mention of an Epistle which St Paul wrote to them to whom he himself wrote his Epistles who were Hebrews 1 Pet. 1. 1. 2 Pet. 3. 1. These proofs of the Divine Authority of this Epistle shew how justly it is accounted Canonical as it hath been in all ages of the Church for where Catalogues of Canonical Scriptures have been made this Epistle hath been put into the number and they have been accounted Hereticks that have denied it to be Canonical §. 2. Of the Excellency of this Epistle ADmirable is the Excellency of every part of sacred Scripture which savoureth of more then an humane spirit And this Epistle hath sundry Excellencies which in a peculiar manner do commend it unto us As 1. The Mysteries couched therein The greatest and profoundest Mysteries of our Christian Religion are therein propounded concerning God the Father Son and holy Ghost Concerning the Natures Person and Offices of Christ Concerning the sufficiency of Christs Sacrifice and efficacy of his Intercession Concerning the excellency of the New Covenant Concerning the life of Faith and concerning the priviledge of these later times c. 2. The variety of Histories therein recollected We have in it a rehearsal of most of the memorable Histories from the beginning of the world to the last Age thereof and not only of such as are registred in holy Writ but also of such as fell out since the Prophets ceased to record any 3. Explication of legal Types and Application of them to their distinct Truths No other book is herein comparable to this Epistle 4. Confutation of Heresies It may be termed the Maul of Popery which is a Mass of Heresies Popish Heresies are most against the Offices of Christ Especially against his Priesthood Those Heresies are so fully met withall in this Epistle as if it had been written sine Popery began God fore-seeing what poisonous heresies would be broached prepared this Antidote against them 5. The pithy Perswasions unto all holiness and new obedience the powerfull Encouragements to constancy and perseverance the dreadfull Denunciations against Apostasie and Impenitency the sweet Consolations to such as for Christs sake endure the Cross which are here and there thorowout in this Epistle mixed Thus much in general to commend this Epistle unto us The Title thereof is next to be considered §. 3. Of the Title THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS IT is not probable that this Title was set down by the first Pen-man of this Epistle For he might as well have premised his usual inscription with his Name and Calling which Apostles do in all other their Epistles as have prefixed the foresaid Title Titles before the Apostles Epistles and Subscriptions after them are not accounted Canonical as the Epistles themselves but supposed to be added by some that afterwards did transcribe the Epistles For there are gross mistakings and palpable errours in many of them And though some of them may hit the mark and declare the truth yet doth it not thereupon follow that they are Canonical Although every thing that is Canonical be most true yet every truth is not Canonical For that only is accounted Canonical which was given by inspiration of God Titles therefore and Superscriptions added to the Epistles of Apostles are no sufficient grounds of Doctrine nor may Articles of Faith or Rules for life be founded on them yet they give some light to the matter and may be handled by way of Preface As for the Title of this Epistle no just exception can be taken against it Every Particle therein is undoubtedly most true It plainly demonstrates both the Parties and the Means of the Authors declaring his minde The Parties are 1. The Pen-man or Author 2. The People to whom it was in special directed The Author is described 1. By his Name Paul 2. By his Calling The Apostle The People are described by their Parentage Hebrews The Means is by way of writing a Letter The Epistle §. 4. Of the Author of this Epistle THe proofs before produced for the Divine Authority of this Epistle give evidence that an Apostle or some other extraordinary Minister immediately inspired and infallibly insisted by the divine Spirit was the Author of it Some have supposed it to be written by Luke the Evangelist or by Clemens some by Apollos whose learning and eloquence joyned with great piety is much commended who also in speciall is said to have mightily convinced the Iews Acts 18. 24 25 28. But the evidences following do more then probably evince that Paul the Apostle was the Author of this Epistle 1. The Aucient Greek Churches accounted it to be St Pauls and thereupon prefixed this Title before it The Epistle of Paul c. And in the Catalogue of St Pauls Epistles this is reckoned up whereupon there are said to be fourteen Epistles of St Paul 2. Both Matter and Manner of penning this Epistle is agreeable to St Pauls other Epistles 3. That which St Paul stileth his token in every Epistle 2 Thes. 3. 17. is also in the close of this Epistle thus set down Grace be with you all Amen Indeed in most of his Epistles he stiles it the grace of Iesus Christ yet in both his Epistles to Timothy and to Titus it is as here 4. The mention which is made of Timothy who was St Pauls associate of whom he oft makes mention in his other Epistles and gives the same Epithete to him that is here our brother Timothy Compare with Heb. 13. 23. 2 Cor. 1. 1. Philem. v. 1. To shew that that very Paul is here meant who was immediately called by Iesus Christ and infallibly assisted by his Spirit he is described by his extraordinary function The Apostle Hereof see Chap. 3. v. 1. Thus much of the Author Objections made against this Pen-man of this Epistle are answered in their due places See Chap. 2. § 27. §. 5. Of the Hebrewes THe People to whom in speciall the Apostle directed this Epistle are stiled Hebrewes whereby that Nation which descended from Abraham is meant This Title Hebrewes is oft used in the old and new Testament It was first given to Abraham himself Gen. 14. 13. Then to Ioseph when he was a servant in Egypt Gen. 39. 14 17. Afterwards to all that stock Gen. 40. 15. Exod. 2. 6. 1 Sam. 4. 6 9. Acts 6. 1. Phil. 3. 5. Abraham the father of this people was stiled an Hebrew in two especiall respects 1. Because he came from Heber who was pronepos the third from Shem Gen. 11. 10. 14 25. Shem after the world was divided to the sonnes of Noah was the first father of the blessed Seed Gen. 9. 26. After that the whole world began again to fall from God and rebelliously conspired to build a Tower that might keep them safe from another flood so as God to hinder that work confounded their Languages but Heber separated himself from that
righteousnesse In this illustration are two branches 1. The cause of Christs righteous dealing 2. A consequence following thereupon The cause is double Each cause is set out by a distinct affection and a distinct object The former affection is Love the latter Hatred The object of the former is Righteousnesse Of the latter Iniquity As the Affections Love and Hatred are contrary so the objects Righteousnesse and Iniquity In this respect they may well stand together and that as two causes For love of righteousnesse moves a man to deal righteously so also doth hatred of Iniquity In the consequence we are to observe 1. The manner of expressing it 2. The matter whereof it consisteth The manner is by an Apostrophe to Christ O God The matter consists of an honour done to Christ This is set out 1. By the Authour that doth him that hononr 2. By the kinde of honour done to him The Authour is God Amplified by a speciall relation to Christ His God The kinde of honour consisteth of two parts 1. Deputing Christ to a Royall Function 2. Enabling him well to manage it Both these are implied under this Metaphor Annointed with Oyl They are also both amplified by the quality and quantity of them The Quality is gladnesse The Quantity is beyond all others Above thy Fellows All these Points are amplified by an Apostrophe which runneth through the whole Testimony and is seven times expressed in these notes O Thy Thou Thee Thy is four times expressed §. 126. Of the Doctrines arising out of the 8. and 9. verses I. MOre excellent things are spoken of the Sonne of God then of Angels This particle BUT being here used in opposition to that which was before said of Angels declares as much See § 104. II. God would have the excellencies of his Sonne to be known For To the Sonne he saith namely that others might hear it and know it So Psa. 2. 6 7. Ioh. 5. 20 23. III. Christ is true God The Title God is here properly applied to him See § 107. IV. Christ is a King The Ensigns of a King Throne and Scepter are attributed to him yea an expresse mention is made of his Kingdom See § 112. Christ therefore is every way to be esteemed as a King V. Christ as King judgeth A Throne is a place of judgement 1 King 7. 7. Christ now judgeth the world Ioh. 5. 22 23. But his full and finall judgement will be at the end of the world Act. 17. 31. VI. Christ is an everlasting King See § 108 110. This Throne is for ever and ever VII Christ hath a peculiar Kingdom This relative THY is discriminative and appropriative It putteth a difference between his and others Kingdom It sheweth that this Kingdom is proper to Christ See § 112. VIII Christ orders the matters of his Kingdom as he will The Scepter attributed to Christ intendeth that as a King by moving his Scepter he manifesteth his minde and that answerably obedience is yeelded to him See § 111. IX Christ ordereth the affairs of his Kingdom most uprightly His Scepter is in that respect stiled a Scepter of rectitude See § 113. Both these are here commended in Christs example X. Righteousnesse is to be loved XI Iniquity is to be hated XII Love of righteousnesse put Christ on to deal uprightly The inference of this verse upon the former demonstrateth as much See § 115. Love of righteousnesse will put us on to do the like XIII Love of righteousnesse and hatred of iniquity go together They are here joyned together in Christ And wheresoever the one is there will be the other Righteousnesse and iniquity are so directly opposed and contrary each to another as they do in a manner force from men contrary affections See § 116. XIV God is in an especiall manner the God of Christ. See § 118. XV. God hath the power of deputing and enabling men to their Function Annointing which is here attributed to God implieth both these See § 119. XVI Christ was deputed by God to his Function XVII Christ was enabled by God well to execute his Function God that annointed him did both these They are both grounds of faith to trust in Christ and of obedience to submit to him XVIII The Spirit was in Christ. This may be gathered from the metaphor of Oyl To give a visible evidence hereof the Spirit from heaven descended like a dove and lighted upon Christ Mat. 3. 16. Hence is it that the Spirit is also communicated to beleevers For they are members of his body XIX The holy Ghost causeth gladnesse He is this Oyl of gladnesse See § 121. XX. Christ with much alacrity did and endured whatsoever he undertook See § 121. XXI The Sonne of God made himself equall to Sonnes of men They are his fellows Psa. 41. 9. 55. 13. See § 122. XXII The gifts of Christ far surpassed the gifts of all others See § 123. XXIII Christs glory may and must be declared even to himself This I gather from the Apostrophe whereof see § 106. and 125. in the end of it §. 127. Of the sit application of Psa. 102. 25. to Christ. HEB. 1. 10. And thou Lord in the beginning hast laid the Foundation of the earth and the heavens are the works of thine hands THe first particle AND being copulative sheweth that the Apostle goeth on in proving the Point in hand So as A sixth proof of Christs excellency is here produced It is taken from a divine work proper to God which is Creation The kinde of argument is as the former a divine testimony It is taken out of Psa. 102. 25. The argument may be thus framed The Creator is more excellent then creatures But Christ is the Creator and Angels creatures Therefore Christ is more excellent then Angels That Christ was the Creator is here proved That Angels are creatures was proved v. 7. See § 81. 86. Against this proof concerning Christ two things are excepted 1. That the Title Lord is not in the Hebrew Text. 2. That the Psalm out of which the proof is taken makes no mention of Christ. To the first I answer that though it be not expressed yet it is necessarily understood For this relative Thou must have an Antecedent The Antecedent in the verse immediatly before is God to whom the Prophet by an Apostrophe turneth his speech O God and in two verses before this Title Lord is twice expressed Neither is there any other Antecedent to which this relative Thou can have any shew of reference Now because the Psalmist had in the verse immediatly before named God he needed not name him again He was sufficiently understood under this relative Thou But the Apostle quoting this verse alone must to make the sense full and to shew whom he meant insert this Title Lord. This he did the rather because the LXX those ancient Greek Interpreters of the Old Testament which the Greek Churches then used as we do now the English
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
this testimony thus The holy Ghost saith doth demonstrate sundry principles of our Christian faith as 1. The holy Ghost is true God For God spake by the mouth of David Act. 4. 25. where David said The Spirit of the Lord spake by me he addeth The God of Israel said 2 Sam. 23. 2 3. All Scripture is given by inspiration of God 2 Tim. 3. 16. And God spake by the Prophets Heb. 1. 〈◊〉 and they spake as they were moved by the holy Ghost 2 Pet. 1. 21. 2. The holy Ghost is a distinct person This phrase The holy Ghost saith intendeth as much 3. The holy Ghost was before Christ was exhibited in the flesh for he spake by David whose Son Christ was many generations after David Yea mention is made of this Spirit of God to be before any creatures were Gen. 2. 2. So as the holy Ghost is God eternal 4. The Scriptures of the Old Testament are of divine authority Holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. Of this Title holy Ghost See ch 2. v. 4. § 35. The Apostle useth this particle of resemblance As to shew that what he delivereth afterwards is agreeable to the minde and words of the holy Ghost This particle may have reference to ver 12. and to expresse the minde of the Apostle more fully the other particle of resemblance SO may be there inserted thus As the holy Ghost saith So take heed c. Though the testimony quoted were written yet it is expressed under this word saith to shew that the word is as a Sermon preached that so we should give the more heed thereto Here is not expressed to whom he saith because it is intended to every one and everyone should attend unto it as spoken to him in particular §. 75. Of the Apostles fit applying a divine testimony THE main scope of this testimony as it was first uttered by the Psalmist is to admonish such as from time to time should live in the Church to take heed of rebelling against Christ as the Israelites in the wildernesse had done Many Interpreters both ancient and modern apply that Psalm to Christ For this Title The rock of our Salvation or as the LXX render it Our Saviour v. 2. doth most properly belong to Christ and Christ is that Shepherd whose Sheep we are Luk. 13. 20. And it is expresly said of the Israelites in the wildernesse that they tempted Christ 1 Cor. 10. 9. Hereupon this adverb of time To day is applied to the time of grace wherein God speaks to us by his own Son ch 1. v. 2. In this respect this testimony is most pertinently quoted for the Point in hand For David fore-knowing that God would send his Sonne to be a Saviour and Shepherd of his Church exhorteth all the members thereof to rejoyce in him with all reverence to worship him and to take heed of being like to the rebellious Israelites in the wildernesse Now because the Apostle had set forth the faithfulnesse of the said Son of God in his Prophetical Office He fitly putteth the Hebrews in minde of that seasonable admonition of the Psalmist to keep them from being like their Fore-fathers and to quicken them up to a more diligent heeding of Christs word which is the Gospel §. 76. Of taking the first opportunity of grace THe first word of the foresaid divine Testimony To day is diversly taken as was shewed ch 1. v. 5. § 61. Here it signifieth the time present yet so as it includes a continuance of a time present As that present time wherein David lived was to him and to those that then lived To day So that present time wherein the Apostle and other Christians with him lived was to them To day and the time wherein we now live is to 〈◊〉 To day This word then To day intends that instant wherein God affords an opportenity of getting grace or obtaining any blessing It may here have reference to that which immediatly followeth of hearing Christs voice as if he had said If ye will now hear his voice while he speaketh unto you Or it may have reference to the inhibition of not hardening their heart as if he had said If ye will hear Christs voice then harden not your heart in this time that he is speaking unto you In the Greek there is a comma put after this word To day whereby is intended the latter reference In the generall both references tend to the same scope which is that the present opportunity of Gods offering grace must be taken we must hearken to him while he speaketh and we may not harden our hearts against him when he speaketh When Samuel though he were but a childe understood that the Lord called him he presently answered Speak for thy Servant heareth 1 Sam. 3. 10. Ruth was but a young woman yet she understanding that the God of Naomi was the only true Lord saith to her Mother in Law Thy God shall be my God and thereupon would needs go with her to be among the people of that God Ruth 1. 16. c. Zacheus in his man-age coming to know Iesus to be the promised Messiah readily entertained him Luk. 19. 5 6. The penitent thief at the time of his death knowing Christ to be the promised King beleeved on him and confessed him 〈◊〉 23. 41 42. Thus in what estate of our age soever means of calling us to Christ are afforded we must even then without delay To day take that opportunity Iâ—…sh haste and delaied not saith the Psalmist Psa. 119. 60. When Christ called 〈◊〉 he made haste and came down Luk. 19. 6. When Christ called Simon and Andreâ—… they straightway left their nets and followed him Mat. 4. 20. When it pleased God 〈◊〉 reveal his Son in Paul immediatly he preached him Gal. 1. 16. 1. It is God which worketh in us both to will and to do Phil. 2. 13. and no man 〈◊〉 come to Christ except the Father draw him Joh. 6. 44. Is it not then a point of wisedome to yeeld when God draws The Church promiseth as much saying 〈◊〉 me I will run after thee Cant. 1. 3. If we harden our hearts and hear not 〈◊〉 speaking to us to day how can we expect that he should hear us to morrow They shall call upon me but I will not answer saith Wisedom Pro. 1. 28. 2. Thou knowest not what a day may bring forth Therefore put not off the grace that is offered thee to day Boast not thy self of to morrow Pro. 27. 1. The 〈◊〉 fool that thought to enjoy his goods many years was taken from them that night Luke 12. 19 20. 3. By putting off an opportunity men make themselves more unfit for another opportunity For sin the longer it groweth the stronger it groweth and the heart useth to be more hardened by putting off means of softening As they
is of all things the most searching For the spirit searcheth all things yea the deep things of God 1 Cor. 2. 10. 8. Oyl was one of the things which of old were offered unto God for Sacrifices When Iacob set up a pillar as an Altar he powred oyl upon the top of it Gen. 28. 18. 35. 14. Under the Law it was offered up with their meat-offerings Lev. 2. 1. 16. Hence is it that Iotham bringeth in the Olive-tree thus speaking Should I leave my fatnesse wherewith by me they honour God and Man c. The fatnesse of that Tree is oyl God was honoured thereby in that it was offered up to him for Sacrifice Man was honoured thereby in that he was consecrated by it to an high office as of a King or Priest or Prophet Christ was a Sacrifice to God for a sweet smelling savour Eph. 5. 1. and the very bodies of his members of his members are a living Sacrifice to God Rom. 12. 1. Phil. 2. 17. So are their works of charity Phil. 4. 18. and their praising of God Heb. 13. 15. 9. Oyl and annointing dead corps therewith preserveth them from putrefaction Of old therefore they were wont to annoint dead corps therewith Mar. 16. 1. Luk. 23. 56. The Spirit subdues corruption and keeps men from sending forth ill savours as filthy communication and a filthy conversation 10. Oyl is a most precious thing This Epithete precious is oft attributed to ointment as 2 King 20. 13. Psa. 133. 1. Ecel 7. 1. Mat. 26. 7. Kings were wont to treasure it up among other precious things Isa. 39. 2. and among things usefull and necessary for man 2 Chro. 32. 28. Hos. 2. 8. What more precious then the Spirit of God then the gifts and graces thereof What more needfull and what more usefull §. 121. Of Oyl of Gladnesse THE Oyl wherewith Christ was annointed is here called the Oyl of Gladnesse We heard before that this Oyl setteth out the Spirit of God and the gifts and graces thereof Now joy is in Scripture said to be joy of the holy Ghost 1 Thes. 1. 6. Ioy in the holy Ghost Rom. 14. 17. and joy is reckoned up among the fruits of the Spirit Gal. 5. 22. So as it is that Spirit that is in Christ and his members which maketh this to be Oyl of gladnesse This phrase Oyl of Gladnesse is an Hebraism like to that which is before set down ver 8. Scepter of righteousnesse See § 113. This Hebraism here intendeth two things 1. The Excellency of this Gladnesse No externall joy is to be compared to it 2. The quantity of that joy It is exceeding great It farre surpasseth all the joy that ever was or can be which is further manifested in this phrase following above thy fellows This Epithete gladnesse is here attributed to this oyl in relation to Christ the head and to all beleevers his members It hath relation to Christ in two respects 1. As it quickned him up and made him joyfull in all his undertakings for our redemption Christ being by his Father deputed to his Function most willingly and joyfully undertook it and managed it As a Bridegroom coming out of his chamber he rejoyced as a strong man to run his race Psa. 19. 5. When he cometh into the world he saith I delight to do thy will O my God Psa. 40. 8. When he was in the world he said My meat is to do the will of him that sent me and to finish his work Joh. 4. 34. 2. Gladnesse hath relation to Christ by reason of the fruit that sprouted out from thence His coming into the world and doing and enduring what he did was matter of rejoycing to others in which respect the Prophet exhorteth the daughter of Zion to shout and to be glad and rejoyce with all the heart Zep. 3. 14. Zec. 9. 9. And the Angels that brought the first news of Christs birth do thus proclaim it Behold I bring you good tidings of great joy which shall be to all people Luk. 2. 10. 2. This Epithete gladnesse hath relation to the members of Christ in two respects 1. As the things whereof in Christ they are made partakers are matters of great joy For so many and so great are the benefits which beleevers receive from Christ by vertue of that annointing as they very much rejoyce their hearts Many of these benefits are expresly set down Isa. 61. 1 2 3. Other benefits are in other places distinctly noted as redemption from sinne reconciliation with God justification in his sight adoption regeneration sanctification and the end of all eternall salvation If any things in the world cause true joy and gladnesse surely these effects which flow from the annointing of Christ will do it 2. As the members of Christ are quickened up by that Spirit which cometh from him do and endure readily willingly cheerfully joyfully what the Lord cals them unto as Psa. 122. 1. 1 Chr. 29. 9 17. It is said of those on whom the Spirit rested that they received the Word gladly and mutually communicated together with gladnesse On a like ground the Eunuch whom Philip baptized and Pauls Jaylor are said to rejoyce Act. 8. 39. 16. 34. This fruit of joy gives evidence of a Beleevers Union with Christ and of the abode of Christs Spirit in him For the Spirit is as Oyl of a diffusing nature Hereby we may gain assurance to our own souls and give evidence to others of the Spirit that is in us So did the Jews of old 1 Chron. 29. 9. and Christs Disciples Luke 10. 17. and Christians in the Primitive Church Heb. 10. 34. Phil. 2. 17 18. To shew our selves true members of Christ we ought further so to carry our selves in our severall Functions as we may cause others to rejoyce So did Solomon 1 King 5. 7. and Hezekiah 2 Chron. 29. 36. and the Apostles Act. 15. 31. This we shall do by diligence faithfulnesse justice equity uprightnesse mercifulnesse and by disposing of our affairs to the good of others So did Christ. §. 122. Of the Fellowship betwixt Christ and Saints THE abundant measure of the Spirit in Christ is further amplified by comparing it with that measure which is in others It far exceeds all others The persons with whom the comparison is made are stiled Christs fellows Both the Hebrew and Greek word imply such as partake of one and the same condition See Cha. 3. v. 1. § 17. Hereby in speciall Professors of the true faith are meant In generall this word fellows may be extended to all Men and Angels All are stiled his fellows in regard of that low degree whereunto the Sonne of God Creatour of all things humbled himself by assuming a created substance So that as he was a creature Angels were his fellows yea it is said Chap. 2. 9. that he was made a little lower then Angels for the suffering of death Yet all the gifts and endowments of all the Angels are not
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
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
Exod. 20. 11. so Saints shall not cease from all their works here on earth Their dayes on earth are working dayes wherein they do works of necessity which tend to the preservation of their body Works of duty to God and man and works of corruption A full ceasing from all these works is â—…xhere to be expected We are enjoyned to do the works of our calling Eccles. 9 10. Iohn 9. 4. and those works also needfull for nature Eccles. 5. 18. Nature it 〈◊〉 moveth us thereunto Ephes. 5. 29. and while we live sin will retain some life in is though it may be restrained and kept down Rom. 7. 18 c. Sin remaining the fruits also thereof must needs remain as travel trouble losses and all manner of crosses The best of men are subject hereunto Surely they come short of the mark who place the rest here spoken of in mortiâ—…ation of sin and living to God in peace of conscience joy in the holy Ghost and such like works of the Spirit I will not deny that these are first-fruits 〈◊〉 and evidences thereof But the full fruition of this rest cannot be on 〈◊〉 §. 61. Of the Resolution and Observations of Heb. 4. 9 10. 9. There remaineth therefore a rest to the people of God 10. For he that is entred into his rest he also hath ceased from his own works as God did from his THe Summe of these two verses is in two words Saints Rest. Here is in particular to be considered 1. The Inference in this word Therefore 2. The Substance which is 1. Propounded vers 9. 2. Exemplified vers 10. Rest propounded is set out 1. By an intimation of the time when it is to be enjoyed in this word There remaineth 2. A restriction of the persons for whom it is reserved The people of God The Exemplification is set forth by a resemblance Of the Resemblance there are two parts 1. A Proposition 2. A Reddition or Application In the Proposition there is 1. A Description of the person 2. An Exposition of the point The Person is described 1. By his Act He is entred 2. By the Subject whereinto he entred That Subject is set out 1. By the kinde Rest. 2. By the Author His. In the Exposition there is 1. A Cessation or leaving off He also hath ceased 2. The Matter left off His own works Of the Reddition there are two parts 1. The Person to whom the resemblance is made As God 2. The Point wherein the resemblance consisteth Did from his Doctrines I. The conclusion of a Discourse is to be set down This verse is the conclusion of the Apostles Discourse of Rest. And the note of a conclusion Therefore is expressed See § 53. II. There is a Rest. This is here taken for grant See § 6. III. That full rest is to come This word There remaineth intends as much See § 56. IV. The rest to come is as a Sabbath The word used by the Apostle intends as much See § 55. V. The full rest to come is proper to Gods people It remaineth to them See § 57. VI. Points of concernment are to be made clear For this end is this tenth verse inferred as a reason upon the former See § 58. VII The rest prepared for Saints is Gods In reference to God it is stiled HIS See § 9. VIII Some shall enter into Gods rest This is set down as a granted case in these words He that is entred See § 39. IX Men on earth have works of their own See § 59. X. Gods rest on the Sabbath was a resemblance of Saints rest in heaven This note of resemblance AS declares as much § 60. XI Saints in heaven cease from their works on earth So much is here directly expressed See § 59. XII God rested from all his works See § 3â—… XIII While Saints are here they cease not from their own works as God ceased not in the six days See § 60. §. 62. Of being like to God Verse 11. Let us labour therefore to enter into that rest lest any man fall after the saâ—… example of unbelief THis verse layeth down an especial use to be made of all that the Apostle hath delivered about the Rest before-mentioned One use was before noted v. 1. which was an admonition to fear lest we come short of that rest The other use is an exhortation to do our best for attaining thereunto This relative Conjunction therefore imports as much The Greek word here used is the very same that was used v. 1. § 2. It may have either a remote or an immediate reference The remote reference is to all that hath formerly been delivered of the reality of that Rest that there is indeed such a rest v. 9. Of the certainty of it § 24. and of the excellency of it that it is Gods rest v. 1. § 9. And that it brings a freedom from all labour and trouble v. 10. § 59 60. There being such a Rest we ought therefore to endeavour after it See § 63. The immediate reference is to the last clause of the former verse wherein Gods patern is set before us in this phrase As God did from his God having spent six dayes in creating all things rested the seventh day from all his works Let us therefore having done our work here Labour to enter into his rest Thus Gods practice is a patern to us It is set down in the Law as a patern for us to work in the six dayes and Rest on the seventh Exod. 20. 11. Here it is propounded as a motive to stir us up to endeavour after a Rest that we may be like God and rest from all our own works as he did from his God rested from his own works therefore let us labour to enter into that Rest where we shall cease from our own works By this it appears that Saints should be such as God is God at first made 〈◊〉 after his own Image Gen. 1. 27. and we are exhorted to be renewed after Gods Image Ephes 4. 23 24 Col. 3. 10. In general we are incited to be followers of God Ephes 5. 1. In particular to be holy as he is holy Levit. 19. 2. 1 Pet. 1. 1â—… 16. To do good as God doth Matth. 5. 45. To be kinde and mercifull as he is Luk. 6. 35 36. To lâ—…ve as God doth 1 Ioh. 4. 11. To forgive one another as God doâ—…h Eph. 4 32. Yea to be perfect as he is Mat. 5. 28. 1. Gods patern is the most perfect that can be set before us we may be sure not to eâ—…re if we hold clâ—…se to it 2. It is the best and most honourable patern we can have 3 It is the safest For who can blame us for imitating God Object Gods patern is too high for any creature to set before him Answ. For clearing this point we must distinguish betwixt the things of God There are incommunicable and communicable Excellencies in God Some things are incommunicable
insnare him left him and went their way Matth. 〈◊〉 â—…2 In this sence saith Christ to his Disciples concerning blinde leaders 〈◊〉 them alone or leave them Math. 15. 14. 2. To go further off from a thing without any dislike of it In which 〈◊〉 saith Christ leave thy gift Math. 5. 24. he would not have him abide by his gift while his brother remained offended with him but rather go from 〈◊〉 gift to his brother Thus runners in a race leave the place where the race 〈◊〉 and make speed to the Goale where it ends Thus Grammer Schollers leave their Accidence The meaning then of this phrase is that they should not alwayes stay and abide in learning the first principles but go on forward in learning more and more the Doctrine of Christ. 〈◊〉 the Apostle expoundeth himself in these words following Let us go on That which good Christians must so leave is in our English stiled The 〈◊〉 of the Doctrine of Christ in Greek the word of the beginning of Christ which â—…tendeth the beginning of the Doctrine of Christ which is that word whereby we are at first brought to know Christ and to believe in him This is the 〈◊〉 same which before he called the first principles of the oracles of God whereof 〈◊〉 Chap. 5. v. 12. § 63. 65. The main driâ—…t of the Apostles intendment lyeth in this word beginning or priâ—…ciples For the Word or Doctrine of Christ generally taken containeth all the mysteries of godliness not the deepest excepted In this extent Christs word is to be left by none no not by the strongest It is a proud conceit for any to think that they are above or beyond the Scripture which is the word of Christ. 〈◊〉 â—…re they saith Christ which testifie of me Joh. 5. 39. These are the things in which the Aâ—…ostle would have Timothy to 〈◊〉 〈◊〉 he had known the holy Scriptures from a childe 2 Tim. 3. 14 15. He terms it the word of Christ because Christ was the subject matter thereof For Christ is the object of a Christians faith and that which above all he most desires to be instructed in 1 Cor. 2. 2. But that which the Apostle especially intendeth is that Christians must not alâ—…ayes be learning the first principles That which he further mentioneth of not lâ—…ying again the foundation tendeth to the same purpose for a wise builder will not alwayes be spending his time paines and cost upon the foundation only If any should so do all that behold him will mock him saying This man began to 〈◊〉 and was not able to finish Luk. 14. 28 29 30. Such are those who being trained up in a religious family or under a pious Ministry and taught the principles of religion have no care to learn any more This incomparable priviledge that they live where the word and doctrine of Christ is taught even the word of their salvation doth much aggravate their carelesness See more hereof Chap. 5. v. 12. § 63. and v. 13. § 71. This phrase principles of the Doctrine of Christ gives us to understand that the Church then had her Catechism See Chap. 5. v. 12. § 64. §. 4. Of going on in learning Christ. THe word translated Let us go on is of the passive voyce thus let us be carried but it implieth a voluntary act yet such an one as is performed with some earnestness and diligence It is the word that is used of those that penned the Scriptures They were moved or carried by the Holy Ghost 2 Pet. 1. 21. They faithfully and diligently did what the Spirit moved them to do In that a voluntary act on our part is here required it is in our English not impertinently translated Let us 〈◊〉 That whereunto we must proceed is here said to be Perfection Perfection is taken simply for that which is every way absolute so as nothing need be added thereunto In this sence the Apostle saith of charity that it is the bond of perfection It being here thus taken the going on here required implyeth a faithfull and constant endeavour after perfection Thus Christ requireth us to be perfect even as 〈◊〉 Father which is in heaven is perfect Matth. 5. 48. Perfection is also taken comparatively in reference to the first beginning of things Thus in relation to the first principles it implyeth deeper mysteries so as going on to perfection is a proceeding further and further in learning the deep mysteries concerning Christ. Hereof see more Chap. 5. v. 14. § 72. Both the foresaid acceptions tend to the same intent namely that there ought to be a continuall progress in understanding the mysteries of godliness Saints are in this respect resembled to growing cedars Psal. 92. 12. and to the encreasing light of the Sun Prov. 4. 18. and to the encreasing waters that came out of the Sanctuary Ezek. 47. 3. c. and to the growing Corn Mar. 4. 28. and mustard Seed and Leaven Matth. 13. 32 33. and to the rising up of a building Eph. 2. 21. yea also to runners in a race 1 Cor. 9. 24. Frequent are the exhortations of Scripture to this kinde of proceeding Phil. 3. 16. Epo 4. 15. 1 Pet. 2. â—… â—… Pet. 3. 18. The metaphors also of walking and 〈◊〉 frequently used in Scripture tend thereunto Of necessity there must be a going on because that measure and degree which is appointed unto us Eph. 4. 13. cannot be attained till death Besides the greater measure of grace that we here attain unto the greater degree of glory we shall hereafter attain unto Matth. 25. 29. This much concerns those who have well begun to take heed that they stand not at a stay but still go on Herein lyeth a main difference betwixt the upright and hypocrites The former are never satisfied but still desire more and more The latter are contented with a meer shew Among good husbands he is almost counted a prodigall who only keeps his own Remember the doom of him that improved not his talent Matth. 25. 30. See more in the Saints Sacrifice on Psal. 116. v. 9. § 61. §. 5. Of endeavouring after perfection THe object whereat Christians should aim in their continuall progress is perfection which whether it be taken simply for an absolute perfection or comparatively for an increase in measure tends in generall to the same scope namely that no stint must satisfie a Christian he must not content himself with a mediocâ—…ity but still proceed as far as possibly he can We are hereupon exhorted to seek 〈◊〉 we may excell 1 Cor. 14. 12. To be rich in good works 1 Tim. 6. 18. To abound 〈◊〉 the work of the Lord 1 Cor. 15. 58. Yea more and more to abound in knowledge and in all judgement Phil. 1. 9. To abound in hope Rom. 15. 13. and in faith and 〈◊〉 diligence and in love 2 Cor. 8. 7. and to be filled with the Spirit Eph. 5. 18. and to be perfect 1 Cor. 13. 11.
and the knowledge of them that are effectually called which doth not thus vanish away Answ. 1. The knowledge of hypocrites is onely a generall knowledge of the word and the mysteries thereof that they are all true but it is not an experiâ—… knowledge of them in themselves The power wisdom mercy and other 〈◊〉 attributes of God are not experimentally known in themselves nor the 〈◊〉 oâ—… Christs death nor the misery of man nor other like points But this experimentall knowledge is in those that are effectually called Eph. 1. 18 19. Phil. 3. 1 Rom. 7. 24. 2. It swimmeth only in the brain of hypocrites it diveth not into their heart 〈◊〉 make them fear and love God and trust in him to make them carry themselves according to that which they know of Gods word of God and of themselves 〈◊〉 the knowledge of them who are effectually called doth so affect them as it is acompanied with other saving graces This knowledge is said to be life eternall Ioh. 17. 3. 3. The knowledge which hypocrites have is as a wind that puffeth them 〈◊〉 1 Cor. 8. 1. it makes them cast their eyes on their own parts and to be too 〈◊〉 conceited therein Ioh. 9. 40. Rev. 3. 17. but the knowledge of them that are effectually called maketh them abhor themselves Iob. 42. 6. This as it may be a tryall of our knowledge whether we may rest in it or noâ—… so it may be an admonition unto such as know much not to be proud thereof in 〈◊〉 it may be no other gift then that which an hypocrite and reprobate may have 〈◊〉 which may aggravate thy damnation Luk. 12. 47. Use all thy good meanes 〈◊〉 canst to get that eye salve of the Spirit whereunto Christ adviseth Rev. 1. 18. which may sharpen thy eye-light and make thee fully and distinctly know the word of Salvation and the mysteries thereof to thy eternall happiness §. 33. Of tasting the heavenly Gift THe second step whereon hypocrites may ascend towards salvation is thus 〈◊〉 down and have tasted of the heavenly Gift Of the meaning of this word tasted See Chap. 2. v. 9. § 79. Tasting is properly an effect of that sense which we call Tast. It is here Metaphorically taken Applyed to the Soul it intendeth two things 1. The beginning of true sound grace For by taste the sweetness and goodness of a thing is discerned and an appetite after it provoked yea and much comfort received thereby 1 Sam. 14. 29. In this sense it is said O taste and see that the Lord is good Psal. 34. 8. 2. A shallow apprehension of the good and benefit of a thing For by tasting only and not eating some sweet smack and relish may be in a mans mouth but 〈◊〉 or no nourishment received thereby By this kinde of taste the benefit of a things is lost A man may starve though after this manner he taste the most nourishing meat that can be In this sense this Metaphor is here twice used Once in this verse and again in the next verse In the former sence tasting is a preparation to eating and it is opposed to an utter 〈◊〉 and rejection of a thing and implies a participation thereof In this sense Christ saith of those that refused to come None of them shall taste of 〈◊〉 Supper Luk. 14. 24. that is none of them shall any way partake thereof In the latter sense tasting is opposed to eating and implieth no true and real participation of a thing As they who being at a Feast do only taste of that which is set before them lose the benefit of that meat To follow this Metaphor Christ is set before all that are in the Church as dainty wholesome meat They who are effectually called being as guests bidden to the Table do by a true justifying faith so eat and digest this spirituall meat as they are refreshed nourished strengthned and preserved thereby unto everlasting life But they who aâ—…e onely outwardly called do only see touch and taste how comfortable and profitable a meat it is yet in that they eat not thereof the sweet taste in time vanisheth without any good or benefit thereby By tasting faith is here meant For faith is that gift whereby we do in any kind receive or apply Christ. Of the nature of faith in generall and of the different kinds thereof See The Wâ—…de Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 11 12 c. Hypocriticall and temporary faith is set out by tasting onely as opposed to eating and this is the faith here meant But justifying and saving Faith is set forth by tasting as it implyeth participation of a thing This cannot be here meant because this kind of faith never falleth away The object of this faith is here stiled The heavenly Gift Hereby Christ himself is meant together with all those blessings which in him and with him are received Eph. 1. 3. Christ is called a Gift because he is given to us of God Ioh. 3. 16. and 4. 10. so are all manner of spirituall graces they are given of God In this respect they are to be sought of God and those means are to be used for partaking thereof which God hath appointed and sanctified And the praise and glory of this Gift is to be ascribed to God by those that are made partakers thereof Rom. 11. 35 36. This Gift is called heavenly 1. In generall by reason of the excellency thereof for excellent things are stiled heavenly See Chap. 3. v. 1. § 15. 2. In a particular reference to the prime author who is above in heaven Iam. 1. 17. And to the kind of Gift which is sent down from heaven Col. 3. 1. and worketh in us an heavenly disposition Phil. 3. 20. Col. 3. 2. and also is a meanes to bring us to heaven 2 Thos 2. 12. The description of the object of Faith doth 1. Aggravate the wretched disposition of Apostates who content themselves with a bare taste of such an heavenly Gift 2. It putteth us on more earnestly to seek after this Gift and not to rest till we â—…nd that we are truly and really made partakers thereof 3. It should make us carefull in proving our faith whether it be a true justifying faith or meerly hypocriticall and temporall Hereof see The Whole Armour of God on Eph. 6. 16. § 12 35. c. §. 34. Of being made partakers of the Holy Ghost THe third step whereupon Apostates are here said to ascend is in these wordâ—… 〈◊〉 were made partakers of the holy-Holy-Ghost Of the meaning of this word partakers See Chap. 3. v. 1. § 17. Of this title holy-Holy-Ghost See Chap. â—… v. 4. § 35. The Holy Ghost is here metonymically put for the gifts and operations of 〈◊〉 Spirit of God which he worketh in men In this sense this title Holy-Ghoâ—…t is fâ—…equently used as Act. 8. 15. and 19. 6. This is evident by joyning of the gilâ—…s
Ordinances of God and that with some joy in that he feels a smack of sweetness in them Mark 6. 20. Matth. 13. 20. Ioh. 5. 35. 2. In that this good word is a meanes further to build up them who have been enlightned and tasted of the heavenly gift to build them up further in grace and more and more to assure them of Gods love and of all those good and precious things which Christ by his blood hath purchased Acts 20. 32. The difference in tasting the good word of God betwixt the upright and hypocrites consisteth especially in this that the upright do not only taste the sweetness of it but also feel the power of it in their soules There is such a difference between these as is betwixt the Corn sown in the stony ground and in the good ground Matth. 13. 20. 23. Hypocrites only taste it The upright eat it also Ezek. 3. 3. Daâ—…id hid Gods word in his heart Psal. 119. 11. The Gospell came unto the Thessalonians not in word only but also in power c. 1 Thes. 1. 5. The Romans obeyed from 〈◊〉 heart that form of Doctrine which was delivered to them Rom. 6. 17. This is that hearing and keeping of the word whereupon Christ pronounceth a man blessed This neerly concernes us who have any way tasted the sweetness of this good word of God not to content our selves with a meer taste but so to eat it so to believe it so to conform our selves thereby as we may live thereby both here and hereafter Isa. 55. 3. §. 36. Of tasting the powers of the World to come THe fifth and last step whereon hypocrites ascend toward salvation is in thâ—…e words and the powers of the World to come The verb in the former clause thus translated have tasted is here understood and that in the same sense whâ—… it was there used Many expositors do here understand the Militant Church under the Gospell to be meant by this phrase World to come as it was Chap. 2. v. 5. § 41. But 1. There is not the same Greek word here put for the World as was there The word there used signifieth a place of habitation and is frequently put for the earth But the word here used signifieth a perpetuall duration of time 〈◊〉 see Chap. 1. v. 2. § 18. 2. This Text doth not so well bear the interpretation of the Militant Church 〈◊〉 that here the triumphant Church is meant For this clause hath reference to 〈◊〉 two last principles before mentioned of the resurrection and eternall judgâ—… Besides it is the highest step and degree that an hypocrite can attain unto 3. The things which they intend who take the World to come in this place 〈◊〉 the Militant Church are gifts conferred on the Church of the new Testâ—… which are comprised under the third step namely partaking of the Holy Ghâ—… I take the state of the triumphant Church in heaven to be here meant by 〈◊〉 World to come Thus is this phrase most properly and frequently used Thus it is opposed 〈◊〉 the World where here we live For every one hath two Worlds one here â—…sent the other to come The World to come is indefinitely put for the future glorious estate of Saints though to the reprobate the World to come is a time 〈◊〉 place of horror and torment Thus resurrection is indefinitely put for resurrection to life because resurrection to condemnation is as no resurrection for such as are raised thereto were better not be raised at all By the powers of this world to come those excellent priviledge whereof Sâ—… are made partakers in heaven are meant These are Communion with God â—…ther Son and holy Spirit with glorious Angels and glorified Saints the perâ—…on and glory of their Soules and Bodies and of all the powers and parts of thâ—… Immunity from all evill Fulness and Satlety of all happiness and these unchâ—…able everlasting These priviledges are called powers 1. Because they are evident effects of Gods mighty power 2. Because they are ensignes and trophees of power victory and triumph 〈◊〉 all our enemies 3. Because no adverse power can ever prevaile against them that are in 〈◊〉 world to come They are firmly established in Christ. Hypocrites are said to taste of these powers in that they have such an appreâ—…sion of that surpassing glory as to be enamoured and affected there with as he 〈◊〉 said Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. Balaaâ—… 〈◊〉 a taste hereof which moved him to say Let me dye the death of the righteous 〈◊〉 let my last end be like his Num. 23. 10. Though that glory and happiness be 〈◊〉 concealed from our sight and sense yet by faith and that a temporary faiâ—… it may be discerned and tasted Thus they who are enlightned and have 〈◊〉 of the heavenly gift and have been made partakers of the Holy Ghost and 〈◊〉 tasted the good word of God may also taste the powers of the world to come This step of an hypocrites ascending towards heaven is apparently higheâ—… 〈◊〉 all the rest The things themselves are the greatest priviledges of Saints and a 〈◊〉 of them far surpasseth all the former tastes Hereby an hypocrite in conceipt may be as it were rapt out of his body and out of this world into heaven and he may be brought lightly to esteem all this world in comparison of the world to come It was the greatest prerogative that any had who dyed in the wilderness to seâ—… the Land of Canaan which was vouchsafed to Moses alone Deut. 34. 1. Even so it is the greatest priviledge of any that never enter into that glory to have this taste of the powers of the world to come In this priviledge there is a great difference betwixt the hypocrite and upright in that the hypocrite contents himself with a bare apprehension of such excellencies and a presumptuous conceit of some right that he may have thereunto but he doth not thorowly examine himself whether he be fitly qualified for the same nor is â—…e carefull to get true and sure evidences thereof which the upright with the utter-most of his power indevoureth to do Briefly to sum up all these are the steps whereupon such as miss of salvation may ascend towards it 1. Their mind may be supernaturally enlightned in the mysteries of the word 2. They may have Faith in those heavenly promises which by the word of God are revealed 3. They may have spirituall fruits of faith wrought in them by the Holy Ghost as outward restraint from sin practise of many good things inward joy c. 4. A sweet apprehension of the Gospel to be that good word of grace which bringeth salvation unto all men 5. An inward sight and sense in spirit of that eternall glory and happiness which is provided for the Saints Seeing that an hypocrite may go thus far and yet come
useâ—… to the Church §. 64. Of the meaning of these words What further need was there that another Priest should rise THe main force of the Apostles argument whereby he proveth the imperfection of the Leviticall Priest-hood is thus interrogatively expressed what further need 〈◊〉 there c. This interrogation intendeth a strong negation See Chap. 1. v. 5. â—… â—…6 Of the word translated need see Chap. 5. v. 12. § 62. An adjective thence derived and compounded with the privative prepositiâ—… signifiâ—…th unprofitable Matth. 25. 30. So as that whereof there is no need especially if it hath been in use before is unprofitable So the Leviticall Priest-hood The Greek adverb translated further is the very same that was translated yet â—… 58. Here it hath reference to the time wherein Christ the true Priest far more excellent every way then any of the sons of Levi was exhibited Hereby he granteth that formerly the Leviticall Priest-hood was needfull and usefull but none afâ—… that there was no further use or need thereof The other Priest whom here he intendeth is Christ himself who is expresly said to be after the order of Melchisedec Of that order see Chap. 5. v. 6. § 30. The verb translated rise is a compound The simple verb signifieth to see or â—…lice Matth. 4. 5. The compound to rise Matth. 9. 9. Or to 〈◊〉 Matth. 22. 24. It is here used in the former sense and sitly translated rise It implieth a cleâ—…r manifestation of a thing Christ was ever As God he was from 〈◊〉 to everlasting Psal. 90. 2. As God-man Mediator and Priâ—…st he was shadowed and typified in all the Priests that ever were from the beginning of the world But being incarnate he rose as the Sun and by his rising dispelled the clouds and shadows of all the types and ceremonies Upon these premises that Christ was a Priest and after another order then the sons of Levi and raised up instead of them to perfect what they could not the imperfection of the legall Priest-hood is evinced §. 65. Of superfluous additions to perfection FRom the Apostles argument that the Leviticall Priest-hood was imperfect because another was raised after it It may well be inferred that Nothing need be 〈◊〉 to that which is perfect Hereby the wise man proveth the work of God to be 〈◊〉 because nothing can be put to it Eccl. 3. 14. The like may be said of the word of God and thereupon the wise man giveth this advice adde thou not unto his words Prov. 30. 5 6. 1. Whatsoever is added to that which is perfect must need be superfluous because nothing is wanting or defective in that which is perfect 2. An addition to that which is perfect is dishonourable for it seemeth to impeach it of some imperfection Hereby is discovered the boldnesse pride and presumption of the Church of Rome who of her own idle brain maketh many additions to things most absolute and perfect as to God Christ the Holy Ghost and holy ordinances 1. To God who is al-sufficient they adde many idols to help them in their needs as if God were not of himself able to help in all needs 2. To Christ who is in all that he undertaketh willing and able to accomplish it they adde in all his offices coadjutors and helps To his kingly office they adde a viceroy an head a spouse of his Church as if he alone could not govern it To his propheticall office they adde a great Prophet to coyn new articles of faith to turn those which Christ hath established this way or that way as their Pope pleaseth To his Priesthood they adde other Priests to offâ—…r up as they say true real â—…pitiatory sacrifices for the quick and dead To his mediation and 〈◊〉 they adde the mediation and intercession of all the Angels 〈◊〉 Saints in heaven To his blood the milk of the Virgin Mary To 〈◊〉 wounds the wounds of their Saint Francis To his death the 〈◊〉 of Martyrs among whom they reckon many traytors and 〈◊〉 â—…rious malefactors To his merits the merits of mens works 3. To the Holy Ghost who likewise is able to effect what he undertaketh 〈◊〉 in wisdome in regard of mans weaknesse he useth meanes which 〈◊〉 are but bare instruments they adde Bishops and Priests to whom 〈◊〉 give a divine power of breathing in an holy spirit and to the â—…ments of working grace by the very act done 4. To the word of God which is most perfect they adde Canons of â—…cels decrees of Popes and sundry humane traditions 5. To the two Sacraments which Christ the wise King of his Church 〈◊〉 thought sufficient they adde five others namely Orders Pennance â—…firmation Matrimony and Extream unction Against these and all other like additions may the Apostles argument be pressed 〈◊〉 God Christ the Holy Ghost the word of God and Sacraments be perfect 〈◊〉 those additions are vain But if there need such additions then are not God 〈◊〉 the holy-Holy-Ghost the word of God and Sacraments perfect Take notice 〈◊〉 〈◊〉 the blasphemous positions of that whorish Church 2. Let us learn to testifie our acknowledgement of Gods and Christs 〈◊〉 〈◊〉 Spirits alsufficiency and perfection by trusting wholy and only on them Tâ—…e 〈◊〉 is to be applyed to Christs offices sacrifice merits word and Sacraments §. 66. Of Christs Priest-hood differing from Aarons THe Apostle sets down the difference betwixt the Leviticall Priest-hood and Christs both affirmatively thus After the order of Melchisedec and negatively thus and not to be called after the order of Aaron This he doth purposly to 〈◊〉 with an objection which might be made against his former arguments namely that a succession of one thing after another doth not necessarily imply an imperfection in the one and perfection in the other For Eleazar succeeded â—…Wprdâ—… and so other Priests under the Law one after another yet the latter were not more perfect then the former Answ. The Apostle doth not draw his argument simply from the succession of one Priest to another but of one Priest-hood and that after another order These two orders of Melchisedec and Aaron are the only two orders of Priesthood that ever were instituted in Gods Church In this respect the numeration of orders here set down is full and perfect The former after which Christ was hath been proved to be far more excellent then the latter see v. 4. § 31. The latter after which Christ was not is stiled the order of Aaron 〈◊〉 was the first publick legall Priest that Priest-hood was appropriated to him and liâ—… seed and the Laws concerning that Priest-hood were first given to him and in and under him to his posterity Fitly therefore is that Priest-hood said to be after 〈◊〉 order of Aaron This word called is not the same that was used Chap. 5. v. 4. § 〈◊〉 About Gods deputing one to an office It properly signifieth to be said Chap. 3.
their life yet neither their bodies nor their cloathes were consumed Let. 10. 5. A like instance of Mercy remembred in judgement was given in that Prophet who was slain but not devoured by a Lyon 1 King 13. 24. To the fourth This phrase his iniquity is upon him implyeth that he himself was the cause of the judgement he justly deserved it It implyeth the same thing thâ—… this phrase doth he shall bear his iniquity which is spoken of him that onely makes himself accessary to anothers sin by not making it known Lev. 5. 1. To the fift The Apostles resemblance is of unequals his argument is drawn from the lesse so as that place rather maketh against them then for them It is as if he had said If a sin lesse then the sin against the Holy Ghost escaped not 〈◊〉 how much sorer punishment c. This by the way I have noted to keep some weak ones from despaire who from the forenamed Text Numb 15. 30 have inferred that every presumptuous sin is unpardonable But to return to the main point the Apostle useth such a word as compriseth under it all manner of sins and that both in the nature of the word because every sin proceedeth from errour in judgement and also by just consequence for 〈◊〉 sins which may seem to have some extenuation by reason of errour of judgement must be expiated by blood much more more haynous sins Heb. 10. 28 29. Thus it appeareth that all sins must be expiated by blood even the least of them as a sin thorow ignorance Lev. 4. 2. c. Numb 15. 27. On this ground it is said that Christ was delivered to death for our slips Rom. 4. 25. The least slip is against the law which is so strict as it denounceth a curse against every transgression Gal. 3. 10. 1. This discovereth the vain distinction betwixt mortall and veniall sins Hereof see Chap. 5. v. 2. § 10. 2. This manifesteth their deceit who think to excuse themselves because they sinned on ignorance and errour See Chap. 5. v. 2. § 10. 3. A like conceit or rather deceit is theirs who count it a point of puritanisâ—… to make conscience of every small sin Christ saith that every idle word that 〈◊〉 shall speak they shall give an account thereof in the day of judgement Matth. 12. 36. 4. We may hence learn throughly to examine our selves that if it be possible we may finde out our errors and acknowledge them and crave pardon for them and apply the blood of Christ to them Who can understand his errours Psal. 19. 12. 5. This should make us very watchful against all manner of sins even errors 6. Ministers on this ground ought so to instruct their people as they may be kept from errors 7. It concerns people to use all means for attaining such knowledge as may keep them from errors §. 29. Of the Resolution of and Observations from Heb. 9. 7. THiâ—… verse setâ—…eth down special sanctions of an High Priest Hereof are two 〈◊〉 1. The place where he performed his functions 2. The particular duties that he performed 1. The place is propounded in this word the second 2. It is amplified two wayes 1. By a restraint in these two words alone once 2. By the extent every year The duties that he performed were two 1. That he carried in blood He went not without blood 2. That he offered This is illustrated 1. By the persons for whom he offered These are of two sorts 1. For himself 2. For the people 2. By the sins for which he offered errors Doctrines I. The Law had an High-Priest He is here expresly named See § 40. II. Under the Law there was a difference of holy places There was the second as well as the first Tabernacle See § 40. III. The High-Priest alone went into the most holy place So much is expresly set down See § 40. IIII. The High-Priest went every year into the most holy-place This also is expresly set down See § 41. V. The High-Priest went but once in a year into the holy place See § 41. VI. Means must be used for expiation of sin by those that appear before God See § 43. VII Blood is the means of expiating sin This phrase not without blood intendeth these two points See § 43. VIII The High-Priest was subject to sin See § 44. IX The High-Priest was to use means for expiating his own sin These two points arise from the High-Priests act in offering for himself See § 44. X. The High-Priest was to use means for expiating the sins of others He was to offer for the people See § 44. XI All sorts of sins are to be expiated This ariseth from the word errours See § 44. §. 46. Of the Holy Ghost testifying the uses of the legal types Heb. 9. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing THe Apostle having declared both the legall types and services which were done by all sorts of Priests he proceedeth to set out their end and uses v. 8 9 10. The generall end and principal use of them all was to raise up Gods peoples mindes unto things to come which were more spirituall and powerfull then the things that they enjoyed To move them to whom he wrote more diligently to heed what he should deliver here-about he bringeth in the holy Ghost testifying the truth of that which he was about to deliver thus The holy Ghost this signifying Moses declared those types and services which signified that which is here set down But as other holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. So did Moses Oâ—… the Holy-Ghost testifying See chap. 3. v. 7. § 74. The word translated signifying implyeth a clear and full manifestation of a matter It is derived from an adjective that signifieth evident certain and manifest as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7. Another Apostle useth this very word of Christ testifying unto him the kind of his death And it is translated shewed Hence then it appeareth that the testimonies of the holy Ghost are sure and cerâ—… He is the spirit of truth and leadeth into all truth All credence therefore and all obedience is to be yielded to that which the holy Ghost testifieth In that it is said the holy Ghost signifieth that such and such types services had such uses as hereafter follow it is evident that both the types and services themselves and also their use were of divine institution This is further evident in that Moses was admonished of God to do thereabout what he did chap. 8. v. 5. Such was their institution that they might be for their time more religiously observed And that the faith of Gods people built upon the truths typified by them might have a sure ground and firm foundation as divine
§ 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-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
41. and the mighty worke wrought upon sundry Jewes upon preaching the Gospel anon after Christs ascension Acts 2. 41. and 4. 4. 1. The matter of the Gospel consisteth in such high mysteries and so clearly and plainely revealed as moveth men to imbrace the same They are such as eye hath not seen nor eare heard nor ever entred into the heart of man 1 Cor. 2. 9. In other ages they were not made known unto the sons of men as now they are revealed unto his holy Apostles to make all men see what is the fellowship of the mysterie which from the beginning of the world hath been hid in God Eph. 3. 5 9. This excellent matter of the Gospel allures men to receive that truth 2. A secret efficacious work of the Spirit useth to accompany the ministry of the Gospel in which respect it is stiled the ministration of the Spirit 2 Cor. 3. 8. 1. The wrong which Papists do to Gods people is herein much aggravated in that they obscure this cleare and excellent ministry of the Gospel by an unknown tongue They suffer not people to read in their houses nor heare it read but in an unknown tongue in their Churches The Jewes did not so deale with people under the law Men Women and Children yea and Strangers were to heare the Law that they might learne and feare the Lord Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation both of men and women and all that could heare with understanding Neh. 8. 2. Herein they shew themselves like to the Scribes and Pharises who shut up the Kingdome of Heaven against men for neither they themselves go in nor suffer them that are entring to go therein Matth. 23. 13. We have a proverbe concerning a dog in the manger that he neither eaâ—…s provender himself noâ—… suffers the horse to eat it Such a doggish disposition have they 2. The above said power of the Gospel serves as a matter of tryall whereby we may examine our selves whether this truth hath shined on us or no. We have a proverb that tanning sheweth that a man hath been much in the sun Receiving the truth is a blessed kinde of tanning If men live where there is much sound powerfull preaching and yet no receiving of it we may well conclude that the God of this world hath blinded the minds of them which believe not 2 Cor. 4. 4. Fearefull is the doome that is denounced against such in these words God will come in flaming â—…re taking vengeance on them that know not God 2 Thes 1. 8. 3. This ministreth matter of gratulation for this evidence of Gods speciall favour to us When the Church heard that the Gentiles had received this truth They glorified God saying Then hath God also to the Gentiles granted repentance unâ—… life Acts 11. 18. 4. It gives good ground to be earnest with God to vouchsafe this truth to such 〈◊〉 yet have it not as to the Jewes Rom. 11. 25 26. and to such as have been deprived thereof 5. It giveth matter of deep humiliation on their behalfe who have long lived under the sun shine and yet are no whit at all tand Assuredly there is much wilfulnesse in such Christ in his daies thus complained against them How oft would I â—…ate gathered thy Children together even as a Hen gathereth her chickins under her 〈◊〉 and ye would not The Apostle layeth this downe as the note of a reprobate That receive not the love of the truth that they might be saved 2 Thes. 2. 10. They are like desperate patients which throw their physick into the fire or like impudent debtors that will not accept a discharge by a surety and like obstinate rebels that will not accept a pardon 6. This should stir us up among whom the aforesaid truth is preached to take heed that we be not wanting to our selves in keeping off the powerful working oâ—… it Let us read it diligently and frequent the publike ministry thereof and that with this mind to receive the truth of it As our understanding is enlightned so let us endeavour to bring our will to yeeld unto it and to receive the knowledge of it Though simply it be not in our power to believe yet it is in mans power to put away from him this word of life and so to deprive himself of the benefit of it The Apostles therefore upbraid such obstinate rebels with these words Yee put the word of God from you and judge your selves unworthy of everlasting life Acts 13. 46. Nothing makes God more complaine against people then this Isa. 5. 1 c Luke 13. 3â—… §. 92. Of rejecting meanes of grace how dangerous it is THe depth of the sin here described consisteth in the time of committing it After that we have received the knowledge of the truth This noteth out two poynts of aggravation One is a renouncing of the meanes of grace implyed in this phrase received the â—…wledge of the truth The other is a renouncing it against evidences of that truth implyed in this phrase after that we have received So as To sin against meanes of keeping us from sin makes sin the more haynous Luke 12. 47. Iohn 9. 41. Iames 4. 17. 2 Pet. 2. 20 21. 1. This implyeth a resolved and setled obstinacy against the good will of God manifested for our good It is an opposition of our wills to Gods Thus God is provoked to alter the affection of a Father into the disposition of a Judge 2. It is a demonstration of an ungratefull disposition For the Gospel is a gladsome message Never was the like sent to Children of Men. Therein is the greatest evidence of favour that a creature could desire of his Creator or the Creator bestow upon his creatures The Gospel revealeth Gods love to man so far as to give him his Son his Son incarnate his Son made a servant subject to manifold infirmities a surety a sacrifice 3. It argueth a perverse rejecting of things which concerne our own good our best good So as they are not onely excellent in their kind but beneficiall to us absolutely necessary for avoiding misery and setling us in true happinesse Let us therefore to whom the Gospel is revealed take heed of Capernaums woe She was by the excellent meanes afforded lift up to heaven but by her abuse thereof cast down to hell Matth. 11. 28. §. 93. Of sinning against the evidence of the Spirit THis circumstance of time after we have received c. giveth prooâ—… that to sin against the evidence of the Spirit is the highest pitch of impiety In this especially consisteth the nature of the sin against the Holy Ghost as hath been shewed in the Treatise of the sin against the Holy Ghost part 2. § 15. This is to do despite unto the Spirit of Grace v. 29. and to resist the Holy Ghost Acts 7. 51. This is the greatest dishonour that can be done to God
not only rejected but with scorn and disdain This sheweth the height of their impiety especially as it is applyed to the subject or thing trampled upon which is not a worme not any unreasonable creature not a meere man not an Angel not any meere creature but God Not God as a severe strict Judge but the Son of God that for mans sake became a son of man a sacrifice a price of redemption Therefore in the second place mention is made of the blood of him who is trodden under foot which implyeth that the Son of God shed his blood and gave his life for mans redemption This therefore is the most precious thing that ever was bestowed on Children of Men far beyond Silver and Gold 1 Pet. 1. 18 19. Especially it being the blood of the Covenant that is the blood whereby Gods Covenant with man for remission of sins reconciliation with God all needfull grace and eternall life is sealed up and so the covenant made a testament unalterable inviolable as is shewed Chap. 9. v. 16. § 93 94 95. Thus this blood as it is in it self most precious being the blood of him that is God Act. 20. 28. So it is to man the most usefull and beneficiall that can be for it is that wherewith a man is sanctified Of the Greek word translated sanctified and of the notation and divers acceptions of it See Chap. 2. v. 11. § 100 101 102 103. It is here taken in as large an extent as it was v. 10. § 27. Of the foresaid precious and beneficiall blood it is said that the sinner here described hath counted it an unholy thing In Greek the word translated an unholy thing properly signifieth a thing common Thus it is expounded Marke 7. 2. Acts 10. 14 28. A verb derived from thence signifieth to pollute or desile Matth. 15. 11 18 20. Act. 10. 15. Rev. 21. 27. This phrase then implyeth that they account the pure precious and efficacious blood of Christ to be no better then the blood of beasts or then ordinary common water which hath no vertue at all for cleansing of the soul. Quest. How then are they said to be sanctified by that blood Answ. To be sanctified is in Canaans language taken two especiall waies 1. To be set apart as an holy and peculiar thing to the Lord Exod. 13. 2 12. 1 Tim. 4. 5. 2. To make holy and that both by purging away all filthinesse and also by infusing true holinesse 2 Cor. 7. 1. 1 Thes. 5. 23. In this latter sense this word is used 1. For sanctification in truth and in judgement of certainty Act. 20. 32. and 26. 18. 2. In appearance in hope in judgement of charity 1 Cor. 6. 11. These here are said to be sanctified 1. As distinguished by their profession from infidels and by their profession set apart among the peculiar people of God 2. As they made such profession of true holinesse as in charity they were deemed to be truly sanctified yea further they may be said to be sanctified in regard of the end of Christs blood which was shed to do that that the blood of beasts under the law could not do namely to sanctifie So as Apostates do villifie that blood which was shed to sanctifie them The last thing wherein the sin of Apostacy is aggravated is in these words hath done despight unto the Spirit of grace This is the greatest aggravation of all For by the Spirit is meant the Holy Ghost Concerning whom our Lord Christ sayeth All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Matth. 12. 31. Hereby this sin is made greater then any other He calleth this Spirit g the Spirit of Grace because the Holy Ghost is the author of grace who worketh in it mens hearts In which respect he is stiled the Holy Ghost See Chap. 2. v. 4. § 35. Here this title the Spirit of Grace is given to the Holy Ghost to shew how far he had wrought upon these Apostates even to enlighten them to perswade them inwardly of the truth and benefit of the Gospel to work in them a sweet tast and apprehension thereof Heb. 6. 4 5. and to move them to make profession thereof notwithstanding all this to despite the Spirit of Grace against Knowledge and conscience and evidence of that spirit maketh their sin to be out of measure sinfull The Greek word translated hath done despight is one word but a compound word The noune whence it is derived signifieth wrong or contumely The simple verb signifieth to wrong one insolently disgracefully Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular The object of that disgrace being the Spirit of grace makes the sin far the greater Thus the Apostle hath described the heinousnesse of that sin for which nothing remaineth but an expectation of devouring fire v. 27. Many principles before handled are here implyed whereof see § 117. §. 111. Of Christians knowledge of God and of his word Heb. 10. 30. Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and againe The Lord shall judge his people THe first particle as in our English it is set down being a causall conjunction sheweth that this verse is added as a reason of that which went before Now the last thing noted in the former verse is sure and severe vengeance upon Apostates The proofe here alledged to confirme the same is taken from a divine testimony It is generally hinted in this phrase we know him that hath said then the particular testimony is alledged thus Vengeance belongeth unto me c. The substance of the Apostles argument may thus be framed He to whom vengeance belongeth will surely and sorely revenge them that revolt from him But to God vengeance belongeth Therefore God will surely and sorely revenge those that revolt from him This phrase we know hath reference both to God himself of whom the testimony is given and allso to that particular scripture where this testimony was first set down In the former respect it declareth that God in his dealing with men is well known We know him that hath said The Lord is known by the Iudgement which he executeâ—… Psal. â—… 16. He left not himself without witnesse in that he did good c. Acts 14. 17. Object He dwelleth in the light which no man can approach unto 1 Tim. 6. 16. His wayes are past finding out Rom. 3. 33. Answ. He is indeed thus in himself and in the depth of his Counsels But by sundry effects he hath made himself known Some of them are so clear and evident beams of his divine properties as they shew they are works of God Rom. 1. 20. Others do carry such light from the Spirit of God as makes men
makes the difference 2. Just cause there is of exhorting one another to get assurance of this dignity It is a matter worthy our best diligence 1. It distinguisheth a true justifying Faith from all other Kinds of Faith 2. It emboldneth us to go to God in all our needs I will go to my Father saith the Prodigal Luk 15. 18. 3. It makes us rest upon God for all needful provision and protection Psal. 91. 2 3. 4. It enlargeth the heart in prayer and praise Psal. 18. 2 3. 5. Iâ—… makes us cleave to God when others fly from him Psal. 46. 5 6 7. 3. For direction Take notice of the fruits of Gods special favour to thee For God bestoweth common favours upon all of all sorts Matth. 5. 45. Yet he hath special favours for those whose God in peculiar he is as 1. All spiritual blessings Eph. 1. 3. 2. Sundry particular graces as 1. Understanding of Gods will Col. 1. 9. 2. Justifying faith Rom. 5. 1. 3. Saving hope Rom. 8. 24. 4. Brotherly love 1 Ioh. 4. 18. 5. Repentance Act. 2. 38. 6. New Obedience 7. Patience Iam. 5. 11. 3. The effects of these as Peace of Conscience Joy in the Holy Ghost Comfort in spirit All these and others like unto them proceed from the Spirit whereby we are united to Christ and so may be assured that God is our God in special 4. Nothing can minister unto a man sounder and greater comfort than this prerogative that God is his God What can such an one want What danger need he fear What good may not be expected What can more be desir'd Wherein may a man more solace himself Whereon may he be more confident On this ground we may well say Our lines are fallen to us in a fair place Psal. 16. 5 6. §. 79. Of Gods preparing a City AN evidence that God was not ashamed to be called the God of the Patriarchs is thus expressed For he hath prepared for them a City This causal a For implyeth a reason and the reason is taken from Gods care of them He was carefull to provide for them a place where they might ever be with him This also might be a reason why they sought the aforesaid heavenly Country even because God had prepared it as a City for them to abide in The verb translated prepared is derived from a noun that signifieth ready or prepared Mat. 25. 10. It implyeth a precedent act Mat. 26. 19. Ioh. 14. 2 3. Thus God is said to prepare because in his eternal counsel he did appoint it for them Mat. 20. 23. 1 Cor. 2. 9. Mat. 35. 24. This God did 1. In regard of himself to give evidence of his free grace in ordaining so great a matter for those who were not yet born and in that respect could not be imagined to deserve any thing Rom. 9. 11. Obj. It might be prepared to be bestowed on such as might afterwards merit it Answ. 1. This clean thwarts the end of Gods promise which was the glory of his grace and mercy Eph. 1. 6. Rom. 9. 15. 2. As God prepared the place so likewise the persons for whom it was prepared who are stiled Vessels of mercy which he had afore prepared unto glory Rom. 9. 23. 2. God prepared this place before hand to encourage men to walk in that way wherein they may attain to this place A reward prepared and set before one much puts him on to do what he can for attaining thereunto This encouraged Moses v. 26. yea and Christ himself Chap. 12. 2. This preparation puts us on to sundry duties 1. To enquire after this place that we may know what is prepared for us Ier. 6. 16. 2. To search after the way and means whereby we may attain thereunto Gods word is a good help herein Psal. 119. 105. 3. The way being found out to walk in it Isa. 30. 21. The two former 〈◊〉 in vain without this Luk. 12. 48. 4. To keep strait on in this way for there are divers by-paths We must therefore turn neither to the right hand nor to the left Deut. 5. 32. Heb. 1â—… 13. 5. To go on in this way well prepared and that with the whole Armour of God Eph. 6. 13 c. Wise Travellers will not go abroad without a Sword The eves and Woolves are emboldned to set upon him that hath no Weapon 6. To persevere and hold on in this way till thou come to this City otherwise thou mayst miss of it Mat. 10. 22. The place which is prepared for them is stiled a City By City is here meant â—…at heavenly Country whereof before § 76. This addeth some more emphasis There was not onely in general a Country but more particularly a City for them to be free of Heaven is stiled a City by reason of the fit resemblance betwixt it and a City whereof see v. 10. § 47. §. 80. Of the Persons for whom the heavenly City is prepared THere is a relative particle concerning the persons for whom the aforesaid City is prepared that wants not emphasis It is thus expressed for thâ—… It hath reference to those whose faith is here commended even those concerning whom it is said God is not ashamed to be called their God Thus it appeareth that Heaven is prepared for Gods peculiar people These are they whom Christ calleth a little Flock to whom it is their Fathers pleasure to give them a Kingdome Luk. 12. 32. and they whom Christ stileth the blessed of his Father The usual notes of distinction betwixt persons give further proof hereof as Elect Col. 3. 12. Heirs of salvation Heb. 1. 14. Heirs of the Kingdome Jam. 2. 5. Heirs of the grace of life 1 Pet. 3. 7. Children of the â—…surrection Luk. 20. 36. Children of the Kingdome Mat. 13. 38. Obj. Such as shall be cast out into utter darkness are also stiled Children of the Kingdome Mat. 8. 12. Answ. They are so called not in regard of their spiritual condition or disposition but meerly in regard of their seeming profession and external vocation God prepareth a place for a peculiar people to shew that what he doth towards the Children of Men he doth upon his own meer good pleasure Mat. 11. 28. Luk. 12. 32. Rom. 9. 23. 1. This doth much amplifie that great privilege of the Lords being God to a peculiar people and of that reward that followeth thereupon It is not a common privilege for all of all sorts but for them that believe This was it that enlarged Christs heart to give thanks unto God for those on whom this privilege was conferr'd Mat. 11. 28. 2. This teacheth Believers to be content with their present condition and nâ—… to envy the wealth and honours and other privileges of them for whom this City is not prepared 3. This enciteth us to give all diligence to make our Calling and Election sure If once we gain assurance that the Lord is in special
have therein to God Lev. 19. 2. 1 Pet. 1. 15 16. There is nothing wherein a creature can more resemble his Creator then in holinesse This is that Image of God after which God at first created man Gen. 1. 26 27. Eph. 4. 24. 5. In regard of the communion which thereby we have with God For without holinesse no man shall see God v. 14. But they who have communion with God are stiled an holy Priest-hood an holy nation 1 Pet. 2. 5 9. God therefore hath chosen uâ—… that we should be holy before him Eph. 1. 4. Christ for this end gave himself for his Church and sanctified and cleansed it that it might be holy and so fit to be presented unto God Eph. 5. 25 26 27. Besides these generals there are other particulars which shew why the holinesse of justification and why the holinesse of sanctification are said to be Gods The holinesse whereby we are justified is said to be Gods 1. In regard of the very matter and essence of it For it is the holinesse of the Son of God our surety very God In this respect we are said to be made the righteousnesse of God in him 2 Cor. 5. 21. 2. In regard of Gods imputing his Sons righteousnesse to us and accounting it ours Psal. 32. 1. Rom. 4. 6. 3. In regard of Gods accepting it as ours For that which God accepts may well be stiled his Eph. 1. 6. The holinesse whereby we are sanctified is said to be Gods 1. In regard of the immediate worker of it in us which is the third person in sacred Trinity who is very God the Spirit of God who in regard of this divine operation is stiled the Holy Ghost Rom. 15. 16. and sanctification is said to be that of the Spirit 2 Thes. 2. 13. 2. In regard of the instrumental means of working it which is Gods word 3. In regard of the pattern of it whereunto it is framed that is Gods will Mat. 6. 10. 1 Thes. 4. 3. Rom. 12. 2. Gods will is like the mould whereinto metal is cast and our sanctification is like metal cast into that mould so they who are truly sanctified carry the very Image of the will of God This giveth an evidence of the good and great respect which God beareth to his in conferring upon them his own holinesse even the excellency of his excellencies It was an high degree of dignity that God should at first create man after his own Image but after man had forfeited that dignity to confer a greater which is the holinesse of God here meant is beyond apprehension The honour which Ahasâ—…erus did to Mordecai in causing the royal apparel to be put on him and the royal Crown to be set upon his head and he set upon the Kings horse was counted so great as this proclamation was made thereof Thus shall it be done to the man whom the King delighteth to honour Est. 6. 8. c. But behold a dignity infinitely greater then that Saints are arraied with the holinesse of God Gods holinesse is as a Crown set on their heads Thus shall it be done to them whom the King of heaven delighteth to honour Of the grace of God See v. 15. § 82. §. 57. Of Saints partaking of Gods holinesse IT is said concerning the forementioned holinesse of God that we are partakers of it Of the notation of the Greek word translated partakers see Chap. 6. v. 8. § 47. It here sheweth that Saints have not of themselves the foresaid holinesse of God They receive it and so are made partakers of it 1 Cor. 4. 7. Phil. 1. 7. 1 Pet. 4. 10. 2 Pet. 1. 4. 1. It being Gods holinesse man cannot possibly have it but by participation from God who can have any thing that is Gods but by Gods gift 2. Man by nature is clean empty and utterly destitute of all holinesse Psal. 14. 3. 2 Cor. 3. 5. 3. Man of himself is most unholy by the stock whence he commeth by his conception and birth by his condition and disposition Gen. 6. 5. 1. This taketh away all ground of self-boasting from them that have this holinesse of God 2. This gives just cause of returning the praise and glory of all that holinesse which we have to him that hath made us partakers thereof Rom. 11. 35 36. This is one end whereat God aimeth in making men partakers of his holinesse §. 58. Of afflictions working Gods holinesse MEntion is here in special made of Gods holinesse to give proof of the profit of correctionâ—… They work in men that admirable gift of Gods holinesse Thus much an Apostle intendeth under this phrase that the trial of your faith might be found 〈◊〉 praise and honour and glory 1 Pet. 1. 7. On this ground another Apostle exhorteth Christians to count it all joy when they fall into divers temptations Iam. 1. 2. Manasse 2 Chro. 33. 12. and the prodigal are special instances hereof 1. Afflictions bring men to sight of sin to sorrow for the same to an humble confession thereof and to earnest deprecation from the guilt and punishment of sin Thus they come to obtain some sweet evidence of the remission of their sins and justification of their persons Psal 32 4 5. 2. Afflictions are grievous to the â—…lesh and thereupon put on men to seek some ease and refreshing in spirit which can be no other way then by partaking of Gods holinesse 3. Afflictions are an especiall means to wean men from the vanities of this world and to subdue the unruly lusts of the flesh whereby the first part of sanctification which is mortification is wrought in them Hos. 5. 14 15. 4. Afflictions make men enquire after God and learn what may be pleasing unto him Upon this enquiry duly made it will be found that nothing is more pleasing to God then holinesse Hos. 6. 1. Adde this motive to sundry others that have been noted before and it cannot but bring us to endure what it shall please the Lord to lay upon us This is an especial means of trial whether afflictions have had a kindly work on us or no If they have we have thereby been made partakers of the holinesse of God §. 59. Of the meaning of these words No chastening for the present seemeth to be joyouâ—… but grievous Heb. 12. 11. Now no chastening for the present seemeth to be joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them who are exercised thereby THis verse is added to meet with that which flesh and blood might object against all the comforts and encouragements before delivered for well-bearing afflictions and that is experience and sense will say we find no joy but feele much grief under afflictions To take away 〈◊〉 the Apostle grants that to be true which sense opposeth that chastening for the present is grievous The grant as expressed in Greek is very emphaticall For 1. It is set down in the most generall term thus
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
§ 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
〈◊〉 〈◊〉 Attica infleâ—…io 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the notation of this word See cha 4. v. 9. â—…â—…57 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christ suffered by his temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself 〈◊〉 Why Christ was tempted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. A perfect transition a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inference Due regard to all that Christ hath done for us Omnia bonuâ—… appetunt Ethic l. 1. c. 1. Not to regard him who hath done much good for us is a note of ingratitude Iuuiâ—…s in sacriâ—… Paral. lib. 3. â—…n Heb. 3. 1. Brethren here not according to flesh Brethren here in a spiritual sence How all Christians are brethren Why all brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duties of brethren See ch 10. v. 19 §. 52. How to insinuate into anothers soul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the derivation and notation of this Greek word See ch 2. §. 100. The Heathen in regard of that esteem which they had of their gods stiled them The holy Ghost Dan. 4. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holinesse imputed Holinesse 〈◊〉 in men by the Spirit Holinesse no 〈◊〉 of boasting Why they calâ—… Holâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge accordinâ—…â—…o proâ—… Justifie not the wicked Perverse censures Diaâ—…olicall censures The holy like God Holy fitted foâ—… glory Holiness makes the greatest difference Holiness the greatest glory in heaven Holiness the glory of Gods excellencies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi gloria The profit of holiness The necessity of holiness a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectaculum a gazing stock a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notation of this word calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers acceptations of calling c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinct kinds of calling Externall calling Internall calling d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authour of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The procuring cause b The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the called are set out are passive and imply that the called are at first patienâ—… Instrumental causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur quae supra caelos sunt ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae supcr terram Why heavenly calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3. 17. 17. 5. 18. 12. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3. 16. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examination aâ—…out our calling Signs of Saints calling â—… Illumination 2. Sense of sin 3. Detestation of sinne 4. Renovation 5. Contempt of the world 7. Enduring afflictions 1. Errours confuted 2. Humiliation for the misery of the uncalled 3. Aberrations from our calling 4. Many admirable things in our calling 5. Gratulation for our calling 6. Consolation from our calling 7. Contentation arising froÌ„ our calling Our calling must be made sure 1. Walk worthy of God c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particular virtues of him that hath called us to be shewed forth 2. Bâ—… conformable to the Word of God d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walk as advanced to an high calling Ends of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculari d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers must call on people to consider Consideration helped 1. By meditation 2. By conference Excellencies of Christ to be considered The Scriptures set out Christ. Why Christ called Apostle Christ made known Gods will Christ immediatly called Priviledges of Christs Apostleship Hear Christ. Speciall dutieâ—… by vertue of Christs Apostleship 1. Obey 2. Beleeve 3. Reverence 4. Abide 5. Draw on others 6. Detest other doctrine 7. Seek grace 8. Depend on Christ. 9. Adhere to the truth 10. Fear Christ had the most excellent Functions in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ able to perform all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v. 15. §. 144. * See Chap. 2. v. 12. §. 117. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fault to forbear profession a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Name Jesus most used by Jews Christ by Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX Christos meos Why titles of two languages given to Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein faithfulnesse consisteth Christs eye was on him that appointed him Why Christ had his eye on God How we may approve our selves to God Gal. 1. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arians Argument refuted b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father appointed the Son to his Function How the Son of God was appointed to his Function Christ to be respected as appointed of God Who not appointed of God to be Ministers of God Who appointed by God Pastors and Teachers Ministers under the Gospel Ministerial abilities Requisites for a right Ordination Efficacy a ratification of a faithful Minister Duties to such Ministers as God appoints Dâ—…ract from none Notation of Moses name a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…raxit See the Churches Conquest on Exo. 17. 9. §. 9. Who meant by house b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods people are Gods house d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moseâ—… faithfull to God and man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How we may be faithful as Moses and Christ. Christs excellency works consideration a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 4. §. 31. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jews that preferred Moses before Christ blinded They who prefer Moses before Christ know not the difference betwixt them
much content and found much benefit to their souls wellfare And whereas many persons of quality came out of their good respect to Visit him he would indeavour so to order their conference as it might be profitable to edification or if their Visies were meerly complementall he accounted it a great burden unto him He was allwaies of a very friendly and courteous disposition whom the meanest not only of his Parish but of the City found easie of access and as easie to be intreated yea ready to do what he could to all Among other graces Humility was eminent in him for he was not observed to be puffed up either with the flocks of multitudes unto his Ministery which were many and great nor with any applauses of men but would still say he knew more of himself to a base him than any could know to extoll him He was much in Communion with God and contented not himself only with daily constant ordinary holy exercises but was also frequent in extraordinary duties In the Bishops time when it might not be permitted to keep a Fast openly in the Church he was one of those Ministers who frequently helped pious Christians in their private Fasts In times of fear and danger he and others had sometimes weekly sometimes monethly Fasts whereof many in his own House and Vestry which he was eminently observed to perform with extraordinary reverence and awfullness of spirit His confessions were accompanied with much sense of sin broakennesse of heart self-abhorrency judging of the creature and justifying of God In petition very pertinent Judicious Spirituall Seasonable accompanied with Faith and Fervour like a true Son of Iacob wrestling with tears and supplications as resolving not to let him go without a blessing But none like him in Thanksgiving after a man would think he had spent the last drop of his Spirit in Confession and Praier O how would he revive and gather up his Spirits when he came to the work of Thanksgiving wherein he would be so large particular warm and vigorous that in the end of the day he would quicken the auditory as if then the work had been but newly to begin and that only had been the work of the day Wherein he may be a pattern to all his surviving Brethren in the Ministery He was very inquisitive after the good and wellfare of the Church of God as at home so abroad that accordingly he might order his prayers in their behalf being ever mindfull of them in his prayers And when he heard it went ill with the Church of God in any place like another Nehemiah he sat him down and wept and mourned and fasted and prayed unto the God of heaven in their behalf Great was his patience under the visiting hand of God especially in his old age when God visited him with painfull Maladies Though by reason of the bitterness of his paines by the Stone and sharpness of Urine and that Lethalis arundo as he oft called it that deadly Arrow in his side which he knew could never be pluckt out of it but by death I mean his Asthma which he got by an excessive cold in attending upon publick imployment notwithstanding I say by reason of these he hath been often heard to groan yet was he never heard once to grumble But he would oft say Soul be silent Soul be patient it is thy God and Father that thus ordereth thy estate Thou art his clay he may tread and trample on thee as it pleaseth him thou hast deserved much more it is enough that thou art kept out of hel though thy pain be grievous yet it is tolerable thy God affords some intermissions he will turn it to thy good and at length put an end to all none of these can be expected in hel He would oft make mention of the extent of Obedience which he said was not only to endeavour to do what God requireth but also patiently to bear what Gods will is to lay upon his creature as Christ himself though he were the Son yet learned obedience by the things which he suffered In his greatest pangs he oft used this speech of Iob Shall we receive good from the hands of God and not evill He often commended his Soul unto Christ and would say I am perswaded that he is able to keep that which I have committed to him against that day When any of his Friends went about to comfort him in those gifts which God had bestowed on him and works which he had wrought by him he would answer I dare not think of any such thing for comfort Iesus Christ and what he hath done and endured is the only ground of my sure comfort Many that came to visit him in his weaknesse professed that they went away better than they came by reason of those savoury and gracious expressions that proceeded from him Though towards his latter end his fits of the Stone were frequent and sharp having some times 4. or 5. in an hour yet such was his desire to finish that so much desired Commentary of his upon the Epistle to the Hebrewes that so soon as the bitterness of the pain of a fit was over he returned to his work and made some progresse therein And thus he continued labouring at his work through much pain till Tuesday the sixth of Decem. 1653. About which time as his naturall strengh was exceedingly decayed so his Intellectuals began to fail and for the three following daies drowsiness seized upon him insomuch that he could not hold up his head to look into a book but slumbered away his time in his Chair and upon the Friday being the third day since he had given over his studies enquiring what day it was he cried out Alas I have lost three daies The day following being Saturday he had no desire to arise out of his bed neither indeed could in regard of his weaknesse which was such as he said Now I have not long to live in this world the time of my departure is at hand I am going to my desired haven the apprehension whereof was no little joy unto him for he had often said unto such of his friends as came to visit him in his sickness I am most willing to dy having I bless God nothing to do but to dy Indeed he seemed sometimes to be in Pauls strait between Life and Death having a desire to depart that he might be with Christ which was best but yet very desirous was he to finish his Commentary on the Epistle to the Hebrews which he knew would be usefull to the Church of God and in that respect was willing to live and God so far answered his desire in that particular that he lived to finish it within half a Chapter But when he perceived that his time in this world could not be long O! how sweet and joyfull was the apprehension of Death unto him which he
say unto you I say unto all may be applied to the Epistles of the Apostles For in them they intended the good of all Christians The particular inscription of their Epistles to particular Churches or persons was as the ordinary dedication of books to particular persons which are intended to the good of all St Luke dedicated his histories of the Gospel of Christ and Acts of the Apostles to one man and by name to Theophilus yet he intended them to the good of all St Paul in that Epistle which he directed only to Titus by name concludes with this generall benediction Grace be with you all Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion yet so carried as sundry generall instructions meet for all Christians to know are couched therein All Christians therefore are to read and hear the Epistles of the Apostles as heedfully as they were bound to do unto whom in speciall they were directed As for this Epistle to the Hebrews it may seem in sundry passages thereof to be written by a propheticall spirit to meet with sundry heresies that were in future times to be broached rather then such as at that time were discovered such as these A true reall propitiatory sacrifice to be daily offered up yea such a sacrifice to be unbloody Sonnes of men to be sacrificing Priests properly so called Many Intercessors and Meaiators to be under the Gospel and sundry other which have been published by Papists long since this Epistle was written So as this Epistle in sundry respects may be as usefull to us who live in the time of Popery and are much infested with popish heresies as to the Hebrews if not more Hitherto of the Title §. 9. Of the Occasion of this Epistle THe occasion of this Epistle was two-fold 1. The immortall and insatiable malice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites So implacable was their hatred of all that maintained the Christian faith as in that cause they spared not their own countrymen 1 Thes. 2. 14. St Paul while he was of the Jewish religion was highly esteemed of Priests Rulers and other Jews but when he became a Christian none was more fiercely and violently persecuted then he So dealt they with all that were of that faith and where they had not sufficient power of themselves they stirred up the unbeleeving Gentiles against all that professed the Christian faith especially if they were Jews Acts 142 19. Hence it came to pass that these Hebrews to whom in particular this Epistle was directed suffered much for their profession sake Chap. 10. 32 c. wherefore to encourage them unto all perseverance in the faith and to keep them from apostasie and falling away from the truth received the Apostle wrote this Epistle which is filled with many forcible encouragements and with terrible denunciations of sore vengeance against Apostasie St Pauls words were of old said to be thunders which is most true in this Epistle where he writes against apostasie Chap. 6. v. 4 6 8. and Chap. 10. v. 26 27 27 28 c. and Chap. 12. 25 29. This was one occasion of this Epistle to uphold them in the Christian faith 2. The Jews that lived after the truth of the Mosaicall Types was exhibited were notwithstanding so superstitiously and pertinaciously addicted to those legall rites as they would not endure to hear of the abrogation of them but in maintenance of them rejected the Gospel Yea of those that beleeved in Christ many thousands were too zealous of the Law Acts 15. 5 and 21. 20. Wherefore to root out that conceit the Apostle writes this Epistle whereby he proves that by bringing in the new Testament of the Gospel the old Covenant of the Law was abrogated and that the Law could not make perfect Chap. 8 and 9 and 10. And this was the other occasion of this Epistle §. 10. Of the Scope and Method of this Epistle THat main Point which is aimed at thoroughout the whole sacred Scripture especially in the new Testament is the principall scope of this Epistle and the main mark whereat the Apostle aimeth therein namely this that Iesus Christ is the alsufficient and only Saviour of man This was the Summe of the first Promise made to man after his fall Gen. 3. 15. This was the truth of all sorts of Types whether they were choice persons sacrifices sacraments sacred places sacred instruments sacred actions or any other sacred things This was the substance of the Prophecies that were given by divine inspiration This was intended by the great deliverances which from time to time God gave to his Church and people This was the end of writing the History of Christ by the Evangelists This is the summe of the Sermons of the Apostles recorded in the Acts and the ground of all their sufferings This is also the summe of their severall Epistles That this may the more distinctly clearly and fully be demonstrated the Apostle doth to the life set out Christs two Natures divine and humane in one Person his three Offices Princely Propheticall and Priestly together with the excellency and sufficiency of them To this do tend all the divine Instructions Refutations Exhortations Consolations Denunciations The severall points of this Epistle may all be comprised under two heads 1. Grounds of Faith 2. Rules for Life The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter Yet sometimes he falleth into pertinent digressions by way of Exhortation Consolation and Reprehension to make them thereby to give the more diligent heed to those grounds of faith The Rules for Life are set out in the latter part of the 10th Chapter beginning at the 22th verse and in the three last Chapters The Grounds of faith are all about Christ. These are 1. Summarily propounded in the three first verses 3. Largely amplified in the other parts of this Epistle In the first generall Proposition these grounds of faith are noted 1. Christs divine nature This is manifested in this Title Sonne and in this divine work making the world v. 2. 2. Christs humane nature This is intimated under this phrase purged our sinnes which presupposeth bloud for bloud only purgeth sinne chap. 9. 22. and bloud demonstrateth Christs humane nature 3. The distinction of Christs Person from the Person of the Father This also is cleared by the Title Sonne in this particle By twice used in the second verse and by those phrases Brightness of his glory Image of his person 4. The Union of Christs two Natures in one Person This phrase By himself purged our sinnes declares the sufferings of his humane nature and means it of his divine nature in one and the same person 5. His Princely or Regal Office This is set out in these three phrases Heir of all things Upholding all things by the might of his
conferred Fitly is this added to the former to shew that Christ was so far from being vanquished and swallowed up by his sufferings for our sinnes as thereby way was made for an entrance into the highest degree of glory that could be attained unto §. 31. Of Christs sitting and standing in Heaven THe Apostle in setting down the high degree of Christs exaltation well poised his words for every word hath its weight This He sate down importeth high Honour and a setled continuance therein Sitting is a posture of dignity Superiors sit when inferiors stand Iob. 29. 7 8. Thus is the Ancient of dayes said to sit and ten thousand thousands ministring spirits to stand before him Dan. 7. 9 10. In way of Honour is the Highest thus set out He that sitteth upon the Throne Rev. 5. 13. In this sense saith God to his Sonne Sit at my right hand Psal. 110. 1. The authority also and power which Christ hath over all is hereby noted For in this sense is this phrase oft used as Psal. 9. 4. and 29. 10. and 47. 8. Rev. 21. 5. Obj. Christ is said to stand on the right hand of God Acts 7. 55. Answ. Divers phrases may be used of the same thing in divers respects and imply no contradiction For first to speak according to the letter a King may be said to sit on his Throne because that is his ordinary posture and to stand at some speciall times as Eglon arose out of his seat when Ehud said to him I have a Message from God to thee Judg. 3. 20. There are three limitations wherein different acts cannot be attributed to the same thing 1. In the same part In the very same part a man cannot be sore and sound 2. In the same respect A man cannot be alive and dead together in the same respect but in different respects one may be so For she that liveth in pleasure is dead while she liveth 1 Tim. 5. 6. 3. At the same time One cannot sit and stand together at the same time at severall times he may Again To take this phrase metaphorically as it is here to be taken Christ may be said to sit to shew his Authority as before and to stand to shew his readiness to hear and help In this respect did Christ most fitly present himself standing to Stephen Acts 7. 55. Sitting doth further set out continuance in a thing Where Iacob saith of Ioseph His bow SATE in strength we fitly according to the true sense translate it thus his â—…ow ABODE c. Gen. 49. 24. In like manner where Moses saith to Aaron and his sonnes ye shall SIT at the dore of the Tabernacle seaven dayes We according to the true meaning of the word in that place thus turn it ye shall ABIDE Lev. 8. 35. Standing also importeth as much namely continuance and perseverance in a thing To express this emphasis of the word we do oft translate it thus stand fast as 1 Cor. 16. 13. Stand fast in the faith And Gal. 5. 1. Stand fast in the liberty c. where the original Greek saith of the devil Ioh. 8. 44. he STOOD not in the truth our English hath it thus he ABODE not c. Wherefore by both these metaphors sitting and standing Christs abode and continuance in Heaven as our high-Priest Prince and Prophet and that for us is plainly set out And to shew that this his abode and continuance hath no set date this indefinite and everlasting phrase for ever is in other places added as Chap. 7. 25. and 10. 12. Finally these metaphors note out Christs rest and cessation from all his travels labours services sufferings and works of ministry which on earth he underwent Christ is now entred into rest and so sitteth This implieth that nothing now remaineth more to be done or endured for purchase of mans redemption his sacrifice was full and perfect Therefore going out of the world he saith It is finished Joh. 19. 30. §. 32. Of the Divine Majesty TO amplifie the forementioned Dignity and Soveraignty of Christ the place where Christ sitteth is set out in two phrases 1. On the right hand of the Majesty 2. On high By the Majesty is meant God himself as more plainly is expressed in other places where Christ is said to be at the right hand of GOD Rom. 8. 34. and to be set down on the right hand of God Heb. 10. 12. â— Majesty importeth such greatness and excellency as makes one to be honoured of all and preferred before all It is a little proper to Kings who in their dominions are above all and over all By way of excellency a King is stiled Majesty it self as when we speak of a King we say His Majesty when to him Your Majesty A word like to this coming from the same root is translated magnificence which also is applied to God and translated as the word here Majesty 2 Pet. 1. 16. To none can this title be so properly applied as to God himself for all created greatness and excellency is derived from and dependeth upon Gods greatness and excellency Whereas Majesty is attributed to created Monarchs it is because they bear Gods image and stand in Gods stead In this respect they are also stiled Gods Psal. 82. 6. In this place this Title is used 1. To set out the high and supream Soveraignty of God importing him to be King of Kings and Lord of Lords For to speak properly God only hath majesty and therefore by a property is stiled the Majesty 2. To magnifie the exaltation of Christ which is to the highest degree that possibly can be even to the right hand of Him or next to Him that only and justly is stiled the Majesty 3. To shew an especial end of Christs high advancement which was to raign and rule This is the property of Majesty and for this end was Christ advanced next to the Majesty This is further evident by the addition of this word Throne as some do read it thus He sate down on the right hand of the Throne of the Majesty on high So is it read Chap. 8. 1. and 12. 2. and that with an unanimous consent of all copies So in Matth. 19. 28. and 25. 31. and Acts 2. 30. So much also is here without question intended Now to sit on a Throne of Majesty is to have power of raigning and ruling This is yet further made cleer by the end which the holy Ghost setteth down hereof Psal. 110. 1. which is to subdue his enemies Wherefore the Apostle thus explaineth that phrase 1 Cor. 15. 25. He must reign till he hath put all his enemies under his feet For sitting on the right hand of Majesty the Apostle puts raigning So as to sit on the right hand of Majesty and to raign are equivolent termes §. 33. Of Christs advancement to Gods right hand THis phrase right hand
Christs function to be a Mediator betwixt God and man is greater then any of the functions of Angels Therefore Christ is more excellent then Angels in their greatest excellencies Yet there is a greater excellency wherein Christ doth further excell Angels comprised under this phrase a more excellent Name This doth the Apostle largely insist upon and copiously prove and that upon this ground Superstitious persons especially the Jews among whom many extraordinary things were done by the ministry of Angels had in all ages too high an admiration of Angels so as they have deified them and yeelded divine worship unto them whereby the glory of God hath been obscured and Christ the less esteemed It was therefore requisite to set out Christs glory so as it might appear how beyond comparison Christ excelleth them which in the general is thus expressed He hath by inheritance obtained a more excellent Name then they §. 42. Of Christs Name A Name is that whereby a thing is made known and distinguished from others Gen. 2. 19 20. It is sometimes taken for a meer titular distinction as where the degenerate and apostate Jews are called the people of God the children of Israel God expresly saith They are not my people Hos. 1. 9. and Christ proveth that that they are not Abrahams Children Joh. 8. 39. Where it is said Micha 2. 7. O thou that art named the house of Iacob a meer titular name is meant And where Christ saith of Sardis Thou hast a name that thou livest and art dead Rev. 3. â—… But the Name here spoken of containeth a reality in it Christ being indeed what he is named and said to be It is not simply any of his Titles but that true relation which is betwixt God the Father and him such a relation as no meer creature is capable of What it is is expresly set down in the next verse namely to be the Sonne of God True it is that through grace and favour God vouchsafed this name to sundry creatures but not so properly as unto Christ. See § 15. This is that Name which is above every Name at which every knee should bow Phil. 2. 9 10. By vertue of this Name he became a fit Mediator between God and man a fit Saviour and Redeemer of man a fit King Priest and Prophet of his Church yea and by vertue of this Name supream Soveraignty and absolute Dominion over all creatures infinite Majesty divine Dignity and all Honour and Glory is His all Worship Service Subjection and Duty is due unto Him This Name therefore must needs be beyond all comparison a most excellent Name and in this respect Christ may well be said to have a more excellent Name then Angels because there is no comparison between them The comparative epithete translated more excellent is derived from a compound verb that signifieth to differ in excellency or to excell 1 Cor. 15. 41. It is translated to be better Matth. 6. 26 or to be of more value Matth. 10. 31. The positive of this comparative signifieth divers or different Rom. 12. 6. Of Gods Name See Chap. 2. § 112. This word of comparison more excellent is not to be taken of an exceeding in the same nature and kinde as one man is more excellent then another but in different natures and kindes the notation of the word imports as much for Christ as the Sonne of god is of a divine nature even the creator of all and preferred before all created spirits which though they be the most excellent of created substances yet not to be compared with the Sonne of God His Name is infinitely more excellent then theirs for by reason of this Name he is the Lord of Angels §. 43. Of the right which Christ hath to his Name THe right which Christ had to his foresaid Name is thus set down He hath by inheritance obtained All this is the interpretation of one Greek word which by this periphrasis is set out to the full The right of inheritance which Sarah would not that the sonne of the bond woman should have is set out by this word and is thus expounded shall not be heir or shall not by inheritance obtain or shall not inherit This right Christ hath in a double respect 1. As he is the true proper only begotten Sonne by eternal generation For the Father in communicating his essence to him communicated also this excellent Name here intended 2. As his humane nature was hypostatically united to his divine nature For though according to the flesh he was not born of God the Father in that respect he was without Father born of a Virgin yet that flesh being personally united to the only begotten Sonne of God he was born the Sonne of God In this respect an Angel speaking of his conception and birth saith That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. He was not then by grace and favour of no Sonne made the Sonne of God but as God and as God-man he was the true begotten Sonne of God and in both these respects the Name here spoken of by right of inheritance belonged to him Of Christ the Heir See v. 2. § 17. §. 44. Of the resolution of the 4th verse IT was shewed before That the excellency of the Gospel was much commended by the excellency of Christ the Author and matter thereof Thereupon the Apostle did set out Christs excellency to the life This Point he prosecuteth in this and the verses following so as the summe of all is A proof of Christs excellency This proof is by an argument of the greater compared with the less The greater or more excellent is Christ the less or inferior are Angels Now Angels are the most excellent of creatures He therefore that is more excellent then they must needs be most excellent The Argument may thus be framed He that is greater then Angels is most excellent But Christ is greater then Angels therefore he is most excellent This Argument is first propounded in this verse Secondly Exemplified in the verses following In the general here propounded two Points are set down 1. The degree of Christs dignity 2. Christs right thereunto In the degree observe 1. The Creatures before whom Christ is preferd Angels 2. The Extent how far Christ is preferd before them in this phrase so much better In Christs right is set down 1. The Kinde thereof He hath by inheritance obtained 2. The Matter or thing obtained A more excellent Name §. 45. Of the Observations of the 4th Verse I. ANgels are the most excellent of creatures This is the reason why the Apostle brings them into this comparison If there had been any creatures more excellent then Angels Christs excellency had not been so far set out as now it is For it might have been objected that though Christ were more excellent then Angels yet he was not the most excellent of
then the High-Priests yet were they not types in all things that appertained to them They were of the Tribe of Levi They offered Sacrifices for their own sinnes They oft renewed their Sacrifices They had Successors when they died In none of these were they types of Christ. See Ch. ver 5. § 12. But the excellent prerogatives heaped up together have not relation to Solomon alone The Prerogatives as they are propounded to David in the Name of the Lord are these in order 1. I will set up thy seed after thee which shall succeed out of thy bowels 2 Sam. 7. 12. 2. I will establish his Kingdom Ibid. 3. He shall build a House for my Name 2 Sam. 7. 13. 4. I will establish the Throne of his Kingdom for ever Ibid. 5. I will be his Father and he shall be my Sonne 2 Sam. 7. 14. 6. I will settle him in my House and in my Kingdom for ever 1 Chr. 17. 14. 7. He shall be a man of rest and I will give him rest from all his enemies c. 1 Chro. 22. 9. These at least most of them were literally meant of him who by name is expressed Solomon Yet not singly and simply considered in himself alone but as a type of Christ For David and his posterity had their royall dignity conferred upon them not so much for their own sakes as that they might be a fore-going type and a visible representation of Christs royall dignity and of that redemption and salvation which he should bring to the people of God So as those excellencies which in the Letter are spoken of David Solomon and others are mystically truly and principally foretold of Christ whereby the benefit of those promises was infinitely encreased and the comfort of true beleevers above measure enlarged This the Apostles who were inspired with a divine Spirit well knew and thereupon on all occasions applied those types to their intended truth as here in this place True it is that Davids Sonne by Bathsheba was named Solomon but the mysticall truth of this name as of the name of Melchisedech chap. 7. v. 7. was manifested in Christ Jesus Reade the 72 Psalm which carrieth this Title For Solomon and it will be found that Christ is the true Prince of Peace which Solomons name importeth and that all things there set down are fullfilled in Christ. But to compare the type and truth together in such particulars as are mentioned in the promise made to David 2 Sam. 7. 12. these instances following are to be observed 1. Solomon was a man of Rest and Christ was the Prince of Peace Isa. 9. 6. God gave Solomon rest from all his enemies such as were the Philistins Aramites Moabites Ammonites and others like them But Christ so judgeth among the Nations as they beat their swords into plough-shares c. Isa. 2. 4. and the Wolf shall dwell with the Lamb c. Isa. 11. 6 7 8 9. Yea God in giving Christ hath raised up an horn of salvation for us in the house of his Servant David that we should be saved from our enemies and from the hand of all that hate us Luk. 1. 69 71. not only from men but from devils also For he hath spoiled Principalities and Powers Col. 2. 15. 2. God gave peace and quietnesse to Israel in Solomons daies But Christ is our Peace Eph. 2. 14. and it pleased the Father to reconcile all things to himself by Christ Col. 1. 20. 3. Solomon was the seed that proceeded out of Davids bowels whom God set up after David But Christ was that promised seed that by an excellency and property was called the Sonne of David Matth. 1. 1. who also by lineall descent proceeded out of Davids bowels An ancient Father expounding this phrase Out of thy bowels thus Out of thy belly as the LXX and vulgar Latin do hath this comment upon it If you simply take this of Solomon it is ridiculous For then might David be thought to have brought forth Solomon as a Mother Hereupon he applieth this to the Virgin Mary out of whose womb Christ came But that Father mistook the mark For the Hebrew word properly signifieth the bowels as our English turns it and it is elsewhere applied to men as Gen. 15. 4. 2 Sam. 16. 11. And in 1 Chr. 17. 11. it is thus expressed which shall be one of thy sonnes therefore Solomon must not be clean excluded but be immediatly intended yet as a type and Christ most principally as the truth and substance 4. God established Solomons Kingdom but much more Christs whose Kingdom cannot be moved Heb. 12. 28. as Solomons was For first ten Tribes fell away from his Sonne 1 King 12. 20. and afterwards the whole Kingdom was translated from Solomons race to Nathans Compare Mat. 1. 12. with Luk. 3. 27. where therefore it is further said I will establish the Throne of his Kingdom for ever If this be applied to Solomon it must be taken improperly for long date but applied to Christ it is most truly and properly spoken For he shall reign over the house of Jacob for ever and of hiâ—… Kingdom there shall be no end Luke 1. 33. So as this extent of the promise to everlastingnesse evidently proves that Christ is here principally intended 5. Where it is further said that the promised Sonne of David should build an House for the Name of the Lord this is true of the earthly Temple built of Stone and Timber and garnished with gold silver silk and other like ornaments which was a typicall House for Gods Name 1 King 5. 5. But Christ built the mysticall spirituall true House of God which is the Church of the living God Hebr. 3. 3 6. 1 Tim. 3. 15. Well therefore and that most fitly and properly may this part of the promise I will be a Father to him and he shall be a Son to me be applied to Christ. To Solomon it was spoken in a type To him indeed God was a Father in favour and love and he was a Sonne to God as he bare Gods image being a King and through the grace of adoption and regeneration But God is a Father to Christ by begetting him and communicating his whole essence to him and Christ is a Sonne to God by being properly begotten of God and of the same essence with him Thus is this testimony as pertinent to the Apostles purpose as the former Father and Son being here properly taken in a like mutuall relation of one to another Quest. How then is this set down in the future tense as of a thing to come I will be He shall be seeing the divine generation is eternall Answ. As in the former testimonies so in this the Apostle setteth out the Sonne of God incarnate whereby he was visibly manifested to be the true proper only begotten Sonne of God So as this promise is of a future conspicuous declaration of an eternall relation As if the
affirming that Peter was at the door say It is his Angel that is his messenger or one sent from him Angel being put for one sent of God is put for a created or uncreated messenger Created Messengers are visible or invisible Visible are extraordinary or ordinary Ordinary created visible Messengers of God called Angels are Priests under the Law Mal. 2. 7. and Ministers under the Gospel Rev. 1. 20. Extraordinary ones were Prophets Iudg. 2. 1 4. In particular Iohn the forerunner of Christ Mal. 3. 1. Mar. 1. 2. Invisible Messengers of God are the celestiall spirits that are here meant All those spirits were at first made good and so messengers according to Gods minde and heart But many of them sinned and kept not their first habitation 2 Pet. 2. 4. Jude v. 6. and became devils yet are they sent and used of God as Messengers and Ministers of his just vengeance and thereupon still called Angels 1 Cor. 6. 3. And where it is said that the Sadduces say There is neither Angel nor spirit Act. 23. 8. both good and evil Angel is meant so also Rom. 8. 30. But for the most part where this title Angel is attributed to an evil spirit some note of distinction is added thereto to demonstrate what kinde of Angell is meant as Angels of the devil Mat. 25. 41. Angels of the Dragon Rev. 12. 9. Angel of the bottomlesse pit Rev. 9. 11. Angels that sinned 2 Pet. 2. 4. Angels that kept not their first estate Jude 6. §. 83. Of the Title Angel given to Christ. THere is one eternall uncreated Angel oft mentioned in Scripture even the Sonne of God the second Person in sacred Trinity For it pleased the Father to communicate his secret counsell and sacred will to Sonnes of men by his own Sonne who was in that respect a kinde of messenger from his father to men and stiled an Angell yea and appeared to men before his Incarnation in that form and manner which Angels did yet are there manifest evidences to demonstrate that the Sonne of God is meant when this Title Angel is attributed to him such as these that follow 1. Arch-Angels Iude v. 9. By this Title the Prince and head of Angels which is Christ Jesus is set out For he is there called Michael which name is given to Christ Dan. 10. 13. 21. 12. 1. Rev. 12. 7. The notation of the name Michael who as God importeth as much He is also called Iehovah Zech. 3. 2. It is said that Iehovah buried Moses Deut. 34. 5 6. And surely the same Iehovah this Michael suffered not Satan to discover the place where Moses was buried We reade but of one Arch-Angel in sacred Scripture 2. Head of Principalities and Powers Col. 2. 10. This the Apostle speaketh of Christ. 3. Angel of the Covenant Mal. 3. 1. That Angel in whom Gods Covenant with man is made and confirmed 4. Angel of Gods presence Isa. 63. 9. Or word for word Angel of his face that is the express image of his Person who is ever before Gods face to make intercession for us 5. Gods proper Title which is Iehovah wheresoever he that appeared as an Angel and is stiled an Angel hath this Title Iehovah attributed to him there Christ Jesus is meant On this ground it is evident that the Angell which appeared to Moses in the burning bush was Christ because he is called Iehovah Exod. 3. 3 4. By a like evidence it is manifest that the Angell which spake to Iacob in a Dream was Christ because he said of himself I am the God of Bethel c. Gen. 31. 11. 19. 6. When the Name is declared to be secret or wonderfull as Iudg. 13. 8. Wonderfull is one of the Titles whereby the Sonne of God true Iehovah is set out Isa. 9. 6. 7. When divine effects are wrought by him that is stiled Angell as to deliver from all evil Gen. 48. 16. to put fear and terrour into the heart of stout enemies Exo. 14 19 24 25. And to bring Israel out of Egypt after such a manner as they were brought out Numb 20. 16. 8. When divine worship is rightly given to him that is called Angel I say rightly because divine worship may and hath been given to created Angels Col. 2. 18. Rev. 19. 10. 22. 8 9. But by divine worship rightly and duely given one of the Angels that appeared to Abraham is manifested to be Iehovah Gen. 18. 2. And the Angel with whom Iacob wrestled Gen. 32. 26. for Iacob made supplication unto him Hos. 12. 4. This uncreated Angel the Sonne of God true Iehovah is not meant by the Apostle in this Text For he speaks in the plurall number Angels as of many and those made or created yea and Ministers Nor doth he mean Sonnes of men For he stiles them spirits meaning Angelical and celestiall spirits who are usually and properly called Angels These are here intended §. 84. Of the Names given to Angels THat we may the better discern the excellency of these Angels and therewithall the excellency of Christ who is preferred before them I will distinctly note 1. The Titles attributed to them in Scripture 2. Their Nature For they are spirits See § 86. 3. Their Properties For they are a flame of fire See § 93. 4. Their Functions For they are Ministers See § 96. c. One and but one proper name is in sacred Scripture attributed to an Angel that is Gabriel Dan. 8. 16. 9. 21. Luke 1. 19. 26. According to the notation of this name it signifieth a strong man of God It may be a name comnon to any Angel deputed of God to any speciall function or sent on any speciall message There is another name attributed to him that is stiled Arch-Angel who is Christ as we shewed before § 83. There are other names meneioned in the Books called Apocrypha as Raphael Physick of God Tobit 3. 17. Uriel Fire of God 2 Esdras 4. 1. Ieremiel Mercy of God 2 Esdr. 4. 36. Salathiel asked of God 2 Esd. 5. 16. There are also sundry other names reckoned up by the Jewish Rabbins which because they want sufficient authority I passe by Other Titles are attributed to them in sacred Scripture to set out their nature or Offices or excellency in one kinde or another They are these which follow 1. Spirits This Title declares the common nature of them all which is spirituall 2. Ministers This pointeth at their generall office which is to minister to God himself to the Sonne of God and to Sonnes of men as we shall hereafter more distinctly shew 3. Men of God So was the Angel that appeared to Manoah stiled Iudg. 13. 6. 9. He is called a man because he appeared in the shape of a man and a man of God because he came from God and was sent by God Though this Angel were the Sonne of God yet the Title is given unto him as he appeared like an Angel and may be well
be rulers of the darkness of this World Eph. 6. 12. and that in judgement to execute vengeance on them and in this respect God may be said to make them Principalities and Powers to be his executioners to inflict the soarer vengeance 15. Mights This title imports strength and ability to accomplish what they undertake In this respect they are said to be mighty in strength or as our english translate it to excell in strength Psal. 103. 20. Many instances are thorowout the Scripture given of their might and strength §. 61. Of the like Excellencies of every Angel COncerning the fore-mentioned Titles two things are to be observed 1. That many of them are not simply and properly to be taken as if Angels were indeed flames of fire or fair youths or sate on thrones but by way of similitude the more conspicuously to set out sundry excellencies in them 2. That the distinct Titles do not so much set out distinct persons or orders or degrees among the Angels as distinct properties gifts and excellencies in them as is evident by this phrase applied to Angels in four severall apparitions they four had the face of a man and the face of a Lion on the right side and they four had the face of an Oxe on the left side they four also had the face of an Eagle Ezek. 1. 10. So as one was not as a man alone and another as a Lion and a third as an Oxe and a fourth as an Eagle but all four had one likenesse Hereby it was implied that every Angel was prudent as a man couragious as a Lion laborious as an Oxe swift as an Eagle In like respects the same person was called a Prophet a Man of God and a Seer 1 Sam. 3. 20. 9. 6 11. And the same thing a Dream a Vision a Revelation Dan. 2. 28. See Chap. 2. Thus much of the Titles attributed to Angels §. 86. Of the Nature of Angels ANgels are created Spirits subsisting in themselves Every word in this brief description so makes to the nature of Angels as it distinguisheth them from all others 1. They are Spirits so they are expresly called in this verse and ver 14. This importeth both their being and also the kinde of their being Spirits are substances and have a true reall being as the souls of men have which are stiled Spirits Eccl. 12. 7. Heb. 12. 9. 23. The Offices deputed by God to Angels the great works done by them the excellent gifts wherewith they are indned as knowledge wisedom holiness strength c. do plainly demonstrate that they are true reall substances Hereby they are distinguished from all meer imaginations and phantasies which are conceptions in mens mindes of such things as never were nor ever had any true being at all as those intelligentiae which Philosophers conceit do turn the celestiall Orbes They are also hereby distinguished from physicall qualities philosophicall accidents and from meer motions affections inspirations and such other things as have no true reall being at all The Title Spirit doth further import their kinde of being to be spirituall which is the most excellent being that can be Herein it is like to the divine being For God is a Spirit Joh. 4. 24. Hereby the being of Angels is distinguished from all kinde of corporeal substances which are sensible visible subject to drowsinesse wearinesse heavinesse fainting diminutions decay destruction and sundry other infirmities to which spirits are not subject 2. They are created This was proved before § 81. Hereby Angels are distinguished from their Creator who is a Spirit but uncreated Angels are stiled Gods and Sonnes of God as was shewed § 70. and indued with sundry excellencies above other creatures yet being created neither are they to be accounted truly and properly Gods Nor any thing proper to the Deity is to be atributed or done to them 3. They subsist in themselves Though they have their being from God and are preserved sustained and every way upheld by God so as they have their subsistence from God yet God hath so ordered it as it is in themselves Angelicall Spirits have neither bodies nor any other like thing to subsist in Hereby they are distinguished from the souls of men which are Spirits Luk. 23. 46. Heb. 12. 23. but have their subsistence properly in their bodies This phrase God breathed into mans nostrils the breath of life and he became a living soul imports as much So doth this Philosophical principle The soul in infusing it into the body is created and in the creation of it it is infused True it is that the soul may be separated from the body and retain the spirituall being which it hath but so as it longeth after the body and is restlesse till it be reunited to the body We would not be uncloathed that is we do not simply desire a putting off the body from the soul but cloathed upon that is have immortality put upon our bodies without separating their souls from them 2 Cor. 5. 4. As for the souls which are separated from their bodies they cry How long O Lord holy and true Rev. 6. 10. This shews a desire of union with their bodies ugain Angels being Gods speciall Messengers they were thus constituted spirits subsisting in themselves that they might be the more fit Messengers and Ministers to execute Gods will more readily more speedily and every way more throughly For being spirits they are not hindred by such incumbrances and infirmities as bodies are And subsisting in themselves they need not such organa such instruments and parts of a body as the souls of men do This of the nature of Angels §. 87. Of the Knowledge of Angels THe Properties of Angels are many and those very excellent ones some of the principall are these which follow 1. Great knowledge For they are intellectuall or understanding creatures able to conceive any mysteries that are or shall be revealed They understand according to the spirituall power of an angelicall minde comprehending all things that they will together most easily Angels being in heaven know all the counsell of God that is there made known That which Christ saith of them Mat. 18. 10. In heaven they do alwaies behold the face of my Father implieth that they are privy to the whole counsell of God revealed in heaven yea on earth also they frequent the Assembly of Saints thereby they come to know the whole counsell of God on earth made known to the Church In this respect the Apostle saith that Unto the Principalities and Powers in heavenly places is made known by the Church the manifold wisedom of God Eph. 3. 10. They are very inquisitive after all divine mysteries For of those things which Prophets foretold and Apostles preached it is thus said which things the Angels desire to look into 1 Pet. 1. 12. This restrictive phrase no not the Angels Mar. 13. 32. importeth the great measure of knowledge which Angels have For it
be referred their restraining of things hurtfull by nature from doing hurt Dan. 6. 22. Obj. How may these extraordinary instances be ordinarily applied Answ. 1. Extraordinary instances do shew what Angels are able and ready to do at the pleasure of the Lord. 2. They shew what God will put them to as he seeth cause So as on these grounds we may expect the like if God see it good 3. These extraordinary instances are as pertinent to our purpose as that reason which the Apostle useth Heb. 13. 2. to presse the duty of hospitality namely their receiving of Angels unawares 4. These are visible and sensible demonstrations of their invisible and insensible care over us 5. The argument follows from the greater to the lesse For if Angels did such extraordinary matters for Saints much more may we expect ordinary matters Such an argument is pressed Iam. 5. 17. to quicken us up to pray §. 99. Of Angels Functions over mens souls in this life IN regard of mens souls in this life Angels are 1. As Prophets or Teachers to instruct them Dan. 8. 16 17. 9. 22. Luk. 1. 15 14 15 34 35. Act. 1. 11. 2. As Consolators to comfort them in their fears and perplexities Gen. 21. 17. Isa. 6. 6 7. 3. As Coadjutors to stand with them against Satan Iude v. 9. Zee 3. 1. 4. As fellow-members to rejoyce at the conversion of sinners Luk. 15. 10. 5. As Tutors to punish them for their offences that so they might be rowsed out of their sins and brought to repentance 2 Sam. 24. 16. §. 100. Of Angels Functions to Saints in the life to come IN regard of Saints after this life Angels are 1. As Watchers to attend the separation of body and soul and instantly to take their souls and carry them to heaven Luk. 16. 22. 2. As Keepers at the last day to gather all the Elect together Mat. 24. 31. 3. As Fanners or Fishers to separate the evil from the good Mat. 13. 49. 4. As Companions in heaven to joyn with Saints in praising God Rev. 7. 9 10 11. The fore-mentioned distinct Functions of Angels do leade us on further to consider the benefits which we reap by them §. 101. Of the benefits which Saints receive by the Ministry of Angels THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls and that in this life and in the life to come They may all be reduced to these heads 1. An exceeding high honour to have such attendants For they are ministring spirits for us v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour that one of his noble Princes should wait upon him But all the noble Princes of God attend on Saints Well weigh their forementioned properties § 87. and this honour will conspicuously appear to be the greater Surely this is an undoubted evidence that Saints are the Spouse of Christ Members of his body and adopted to be Gods children and heirs of his kingdom These are the true and proper grounds of this high honour Mortall Kings use so to honour their Spouses and Children Adam in his Innocency had not such honour 2. Protection from dangers For the Angel of the Lord encampeth round about them that fear him and delivereth them Psa. 34. 7. And God hath given them a charge to keep his Saints in all their waies c. Psa. 91. 11 12. There are many many dangers from which we are time after time protected by Angels though we do not visibly see it That which the Scripture revealeth we may as safely and ought as confidently believe as if visibly we saw it The benefit of this protection is the greater in that it is against spirituall enemies and spirituall assaults Eph. 6. 12. This is a great amplification of the benefit For good Angels are more in number then devils and stronger in power They are more prudent then devils are subtle They are more speedy in coming to our succour then devils are or can be in coming to annoy us They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt They do more carefully and constantly watch for our safety then devils do or can do for our destruction though like roaring Lions they walk about seeking whom they may devour In regard of these Angelical Protectors we may say as Elisha did 2 King 6. 16. They that be with us are more then they that are against us yea though all the wicked of the world and all the fiends of hell be against us 3. Supply of all our wants They can do it They are willing and ready to doe it yea they do indeed actually do it though we do not sensibly discern it Abrahams servant saw not the Angell which went before him and prospered his journey yet an Angel did so Gen. 24. 7. Angels invisibly do many good offices for us As devils do oft work in us doubting and despair so the good Angels do oft put life and spirit into us whereby we are comforted and established An Angel strengthned Christ in the extremity of his agony Luk. 22. 43. The like they do to the members of Christ They are sent forth to minister for them ver 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them §. 102. Of the resolution of the seventh verse Verse 7. And of the Angels he saith Who maketh his Angels Spirits and his Ministers a flame of fire IN this verse is laid down the second Argument whereby the Apostle proveth Angels to be inferiour to Christ and thereupon Christ to be more excellent then Angels The Argument may be thus framed They who are made Spirits and Ministers are inferiour to him that made him so But Angels are made Spirits and Ministers by Christ. Therefore Angels are inferiour to Christ. That Angels are so made is in expresse terms set down That Christ made them so is implied in this phrase Who maketh For it hath reference to the last clause of the second verse The summe of this verse is a description of Angels Two Points are observable therein 1. The connexion of this verse with the former in this phrase And of the Angels he saith 2. The description it self This consists of two parts The first sets down the nature of Angels Spirits The second their Office Ministers Both those are amplified 1. By their principall efficient the Sonne of God Who made them 2. By their quality in this Metaphor a flame of fire §. 103. Of the Observations arising out of the seventh Verse I. GOD hath made known what is to be known of Angels This he hath made known in his Word For thereunto the Apostle referres us in this phrase And of the Angels he saith Even he that made known in his Word what is to be known of his Sonne
that their faith might be the more strengthened thereupon The notation of the Hebrew Title translated God implieth God to be of might and power and is by some translated the strong God The Hebrew Noun is of the plurall number but the Verb annointed to which the Hebrew Title hath reference is of the singular number which intimateth a plurality of persons and unity of essence The Title God as here used in the first place may be of the vocative case as it is in the former verse and translated O God and by an Apostrophe applied to Christ for this particle even which is a note of apposition joyning two words together which have reference to one and the same thing is neither in the Hebrew nor Greek Text but inserted by our English Translators In Hebrew Greek and Latine this Title is both in the Nominative and Vocative case the very same for syllables and letters In the Nominative case it is spoken of the Father as our English sets it down In the Vocative case it is spoken to the Sonne Many of the ancient Fathers and Pater-Expositors take it in the Vocative as spoken to the Sonne It may be objected that thence it will follow that God is of God Answ. I deny not but that it will so follow and therein is nothing against the Orthodox faith For the Sonne of God is very God of very God See § 19. In regard of his divine Essence he is very God Rev. 4. 8. In regard of his distinct persons as the Sonne in relation to his Father he is of God In this respect as we may say O Sonne thy Father so O God thy God Besides the Sonne of God assumed mans nature hereby God and man became one person Thus he is God and God is his God He is God in regard of his divine nature and God is his God in regard of his humane nature yea and in regard of both natures united in one person In this latter respect as Christ is God-man God may be said to be his God three waies 1. As Christs humane nature was created of God and preserved by him like other creatures 2. As Christ is Mediatour he is deputed and sent of God Ioh. 3. 34. and he subjected himself to God and set himself to do the will of God and such works as God appointed him to do Ioh. 4. 34. 9. 4. In these respects also God is his God 3. As Christ God man was given by God to be an head to a mysticall body which is the Church Eph. 5. 22. God thereupon entred into Covenant with him in the behalf of that body Isa. 42. 6. 49. 8. Thus is he called the Messenger Mal. 3. 1. and Mediatour of the Covenant Heb. 8. 6. Now God is in an especiall manner their God with whom he doth enter into Covenant as he said unto Abraham I will establish my Covenant between me and thee c. to be a God unto thee c. Gen. 17. 7. As God made a Covenant with Abraham and his Seed so also with Christ and his Seed which are all the Elect of God even the whole Catholique Church This is the Seed mentioned Isa. 53. 10. So as by this speciall relation betwixt God and Christ God is his God in Covenant with him God also is in an especiall manner the God of the Elect through Christ. This speciall relation thy God having reference to Christ is under the Gospel Gods memoriall as under the Law this Title was The God of Abraham the God of Isaac and the God of Iacob For with them God made his Covenant and in them with their Seed Gen. 17. 7. 26. 3 4. 28. 13 14. This Title The God of Abraham Isaac and Iacob God assumed to himself Exo. 3. 15 16. and the Seed of those Patriarchs oft called on God by that title and pleaded it before him to enlarge their desires and to strengthen their faith This they did by calling to minde that relation which was betwixt God and their Fathers with whom God had made an everlasting Covenant to extend to them and their Seed Exo. 32. 11. 1 King 18. 36. 1 Chro. 29. 18. How much more may we have our desires enlarged and faith strengthned in that relation which is betwixt God and Christ and how may we pleade it and say O God of thy Sonne Iesus Christ Remember thy Covenant made with him and in him Hereupon it is that Christ saith Verily Verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you Joh. 16. 23. When the Children of Israel were in great distresse the Lord was gracious unto them and had compassion on them and respect unto them because of his Covenant with Abraham Isaac and Iacob c. 2 King 13. 23. How much more will God be gracious to us because of his Covenant with his Sonne Christ This is the truest and surest ground of Christian confidence and boldnesse in approaching to the Throne of grace The Psalmist who lived many hundred years before the Apostles having by the spirit of truth registred this relation betwixt God and the promised Messiah giveth evidence thereby that the understanding and beleeving Jews conceived that Messiah to be true God the Sonne of God and that God was the God of that Messiah in speciall and by vertue thereof the God of Abraham Isaac and Iacob Exod. 4. 5. The Lord God of Israel Exod. 5. 1. The Lord God of the Hebrews Exod. 9. 1. The God of the Iews Rom. 3. 29. The God of Ieshurun Deut. 33. 26. The Lord of Eliah 2 Kin. 2. 14. The God of Daniel Dan. 6. 26. The God of Shadrach Meshech and Abednego Dan. 3. 28. Gentiles Rom. 3. 29. My God Exod. 15. 2. Our God Ex. 5. 8. Thy God Deut. 10. 14. Your God Gen. 43. 23. His God Exo. 32. 11. Their God Gen. 17. 8. All these and other speciall relations to God do give evidence of Gods singular respect to those who are in Covenant with him and whose God he is In reference hereunto they are called Gods peculium a peculiar treasure unto him his proper stock or flock Exo. 9. 15. Mal. 3. 17. They are also called a peculiar people 1 Pet. 2. 9. All this ariseth from that speciall relation which Christ hath to God that God is his God Ye are Christs and Christ is Gods saith the Apostle 1 Cor. 7. 21. Hereupon it was that Christ said I ascend to my Father and your Father and to my God and your God Joh. 20. 17. §. 119. Of Gods annointing his Sonne GOD who was in speciall the God of his Sonne is here said to have annointed him This is metaphorically spoken in reference to an ancient continued inaugurating and setling of Kings in their Kingdom which was by annointing them or powring oyl upon their heads As Saul 1 Sam. 10. 1. David three times first by
Iacob Thy suâ—… shall be at the starres of heaven and as the dust of the earth Gen. 15. 5. 26. 4. 28. 14. And the Prophesies of multitudes to come in are meant of these sons such â—… these Many people shall say Let us go up to the house of God Isa. 2. 3. Mic. 4. 2. Maâ—… shall come from the East and West c. Matth. 8. 11. and My righteous servant 〈◊〉 justifie many Isa. 53. 11. The sonne of man came to give his life a ransom for maâ—…y Matth. 20. 28. His blood is shed for many Matth. 26. 28. By the obedience of one 〈◊〉 many be made righteous Rom. 5. 19. In particular Iohn saith I beheld and loe a gâ—… multitude which no man could number of all Nations and kindreds and people 〈◊〉 tongues stood before the throne c. Rev. 7. 9. All these were the sons here mentionâ—… See Chap. 6. v. 14. § 107. And Chap. 9. v. 22. § 140. Obj. It is oft said that Few are chosen Few enter in at the straight gate Mâ—… 7. 14. 20. 16. Hereupon the flock of Christ is stiled a little flock Luke 12. 31 and they are stiled a remnant Isa. 1. 9. a tenth Isa. 6. 13. a vintage Mic. 7. 1. 〈◊〉 they are resembled to those few that were in the Ark when the whole world 〈◊〉 drowned and in Sodom when the four Cities were destroyed with fire and brâ—… stone See chap. 11. v. 7. § 32. Answ. Comparatively they are indeed but few in regard of the multitudes 〈◊〉 evil ones that ever have been and ever will be in the world But simply considerâ—… in themselves they are very very many When Elijah thought that he alone 〈◊〉 been left the Lord gave him this answer I have reserved to my self seven thousaâ—… Rom. 11. 3 4. This is a matter of great comfort in regard of the multitudes that perish that thâ—… are also many that shall be saved It is also a great incouragement to enquire after the way to salvation and to â—… the means sanctified for attaining thereunto There is a fountain opened to cleansâ—… from sinne Zach. 13. 1. Let us not fear that it will be dried up because many goâ—… partake thereof Be rather incouraged to go with those many thereunto Fâ—… not that heaven will be filled up for there are many Mansions John 14. 2. A poâ—… man long waited at the Pool of Bethesda though the time of cure was but at a ceâ—…tain season and only one could be cured at that season Iohn 5. 4 5 c. But 〈◊〉 Pool for salvation cureth at all times all that go into it We reade of three thâ—…sand converted by one Sermon Acts 2. 41. and five thousand by another Acts 4 and it is after this registred that multitudes of beleevers were added to the Lord 〈◊〉 5. 14. and that the number of disciples was multiplied Acts 6. 1. and that 〈◊〉 Churches were established in the faith and increased in number daily Acts 16. 〈◊〉 and that many thousands of Iews beleeved Acts 21. 20. besides the Gentiles 〈◊〉 imbraced the faith After those daies yea and in these our daies have the Churches of Christ wonderfully increased A strong inducement this is both to Ministers to preach the Gospel and also to people to attend thereupon in that there are many sons and they must all be brought to glory §. 92. Of bringing sons to Glory IT is said of those many sons that by Christ they are brought to glory The Verb translated brought is diversly used aâ—… 1. To go of ones self even upon his own voluntary motion as where Christ saith Let us be going Matth. 26. 46. 2. To be led by another but willingly thus Andrew brought Simon to Iesus Iohn 1. 42. 3. To be brought forcibly as men use to bring malefactors to execution There were also two other malefactours led with Iesus to be put to death Luke 23. 32. 4. To bring such as are no way able to go of themselves thus the good Samaritan brought the man that was wounded and left half dead to an Inne Luke 10. 34. That we may the better discern how this word bringing is here used we are to take notice that the sons here said to be brought are neither able nor willing of themselves to go to glory Christ therefore bringeth them thither by certain degrees 1. He quickeneth them that are dead in sins Eph. 2. 1 5. 2. He sheweth them the way wherein they may come to glory For he is the true light which lightneth every man that cometh into the world John 1. 9. Thereupon he thus saith of himself I am the light of the world he that followeth me shall not fall into darknesse but shall have the light of life John 8. 12. 3. He goeth as a guide before them for he is that good shepherd that goeth before his sheep and the sheep follow him for they know his voice John 10. 4. 4. He communicates his Spirit unto them whereby they are so inlightened as they discern the way wherein they should walk Eph. 1. 8 9. and enabled and perswaded to walk therein For the Law of the Spirit of life in Christ Iesus hath made us free and As many as are led by the Spirit of God they are the Sonnes of God Rom. 8. 2 14. Christs bringing sons to glory informs us in these two principles 1. Man cannot of himself go to glory 2. Christ can and will bring all the Elect to glory We have no sufficiency of our selves but our sufficiency is of God 2 Cor. 3. 5. As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me saith Christ to his sons Iohn 15. 4. §. 93. Of the glory of Heaven THat whereunto Christ bringeth his sons is here stiled Glory Hereby is meant that happy estate which is purchased by Christ in heaven This estate is oft set out by this Epithete as Rom. 8. 18. 2 Cor. 4. 17. 1 Pet. 5. 1 10. Glory is a transcendent word and compriseth under it all manner of excellencies The infinite excellency of God himself and of his Divine attributes is termed glory as the glory of God Acts 7. 55. The glory of his Majesty Isa. 2. 10 21. The glory of his power 2 Thess. 1. 9. The glory of his grace Eph. 1. 6. In this respect where the Apostle would to the uttermost that he could commend and set forth the excellency of the Son he doth it thus Who is the brightnesse of his Fathers glory See Chap. 1. § 19. There is an especiall emphasis in this word glory as it is here used It goeth beyond the superlative degree and implieth more then most glorious It compriseth under it whatsoever may be counted glorious and that in the most eminent kinde and degree that can be In heaven is the God of glory Father Son and holy Ghost In heaven is that Son
under the power of sin and Satan 3. Sundry sorts are upon this call of God to be taxed As 1. Such as turn their ears or harden their heart against the means God affordeth to call them Such were those of whom wisdom complaineth Prov. 1. 24 c. and of whom the Lord thus saith I have spread out my hands all the day unto a rebellious people Isa. 65. 2. 2. Such as after they are called of God so open their ears to others as they are soon removed from him that called them Gal. 1. 6. 3. Such as abide in their profession yet live as if they were not called These are ungodly men turning the grace of our God into lasciviousness Jude v. 4. Through these the name of God is blasphemed Rom. 2. 24. 4. All things in this calling afford great matter of admiration As 1. The Authour thereof God himself 2. The only procuring cause his free grace 3. The persons called who were enemies to God dead in sinnes vassals of Satan 4. The many and great priviledges of their calling whereof See § 16. 5. The ends whereunto they were called Particularly their glorious inheritance in heaven 5. As other evidences of Gods grace afford much matter of Gratulation so our calling in speciall For it is the first of our actuall enjoying those things which God hath before the world prepared and Christ in the fulness of time purchased for uâ—… This is comprised under that for which the Apostle blesseth God the Father of 〈◊〉 Lord Iesus Christ 1 Pet. 1. 3. 6. This call of God is a point of exceeding great comfort to us weak children of men who are not able of our selves to stand steadily The calling of God is without repentance Rom. 11. 29. God never repenteth him of calling his Elect. For faithfull is he that calleth you who also will do it 1 Thess. 5. 24. He will establish them and bring them to that end whereunto he hath called them On this ground the Apostle prayeth that they who are called may be made perfect stablished strengthened setled 1 Pet. 5. 10. 7. By the excellency of this calling we are directed to rest contented therewith whatsoever our outward condition be and to say The lines are fallen to me iâ—… pleasant places yea I have a goodly heritage Psal. 16. 6. We need not envy the richest Citizens nor noblest Courtiers nor greatest Officers This calling farre exceeds all Of being content See Chap. 13. § 62 c. 8. This calling gives just occasion of earnest exhortation unto two points especially 1. To make this calling sure An Apostle adviseth to give diligence hereunto 2 Pet. 1. 10. This may be done by giving good heed to the signes mentioned § 18. 2. To walk worthy of the vocation wherewith ye are called Eph. 4. 1. §. 20. Of walking worthy our Calling OF this generall phrase Walk worthy See my Sermon on Ezek. 36. 11. Entiâ—…led The progresse of Divine Providence In the later end thereof Concerning particular rules for walking worthy of our Christian calling respect must be had 1. To the Authour 2. To the Means 3. To the 〈◊〉 thereof I. For the Authour It is God that hath called us Our eyes therefore must be fixed on him that we may conform our selves to him and shew our selves châ—…dren answerable to such a Father Thus shall we walk worthy of the Lord Col. 1. 10 and worthy of God who hath called us 1 Thess. 2. 12. For this end we must obsenâ—… those particulars wherein God hath set himself a pattern before us and therâ—… shew our selves like unto him Thus shall we shew our selves partakers of the Diviâ—… Nature 2 Pet. 1. 4. Yea thus shall we shew forth the praises or vertues of him 〈◊〉 hath called us 1 Pet. 2. 9. Particulars registred in Gods Word to this end are these 1. Holiness in all manner of conversation 1 Pet. 1. 15. 2. Goodness They that do good for goodness sake even to them that 〈◊〉 them are the children of their Father which is in heaven Matth. 5. 44 45. 3. Kindness for God is kinde to the unthankfull Luk 6. 35. 4. Mercy Be ye mercifull saith Christ as your Father also is mercifâ—… Luke 6 36. 5. Love The Apostle gives this instance of following God Eph. 5. 1 2. Maâ—… doth the beloved Disciple press this upon this very ground 1 Ioh. 4. 11. 6. Forgiving one another Forgive one another as God for Christs sake forgave you Eph. 4. 32. 7. Long-suffering Eph. 4. 2. II. For the Means which is the Word of God that sets forth the very Image of God and that which is pleasing and acceptable unto him This therefore must be set before us as a rule to conform our selves thereunto Thus shall we walk worthy â—…f the Lord unto all pleasing Col. 1. 10. The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them Rom. 6. 17. or that form whereunto they were delivered This phrase is metaphoricall taken from a mould whereinto mettal is cast The mettall is thereby formed into that very form or shape which the form it self hath If the form be square or round so will the metall be if there be any engravement upon the form the metall will bear the same Thus they who obey the Word will be such as the Word requireth them to be and because the Word hath Gods Image engraven upon it they who obey the Word will shew forth that very Image III. The Ends of our Christian calling are great and glorious which require that Christians do answerably carry themselves Humane and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called and dignity whereunto they are advanced If a mean man be advanced to an honourable condition or a poor man to a place of much profit or a servant made a Master and a subject a Magistrate they will not carry themselves as mean and poor persons or a servants and subjects but according to their present advanced condition Should not they who are called to the high and honourable calling of Saints much more carry themselves worthy of that calling and answerable thereunto The particular Ends of Saints calling set down in Gods Word are these that follow 1. Light God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that naturall state of ignorance and sinfulness wherein all men before their calling lie By light he meaneth a contrary state which is illumination and regeneration wrought in us by the light of the Gospel and by the work of Gods Spirit 2. Holiness God hath called us to holiness Col. 4. 7. 3. Liberty Ye are called unto liberty Gal. 1. 13. 4. Fellowship of the Son of God By God You were called unto the fellowship of his Son 1 Cor. 1. 9. 5. Peace God hath called us to peace
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
who had received grace were exhorted to persevere therein § 69. So they who have not yet attained grace are to be exhorted to accept the means 〈◊〉 grace â—…endred To day Even now while the Word soundeth in your ears hear and harden not your hearts Behold now is the accepted time Behold now is the by of salvotion 2 Cor. 6. 2. Put not off to day much lesse let childehood put off 〈◊〉 youth or youth to man-age or man-age to old-age or old-age to death-bed Of the common allegation of the thiefs repentance on the Crosse See the 〈◊〉 Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. §. 77. Of hearing aright THis phrase If ye will hear his voice containeth in the substance of it the most principall and proper duty that is required of Christians in relation to Christs Propheticall Office In the manner of setting it down it implies a forcible motive against hardning our hearts For they who harden their hearts cannot hear Christs voice as they should Some expound this conditionall conjunction IF with a conjunction of the time thus When ye will hear his voice harden not your heart Which way soever we take it it intendeth a duty and such a duty as compriseth much more then the bare hearing the sound of a voice with the outward ear For he whose heart is hardened may so hear Pharaoh himself whose heart was exceedingly hardened so heard the voice of God Where Christ saith He that hath an ear let him hear what the Spirit saith Rev. 2. 7. implieth that a man may hear the Spirit inwardly speaking to the soul as well as an outward audible voice Of that inward spirituall hearing there are three acts 1. To understand what is outwardly heard by the ears of the body Where the Prophet rebukes the people for being without understanding he saith They have ears and hear not that is understand not and thereupon adviseth them to hear Ier. 5. 21. 2. To beleeve what they understand Where Christ reproveth the Jews for not beleeving he addeth He that is of God heareth Gods words ye therefore hear them not that is ye beleeve them not because ye are not of God Joh. 8. 46 47. And where he said Ye beleeve not because ye are not of my sheep he addeth my sheep hear my voice that is beleeve it Ioh. 10. 26 27. 3. To obey it Where the Israelites upon hearing the Law in great terrour delivered thus said to Moses Speak thou with us and we will hear Exod. 20. 19. In another place it is thus expressed We will hear it and do it Deut. 5. 27. In all these senses is this word hear to be taken in this Text and Isa. 55. 3. and Matth. 17. 5. To hear only with the ears of the body and not to understand beleeve or obey is so farre from a full duty and true vertue as it makes us liable to judgement To hear and not to understand is to be like the path way upon which the corn is cast but because it is not covered with earth the fowls pick it up and it doth not sructifie Matth. 13. 19. To hear and not beleeve makes us like to them whom the Word preached did not profit not being mixed with faith Heb. 4. 2. To hear and not to do is to be like a foolish man which built his house upon the sand Matth. 7. 26 27. It is therefore our duty when the Word of God is preached 1. To open the ears of our head for they are the doors to let in Gods Word This is one main end why ears are given to us and they cannot be better used 2. So to heed the Word heard and meditate thereon so as we may understand the minde of God therein This is it which Christ requireth Matth. 15. 10. For this end the Apostle prayeth for the spirit of wisdom and revelation Eph. 1. 17. This grace is promised to the wise but denied to the wicked Dan. 12. 10. 3. Mix faith with hearing else the word will lose its power For it is the power of God unto salvation to every one that beleeveth Rom. 1. 16. God gives Preachers that men should hear the word and beleeve Act. 15. 7. 4. Adde obedience All blessing is annexed to this Luk. 11. 28. This giveth evidence of our right understanding the Word and beleeving the same They who thus hear have hearing ears such ears to hear as Christ requireth Matth. 13. 9. Rev. 2. 7. And they who thus hear will be kept from hardness of heart This supposition If ye will hear and the consequence inferred thereupon harden not your hearts doth evidently demonstrate that a right hearing will prevent hardness of heart especially hearing of Christs voice that is the Gospel It is the Gospel that maketh and keepeth a soft heart See Chap. 2. v. 3. § 20 21. See also The whole Armour of God Treat 2. Part. 5. on Eph. 6. 15. § 4 5 6. Ibâ—…l Part. 6. on Eph. 6. 16. § 21. §. 78. Of Christs voice THe particular object of hearing as aforesaid is Christs voice For this relative HIS hath reference to Christ. We shewed before § 75. that the Psalmist spake of Christ. More evident it is that the Apostle speaketh of Christ in all the precedent verses so as without all question Christs voice is here meant namely his Word which in the daies of his flesh he uttered by his own lively voice and afterwards by the voice of his Apostles The substance of all being written and registred is further made known by the voice of his Ministers age after age Thus may we still hear Christs voice See Chap. 2. v. 12. § 112. In generall by Christs voice is meant the Word of God which is the only proper object of a saving hearing of hearing to life Ioh. 5. 25. In particular the Gospel is intended under Christs voice See Chap. 2. v. 3. § 20 21 22 23 24. We may not in regard of this particular reference to Christ put difference betwixt the Word of God of Christ and of the Spirit for they are all one Therefore Christ blameth them who hear not God Ioh. 8. 47. And God commandeth to hear his Sonne Matth. 17. 5. And Christ commandeth to hear 〈◊〉 Spirit Rev. 2. 7. But there is a direct difference betwixt the Word of God and the word of man as man To teach for doctrines the commandments of men is blameable 〈◊〉 15. 〈◊〉 Only Gods Word is the ground of faith and rule for obedience and that 〈◊〉 in regard of Gods high supream Soveraignty who hath power to promise 〈◊〉 command what he will and also in regard of the perfection and purity of his Word The Turks Alcheron the Jews Cabala the Papists Traditions the Dictaâ—…es 〈◊〉 Philosophers or Poets or any other inventions of men which are by ignorant 〈◊〉 foolish persons made the grounds for their faith and rules for their
It brings a man into the most desperate case that in this world a man can be brought into by any other thing except it be by the sinne against the holy Ghost whereunto hardnesse of heart makes a great way Shame grief fear may be means to keep men that are not hardened from running on in their desperate courses but hardnesse of heart is a spirituall senslesnesse and keeps from such passions as shame grief and fear It makes men audacious in sinning A troubled conscience casts a man into a 〈◊〉 wofull plight But a hardened heart is farre worse then a perplexed soul. The troubled conscience may for the present seem more bitter but if the issue of the one and the other be duely considered we shall finde that there is no comparisâ—… betwixt them but that the hard heart is far the worst The troubled conscience by accusing gauling perplexing and not suffering a man to be quiet may so dejeâ—… him as to restrain him from sinne and bring him to repentance But an hard heâ—… puts on a man more and more to sin and that with greedinesse Eph. 4. 18. whereby his condemnation is encreased In this respect it were better for a man to 〈◊〉 with a troubled conscience and despairing heart then with a seared conscience and a hard heart §. 87. Of the signs whereby a hard heart may be discerned V. HArdnesse of heart is accompanied with blindenesse of minde Therefâ—…re there is one Greek Nown that is put for both Answerably it is sometimes translated hardnesse Mar. 3. 5. and sometimes blindenesse Rom. 11. 25. Eph. 4. 18. There is also a Verb coming from the same root that is translated sometimes to harden as Mar. 6. 52. and 8. 17. Sometimes to blind as Rom. 11. 7. 2 Cor. 3. 14 In that hardnesse of heart and blindenesse of minde go together he that hath 〈◊〉 hard heart cannot well discern it but yet by others it may be observed and 〈◊〉 by the effects thereof There are two especiall effects that do discover an hard heart 1. Carelesse Security when men are senselesse and as senselesse persons lie iâ—… sinne where there is no sense commonly there is no life A living man that 〈◊〉 a stone in his kidney or bladder will certainly feel it and complain of it Noâ—… 〈◊〉 hard heart is an heart of stone had he spirituall life in him he would certainly 〈◊〉 it and complain of it Senselesnesse therefore shews that a mans heart is so â—…dened as he hath no spirituall life in him From this carelesse security proceedeth both a dissolute negligence and also a blockish stupidity 1. Dissolute negligence makes men consider nothing nor lay any thing 〈◊〉 heart The righteous perisheth and no man laieth it to heart and mercifull 〈◊〉 taken away None considering that the righteous is taken away from the evil 〈◊〉 come Isa. 57. 1. This is spoken of men of hard hearts Such men let all 〈◊〉 passe whether matters of rejoycing or matters of mourning without any â—…quiring after the cause end and use thereof Mat. 11. 17. 2. Blockish stupidity makes men lie under those judgements which fall evâ—… upon their pates like beasts When Nabal heard of the danger wherein he 〈◊〉 been by refusing to relieve David and his Souldiers His heart died within 〈◊〉 and he became as a stone 1 Sam. 25. 37. Though they be overpressed even onâ—… measure above their strength yet have they no heart to pray for release 〈◊〉 ease 2. Willfull obstinacy is another effect which discovers an hard heart 〈◊〉 makes men 1. To oppose against all the means which God affordeth to reclaim then As his Word Works c. 2. To resist the very motions of Gods Spirit as the hard-hearted Jews 〈◊〉 alwaies done Act. 7. 51. From hence proceedeth malice against those that 〈◊〉 the â—…mage of God as the Scribes and Pharisees hated the Son of God and 〈◊〉 that beleeved in him Ioh. 9. 22. and the Apostles and them that beleeved throâ—… their word Act. 4. 5. c. yea such as be hard-hearted come to be hateâ—… 〈◊〉 God himself and endeavour to put out the very light of nature Rom. 〈◊〉 28 30. §. 88. Of Remedies for preventing or redressing hardnesse of heart VI. HArdnesse of heart being such as hath been set out it is very requisite that remedies be prescribed for preventing or redressing it They are such as these I. Take heed of all and every of those causes whence hardnesse of heart ariseth These are distinctly set down § 84. Take away the cause and the effect will follow where the cause remaineth the effect also will remain Withall endeavour to get such vertues and graces as are contrary to the fore-mentioned causes of hardnesse for one contrary will expell one another As light being contrary to darknesse keep eth out or expelleth darknesse so vertues contrary to the causes of hardnesse will prevent or redresse the same Those graces are these that follow 1. Regeneration Hereby natural hardnesse is removed 2. Faith Hereby unbelief is redressed 3. Sincerity This keeps out hypocrisie 4. Humility Hereby pride and other like vices are kept down 5. A fear of God This will withhold us from grosse sins 6. Christian prudence This will make men wary of multiplying sins and long lying therein 7. Spirituall watchfulnesse This will uphold in such a course as will preserve us from relapse 8. Holy jealousie lest we should by company be drawn aside 9. Contempt of this world and of the things thereof that we be not ensnared and overcome thereby 10. Patience under all crosses as laid on us by our heavenly Father for our good II. Labour to feel the heavy burthen of sin as he did that said My sinnes are are too heavy for me Psa. 38. 4. For this end consider 1. That sin destroied all mankinde it poysoned Adam and all his posterity Rom. 5. 12. 2. That it made Paradise too hot for Adam to abide in it Gen. 3. 23 24. 3. That it caused all the fearfull judgements that have been executed from the beginning of the world 4. That when Saints apprehend it unpardoned their conscience is a very rack unto them 5. That when impenitents feel the burden of it it makes their very life a burthen unto them Instance Iudas Mat. 27. 45. 6. That it makes the damned in hell weep and gnash their teeth Mat. 25. 30. For their torment is endless easeless merciless remediless 7. That it holds the Angels that fell in everlasting chains under darkness Iude ver 6. 8. That albeit Christ had no sin in himself yet when the burthen of our sinne as a Surety lay upon him it cast him into a bitter agony and made his sweat as it were great drops of bloud falling down to the ground Luke 22. 44. There is no Looking glasse that can so to the life set out the horrour of sinne as this of Christ. 3.
The Verb here used signifieth to ordain Acts 17. 31. and to determine Acts 11. 29. It is oft used to set out the eternal and unchangeable Decree of God as Luk. 22. 22. Act. 2. 23 10. 42. Now Gods Decree setteth boâ—… and limits to every thing Here the word is fitly translated limiteth for it is a set season that is compâ—…sed under that which is here said to be limited This season here called a 〈◊〉 day It is thus indefinitely set down certain in relation to man who knoweth 〈◊〉 the uttermost extent thereof For who knoweth how long the light of the Gospel shall be continued to him Or how long he shall live Or how long the world shall last These are the special periods which may be accounted the limits of the day here intended §. 43. Of seasons limited by God THough the limits of this day be unknown to man and thereupon it be stiled 〈◊〉 certain day yet God hath determined the times before appointed Acts 17. 26. And in this respect the certain day is said to be limited God 〈◊〉 to man the seasons He appoints when they shall begin and how long they 〈◊〉 continue That which is said of a season to every thing and of a time to every purpose is 〈◊〉 of the Divine Providence so ordering it For it is said of God He hath made 〈◊〉 thing beautifull in his time Eccl. 3. 1 11. Here mention is made of a limited day and in other places of an hour which 〈◊〉 likewise limited and that for doing or permitting any thing to be done Christ 〈◊〉 off the manifestation of his power in supplying wine at a marriage feast Iâ—… 24 and his going to the feast at Ierusalem John 7. 6. because his hour was 〈◊〉 〈◊〉 come The Jews were not permitted to lay hold on Christ till his hour was 〈◊〉 Joh. 7. 30. 8. 20. but when the hour was come then were they permitted to do 〈◊〉 they would Ioh. 12. 23 27. Luk. 22. 53. 1. The Lord is the most high supream Soveraign over all and in that respect he hath an absolute power to appoint times and seasons and to order matters to be done when he seeth meet Acts 1. 7. This kinde of power hath every Goreenour within the circuit of his jurisdiction much more the Lord of the whole world 2. The understanding of this high Soveraign is infinite Psal. 147. 5. He best knoweth which are the fittest times and seasons Hereby we are taught to ascribe the glory of all seasons for attaining any good â—…g to the Lord to be thankfull unto him for the same to use them to that 〈◊〉 for which he affords them and to take heed that we let not slip that season which he limiteth for any purpose No man can prorogue a season beyond the Lords limits See more hereof Chap. 3. v. 7. § 76. v. 13. § 146. §. 44. Of Davids penning the Psalms THe Apostle to prove that God limiteth times hath recourse again to the Text which he quoted and inculcated again and again Chap. 3. v. 7 13 1â—… So as he urgeth no other thing then what God of old had done in and by his servant David This phrase saying in David is Tropicall For David is here put for the 〈◊〉 which he penned The Author for his work as Rom. 9. 25. Or the Preposition IN is put for BY as Chap. 1. v. 1. in the later end of § 11. by the Prophets Which way soever we take it it confirmeth the Divine Authority of this proof 〈◊〉 was noted § 42. yea and of the whole Book of Psalms whereof David was 〈◊〉 Penman For it is thus written David himself saith in the Book of Psalms Luk. 20. 42. And where testimonies are cited out of the Psalms David is brought in as a witâ—… â—…s How then doth David in spirit call him Lord Matth. 22. 43 c. and 〈◊〉 taketh concerning him c. Act. 2. 25. And David describeth the blessednesse of 〈◊〉 〈◊〉 c. Rom. 4. 6. To make it the more clear that what David penned was of Divine Authority it is thus written David himself said by the holy Ghost Mark 12. 36. and the holy Ghost by the mouth of David spake c. Act. 1. 16. 13. 35. From the mention of David in reference to the Psalm we may probably conclude that David was the Penman of the whole Book of Psalms especially from this phrase David himself saith in the Book of Psalms Luk. 20. 42. Some exceptions are made against this Conclusion but such as may readily be answered Object 1. Sundry Psalms have not the Title of David prefixed before them they have no Title at all as the first second and others Answ. If they have no Title why should they not be ascribed to David rather theâ—… then to any other considering that the Book of Psalms is indefinitely attributed to him as we heard out of the fore-mentioned place Luk. 20. 42. which is the Tiâ—…e prefixed before all the Psalms as comprising them all under it Besides such testimonies as are taken out of Psalms that have no Title are applied to David as Acts 4. 25. and this testimony that is here taken out of Psal. 95. 7 Object 2. Some Titles are ascribed to other Authors as Psal. 72. 127. to Solomon Answ. The Hebrew servile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed is variously taken and translated as sometimes OF Psal 3. 1. A Psalm of David Then it signifieth the Author Thus it is used in most titles especially when they are applied to David Other time it is translated FOR as Psal. 72. 1. 127. In these it implieth that the Psalm was penned FOR Solomons use or for his instruction It may also be thus translated concerning Solomon That the 72. Psal. was penned by David is evident by the close thereof in these words The prayers of David the son of Iesse are ended Object 3. Some Titles attribute the Psalm to this and that Levite as Psal. 88. to Heman and 89. to Ethan Yea twelve Psalms to Asaph and eleven to the the sons of Korah Answ. All these were very skilfull not only in singing but also in setting tunes to Psalms They were musick-masters Therefore David having penned the Psalms committed them to the foresaid Levites to be fitly tuned As all those Levites were very skilfull in musick so many of them were endued with an extraordinary spirit Asaph was a Seer 2 Chron. 29. So also was Heman 1 Chron. 25. 5. and with these two was Ethan as a chief Singer and master of musick joyned 1 Chron. 15. 17 19. The sons of Korah also were men of eminent parts especially in musick Wisely therefore did David make choice of these men to tune and sing his Psalms in publick It will not follow that any of them were enditers of any of the Psalms because their name is set in the Title of some of them
â—…selves to the Spirit thus The Spirit of wisdome the Spirit of counsell the 〈◊〉 knowledge c. Isa. 11. 2. So the Spirit of Faith 2 Cor. 4. 13. They properly are said to be made partakers of the holy-Holy-Ghost in whom the â—…fying holy- Spirit hath wrought speciall spirituall Gifts such as are above nature 〈◊〉 such as cannot be attained either by the instinct of nature or by any help of 〈◊〉 without an especiall work of the Holy-Ghost Such were those morall 〈◊〉 which were wrought in him of whom it is said Iesus loved him Mark 10. 2â—… 〈◊〉 such was that counsell wherewith Achitophel was endued 2 Sam. 16. 23. and 〈◊〉 â—…bility which Saul had to govern the Kingdom 1 Sam. 10. 9. and 11. 6. and 〈◊〉 gift of prophecy and working of miracles that was bestowed on them 〈◊〉 Christ would not acknowledge Matth. 7. 22 23. and that obedience which 〈◊〉 yeelded to Iohns Ministry Mark 6. 20. and that rejoycing which the Jewes hâ—…d 〈◊〉 that light which Iohn held forth Iohn 5. 35. Quest. Can hypocrites and reprobates partake of the gifts of the sanctifying 〈◊〉 Answ. Yes they may partake of such gifts as the sanctifying Spirit 〈◊〉 holy- though not of his sanctifying gifts They are said to be made 〈◊〉 of the holy-Holy-Ghost because that Spirit which sanctifieth others doth work 〈◊〉 gifts in them and because many of those gifts which arewrought in them 〈◊〉 in others to be sanctifying gifts as knowledge wisdom faith repentance 〈◊〉 God temperance and such like The difference betwixt that participation of the Holy-Ghost which they 〈◊〉 are effectually called and they who are only formally called have lyeth in 〈◊〉 things especially 1. In the kind of them For the former are altered and renewed in their 〈◊〉 In this sense saith David Create in me a clean heart O God and renew a right Spirit within me Psal. 51. 10. The other are onely restrained As Saul and 〈◊〉 were This difference is herein discerned in that they who are effectually called 〈◊〉 wrought upon thorowout as David who is said to have a perfect heart but the other in some respects only as Abijam 1 Kin. 15. 3. and Herod Mar. 6. 20. 2. In the use of them Renewing gifts are for the good of the parties themselves even their own Salvation Eph. 2. 8. 1 Pet. 1. 9. Restraining gifts are for the good of others in which respect the Apostle saith that they are given to prâ—…fit 〈◊〉 1 Cor. 12. 7. such was Achitophels prudence 2 Sam. 16. 23. These gifts are as the Lanthorn in the Admiralls Ship for the good of the whole Navy 3. In the continuance of them Renewing gifts are permanent they never 〈◊〉 Rom. 11. 29. The other are like the corn sown in stony ground which endureth but for a while 〈◊〉 13. 21. If they continue the whole time of a mans life yet then they clean fall away For when a wicked man dyeth his expectation shall perish Prov. 11. 7. Quest. What difference is there betwixt the second and third step namely betwixt tasting the heavenly gift and being made partakers of the holy-Holy-Ghost Answ. Though the second may be comprized under the third for the 〈◊〉 〈◊〉 holy- the heavenly gift is wrought by the holy-Holy-Ghost yet by the latter such effects as follow upon the former and are extraordinary evidences of the work of Godâ—… Spirit in men are meant The effects are such as make a difference betwixt a diâ—…bolicall and hypocriticall faith For the Devill believes and trembles Iaâ—… 〈◊〉 but many hypocrites who are outwardly called believe and rejoyce as the Jeâ—…es did Iohn 5. 35. and Herod Mark 6. 20. This joy presupposeth comfort and conâ—… and restraineth from many sins and putteth upon the practise of many duties Extraordinary evidences of Gods Spirit are those gifts which the Apostle 〈◊〉 up 1 Cor. 12. 8 9 10. These confirm the truth of Gods word to themselves and others Thus they prove the more usefull in which respect they who fâ—…ll from them are the more inexcusable That which is here said of hypocrites being made partakers of the holy-Holy-Ghost should work care and diligence about trying and proving those gifts of the Spirit which we think we have and not upon every work of the Spirit too rashly infer that we are certainly sanctified and shall undoubtedly be saved §. 35. Of tasting of the good word of God Verse V. THe fourth step whereon hypocrites ascend towards salvation is thus expressed And have tasted the good word of God This Metaphor taste is here used in the same sense wherein it was before § 33. Of this phrase Word of God See Chap. 4. v. 12. § 69. By the good word of God he meaneth the Gospel which according to the Greek and our English notation also signifieth a good word a good speech or good message and tidings Hereof see more Chap. 4. v. 2. § 16. The Gospell brought the best tidings that ever was brought to any The sum thereof is expressed Ioh. 3. 16. The law also is called good Rom. 7. 12. but a thing may be stiled good two wayes 1. In the matter of it 2. In the effect that proceedeth from it The law in regard of the matter of it is most pure and perfect no corruption no falâ—…hood therein and in this respect it is also stiled holy and just Rom. 7. 12. The Gospell is not onely good in the matter of it but also in the profit and benefit of it The law to a sinner in and by it self brings no profit but the Gospell doth by making known a Saviour and the meanes of attaining to salvation by him yea further the Gospell is a word of power enabling sinners to observe the condition which it requireth of them In this respect it is stiled the power of God unto salâ—… Rom. 1. 16. for want of this power the law is said to be a killing letter a ministration of death 1 Cor. 3. 6 7. but the Gospel the word of life To taste of the good word is not onely to be enlightned in the truth thereof which was comprised under the first step § 32. but also to have an apprehension and sense of the benefit of it namely of Gods love to man and of his gracious offer of Jesus Christ and of pardon of sin and eternall salvation in and with Christ such a taste this may be as for the time to work a sweet smack but yet to bring no true fruit nor lasting benefit to him that hath it This degree exceeds the other three in two especiall respects 1. In that it followeth after them and presupposeth them to be first wrought in a man for upon enlightning and tasting of the heavenly gift and partaking of the Holy Ghost a man feels such sweetness in the means whereby those gifts were wrought as he doth exercise himself the more therein he reads the word and performes other duties of piety privately and frequents the publick
of that stock whereof Christ as King should descend or some will have it because the Sanhedrim or 〈◊〉 of the Jewes were of his stock and he the head thereof In the Church of Christ under the Gospell which was a spirituall Family Bishops were called by a Greek name which signifieth fathers and Arch-Bishops were called Patriarchs the chief of those fathers But when the number of Bishops and Arch Bishops increased this high title Paâ—… was restrained to four chief Arch Bishops one at Rome another at Ierusalem the third at Antioch the fourth at Alexandria In processe of time when the Emperour had his seat at Constantinople that City also had a Patriarch All these continued with a kind of equall dignity till the pride of Rome grew so 〈◊〉 as the Bishop thereof would endure no mate and thereupon had a new stile universall Pope To return to the point in hand this title Patriarch doth much illustrate the dignity of Abraham which much tendeth to the magnifying of Melchisedecs excellency in that such a Patriarch as Abraham was inferiour to him §. 33. Of Melchisedecs receiving tythes as a Superior THe particular act whereby Abrahams inferiority to Melchisedec is demonstrated is thus expressed Gave the tenth This was before set down v. 2. § 16 17. Our English useth the same words in both places but the Greek hath two distinct verbs The former properly signifyeth to distribute as was shewed v. 2. § 16. which is a part of prudence This other word signifieth to give and that freely cheerfully which is a sign of love Both of them are applyed to the same person in the same act and set out the prudence of his mind and cheerfulnesse of his spirit in what he did Thus was his act the more commendable and acceptable Commendable thorow his prudence Acceptable thorow his cheerfulnesse for God 〈◊〉 a cheerfull giver 2 Cor. 9. 7. Herein David shewed himself a son of Abraham 1 Chro. 29. 17. Let us all so do Of giving Tenths see v. 2. § 16 17. This Act of Abrahams giving a tenth to Melchisedec implyeth an inferiority in Abraham that gave the tenth and a superiority in Melchisedec who received it because the tenth was an holy tribute due to God and so it was paid by Abraham His paying it to Melchisedec sheweth that he gave it unto him as Gods Priest standing in Gods roome and in that respect greater then himself A Kings Deputy is in that respect greater then those who are under the King 1. Quest. Was this the only end of tythes to imply superiority in them that received them Answ. No There were other reasons why Levites under the Law received them for The tribe of Levi which had as great a right to a part of the Land of Caanan as any other tribe had none alotted them upon this very ground because they were to receive tenths of the people Besides they spent all their time and paines in and about those publick services which by the people were due to God As a recompence thereof they received the tenth of the people But these and other like reasons tended not in this place to the scope of the Apostle therefore he passeth them over and insisteth only on this point of inferiority in giving and superiority in taking tenths By the way we may hereby learn to have an especiall eye to what we have in hand and to passe by other matters which might otherwise hinder us therein 2. Quest. Are all that receive tenths greater then they who give them Answ. 1. In this particular as they who receive tithes receive them in Gods stead and as an homage due to God they are greater then they of whom they receive them yet not in outward estate and condition Kings were not 〈◊〉 from paying tenths yet in their outward and civill state they were superiour to Priests for Solomon a King put one high Priest out of his place for misdemeanor 〈◊〉 set another in his room 1 King 2. 35. and Hezekiah calleth Priests and Levites 〈◊〉 Sons which is a title of inferiority in them that are so stiled It was an undue consequence of Pope Boniface to infer that Popes are 〈◊〉 then Kings because Kings pay tenths unto them This Boniface was the eight of that name who was that Pope of Rome of whom 〈◊〉 was said He entred as a Fox ruled as a woolf and died as a dog The non-consequence grounded upon the Text we have in hand is 〈◊〉 these particulars 1. The Pope of Rome hath no right to take tenths of Kings of other Nations 〈◊〉 is a proud usurpation of the Pope to demand it and a slavish subjection in 〈◊〉 that yeeld it 2. Receiving of tenths implieth no superiority in civill and secular affaires 3. There is a vast difference betwixt Melchisedec and other Ministers of God 〈◊〉 receiving tithes Abraham paid tenths to Melchisedec as he was an extraordinary Priest and type of Christ and as a publick testimony of that homage he 〈◊〉 to Christ the great high Priest But tenths are payed to other Ministers for their â—…tenance 4. The foresaid argument makes no more for the Pope then for the 〈◊〉 Parson or Vicar of a Parochiall Church 5. By that argument an ordinary Parson or Vicar might be greater then the Pope for if the Pope had â—…and within the Parsonage of the meanest Parson â—…e must pay him tithes But to leave this point the main scope of the Apostle in setting forth the greatnesse of Melchisedec is to commend unto us the greatnesse of him and his Priesthood that was typified by Melchisedec and his Priest-hood that is the greatnesse of our Lord Jesus who without comparison is the greatest Priest that ever was Hereof see Chap. 2. v. 17. § 173. §. 34. Of giving the best to God THe subject Matter out of which Abraham is here said to pay the tenths is thus expressed of the spoyles The Greek word translated spoyles it is here only used in the New Testament It is compounded of two nounes the former signifieth the top or uppermost part of a thing It being applied to the finger is translated the tip thereof Luk 16. 24. It also signifieth the uttermost part of a thing and appliâ—…d to the earth it is translated the uttermost part Mark 13. 27. The other word signifieth an heap so as to joyn them together the Greek word here used being of the plurall number signifieth the tops or uttermost 〈◊〉 of heaps It is used to set forth first fruits which were wont to be taken from the tops of such heaps of fruits as were taken from the earth and laid together The tops of such heaps are commonly the best By heathen authors it is commonly taken for so much of the spoyles as were dedicated to their gods The Apostle here useth the word as fit to his purpose answerably most interpreters translate it spoyles The tenth of spoyles were given to
God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of grace Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again The Lord shall judge his people Vers. 31. It is a fearfull thing to fall into the hands of the living God THe sum of these six verses is in two words Apostates punishment Hereof are two parts 1 A description of their sin 2. A declaration of their punishment Both these are 1. Propounded 2. Aggravated Their sin propounded is in v. 26 and aggravated v. 29. The punishment propounded is v. 26 27. and aggravated 28 29 c. In propunding their sin two things are observable 1. The manner of propounding it in two circumstances Vers. 26. 1. By way of supposition in this particle if or participle siâ—…ing 2. By way of extention in the plurall number and first person we 2. The matter which is sâ—…t out 1. By the kind of sin wilfully 2. By the time of committing it after that we have received the knowledge of the truth This is aggravated 1. By an act received 2. By the object thereof knowledge 3. By the subject of that knowledge The truth The punishment is propounded 1. Negatively by taking away the means of pardon Where is noted 1. The kind of means Sacrifice for sins 2. The manner of taking it away There remaineth no more The positive punishment is Vers. 27. 1. Generally hinted in this conjunction of opposition But. 2. Particularly expressed In the expression there are declared 1. The kinde of punishment in two branches 1. Iudgement 2. Fiery indignation 2. The terror thereof fearfull looking for 3. An effect which shall devour This is amplyfied by the persons devoured who are stiled Adversaries Vers. 28. The punishment of Apostates is aggravated comparatively The comparison is taken from Moses law There are two parts thereof 1. The doom of obstinate transgressors of the law Here is set down 1. Their sin 2. The punishment thereof Their sin is set down 1. By the kind of Act despised 2. By the object Moses law The punishment of their sin is 1. Propounded in this word died Vers. 29. 2. Amplified by the extent without mercy And by the restraint under two or three witnesses 2. The doom of Apostates under the Gospel Hereof are two parts 1. A description of their doom 2. A farther description of their sin Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgresse the law and it setteth down three distinct poynts 1. The severity of the punishment of how much sorer punishment 2. The equity of it shall he be thought worthy 3. The certainty thereof in this phrase suppose ye 2. The sin is described by a double relation 1. of Christ 2. of the Spirit In the former relation is set down 1. The excellent name of him that is despised The Son of God amplyfied by the kind of despight who hath trodden under foot 2. The benefit that we reap by the Son of God in this phrase blood of the Covenant amplyfied by the despight don to it in this phrase hath counted unholy further amplified by the effect wherewith he was sanctified The other relation setteth down 1. The object despised The Spirit of Grace 2. The kind of despight hath done despight Vers. 30. The 30. verse produceth further proofs of the maine poynt namely of the certainty and severity of the punishment of Apostates The proofs following are taken from divine testimony Here about note 1. The manner of producing them in this phrase ye know him that hath said 2. The addition of testimony to testimony in this phrase and againe 3. The matter of the testimonies The testimonies are two Of the first there are two branches 1. Gods prerogative vengeance belongeth unto me 2. Gods performing what he undertakes I will repay saith the Lord. In the second testimony there is a threatning of divine vengeance wherein we may observe 1. The person who threateneth The Lord shall 2. The punishment threatened judge 3. The persons judged his people Vers. 31. In the 31. verse there is an elegant conclusion of all that hath been before said of the doom of Apostates In it two things are taken for granted 1. That Apostates fall into Gods hand 2. That the Lord is the living God 3. That it is a most fearfull thing for Apostates to fall into his hand §. 117. Of Doctrines raised out of Heb. 10. 26 27 28 29 30 31. I. THe utmost danger is to be set before professors Great is that danger which the Apostle here implyeth professors to be subject unto and such were they to whom he here wrote See § 87. II. Danger is to be set before our selves as well as before others The Apostle in setting down the danger of Apostates speaketh to himself as well as to others and sayeth if we sin See § 87. III. Wilfullnesse much aggravateth sin It is here brought in as a great aggravation to sin wilfully See § 88. IV. It is very dangerous to trade in sin The participle we sinning intends as much See § 89. V. The Gospel is the word of truth That is it which is here so called See § 90. VI. The Gospel hath a power to cause men to receive what they do conceive We are in this respect here said to receive the truth See § 91. VII To sin against the evidence of the Spirit is the highest pitch of impiety These are they that sin after they have received the knowledge of the truth See § 93. VIII A sacrifice is necessary to expiate sin To demonstrate this point the Apostle proveth that their sin remaineth who have no sacrifice to take away their sin See § 94. IX Sin may prove inexpiable If there remaineth no sacrifice for sin that sin cannot be expiated See § 94. X. Apostates shall not be for given These are they for whom no expiation remaineth See § 94. Vers. 27. XI They who are not pardoned shall be condemned This particle of opposition BUT intendeth as much § 95. XII Apostates cannot but look for fearfull judgements This the Apostle doth here plainly expresse See § 96. XIII Apostates incense divine wrath They make it to be a fiery indignation See § 97. XIV Gods wrath is very fierce So much is comprised under this phrase fiery indignation See § 98. XV. Iudgement against Apostates is certain It shall devour them See § 99. XVI Apostates are adversaries They are here so called See § 100. Vers. 28. XVII Gods law given by Moses was Moses law It is here so stiled See § 101. yet it remained to be the law of God XVIII To despise a law is a heinous sin So it is here accounted See § 102. XIX Despisers of Moses law were put to death This is plainly expressed See § 103. XX. In some cases no pitty was to be
shewed to male factors They must die without mercy See § 104. XXI There must be good ground for punishing malefactors It might not be done without two or three witnesses See § 105. XXII The Gospell denounceth heavier judgements then the law This phrase of how much sorer punishments implieth us much See § 106. XXIII Severest vengeance followeth contempt of the Gospell Of this contempt it is said of how much sorer punishment shall â—…e â—…e thought worthy See § 107. XXIV So clear is Gods proceeding against apostates as any may suppose it to be as it is Therefore the Apostle appealeth to their conscience and saith suppose ye See § 108. XXV Sinners deserve what they suffer They are worthy of it See § 109. XXVI God hath a speciall Son This is his own proper begotten only begotten Son See Chap. 1. XXVII God gave his only begotten Son to man See Chap. 1. v. 2. § 15. XXVIII Apostates trample under-foot this Son of God See § 110. XXIX Gods own Son shed his blood for man This is that blood that is called the blood of the Covenant See § 110. XXX The Son of God shed his blood to ratifie the Covenant betwixt God and man Therefore it is called the blood of the Covenant See § 110. XXXI Men are sanctified by the blood of the Covenant So much is here expressed See § 110. XXXII Apostates count that blood which Christ shed to sanctifie them an unholy thing See § 110. XXXIII The Spirit of God is given to men This is here implied by the mention that is made of the Spirit See § 110. XXXIV The Spirit worketh grace in men He is therefore stiled the Spirit of grace See § 110. XXXV Apostates do despight unto the Spirit of grace This is in these very termes set down See § 110. XXXVI Apostates with scorn disrespect the most precious thing that can be They trample under foot the Son of God See § 110. XXXVII Apostates with scorn reject the most beneficial thing that is They count the blood of the Covenant an unholy thing See § 110. XXXVIII Apostates despise the most efficacious thing that is Even the operation of the Spirit of grace These three last doctrines follow by just and necessary consequence See § 110. Vers. 30. XXXIX God is well known in his dealings with men This ariseth from this phrase we know him See § 111. XL. The Scripture is well known by the very naming of the words of Scripture by such as are well exercised therein This phrase we know him that hath said intendeth thus much See § 111. XLI Vengeance belongeth unto God This phrase vengeance belongeth unto me saith the Lord intends as much See § 112. XLIII God will execute that vengeance which belongeth to him It is God that saith I will recompence See § 113. XLIV Testimony may be added unto testimony This phrase and again implieth as much See § 114. XLV Iust revenge is a part of judgement Thus the point of Gods taking vengeance is expounded God shall judge See § 114. XLVI Outward profession exempteth not from divine vengeance Externall hypocriticall professors are such as are here called Gods people See § 114. Vers. 31. XLVII Divine revenge is a sore revenge This is the generall scope of the Apostles conclusion in the one and thirtieth verse and the five verses before it See § 115. §. 118. Of calling to remembrance former daies Heb. 10. 32. But call to remembrance the former daies in which after ye were illuminated ye endured a great fight of affliction HItherto the Apostle hath insisted upon Gods just and severe proceeding with Apostates Now he proceeds to another kind of motive wherein he endeavoureth to shew that he had a better opinion of them according to that which he had said Chap. 6. v. 9. We are perswaded better things of you and things that accompany salvation though we thus speake So as Ministers must testifie the good opinion they have of their people and the good respect which they bear to them See Chap. 6. v. 9. § 53 54 55 56. As by the former minatory arguments he disswaded them from Apostacy so by his exhortatory arguments which follow he perswades them unto perseverance For this particle of connexion or rather opposition but sheweth that they are arguments of differing sorts His arguments tending hereunto are of two sorts One taken from their former course of life v. 32 c. The other from their future reward v. 35. That which concerneth their former course of life is their holy and zealous profession of the faith and that unto suffering for the same This he would have them call to remembrance The Greek word translated call to remembrance is a compound Of the composition and emphasis thereof See v. 3. § 6. In Generall this sheweth that a Christians thinking upon his former good profession is an especiall means of perseverance Nehemiah by calling to mind such a matter was moved couragiously to hold out in his cause for saith he should such a man as I flee Neh. 6. 11. To revolt after an holy profession is both most disgracefull for the time present and also most dangerous to soul and body for the future Consider this all ye that hear me this day for this your assembling together giveth evidence of your holy profession Call that therefore to remembrance and let that be one means of preventing revolt That which he would have them call to remembrance is thus in generall set down The former daies In this word daies there is a double trope 1. A Metonymie daies put for those things that were don or endured in those daies 2. A Synecdoche a particular time of daies put in generall for time This Synecdoche is frequent in Scripture as Gen. 47. 9. Psal. 90. 10 12. The reason of this trope is the swiftnesse of time which passeth away as a day and the brevity of mans time which is but as a day yea man hath not assurance of one day in which respect the Psalmist prayeth that God would teach us to number our daies Psal. 90. 12. The word translated former is a kind of adjective which useth to be applyed to both numbers to all persons and genders Chap. 4. v. 6. § 1 Pet. 1. 14. By former daies he meaneth that time which was past from their first conversion and profession of the Gospel of Christ to that present In generall this sheweth that our former course of life is oft to be thought on This is true of daies ill spent concerning which sayeth the Apostle Remember that ye being in time passed Gentiles c. Eph. 2. 11. Yea of himself he sayeth I was before a Blasphemer c. 1 Tim. 1. 13. But especially this is to be done in regard of that ability which God hath given us to do his will or to suffer for his truth This is the end why the Apostle here willeth them to call to remembrance their former daies This is further
Blessed Hereof see § 105. The parties whom he blessed were not his immediate sons but his sons sons 〈◊〉 sons of Ioseph for Ioseph was his youngest son save one so as Iacob was a Good-father to these whom he is here said to bless Hereby we are given to unâ—… that Grand-fathers ought to bear such respect to their Childrens Chilâ—… as to their own The like is noted of a Grand-mother For Naomi took the 〈◊〉 of her daughter in law and laid it in her bosome c. Ruth 4. 16. Grandfathers are as Fathers In the right line there are no degrees If Adam 〈◊〉 now living he should so far as he was able take care of the whole world 〈◊〉 did of Cain and Abel 1. This instructeth us in the extent of a Grand-fathers duty 2. This directeth children to manifest a Childlike affection to their Grandfathers and Grand-mothers and that by reverence obedience all manner of 〈◊〉 and recompence also In setting down the persons blessed the Apostle useth an indefinite particle which signifieth Every one which may intend many sons But because the 〈◊〉 maketh mention onely of two Ephraim and Manasseh Gen. 48. 20. 〈◊〉 translators for perspicuity sake have translated it both It is probable that at 〈◊〉 time he had but these two sons Other sons that he should have after these 〈◊〉 a kinde of generall blessing Gen. 48. 6. These two here intended were Ephraim and Manasseh Ephraim was the 〈◊〉 but purposely named before his elder brother Manasseh because God 〈◊〉 more honor to him See v. 4. § 11. Ephraim according to the derivation of the word signifieth fruitfull This 〈◊〉 Ioseph himself rendreth of that name that God had caused him to be fruitâ—… in the land of his affliction Gen. 41. 52. That name might also be given by 〈◊〉 Prophetical spirit for he proved the most fruitfull of all Iacob's sons the 〈◊〉 of Ephraim was the greatest Tribe Ephraim is of the dual number be 〈◊〉 Ioseph then had two sons Manasseh signifieth forgetfull That name was given by the father in meâ—… of that advancement whereunto God had brought him and thereby made 〈◊〉 forget all his toil c. Gen. 41. 51. These two were by this blessing made heads of two distinct Tribes whereby 〈◊〉 to pass that Ioseph had two portions which was the priviledge of the 〈◊〉 son 2 Chron. 5. 1. For Ioseph was the eldest son by whom Iacob first and 〈◊〉 loved and who was his truest wife Though Manasseh and Ephraim were the two particular persons blessed yet they are not expressed by their own names but by that relation which they had 〈◊〉 their Father and thus stiled the sons of Ioseph Ioseph is here 〈◊〉 1. For honours sake for it was an honour to Ioseph to have two sons blessed is two distinct heads of several Tribes which honour none of the brethren of Ioseph had 2. To shew a ground of that blessing which was because they were the sons of Ioseph Hereby God would manifest that his goodness extends it self to the children of belivers Ioseph was a believer possessed with a true fear of God who by no tryalls could be drawn from his God Therefore though he might seem to be cast out of the Church yet is he preserved as an head and stock thereof among others and his children though born of a woman that was a stranger and in a strange land are here naturalized by Iacob and made free Denisons of the Church yea stocks out of which the Church should sprout Thus said God to Abraham I am thy God and the God of thy seed Gen. 17. 7. And an Apostle saith to believing Christians The promise is unto you and to your children Acts 2. 39. §. 112. Of taking care of posterity at the time of our death THe time of Iacob's blessing the sons of Ioseph is here said to be when he was a dying Of the composition and meaning of the word translated dying See Chap. 7. v. 8. § 51. The participle here used implieth not only the moment of giving up the Ghost but also the neer approach of death manifested by old age sickness or any other like occasion This circumstance of the time here noted sheweth that the time of a mans departing out of this world is a seasonable time to think of posterity and to doe what lieth in his power for their good In the history it is said that the time drew nigh that Israel must dye and again it was told Ioseph that his Father was sick Gen. 47. 29. and 48. 1. when Iacob took order about matters after his death so Isaac when he intended to bless his sons thus saith Behold now I am old I know not the day of my death Gen 27. 2. When God had told Moses that he should be gathered to his people then Moses thought of a successor Numb 27. 13 16. Yea Moses himself rendred this reason concerning his Declaration of the future estate of Israel that he was an hundred and twenty years old and could no more goe out and come in among them Deut. 31. 2. This reason Ioshua rendred on the like occasion I am old and stricken in age Josh. 23. 2. At such a time God appointed such a duty to Hezekiah 2 King 20. 1. Yea Christ himself when he was upon the Cross takes care for his Mother Iohn 19. 27. So Peter at such a time manifesteth his care of the Churches 2 Pet. 1. 14. and other Apostles 1. The duty it self of taking care for posterity is an evidence of a holy zeal of Gods glory and of true love to his Church in that it contenteth us not to promote the one and the other in ourselves or in our own time but also endeavour to have it done by others after our time 2. The time of ones death is in this respect the fittest because if that time be let slip there remains no time after it for us to do any thing There is no work nor device nor knowledge nor wisdom in the grave Eccles. 9. 10. When the night cometh no man can work John 9. 4. 3. The time of a mans departure is the most seasonable time because the words of a dying man make the deeper impression 1. How many are there who as if the world were onely for themselves take no care for their posterity They neither care to instruct nor to direct nor to pray in reference to future times nor to make their will About making a will See chap. 9. v. 16. § 94. See also Domestick duties Treat 6. Of Parents § 62. 2. A generall instruction may be here raised for all who are mortal and ought to learn to dye daily daily to testify a care of posterity by instruction exhortation encouragement in good things admonitions against evill and predictions of such things as we have good ground before hand to make known See § 119. §. 113. Of Jacobs worshipping upon his staff ANother effect of
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
partiall and in just and therefore not competent 3. That if a mans maine intent and principall end be not to deceive it skilleth not though both he that propounds the question and the hearers also be deceived Thus they profess to deceive wittingly though not principally That their mental equivocation even as they themselves have set it down is unlawfull and sinfull may be proved by these Arguments 1. It is a new devise nor warranted by sacred Scriptures nor by antient Heathen Authors The great Philosopher that hath written much of sundry kinds of ambiguity never dreamt of this 2. It justifieth an apparent lie which is expresly forbidden Ephes. 4. 25. 3. It being confirmed by an oath will prove to be plain perjury 4. Many gross absurdities do follow thereupon such as these 1. Thus all manner of lies may be made truth 2. Thus no man can know whom to believe 3. Thus all honest and faithfull commerce contracts and other like dealing would be destroyed For all depend upon the truth of mens words If words be contrary to theiâ—… mind what shall men rest upon 4. Thus there could be no end of controversies at least of such controversies as cannot be confirmed by witness for the only means to end such controversies is an oath Heb. 6. 16. But equivocation causeth a Judge to be in doubt whether that which is sworn be true or no. 5. Christian apology or open confession of the truth of Religion is hereby taken away For men are hereby taught by word to deny their Religion so they have a mental reservation to salve up the matter 6. Christians hereby make their profession odious to Turks Jewes other Infidells and Pagans who never imagined any such mentall reservation but would take us at our words The Arguments which Iesuites produce to prove this absurd position are such as these 1. Unreasonable creatures are cunning in deceiving their Hunters as Foxes Hares Badgers and sundry other would God then leave man without such cunning evasions as may deceive their persecutors 1. Answ. It can carry but an unreasonable form of an Argument that is so taken from unreasonable creatures 2. Unreasonable creatures have no rule prescribed them to go by as reasonable men have 3. Unreasonable creatures are not called to suffer as reasonable men are 4. Hunters know and can find out the means which unreasonable creatures use but no persecutors can find out the depth of equivocation 5. There are many other means which God hath afforded his servants to escape by besides mental equivocation 6. God oft calls his servants by suffering to bear witnes to his Truth should men in such a case equivocate 2. Arg. Stratagems in war are lawfull Iosh. 8. 18. Answ. There is a great difference betwixt stratagems and equivocations For 1. Actions whereof stratagems consist do expresly affirm nothing nor deny any thing as words do 2. In a stratagem there is only a seeming to do this or that when a contrary is intended but no express asseveration to do it 3. Stratagems are used by open enemies who profess to use all the slights they can to overcome The fault therefore is in the adverse party if he be deceived in that he was no more wary and circumspect But in the case of equivocation a man professeth no deceit but naked Truth 4. If stratagems be against promise or performed by lying they are unlawfull and this the Heathens themselves have judged 3. Arg. They press the many Rhetorical figures in Scripture Ans. There are Rules to find out the full sense of those figures But for finding out the full sense of mentall equivocation no rule can be given 4. Arg. They produce sundry particular instances of Saints that have as they 〈◊〉 equivocated as 1. Rebekahs and Iacobs dissembling with Isaac Gen. 27. 6 c. Ans. That is an instance of their infirmity and no pattern for imitation The like may be said of Rahabs answering the Kings Officers whereof before 2. Elishas answer to the men of Syria that came to apprehend him 2 King 6. 19. Ans. 1. This was a stratagem against a professed enemy 2. He was not demanded any question and so not bound to answer this or that 3. Isaiahs message to Hezekiah Thou shalt dy and not live Isa. 38. 1. Ans. There is nothing but plain and open truth herein for Isaiah spake as he was commanded and as he himself thought for Hezekiahs sickness was indeed deadly according to the nature of it And if God had not extraordinarily wrought upon him he had died That Isaiah knew no other but that Hezekiah should dy of that disease is evident in that the Word of God came again to him when he carried the news of the Kings recovery v. 4. 4. Ieremiahs answer to the Princes Ier. 38. 27. Ans. His answer is plain no shew of untruth therein only there was some truth concealed which makes nothing for equivocation because he was not demanded whether the King spake to him of yielding to the Chaldeans or any other thing beside what he answered 5. Iohns answer to the Jews Iohn 1. 21. Ans. Iohn answered the truth and that according to the meaning of the Iews as this particle of emphasis that Prophet implyeth for Iohn neither was a Prophet as others to foretell things to come nor was he that Prophet which Moses spake of nor was he Elijah as they meant in body or soul but only in spirit and power That he spake according to their intent and that plainly is evident in that when they asked who he was he directly answered the truth saying I am the voyce of one crying in the Wildernes John 1. 23. 6. The speech of Christ The Son knoweth not the day and houre of Iudgment Mark 13. 32. Ans. 1. Here is no question propounded to our Saviour so as it maketh nothing to the point in hand 2. Christ declareth the truth plainly for as he was man he knew not that day and houre Many other speeches of Christ are alledged whereof not one maketh for mental reservation for the ambiguity of them is either in divers acceptions of the word or in circumstances which with 〈◊〉 and due observation may be found out §. 190. Of preferring the Church before ones Country ALL the effects that are noted of Rahabs faith did give a plain demonstration that she preferred Gods Church before her own Country This is a case that admitts some limitations It will not therefore be impertinent to shew wherein ones Country is to be preferred and wherein the Church Ones own Country is to be preferred in these cases 1. In Civill affaires As if a professor of the true Religion be a subject in an Idolatrous Country that joyneth neer to that other Country whereof he is a subject and both requires his aid against their enemies or for any other secular affaires he is bound to prefer his own Country before the other 2. In differences betwixt his own
in his calling so he was from his youth all his dayes His Father appointing him to keep his sheep he did it diligently Though there were a solemne meeting and a great sacrifice whereat his Father and all his brothers were yet did not he stir from his charge till he was sent for 1 Sam. 16. 11. When his Father sent him of an errant to his brethren at the Camp he rose early in the morning and went but left his Fathers sheep with a keeper and when a Lion and a Bear fell upon the Flock he adventured his life upon them both and killed them 1 Sam. 17. 20 34 c. great also was his faithfulness in other and higher callings 3. His putting forth himself to the uttermost for Gods Church Witness his Combat with Goliah 1 Sam. 17. 32. and with the Philistines and other enemies on all occasions God having given him extraordinary valour he improved it to the best advantage that he could for the good of others he so improved other gifts as his skill in Musick to the quieting of Saul's spirit 1 Sam. 16. 18. 4. His Iustice. This is implied under this phrase they fed them according to the integrity of his heart Psal. 78. 72. 5. His keeping Covenant with men witness the kindness that he shewed to Jonathan's Son 2 Sam. 9. 1. This is a note of a righteous man Psal. 15. 4. Failing herein is accounted an Heathenish abomination Rom. 1. 30. Gods vengeance is manifested against Covenant-breaking even with men Jer. 34. 18. Ezek. 17. 16. 6. His mercy to the poor and needy The frequent mention which he maketh of such giveth proof that he himself was such an one Psal. 41. 1. and 112. 4 9. 7. His Sympathy at others distresses Psal. 35. 13 14. 8. His liberality and Bounty 1 Chr. 16. 3. 9. His retribution of kindness for kindness This was it that moved him to send comforters to Hanun the King of Ammon 2 Sam. 10 2. to shew what kindness he could to Barzillai 2 Sam. 19. 33. c. 10. His meek and patient bearing of wrongs Instance the case of Shemei Obj. He upon his death-bed advised Solomon his Son to bring his hoare-head down to the grave in bloud 1 King 2. 9. Ans. He did not bid his Son revenge that wrong but onely take such notice thereof as if he found him faulty in any other thing to punish him so much is implied in Davids charge and the sequel of the History doth ratifie the same 2. Davids patience towards him was sufficiently manifested in forbearing him for his own time The charge which he gave to Solomon was but a fruit of Justice David's patient bearing of wrongs shewed that there was more than flesh and bloud in him 11. His recompâ—…nsing good for evil This he oft professeth of himself Psal. 35. 12 13 14. Psal. 109. 4. yea Saul acknowledgeth so much of David 1 Sam. 24. 18. This I proceedeth from a Divine spirit This is of true spiritual virtue which the Apostle requireth Rom. 12 21. We hâ—…ve a worthy pattern hereof in Steâ—… Acts 7. 60. But a more worthy pattern in Christ Luke 23. 34. This is it which will give us assurance of Gods overcoming our evil with his goodness Math. 6. 12. §. 216. Of David's priviledges THe fourth point about David concerneth those priviledges which in way of recompence God bestowed on him In particular they were these 1. His preferment before and above others For 1. The Tribe of Judah whereof he was was accounted the chief of the Tribes Psal. 78. 67 68. 2. His Fathers house was much advanced 1 Sam. 16. 1. with this doth David beat down Michols pride 2 Sam. 6. 21. 3. David himself was preferred before all his elder brethren 1 Sam. 16. 11. Davids preferments are much amplified by a due consideration of the two terms of motion from what to what from a Shephard to a King 2 Sam. 7. 8. Ps. 78. 70 71. Gods recompences are to admiration 2. The favour which he had of all sorts 1. Jonathan loved him 1 Sam. 18. 1. 2. Saul's daughter loved him also 1 Sam. 13. 20. 3. He was accepted in the sight of all the people yea and of Sauls servants 1 Sam. 18. 5 16. 4. Samuel the Prophet and Ahimelech the Priest even when Saul persecuted him much respected him and succoured him 1 Sam. 19. 18. and 21. 6 9. 5. Achish King of Gath bare good will towards him 1 Sam. 27. 6. 6. Other enemies sought his favour 2 Sam. 8. 10. Thus God can turn the hearts of all sorts even of enemies towards his Saints 3. Preservation against the attempts of all that sought his hurt as against Saul Achish his own Souldiers 1 Sam. 30. 6. Absolon his Son Sheba and others To this head may be referred such recoveries he had from deadly distresses whether by sicknesse or other wayes Psal. 6. 1. and 31. 21. and Psal. 116. 3. Such were the foresaid deliverances as David penned many Psalms in memorial of them witnesse the titles of Psal. 3. and 18 and 34 and 56 and 57 and 59. In David see how safe they are whom the Lord doth keep 4. The puissant Armies and brave Commanders in War which he had for multitude he had fifteen hundred thousand and seventy thousand men of War in ten of his Tribes for the number of two Tribes was not given up 1 Chron. 21. 5. we count 30 or 40 thousand a very great Army 50 thousand is counted a Camp royal What then a hundred thousand what an hundred thousand multiplied fifteen times and seventy thousand added to them Wise Solomon accounts it an honour to a King to have a multitude of people Prov. 14. 28. what is it then to have a multitude of such people as are men of War able to defend their King and Kingdom This must needs be a great honour safety and security 〈◊〉 these there were very many such worthies as never any Prince or State had one of the least could resist an hundred and one of the greatest a thousand 1 Chron. 12. 14. So as in his time was accomplished that promise which is made Josh. 23. 10. For particular instances observe 1 Chron. 11. 11 18 20 22 23 and â—…0 4 c. Where the Lord setteth a man apart to great matters he will raise up answerable means 5. Victories over all his enemies Never the like from Joshua's dayes to his he was never put to flight in any pitcht-battle Indeed he sled from Saul and from Absolon but not as overcome but as a prudent man to prevent danger and avoid effusion of the bloud of Gods people David by himself alone overthrew Goliah so did sundry of his Worthies destroy other Giants by Davids victories the peace of the land was settled and the safety of Gods people secured Thereby Solomon his Son became such a man of Peace as he himself was of War so
more to presse an eager persuit of peace two words are joyned together thus seek peace and follow after it Psal. 34. 14. 1 Pet. 3. 14. These two phrases If it be possible and as much as lieth in you Rom. 12. 18. though they may seem limitations of this duty yet they are also amplifications of the same and shew that there must be nothing wanting in our endevours but our uttermost ability must be put out in following after peace We have a worthy pattern hereof in David who was for peace when others were for war Ps. 120. 7. So deales God with us Rom. 5. 10. Ier. 3. 1. And Christ our Saviour Eph. 2. 17. With much vehemency of affection and expression of speech doth the Apostle presse this 1 Cor. 1. 10. The excellency necessity and utility thereof do much commend it unto us 1. For the excellency of it peace doth much adorn and beautifie the best Estates When Ierusalem was the glory of the whole world it was a City compact together The Citizens thereof were all of one minde Psal. 122. 3. In the purest time of the primitive Church the multitude of them that believed were of one heart and one minde In the first and purest estate wherein God made man there were no divisions no dissentions In Heaven where the blessed Angels and Spirits of just men made perfect abide there is a sweet and perfect agreement of them all Agreement is that which maketh us most like the blessed Trinity in unity Hence is it that all things appertaining to the Church are stiled things of peace as the God of peace Heb. 13. 20. the Lord of peace 2 Thes. 3. 16. Christ the Prince of peace Isa. 6. 9. The Spirit whereby the Church is sanctified produceth peace Gal. 5. 22. Gods Covenant a Covenant of peace Numb 25. 12. The Gospel of peace Epb. 6. 15. The Ministers publishers of peace Isa. 52. 7. The Members of the Church sonnes of peace Luk. 10. 6. That whereunto we are called is peace 1 Cor. 7. 15. The reward prepared for Saints is peace Rom. 2. 10. 2. For the necessity of peace it is absolutely necessary for preserving polities and societies Mat. 12. 25. and for participating of the mutual gifts and abilities which God hath conferred on several men Where there is no peace there will be no imploying of them for the mutual good of others Nay where there is no peace men cannot with comfort and in safety live one by another they will be as fierce Dogs Wolves Leopards if not as very Devils The more prudent they may seem to be the more they will undermine others the mightier they are the more they will oppresse Take instance of Nations that are at enmity one with another of Kingdoms where are tumults and insurrections of Cities and incorporations of Parishes and of families where are dissentions and contentions 3. For the utility of peace it is much every way The Psalmist as it were ravished with a serious consideration of the benefit of peace sets it out with an holy admiration thus Behold how good c. Psal. 133. He there resembleth it to the precious Oyl of the Tabernacle which was the most precious composition that ever was made and to the dew that falleth from the Mountains into the vallies which makes them most fruitful The Profit of peace will more clearly appear by considering it in the diverse kinds of peace 1. There is an Oecumenical peace when several Nations do mutually enjoy the Commodities one of another It is said of Solomon that he had peace on all sides round about him 1 King 4. 24. 2. There is a National peace whereby in the same Nation good Orders are kept Magistrates respected according to their place Subjects relieved according to their need good Lawes made and put in execution together with sundry other beâ—… 3 There is an Ecclesiastical peace when there is a good agreement in the Church of God Hereby Gods Houses are preserved and beautified Gods Ordinances are freely and duly observed People are better edified Ministers maintained and good Discipline executed 4. There is a Domestical peace whereby Families are made comfortable Societies Husband and Wife sweet yoke-fellows Children well educated Parents duly reverenced Masters had in honour Servants well provided for and the affairs of the Family well prosper So many so great are the benefits of peace as they can hardly be reckoned up No marvel then that peace hath been promised prayed for given as a blessing and prayse rendred to God for it See more hereof in the Churches Conquest on Exod. 17. § 96. Just occasion might here be taken of complaining of the want of so excellent needful and useful a gift Where is peace to be â—…ound Warres are every where among Nations even among those that profess the true Religion Tumults and insurrections every where schismes and dissentions in Common-wealths Churches Families and other societies This is a lamentation and shall be for a lamentation §. 73. Of peace with all men THe persons with whom peace is to be followed are set down in this large extent with all men This must be taken of mans best and uttermost endeavour The word follow though it imports an eager persuit yet but a persuit not simply an obtaining The most eager Hunters and Hounds that can be oft lose the game so may they who do the uttermost that they can to procure peace faile thereof Therefore the Apostle in pressing this point hath pertinently and prudently inserted these two limitations If it be possible and as much as lieth in you Rom. 12. 18. They shew that no more then our uttermost endeavour is required no impossibility is imposed upon us yet nothing must be omitted that may make thereunto Peace is a fruit of love which must be extended to all for all sorts of men are comprised under this word Neighbour whom the Law maketh the object of love Matth. 22. 39. That the extent of this Apostolical precept may be the better discerned I will â—…xemplifie it in some particulars Our endeavour after peace must be 1. With those that are of the true Religion with them internal and external peace must be followed The many unities set down Eph. 4. 3 4. are allegded for this end 2. With such as are linked by special bonds of relation as Magistrates and Subjects Ministers and people Husbands and Wives and other the like 3. With strangers and forraigners and such as are a farre off Christ preached peace to them that were a farre off This moved Ioshua to make peace with the Gibeonites Josh. 9. 9. 4. With enemies Mat. 5. 44. Even such as are so far from doing good to us as they are ready to take all occasion of doing us wrong 5. Such as are of another Religion Gen. 14. 13. and Mat. 21. 32. Obj. 1. Iehosaphat was reproved for helping the ungodly in that he went to warre with Ahab 2
in opposition to an unâ—…atisfied desire and it is to be taken in reference to the minde of such a man who esteemeth every state wherein he is to be sufficient for him 2. Contentedness is like the holy ointment and sweet perfume that was of use under the Law They were both compounded of sundry choice spices Exo. 30. 23 24 34 c. So Contentedness is compounded of sundry other excellent graces the glory and beauty of which do brightly shine forth in this one grace and virtue and are exercised thereby As 1. Faith in Gods fatherly care over him and providence towards him Gen. 22. 8. 2. Hope to be supported and supplied with such things as are needfull Psal. 42. 5. 3. Patience in bearing the burden of want and grief of affliction Iam. 5. 11. 4. Humility in a mean esteem of ones self Gen. 32 10. 5. Obedient submission to the good pleasure of God 1 Sam. 3. 18. 6. Meekness in forbeating to take revenge of such as wrong us He that in a contented minde said Behold here am I let the Lord do to me as seemeth good unto him 2 Sam. 15. 26. said also of one that exceedingly wronged him Let him alone and let him curse for the Lord hath bidden him 2 Sam. 16. 11. 7. Thankfulness in all estates Iob a contented person blessed God for taking away as well as for giving Iob 1. 21. 4. The Commodity of Contentment Commodity puts on every one to do what he can for attaining that which may be commodious to him I dare not undertake to set down all the Commodities of Contentation I will only give a brief view of some special ones 1. Contentedness setleth and quieteth the soul in the greatest trobles that can befall a man Paul and Silas after they had been sorely scourged and thrust into the inner prison and their feet made fast to the stocks at midnight sang praises unto God Act. 16 23 24 25. Admirable evidences of much quietnesse and chearfulnesse of spirit have been given by Martyrs in the midst of their grievous torments 2. It so moderateth a mans desire as in all estates he thinks he hath enough Though Iacob came far short of his brother Esau in his estate yet he could say as well as Esau I have enough Gen. 33. 9 11. Our English in both places useth the same phrase I have enough but in the Hebrew there is a great difference betwixt that which Esau uttered and Iocab To translate them word for word Esau's phrase was this There is much to me or I have much So he acknowledged a great plenty but Iacobs phrase is this All things are to me or I have all This shewed a contented minde in that he accounted what he had to be as much as if he had had all the world Some apply that phrase of Iacob in his interest in the Lord that the Lord being his portion he accounted him to be all in all The contented man accounting himself to have all must needs be at least in his minde a rich man His desire is satisfied with what he hath If therefore it be a Commodity to be rich Contentednesse is a great Commodity 3. It makes a supply of all the losses that can befall a man Losses to him that is content with what remains are as no losses He hath in his minde as much sufficiency as he had before This is evident in Iobs case Iob 1. 21. He was as thankfull unto God for taking away as for giving And the Hebrews took joyfully the spoiling of their goods Heb. 10. 34. 4. It easeth heavy burdens and maketh them tolerable As discontent by vexing and perplexing the Spirit weakens it and makes light burdens lie very heavy upon a man So Contentedness puts life and spirit into a man and makes him better able to bear his burden The very same burden lying on a contented and discontented person seems much lighter to the one then to the other When David and the men that were with him were spoiled of their wives sons daughters and goods his men were much grieved and spake of stoning him but David incouraged himself in the Lord his God 1 Sam. 30. 6. 5. It is a compliance with Gods providence in every state For it brings us to a resignation of our will to Gods will So as to make Gods will a rule of our will and to say as Christ did Not my will but thine be done Luk 22. 41. We have a proof hereof in him who said unto God Behold here am I let him do to me as seemeth good unto him 2 Sam. 15 26. Surely this is a great Commodity to enjoy with quietness what the will of God is that we should enjoy §. 65. Of the variety of Cases wherein Contentednesse is to be exercised EVery state wherein any man is in this world is accompanied with so many occasions of discontent the minde of man as it is requisite that he learn how to be contented in every one of them This I will indeavour to exemplifie in sundry particular cases As 1. Plenty and all manner of prosperity Among other instances the Apostle giveth this wherein he had learned to be content I know how to abound every where and in all things I am instructed to be full Phil. 4. 12. Two especial reasons there are to move men to learn contentedness in plenty and prosperity 1. Because no plenty no manner of prosperity can fully satisfie a discontented minde Iâ—… all that at once he desireth should be granted him when he hath that he would thereupon desire more See § 53. 2. Sundry perplexities and troubles arise out of plenty and prosperity Many upon sense hereof are so discontent as they think they should live more quietly if their eâ—…tate were meaner then it is and if they had more troubles then they had Contentment is an antidote against both these extreams 2. Poverty This is another instance which the Apostle gives of his Contentedness I know how to be abased I am instructed to be hungry and to suffer need Phil. 4. 12. This estate is that which the Apostle especially intends where he saith Having food and raiment let us be therwith content 1 Tim. 6. 8. Nature it self is satisfied with little yea though it be homely and course Experience sheweth that both poor folks themselves and also their children are for the most part healthier and stronger then rich ones and their children Besides poor folks are freed from many cares fears and dangers whereunto rich ones and great ones are subject Poor folks have not so large and great accounts to make as the richer sort yet their faithfull and diligent improvement of that little they have shall be as well accepted approved and rewarded as a like improvement of much The very same approbation and remuneration is given to him that improved two Talents that is given to him that improved five Talents and
Of Gods readinesse to help THe later word Helper according to the notation of it signifieth one that is ready to run at the cry of another Hereof see Ch. 2. § 184. This notation implieth a willing readinesse and a ready willingnesse in God to afford all needfull succour Herein God shews himself like a tender Father Mother or Nurse who presently runs when any of them hear the childe cry to help it This therefore is spoken of God by way of resemblance to make us the better conceive Gods readinesse to help us The ground hereof resteth on his own Goodnesse He hath pity because he will have pity and sheweth mercy because he will shew mercy Exod. 33. 29. Even so Father for so it seemed good in thy sight Mat. 11. 26. A great encouragement this is in all our needs to cry unto God and to make ouâ—… case known unto him by humble and faithfull prayer §. 82. Of Gods hearing those whom he leaves not WHerein this Profession of Gods being our helper is inferred upon the fore-mentioned promise of not leaving nor forsaking it appears That those whom God forsakes not he readily and really helps in all their needs and straits God doth not content himself with the negative not to leave but adds an affirmative assistance he is an helper That God who promised Ioshuah not to fail nor forsake him Iosh. 1. 5. afterwards appeared unto Ioshua with his sword drawn and said As Captain of the host of the Lord am I now come Josh. 5. 13 14. hereby he shewed himself an helper of Ioshua This is further confirmed by the successe which the Lord gave to Ioshua's â—…ndertakings There is no mean betwixt Gods not failing and helping If he do not help he fails and if he that is able to help do not fail then help must needs be afforded Besides God will have his Presence with his Saints which his not forsaking them presupposeth make to the best advantage that can be which must be by helping of them 1. By this it is manifest that the negative Promise of not failing doth not only imply a Privative but also a Positive good 2. This doth much amplifie the comfort that was noted to arise from Gods Promise of not failing his § 53. in the end thereof 3. This may serve as a good patern unto us in reference to a friend and that by giving evidence of our not failing in him in that we afford unto him all needfull help and succour so far as lieth in our power Thus shall we shew our selves children of our heavenly Father like unto God §. 83. Of applying general Priviledges to our selves in particular WHereas the Apostle said in the plural number WE may say here he expresseth that which we should say in the singular number The Lord is MY helper he giveth us to understand That every one is in particular to apply unto himself such promises and evidences of Gods fatherly providence as belong unto many The Psalmist frequently maketh such particular applications as where he saith The Lord is my rock and my fortresse and my deliverer my God my strength my buckler the horn of my salvation my high tower Psal. 18. 2. In like manner said Ruth to Naomi Thy God shall be my God Ruth 1. 16. And the Virgin Mary My spirit hath rejoyced in God my Saviour Luk. 1. 47. Good Grounds there are of this particular application As 1. Gods indefinite offer of himself of his grace of his Sonne and of the things that Christ hath done and endured for mans Redemption and of all other needfull good things and that to every one without exception of any Isa. 55. 1. 2. Gods Truth and Faithfullnesse in making good his Word and Promise Heb. 10. 23. 3. Gods command to every one to believe and thereby to receive to his own benefit that which God offers unto him Mar. 1. 15. Ioh. 1. 12. Let us therefore not content our selves with a general knowledge of the minde of God and that we well understand that God is able and willing to help and that indeed he is a present help in all trouble But let us farther indeavour to get Assurance of Gods fatherly favour to us and special care over us that we may in faith and with confidence say The Lord is MY helper Of the great and manifold benefits of this particular perswasion See The Guide to go to God on the Preface of the Lords-Prayer § 12. §. 84. Of Fear of man AMong other benefits of Confidence in Gods Protection this is one which is here hinted by the Apostle That it expelleth fear of man which is implied under this negative Resolution I will not fear what man shall do to mee Of the notation of the Greek word translated Fear See Châ—…p 2. § 149. About this vice I purpose to shew 1. The Nature of it 2. The Evil wherein it consisteth 3. Motives against it 4. Rules to prevent or redress it I. Fear is a troubled passion upon the apprehension of evil When Zacharias was troubled at the apparition of an Angel the Angel saith to him Fear not The like he said to the Virgin Mary on the like occasion Lukâ—… 1. 13 30. Again on the other side when the Disciples were afraid at the sudden apparition of Iesus he said Why are ye troubled Luk. 24. 38. In this respect these two are joyned together Let not your heart be troubled neither let it be afraid John 14. 27. In allusion hereunto David saith of the waters They were afraid and troubled Ps. 77. 16. That this trouble ariseth from the apprehension of some evil is evident by this phrase I will fear no evil Psal. 23. 4. From hence we may infer That fear of man is a disturbed passion upon the apprehension of some evil that man will do unto him Thus Abraham apprehended that the Egyptians would kill him by reason of his wife and thereupon was afraid to profess Sarah to be his wife Gen. 12. 12. § 85. Of the Evil wherein the Fear of man consisteth II. FEar is not simply evil in it self For it is a passion that is one of mans affections which are no farther evil then they are perverted or abused as is shewed in The Saints Sacrifice on Psal. 116. 1. § 4. The abuse of a passion is in mis-placing of it upon a wrong object or in the excess thereof Now man is not simply a wrong object of fear For we are commanded to fear man Rom. 13. 7. For 1. Some men bear the Image of God and in that regard a reverent respect is due unto them That Honour which the Law requireth of Inferiours towards their Superiors is comprized under this word Fear Thus we are commanded to fear the King Pro. 24. 21. To fear Father and Mother Lev. 19 3. To fear Masters Eph. 6. 5. 2. Others have power to hurt In such a case Nature teacheth us so to fear them as prudently to avoid the mischief they may do