For Michael had an Army of Angels to fight against the Dragon and his Angels Rev. 12. 7. And Christ could have had more then twelve Legions that is 79992. to have guarded him Mat. 26. 53. Daniel makes mention of thousand thousands yea of ten thousand thousands Dan. 7. 10. And to shew that their number exceeds all number the Apostle stiles them an innumerable company of Angels Heb. 12. 22. But be they never so many they are comprised under this particle ALL so as all and every one of them must worship Christ. Yea if there be distinct and different degrees among them and severall orders all those degrees and orders whether more or lesse eminent superior or inferior are comprehended under this universall particle ALL For as the Apostle noteth in the last verse of this Chapter they are ALL ministring spirits If they be All ministring spirits for them who shall be heirs of salvation much more are they All to worship Christ. For he is the Creator of ALL even of Thrones and Dominionâ—… and Principalities and Powers Col. 1. 16. He is the Head of ALL Col. 2. 10. and he is advanced far above them ALL
Christ. Therefore Angels are inferior to Christ. In setting down these Arguments such a connexion is used as was before v. 5. in producing two testimonies thus and again The main Argument is set down in a charge about which two points are noted 1. The time when the charge was given 2. The duty charged The time is set out by an act of God when he bringeth This is amplified 1. By the Object The first begotten 2. By the Place Into the world In the duty is expressed 1. The Kind worship 2. The Persons These are of two sorts 1. They who are to perform the duty Angels Angels are here described 1. By their generallity All. 2. By their excellency of God 2. The person to whom the duty is to be performed is expressed in this relative Him namely the first-begotten §. 77. Of the Doctrines arising out of the sixt Verse I. ARgument must be added to Argument to prove the same Point For here is an other Argument then that which was produced v. 5. to prove the excellency of Christ. This is evident by this transition and again In the former verse testimony was added to testimony to confirm the same Argument here Argument is added to Argument to prove the same Point That which God saith to Moses concerning two signes Exod. 4. 8. It shall come to pass if they will not beleeve thee neither hearken to the voice of the first signe that they will beleeve the voice of the latter signe may be applied to two Arguments See § 63. II. The Sonne of God is begotten of the Father See the 7th Doctrine on v. 5. § 65. III. Christ is the first-begotten of the Father In what respects this is to be taken is distinctly shewed § 67. IV. God visibly manifested his Sonne to men on earth The word of bringing in implieth a manifestation Under world men on earth are comprised Read Ioh. 1. 14. 1 Tim. 3. 16. 1 Ioh. 1. 1. V. God speaketh in the word Ver. 1. Chap. 3. 7. Acts 4. 25. VI. Divine worship is due to Christ Psal. 2. 11. Matth. 2. 11. v. 2. Luk. 24. 52. For Christ is the Sonne of God true God And the Father wills that all men should honour the Sonne even as they should honour the Father Ioh. 5. 23. VII Creatures are bound to worship Christ. The charge here set down importeth as much VIII The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent and they are here enjoyned to do it IX No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoyned to them all none exempted X. Angels are Gods special attendants In this respect they are here stiled Angels of God §. 76. Of the Coherence of the seventh Verse Verse 7. And of the Angels he saith Who maketh his Angels spirits and his Ministers a flame of fire TO amplifie the former Argument whereby the Apostle proved the excellency of Christ above Angels taken from the inferiority of Angels manifested by their worshipping him he addeth another evidence of their inferiority manifested by their manner of serving him And to shew that there is as good ground and reason for this as for the former and that Angels are as much bound to this as to that he premiseth in this verse the like preface as in the former thus And of the Angels he saith even HE that said Let all the Angels worship him saith also He maketh them spirits Thus may this verse have relation to that which goeth before as a fit dependence thereon and so this copulative AND joyn two evidences of the inferiority of Angels together It may also have a fit reference to that which followeth in the 8th verse and that as an evidence of the infinite disparity betwixt Angels and Christ which the Apostle proveth by a third Argument taken from the high soveraignty of Christ in the verses following In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels The other parts are in the 8th and 9th verses The disparity is this Angels are minister but Christ a Lord and King The adversative particle BUT in the beginning of the 8th verse which is a note of an assumption or of opposition importeth this latter reference In this preface of the Angels he saith there is some ambiguity in the particle translated OF For properly and usually it signifieth TO But it apparent in the Text quoted that he speaketh not to Angels For he useth not the second but the third person The Apostle therefore imitateth the Hebrew who put the particle which signifieth TO for that which signifieth OF or Concerning He expresseth the Title Angels to shew distinctly what kinde of Spirits and Ministers the Psalmist meaneth and also how pertinent the Text which he quoteth is to the point in hand There is in the Greek an ordinary d note of asseveration as is oft translated verily See Cha. 3. v. 5. § 50. §. 79. Of the various acception of Angels Spirits Ministers flame of fire THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle as it was long before by the Greek LXX But because many of the words are of divers significations sundry Expositors do otherwise take them For 1. The word translated Angels is oft put indefinitely for messengers even such as are sent of man Gen. 32. 3. or of God and these both corporall substances Isa. 42. 19. Mal. 3. 1. and also spirituall Gen. 32. 1. 2. The word translated Spirits is put for windes Ezek. 37. 9. For souls of men Num. 27. 16. For Angels ver 14. and for the holy Ghost Gen. 1. 2. Mat. 4. 1. 3. The Hebrew word translated Ministers is applied to such as do service to God whether in the invisible heaven as Angels or in the visible heavens as stars windes clouds and other meteors Psa. 103. 21. or on earth as children of men Isa. 61. 6. The Greek word according to the notation of it setteth out such as are deputed to publike services in which respect their Ministery is the more honourable I finde it five times used in the New Testament in every of which places it importeth a publique employment Epaphroditus who was publiquely employed by the Church is so stiled Phil. 2. 25. and Governours of Common-wealths Rom. 13. 6. and an Apostle of Iesus Christ Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place The more honourable their function was the more is Christs dignity amplified thereby in that such honourable Ministers were inferiour to him See Cha. 8. v. 2. § 3. 4. This phrase a flame of fire or flaming fire as it is literally taken for flaming fire on earth Psa. 83. 14. and for the lightning falling down from heaven Psal 29. 7. So it is mystically used to set
out the glory of God Dan. 7. 9. and the fiercenesse of his wrath Isa. 29. 6. 2 Thes. 1. 8. and for fervor and zeal Psa. 39. 3. §. 80. Of the meaning of the 4th verse of the 104. Psalm IN regard of the divers acceptions of these words some apply them to aâ—…ry and fiery meteors as to windes and lightning thus most of the Iewish and many of our modern Expositors take these words as if we should thus translate them according to their sense Who maketh the windes his Messengers and the lightning his Ministers Thus they invert the plain order of the words putting that in the first place namely spirits or windes which in the Text is in the latter place and Angels or Messengers in the latter which are in the first The like inverting of order is in the second clause and in both places without any need Obj. In the former verse the Psalmist speaks of the windes Answ. It followeth not thereupon that he must needs speak of the windes in this verse For the scope of the Psalmist is not to treat only of the windes but to set out the magnificence of God in the variety of creatures The scope of that Psalm is in the first clause of the first verse noted in these words Blesse the Lord. The summe thereof is in these My God thou art great c. In the sequel of the Psalm he exemplifieth that summe in sundry particular great and glorious works of God He beginneth with that visible glorious work which God first made the light To which he addeth the highest visible heaven v. 2. Then he mentioneth the waters clouds and windes under the foresaid heavens v. 3. And before he descendeth lower to the earth and the things thereon he bringeth in the Angels whom God useth to do his great works in heaven and on earth v. 4. In the verses following he sets out Gods great works on the earth and waters below Thus we see how fitly the testimony quoted may according to the most plain proper literall and grammaticall sense be applied to Angels To make this the clearer the Greek Interpreters set such an article before these two words Angels Ministers as declare those other words spirits flame of fire to be attributed to them Many of the ancient Fathers acknowledge that which the Greek and last English Translators have set down to be the true literall meaning of the Psalmist and thereupon inferre that both the nature and office of those celestiall creatures is noted For the word Angel points at their office Spirit at their nature In that they are or have a being they are spirits in that they do this or that they are Angels Thus the testimony taken from the Psalmist being applied to Angels is most pertinent to the proof of the point for which the Apostle doth produce it But applied to windes and lightnings it is little to the purpose It is said that the Apostle applieth that which is spoken of windes and lightnings to Angels by way of Analogy and resemblance comparing Angels to windes and lightnings and in similitude referreth that to the invisible creatures which the Psalmist attributeth to visible Answ. 1. It is the best and safest to take the Scripture literally when the Text will well bear it 2. Similitudes are no sound proof They are usually produced rather to illustrate a point then to prove it But here the Apostle â—…iteth the testimony for a proof of the inferiority of Angels to Christ as to the like purpose he cited the former testimony out of Psa 97. 7. 3. The Apostle being guided by the same spirit that the Psalmist was was not ignorant of the true sense of the Psalmists words We ought therefore to interpret them both in one and the same sense the rather because in the letter they do punctually agree §. 81. Of Angels inferiority to Christ. THese three words made Angels Ministers import inferiority In that they are said to be made they are declared to be creatures and also to be ordered to be such as they are by him that made them which was the Sonne of God So as this relative who hath reference to this clause in the second verse By whom he made the worlds This phrase who maketh being of the present tense leadeth us to a consideration of that primary work of creation as if it were still in doing that so it might be the better heeded For things in their first doing are most regarded In like manner are the other phrases of the Psalmist in the verses going before all set down in the present tense The word maketh having relation to God intimateth two things 1. Creation For where God is said to have rested from all his works which he had made Gen. 2. 2. and to have made the heaven and the earth Rev. 14. 7. it is meant created Express mention is made of the creation of Angels Col. 1. 16. 2. Ordination or disposing things to this or that use Thus God is said to have made his Annointed the Head of the heathen Psa. 18. 43. and to have made his Saints Kings and Priests Rev. 1. 6. that is to have ordered and disposed them to such and such dignities In both these senses is this phrase he maketh here used He maketh them spirits that is he createth them spiritual substances He maketh them a flame of fire that is he ordereth and disposeth them to be as a flame of fire in doing his will â—…hat this word is here in both these senses to be taken is evident by that which in the verses following is spoken of Christ in opposition to Angels Here they are stiled messengers and Ministers But he God and King v. 8. They made but he the Lord and Maker v. 10. So as there is here noted as great a difference betwixt Christ and Angels as betwixt King and Ministers Creator and creatures The inferiority therefore of Angels to Christ is very great §. 82. Of the Title Angel THe Title Angell whereby they who are here spoken of are differenced from other sorts of creatures implieth also inferiority and subjection The Title though used in most languages is taken from the Greek tongue and according to the most proper notation of it signifieth a Messenger For it is derived from a Verb that signifieth to tell report or declare a message So alfo the Hebrew word which signifieth an * Embassadour or Messenger is put for an Angell So as in the originall Languages of sacred Scripture any kinde of Messenger is stiled Angel whether sent of God or Man The Hebrew frequently useth the word for a messenger of men and that * sent in publike employments commonly called an Ambassadour or on any other message as he that brought the evil tidings to Iob 1. 14. And Iohns Messengers Luke 7. 24. Thus may the word be expounded Act. 12. 15. where the Disciples upon a maids
Samuel 1 Sam. 16. 13. Secondly By the men of Iudah 2 Sam. 2. 4. Thirdly By the Elders of Israel 2 Sam. 5. 3. Solomon twice 1 King 1. 39. 1 Chro. 29. 22. Iehu 2 King 9. 6. Ioash 2 King 11. 12. Iehoahaz 2 King 23. 30. yea they who chose Absalom to be King annointed him 2 Sam. 19. 10. In allusion hereunto Kings are stiled Annointed even the Lords Annointed 2 Sam. 19. 21. Lam. 4. 20. Annointing being performed by Gods appointment implied two things 1. A deputation to the Kingdom 2. An ability to execute the Royall Function Both these are evident in the first King that was set over Israel By Samuels annointing Saul Saul was deputed to the Kingdom and being annointed the Spirit of the Lord came upon him and God gave him another heart 1 Sam. 1. 6. 9. That wherewith Kings were annointed was oyl Samuel took a viall of oyl and poured it on Sauls head 1 Sam. 10. 1. He also took an horn of oyl and annointed David 1 Sam. 16. 13. So did Zadok annoint Solomon 1 King 1. 39. So did he that annointed Iehu 2 King 9. 6. And others that annointed other Kings All these were annointed with external material oyl but to shew that annointing had a mysticall signification they who had not such oyl poured on them are called the Lords Annointed Psa. 105. 15. Oyl and annointing therewith being mystically taken as here they are setteth out the Spirit and the gifts and graces thereof In this respect Christ saith of himself The Spirit of the Lord is upon me because he hath annointed me to preach c. Luk. 4. 18. And the Apostle Peter saith of him God annointed Iesus of Nazareth with the holy Ghost and with power Act. 10. 38. This is in speciall to be applied to the humane nature of Christ yet so as united to the divine nature both making one person For God singly and simply considered in himself never was nor can be annointed no not metaphorically as here the word is taken God cannot be deputed to any Function God needs not the Spirit to be poured on him nor needs he any gift of the Spirit to be enabled to any thing that he doth He is of himself allsufficient But Christ as man and as Mediatour between God and man was by God his Father deputed unto his Royall Function Psa. 2. 6. as he was to his Priestly Office Heb. 5. 5. yea and in that respect also God gave him the Spirit though not by measure Ioh. 3. 34. Both the Hebrew name Messiah and the Greek name Christ do signifie annointed They remain memorials of the Annointing here specified See Chap. 3. v. 6. § 64. §. 120. Of the fit resemblance of annointing with Oyl VEry fitly is this Metaphor of annointing with oyl used to set out the mystery of the Spirit and the gifts thereof especially if it be extended to the mysticall body of Christ in reference both to the head thereof and also to the members For the oyl wherewith Christ was annointed was like the oyl poured on Aarons head It ran down upon the beard and went to the skirts of his garment Psa. 133. 2 3. So the Spirit poured on Christ as head of the Church ran down upon his body and upon the severall members thereof This is to be observed because many of the particular resemblances here following cannot be applied to the annointing of the head alone but may be applied to the annointing of the body and members The resemblances betwixt oyl and the spirit shall be set forth in ten distinct particulars 1. Oyl is a nourishing kinde of food as honey and butter hereupon it is often joyned with them Iob 29. 6. Eze. 16. 13. It is also joyned with meat and drink Ezra 3. 7. with meal 1 King 17. 12. with bread Hos. 2. 5. Fine flour Lev. 2. 4. and with wine 2 Chron. 11. 11. All these are nourishing food Oyl is very wholsome to be eaten it much helpeth digestion it is therefore eaten with raw herbs and other cold things It is also a means to expell such things as annoy the stomack and it is an antidote against poyson Nothing is more nourishing and wholsome to the soul then the Spirit and the graces thereof It maketh Gods Word to give a good rellish It helps the soul well to digest the Word yea It makes it sweet and pleasant Psa. 119. 103. The Spirit expels carnall lusts of all sorts and it is a most Soveraign antidote against all poisonous corruptions 2. Oyl is of singular use to supple hard swelling tumors to ease pains in the flesh or bones to keep sores from rankling and to heal wounds Luke 10. 34. Isa. 1. 6. The Spirit molliâ—…ieth hard hearts asswageth perplexed spirits easeth troubled consciences and healeth the wounds of the soul made by Satans assault Isa. 61. 1 2 3. 3. Oyl is usefull to strengthen weak joynts to make them quick and nimble They therefore that strive for the mastery in wrastling running and other like exercises use to annoint their joynts The Spirit helpeth our infirmities Rom. 8. 26. It putteth life and spirit into us For it is a Spirit of life Rom. 8. 2. 4. Oyl makes the countenance fresh and comely it makes the face to shine Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerfull It is the Spirit and the graces thereof that makes men comely and amiable before God Angels and Saints Of the inward joy of the Spirit we shall speak in the next § 5. Oyl hath not only a sweet smell in it self but also it sendeth forth a fragrant and pleasing savour The house was filled with the sweet savour of the ointment that was poured on Christs head Ioh. 12. 3. The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savour Ministers are a sweet savour of Christ 2 Cor. 2. 15. The praiers of Saints are sweet as incense Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell Phil. 4. 18. 6. Oyl maintains the light of Lamps It causeth them to give light and by a continuall supply of oyl Lamps continue to burn and to send forth their light Under the Law oyl was prepared for the light of the Tabernacle Exo. 25. 6. and this preparation was continued day after day Lev. 24. 2 3. It is by the Spirit whereby our mindes are inlightned and by the continuall operation thereof the light of understanding increaseth more and more It is therefore called the Spirit of Revelation in the knowledge of Christ and it is given that the eyes of our understanding might be enlightned Eph. 1. 17 18. Beleevers also are said to have an unction from the Holy One to know all things the same annointing teacheth them of all things c. 1 Ioh. 2. 20 27. 7. Oyl is of a searching and piercing nature it will pierce even into the bones Psa. 109. 18. But the Spirit
comparable to those which Christ had He was crowned with honour and glory above them Chap. 2. 7. But to let the Angels passe we will insist upon the comparison as it hath relation to the Church and to the severall members thereof These may be said to be Christs fellows in eights distinct respects 1. As fellow-creatures Ioh. 1. 12. Heb. 2. 14. 2. As joint members of the same mysticall body Christ is indeed the head Eph. 1. 22 23. but the head is a part of the body and the body is said to be the fulnesse of Christ Eph. 1. 23. 3. As made under the Law Gal. 4. 4. 4. As a Sonne of one and the same Father Ioh. 20. 17. Hereupon he and they are fellow-brethren Chap. 2. 11 12. 5. As co-heirs or joint-heirs Rom. 8. 17. 6. As subject to the same infirmities Chap. 4. 15. 7. As liable to death Chap. 2. 14 15. 9. 37 28. 8. As honouring his members to reign with him 2 Tim. 2. 12. 1 Cor. 6. 2. As this fellowship betwixt Christ and his members setteth out the low degree of Christs humiliation so the high degree of the exaltation of Saints For the Sonne of God to be a fellow with Sonnes of men is a great debasement and for Sonnes of men to be fellows with the Sonne of God is as great an advancement What love hath Christ shewed to us herein How are we bound to Christ hereby Should not we imitate Christ and condescend to men of low estate Rom. 12. 16. §. 123. Of the preheminency of Christs gifts above others THis phrase above thy Fellows sets down a fifth proof of Christs excellency above Angels Though it pleased Christ to condescend so low as to become a fellow with us yet even in that low estate did his Father so dignifie him as he powred his spirit on him more abundantly then on all others whatsoever Thou art fairer then the children of men saith the Psalmist of him Psa. 45. 2. The phrase may be extended to all manner of excellencies He is mightier then I saith he that was greater then any born of women before him Mat. 3. 11. None of the Angels ever had such gifts as Christ They learned of the Church what Christ revealed to the Church Eph. 3. 10. Both Men and Angels had their stint and measure but God gives not the Spirit by measure unto Christ Joh. 3. 34. It pleased the Father that in him should all fulnesse dwell Col. 1. 19. In him are hid all the Treasures of wisedom and knowledge Col. 2. 3. Christ is an head from whom the members must be supplied so as he receives not for himself alone but for his whole body Of his fulness have we all received and grace for grace Joh. 1. 16. Particular members of the mysticall body may have the fulnesse of vessels but this is the fulness of a fountain Here lieth a main difference between the Mediatour and meer men The most that can be said of the best of them is that they have but enough for themselves as the wise Virgins said Mat. 25. 9. Christ alone is that overflowing Spring who hath enough for all others Ioh. 1. 16. This is the true Treasure of the Church which was typified by the Ark The Ark was as a little chest or cabinet in which Jewels and other precious things and treasures are kept In this respect it set out Christ to be as a treasure in which all the precious things tending to salvation are hid This is matter of great comfort in regard of our own emptinesse or scantinesse This is enough to embolden us to go to Christ He is not like to those pits where they who are sent unto them can finde no water Ier. 14. 3. Oh the folly of Papists who forsake the fountain of living waters and hew them out cisterns broken cisterns that can hold no water Ier. 2. 13. Had we sense of our own spirituall need and faith in the alsufficiency of Christ we should our selves readily go to him and bring unto him all such as are in any spirituall need even as they did who flocked to Christ in regard of their spirituall maladies §. 124. Of sundry Heresies confuted by that which is noted of Christ. AN ancient Father hath out of the testimony taken from Psa. 40. 5. and applied by the Apostle to Christ confuted sundry ancient Heresies after this manner following The Apostle hath here smitten the Jews and Paulus Samosatenus and Arians and Marcellus and Sabellius and Marcion and Photinus also How so The Jews by shewing them that there are two Persons and one God Other Jews I say the Disciples of Paulus Samosatenus while he here sheweth that testimony that speaketh of an eternall and uncreated substance For that he might shew that a thing made differeth from the eternity of the Creator he saith Thy Throne O God is for ever He smiteth the Arians in shewing that he neither was a servant nor creature and Marcellus and others because the two persons according to their subsistencies are distinct one from another He smiteth the Marcionites while he sheweth that not the deity but the humanity was annointed §. 125. Of the resolution of v. 8 9. Verse 8. But unto the Sonne he saith Thy Throne O God is for ever and ever a Scepter of righteousnesse is the Scepter of thy Kingdom Verse 9. Thou hast loved righteousnesse and hated iniquity Therefore God even thy God hath annointed thee with the oyl of gladnesse above thy fellows TWo proofs are here couched together of Christs excellency above Angels One is taken from his Divine nature The other from his Royall dignity The Summe of this verse is a testimony of Christs excellency Therein observe two Points 1. The proof produced 2. The Points proved In the proof is observable 1. The manner of producing it 2. The kinde of proof The manner of producing it is by way of opposition implied in the particle BUT The opposition is to that which he had said before of Angels that they are Ministers BUT to the Sonne He is a King The kinde of proof is a testimony Hereof See § 46. 65. In the testimony are to be considered both the Persons and the Point The Persons are of two sorts 1. The Authour that giveth the testimony 2. The object to whom the testimony is given The Authour is not expressed in the originall but yet necessarily implied and our English hath made a good supply in this phrase He saith The object to whom the testimony is given is expressed under this word of relation Sonne Unto the Sonne The Points proved are 1. Christs divine nature O God 2. His Royall dignity This is first propounded then amplified 1. It is propounded implicitely under two Signs a Throne a Scepter and expresly under this word Kingdom 2. It is amplified by two properties 1. Eternity for ever and ever 2. Equity righteousnesse In the ninth verse is an illustration of the foresaid
up on high he led captivity captive Eph. 4. 8. By captivity are meant such spirituall enemies as held men in captivity By leading captive is meant a conquest und triumph over them If Christ did this on his Crosse and at his Ascention how do they still remain enemies Answ. 1. Though they be made captives yet still they retain the minde and disposition of enemies and so are indeed enemies 2. Though they be overcome and triumphed over yet the Lord voluntarily suffers them to try what they can do He suffers them to fight and to assault his members but so as he himself remains the Moderator of the fight to pull them back to beat them down as he pleaseth as Bearhards that have their Bears at command will suffer them to fight with their dogs But when the Church is fully perfected then shall they be so destroyed as they shall not so much as assault any of the members of Christ. §. 152. Of the Churches encouragement against her enemies IT is a ground of great comfort and encouragement to the Church that her enemies are Christs enemies She may be sure of sufficient protection To Christ all the fiends of hell and all the wicked in the world are nothing He that in the daies of his flesh with a word of his mouth caused a multitude that came to apprehend him to go backward and fall to the ground Joh. 18. 6. can with a blast of his nostrils now that he is at the right hand of his Father drive all his enemies into hell how many and how mighty soever they be Besides the Lord Christ hath an absolute command over all in heaven and earth to use them as his instruments to annoy his enemies They fought from heaven the Starres in their courses fought against Sisera Iudg. 1. 20. The waters above and below met together to drown the old world Gen. 7. 11. Fire and Brimstone fell from Heaven and destroied sundry Cities Gen. 19. 24. The earth opened and swallowed up sundry rebels Numb 16. 32. Frogs Lice Flies Grashoppers and sundry other creatures destroyed the Egyptians Exod. 8. 6. c. The Sea overwhelmed Pharaoh and his whole host Exod. 14. 28. The Lord can make his enemies destroy one another 2 Chron. 20. 23 24. Thus there wants no means for the Lord when he pleaseth to destroy his Churches enemies But yet if by reason of the foresaid Army of enemies they seem terrible unto us it will be usefull to take notice of an Army more mighty and better prepared and furnished for our defence For Michael hath his Army as well as the Dragon hath his Rev. 12. 7. This latter Army in opposition to the former may be thus set forth The Generall is the Lord Christ his Colonels Captains and other Officers which direct and encourage Christs Souldiers are all sorts of Angels In the Van are Martyrs Confessors and such as manifest more might and courage in suffering then the stoutest enemies in persecuting In the Battalia stand all zealous Professors of the truth In the one Wing against the flesh and the lusts thereof stands the Spirit and the gifts and graces of it In the other Wing against the world and the vanities thereof stands faith hope and the powers of the world to come with all manner of blessings accompanying the same In the Rear against sinne death and the other mortall enemies stands Christs Obedience passion buriall resurrection ascension intercession with the merit vertue efficacy and power of them all To prevent all ambushments are such as are made wise by the Word of God as David was Psa. 119. 98. and Neh. 6. 7. c. Now set Army to Army Squadron to Squadron foot to foot weapon to weapon and judge on which side there is greatest assurance of victory On the forementioned grounds we have cause to say Fear not they that he with us are more then they that be with them 2 King 6. 16. §. 153. Of Gods putting down Christs enemies COncerning the foresaid enemies the Father saith to his Sonne I make thine enemies thy footstool or as it is Psa. 110. 1. I will make c. The present and future tenses are oft put one for the other Both being used by the same Spirit one by the Prophet the other by the Apostle implieth that God doth now and ever will continue to subdue the enemies of Christ. Obj. It is said 1 Cor. 15. 25. that Christ must reign till he hath put all enemies under his feet Answ. 1. Though the Father and the Sonne be distinct persons yet they are of one and the same nature and in that respect the same action is attributed to the one and the other My Father worketh hitherto and I work And what things soever the Father doth these also doth the Sonne likewise Joh. 5. 17 19. for as they are one in essence so in minde and will and works 2. Matters are spoken of Christ sometimes in relation to his divine nature sometimes to his humane nature and sometimes to his Office or Mediatorship which he performeth in his person as God-man In relation to his divine nature he himself putteth all enemies under his feet 1 Cor 15. 25. In relation to his humane nature which retains the essentiall properties of a man the Father makes Christs enemies his footstool For the humane nature is finite only in one place at once All the excellencies thereof though far surpassing the excellencies of other creatures are in measure with a certain proportion That which is said of Gods giving the Spirit to Christ not by measure Joh. 3. 39. is to be understood comparatively in reference to all other creatures They have the measure of vessels Christ hath the measure of a fountain which may be accounted without measure Notwithstanding this fullnesse of Christ in relation to his humane nature God is said to advance him to assist him to do this and that for him So here God is said to make his enemies his footstool This act of God may also have relation to the office of Christ as he is Mediatour For in that respect he is under the Father and depends upon the Father and is assisted by the Father Because sometimes in relation to Christs humane nature this act of subduing Christs enemies is attributed to the Father and sometimes in relation to his divine nature it is attributed to himself this Apostle useth an indefinite word of the passive voice be made till his enemies be made his footstool Heb. 10. 13. For the phrase here used and applied to the Father it declareth this act of subduing all manner of enemies to be a divine act done by a divine power so as all the power of all enemies if it could be united together could not stand against this power Who would set the briars and thorns against God in battel He would go through them he would burn them together Isa. 27. 4. This is it that makes the devils to tremble Iam. 2.
neither moth nor rust deth â—…rrupt nor theeâ—…s do break through nor steal Mat. 6. 20. §. 162. Of Instructions and Directions arising from the Inheritance of Salvation SUch an Inheritance as Salvation made sure to us affords sundry Instructions and Directions Instructions are such as these 1. It commends Gods Philanthropy his peculiar love to men who by nature are children of wrath and heirs of hell yet made to be partakers of the inheritance of salvation Ephes. 2. â—… 3. Colos. 1. 12. Tit. 3. 3 4 5. 2. It takes away all conceit of merit by mans works For an inheritance is the free gift of a Father 3. It is enough to uphold our spirits against penury ignominy and all manner of misery in this world An heir that as long as he is a childe differeth nothing a servant but is under Tutors and Governours yet because he is Lord of all will not be dejected but will support himself with this that he hath a fair inheritance belonging to him 4. It is a great encouragement against all things that may threaten death yea and against death it self in that death brings us to the possession of this excellent inheritance Directions are such as these 1. Subject thy self to thy Fathers will and to that government under which he sets thee because thou art his heir Gal. 4. 2. 2. Raise up thy affections to the place of thine inheritance and set thy heart thereon Colos. 3. 1. Matth. 6. 21. 3. Love not the world neither the things that are in the world 1 Iohn 2. 15. Salvation is not there to be had 4. Moderate thy care about earthly things thou hast a heavenly inheritance to care for 5. Suffer with joy all things for thy profession sake knowing that thou hast an heavenly inheritance Heb. 10. 34. 6. Search thine evidences about this inheritance There is great reason that in a matter of so great consequence thou shouldst be sure of thy evidence for thy right hereto 2 Pet. 1. 10. 7. Expect with patience the time appointed for the enjoying this inheritance Through faith and patience the promises are inherited Heb. 6. 12. 8. Walk worthy of this high calling Ephes. 4. 1. and of God who hath called thee to his Kingdom and glory 1 Thess. 2. 12. 9. Be ever thankfull for this priviledge especially Colos. 1. 12. 1 Pet. 1. 3 4. 10. Despise not any of these heirs because they are here poor and mean Iames 2. 5. Ismael was cast out because he mocked the heir Gen. 21. 9 10. §. 163. Of the Resolution of the 13 and 14 Verses IN these two last verses the eighth and last proof of Christs excellency is set down See § 64. The summe of them is a difference betwixt Christ and Angels The Parts are two The first is the Dignity of Christ v. 13. The second is the Inferiority of Angels v. 14. In setting down Christs dignity both the manner and matter is observable The manner is in this phrase Unto which of the Angels said he at any time Hereof see § 64. The matter declares two things 1 The kinde of dignity 2 The continuance thereof In the Kinde we may observe 1 The ground of it Gods will God said Sit. 2. The greatnesse of it This is set down 1 By an act Sit. 2 By the place The place is set out under a Metaphor on my right hand This shews 1 Christ inferiority to God 2 His superiority above all creatures The continuance noteth out a double end 1 The time how long untill 2 The reason why to make thine enemies c. In expressing this later end observe 1 A concessum or thing taken for grant Enemies 2 A consequence which is their utter destruction in this phrase make thy foot-stool Verse 14. In describing the inferiority of Angels two things are remarkable 1 The manner by an interrogation Are they not c. 2 The matter Wherein is declared 1 The nature of Angels Spirits 2 Their Function Both these are amplified by this particle of universality ALL. The Function of Angels is set out 1 By the kinde thereof ministring 2 By the end In the End is expressed 1 An act to minister 2 The Persons for whom These are described 1 By their priviledge Salvation 2 By their right thereunto Inherit This is illustrated 1 By the time of injoying their inheritance Which is to come 2 By the certainty thereof Both these are implyed under a note of the Future tense Shall §. 164. Of the Doctrines arising out of the 13 and 14 Verses OF the Doctrines arising out of these word To which of the Angels said he at any time See § 65. I. God the Father is the Author of Christs exaltation He said Sit. See § 149. II. Christ as Mediatour is inferiour to the Father III. Christ as Mediatour is advanced above all creatures These two Doctrines are gathered out of this phrase On my right hand See Doct. 37 38. on v. 4. § 38. IV. Christ hath enemies The mention of enemies shews as much See § 151. V. Christs enemies shall be subdued God undertakes as much I put See § 153. VI. Christs enemies shall be utterly subdued The Metaphor of making them his footstool proves this See § 154. Verse 14. VII Emphasis is to be added to weighty matters This is manifest by the manner of expressing this Point by an Interrogation Are they not These two are expressed in this phrase Ministring spirits See § 156. VIII Angels are Spirits IX Angels are Minister s. X. Angels ministry is especially for Saints Saints are here intended under this phrase which shall be Heirs See § 158. XI Every Angel of what degree soever is a Minister to Saints The general particle All implies as much See § 156. XII Salvation belongs to Saints See § 159. XIII Salvation belongs to Saints by right of inheritance See § 160. XIV The fruition of Saints inheritance is to come See § 161. XV. Saints are sure of salvation These two last Doctrines arise out of the note of the Future tense Shall be See § 162. CHAP. II. §. 1. Of the Resolution of the second Chapter THe Apostle having distinctly and largely set out the excellency of Christs Divine nature and Royal Function in the former Chapter In this he sets out his humane nature and the excellency of it Elegantly he passeth from the one to the other by a transition wherein he sheweth an especiall use to be made of the former point This is indeed a digression in regard of the matter of Doctrine but a most pertinent and profitable digression and that in the five first verses of this Chapter In the rest of the Chapter the other article concerning Christs Humane nature is distinctly demonstrated The summe of the transition is an exhortation to give good heed to the Gospel This exhortation is first propounded verse 1. and then inforced in the four next verses Two Points are noted to inforce the duty One is the dammage the other
this was proved before § 30. All the miracles boasted of by Papists for proof of any of their hereticall and idolatrous positions or practises are counterfeit §. 34. Of the diversity of Miracles THe miracles whereby the Gospel was confirmed are here said to be divers This may be referred to the multitude of them For though very many of them be registred in the New Testament yet it is said that Christ did many other signes Iohn 20. 30. To the multitude of Christs miracles may this also be applied There are many other things which Iesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written John 21. 25. But this word divers hath reference most properly to the different kinde of miracles as curing diseases restoring senses and limbs raising the dead dispossessing devils c. This word is attributed to such things as are many in their number and various in their kindes as to pleasures Titus 3. 3. To lust 2 Tim. 3. 6. To doctrines Heb. 13. 9. To temptations Iames 1. 2. yea and to such diseases as Christ cured Matth. 4. 24. All these are said to be divers and they are every way so divers as neither the number nor the several kindes of them can be reckoned up Concerning the diversity of miracles whereby the Gospel was confirmed God had therein respect to mens backwardness in believing and to the manifold oppositions against the Gospel If a few miracles would not serve the turn there were many If this or that kinde of miracles wrought not on men yet other kindes might according to that which is recorded of the divers signes which God commanded Moses to shew It shall come to pass if they will not beleeve thee neither hearken to the voice of the first sign that they will beleeve the voice of the latter sign and it shall come to passe if they will not beleeve also these two signs that thou shalt take of the water of the River and powr it upon the dry Land and it shall become bloud Exod. 4. 8 9. Though Pharaohs heart were out of measure hard and by nine severall plagues was not moved to let Israel go yet by another which was divers from all the rest he was moved Exo. 12. 30 31. Many blows especially with divers hammers one heavier then another will drive a great spike up to the head into such a rough piece of timber as a few blows with one light hammer could not make entrance thereinto It appears that it was the multitude and diversity of miracles that wrought upon the Jews in that they said When Christ cometh will he do more miracles then these which this man hath done Joh. 7. 31. This is one end why God in all ages hath furnished his Church with variety of Ministers indued with divers gifts that the Church might be more edified thereby When Barnabas a Son of consolation Act. 4. 36. little moves people Boanerges Sons of thunder may work upon them Mar. 3. 17. Sometimes an Apollos an eloquent man and mighty in the Scriptures and fervent in the Spirit may much help such as beleeve through grace and may convince gainsayers Act. 24 25 27 28. §. 35. Of the gifts of the holy Ghost THe fourth means whereby God confirmed the Gospel were gifts of the holy Ghost that is such gifts as the Spirit of God wrought in men The Greek word here translated gifts properly signifieth divisions or distributions This very word in the singular number is translated dividing asunder Heb. 4. 12. Another word derived from the same root that this is is translated a divider Luk. 12. 14. The Verb signifieth to divide as where it is said of Christ He divided the two fishes among them Mark 6. 41. or to distribute as where it is said God hath distributed to every man 1 Cor. 7. 17. So 2 Cor. 10. 13. Now the Church being as a body consisting of many members the holy Ghost doth divide and distribute gifts needfull for the whole body to and among the severall members thereof to one one gift to another another 1 Cor. 12. 8 c. Hence in Greek they are called divisions or distributions and because they arise not from our selves but are given by another and that most freely they are not unfitly translated gifts In other places another word is used to set out the very same things that are here intended and it properly signifieth free gifts Rom. 12. 6. The word that signifieth distributions is here translated gifts because they confirm the Gospel which is the main end why mention is here made of them as they are gifts extraordinarily given by the holy Ghost Ghost is an ancient English word that signifieth the same thing that spirit doth The word that in Greek signifieth spirit is oft translated ghost especially when it is spoken of the departing of a mans soul or spirit from his body Of Christ it is said He gave up the Ghost Matth. 27. 50 Ioh. 19. 30. He that here and in many other places is called holy Ghost is also called holy Spirit Luk. 11. 13. Ephes. 1. 13. 4. 30. Here the third person in sacred Trinity is meant This Epithete Holy is attributed to the Spirit 1. In regard of his divine property in which respect the Father Ioh. 17. 11. and Sonne also is stiled holy Acts 4. 27 30. 2. In regard of his speciall function or operation which is to make holy In this respect he is called the Spirit of holinesse Rom. 1. 4. and sanctification is appropriated unto him 2 Thes. 2. 13. 1 Pet. 1. 2. Of the holy Ghost See more Chap. 3. ver 7. § 74. Though every good gift be of the holy Ghost Gal. 5. 22. yet here such extraordinary gifts as in the Apostles times were conferred on any are especially meant Such as were before Christs exhibition foretold Ioel 2. 28 29. And after Christs ascension were abundantly poured out Acts 2. 4. That extraordinary gifts are here intended is evident in that they are here joyned with Signes Wonders and Miracles and because they are brought in for the very same end namely for confirmation of the Gospel Those Miracles were extraordinary and gave evident proof of the divine calling of them who were endued therewith and of the divine truth of that doctrine for which they were given By the gifts of the holy Ghost poured on them who on the day of Pentecost were assembled together an Apostle proves to the Jews that that Jesus whom they had crucified was both Lord and Christ Acts 2. 33 36. By like gifts did he confirm the calling of the Gentiles Acts 11. 15 16 17. Those gifts were divers as well as the miracles before mentioned This is particularly exemplified 1 Cor. 12. 4 c. They are distributed into three generall heads 1. Gifts 2. Administrations 3. Operations 1. Under
opening the sense of a mystery or an obscure sentence This mystery In Isaac shall thy seed be called is thus opened that is they which are the children c. Rom. 9. 8. and in exemplifying such things and persons as are indeffinitely propounded as here in this phrase that is the devil Power of death may be thought to appertain unto God to whom belong the issues of death Psal. 68. 20. and so indeed it doth as he is the high supream Lord over all and judge of all Lest therefore any should overmuch spend their thoughts about him who is here said to be destroyed the Apostle plainly expresseth whom he meaneth Herein he doth as Ester after she had indeffinitely complained to the King of one that had sold her and her nation unto death upon the Kings enquiry who it was she plainly and directly answered The adversary and enemy is this wicked Haman Est. 7. 6. §. 146. Of the Devil an accuser THis title Devil in the Greek signifieth an accuser It is derived from a root that signifieth to cast as Ioh. 8. 7. Thence a compound which signifieth 〈◊〉 strike through metaphorically to accuse Luk. 16. 1. An accusation falsly and maliciously made striketh a man as it were a dart through the heart The Noun is oâ—… translated a false accuser as 2 Tim. 3. 3. Tit. 2. 3. Thus this title Devil setteth out his disposition which is to be a false and malicious accuser To prove as much an other word which more properly signifieth an accuser is attributed to him Rev. 12. 10. That word in Greek is derived from a root which signifieth a place of judicature and a Noun compounded and derived from thence signifieth such an one as in such places useth to accuse others and plead against them Acts 24. 8. Ioh. 8. 10. The title adversary attributed to the Devil 1 Pet. 5. 8. intendeth as much The root from whence the Greek word is derived signifieth strife contention or suit in Law Thence a compound Verb which signifieth to stand against one in suit of Law He who doth so is properly termed an adversary who pleads against one in a Court of Justice or in any other publike assembly and to prejudice the cause raiseth false accusations and forgeth unjust crimes against him Such an one was Duâ—… 1 Sam. 22. 9. against whom David penned the fifty second Psalm Never was there nor ever can there be such an accuser as the Devil As his name is so is he He spareth none nor ever ceaseth to accuse He accused God to man Gen. 3. 5. and man to God Iob 1. 9 10. and man to man 1 Sam. 22. 9. and man to himself as Matth. 27. 4 5. These two latter instances of Saul and Iudas are the rather applied to the devil because the holy Ghost doth expresly note that an evil spirit even the devil came upon the one 1 Sam. 16. 14. and upon the other Luk. 22. 3. Behold here by what spirit false accusers and forgers of unjust crimes against the children of God are guided I may say of all them as Christ did of the Jews Ye 〈◊〉 of your father the Devil and the lusts of your father ye will do Joh. 8. 44. §. 147. Of all the Devils combined in one THat which is here said of the Devil in the singular number is to be extended to all the infernal spirits They are indeed many for so they say of themselves We are many Mark 5 9. And we read that the devils made an host to fight against Michael and his Angels Rev. 12. 7. all that host consisted of devils It at once there were an whole legion in one man which is computed to contain about 6666 how many are there in all the world besides for we may suppose that no man is free at any time but hath devils about him to solicit him to sinne The innumerable number of good Angels hath been noted before Chap. 1. § 73. It is indeed probable that there are not so many Angels that sell as stood yet they that fell might be also an innumerable company but they are here and in sundry other places set down as one Devil The reasons hereof may be these 1. Devil is a collective word and compriseth under it all the evil spirits as Jew Gentile Turk c. 2. They are all under one head for we read of a Prince of Devils Mark 3. 22. and the name Devil is given to this one head as is clear by this phrase The Devil and his Angels Matth. 25. 41. Under the head all the members are comprised as under Israel all that descended from Israel 3. All the evil spirits concur in one minde and aime at the same end and thereupon are all counted as one Devil 4. Their forces are so united and combined as if they were all but one Thus it is said That all the children of Israel went out and the Congregation was gathered together as one man Judg. 20. 1. This word Devil being here thus comprehensively taken doth much amplifie the power of Christ in subduing all the power of hell And it giveth evidence of our freedom from all our spirituall enemies And it is a strong ground of confidence to rest on Christ and not to fear any fiend of hell §. 148. Of Christs vanquishing the Devil for our deliverance Verse 15. And deliver them who through fear of death were all their life time subject to bondage BOth the Copulative particle And and also the setting down of this verb deliver in the same mood and tense that the other verb destroy in the former verse was sheweth that that act of destroying the devil and this of delivering us do both tend in generall to the same purpose namely to declare the ends of Christs assuming our nature and subjecting himself therein to death One was to destroy the devil the other to deliver us This latter is set down in the latter place because it is also an end of the former For this end did Christ destroy the Devil that he might rescue and free us from the power of the devil as Abraham destroyed those enemies that had taken Lot captive with the rest that dwelt in Sodom that he might deliver Lot and the rest of the people from those enemies Gen. 14. 14. And as David destroyed the Amalekites that he might deliver his wives and children and others that were taken by them out of their hands 1 Sam. 30. 9 c. Man by yeelding to the devils temptations Gen. 3. 6. became his slave and was in bondage under him as the Apostle sheweth in the words following It was therefore for our liberty that Christ vanquished the devil in the manner that he did rather then for his own glory So implacable and unsatiable an enemy was the devil as he would not let us go but per force Christ therefore thought it not enough to satisfie Gods justice and pacifie
the promised Messiah was that Christ whereupon they said to John Why baptizest thou if thou be not that Christ Joh. 1. 25. and they thus adjâ—… Jesus himself Tell us whether thou be the Christ Mat. 26. 63. yea the common people knew as much for all men mused in their hearts of John whether he were 〈◊〉 Christ or no Luke 3. 15. and of Jesus himself they said Do the Rulers know in 〈◊〉 that this is the very Christ Joh. 7. 26. And the woman of Samaria said of him 〈◊〉 not this the Christ and again I know that Messias cometh which is called Christ Joh. 4. 25 29. This Title Christ or Annointed importeth three things 1. The Functions which Jesus undertook for mans salvation even the Functâ—…ons of such as were annointed under the Law These are of three sorts 1. Kings Of annointing these See ch 1. v. 9. § 119. Now Christ was 〈◊〉 promised King of whom the other were types 2. Priests were annointed Lev. 8. 12 30. Hereunto the Psalmist alludeth where he maketh mention of precious ointment upon the head of Aaron Psa. 133. 2. Of Christs Priesthood See ch 2. v. 17. § 172. 3. Prophets There is one instance given of annointing a Prophet For God giveth this charge to Elisah Thou shalt annoint Elisha to be Prophet in thy room Prophets are in speciall manner called Gods Annointed For where God saith Touch not miâ—… Annointed by way of exemplification he addeth and do my Prophets no haâ—…m Psa. 05. 15. Prophets were Types of Christ Deut. 18. 15. c. That Text is expresly applied to Christ Act. 3. 22. c. Ionas also was a Type of Christ Luk. 11. 30. The Jews that lived in Christs time knew that the promise Messiah should be a Prophet Ioh. 6. 14. 7. 40. Mat. 21. 11. In all these places there is an emphaticall expression the Prophet that Prophet Of Christs Propheticall Function See 2. The Title Christ or annointed implieth the right that Christ had to undertake those Functions He that annointed Christ which was his Father Heb. 5. 5. he appointed him and thereby gave him a right to his office See more hereof v. 2. § 33. 3. It implieth an ability that Christ had to perform those Functions whereunto he was annointed Hereupon Christ saith The Spirit of the Lord is upon me because he hath annointed me Luk. 4. 18. This phrase The Spirit of the Lord is upon me implieth the abilities that were conferred upon him by the Spirit of God and that in a more then ordinary manner For he was annointed above his fellows See ch 1. v. 9. § 123. Of the difference betwixt this name Christ and the other name Iesus See § 29. §. 55. Of Christ a Son in reference to God THE first branch of Christs excellency wherein he is preferred before Moses it his dignity arising from his birth-right This is here set down in the same manner that the inferiority of Moses was by a particle of resemblance as Hereof See § 51. Here this phrase as a Son may be taken two waies 1. By way of resemblance thus As in mens families the Son and heir is counted more excellent then any servant So the Son of God in the house of God In this sense it is thus fitly translated as a Son 2. By way of eminency thus as the true proper Son of God more excellent then all meer creatures In this sense it was thus fitly translated as the Son Thus it implieth that it is no usurpation for Christ to be over the house of God it is his right as he is the Son of God The former sense cometh up to this latter and inferres the same conclusion that Christ being the true proper Son of God must needs be more excellent then Moses that was but a Servant By this Argument the Apostle proved Christ to be more excellent then Angels Cha. 1. § 42 47. This Title Son in reference to God attributed to Christ affords matter of Instruction and Direction I. Instructions are those 1. Christ is true God As a Sonne of man is true man so the Sonne of God true God 2. Christ is God eternal Divine generation is an eternal act 3. Christ is equall with God the Son is equall with the Father 4. In Christ God is well-pleased Mat. 3. 17. 5. In Christ we are adopted Gods Sons and made heirs Gal. 4. 4 5 6. 6. In Christ we are made free Ioh. 8. 36. II. Directions are these 1. Honour Christ as God Ioh. 5. 23. 2. Hear him Mat. 17. 5. 3. Beleeve on Christ Ioh. 3. 16. 4. Submit to Christ Psa. 2. 12. 5. Confesse Christ 1 Ioh. 4. 15. 6. Depart not from Christ Ioh. 6. 68 69. 7. Tread not Christ under foot Heb. 10. 29. 8. Wait for Christ from heaven 1 Thes. 1. 10. §. 56. Of Christ the Governour of his Church THE second branch of Christs excellency wherein he is preferred before Mâ—…ses is his authority implied under this Preposition Over He was over bâ—… house as a Lord and a Governour who had a supream power to order all things therein as it pleased him In reference hereunto these Titles Lord Mat. 13. 5â—… Master Luk. 8. 24. Mat. 23. 8. Mat. 26. 18. Mar. 9. 5. were frequently given to him in his life time yea and this Title also master of the house Mat. 19. 25. As there were none who excelled him in dignity so nor in knowledge prudence or any other gift that made one fit to be over the Church the Lord and Master thereâ—… and head thereof Intolerable in this respect is the arrogant presumption of him who is stiled 〈◊〉 head of the Catholique Church and universal Bishop Hereof See more The aforesaid authority of Christ teacheth us to reverence Christ according to that which is said At the name of Iesus every knee shall bow Phil. 2 10. and to obey him and to subject our selves to his Ordinances and to be subject to 〈◊〉 Word §. 57. Of the propriety which Christ hath to his Church THE third branch of Christs excellency is that propriety which he had to the house over which he was It is said to be his Own Of the house wherein Moses was it is said to be in reference to God his house The same house is here meant But in reference to Christ it is called his 〈◊〉 In the Greek only one Title makes the difference between the words This propriety which Christ hath in the Church is proper and peculiar to him no creature may lay claim to it The Apostle hath reference to Christ in this phrase the house of God which is the Church of the living God Eph. 3. 15. To him also be hath reference in this phrase Of whom the whole Family of heaven and earth is â—…med Eph. 3. 15. And in this Ye are the Temple of the Living God 2 Cor. 6. 16. The Scripture noteth many grounds of this
ends of their profession Surely â—…ciples had well tried themselves in this case who said to Christ We beleeve and are sure that thou art that Christ John 6. 69. and thereupon professed that they would never depart from him Oâ—… objections against this trial of a mans self See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 36 37 c. §. 132. Of the Persons and Grace that cannot utterly be lost FOr further clearing this Point of departing from God or falling from grace it will be requisite distinctly to consider 1. What persons may fall 2. From what grace they may fall 3. How far they may fall 1. The persons about whom the Question is are Professours of the true faith Saints by calling or called to be Saints Rom. 1. 7. 1 Cor. 1. 2. These are of two sorts 1. Chosen and called Revel 17. 14. Their calling is an inward and an effectual calling 2. Called but not chosen Mat. 22. 14. Their calling is only external and formal These later may fall from that which the former cannot fall from and also fall much further See § 131. § 134. 2. The grace from which mens falling in departing from God is questioned is either remaining in God himself or inherent in man Election is an act of God residing in himself and altogether depending on his good pleasure Justification also consists in Gods accepting our persons not imputing our sinnes unto us But faith whereby we are justified and the several fruits of Sanctification are inherent in man wrought in him by the Spirit of God These graces inherent in man are of two sorts They are either in truth and in the judgement of certainty or in appearance only and in the judgement of charity 3. Concerning the degree or measure of falling from grace That may be either in truth in whole or for ever or only in sense in part or for a time To apply these distinctions 1. The Elect being effectually called cannot in truth totally and finally fall away This Proviso if it were possible Matth. 24. 24. being interposed in the case of falling away and that in reference to the Elect sheweth that it is not possible that the Elect should utterly be drawn from Christ. 2. No true sanctifying saving grace can be totally lost In this respect the beloved Disciple saith that Whosoever is born of God doth not commit sinne For his seed remaineth in him and he cannot sinne because he is born of God 1 Joh. 3. 9. They who are born of God are endued with true saving sanctifying grace To commit sinne is wholly to give himself over to sinne and so utterly to fall from grace This the regenerate cannot do This reason is there rendered because the seed of God that is the Spirit of God by vertue whereof we are aâ—… it were out of a certain seed born again and made new men abideth in us 3. They who are effectually called and endued with such grace cannot finally fall away For these are given to Christ and for this end that he should not lose them but raise them up again at the last day John 6. 39. In this respect they are resembled to a tree planted by the rivers of water that bringeth forth his fruit in his season whose leaf also shall not wither Psalm 1. 3. And to Mount Zion which cannot be removed but abideth for ever Psal. 125. 2. and to an house built upon a rock which though the rain descended and the flouds came and the winds blew and beat upon that house yet it fell not Mat. 7. 24 25. How far hypocrites and reprobates may fall See Chap. 6. v. 6. § 37. §. 134. Of the Grounds of Saints stability THe grounds whereupon the Elect effectually called and endued with â—…ving gâ—…ce are so established as they can never totally fall are these 〈◊〉 such like 1. The stability of Gods Decree Whom God did predestinate them he also 〈◊〉 led and whom he called them he also justified and whom he justified them 〈◊〉 〈◊〉 glorified Rom. 8. 30. So as God will bring his Elect to glory Therefore 〈◊〉 cannot finally fall Election is that foundation of God which standeth sure 〈◊〉 this seal the Lord knoweth them that are his 2 Tim. 2. 19 Therefore the Lord 〈◊〉 keep them safe 2. The faithfulness of Gods promises 1 Cor. 1. 8 9. 1 Thess. 5. 24. Now 〈◊〉 hath made many promises for keeping his Saints so as utterly they shall never 〈◊〉 part from him as Isa. 54. 10. Ier. 32. 40. Mat 16. 18. Ioh. 6. 39. 3. Gods constant care over them Though they fall they shall not be utterly 〈◊〉 down for the Lord upholdeth them with his hand Psal. 37. 24. 1 Cor. 10. 13. 4. Their insition into Christ and union with him being members of his 〈◊〉 dy Ephes. 1. 22 23 5. 23. 1 Cor. 12. 12. If a member of Christs body 〈◊〉 be clean cut off thaâ—… 〈◊〉 would be imperfect See Domest Dut. on Eph. 5. 30. 〈◊〉 1. § 71 78. 5. Christs continual and effectual intercession Rom. 8. 34. A particular instâ—… hereof we have in Peters case to whom Christ thus saith I have prayed for thâ—… 〈◊〉 thy faith fail not Luk. 22. 32. A more general instance we have in that effecâ—… prayer which Christ made to his Father a little before his departure out of 〈◊〉 world Ioh. 17. 11 c. 6. The abode of the Spirit in them Concerning that Spirit Christ thus saith â—… will pray the Father and he shall give you another Comforter that he may abide 〈◊〉 you for ever John 14. 16. That Spirit is called the anointing which abidâ—…li Saints 1 John 2. 27. And the Spirit that dwelleth in them Rom. 8. 11. See 〈◊〉 1. v. 14. § 161. These grounds as they are evident proofs of the stability of Saints So the shew that this Doctrine giveth no matter of boasting to man but returnedâ—… the glory to the blessed Trinity See Chap. 6. v. 11. § 75. §. 135. Of Objections against the certainty of Saints Perseverance 1. SOme object against the immutability of Election as if the very Elect migâ—… fall Their Objections are of four sorts Object 1. Christ threatneth to take away ones part out of the book â—… life Answ. In Scripture a man is said to be written in the book of life either iâ—… the judgement of certainty as Revel 21. 27. or in the judgement of 〈◊〉 and that by reason of their profession To take away the part of such 〈◊〉 of the book of life is to manifest that he never had any part therein Obj. 2. David maketh this imprecation Let them be blotted out of the boâ—…k of is living Psal. 69. 28. Answ. This imprecation was by divine inspiration made against Iudas 〈◊〉 others like him whose names are said to be written in the book of life by 〈◊〉 of their profession only in the judgement of charity
2. The ceremoniall Law was as a wall of partition betwixt Jew and Gentile whereby the Jewes were so fensed as the Gentiles could not be mixed with them as when beasts of one Lord are so fenced in a pasture as other beasts cannot come iâ—…to their pasture Therefore when Christ came to unite Jew and Gentile and 〈◊〉 make of them one He is said to break down this stop of partition wall Eph. â—… 14. â—… that Law had not been abrogated the Gentiles could not have been brought into Christs fold as of necessity they must be Ioh. 10. 16. Till the fulnesse of 〈◊〉 wherein the truth and substance of all the ceremonies and types was exhibited 〈◊〉 accomplished that Law of ceremonies remained in force with the Jewes upon 〈◊〉 grounds 1. The severall branches thereof were parts of Gods outward worship 2. Thereby they were kept from will-worship 3. They were also thereby kept from conforming themselves to the Gentileâ—… iâ—… their Idolatrous Services 4. They being types and shadows of Christ to come were as a looking glâ—…sse tâ—… shew unto them that Image of Christ. 5. They being many heavy burthensome painfull chargeable rites they 〈◊〉 the Jewes the more to long after Christ. In this respect the Apostle saith of 〈◊〉 Law that it was our School-master to bring us unto Christ Gal. 3. 24. For 1. It pointed out Christ under rudiments and ceremonies It forced men to seek help else-where because it could not perfect those that came unto it 1. This aggravateth those dotages which were noted § 61. 2. It informs us in Gods goodnesse to us who are reserved to that fulnesse of time wherein Christ hath been exhibited for we are freed from that yoak which neither 〈◊〉 nâ—…r our Fathers are able to bear Act. 15. 10. This is a bondage worse then the Egyptian bondage They that were freed from that bondage had many memorials of Gods goodnesse to them therein the more to quicken up their spirits to praise God for their deliverance and to continue the memory thereof from generation to generation 3. The change of the Law is a strong motive to stir us up willingly and cheerfullâ—… to submit our selves to this Law whereinto that is translated that is to the Law of the Gospell which is established under Christs Priest-hood This Law requires 〈◊〉 impossibilities as to ascend into heaven or to descend into the deep Rom. 10. 6 7. but it requires faith and repentance Mar. 1. 15. Faith to give evidence to the free gâ—…ace of God who requireth of us but to receive what he graciously offereth Repentance to demonstrate the purity of God who though he freely justifie a sinner yet he will not have him continue in sin Yea this Law of the Gospel giveth power and ability to perform what it requireth If this Law into which the other is translâ—…ted be thorowly compared with that we shall find just cause to acknowledge that this is an easie yoak and a light burden Matth. 11. 30. but that a yoak and burden 〈◊〉 none could bear Act. 15. 10. §. 69. Of the judiciall Law of the Iewes BEsides the ceremoniall Law the Jewes had a judiciall Law proper and peculiar to that polity This Law concerned especially their civil estate Many branches of that Law appertained to the Jewish Priest-hood as The particular Lawes about the Cities of refuge whether such as slew any unawares fled and there abode till the death of the High Priest Numb 35. 25. And Lawes about Lepers which the Priest was to judge Lev. 14. 3. And sundry other cases which the Priest was to judge of Deut. 17. 9. So also the Lawes of distinguishing tribes of reserving inheritances to special tribes and families of selling them to the next of Kin 〈◊〉 4. 4. Of raising seed to a brother that died without issue Gen. 38. 8. 9 Of all manner of freedomes at the year of Jubilee Levit. 25. 13. c. There were other branches of the judiciall Law which rested upon common equitie and were meanes of keeping the morall Law as putting to death Idolaters and such as inticed others thereunto and witches and wilfull murtherers and other notorious malefactors So likewise Lawes against incest and incestuous Marriages Lawes of reverencing and obeying Superiours and Governours and of dealing justly in borrowing restoring buying selling and all manner of contracts The former sort were abolished together with the Priest-hood The latter remain as good directions to order even Christian polities accordingly 1. By these kinds of Lawes the wisdome of God was manifested in observing what was fit for the particular kind and condition of people and in giving them answerable Lawes and yet not tying all Nations and States thereunto 2. That liberty which God affordeth to others to have Lawes most agreeable to their own Country so as they be not contrary to equity and piety bindeth them more obediently to submit themselves to their own wholesome Lawes and to keep peace unity and amity among themselves §. 70. Of the Morall Law THe Morall Law is a generall rule for all sorts of people It was therefore given to Adam and his posterity yea it was engraven in mans heart Rom. 2. 15. It is a perfect rule of all righteousnessâ—… whereby is declared what is due to God and man It is an inviolable unchangeable and everlasting Law of perpetuall use never 〈◊〉 be abrogated This is that Law which Christ came not to destroy but to fulfill Matth. 5. 1â—… 〈◊〉 is the Law which through faith we establish Rom. 3. 31. This is that Law 〈◊〉 which not one jot or one title shall passe till heaven and earth passe Matth. 5. 18. Yet because through mans corruption it is so far from bringing man to 〈◊〉 which was the primary and principal â—…nd thereof as it beateth him down into 〈◊〉 most woful and cursed estate it is by Jesus Christ who is the resurrection and 〈◊〉 Iohn 11. 25. in sundry circumstances altered or rather mollified It will be therefore requisite distinctly to declare both wherein that alteration 〈◊〉 qualification consisteth and also wherein the morall Law stil remaineth of use 〈◊〉 Christians It is mollified in these circumstances 1. In regard of justification Act. 13. 39. The Law was first given to justifie 〈◊〉 observers thereof but now in regard of mans corruption that is impossible 〈◊〉 8. 3. Gal. 3. 11. God therefore now hath appointed another meanes for that end 〈◊〉 is Christ and saith in him Act. 13. 39. Rom. 3. 28. 2. In regard of the rigor thereof The Law accepteth no duty but that which is every way absolute and perfect Thus much is implyed under this phrase 〈◊〉 man which doth these things shall live by them Rom 10. 5. This therefore is 〈◊〉 doom of the Law cursed is every one that continueth not in all things which are 〈◊〉 in the Book of the Law to do them Gal. 3. 10. Yet there is a righteousnesse though not
before God 2 King 20. 3. 3. Herein lyeth a main difference between the upright and hypocrite instance the difference betwixt Abels and Cains offering Gen. 4. 4 5. 4. That which is good is altered and perverted by failing in the manner good is thereby turned into evill and duty into sin 5. Failing in the manner makes God reject that which in the matter he requireth Isa. 1. 11. 6. God detests things commanded by himself when they are done in an ill manner Isa. 66. 3. 7. In this case he that doth the work of the Lord is accursed Ier. 48. 10. 1. This giveth just cause of examining our selves even about the good things that we do This is to be done in ordinary and extraordinary duties in publick and 〈◊〉 duties on Sabbath and other dayes in duties of piety charity justice in 〈◊〉 particular callings and other occasions If this be not thorowly done we may 〈◊〉 we have done God good service when that which is done is odious in his 〈◊〉 Isa. 58. 3. This use is the rathâ—…r to be observed because every one best knowâ—… his own failings in the manner of what he doth 1 Cor. 2. 11. 2. Upon due examination we cannot but be deeply humbled ever for our failings 〈◊〉 the manner of doing good things I know nothing which ministreth more matâ—… of humiliation to professors then this In this respect it may be said of their 〈◊〉 performances Iâ—…habod where is the glory 1 Sam. 4. 21. The glory of our 〈◊〉 hearing praying singing partaking of the Sacrament almes-deeds and 〈◊〉 duties is hereby taken away which if prophane men knew they would inâ—… over professors 3. This giveth just occasion of Abnegation and of renouncing all confidence 〈◊〉 in our best workes for we much fail therein 1 Sam. 3. 2. He well knew this 〈◊〉 said unto God Enter not into judgement with thy servant c. Psal. 143. 2. 〈◊〉 he who said We are all as an unclean thing and all our righteousnesses are as 〈◊〉 raggs Isa. 64 6. Did justiciaries well understand this it would make them 〈◊〉 down their gay Peacocks-Feathers They would not be so conceited of themâ—… as the proud Pharisee but rather as the humble Publican Luk. 18. 11 12 13. There is nothing of such force to work in us this lesson of denying our selves as a consideration of the manner of doing the good things we do This consideraâ—… would soon put an end to all conceipts of fulfilling the Law of meriting of doing workes of supererogation and sundry other proud apprehensions 4. Upon the foresaid ground be exhorted to learn as well how to do what we enâ—… as what we do God loves adverbs We were as good be ignorant of the day itself as of the manner of performing it To know what ought to be done and not to know how it ought to be done will be a great aggravation of sin 5. For well doing that which is good observe these few rules 1. Exercise thy self in Gods word diligently read it hear it and meditate on it This is an excellent help and the best that I can prescribe for Gods word doth expresly and distinctly declare both what is to be done and how it is to be done Gods word is a lamp unto our feet and a light unto our path Psal. 119. 105. 2. Think on duty before hand and endevour to prepare thy self thereto Sudden hasty rash unprepared enterprizing a sacred duty is one occasion of failing in the manner of doing it Eccles. 5. 2. 3. Consider with whom thou hast to do in all things even with him who is the searcher of the heart This will make thee circumspect in every circumstance Conceipts that we have to do with man alone makes us look only to the outward duty read 2 Cor. 2. 17 4. In penitent confessions acknowledge thy failing in the manner of doing duty Thus maist thou gain assurance of forgivenesse for former failings and be made more watchfull for the future Humble free serious confession is an especiall meanes of obtaining pardon for what is past and power against the like for the future For the former note Psal. 32. 5. For the latter Act. 19. 18 19. For both 1 Ioh. 1. 9. 5. Pray for ability even about the manner of doing duty Of our selves we are not sufficient to think any thing as of our selves 2 Cor. 3. 5. The work of the Spirit is herein especially manifested we know not what we should pray for as we ought Herein the Spirit helpeth our infirmities Rom. 8. 26. In praying for the Spirit plead Christs promise Luk. 11. 13. Unregenerate persons may pray read hear fast receive the Sacrament give almes do just acts and perform other good duties in the substance Rom. 2. 14. But none can do good in a right manner except the regenerating Spirit be in him and help him 6. For comfort in this case we must have our eye upon our Surety in whom was no failing at all Heb. 6. 26. As Iohn was comforted upon hearing that Christ could do that which none else could do Rom. 5. 4 5. so may we be comforted in the perfection of our Surety in that what he did he did in our stead and for us In regard of our impotency we have as great cause to weep as Ioâ—…n had and in regard of our Sureties perfection as good ground of comfort as he had Wherefore in all thy performances when thou appeareth before God let thine eye be fast fixed upon thy Surety §. 18. Of Gods care in giving directions for his worship THat Moses might know both what to do and how to do it a pattern was shewed him Of the Greek noun translated pattern See § 13. Of the Greek verb translated shewed and of the noun translated example thence derived See Chap. 4. v. 11. § 66. This act of shewing a pattern hath reference to God who thus said to Moses according to all that I shall shew thee c. Exod. 25. 9. Hereby God manifested his care over his Church in giving direction for the right manner of worshipping him We heard before Chap. 7. v. 14. § 76. that warrant must be had from God for divine worship God therefore is carefull to give instructions and directions thereabouts for this end God appeared of old to the Fathers by dreames visions revelations and ministry of Angels and thereby declared his will unto them After that he caused Moses to give sundry Lawes to his people and to write them down for postâ—…rity He gave also Prophets to make known his mind After all these he sent his Son who was in the bosome of his Father and declared him He also sent forth Apostles to whom he gave his Spirit and caused them not only by preaching to reveal his will but also by writing to leave it to succeeding ages The Lord well understands what ignorance folly and superstition possâ—…sseth mens soules and how all the
new doth both discover sundry errors and also instruct us in sundry principles of religion Of those instructions see § 51. 1. Errors discovered thereby are such as these 1. That none but temporall blessings were promised under the Law This was an error of Servetus and sundry others They do not consider that the temporall blessings promised were types of heavenly hereupon it is said of the Patriarks and other believing Jewes that they desired a better country that is an heavenly Heb. 11. 16. As the covenant made with them was the same in substance with that which is made with us so they had the same object of faith and hope that we have See v. 5. § 13. 2. That there was one way for attaining salvation under the law and another under the Gospell This was one of Socinus his errors By this the covenant of works is revived and the Church under the Law subjected to that covenant By this an essentiall difference is made between the old and new Testament whereas in 〈◊〉 stance they are both one and the same as is shewed § 49. By this position the 〈◊〉 which Gods word made different as the covenant of works and the old covenant of grace are made one and the things which God makes one and the same in substance are in substance made different as the old and new covenant 3. That the souls of the faithfull before Christ passed not into heaven the place of glorious Angels and glorified Saints but into a supposed place under the earth which they call Limbus Patrum This is the error of Papists They make four places for the souls of those who depart out of this world under the earth 1. Hell properly so called which is the lowest an everlasting place of intolerable torment for such as die in mortall sins 2. Purgatory which they place next above Hell where are intolerable torments but only for a time for such as dye in veniall sins 3. A place called Limbus Infamum which they place immediatly above â—…gatory and make it a place of darknesse without pain but also without heavenly blisse and this for such infants as dye unbaptized there to abide everlastingly 4. The foresaid limbus patrum which they make the uppermost of them all a place of darknesse but free from thâ—… paines of hell and purgatory and withall from the joyes of heaven Here they say the soules of the faithfull that dyed before Christ were reserved but freed from thence by Christs descent into hell All these places except hell are fictions of their own brain and have no ground in sacred Scripture Concerning limbus patrum for the other fictions I passe by the conceit thereof is directly against the identity of the two covenants of grace in substance For if the same covenant in substance were made with the faithfull before Christ that is made with the faithfull since Christ surely then they all partake of the same substantiall priviledges They before Christ believed on Christ as we do Rom. 4. 3. They obtained remission of sins Rom. 4. 7. They were reconciled unto God and adopted to be Gods children Why then should not they partake of the same glory that we do Christ implyeth that they do so Matth. 8. 11. The translation of Enoch Gen. 5. 24. and rapture of Eliiah into heaven 2 King 2. 11. are evidences hereof See Chap. 9. v. 15. § 90. 4. That the souls of the faithfull before Christ passed into a place of rest and refreshing but not into that place whither now the souls of the faithfull 〈◊〉 Christs ascention do passe There is an error of Arminius and his followers Many of them deny the foresaid limbus patrum But yet come too neer unto it They cannot determine where this place of refreshing is Even their opinion is refuted by the Identity of the old and new covenant of grace Christ was a lamb slain from the beginning of the world Rev. 13. 8. that is his sacrifice was to all purposes 〈◊〉 effectuall before it was offered up as after and thereupon he is said to be the same yesterday today and for ever Heb. 13. 8. §. 51. Of Instructions raised from the Identitie of the covenant of grace distinguished into the old and new THe Identity of the covenant of grace distinguished into old and new 〈◊〉 us in sundry principles 1. That the efficacy of Christs merit is everlasting even from that time wherein he was first promised Gen. 3. 15. Therefore there were Sacrifices from the beginning Gen. 4. 4. to typifie Christs Sacrifice It is said of the law and of all the types thereof that they were a shadow of things to come but the body is of Christ Col. 〈◊〉 17. Heb. 10. 1. If by vertue of the everlasting merit of Christ they who lived before he was exhibited might in faith rest thereon how much more may we how much more ought we with strong confidence rest thereon Heb. 9. 13 14. 2. That there is the same extent of the Sacrament of initiation under the new corenant as was under the old If infants might partake of the Sacrament of regeâ—… before Christ was exhibited then much more since That which the Apostle saith of the Ark in relation to Baptisme 1 Pet. 3. 21. that it was a like fiâ—… may be said of circumcision All their Sacraments were like figures not types of ours The Apostle maketh an expresse analogie betwixt circumcision and Baptisme Col. 2. 11 12. 3. That there is but one Catholick Church and that the Church of believing Jewes and Gentiles is the same and that the same circumstantials appertained there unto For all believers before and after Christ are partakers of the same covenant of grace in substance One God and Father One Lord Iesus Christ 1 Cor. 8. 6. One spirit one body Eph. 4. 4. 2 Cor. 4. 13. One Mediator 1 Tim. 2. 5. One Gâ—…spell Heb. 4. 2. One Faith Gal. 3. 7. 4. That the inheritance which they looked for is even the same which we look for see § 50. Error 3 4. §. 52. Of the difference between the covenant of grace as it is stiled old and new III. THe difference betwixt the old and new covenant is 1. In the time The old was before Christ exhibited the new since Heb. 1. 1 2. 2. In the manner of delivering The old was more obscurely delivered under types and prophecies the new more clearly 2 Cor. 3. 13 14. 3. In the extent The old was restrained to a select people Psal. 147. 19 20. The 〈◊〉 is extended to all nations Matth. 28. 19. 4. In the Mediator Moses a meer man was made the Mediator of the old Gal. 3. 19. But Jesus Christ God-man the Mediator of the new Heb. 8. 6. 5. In the ratification The old was ratified by the blood of beasts Exod. 24. 8. The new by the blood of the Son of God Heb. 9. 12. 6. In the efficacy The old comparatively was
that order which is here by him obsâ—…rved for which good reason may be given 1. The first promise is so set down as it sheweth the difference betwixt the manner of declaring the old and new Covenant That was in Tables of stone this in mens hearts 2 Cor. 3. 3. Therefore in this respect it may well have the first place 2. The next promise is the ground of all the other and in that respect may fitly be set before them that follow 3. The third promise is an apparent evidence of the last and better seen and discerned 4. The last promise v. 12. is that wherein the blessedness of man consisteth Psal. 32. 15. and as the sweetest and chiefest of all the rest reserved to the last place §. 63. The different writing Gods Law in mens hearts under the old and new Covenant THe first promise according to the Prophets and Apostles method concerning the new covenant is thus brought in by God himself uttering it I will put 〈◊〉 Lawes into their minde c. A question is here raised how this can be a priviledge of the new Covenant seâ—…ing it is said of natural men that they shew the works of the Law written in their hearts Rom. 2. 15. Answ. 1. The Apostle there hath reference to mans innocent estate when the law was indeed engraven in mans heart but that which was then engraven was by his fall defaced and obliterated therefore the Apostle saith they then the 〈◊〉 or effect of the Law written in their heart that is they give evidence that the 〈◊〉 was once written in their heart 2. The evidences of that former engravement yet remaining are but as small deâ—… reliques having only a lustre to make men inexcusable but no clear light to 〈◊〉 them in the way of happinesse Therefore notwithstanding their lustre they 〈◊〉 said to be not only dark but darknesse Eph. 5. 8. 2. Quest. Had not the faithful before Christs time Gods law wirtten in their heart Answ. 1. It cannot be denyed but that they had God promiseth as much unto them Deut. 30. 6. And David oft professeth that Gods law was his delight and the joy of his heart and that he applyed his heart thereto Psal. 119. 77. 111 112. and in his time he said of a man truly righteous that the law of his God is in his heart Psal. 37. 31. But yet we are to put difference betwixt the old and new Covenant the Covenant made with the Church before Christs time was delivered under dark and obâ—… types figures shadows promises and prophesies of things to come So as it was not so clearly nor so ordinarily nor so fully written in their hearts There were but few Davids in that time But by the effectual work of Gods spirit under the new Covenant the law is more ordinarily more plentifully and more thoroughly writ in the hearts of Gods confederates The opposition therefore is comparatise and the comparison is not betwixt the law and law-writing and writing but betwixt the manner of writing one and the same law in the hearts of confedeâ—… under the old and new covenant By lawes are meant Gods will made known unto his people which is called a law because it bindeth all to whom it is revealed unto obedience A law is given 〈◊〉 them and necessity lyeth upon them to observe it The plural number laws is used because the precepts and promises of Gods covenant are many but all binding as so many laws These two words put write intimate in general one and the same thing namely Gods effectual work upon his people whereby he maketh his word to enter into their inward parts even into their soul. This latter word write is added 1. To shew that the new covenant is as well written as the old but yet after a more excellent manner that in Tables of stone this in fleshly Tables of the heart â—… Cor. 3. 3. 2. To shew the continuance of this effectual work for things written abide These two words also minde heart do in general intend one and the same thing which is a mans soul. Some to distinguish them understand under the former phrase illumination of the minde under the latter renovation of the will and whereas both the Prophet and Apostle expresly set down illumination in the third promise or priviledge of this new Covenant they answer that there is as an apparent difference betwixt illumination here intended and there as betwixt the cause the effect for here is noted the work of God in putting his lawes into their minde there the effect of that work which is their knowing of God We may the rather take minde and heart to signifie one and the same thing because in Hebrew there is no such distinction made for there it is thus expressed I will put my Law in their inward parts and write it in their hearts Ier. 32. 33. The heart is ordinarily put for the middle or innermost part of a thing so as by those two phrases one and the same thing may be meant The lxx translate that phrase in the inward part thus In their minde and the Apostle followes them §. 64. Of Gods working on maâ—… IN that God is thus brought in saying I will put and write it clearly shews that it is God who worketh so effectually upon his confederates under the new Covenant as they are wrought upon I will put my fear into their hearts that they shall not depart from me saith the same Lord Ier. 32. 40. And again I will put my spirit within you and cause you to walk in my statutes Ezek. 36. 27. This was evidenced in the Lords opening the heart of Lydia Act. 16. 14. 1. Man of himself is utterly uncapable of any such engravements or writing Nâ—… man can come to me saith Christ except the Father draw him John 6. 44. The natural man receiveth not the things of the spirit of God of and by himself for they aâ—…e spiritually discerned 1 Cor. 2. 14. 2. The Ministry of man is insufficient of it self to work upon the inward parts of others 1 Cor. 3. 7. 2 Cor. 3. 5 6. 1. This ought to move Ministers to adde prayer to their learning reading study conference meditation and other like helps Prayer is a means sanctified to obtain divine help Ministers therefore ought in their ministry thus to pray Lord open the eyes of these men 2 Kings 6. 20. Commendable in this respect is the custom of praying before and after Sermon so ought they to do before and after private râ—…ading and studying even in their closet Neglect hereof makes much pains to be fruitlesse 2. People may hereby learn to depend not wholly or only on the outward ministry but rather on Gods blessing Indeed means are sanctified but the blessing resteth in God Deut. 8. 3. If God put not and write not his Lawes in our inward parts all that man can do is nothing Two extreams are hereupon carefully to
violent to take it by force Matth. 11. 12. Great was the courage and zeal of Christians in the beginning of the primitive Church Act. 2. 41. c. 1. One especial ground hereof is the divine providence of God who knowing that profession of his truth causeth persecution of professors gives to those that profess his name the spirit of zeal and courage together with the spirit of illumination that his Souldiers should not faint in his quarrel 2. Another ground is Christians deep apprehension of their blessed change Then that woful estate wherein they were by nature is fresh in their memory and they would not for all the world be of that state again The fresher that the memory of this change is the more couragious they will be in abiding therein This serves to put on the former point of calling to remembrance our first love and former zeal and courage that thereby we may be provoked to continue and increase therein Men are prone to leave their first love Christ complains hereof in the Church of Ephesus Rev. 2. 4. We have need to be watchful against it As water though seething hot is ready to wax cold and heavy things to fall downward if means be not continually used to keep the water hot and the heavy things upward so we in reference to grace Of means of perseverance see chap. 3. v. 6. § 70. §. 122. Of the cause and manner of suffering THe description of the time when these Hebrews couragiously endured namely so soon as they professed the true faith further sheweth that it was the cause of their suffering which made them so to endure as they did It was their knowledge acknowledgement and profession of the Gospel so as it is the cause of suffering which works confidence and courage See more hereof in the whole Armour of God on Eph. 6. 20. Treat 3. Part. 7. § 191 192. The foresaid knowledge made them endure that fight of afflictions whereunto they were brought It made them with patience to submit themselves thereunto Nothing is of more force to work patience then to suffer for the Gospels sake which is indeed for Christs sake and nothing so useful unto us in time of affliction as patience well grounded Of this grace of patience of the benefit excellency and necessity of it see The whole Armour of God on Eph. 6. 15. Treat 2. Part. 5. § 8 9. c. §. 123. Of the many afflictions whereunto Christians are subject Heb. 10. 33. Partly whilst you are made a gazing stock both by reproaches and affllictions and partly whilst ye became companions of them that were so used A Second branch of the Apostles exemplification of the tryals whereunto these Hebrews were brought was disgrace To shew that this was not all he bringeth in this kinde with a distributive phrase partly That thus this particle is to be taken is evident by the repetition of it in the next clause Thus he implieth that albeit their being made a gazing stock were a great matter to be endured yet it was not all as we shall see afterwards If Christians be wronged one way they cannot thereupon think themselves exempted from all other trialls there are many wayes to try the very same persons Many are the afflictions of the righteous Psal. 34. 19. Take a particular instance thereof in Paul himself 2 Cor. 11. 23. c. The Devil wants not malice and subtilty to invent many nor power and envy to execute the same It will be therefore our wisdom in enduring some tryalls to look for others and to prepare our selves against them See the whole Armour of God on Eph. 6. 13. Treat 2. Part. 4. § 11. and Part 5. § 12. and Treat 2. Part. 4. § 10. §. 124. Of the disgrace whereunto Christians are subject THe disgrace whereunto these Hebrews were put is thus expressed Whilst you were made gazing stocks All this is the interpretation of one Greek word It is derived from a verb that signifies to See Rom. 15. 24. Whence a noun that signifies a Theater where persons are brought forth to be shown unto people Thence the word of my text is derived which signifieth to be made an open spectacle or as it is well translated in the text to be made a gazing stock Thus it appears that it is one part of a Christans triall to be made in scorne a spectacle Hereunto the Apostle thus alludes We are made a spectacle unto the world 1 Cor. 4. 9. So much is intended under this phrase Yee shall be brought before Governours and Kings c. Matth. 10. 18. We have a speciall instance hereof in the Philistims dealing with Sampson Judg. 16. 25. The world hath an inveterate hatred against Christians I have chosen you out of the world sayth Christ therefore the world hateth you John 15. 19. Besides the world gives it self to evill and every one that doth evill hateth the light Joh. 3. 20. and such as hold it out 1. This teacheth us to deny shame as Christ did Heb. 12. 2. 2. This directeth us to acquaint our selves with other spectators then the men of this world Thus though we be as gazing stocks to enemies of the Christian Religion yet we shall be objects for others that see us to rejoyce in seeing us hold fast our profession Besides Saints living in this world we shall have God Father Son and Holy Spirit and the innumerable Company of holy Angels to be joyfull spectators of us This generall of being made a gazing stock is further exemplyfied in two partiâ—…ulars Reproaches and Afflictions That these are two specials of the foresaid generall is evident by these two copulatives both and. Concerning reproaches See Chap. 13. v. 13. § 135. It is here evident that reproaches for the Gospel are a kind of persecution The Apostle sayeth of Ishmael who reproached Isaack Gen. 21. 9. that he persecuted him Gal. 4. 29. And the Lord himself reckoneth up reproaches among the kinds of persecution Matth. 5. 11. And his Apostle thereupon accounteth such blessed 〈◊〉 are reproached for the name of Christ 1 Pet. 4. 14. Reproaches peirce farther then the sword can they pierce the soul and that deeply as is evident by Saints complaint thereof Psal. 123. 4. 1. This is a ground of comfort and encouragement to such as are reviled for righteousness sake they are therein made Martyrs and the Crown of Martyrdom belongeth unto them 2. This teacheth us to take heed of reproaching professors of the truth for their profession sake They who do so make themselves persecutors and pull upon their own souls the punishment of persecutors §. 125. Of enduring evill deeds THe other particular wherein these Hebewes were made a gazing stock is said to be afflictions The word properly signifieth a pressure or a pressing namely of the body for a man after he hath killed the body hath no more that he can do Luke 12.
hundred-fold of that which he sowed and he waxed great and he had such possessions as the Philistims envied him Gen. 26. 12 13 14. 4. He lived more quietly and had more rest than the other two Patriarchs He was not forced from place to place as the other were We read only of his being forced by famin to go to Gerar. Gen. 26. 1. 5. Fewer failings are noted of Isaac than of either of the other two We read only of the weakness of his faith in dissembling his wife Gen. 26. 7. And of his overmuch indulgency to his prophane Son Esau Gen. 27. 3. Indeed his name after his death was least spoken of I take the reason to be this That he neither was the first root as Abraham was nor had immediatly issuing from him the heads of the twelve Tribes as Iacob had §. 105. Of Isaac's faith in blessing his Children THe act whereby Isaac manifested his faith is expressed in this verb Blessed Of the composition and various acception of this verb Blessed see Chap. 7. vers 1. § 12. It is here taken for a Prophetical prediction and paternal confirmation of the future estate of his Children This act of Isaac was partly extraordinary as he was a Prophet like to his Father Gen. 20. endued with an extraordinary spirit whereby he could certainly foretell what should befall his children in future ages it was also partly ordinary which he did as a father and that by desiring and praying for the good of his Children The extraordinary giveth proof that true faith puts on beleevers to make known the minde of God howsoever it may seem pleasing or distastfull to men Isaac in his Fatherly affection had a great mind to confer the main blessing upon his eldest Son Gen. 27. But God by a special instinct revealed unto him that Iacob should have that blessing accordingly he blessed the yonger His faith moved him to deny himself in yielding to the Lord. This act of Isaac as he was a Father and blessed his Children giveth instance that it is the duty of parents to bless their Children See more hereof in Domestical duties Treat 6. Of Parents § 59. By just and necessary consequence it will hence follow that Children ought ought to seek their Parents blessing Hereof also see Domestical duties Treat 5. Of children § 9. §. 106. Of Jacob and Esau's name relation and different blessing THe parties blessed are set down by name Iacob and Esau. The name Iacob is derived from a noun that signifieth an Heel He was so called because in coming out of the womb he held his Brother by the heel Gen. 25. 26. The verb whence that noun is derived signifieth to Supplant or to trip down which is oft done with the heel hereupon this notation of Iacobs name is confirmed by these words of his brother Is he not rightly called Iacob for he hath supplanted me these two times c. Gen. 27. 36. So as this name Iacob signifieth a Supplanter Two notations are given of Esaus name one is taken from an Hebrew word that signifieth Haire or Hairy In this notation there is a transmutation of the two first letters and a taking away of the last letter It is said that Esau was an Hairy man Gen. 27. 11. and thereupon this notation of his name is given The other notation is taken from an Hebrew verb which signifieth to Make and they say that he was called Esau because he came out of the womb as a full made man or as a grown man full of hairs on his body Hee was also called Edom which signifieth red Gen 25. 25. And this both in allusion to the colour with which he came out of his mothers womb and also in reference to his disposition which was bloody and cruell Yea also the name Edom was given by way of derision in reference to the colour of the broth for which he sold his birth-right Gen. 25. 30. Thus we see how both their names were fitted to occasions See more hereof in Domest duties Treat 6. Of parents § 20. These two children were brothers coming out of the same womb They were of the same father and mother twins and that of one birth onely one came out before the other namely Esau and in that respect was counted and called the Elder Gen. 27. 1. Thereupon the birthright belonged to him till he sold it for a song as we say even for a mess of broth or as the Apostle expresseth it for one morsell of meat in which respect he is stiled Prophane Heb. 12. 16. Though Esau were the elder yet is Iacob set before him for he was a gracious son and in Gods account more honorable than his elder brother for grace adds more honour than all outward privileges and dignities can do Hereof see more ver 4. § 11. Both these sons though they were of different dispositions are here said to be blessed by their Father but with different blessings The father neither did nor would bless the prophane son with that blessing wherewith he blessed his pious son whereupon he saith I have blessed him meaning the yonger yea and he shall be blessed Gen. 27. 33. But Esau was blessed with temporal blessings Iacob with temporal and spiritual also Thus there are blessings for all of all sorts Hereupon it is said that God satisfieth the desire of every living thing Psal. 145. 16. And our Heavenly Father is said to cause his Sun to rise on the evill and on the good Matth. 5. 45. In this respect the Living God is said to be the Saviour of all men 1 Tim. 4. 10. This the Lord doth to manifest his bounty and to try if wicked ones may be wrought upon by mercy and by consequence to aggravate their just condemnation 1. Christ teacheth us herein to set our heavenly Father before us and to bless them that curse us Matth. 5. 44. 2. This teacheth us to put difference between blessings and not to rest upon Gods Fatherly love in that he doth bestow temporal blessings upon us These may be given in wrath and taken away in wrath as a King was given to Israel and taken away from them Hos. 13. 11. They are spiritual blessings that are the sure evidences of Gods Fatherly favour §. 107. Of Isaac's faith about things to come THe subject matter whereabout Isaac blessed his two sons is expressed in these general tearms concerning things to come These things to come had respect to the posterity of both these The posterity of both of them were blessed with temporal blessings in these phrases The dew of heaven and the fatness of the earth and plenty of corn and wine Gen. 27. v. 28 39. There was this difference that Iacob's posterity should be Lords over Esau's which continued from David's time 2 Sam. 8. 14. till the reign of Ieroboam 2 King 8. 20. when the posterity of Esau brake the yoak from
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act 〈◊〉 reference to Iacobs faith as well as the former of blessing By faith he blesâ—… Iosephs sons and by faith he worshipped God His faith wrought in him a 〈◊〉 respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put 〈◊〉 on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the â—…head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God 〈◊〉 testimony of thankfulness for that oath whereby Ioseph had bound himself 〈◊〉 him with his Fathers His heart being cheered with the assurance which 〈◊〉 had given him thereof he lifteth it up to God and worshipped him 〈◊〉 testify his reverend respect to God in worshipping him he boweth his body 〈◊〉 or upon the beds-head not upon any superstitious conceit of the place 〈◊〉 〈◊〉 his beds-head had stood East or towards the Mount where Ierusalem 〈◊〉 be built or many other like respects but to shew how he reared up himâ—… purposely to bow his body 〈◊〉 take the beds-head to be his bolster or pillow whereupon he raised up 〈◊〉 Because a word coming from the same root and consisting of the same letters 〈◊〉 only in the points under them signifieth both a Beb 2 Kings 4. 10. 〈◊〉 a staff Numb 17. 2. Some interpret the word a bed others a staff The 〈◊〉 Text useth that word which signifieth a bed Gen. 47. 31. The LXX 〈◊〉 it by a word which signifieth a staff Because there was no difference in 〈◊〉 but rather a fit exposition of the word the Apostle quoteth the words of 〈◊〉 LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out 〈◊〉 meaning of the Holy Ghost and to the life do manifest the old mans desire 〈◊〉 〈◊〉 the inward devotion of his soul by a reverend composing of his body to 〈◊〉 God For rising up on his beds-head hâ—… leanes on his staff and so bowes 〈◊〉 body in worshipping God He was in his bed and raised himself to sit up 〈◊〉 against his beds-head and that in bowing his body he might be supporâ—… he leaned upon his staff and so worshipped The word leaning is not in 〈◊〉 Greek Text but implyed under the preposition translated upon and 〈◊〉 inserted by our translators to make the sence of the place more cleer The 〈◊〉 translated Top signifieth the uppermost part of a thing as the tip of a 〈◊〉 or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition 〈◊〉 a true Saint which is a readiness on all occasions to worship God Hereof 〈◊〉 more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand 〈◊〉 it well becommeth a worshipper of God to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â—… 22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â—… § 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name â—…eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
God and was resolved to live and dy with them Thus there was the seed of Faith in her and this was accounted a true Faith which would grow and encrease more and more Such a faith had Naaman 2 Kings 5. 15. And Nicodemus John 3. 2. And the Father of the Lunatick Mar. 9. 24. God beholds such a substance in such a kind of faith as will bring forth glorious fruits For the spirit that worketh this ever abideth and he having begun a good work will perform it unto the end Phil. 1. 6. 1. This is sweet comfort to such as find the true seed and beginning of grace in them For this inward working is an evidence of the 〈◊〉 and every true evidence thereof is a matter of much comfort When a woman that desireth children first discerneth that she conceiveth with child she is much comforted and rejoyceth in hope of bringing forth a perfect child The Israelites much rejoyced when the foundation of the house of the Lord was laid after their captivity Ezra 3. 11. in hope that the whole house in time would be perfected For the present God hath the seed of Faith in high account and for the future God wil so bless it as a grain of Mustard-seed shall become a tree Matth. 13. 31 32. 2. They who find the beginnings of grace in them who earnestly desire true grace who sensibly feel the want of it who are truly grieved for that want â—…ay hence receive comfort True grace though small will be accepted 3. Two sorts of people may receive direction from hence 1. They who have but small means Let such improve those means to the best advantage that they can So did Rahab If men well use what they have they shall have more Unto every one which hath shall be given Luk 19. 26. 2. They who have powerfull means as they find any inward working of the spirit in and by those means let them endeavour to grow thereby and answer plentifull means of grace with some competent measure of grace This is an evidence of the truth of grace Though small grace may be true yet true grace will not ever be small Things of Gods Kingdom do grow and that to admiration Ezek. 47. 3 4 5. §. 182. Of the fruits of Rahab's Faith THE person whose faith is here commended is thus set out The harlot Rahab Her example is the more rare 1. By reason of her Sex manifested in the feminine gender she was a 〈◊〉 That women may prove Worthies hath been proved v. 11. § 53. 2. By reason of her Nation She was a Gentile yea She was of the curâ—…ed Stock of the Canaanites so as God can call out into his Church the most â—…likely that may be 3. By reason of her externall condition or silthy profession she was an 〈◊〉 This doth much confirm the point last noted Her name is here said to be Rahab which in Hebrew signifieth broad 〈◊〉 large It fitly answereth both to her former and later condition To her former in regard of her impudency making herself as a broad street for â—…y to come into To the later in regard of the largeness of her heart and soul in receiving a large apprehension of Gods works and those both of his Justice and mercy 〈◊〉 2. 9. c. There is mention made of Rahab Psal. 87. 4. and 89. 10. and Isa. 51. 9. But though in English the names are of the same letters yet in Hebrew they have different letters and come from different roots one signifieth broad the other proud and is put for Egypt The fruits of her faith were such as these manifested Iosh. chap. 2. 1. She entertaineth those that were of the true Church v. 1. 2. She hides them from danger v. 4. 3. She refuseth to betray them v. 4. 4. She beguiles those that sought to apprehend them v. 5. 5. She acknowledgeth the true God v. 11. 6. She confesseth that God had affrighted the Nations v. 9. 7. She ascribeth to God and to his power the great works which he had done v. 10. 8. She is perswaded that what God had said should be v. 9. 9. She adjures them by the true God v. 12. 10. She desires mercy of Gods people when others stood out wherein she looked further than others and more profited by what she had heard v. 12. 11. Her desire of mercy is extended to all hers v. 13. 12. She keeps Covenant v. 14 21. 13. She provides a means for the escape of Gods people v. 15. 14. She incorporated herself into Gods Church for ever Iosh. 6. 25. Matth. 1. 5. This instance of Rahab giveth evidence that God had Gentiles among his people and accounted members of the true Church Jewâ—…sh writers reckon up nine famous women 1. Hagar an Egyptian in Abrahams family Gen. 16. 1. 2. Ioseph's wife Genes 41. 50. These two were the Midwives that preserved the Children of the Hâ—…brews alive against the Kings command Exod. 1. 15. 3. Shiphra 4. Puah 5. Pharaohs daughter Exod. 2. 5. There order sheweth that they mean her who took up Moses though Solomons wife may more fitly be meant 6. Zipporah Moses wife Exod. 2. 21. 7. This Rahab mentioned in my text 8. Ruth The daughter in law of Naomi Ruth 1. 16. 9. Iaell The wife of Heber the Kenite Judg. 4. 17. All these did worthy facts but whether all these were effectually converted is a question Besides these there were many others both men and women Witness the Laws that were made for strangers of both Sexes and their admittance to the Passeover and to other Sacred Rites God hereby gave evidences and pledges of the extent of his goodnes to all of all sorts and of the truth of his promise made to Abraham that in his Seed all Nations should be blessed Gen. 22. 18. Hereby the Lord sheweth himself to be no respecter of persons The like he doth now concerning the recalling of the rejected Jews Rom. 11. 25 26. There ever have been since their rejection some Jews professing the Christian faith Rom. 11. 1. c. The promise which God made for calling the Gentiles moved the Jews to entertain such Gentiles as came in to them and to pray for others The like ground have we to do the like duty on the behalf of Jews §. 183. Of Rahab being an harlot and of her prerogative THat woman who yielded forth such fruits of faith is expresly said to be an Harlot which brandeth her for an infamâ—…us woman Some question is made by the Iewish Rabbins about the Hebrew word whether it should signify an Harlot or an Hostess They suppose it a matter improbable and dishonourable for Israelites comming among Gentiles to enter into the house of an harlot not considering how Gods glory was much more magnified by her conversion for 1. By a secret providence and divine instinct was this thus ordered 2. She is called an Harlot not in reference to her present but
2. By the undue cause which was no wrong on his part Psal. 35. 7 19. and 10. 3. and 119. 161. and 69. 4. The causes which Saul took to persecute him were those His Valour Wisedom Success Peoples acknowledgement thereof the love which the Kings Son and servants bear him and the notice which Saul had that David should be King after him 3. By the extent of his persecution it was unto blood For this cause Saul raised up armies to pursue him 4. By the consequences following thereon which were 1. The destruction of the Lords Priests 1 Sam. 22. 18 19. 2. The danger of his parents and kindâ—…ed 1 Sam. 22. 3. 3. His own expulsion from the people of God and from the house of God 1 Sam. 21. 10. and 27. 2. This pierced deepest to his soul Psal. 84. 1. 1 Sam. 26. 19. 3. The jealousy which they had of him to whom he fled for succour 1 Sam. 21. 11. and 29. 4. How great this triall was is evident by changing his behaviour 1 Sam. 21. 13. and by the Psalmes which he penned thereupon as Psal. 34. 1. and 56. 1. 4. The spoilig of the City which he had allotted to him for himself his Souldiers and all that belonged to him This triall was the greater because his Souldiers thereby were stirred up to mutinie against him 1 Sam. 30. 1 6. 5. The setting up of Shebosheth the Son of Saul after Saul was dead against him and that by the General Abner and the greatest part of Israel 2 Sam. 2. 8. Those trialls David was brought unto betwixt the time that he was first anointed and well setled in his Kingdoms Hereby we see that God will not have great preferments easily attained to witness Ioseph's case To those trialls may be added others which befell him in his Kingdom As 6. The Indignity which was offered to his Ambassadours 2 Sam. 10. 4. whereby his intended kindnes was misinterpreted and perverted 7. Davids fainting in the battle 2 Sam. 21. 15. such was the consequence thereof that if one of his worthies had not rescued him he might have then perished 2 Sam. 21. 15. The trialls which arose from his Sons as Amnon Absalon Adâ—…nijah were punishments of his sins as we shall afterwards see §. 213. Of Punishments inflicted on David for his Sinns OTher kind of trialls whereunto David was brought were apparent punishments of his sinns which being publick God would not suffer to go unpunished I will therefore distinctly note both his particular sinns and also the punishments that were inflicted thereupon They were these that follow 1. His rash anger This stirred up a purpose of revenge on Nabal and all his 〈◊〉 1 Sam. 25. 22. He did not put that his purpose into execution but repenâ—…d thereof and blessed God for preventing him in shedding blood So as we dâ—… not read of any punishment inflicted for that sin Yet it may be that Saul's 〈◊〉 desire of revenge on him and all his was a punishment of his foreâ—…d purpose of revenge 2. His distrust 1 Sam. 27. 1. This was punished with the Iealousy of the Princes of the Philistines on him 1 Sam. 29. 4. And with the sacking of Ziklag 〈◊〉 the insurrection of the Souldiers against him 1 Sam. 30. 1 6. 3. His Polygamy 2 Sam. 5. 13. The children of those various wives proved 〈◊〉 crosses unto him 4. His undue manner of carrying the Ark. This was so punished as David was afraid of the Lord. 2 Sam. 6. 3 7 9. 5. His Adultery with Bathsheba and murther of her husband As these were 〈◊〉 〈◊〉 sins so punishments inflicted for these were the most grievous The 〈◊〉 of them are generally set down 2 Sam. 12. 10 11 14. The sequell of the history declareth the accomplishment of them They were these that follow 1. His Child dyed 2 Sam. 12. 18. 2. His daughter was defloured by her brother 2 Sam. 13 14. 3. His Son lay with his Concubines on the roof of an house in the sight of all the people 2 Sam. 16. 22. 4. The sword departed not from his house For 1. One of his Sons killed another 2 Sam. 13. 28 29. 2. That Son of his thrust David out of his Kingdom Whereupon such a battell was fought as twenty thousands were slain together with that ungracious Son 2 Sam. 18. c. 3. Another battell arose thereupon thorough the indignation of Sheba 2 Sam. 20. 1. 4. Another Son took the Crown before his Fathers death and that against his mind 1 King 1. 5. 5. His inward troubles were yet greater For 1. The Spirit withdrew his presence so as to Davids present sense it clean departed from him Thereupon David thus prayeth Create in me a clean heart O God and renew a right spirit within me Psal. 51. 10. 2. A deprivation of that joy and comfort which formerly he had Whereupon in his prayer he thus addeth Restore unto me the joy of thy salvation Psal. 51. 12. 3. No sence of any assistance of the Spirit for growth in grace but onely a bare formall profession remained This is intended under this phrase uphold me with thy free Spirit Psal. 51. 12. 4. He apprehended Gods wrath and feared a dereliction in this phrase Hide thy face from my sins Psal. 51. 9. But more fully is this thus expressed O Lord rebuke me not in thine anger Psal. 6. 1. 5. His conscience was a rack unto him which made him use this expression The bones which thou hast broken Behold here what a fearfull thing it is for such as profess the Name of God to grieve the good Spirit of God 6. His undue cockering of his Children 1 Sam. 13. 39. 1 King 16. Two of 〈◊〉 Children so cockered proved a heavy cross to him and a fearfull curse to themselves They both proved traitors to their Father and brought themselves to an untimely death namely Absoloâ—… and Adonijah 7. His hasty sentence against Mephibosheth Compare 2 Sam. 16. v. 4. with v. 8. 8. His pride in numbring of his people was punished with the loss of threescore and ten thousand in three dayes §. 214. Of David's graces in reference to God THE graces of David were many and great They may be ranked into two heads 1. Such as had an immediate respect to God 2. Such as had respect to man The graces which had immediate respect to God were these 1. His care to be instructed in and directed by Gods Word and that both ordinarily Psal. 119. 24 105. And also extraordinarily 1 Sam. 23. 2. 2 Sam. 7. 2. and 21. 1. This made him to walk with a right foot and this kept him from many by-paths 2. His Faith Most of those evidences which the Apostle in the verses following to set forth the faith of Gods ancient Worthies indefinitly may be in particular applyed to David For David by Faith 1. Subdued Kingdoms None more after the Israelites were setled in Canaan 2 Sam.
§ 87. The foresaid limitation without us is the rather added to give evidence that God would have all Believers in all ages perfected by the same means In this respect it is said that the Ark and Baptism are like figure 1 Pet. 3. 21. setting out one and the same thing yet the Ark was in the first age of the world 〈◊〉 Baptism in the last The like is noted of other Sacraments in the ages beâ—… these 1 Cor. 10. 2 3 4. In this respect the Gospel is said to be preached 〈◊〉 the Jews Chap. 4. v. 2. § 17. And we who live under the Gospel are said 〈◊〉 be saved even as they Act. 15. 11. But most pertinent to this point is the 〈◊〉 which the Apostle hath noted of Gods making known unto us the mysterie of his will in these words that in the dispensation of the fulness of time he might 〈◊〉 her together in one all things in Christ c. Eph. 1. 10 Col. 1. 20. This God hath so ordered 1. To shew the all-sufficiency of that one onely means which is Christ Jesus 〈◊〉 is able to save to the uttermost Heb. 7. 25. and that in regard of 1. His sufficiency He of himself without any assistance from any other can save 2. The manifold miseries whereunto men are subject He is able to save from all sins and from all miseries that arise from their sins 3. The severall persons that stand in need of salvation he is able to save all of all sorts such as lived before him or with him or shall live after him Heb. 13. 8. 2. To shew his impartiall respect to all Act. 15. 9. Gall. 3. 28. Though in 〈◊〉 God saw it meet that some should live in one age of the world and 〈◊〉 in another yet he prepared but one Heaven for all and one way for all 〈◊〉 thereunto 3. To give evidence of the union of all Believes in one mysticall body Had 〈◊〉 that lived before Christ been perfected without us or by any other means 〈◊〉 we are they had been another body and that body had been so perfected 〈◊〉 no more members should have been added thereto But as there is but one lead so there is but one body Ephes. 4. 4. This is that Catholike Church which 〈◊〉 been from the beginning of the world and shall continue to the end thereof This is a forcible motive to incite us to imitate them and to walk in that way 〈◊〉 perfection which they did If they walked in that way which was but obscurely 〈◊〉 to them yet is cleerly and fully made known to us what a shame 〈◊〉 would it be for us to come short of them They are gon we yet live let us 〈◊〉 that their Spirit lives in us See more hereof Chap. 6. v. 12. § 83. and Chap. 13. v. 7. § 100. c. §. 282. Of the resolution of and observations from Heb. 11. 39 40. THE summe of these two verses is A commendation of antient Saints The parts are two 1. A general proposition 2. A particular amplification thereof In the proposition there is 1. An Intimation of the persons commended these all 2. A manifestation of the matter for which they are commended This is set out 1. By the cause Faith 2. By the effect a good report The Amplification is set down comparatively Of the comparison there are two 〈◊〉 The first concerneth such as lived before Christ was exhibited The other concerneth such as lived after That which concerneth the former is a privation of a priviledge In setting down whereof we have 1. The Priviledge it self which was the promise 2. Their privation of it received not That part of the comparison which concerneth Believers since Christ was Vers. 40 exhibited is a fruition of the foresaid priviledge Hereof are two parts 1. The kind of priviledge some better thing 2. The end thereof that they without us c. The kind of priviledge is set out 1. By the Authour God 2. By the procuring cause having provided 3. By the subject matter Some better thing 4. By the persons for whom for us The end is an universal perfection that they c. In setting down this end we may observe 1. The manner of propounding it Negatively in reference to antient Jews Should not be made perfect 2. Affirmatively To Jews and Christians together in this phrase without us §. 1. Of the resolution of HEB. Chap. XII THere being two maine ends of the Apostles setting out Christ in his excellency namely perseverance in the Faith and worthy walking thereof in this Chapter he finisheth the former and setteth upon the later of these two ends See Chap. 1. v. 1. § 10. in the end To enforce the former of perseverance he produceth many Motives 〈◊〉 encourage them against the many trialls whereunto they had been brought and â—…ight further be brought for their profession sake Then he raiseth an exhortaâ—… unto courage v. 12 13. The Apostles motives are these 1. The pattern of former Believers to whom he hath reference v. 1. 2. The example of Christ. Concerning whom 1. He distinctly setteth out his sufferings v. 2. 2. He calleth Christians to a review or to a more serious consideration of him v. 3. 3. He removeth an objection which might be this Object we have already suffered much Ans. Yet there remaineth more in that ye have not resisted unto blood v. 4. 3. The Author of Christians sufferings this is 1. Propounded v. 5. It is the chastening of the Lord. 2. Amplified in the six verses following In the amplification is declared 1. The motive that puts on God to correct Lave v. 6. 2. The evidence that he so doth About this he 1. Propoundeth the evidence it self v. 6. 2. He maketh an inference thereupon v. 9. The evidence is propounded two ways 1. Affirmatively under a paternal affection by the mention of Son v. 5 6 7. 2. Negatively by denying them to be Sons if they be without correction v. 8. The inference is that we patiently submit our selves This is set down comparatively The Comparison is betwixt unequalls which are the Father of Spirits and Fathers of our flesh v. 9. So as the Argument is from the less to the greater In it 1. There is one thing taken for granted that children are subject to the correction of the Fathers of their flesh 2. Another thing is inferred thereupon The inference is set down 1. With an interrogation thus Shall we not c. 2. It is confirmed two wayes 1. By the different ends that the Father of Spirits and Fathers of the flesh aime at in correcting their children v. 9. 2. By remooving an objection The objection is this Afflictions are grievous This is answered by making known the effect that followes from thence which is the peaceable fruits of righteousnes v. 11. The exhortation raised as a Conclusion from the former motives importeth two duties One to redress what hath been amiss v. â—…2 The other to endeavour after a
end Hereof see more Chap. 3. v. 12. § 133. 2. This cannot but much encourage us against our own weaknesse and manifold temptations whereunto we are subject that he who is the Author of our faith is also the finisher thereof 3. This giveth proofe of that sufficient help which we may have from Christ to finish our course aright For he that is the Author of our faith and sets us in the way is also the finisher thereof so as he will uphold us till he brings us to the end thereof What can more be desired then to be brought into the right way and to be enabled to hold ouâ—… unto the end Christ is not only as other Saints a Companion in our way with us nor yet only as a Guide to go before us and shew us the right way but an Helper and Supporter enabling us to run and finish our race §. 15. Of Christs setting joy before him THe more to encourage us in our Christian race to look unto Iesus the Apostle further setteth him forth in those things which he did as a patterne for our imitation in these words he endured c. Of imitating Christ See Chap. 13. v. 13. § 132. For our greater encouragement and better direction for following Christ the Apostle premiseth that which Christ aimed at in his sufferings and whereby he was encouraged the more cheerfully to endure them in these words for the joy that was set before him The preposition translated for is of a different signification 1. It signifieth instead or in the place or room as where it is said Archilaus 〈◊〉 instead of Herod Matth. 2. 22. And thus Will he for a fish give him a serpent that is instead of a fish Luk. 11. 11. Thus do many take this phrase grace for grace John 1. 16. one grace instead of another They who thus take it here give this interpretation of it Christ instead of that glory which he had in heaven voluntarily â—…umbled himself to earth and there 〈◊〉 the Crosse and despised the shame In the generall this collection is a truth and the phrase simply considered in it self may well beare it It is expresly set down Phil. 2. 6 7 8. 2. It implyeth a finall cause and here setteth down the prize which Christ aimed at â—…n enduring the crosse and despising the shame That here it is so taken is evident by these reasons 1. This preposition is frequently so used as Eph. 5. 31. Matth. 20. 28. And so it may be taken in the 15. verse of this Chapter 2. The participle here used set before is the same that was used v. 1. § 10. 3. The correspondency of this pattern of Christ with that former pattern of Saints doth further confirm the point 4. The great encouragement that we may hence have in running our race For by this joy set before Christ we may know that we also have a joy set before us Thus this shewes that Christ by having his eye set upon the joy which should follow upon his sufferings was thereby encouraged to endure what he did For with the nature of our infirmities he assumed the infirmities of our nature In this respect it is said that he trusted in God Chap. 2. v. 13. § 119. On this ground it is said that an Angel appeared to him in his Agony strengthening him Luk. 22. 43. This is a good warrant unto us to have an eye upon that recompence which will follow upon all our undertakings and sufferings in that course whereunto God calls 〈◊〉 See hereof Chap. 6. v. 18. § 149. and Chap. 11. v. 26. § 146. §. 16. Of that joy which Christ set before him THat end which Christ especially aimed at is here stiled Ioy and is derived from a verb that signifieth to rejoyce or be glad Ioh. 11. 15. This grace of joy or rejoycing is set down under another Greek word Chap. 3. v. 6. § 63. There is distinctly shewed what rejoycing is and what joy is Here joy is taken in a very high and transcendent degree As 1. For all that glory which Christ left when he descended into the lower parts of the earth Eph. 4. 9. Therefore a little before his ascension thereunto he thus prayeth O Father glorifie thou me with the glory which I had with thee before the world was John 17. 5. 2. All that was added by the work of redemption as 1. A clearer manifestation of Gods divine properties 2. The exaltation of his human nature 3. Mans redemption and Salvation following thereupon 4. The praises that through all Ages should be given to him 5. The preaching the Gospel through the whole world These and other particulars like to these are expressed under this title joy In foure respects 1. In opposition to the Crosse and shame which were very bitter and grievous 2. In regard of that true and great joy which that glory did give in it self For he was to be ever before his Father in his presence at his right hand Psal. 16. 11. 3. In regard of that joy and delight which Christ took therein The very expectation thereof was very joyous Psal. 16. 9. Much more the fruition 4. In regard of the joy which it bringeth to all that are given him of his Father Heb. 3. 16. By this we see that Christs crosse and shame had joy appertaining to it even while he was on earth The place and time of his suffering and shame Iesus reioyced in spirit Luk. 10. 21. This was foretold Psal. 16. 9 10. Christ cheerfully enduring the one and the other giveth further proof hereunto By this we are enformed in sundry remarkable points such as these 1. The kind of Saints sufferings Thâ—…y are herein like to Christ. Therefore Christ biddeth them to rejoyce Matth. 5. 12 So his Apostle 1 Pet. 4. 13. On this ground they have rejoyced Acts 5. 41. 1 Pet. 1. 6. 2. The difference betwixt Saints and others sufferings Saints suffer as memberâ—… of Christ with him and for him and in that respect have joy accompanying them Others sufferings are not so 3. The difference betwixt faith and sense What is grievous to sense is joyous to faith 4. Gods tender care over his Son and all that belong unto him Though in wisedome he see it meet to make them fulsompotions and to swallow bitter pills yet he so sweetens them as they willingly and joyfully take them 5. The reason why so many shrink from the Crosse or faint under the burthen of it and why they are troubled at shame Surely it is want of a due apprehension of this joy They are either ignorant of it or believe it not or regard it not or do not well poyze the one with the other the Crosse and shame with the joy They walk by sense and not by faith §. 17. Of Christs Crosses THe things which moved Christ to set the foresaid joy before him were two Gross and Shame A Crosse properly taken
signifieth a frame of wood wherein one piece is fastned acrosse unto the other fitted for Malefactors to be stretched thereon As we use to hang Malefactors upon a Gallows or Gibbet So the Romans were wont to nayle them to a crosse So was Christ being delivered by the Iewes to the Remans So as here the instrument of Christs death is Metonymically put for the kind of his death which was a most painfull and shamefull death yea and a cursed death too Gal. 3. 13. Here also under this word Crosse Synecdochically all Christs suffâ—…rings from his Conception to his Ascension may be comprised For this word Crosse both in sacred Scripture and also in other Authors is put for all manner of afflictions In this respect Christs whole life was a Crosse that is full of afflictions Christs crosses were either connaturall or accidentall Connaturall were such degrees of his humiliation as made him like unto man Hereof see Chap. 2. v. 17. § 169. Accidentall crosses were such as arose from externall causes Hereof See Chap. 2. v. 10. § 96. His heaviest Crosses were at the time of his death for that was the hower of his adversaries and the power of darknesse Luk. 22. 53. Those crosses may be drawn to foure heads 1. His apprehension 2. His examination 3. His condemnation 4. His execution 1. To apprehend him one of those whom he had chosen to be his disciples and an Apostle came as a guide This was foretold as an aggravation of the point Psal. 55. 12 13 14. Others that followed that Traitor came with swords and staves as to â—… thiefe Luk. 22. 52. and they bound him as a notorious Malefactor Ioh. 18. 12. 2. To examin him they hurry him from one Judge to another five severall times 〈◊〉 all which places he is egregiously abused and kept waking all night and the next day to his death 1. He is brought to Annas John 18. 13. There they smote him with a staffe or wand 2. From Annas to Caiphas Joh. 18. 28. There they spit in his face and buffet him Matth. 26. 67. 3. From Caiphas they send him to Pilat Luk. 23. 1. 4. From Pilat to Herod Luk. 23. 7. There he was ill intreated by Herod and his guard 5. From Herod to Pilat again 〈◊〉 11. There they scourged him and platted a crown of thornes on his 〈◊〉 Ioh. 19. 1 2. and smote him with their staves on the head so crowned Matth. 27. 30. 3 He is condemned 1. By the Senat of the Iewes who adjudged him worthy of death Matth 26. 66. 2. By the suffrage of the common people a Murtherer and raiser of sedition is acquitted rather then he 3. By the like suffrage it is required that he should be crucified 4. By Pilat the Judge he is condemned to the crosse meerly upon the importunity of the Iewes for the Judge professed that he found no fault in him Matth. 27. 24. 4. About his execution 1. They force him to carry his own Crosse under which by reason of his former ill usage he even fainted So as a stranger was forced to help him to beare it Compare Ioh. 19. 17. wiith Luk. 23. 26. 2. They bring him to a most noysome place Matth. 27. 33. 3. They gave him Vinegar to drink mingled with Gall. So they did againe whilst he was hanging on the Crosse Matth. 27. 34 48. 4. They disrobe him and strip him naked to all kind of weather Matth. 27. 35. 5. They nayle to the Crosse his Hands and Feet the most sensible parts of his body where store of sinnews and nerves meet together Ioh. 20. 25. 6. They caused him so nayled to hang on the Crosse till he died By the aforesaid particulars we may observe how they offended all his senses 1. His Hearing by crying Crucifie him Crucifie him 2. His Sight with scoffing and scorning gestures 3. His Smell with the noysome place of Golgotha 4. His Tast with Vinegar Gall and Myrrh 5. His Feeling with Thornes on his Head boxes and blowes on his cheekes filthy spittle on his face peircing his hands and feet with nayles cruell lashes on all his body So torne was his flesh with whipping as Pilat thought it might have satisfied the Iewes Thereupon bringing him out in that case he said Behold the Man Joh. 19. 1 5. Thus from the crown of his head to the soales of his feet there was no part not vexed not tortured Great and heavy were these crosses but his inward anguish of soul was infinitly more Hereof see Chap. 2. v. 9. § 76 And Chap. 5. v. 7. § 38 An internall curse accompanied the kind of Christs death which was upon a Crosse. By the law this kind of death was accursed Deut. 21. 23. Quest. Why this kind of death rather then any other Answ. To be a type of that curse which Christ took upon him as our surety Gal. 3. 13. The heavy weight of Christs Crosse doth 1. Much commend the transcendent love of God and of Christ to man 2. It doth aggravate the horrible nature of sin 3. It doth amplifie the invaluable price of mans redemption §. 18. Of Christs enduring the Crosse. OF the aforesaid Crosse collectively comprehending all Christs sufferings it is said that Christ endured it Of this verb See Chap. 10. v. 32. § 121. The word is sometimes used to set out a couragious standing against an hostile power Here it implyeth a so bearing the Crosse as not to be discouraged or hindred thereby in his course Among other vertues it intendeth two especially namely Patience and Constancy The verb is translated to take patiently 1 Pet. 2. 20. and the noun Patience Luk. 21. 19. It is also put for perseverance Matth. 10. 22. Act. 17. 14. Rom. 2. 7. Thus Christ most patiently endured 〈◊〉 Crosse and constantly abode under it Christs Patience had respect to God 〈◊〉 and his enemies the instruments of his troubles 1. In relation to God Christ did 1. Obediently submit himself to Gods will This was the ground of all Phil. 2. 8. In nothing did he thwart the same nor failed in fulfilling any part thereof Heb. 5. 8. 2. Contentedly he endured what was the good pleasure of his Father to lay upon him though otherwise through the great extremity of agony he could have wished that it might have passed over Matth. 26. 39. 3. He willingly endured all 4. With much humility he submitted himself He humbled himself Phil 2. 8. 5. Confidently he depended on God in his greatest extremitie This title My Father and the ingemination of this phrase My God My God shew as much Matth. 26. 39. and 27. 46. He neither doubted of his Fathers favour nor despaired of his succour 2. In relation to himself Christ most meekly and mildly endured the Crosse without any inward fretting and vexing his Spirit Indeed his Soul was troubled and very heavy but that was by some unexpressible burthen that pressed upon his Soul not by perplexing his Soul
a Father are opposed to the usuall practise of a Judge which is to take away the life of a Malefactor and is set out by these instruments of punishment Sword Halter Fire c. This last phrase Whom he receiveth is added as another motive whereby God is induced to scourge his Children The greek word is a compound The simple verb signifieth to receive This compound addeth emphasis and implieth to receive one as to acknowledge him to be his and thereupon to take speciall care of him Thus it is an amplification of the former motive concerning Gods love It is an evidence thereof In Hebrew it is thus expressed In whom he delighteth Prov. 3. 12. There is expression again made of a Son thus The Son in whom he delighteth or whom he accepteth For the Hebrew word signifieth to accept So it is oft translated by our English as Eccles. 9. 7. Deut. 33. 11. and in sundry other places As the former word expresseth the love of God So this latter setteth forth his care of them He receiveth them for his Sons he calleth them into the communion of Saints which is his Church even his House 1 Tim. 3. 15. and answerably dealeth with them Concerning this generall phrase every Son two doubts are raised 1. Whether none but Sons are scourged 2. Whether every Child without exception is scourged Answ. To the first Correcting Children doth not necessarily imply others impunity A Father that correcteth his Child may also punish a Slave Yet take correction in the proper ends and fruits thereof and it will be found proper to Children Answ. To the second Never was there never shall there be a Child of God in this world without correction v. 7 8. §. 41. Of Gods love in receiving those whom he doth 〈◊〉 IT is here taken for granted that God loves his Children God himself professeth as much Mal. 1. 2. Ier. 31. 3. And Saints acknowledge as much Deut. 7. 8. Eph. 2. 4. No ground of this can any where be found but in God himself It is therefore said of him that he set his love upon the Israelites because he loved them Deut. 7. 7 8. Of Christs love to his Church the order the truth the cause the quality the quantity and the continuance thereof See Domest duties Treat 4. § 61 63 65 67 69 72. Of love the cause of Gods chastening his Children See the whole Armour of God Treat 2. On Eph. 6. 15. part 5. § 25. It is said of those whom God loveth that he receiveth them also he taketh them into his house he taketh the especiall care of them The many invitations which the Lord maketh to such as come unto him sheweth how ready he is to receive them Isa. 55. 1. Ioh. 6. 37. The example of the Father of the Prodigall is an evidence hereof Luk. 15. 20. Christ is said to receive sinners Luk. 15. 2. Namely penitent sinners who thereby had evidence that they were loved of God The Lord received them to assure them of his speciall care for their good Men use to take care of such as they do receive as of Wives Children Servants Friends and others much more will God This is one speciall reason of all those relations which God vouchsafeth to passe betwixt himself and children of men This is a forcible motive unto such as are received of God to cast their care on him Psal. 55. 22. 1 Pet. 5. 7. Children on this ground can depend on their Parents Christ doth much presse this point Matth. 7. 11. §. 42. Of Gods scourging his Children TO the former word of chastening he addeth this other b scourgeth Of the difference betwixt these two words See § 37 40. It here implieth soare afflictions wherewith God afflicteth his Children He oft useth a whip instead of a rod 2. Sam. 7. 14. David was a man after Gods own heart yet severely scourged His manifold complaints give proof hereof as Psal. 6. 6. and 31. 9 10. and 32. 4. But more grievous are Iobs complaints The Histories of them both doth shew what cause they had to complaine as they did 1. Sometimes God scourgeth his for the more evident proof of that true and great grace that is in them This was Iobs case 2. For manifestation of his detestation of their enormous and scandulous sins This was Davids case 1. This gives us just cause when we are scourged of the Lord to examine our carriage towards him and to search after such sins as have provoked God to scourge 〈◊〉 Hereof see § 45. 2. It admonisheth us to take heed of offending our loving Father too much 〈◊〉 we so farr grieve his Spirit as to scourge us Though he do not clean withdraw his love from us yet in love he may so scourge us as to force us to repent again and again of our foolish carriage towards him He can tame us though be do not damne us 3. It teacheth us to carry our selves under scourging answerably to Gods dealing with us that will be by a deeper degree of humiliation Iosh. 7. 6. Iudg. 20. 23. 1 Sam. 7. 6. A Father expecteth as much To the truth of humiliation must be added a greater measure of watchfullnesse against sin for the future Numb 12. 14. Matth. 3. 8. An ingenuous and prudent child will so do both for fear of smart a burnt child dreads the fire and also to prevent his Fathers griefe 4. This manifesteth the undue censures of many concerning Gods children that they are no children of God because they are scourged of God This was the censure of Iobs wife and friends and of many that beheld David in his troubles 5. It directeth us to be prepared not for chastening only but for scourging also Consider what hath been registred of Gods ancient Worthies Chap. 11. 35 c. 6. This may comfort us in our sore afflictions whereunto we are subject that God may receive us and take us for his Children though he scourge us It is not want of love but great wisedome that moveth him to deale with us as he doth §. 43. Of conditions accompanying Gods grants Heb. 12. 7. If ye endure chastening God dealeth with you as with sons For what son is he whom the Father chasteneth not IN this and some verses following the Apostle commenteth upon that text of Scripture which he had before quoted From thence he inferreth the maine point which is that God in chastening men dealeth with them as with sons but upon this condition that they endure his chastening The manner of bringing in this evidence of Gods love by way of condition for something to be performed on our part thus if ye endure chastening sheweth that there is a condition to be observed on mans part for obtaining the benefit of Gods gracious dealing with him In all Covenants betwixt himself and man it was so In the first Covenant the condition was do this Gal. 3. 12. Hereby was intended perfect obedience which
Psal. 〈◊〉 7 8 9. Iob 23. 24 25. Lam. 2. 4. This principle is against common sense and natural reason yea against experimentall feeling I may say of them who are perswaded of the truth thereof as Christ did of Peter Flesh and blood hath not revealed it unto you but my Father which is in heaven Matth. 16. 17. The rule according to which natural men judge matters is bodily sight outward sense such experience as flesh and blood useth to take No marvell then though they be so hardly brought to believe this truth This may be a good incitement to labor after faith that we may walk by it rather then by sense §. 49. Of Fathers of the flesh correcting their Children Heb. 12. 9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live THat which the Apostle had formerly set down simply in reference to God he doth further amplify by way of comparison and that betwixt our earthly Fathers and our heavenly Father The first particle furthermore sheweth that this is a further proceeding in the same point The Argument which the Apostle addeth is taken from the lesse to the greater and it is so layed down as the equity of our duty in enduring Gods chastisement is thereby proved For the Apostle here declareth what subjection nature teacheth Children to yeeld to their earthly Parents even in correcting them Much more ought Gods Word and Gods Spirit teach Saints how to subject to their heavenly Fathers chastisements By Fathers of the flesh he meaneth such as under God are the instruments or means of our bodily and earthly being Our former English hath translated it Fathers of our bodies But the Greek word properly signifieth of the flesh Flesh is oft used to set out our humane nature as Iohn 1. 14. And also our corrupt estate Rom. 7. 18. In both senses it is used Ioh. 3. 6. And in this place may well be so taken as is evident by the opposition of this word Spirit For God is both the Father of our souls Gen. 2. 7. and gives unto us that spirituall estate which we have even the Spirit Iohn 3. 6. In regard of our spirituall estate which is oft called Spirit we are said to be born of God John 1. 13. The opposition thus taken betwixt our corporall and spirituall estate maketh the argument the more evident For if means for our temporall good be well taken much more for our spirituall good Our earthly Fathers are here said to be word for word correctors which is very emphaticall it sheweth that they take that care and burthen upon them to order it as seemeth good to themselves for their Childrens good This description of our Parents on earth taketh it for granted that they can give but an earthly being Hereupon they that come from them are stiled Sons of men Psal. 8. 4. Flesh John 3. 6. Clay Isa. 64. 8. Dust and ashes Gen. 18. 27. 〈◊〉 Job 25. 6. Nothing can give more then it hath But man as a man hath bâ—…t an earthly being 1. This is enough to make men humbly minded 2. In particular this should teach Parents to use all the means they can that their Children may have another being then they have from themselves Hereof see more in Domest Duties Treat 6. Of Parents § 4. This office here attributed unto Fathers to be correctors giveth proof that it is a Parents duty well to nurture his Child and that by correction as occasion requireth See more hereof in Domest Duties Treat 6. Of Parents § 46 c. §. 50. Of Childrens reverencing the Parents that correct them FRom the forementioned office of Fathers about correcting their Children the Apostle maketh this inference We gave them reverence The Greek word is a compound the simple verb signifieth to turn This compound being of the middle voyce signifieth to reverence one which is manifested by turning to him It is negatively used Luk. 18. 2. It here intendeth that filial respect which dutifull Children beare to their Parents It is here brought in as a granted case which the very light and instinct of natute teacheth Children making them so far from disrespecting their Parents or rebelling against them for correcting them as they stand the more in aw of them and are the more fearfull to offend them and carefull to please them Hereupon he thus bringeth it in as a ruled case We gave them reverence So as genuine Children do not the lesse respect Parents for correcting them Correct thy Son and he shall give thee rest Yea he shall give delight unto thy soul Prov. 29. 17. See more hereof in Domest Duties Treat 5. Of Children § 33 34. §. 51. Of God the Father of spirits FRom the forementioned reverence which nature teacheth Children to yeeld to their earthly Parents that correct them the Apostle maketh this inference Shall we not much rather be in subjection to the Father of spirits It is God who is here stiled the Father of spirits and that in opposition to Fathers of our flesh so as hereby he intendeth that God is the author of our spirituall being Iohn 1. 14. Iohn 3. 6. Numb 27. 10. This he is in that 1. He createth immediatly from himself that part of man which is called spirit Gen. 2. 7. Eccles. 12. 7. 2. He worketh in men the gifts of the spirit even that ability which their spirits have to act any thing Exod. 35. 31. Numb 11. 27. Iudg. 13. 25. In this respect God is said to give a spirit to such and such Exod. 31. 3. Numb 11. 25. Iudg. 13. 25. 1 Sam. 10. 9. To be a Father of spirits is a divine work for it is a new creation and in that respect proper to God On this ground 1. Use all means which Gd hath sanctified for obtaining such a spirit as may make us new creatures 2. In the use of means call on God for his Spirit for this he hath promised Luk. 11. 13. 1 Cor. 3. 7. 3. Ascribe the glory of this work to God Rom. 11. 35. 4. Use the Spirit and the gifts thereof to the glory of God 1 Cor. 10. 31. §. 52 Of subjection to Gods Correction THat which is required of us by reason of the foresaid prerogative of God that he is the Father of spirits is that we be in subjection to him Of the emphasis of the Greek word be in subjection See Chap. 2. v. 5. § 43. And Domest Duties on Eph. 5. 22. Treat 1. § 12. It hath here an especiall reference to Gods correction that we should humbly 〈◊〉 patiently penitently endure the same This is expresly enjoyned Iam. 4. 〈◊〉 1 Pet. 5. 6. The Scripture doth plentifully note out the disposition of Gods people in this 〈◊〉 as of Aaron Lev. 10. 3. of Eli 1 Sam. 3. 18. of David 2 Sam. 15. 26.
and 16. 11. and Hezekiah 2 King 20. 19. and sundry others Simple and absolute 〈◊〉 is to be yielded to God This is the rather to be done because all the comfort and fruit that we can exâ—… from Gods correction ariseth from our subjection thereunto See more hereof 1. 7. § 44. This subjection unto God is much enforced by this comparative interrogative shall we not much rather So as God is more to be respected in his dealing with 〈◊〉 then man in his In reference hereunto saith the Lord of Miriam If her Father 〈◊〉 but spit in her face should she not be ashamed seven dayes Nâ—…mb 12. 14. And 〈◊〉 his Sons If one man sin against another the Iudge shall judge him but if a 〈◊〉 sin against the Lord who shall intreat for him 1 Sam. 2. 25. So Iob 34. 18 19. Mâ—…l 1. 8. Luk. 12. 4 5. Acts 4. 19. 5. 29. There is an infinite difference betwixt God and man and that in every thing wherein man may seem to have any excellency The highest soveraignty and supremest power that any earthly Monarch hath is but servitude and villanage to Gods The wisdom of the most prudent is but foolishnesse to Gods The power of the strongest men is but weaknesse to Gods So in other things How base is their disposition who to sooth men sin against God as flattering subjects men-pleasing Servants servile Children and other such like Let our care be frequently and seriously to meditate on the difference betwixt God and man that we may know how to prefer the more excellent Let all such as on conscience or in policy testifie respect to superiours on earth 〈◊〉 occasion to raise up their hearts to God and say Shall I not much more testiâ—… all dutiful respect to my Lord my Husband my Father in Heaven §. 53. Of Life the effect of Gods Correction TO enforce the aforesaid subjection to God the Apostle addeth this blessed effect thereof and live If we be in subjection to the Father of spirits we shall live Hereby he means such a spiritual life as will bring us to eternal life In this respect saith the wise man he is in the way of life that keepeth instruction c. Prov. 10. 17. Eliâ—…u noteth this to be a means of delivering a man from going down to the pit Iob 33. 24. Yea it is said of earthly Parents correction thou shalt deliver his soul from hell Prov. 23. 14. A due consideration of the distinct kindes of life will clearly demonstrate the equity thereof 1. By afflictions men are restrained from such distempers as would shorten their dayes Yea and from capital crimes which cause many to be cut off by the Magistrates Sword This is one reason why Childrens obedience to Parents is said to prolong their dayes Exod. 20. 12. To this purpose may fitly be applyed that which the Psalmist saith Psal. 94. 12 13. 2. By afflictions many who before they were afflicted ran on headlong in the wayes of death and destruction are pulled out of those wayes and brought to walk in the wayes of life Psal. 119. 67. 2 Chron. 33. 12. Luk. 15. 17. 3. By afflictions here eternal death is in many prevented 1 Cor. 11. 32. and eternal life assured 2 Cor. 4. 17. This discovereth the woful plight of such as are suffered to spend all their dayes in ease liberty pleasure wealth honour and what else their corrupt hearts can desire and are not afflicted as other men They are like those who have mortall and incurable diseases insensibly breeding upon them and no means to prevent or redresse them This very fruit of afflictions life is enough to move us humbly contentedly and patiently to subject our selves to Gods visitation The life here intended will make full satisfaction for all What will not men endure for life temporal life makes men willing to take any thing prescribed by Physitians or to endure any thing done by Chirurgions Iob 2. 4. But it is a spiritual and eternal life which God aims at in correcting his and it is the fruit that will follow thereupon §. 54. Of mans doing good but a few dayes Heb. 12. 10. For they verily for a few dayes chastened us after their own pleasure but he for our profit that we might be partakers of his holinesse THis verse is added as a reason further to enforce subjection to Gods chastisement The causal particle for intends as much The reason is taken from other differences betwixt earthly Fathers and our heavenly Father To make it the more heeded he inserteth this note of observation verilâ—… whereof see chap. v. § The first difference here set down is in reference to the time thus expressed for a few dayes 1. This circumstance of time may be referred to the minority of Children or the time of their Child-hood or at the uttermost to the time of their mortal life on earth Of expressing that time under the title of dayes see chap. v. § In the former respect it compriseth but the fourth part of an old mans life twenty years at the most and in that respect but a few dayes Very few Children are kept in awe by their Parents correction so long Well therefore doth he insert this clause for a few dayes 2. The time here may have reference to the Parents life or abode with his Children which oft falleth out to be but a short time For many Parents are taken away in their Childrens minority and among these some sooner some later Thus they can keep them in awe but a few dayes 3. It may also be referred to the whole life of a Child For the life of a man is usually set out by dayes by reason of the short continuance of life Psal. 90. 9. Yea it is set out by few dayes Gen. 47. 9. Thus taken it may have respect to the end which most Parents aim at in correcting their Children which is that in this life they may carry themselves civilly and honestly and that they may restrain them from riot and excesse in this world But Gods end is to keep his from everlasting destruction 1 Cor. 11. 32. and to bring them to eternal glory 2 Cor. 7. 14. This in general sheweth that the good which man doth to man is but for a while Thus much is implied of an Heire that is under Tutors and Governourâ—… until the time appointed of the Father Gal. 4. 2. Manasseh had his Father to tutor him but till he was twelve year old he might have done better if he had enjoyed him longer 2 King 21. 1. The good which Kings do for people is but for a few dayes for they may of good prove naught or else they may in their prime be taken away The like may be said of good Ministers Husbands Masters and others Men in this world are subject to many changes 1. Their minde may soon alter Ier. 34. 10 11. 2. They may lose their ability to do good Ezek. 3.
of exercises and that of the body and soul. Mention is made of bodily exercise 1 Pet. 4. 8. and of and heart exercised 2 Pet. 2. 14. From the common use of this word a name is taken and given to a place of any exercise even for a schoole of Learning The word here used is of the passive voice but hath reciprocall signification answerable to the last Hebrew conjugation to exercise ones self as if it were thus translated Who by it shall exercise themselves For a man may passively be too much exercised with affliction and yet not reach the forementioned fruit thereby Instance Ahaz 2 Chron. 28. 17 18 c. But they are properly said to be exercised or to exercise themselves by afflictions who thereby are brought contentedly and patiently to endure them So as thereby they take occasion of manifesting their sound faith patient hope undaunted courage simple obedience and other like graces Here it is taken for granted that afflictions are means of exercising Saints They are as the exercises of Champions or as dangerous wars to Souldiers or as tempestuous Seas to Mariners or as scholasticall exercises to Scholars to try them to prove them to discover of what spirit they are In this respect the learned languages put one and the same word for Instruction and Correction In this respect an Apostle faith that faith is tryed by affliction 1 Pet. 1. 7. Yea expresly he faith of afflictions that they are to try them 1 Pet. 4. 12. We heard before that Gods ancient worthieâ—… had tryals of mockings and scourgings Chap. 11. v. 36. § 253. As the fire consumes the drosse of Gold or other like metall So doth affliction such corruptions as cleave to men This teacheth us to labour after truth in grace that so it may abide the tryall and also to fit and prepare our selves for tryals An unexercised man will not dare to enter into the list Afflictions prove fruitfull by Saints exercising themselves therein In this respect an Apostle pronounceth him blessed who endureth temptation Jam. 1. 12. They may be said to be exercised by afflictions who with patience and courage undergo the hardnesse of the tryall and with all persevere and hold out unto the end Patience and Perseverance are requisite for that exercise which by affliction brings profit Of Patience See Chap. 10. v. 38. § 135. Of Perseverance See Chap. 3. § 68. §. 65. Of the resolution of Heb. Chap. 12. v. 5 6 7 8 9 10 11. Vers. 5. And ye have forgotten the exhortation which speaketh unto you as 〈◊〉 Children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Vers. 6. For whom the Lord loveth he chasteneth and scourgeth every Son whom â—…e receiveth Vers. 7. If ye endure chastening God dealeth with you as with Sons for what Son is he whom the Father Chasteneth not Vers. 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not Sons Vers. 9. Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and life Vers. 10. For they verily for a few daies chastened us after their own pleasure but 〈◊〉 for our profit that we might be partakers of his holinesse Vers. 11. Non no chastening for the present seemeth to be joyous but grievous Neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby IN these seven verses is set down comfort for the afflicted Two points are herein to be considered 1. The manner of propunding the comfort 2. The matter whereof it consisteth The manner is by a preface whereof there are two parts 1. A mild reprehension 2. A sweet insinuation In the reprehension we have 1. The act blamed ye have forgotten 2. The subject The exhortation 3. The insinuation noteth out two points 1. A relation betwixt God and such as he afflicteth They are his children 2. A manifestation thereof in this phrase which speaketh unto you The matter of the comfort is 1. Propounded in a Text of Scripture v. 5 6. 2. Amplified by an exposition of that Scripture In the Text of Scripture we have 1. A mild compellation My Son 2. A wise direction wherein is declared 1. The matter enjoyned v. 5. 2. A motive to enâ—…orce it v. 6. The matter discovers two extremes to be avoided One of the excesse The other in the defect In both of them the fault is propounded and aggravated The first fault in the excesse is to despise The second in the defect is to faint The aggravation of both is set down two wayes 1. In the kind of afflictions in two words Chastisements rebukes 2. In the author and orderer thereof the Lord. Vers. 6. The motive to enforce the foresaid direction is taken from the procuring cause of Gods correcting his Herein are two points 1. The distinct kinds of motives which are two 1. Love whom the Lord loveth 2. Care whom he receiveth 2. Distinct kinds of afflictions 1. Chastising 2. Scourging Vers. 7. In the exposition of the foresaid Text there is 1. A clearing of the sense thereof 2. A removing of an objection from it v. 11. The Text is cleared two wayes 1. Simply v. 7 8 2. Comparatively v. 9 10. The simple consideration of the point is set down 1. Affirmatively v. 7. 2. Negatively v. 8. The affirmative part is 1. Propounded 2. Proved 1. A restraint of the main point 2. An extent thereof The restraint declares a supposition of a duty to be performed on our part If ye endure chastisement 2 An illation or inference of Gods dealing with us He dealeth with us as with Sons The proof is taken from Gods impartiall and constant dealing with all his Sons where is manifested the extent of the fore-named restraint In this proof observe 1. The manner of propounding it interrogatively 2. The matter whereof it consisteth And that in four particulars 1. The author of afflictions The Father 2. The patient afflicted Son 3. The kind of affliction Chastisement 4. The universality What Son not The negative consideration of the point sets down the condition of such as arenot chastened which is a condition clean contrary to the former This is Vers. 8. 1. Propounded 2. Proved It is propounded 1. Affirmatively Ye are bastards 2. Negatively Not Sons In the proof of it is laid down 1. The ground of that condition set down conditionally If ye be without chastisement 2. The kind of proof Gods constant dealing with all Whereof all are partakers Vers. 9. The comparison whereby the Apostle doth further illustrate the foresaid point of Gods chastening his children in love is taken from earthly Parents It is propounded v. 9. and illustrated v. 10. The comparison propounded consisteth of two parts 1. A Proposition 2. An application In the proposition there is 1. A description of the persons with
whom the comparison is made Fathers of our flesh 2. Their act which corrected us 3. Our respect to them notwithstanding that correction We gave them reverence In the application we are to consider 1. The manner of applying it with this emphaticall interrogation Shall we 〈◊〉 much rather 2. The matter whereof it consisteth Herein are expressed 1. A description of God the Father of spirits 2. The duty of believers to God be in subjection 3. An effect following thereupon and live Vers. 10. The illustration of the forementioned comparison is by the difference of earthly Fathers and our heavenly Fathers correcting which are these 1. The time of their nurture They for a few dayes The contrary intended of God is that he doth it so long as there is need 2. The end They after their own pleasure But God for our profit This latter is amplified by the particular benefit that thence redoundeth which is 1. Expressed in this word holinesse 2. Illustrated two wayes 1. By the excellency of it in this relative particle his that is Gods 2. In our participation thereof That we might be partakers of it Vers. 11. In removing the objection against the foresaid direction about enduring afflictions there is 1. The objection propounded 2. A solution added In propounding the objection there is 1. A concession or grant 2. A limitation thereof The concession is set down two wayes 1. Negatively No chastening is joyous 2. Affirmatively But grievous The limitation is doâ—…ble 1. In reference to outward sense seemeth namely to sense 2. In reference to the time For the present The solution is taken from the future benefit Here note 1. The intimation of the answer Neverthelesse 2. The expression thereof Wherein is set down 1. The time when the benefit is received Afterwards 2. The kind of benefit Righteousnesse Amplified by the effect thereof peaceable 3. The means of obtaining it It yeeldeth the fruit 4. The persons that partake thereof Them that are exercised thereby §. 66. Of Observations raised from Heb. 12 v. 5 6 7 8 9 10 11. V. 6. I. PEoples failings are to be made known So doth the Apostle here v. 5 Ye have forgotten See § 30. II. It is a fault to forget incouragements This fault the Apostle here expresly taxâ—…th See § 30. III. Gods word affordeth consolatory exhortations The Greek word translated exâ—…ortations implieth as much See § 31. IV. Forgetting grounds of encouragement makes men faint This is the reason why the Apostle here reprehendeth their forgetfulnesse See § 31. V. God in the Scripture speaketh unto us This word speaketh hath reference to the Scripture See § 32. VI. Gods word is for all ages That which was spoken to the Church in Soloâ—… time is here spoken to the Church in the Apostles time as is intended in this phrase unto you See § 31. VII God dealeth with Saints as a Father with children The metaphor of children here used proveth as much See § 32. VIII It is sufficient to quote the words of Scripture though Book Chapter and verse â—…e not named So doth the Apostle here See § 35. IX People are as children to their Pastor It is the Minister that here saith My son See § 33. X. Generall doctrines are intended to particular persons This hint of a particular person My son gives proof hereof See § 34. XI Divine principles are with testimonies of love to be instilled into mens hearts This compellation My Son is a testimony of love See § 33. XII Afflictions are of God They are here called the chastisement of the Lord. See 6. 36. XIII Saints afflictions are chastisements So they are expresly called See § 37. XIV There are extreames about afflictions whereinto men are ready to fall Here are two mentioned despising and fainting See § 38. XV. Extreames are to be avoyded We must neither despise nor faint See § 38. XVI To despise chastisements is a great fault It is here forbidden in the first place See § 38. XVII It is a fault also to faint under afflictions This is also reproved See § 38. XVIII God by afflictions instructeth his children The meaning of the word translated chastisement implieth as much See § 37. XIX Afflictions are convictions of sin The word translated rebuketh implieth thus much See § 39. Vers. 6. XX. God loves Sons of men This is here taken for granted in this phrase whom the Lord loveth See § 41. XXI God takes care of his children This is intended under this phrase whom he receiveth See § 41. XXII Afflictions are evidences of Gods love and care So they are here brought in See § 41. XXIII God oft sorely afflicteth his children The word scourging implieth as much See § 42. XXIV Gods love and care in afflicting his should make them willing to submit to him Thus much is intended under this causall particle FOR. See § 40 42. Vers. 7. XXV Gods grant hath its condition This is implied under this phrase If yee c. See § 43. XXVI Afflictions are made profitable by enduring This is the condition here expressed endure See § 44. XXVII God dealeth with his as Sons This is expresly set down See § 45. XXVIII Afflictions are fruits of Gods Fatherly care over Saints The inference of Gods dealing with them upon chastening proves as much See § 45. XXIX Afflictions are the common condition of all Gods children This is the intent of this emphaticall interrogative What Son is he c See § 46. Vers. 8. XXX Immunitie from afflictions is a bastards prerogative The Apostle saith of such that they are bastards See § 47. XXXI Men are hardly brought to believe that afflictions are fruits of Gods fatherly love The Apostle therefore again inculcateth this that all are partakers of afflictions and that they are not Sons who do not partake of them See § 48. Vers. 9. XXXII Argument upon argument must be used in matters hardly believed After sundry arguments the Apostle addeth this word furthermore See § 49. XXXIII Men can produce but an earthly being They are Fathers of the fâ—…esh See § 49. XXXIV Parents must correct their children as there is cause The Greek word attributed to them signifieth correctors See § 49. XXXV Genuine children do not the lesse respect their Parents for correcting them This phrase we gave them reverence intends as much See § 50. XXXVI God is the author of our spirits He is here stiled the Father of spirits See § 51. XXXVII Gods correction is patiently to be endured This is to be insubjection See § 52. XXXVIII Patience under Gods affliction bringeth life The addition of this phrase and live intendeth as much See § 53. XXXIX God is more to be respected in his dealing with us then earthly Parents This interrogative shall we not much rather imports as much See § 52. Vers. 10. XL. The good that man doth for man is but a while It is but for a few dayes See § 54. XLI Men arâ—… proue to make their
right to his inheritance even that heavenly inheritance which the Father hath prepared the Son purchased and the Spirit sealed up to their souls This right therefore commeth not from any worth of theirs nor from any merit of any thing done by them but from this prerogative conferr'd upon them For as the Apostle Iames expresseth Iam. 1. 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Therefore the Apostle Peter 1 Epist. 1. 3. blesseth God for this priviledge saying Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 2. This should also stir us up to search after the evidences of this our right Heirs of great inheritances will be very diligent herein yea and they will 〈◊〉 the advise of learned Councel Should not we much rather use all means to get assurance of this prerogative to be of the Church of the first-born Note the exhortation of the Apostle Peter in 2 Epist. 1. 10. If we be new born we are first-born and therefore the evidences of our new-birth are assured evidences that we are Gods first-born therefore well weigh them You had them in the foregoing Section 3. This may admonish such as are the more eminent of the Church not to despise them who are in some outward respect inferior to them be the difference in Wealth or Honour or Authority or Superiority or Learning or Witt or any gift of Body or Mind yet in Gods esteeme and in the greatest priviledge they are all one all first-born all Heires all Kings Note Gal. 3. 28. There is neither Iew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus This is it which the Apostle mainly aimes at 1 Cor. 12. 15 16 c. Well weigh this poynt ye that are any way above others and consider what the Apostle Iames sayth Iam. 2. 1 2 c. 4. This doth afford a ground of consolation to such as are of poore parentage and can expect no inheritance from their Father on earth to young brothers from whom the Elder carriethiall to females who cannot inherit they are all Gods first-born So to all that are Poore Mean Illiterate Weak or any way despicable in mans conceit A great comfort and encouragement it is to such that they are Gods first-born Note Iam. 1. 9. 5. This doth afford an use of direction First in generall to walk worthy of this priviledge and prerogative for it is a great priviledge an high prerogative In particular 1. Moderate your care for things here below For being Gods first-born ye may rest assured he will provide sufficient for the pesent and hereafter give you a kingdome On this ground doth Christ presse this poynt Luk. 12. 29 30 31 32. I may to these use the Prophets phrase Ier. 45. 5. Seeke ye great things for your selves seeke them not Will a Kings first-born carke and care for Farmes Offices or other like meanes of livelihood much lesse should Gods first-borne carke and care for these earth things 2. Patiently beare temporall losses reproaches disgraces and what else may be endured for thy profession sake The right of the first-born will recompence all Note Heb. 10. 32 33 34 35. and 11. 9 10 26 35. This also is well-beseeming Gods first-born 3. Be an example to others how to behave themselves They who in any respect are above others must be as lights unto them The advice of Christ Matt. 5. 16. Let your light so shine before men that they may see your good works c. doth especially appertaine to such Thus may we win and save others as 1 Pet. 3. 1 2. 1 Tim. 4. 16. And this is a great improvement of the talent which God commits to us whereby men bring gaine to the Lord which he will not let passe unrewarded Read Math. 25. 15 27. Thus shall we bring a good repute to our profession yea and much honour to our Father Matth. 5. 16. §. 107. Of Christians enjoying the same priviledges as the Jewes formerly did III. IN that the society to which we are brought by the Gospel is set out by this phrase Church of the first-born It doth informe us That under the Gospel all Christians are made one with Jewes For it s noted as a work of the Gospel to bring us Christians to those who by priority of time are Gods first-born This was of old promised by God Gen. 12. 13. And desired by Saints Psal. 67. 3. And foretold by Prophets Gen. 9. 27. Mal. 1. 11. And the accomplishment thereof manifested Eph. 2. 13. Gal. 3. 27. The grounds of the point may be 1. To give evidence of the extent of Gods mercy Rom. 10. 12. 2. The more to set out the honour of Christs comming For as the honour of his second comming is set out by the appearing of all people to be judged by him So of his first comming by calling all nations to beleeve in him 1. This may informe us in a main difference betwixt the Law and the Gospell The Law was proper to one only Nation the Iewes as Psal. 147. 19 20. The Gospel is common to all Heb. 4. 2. And therefore saith the Apostle Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that beleeveth to the Jew first and also to the Greek Not only so but the Law was a partition wall which kept Iewes and Gentiles one from another But by the Gospel that partition wall is broken down Eph. 2. 14. If the Law were then worhty to be had in so high esteeme as David had it in in how much higher esteeme is the Gospel now to he had Heb. 2. 2. 2. This may instruct us in the dignity and excellency of the Christian Church The Psalmist having an eye on the Church of Israel stiles it the City of God and thus saith of it Psal. 87. 3. Glorious things are spoken of thee O City of God The like glorious things and that in a far more excellent manner may be applied to the Church of Christ For this Church is brought to that and the priviledges of that Church are brought to this This was fore-told Isa. 35. 1 2. and 66. 10 11 2. In regard of the right which the Christian Church hath to the ancient Jewish Church the titles proper to that are entended to this For this is called Sion and Ierusalem and the City of God as in the foregoing verse And the members of this First-born Heirs Children of promise Children of the free woman Gal. 4. 28 31. Abrahams seed Gen. 3. 29. Israel of God Gal. 16. 16. Their maine priviledges whereof we also are made partakers were these 1. A speciall covenant betwixt God and them Gen. 17.
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
mutual relation to one Father Eph. 4. 6. One God and Father of all who is above all saith the Apostle When Saints depart out of this world this relation ceaseth not Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves 2. Their mutual union with one head which is Christ the Son of God 1 Cor. 12. 12. That all Saints in heaven and earth are united to him is evident Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion 3. The mutual spiritual animation by the same Spirit That Spirit which is in Saints on earth accompanieth their spirits into heaven That being ever one and the same Spirit though in divers persons draws all to a mutual communion as the same soul animating many members Quest. In what particulars consisteth this communion Answ. 1. In Gods bringing us together 2. In our mutual affection 1. God who hath chosen a set and certain number to life in his time gathers them together into that general assembly whereof before the true Catholick Church Ioh. 10. 16. This he doth outwardly by the word inwardly by the Spirit Thus as some are translated into the triumphant Church others are called into the Militant Church which are but two parts of the Catholick Church In this respect all that on earth are called come to the spirits of just ones made perfect 2. The mutuall affection of Saints is manifested both by that which Saints in heaven do for Saints on earth and also by that which Saints on earth do for Saints in heaven So little is in Scripture recorded of the affections of Saints in heaven towards Saints on earth as we have no warrant for any particular effects only from the sympathy of fellow-members and abundance of charity in them we may very probably inâ—…er two generals 1. Saints in heaven pray for them on earth that God would support them and deliver them out of all their miseries and bring them to the rest and glory where they themselves are Thus much is intended Rev. 6. 10. But it is to be taken of their â—…ffection to the Church in generall and not to particular members which are unknown to them 2. They rejoyce at Gods preservation of his Church on earth so as many of their fellow-soldiers are daily translated and crowned whereby their blessed society is increased For love abideth and aboundeth in heaven 1 Cor. 13. 8. and this is one speciall fruit of love On the other side Saints on earth 1. Praise God for the rest and glory which they in heaven enjoy and for their blessed departure out of this vaile of misery It s prescribed as a form of praise Rev. 14. 13. Blessed are the dead which die in the Lord c. 2. They pray for the resurrection of the bodies of those Spirits that so they may be fully both in body and soul consummate which is the substance of the second petition in the Lords prayer 3. They set them as a pattern before them and tread in their steps whereby they bring much honour to them 4. They sigh and earnestly long to be with them as Phil. 1. 23. 1. This may informe us of the blessednesse of the time wherein we have been bâ—…ed and brought up which is the time of the Gospel wherein we Gentiles are brought to those blessed Spirits to be children of their Father members under their head guided with their Spirit redeemed by their Saviour coheires of their inheritance Note Eph. 3. 12. 2. This may stir us up to acquaint our selves with the histories of them recorded by the Holy Ghost and to be provoked to an holy emulation and imitation of them according to that exhortation of the Apostle Heb. 6. 12. to be followers of them who through faith and patience inherit the promises §. 114. Of Jesus the Mediator of the new Covenant Heb. 12. 24. And to Iesus the mediator of the new Covenant THe Apostle here returnes to that excellent person who is the greatest glory of the New Testament accesse to whom is the greatest priviledge of all He is set out before in his last function Iudge of all wherewith least Saints should be too much affrighted by reason of their manifold imperfections and transgressions Here he is set out a Mediator and after this a meanes of purging from sin And to Iesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel For the name Iesus it is a Greek expression of Ioshua and signifieth a Saviour so that this title Iesus is a most honourable title intimating that full salvation which he bringeth to his people Of this name and title Iesus See more Chap. 2. v. 9. § 73. The next particular which followeth in the description of the person here is his office whereof is expressed 1. The kind of it Mediator 2. The object where about it is exercised in this word Covenant which is illustrated by the excellency of it in this particle New And to Iesus the Mediator of the New Covenant The word Mediator is derived from an adjective that signifieth middle which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance In which respect this title is oft attributed to Christ as standing betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. Of the nature of this office the end thereof the Persons that were at variance the Person that enterposed betwixt them the motive that stirred him up thereunto c. See Chap. 8. v. 6. § 23. The object whereabout this office of Christ is exercised is said to be this Covenant Of the notation of the Hebrew and Greek words translated Covenant See Chap. 7. v. 22. § 94. Of the nature of a Covenant and the kinds of Covenants mentioned in Scripture See Chap. 8. v. 8. § 39 40. The Covenant whereof Christ is the Mediator is here stiled by the Apostle NEW and that in four severall respects whereof See Chap. 8. v. 8. § 35. §. 115. Of the excellency of the Gospel above the Law and of the Mediator of the Gospel above the Mediator of the Law THe principall point intended in these words is intimated in this particle AND which hath relation to the former priviledges so to that forementioned phrase Ye are come viz. by the Gospel unto Iesus the Mediator of the new Covenant So that the Apostle doth hereby give us to understand That By the Gospel we are brought to the Mediator of the new Covenant A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel Ier. 31. 31. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iâ—…dah And the Apostle who lived under the Gospel applieth it to the time present Heb. 8. 8. The Covenant under the Law is stiled the
to sow and v. 24. Christ said Take heed what ye hear So likewise Luke 8. 18. Rev. 2. 7. The grounds and reasons thereof may be taken 1. From the excellency of it As God himself is without question the most excellent of all so his word See a commendation hereof Psal. 19. 7 8 9. Prov. 8. 6 c. 2. From Sathans malicious endeavour to steal it from us that so it should do us no good In that respect he is resembled to fouls which pick up the seed that is sown Matth. 13. 4 19. 3. From our own in disposition thereto The more divine heavenly and excellent any thing is the more dull and heavy we are thereto by nature Our hearts being naturally earthly and sensuall And therefore saith the Apostle 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God It is God that must open the heart as he did the heart of Lydia Act. 16. 14. before we can attend unto the word of God This reason is rendred why the Iewes received not the word Matth. 11. 25. and 13. 11. 1. This may inform us in the reason of that small profit which by many is made of Gods word Gods word is in it self a word of great price and worth Psal. 19. 10. Yea it is sweet and comfortable It hath also a great power and efficacy in it Rom. 1. 16. Heb. 4. 12. It s an excellent light and guide Psal. 119. 24 105. How is it then that it is no more regarded Surely by reason of mens supine negligency and carelessenesse they do not see to this matter they do not heed it they do not consider the worth the benefit the comfort of it and the need wherein we stand of it If they did more advisedly and seriouslly see to and consider this matter they would have the word in more high esteem and reap more benefit by it 2. How should this stir us up to give diligent heed to Gods word unto that which above all other things is to be regarded See to it that it be not any way slighted It s the most excellent Prov. 3. 14 15. the most comfortable Psal. 119. 50. and every way most profitable 1 Tim. 3. 16. §. 124. Of Christ speaking to us in the Gospel THe matter whereof the inhibition consisteth follows wherein 1. One thing is implied 2. Another expressed 1. The thing implied is that in the Ministry of the Gospel Christ speaketh to his Church This is here presupposed and taken for granted for if Christ speak not he could not be refused 2. the thing expressed by way of inhibition is to refuse Christ speaking From the former we may observe That Christ speaketh to us in the Gospel That which is spoken of the revelation Rev. 1. 1. where it s called The Revelation of Iesus Christ may be applied to the whole Gospel and to all the mysteries thereof It s therefore oft stiled the Gospel of Iesus Christ Mark 1. 1. Rom. 1. 16. 2 Cor. 4. 4. Gal. 1. 7. 2 Thess. 1. 8. because Christ is the revealer of as well as the subject matter of it 1. Obj. Christ delivered the Law The Angel mentioned Act. 7. 38. was the Angel of the Covenant Jesus Christ so stiled Mal. 3. 1. Thereupon it s said Exod. 20. 1. God spake all these words and v. 2. I am Jehovah the Lord thy God For that Angel was Iehovah true God And by him the Father alwaies made known his mind to the Church In which respect he is stiled the word John 1. 1. yea the word of God Rev. 19. 13. Answ. What is spoken of Christs revealing his Fathers will before his exhibition in the flesh is intended of him as the Son of God the second person in sacred Trinity So as true God he spake by his divine Spirit as 1 Pet. 3. 19. But the Gospel was revealed by him as Emmanuel God with us Matth. 1. 23. The word was made flesh John 1. 14. And so God manifested in the flesh 1 Tim. 3. 16. 2. Obj. Rom. 2. 16. The Gospel is termed the Gospel of Paul So likewise in Rom. 16. 25 2 Cor. 4. 3. 1 Thess. 1. 5. 2 Thess. 2. 14. Answ. A thing is said to be a mans own many waies 1. As he is the author and orignall cause of it Luke 6. 44. 2. As he hath a just right and title unto it Matth. 20. 15. Prov. 5. 17. 3. As the care and custody of it is committed to his charge Numb 17. 9. 2 Tim. 4. 5. In this last sense the Gospel is said to be Pauls and other Ministers Rom. 1. 1. and 15. 16. 1 Thess. 2. 4. 1 Pet. 1. 12. But in the two former respects it is the Gospel of Christ yea also as Christ is the subject matter of it But distinctly to explain the point In five severall respects Christ is said to speake in and by the Gospel and the ministry thereof 1. Before the time of the Gospel Christ incarnate spaâ—…e not but upon the revelation of it being incarnate he spake visibly audibly with his own voice In this sense the Apostle Heb. 1. 1 2. God who in times past spake unto the Fathers by the Prophets hath in these last daies spoken unto us by his Son 2 Christ incarnat made known the Gospel and all the mysteries thereof to his Apostles Ioh. 15. 15. Act. 1. 3. And whereas St. Paul had heard nothing out of Christs mouth while he lived on earth being called to be an Apostle he was wrapt into heaven and there by Christ himself was instructed in the mysteries of the Gospel Gal. 1. 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it St. Paul and others prefix this title before their Epistles An Apostle of Iesus Christ. 3. Christ after he had ascended from earth to heaven sent his Spirit further to instruct his Apostles and to bring to their minds all that he had revealed to them before Iohn 14. 26. 4. Other Ministers living in the Apostles times declared what the Apostles had revealed to them from Christ 2 Tim. 2. 2. Heb. 2. 3. 5. Ministers suceeding the Apostles age after age preach the mysteries which are by Evangelists and Apostles written and recorded from Christ himself If any do otherwise he is pronounced accursed Gal. 1. 8. Rev. 22. 18. Thus we see how Christ still speaketh to his Church under the Gospel The reasons proving Christ to speak unto us in the Gospel may be 1. The profundity of the mysteries in themselves They are such as eye hath not seen nor ear heard neither have entred into the heart of man c. 2. The excellency of them 1 Tim. 3. 16. None but the Son of God was fit to reveale them Rev. 5. 4 5. 3. The kind of mysteries of the Gospel They all concern the free grace and rich mercy of God to man in Christ Jesus The summe of all is this God so loved the world that
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
24. Another great impediment is undue suspition and unjust jealousie This makes every thing spoken or done to be misinterpreted and taken in the worst part The Apostle 1 Tim. 6. 4. reckoneth surmisings among other grosse enormities as envy strife railings which use to be occasions of great discord and fierce dissentions He also gives this epithete evil to surmises For they are evil in their nature being brats of the old man and evil in their effect they hinder many good duties among friends and cause many acts of injustice Impediments which hinder the springing up or growing of a good thing must be removed for obtaining that good thing and abounding therein 2. Communion friendship and familiarity must be kept with professors of the truth that thereby we may the more freely open our hearts one to another and communicate counsels yea and take notice of the gifts which God hath bestowed one upon another This is and will be an especiall means of working and encreasing brotherly love 3. We must take all opportunities of doing courtesies to the Saints and of receiving kindnesses from them By doing courtesies we tie their hearts to us and by receiving kindnesses we make them the more willing to accept in the better part the courtesies we do to them A generous minde will not continually receive courtesies unlesse it may return courtesie for courtesie By this mutuall kindnesse the intire affection of Saints one towards another are the better discerned which cannot but preserve brotherly love 4. We must be instant in prayer both singly for our selves and also mutually each for other For our selves that God would be pleased to work our hearts as to other sanctifying graces so to this in speciall That entire affection of love which God at first implanted in mans soul when he created him after his own Image is exceedingly defaced by mans fall To have it renewed requires a supernaturall work even a work of the Divine spirit Now prayer is an especiall means of obtaining the holy Ghost Our heavenly Father will give the holy Spirit to them that ask him Luk. 11. 13. By this Spirit may this grace be wrought in our hearts This duty also is to be performed in the behalf of others that God who can dispose the hearts of all as it pleaseth him would turn the hearts of the brethren to us Thus shall we be kindly affectioned one to another in brotherly love Their apprehension of our love to them will kindle and inflame love in them to us and our apprehension of their love to us will kindle and inflame love in us to them Hitherto of the Rules or Means for brotherly love §. 10. Of Motives to Brotherly love MOtives to stirre us up after brotherly love are such as follow 1. Brotherly love is a grace absolutely necessary It is the ground-work or foundation whereon all duties that have relation to the brethren are erected If they be not founded thereon they cannot be well performed and that performance which is made of them cannot be acceptable to God or man The Apostle expresly cleareth this point 1 Cor. 13. 1 2 3. yea it is a mother grace which compriseth all other graces under it Gal 5. 14. Rom. 15. 9. 2. Brotherly love is one of the fairest and most glorious flowers in the Christian garden It makes men amiable before God and man It sends forth a sweet fragrant â—…avour wheresoever it is It hath been before shewed that there is nothing wherein man more resembleth God then in brotherly love See § 8. 3. Such is the life and vigor of brotherly love as it puts on them in whom it is unto all duties A stronger incitation and inforcement thereunto cannot be given To this end doth Christ three times together put this question to Peter Simon lovest thou me Joh. 21. 15 16 17. Love moved God to give his Son to man Ioh. 3. 16. Love moveâ—… Christ to give himself to his Church Eph. 5. 25. Love constrained Paul to do what he did 2 Cor. 5. 14. We are therefore all injoyned to love God Deut. 6. 5. and husbands to love their wives Eph. 5. 25. and wives their husbands and parents their children Tit. 2. 4. Professors the brotherhood 1 Pet. 2. 17. every one one another 1 Ioh. 3. 11. For love will make men give every one their due Where love faileth there is extream backwardnesse to duty where love aboundeth there is great forwardnesse thereunto 4. So violent and irresistable is the power of love as it will passe thorow all difficulties and overthrow all obstacles It will not be hindered from doing the good it should do The Church doth with much emphasis set out the power of love Cant. 8. 6 7. where she affirms it to be as strong as death Who can stand before death Death overcometh all Love is also as a fire hot fervent vehement the flame thereof is the flame of the Lord a most ardent and violent flame Other fires may be quenched with waters but many waters cannot quench love No afflictions nor persecutions can put love out of a mans heart I will very gladly spend and be spent for you though the more abundantly I love you the lesse I be loved faith the Apostle 2 Cor. 12. 15. Reade for this purpose Rom. 8. 35 c. 5. Love is as salt which inâ—…useth a favoury and wholesom tasâ—…e into such things as would otherwise be fresh and flashy It is therefore joyned with sundry other duties for this very purpose even to season them The Apostle so farre commends love in this kinde as he maketh all things unfavoury and unprofitable without it 1 Câ—…r 13. 1 2 3. He therefore giveth this generall advice Let all your things be done in love 1 Cor. 16. 14. 6. Love hath a strong operation on others It is as fire which heateth the things that are near it As apprehension of Gods love to us works love in us to God We love him because he first loved us 1 Joh. 4. 19. so others apprehension of â—…ur love to them will make them love us And as love puts us on to all kindnesse unto them so their love of us will put them on to do all kindnesse unto us The mutuall love which David and Ionathan manifested each to other put them on to do much one for another 7. Love is one of the most comfortable graces that a man can have It gives evidence to others and brings assurance to a mans own soul of the love of God to him of his right to Jesus Christ of the Spirits abode in him and of his right to the heavenly inheritance Love of the brethren is an evidence also of his love of God It is the main scope of St Iohns first Epistle to demonstrate all these evidences Reade in speciall for this purpose 1 Ioh. 2. 10. Ioh. 3. 14 18 19. 4. 7 12 16. 8. Love is an especiall
Herein lies a main difference betwixt the histories of Heathens and Saints It was before noted § 101. that the histories of Saints are in sacred Scripture purposely recorded for imitation §. 104. Of the benefits of imitating Guides THe direction to be observed about the right and best use concerning Guides is so to set them before us as we may endeavour to be like unto them and that whether they be living or dead whether of later or ancienter times There is mention made of a Star which certain wise men of the East so fixed their eyes upon as they followed it till at length they came to Ierusalem and from thence to Bethlehem where they found Jesus Matth. 2. 1 c. Thus must we set our eyes upon such Guides as God doth set before us and follow them till we may come to that place where Jesus now is Thus shall we honour them This is indeed the greatest honour that we can do to them Hereby we make a supply of them in Gods Church they being taken away so as the Church doth the less miss them Elijah was the less missed because Elisha was indued with his spirit This therefore brings a great benefit to the Church of God The greatest benefit of imitating our Guides redoundeth to our selves We being like to them shall receive from God such approbation and acceptation as they received we shall finde such consolation in our own souls while here we live and when we are dead partake of their glory Their virtue will live in us Abels offering his sacrifice in faith will make us so to offer up our spirituall sacrifices Enochs walking with God will make us in all things to eye God Noahs uprightness will make us upright So the graces of others will be wrought in us Finally God hereby will be much honoured in that fear service praise and other duties are perpetually performed by mortall men which have but a time to be here in this world For as they who are departed have served him in their generation others who imitate them will serve him in succeeding generations So as the eternall God will be served from generation to generation §. 105. Of setting out the Lives of Saints departed THat which hath been said of the good which followeth upon imitating Saints justifieth the laudable profitable and pious custom of setting forth the Lives of Saints after their departure The sacred Scriptures abound herein The like have the Fathers of the Christian Church done in all ages and 〈◊〉 may it be performed This is not only a means of keeping them fresh 〈◊〉 memory according to that which the Wise man saith The memory of the just is blessed Prov. 10. 7. but also many are directed and incited to follow them Had not their lives been set forth succeeding ages would have wanted both directions and encouragements True it is that abuses are committed herein by uncertain frivolous and false narrations But abuse of a good thing is no sufficient warrant clean to take away all use thereof §. 106. Of the things wherein Saints are not to be imitated THis object of the forenamed duty faith whose faith follow is a limitation of that duty of imitation and it sheweth that the doctrine and practice of other men though pious is no absolute and infallible rule The particulars that are mentioned or otherwise intended do shew wherein such and such are to be imitated as the Prophets in suffering affliction Iob in patience Iam. 5. 9 10. So others in other like things The best Saints were men and had the flesh in them as well as the Spirit and many fruits of the flesh were manifest in them as well as of the Spirit That this point may be the more distinctly understood I will endeavour to clear these two points 1. Wherein they were not to be imitated 2. Wherein they might and must 〈◊〉 〈◊〉 1. Concerning the negative there are three things wherein they are not to be imitated 1. Extraordinary matters These were for particular persons not for all 2. Temporary matters These were for speciall times not for all times 3. Sinfull matters These were for no persons for no times 1. It was the motion of an extraordinary spirit that moved Elijah to call for fire from heaven to consume two Captains and their fifties 2 King 1. 9 10 c. Therefore when Christs disciples alleadged this example for them to do the like Christ rebuked them and said Ye know not what manner of spirit ye are of 2. Ioshuas worshipping God on Mount Gerizin and Mount Eber was but temporary It was therefore unwarrantably brought unto a perpetuall custom by the Samaritans Joh. 4. 20 21 22. 3. It was a sinfull practice of the Jews to put away their wives for every cause Christ therefore condemneth their successors for imitating them therein Matth. 19. 3 c. If it be demanded why those things were then registred I answer That though they were not all written for our imitation yet all for our instruction and learning Rom. 15. 4. Particular instructions which we may gather from them are such as these 1. By extraordinary acts the doctrine which they delivered is confirmed 2. By temporary acts the manifold wisdom of God is manifested Eph. 3. 10. and Saints submission unto God answerably ordered 3. By sinnefull acts the weakness of Saints is evidenced and Gods goodness and patience toward them Admirable comfort may be received from thence Quest. If patterns of Saints be not rules in all things how are doctrines raised from thence Answ. Doctrines are not raised simply from the practice of Saints but from the conformity thereof to those precepts which are an infallible rule for all and from Gods approbation of them The limitation of Saints practice doth demonstrate the preposterous apology of Enthusiasts who take their warrant from such as were extraordinarily inspired And of superstitious persons who plead the practice of the Apostles about Jewish Rites which were in the time of their honourable buriall Acts 21. 24. And of impudent sinners who produce the sinnefull acts of Saints for justifying themselves in their sinnes There is scarce a sinne which might not this way be justified But I advise such to consider the evidences of Gods displeasure against such sinne and the deep humiliation and through repentance of Saints for the same §. 107. Of the things wherein Saints are to be imitated COncerning the affirmative the things wherein Saints are to be imitated are to be brought to two heads The one Generall The other Particular All Generall morall duties appertaining to all persons at all times are for imitation as fear of God zeal of his glory faith in Christ love of the Saints meekness mercifulness temperance patience and other the like The Particular head containeth under it 1. Duties of a particular calling place or condition which they that are of the same may and ought to imitate Thus the Apostle setteth before wives the commendable practises of such
§ 148. III. Obedience must be yielded with due respect to Ministers This is intended under this phrase Submit your selves See § 148. IV. Ministers are watchmen They are here said to watch See § 149. V. Ministers watch especially for mens souls So much is here expressed See § 150. VI. Ministers must give an account This is here implied See § 151. VII Faithfull Ministers have an eye at their account They watch as they that must give an account See § 151. VIII Peoples proficiency makes Ministers give their account with joy See § 152. IX Peoples not profiting makes Ministers grieve See § 152. X. Grief of Ministers for peoples not profiting is discommodious to people See § 152. XI Prayer is to be made for others So much is here intended under this word pray See § 153 XII Prayer is especially to be made for Ministers Ministers are comprised under this phrase for us See § 153. XIII Conscionable Ministers are most to be prayed for This is the reason that the Apostle here renders for performing this duty See § 153. XIV A man may know that he hath a good conscience The Apostle asserteth thus much of himself See § 154. XV. Christians may in charity judge of others what they know of themselves These phrases of the plurall number we trust we have give evidence hereof See § 154. XVI A good conscience extends it self to all duties It is here said to be in all things See § 155. XVII A man of a good conscience will well order the whole course of his life So much is intended under this phrase to live being here brought in as the proof of a good conscience See § 156. XVIII A willing minde is a note of a good conscience The Apostle expresseth as much under this word willing See § 156. XIX Respect must be had to the manner of ordering our life This is intended under this word honestly See § 157. §. 162. Of Ministers praying for their people Verse 20. Now the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the blood of the everlasting Covenant Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THat which the Apostle required of the Hebrews on his behalf he here performeth for them which is prayer For this Text containeth an effectuall prayer for them This is an especiall part of a Ministers Function It is that which the Apostles do in all their Epistles So did the Prophets use to pray for their people Samuel accounteth it a sin against the Lord to cease to pray for the people 1 Sam. 12. 23. Our Lord Christ much used this duty in the daies of his flesh for his Church He did sometimes spend a whole night therein Luk. 6. 12. An effectuall prayer of his for his Church is registred Ioh. 17. 6 c. Prayer is the means of obtaining all manner of good things not for our selves only but for others also and prayer is very powerfull for these and other like ends Of these and other motives to this duty See the whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. Of Prayer § 15 c. Let such Ministers as desire the prayers of their people for themselves imitate this and other faithfull Ministers of God in praying for their people earnestly frequently in publick and private ordinarily and extraordinarily Thus will their watching and pains taking for their people be more acceptable to God and profitable to their people A greater part of the Apostles prayer is spent in describing him to whom he makes his prayer and that by two of his eminent properties namely his Goodness in this phrase The God of peace and his Greatness in this Which brought again from the dead So as a serious consideration of his excellencies on whom we call and particularly of his Goodness and Greatness is an especiall means to quicken up the spirit unto due prayer See more hereof on the Guide to go to God or Explanation of the Lords Prayer § 4 6. §. 163. Of the God of peace THe title God is here especially to be applied unto the first person in regard of that speciall relation which it hath to Iesus Christ whom God the Father brought again from the dead Yet this property of peace here applied to him is not so proper to the first person as it excludeth the other two For the second person is the Prince of peace Isa. 9. 6. and the third person is the Spirit of peace This then is the property of the Divine nature rather then of any one particular person exclusively God is here and elsewhere thus styled The God of peace in that he is the primary Fountain and Author of all peace and the Worker and Finisher thereof and there is no true peace but of God as is evident by this phrase The peace of God Phil. 4. 7. Col. 3. 15. And Gods Embassadors have the ministry of reconciliation 2 Cor. 5. 19. and their message the Gospel of peace Rom. 10. 15. Peace according to the notation of the Greek word signifieth a knitting in one It is God the Creator of all that doth properly knit things in one At first God created all things in perfect concord and peace When by mans transgression disunion and discord was made betwixt God and man man and his own conscience and betwixt one man and another God made up all these breaches 1. God gave his Sonne to make reconciliation betwixt himself and man 2 Cor. 5. 19. 2. God by faith in Christ and the renovation of the holy Ghost worketh peace of conscience in man and so maketh peace betwixt a man and himself Phil. 4. 7. 3. God communicateth to his children such a spirit of union as they thereby are at peace one with another Isa. 11. 5. 4. Peace being a comprehensive word compriseth under it all manner of blessings which come from above even from the Father of lights Iames 1. 17. The Apostle in the beginning of his prayer giveth this style The God of peace to him on whom he calleth to strengthen both his own and their faith in a stedfast expectation of obtaining the blessings which he prayeth for For what may not be expected from the God of peace from him that is the Fountain of all blessing from him who is reconciled and at peace with us from him that pacifieth our conscience from him that knitteth us together by the bond of peace To meditate hereon when we go to God and call upon him would much inlarge our spirits in praying to God and strengthen our faith in obtaining that which we pray for This title God of peace should so work on us who profess our selves to be servants and children of this God as to follow peace that as he is
156 Endeavour of man to be used 13. 180 Enduring afflictions makes them profitable 1â—… 44 Enemies of Christ 1. 151 Enemies of Church set in array ibid. The army against them ibid. Enemies of Church shall be subdued 1. 153 154 Enoch his name 11. 16 Enoch died not 9. 133 Enter into rest 3. 116 Epistles Apostolicall 1. 6 8. Epistle to the Hebrewes a divine and excellent one 1 1 2 Epistle to the Hebrewes whereupon occasioned 1. 9 The scope and method of it 1. 10 Ephraim 11. 〈◊〉 Equivocation in oaths 6 125 Equivocation how lawfull or unlawfull 11. 189. Erre in heart 3. 106 Error to be expiated 9. 44 Esau his name 11. 106 Esaus impious disposition 12. 91 Essence of Father and Son the same 1. 51 Established we must be 13. 118 Eternity of Christ 1. 129 143 145. And 9. 77 Eternity of Christs Kingdome 11. 108 Eternal salvation 5. 51. Eternal redemption 9. 65 Eternal Priest-hood of Christ 5. 29 Events judge not actions 11. 186 Ever how taken 13. 112 Everlastingnesse See eternity Exaltation of Christ 1. 30 c. And 12. 22 Examples quicken 6. 83 Examples good to be followed 6. 83 Of this largely 13. 100 c. Excellency of Christ 1. 39 Excellency of Angels 1. 40 85 Exercise makes ready 5. 75 Exhortations usefull 3. 143 Experience of misery a ground to succor others 2. 186. Experimentall learning 5. 47 Explain ambiguous points 10. 58. External sanctity to be added to internall purity 10. 67 Eternall meanes cannot perfect 11. 279 Extreames to be avoided 12. 38 Eyes of the soul 2. 72 F FAinting Spirits soon weary 12. 25 Faint not under crosses 12. 38 Faith See Believe and Believer Faith Principles about it 6. 10 Faith supporteth 3. 152 Faith maketh partakers of Christ 3. 153 Faith maketh the word profitable 4. 19 Faith giveth a right to Gods promises 4. 23 Faith obtaines the promises 6. 85 Faith freeth from fear 6. 144 Faith of best needs strengthning 7. 45 Faith brings salvation 10 153 Faith justifying stands with other kinds 11. 2 Faith is a substance 11. 3 And an evidence 11. 4 Faiths excellencie 11. 3 4 Faith makes please God 11. 21 Faith receives what one hath not 11. 54 Faith makes many be strong 11. 56 Faith recompences 11. 57 Faith makes invincible 11. 149 Faith seeth God 11. 150 Faith of an infinite capacity 11. 152 Faith and tears may stand together 5. 45 Faith works obedience 11. 28 37 153 Faith and Prudence in preventing danger 11. 158 Faith common to all sorts 11. 165 Faith of some beneficiall to many 11. 165 Faith maketh bold 11. 166 Faith makes weak ones strong 11. 166 Faith worketh on senselesse creatures 11. 175 Faith in the seed accepted 11. 181 Faith gets good by others acts 11. 242 Faith enableth to endure much 11. 243 Faith begun and finished by Christ 12. 13 14. Faithfull God is in his promises 7. 75 Faithfull Christ is 2. 177 Faithfulness 3. 32 40 Faithfulness of Moses and Christ 3. 39 Faithfulness to him that appoints 3. 3 Faithfull servant 3. 51. Faithfulness of God in vengeance 10. 113 Fall away See Apostates Father and Son one essence 1. 51. Father and Son distinct persons 1. 51 Fathers of the flesh correct their Children 12. 49 Fathers who of old so accounted 1. 11 Fathers sins no warrant 3. 95 Fatherly relation betwixt Pastor and People 12. 33 Father of Spirits God is 12. 51 Fore-Fathers sins why registred 3. 90 Fore-Fathers sins to be observed 3. 92 Fear of death 2. 149 Fear lest thou fall 4. 5 Fear good and evill ibid. Fear was in Christ 5. 44 Fear and faith may stand together 5. 45 Fear mixed with serving God 8. 12. 12. 136 Fear of God ariseth from faith 11. 28 Fear not man 11. 129. And 13 84 91 Fear not the greatest of men 11. 148 Fearfull God is 10. 115 Fellowship betwixt Christ and Saints 1. 122. See Brethren Fidelity towards such as confide in us 11. 188 Figures See tropes Figures legall had their date 9. 48 Figures had truths 9. 122 Finish how God did all his works 4. 28 Finisher of faith Christ is 12. 14 Fire quenched by faith 11. 231 First-begooten how Christ 1. 67 First-born how Saints 1. 68 First-born were Priests 7. 63 First may be last 4. 41 Flesh. Flesh and blood 2. 137 Flesh and blood Saints 2. 138. Christ 2. 139 Flesh how purifying to it 9. 75 Flesh of Christ typified by the veil 9. 16 Fly in persecution may Professors 11. 259 Follow See Example Forget not encouragements 12. 30 Forget not strangers 13. 12 15 Fore-runner 6. 158 159. See Run Foot-stool of Christ 1. 154 Forbearance of God See Patience Forgetting kindnesses is unrighteousnesse 6. 64 Former days to be remembred 10. 118 Fornication 13. 37. 12. 89 Fornication an heynous sin 13. 38 Forsake any thing a believer will 11. 147 Foundation of world 1. 131. and 4. 29 Foundation of religion to be laid and built upon 6. 6 Free gift 2. 130 Free-will of man in what 3. 81 and 4. 63 Freedome and immutability may stand together 6. 136 Future things to be sought 13. 139 Future things foretold 10. 45 Future things object of faith 11. 108 G. GAte what it signifieth 13. 129 Generall points to be applied by every one 12. 34 Generation divine 1. 50 Generation of Christ as God and as man 1. 53 c. Generation divine and humane distinguished 1. 57 Generation of Christ how evidenced 1. 60 62 A Generation what it intendeth 3. 104 Gentlenesse See Mildnesse Gesture in worshipping 11. 113 Ghost-holy 2. 35. See Holy-Ghost Gideon his Names Infirmities and Excellencies 11. 195 196 197 Gifts of Holy-Ghost 2. 35 Gifts ordered by God 2. 37 Gifts to God 5. 6 Gifts and Sacrifices 5. 7 Gifts heavenly 6. 33 Gifts fit for function 11. 194 Goat why a sacrifice 9. 102 Goat that scaped typified Christ 9. 49 Glory for excellency 1. 19 Glory of God set out in Christs humiliation 2. 87 Glory of heaven 2. 93 Glory with which Christ Crowned 2. 60 61 Glory of which Christ counted worthy 3. 43 Glory and honour distinguished 2. 60 Glory of God the supreme end 8. 40 Go to God See Come to God God Principles concerning him 6. 9 God how he speaks 1. 11 God how he spake by his Son 1. 14 God Christ 1 107 God the God of Christ 1. 118 God entred into covenant with Christ. ibid. God set Christ at his right hand 1. 149 God not tied to means 2. 28 God continues to shew his power to opposers 3. 100 God kind to ungratefull 3 97 God how grieved 3. 103 God oft complains 3. 105 Gods favour turned into wrath 3. 113 Gods work attributed unto man 4. 48 God to be imitated 4. 62 God fully knoweth all things 4. 76 God seeth sin in justified persons 4 78 God ready to succour 4 98 Gods condescension for mans good 6. 100 139. and 8. 41 God doth more then he needed
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
world lyeth in darknesse and that none know how to worship him except it be revealed unto them from himself 1. This giveth proof of Gods good respect to man and sheweth how loth he is that man should stumble or mistake his way and perish Hereby doth God justifie himself about the distraction of those that perish thorough their ignorance 2. This doth much aggravate the sin of superstitious persons and of all that wander out of the right way It sheweth that their wandring is not for want of light but thorough their own wilfulnesse They close their eyes against the light which God hath afforded unto them 3. Let us answer Gods good respect to us in affording instructions and directions by giving heed to the same Thus will God continue his light unto us and we shall thus be brought to worship him acceptably here and to enjoy an eternall communion with him hereafter §. 19. Of Gods giving Lawes to Moses in the Mount THe place where God shewed the foresaid pattern to Moses is here said to be in the Mount This hath reference to Exod. 24. 16 17 18. There it appeareth that this was Mount Sinai where Moses was with the Lord alone forty dayes and forty nights God took Moses thus on high far from all society with other men and kept him all those forty dayes and nights without ordinary sustenance to give the people to understand that the ordinances which Moses delivered unto them were from abovâ—… even from God himself that thus they might have them in higher esteem and more conscionably and obediently submit themselves unto them God also would hereby fit and prepare Moses with care and diligence to attend unto all those things that he should give him in charge By beeing alone with God in the top of the Mount covered with a cloud and kept from hunger and thirst from sleeping and drowsinesse he was freed from all manner of distractions and incumbrances naturall or secular arising from himself or others and thereby enabled and fitted wholly to attend upon God His solitarinesse was an especiall help thereunto §. 20. Of the resolution of Heb. 8. 3 4 5. Vers. 3. For every high-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer Vers. 4. For if he were on earth he should not be a Priest seeing that there are Priests that offer gifts according to the Law Vers. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle for see saith he that thou make all things according to the pattern shewed to thee in the Mount Vers. 3. IN these three verses there is laid down a difference betwixt the sacrifice of Christ and the legall Priests This difference is 1. Propounded v. 3. 2. Illustrated v. 4. 3. Confirmed â—… 5. 1. In the proposition there is 1. A case granted 2. An inference made thereupon In the case granted three branches are observable 1. The person high-Priest amplified by the generality â—…very 2. The ground of the case is ordained 3. The act to offer This is amplified by the subject matter to be offered which 〈◊〉 distinguished into these two kinds Gifts and sacrifices The inference is that Christ must also offer This inference is 1. Generally hinted in this illative particle wherefore 2. Particularly expressed In the particular expression we have 1. The ground of that which is â—…et down It is of necessity 2. The person intended this man 3. The sacrifice implyed under this phrase somewhat also 4. The end of his sacrifice to offer Vers. 4. 2. In the Illustration the place where the one and other Priests offer is discussed Hereof are two parts 1. Where Christ offered his sacrifice 2. Where the legall Priests offered theirs The former is 1. Implyed by a supposition 2. Proved 1. In the supposition we have 1. The thing supposed If he were on earth 2. A consequence inferred thereupon He should not be a Priest These two imply a strong negation namely that Christ was not on earth whence it followeth that heaven is the place where Christ exerciseth his Priest-hood 2. The proof is taken from the act of the legall Priests Here we have 1. The persons There are Priests 2. Their act that offer This is amplified by the subject Gifts 3. The ground thereof according to the Law Vers. 5. The Confirmation is taken from Gods ordinance v. 5. This may have a remote reference to v. 3. Every high-Priâ—…st is ordained to offer c. This is thus proved he serveth-unto the example c. Or it may have an immediate reference to this last clause of v. 4. According to the law For Moses was admonished and received a Law that the Priests should so do as they did This confirmation manifesteth a main difference betwixt legall Priests and Christ they served to that shadow whereof he is the substance Of that confirmation there are two parts 1. The office of legall Priests 2. Their warrant Their office is set out 1. By their act who serve 2. By the object to which they serve This is set out two wayes 1. By the types 2. By the truth The types are in these two words Example shadow The truth is in this phrase Heavenly thiâ—…gs The Priests warrant is 1. Propounded 2. Exemplified In propounding the warrant there is expressed 1. The Minister that was imployed Moses was admonished 2. The principall author thereof God 3. The time when it was given when he was about to make the Tabernacle In the exemplification of the warrant there is observable 1. The manner of enjoyning it See 2. The matter Herein we have 1. The Author saith he 2. The Minister imployed That thou make 3. The extent of things to be done all things 4. The manner of making them This is 1. Propounded according to the pattern 2. Exemplified 1. By the kind of pattern shewed to thee 2. By the place in the Mount §. 21. Of observations raised out of Heb. 8. v. 3 4 5. Vers. 3. I. CHrist is an high-Priest This is here taken for granted See Chap. 2. v. 17. § 172. II. Every one in an office is bound to the duty thereof This I gather from this generall parâ—…icle â—…ery See § 8. III. Ministers of God must be ordained to their Ministry Such were high-Priests who were here said to be ordained See Chap. 5. v. 1. § 3. IV. Priest were to offer to God V. Gifts were offered to God VI. Sacrifiâ—…s also were offered to God These three last points are all in terms expressed Of them see Chap. 5. v. 1. § 6 7. VII Christ did what he was bound unto by his office This adverb of reference wherefore implyeth as much See § 9. VIII Christ bound himself to be a sacrifice for us This is the necessity here intended See § 9. IX Christs sacrifice was of another kind then the sacrifices of a